IN TOUCH WITH THE MIMBRES, MOGOLLON, SALADO PROBLEM IN MULE CREEK NEW MEXICO, SOUTHWEST ARCHAEOLOGY FIELD SCHOOL PROBES FOR ANSWERS
The peopling of the South West is a story best told by pottery. Ceramic pottery can tell archaeologist what they ate, where it was made, who made it and with whom the owner traded or aligned with…in a sense what was important to that culture and how successful or influential the culture was, how long it survived, and finally where did they go. But until tree ring dates, the chronology of all the ruins of the southwest, was a mystery until one afternoon when two pieces of charcoal crystalized everything that was known about the prehistory of the South West. In the one hundred years since man began probing the earth beneath their feet looking for secrets from the past much has been learned revealing to archaeologist how little they know or understand about early residents. So new strategies have evolved aided by the quick fresh minds of the next generation of archaeologist, new software that peels back the past, reveals pigment lost by time, using the sum knowledge from the past to build on future studies by incorporating all the data from all the earlier digs, aided by data from neighboring or regional sites. But more importantly, these new-age archaeologist, are tearing down fences that have long existed in the Cliff Valley and getting a first hand look at the prehistoric cultures that once called southwestern New Mexico home.
The 2015 Preservation Archaeology Field School staff is a combination of a lot of talent from Archaeology Southwest, Desert Archaeology, ASU and University of Arizona to structure a learning experience for a group of fourteen students who signed up for this opportunity to learn the general field and team work and the lab techniques necessary to extract science and knowledge from the soil.
Students are exposed to the principles of preservation archaeology, acquire the basic skills of excavation and survey, develop working strategies and write notes and reports that apply the logic of archaeological thinking to fieldwork, laboratory analysis, and applying the data we gather to answering anthropological questions. Finally think critically of issues about archaeological ethics.
As prehistoric man moved about he enjoyed a nomadic lifestyle of visiting old haunts places where they might have dropped some seed but most usually had luck hunting or gathering seasonal fruit. As more migrants entered the area, the nomadic Mogollon hunter found himself being crowded out and his old haunts now taken by the Anasazi fleeing their homes south east of Mesa Verde and looking for places to farm and live in safety. Local nomads soon were forced to stay at home and watch the crops.
The Mogollon and the Anasazi Material Cultures merge and disappear as the two groups diverge. Some Archaeologist believe the Kayenta Anasazi was traveling light, carrying what they could, leaving most of their culture behind. The nomadic Mogollon become seditary farmers, adopting some of the practices of their new neighbors, and soon they look pretty much alike. Except for ceramics! Archaeologist believe the Kayenta maintained contact with folks back home, perhaps opening trade connections with folks back home but meanwhile looping in the new immigrants settlements and establishing a trade network. When the bottom dropped out of the Colorado Plateau and everyone started looking for someplace wetter, the Kayenta knew where to go and who to stay with. They thought!
Rough corrugated ceramic pots are a clay signature for the Kayenta Anasazi and corrugated pottery left a trail from the Arizona Strip with some eventually reaching the Rio Grande and more was found south into Arizona Rim Country, visiting Mogollon Pueblos like Kinishba, Grasshopper Pueblo, Point-of-Pines, Cline Terrace. The Kayenta would build fortified hilltops above the floodplain along the Gila and San Pedro Rivers. Many of these sites are linked by signal towers to quickly communicate up and down the stream. The black and white pottery found at Salado sites suggests to some Archaeologist that the Kayenta continued to trade north to south until the end. But then Salado appears and everything changes. Four different archaeologist saw “Salado” arrive in different areas of the South West, but Harold Galdwin of Gila Pueblo received the credit for defining the Salado Culture but 85 years later we still disagree on much.
Agreement seems to be centering on Salado as a religion characterized by a distinct polychrome pottery and adobe compounds. The Salado message centered on fertility and cooperation, instead of honoring elite rulers, and some archaeologist have called it the first feminist movement, because in the day it was believed women did the most potting of clay and saved the South West from self destructing by intervening and preaching peace and working together. Others say shaman wheeled great power by producing the Mimbres Pottery characterized by “kill holes” which released the soul of the potter from the pot after his death.
The pottery design adapted reflected Mesoamerican imagery and changed in time but
researchers believe folks began thinking of themselves as Hohokam Salado or Kayenta Salado.
The Archaeology Southwest Preservation Field School in it’s 5th season is an important component of our Upper Gila research, writes Karen Schollmeyer. “The results of this work contributes to Archaeology Southwest’s research on the formation and dissolution of late prehistoric communities. Dinwiddie’s occupation in the 1300s occurred during a period of substantial changes in the Southwest. Centuries earlier, large Classic Mimbres period villages were inhabited throughout the area. Around 1130, residents left these villages, and local populations remained small and scattered for the next 150-200 years. In the 1300s, large villages again began to form in the area. While people in the Upper Gila area were aggregated in large communities in the late 1300s, much of the rest of the southern Southwest was experiencing population decline. Our research examines the effects of the 14th century influx of residents to the Upper Gila. How did migrants from diverse cultural groups form cohesive villages? How did they structure social relationships with existing communities in their new home? How were social and natural resources affected by the long-term patterns of human population aggregation, dispersal, and re-aggregation? Our research at Dinwiddie will provide insights into these questions.”
Will Russell, one of ASU’s ceramics experts, oversees the trowel work and lectures the students crawling in the dirt “to move
from what you know to what you don’t”. Emphasizing the feel of the trowel and how it changes as it moves through the fill. “You can kinda feel these powdery, sugar forms on the floor, so you can see the visual clues…flecks of white (from the floor). You learn to read the vibrations he says. The trowel vibrates differently when hitting large particles and sounds differently–many different senses come in to play when excavating. Time is tight for the group they are half way through the 40 day class and they still have digging to do. Some of their time is filled with their preparation of displays for the community updates, reports, class trips to Silver City, the Gila Cliff Dwellings, Chaco Canyon, Acoma and the Zuni Pueblo. Screening is essential to separate the ceramics from the dirt and every fourth screen is window screen diameter to make sure nothing of importance is slipping through like the bones of fish and prairie dog which supplemented the prehistoric diet here in west central New Mexico.
My first morning in Mule Creek where the field school is headquartered at the Rocker Diamond X Ranch there was a morning drizzle and students scurried around before sunrise eating breakfast, brushing teeth and making lunches and preparing for their day. Everyone has a job each day, each serves as a cog in the wheel and things happened smoothly until dinner when Mary shows up with dinner for the hungry staff, students and visitors. Students divide up into the field crews, survey and the experiemental crew who spend the day with archaeologist Allan Denoyer who is a master flintnapper and he and his crews are putting the finishing touches on a Salado Pueblo which they have constructed during the past field seasons. Denoyer has reverse engineered the adobe pueblos the field crews are excavating at the Dinwiddie Site with hopes the students will gain a greater insight into pueblos by building one as well as digging up what remains of numerous melted room blocks. Students learn to skin the timbers using stone axes and how to construct the roof. All knife work is from obsidian blades that slice as quick and accurately as steel.
Students are responsible for blog posts, and displays for community outreach projects which hold public meetings in the region giving archaeologist the opportunity to explain to residents what they are looking for, what they found and often those exchanges open doors to archaeology not presently known and the field school survey crew go out looking for sites people tell them about. One student turned up a ten-room pueblo which was previously unrecorded. The survey crew often camps, to allow more boots on the ground than drive time. The easy duty appears to be the field work until you see there is no shade, students on their hands and knees with metal trowels pushing back the dirt from a solid polished adobe floor.
For the past few days they have turned up almost 50 ceramic marbles of varying diameters and for whose purpose is unknown, today, they turned up a nice 3/4 groove axe head next to the unique t-shaped doorway recently unearthed. At room one, a cry alerts us, a metate and a mano, together, intact–beautifully preserved.
A vocational archaeologist working in the 1960s and 1970s and some early work contributed important information to our knowledge of Salado archaeology. These excavations did not follow collection and reporting standards of their era, and information from these older excavations is now unavailable. Collections from these excavations were housed in private museums and everything disappeared upon their owners’ deaths, scattering collections so that they are no longer available for research. The Dinwiddie site saw several field seasons of avocational excavation, with 37 rooms in two room blocks partially excavated by Jack and Vera Mills (1972) they are thought to have taken more than a hundred pots from these rooms, some of those pots reside today in Safford, Arizona at the Museum for Eastern Arizona State.
Archaeology SouthWest’s interest in the Cliff Valley “Dinwiddie” site came as a part of the Upper Gila research, using the field school as an important component of the research, searching for the formation and dissolution of late prehistoric communities. Dinwiddie’s occupation in the 1300s came at a time of big changes in the Southwest. Centuries earlier, large Classic Mimbres period villages had inhabited throughout the area. Around 1130, those residents left these villages, and local populations remained small and scattered for the next 150-200 years. In the 1300s, large villages again began to form. People in the Upper Gila moved into large communities in the late 1300s, while much of the southern Southwest was experiencing population decline. Karen Gust Schollmeyer, believes the Dinwiddie dig will provide insights into the 14th century influx of residents to the Upper Gila. In 2008, Archaeology Southwest received a National Science Foundation grant to study the Salado phenomenon in the greater Upper Gila region of southwestern New Mexico, an area traditionally assigned to the Mogollon archaeological culture area
“The Archaeology Southwest Field School was a life changing experience. I learned more about the southwest in those 6 weeks than in my two and a half years prior exploring in Southeastern Arizona. I had just graduated from Cochise College with a degree in Anthropology and immediately attended the ASW Field School with no real experience in archaeology. I am so fortunate to be given such a great opportunity to learn. From the field trips to the guest lectures, there was never a dull moment around the camp. Even in our down time we used the skills we had learned from experimental archaeology and our guests to do assorted crafts. The research the group of students accomplished was also inspiring, and attention grabbing. Post-field school I am more interested in Archaeology than ever. I plan to use my Non-Profit Leadership and Management degree at Arizona State University to get myself and others involved in the Archaeology field.”..Joe Hall
Field school students had some unstructured time in the evenings. But most worked on their field reports, blogs and burning designsinto their wood Atlatl throwing sticks and practicing for the session-ending toss off, competing for prizes. On the stove that night was a pot of beeweed being reduced to a dark tar for a possible paint. Walnut was also being boiled down for the same purpose. A flat stone was being baked in the oven with glaze on the surface like a Piki Bread stone. Outside on the grill was a large pot of boiling water reducing a road-killed raccoon to bleached bones for a bone kit that allows archaeologist to compare known bones with unknown bones to aid in field identification. To that same purpose, during the last season, staff gathered a few shovels and dug up a road-killed deer that had been collected and buried so insects might clean the bones. The dug it up and everyone seemed pretty happy about how well this skeleton turned out.
The next morning at the Dinwiddie Dig a 40 year resident of the Duck Creek Community dropped by to visit the site and Will Russell was able to share with Bill Jamison the Field School’s focus and share with him some of what had been found. Jamison pointed out for a decade a burial eroded out of the river bank
and eventually was washed away. He did say a friend now living in San Diego had collected enough sherds to completely restore three pots and Russell asked him if photos were available or if they could be sent Another lead to another piece of the puzzle.
Digital Antiquity is a nonprofit grassroots effort to get all Archaeological data archived by creating a multi-institutional, non-profit organization dedicated to overseeing the use, development, and maintenance of the Digital Archaeological Record (tDAR), an international repository for the digital records of archaeological investigations, organizations, projects, and research.
One of Digital Antiquity’s key objectives is to foster the use of tDAR and ensure its financial, technical, and professional sustainability. Use of tDAR has the potential to transform archaeological research by providing direct access to digital data from current and historic investigations along with powerful tools to analyze and reuse it.
Digital Antiquity was created through the collaboration of archaeologists, library scientists, and administrators from the Archaeology Data Service, the University of Arkansas, Arizona State University, the Pennsylvania State University, the SRI Foundation, and Washington State University.
By enhancing preservation of and access to digital archaeological records, the mission of Digital Antiquity to permit researchers to more effectively create and communicate knowledge of the long-term human past; enhance the management, interpretation, and preservation of archaeological resources; and provide for the long-term preservation of irreplaceable records
Using Decorrelation Stretch to Enhance Rock Art Images
By Jon Harman, Ph.D. (firstname.lastname@example.org) Web site: http://www.DStretch.com
Decorrelation stretch, an image enhancement technique first used in remote sensing, can be usefully applied to rock art. In pictograph images from Baja California, Utah and Arizona I demonstrate its ability to bring out elements nearly invisible to the eye and to improve visualization of difficult sites. A decorrelation stretch plugin to the imaging program ImageJ is available from the author, free for personal use. It’s free but suggested contribution is $50. You can make a contribution via PayPal. My account is JonHarman “at” prodigy.net, if you want to send a check you will find his address on the email he sends back.
Decorrelation stretch was developed at JPL and it has been used in remote sensing to enhance multispectral images. NASA used it to enhance Mars Rover images. DStretch has become a very useful tool for archaeologists
involved in the study and documentation of rock art. Its enhancement techniques can bring out very faint pictographs almost invisible to the eye. Subtle differences in hue are enhanced to puzzle out faint elements. Use of DStretch is simple as just hitting a button, but it also contains sophisticated tools for the manipulation of false color images. Because the enhancement works by increasing differences in hue, the technique gives better results for pictographs than petroglyphs.
The technique applies a Karhunen-Loeve transform to the colors of the image. This diagonalizes the covariance (or optionally the correlation) matrix of the colors. Next the contrast for each color is stretched to equalize the color variances. At this point the colors are uncorrelated and fill the colorspace. Finally the inverse transform is used to map the colors back to an approximation of the original. DStretch supports several different colorspaces, the image is converted from RGB to the colorspace, the calculation and transformation is performed, and then the colors are converted back to RGB before writing into a digital image.
The most common color found in pictographs is red, followed by black, then white, then rarely other hues. Often the rock shelter or cave wall is reddish or blackened. There are common types in the color distributions of pictograph images and this causes a consistency in the decorrelation stretch enhancements. DStretch works well to enhance red pigment but suppresses white and blacks. By bringing out the red painting and suppressing the background shades it can help clarify image composition.
DStretch is a plugin to ImageJ which is a full-featured imaging program. It is written in Java and can run on PC’s, Mac’s and Linux computers. When the button is pressed the plugin calculates the covariance matrix of the image colors (within the chosen colorspace) and then determines the transformation. Different decorrelation results are possible by selecting different parts of the image.
Different colorspaces give different results. DStretch has implemented the algorithm in the standard RGB and LAB colorspaces and also in the colorspaces: YDS, YBR, YBK, LDS, LRE. These colorspaces are modifications of the YUV or LAB colorspaces that give good decorrelation stretch results on images of rock art. The YDS and LDS colorspaces are good for general enhancements and can bring out faint yellow pigments. YBR and espeically LRE enhance reds. YBK can help with black and blue pigments and also enhances yellows well. The user can design their own colorspaces using the YXX and LXX buttons. The enhanced image is false color, the color scan be radically different from the original. In Expert Mode DStretc has the ability to shift the hues in the enhanced image to increase contrast.
Each image enhances differently, depending on its own unique distribution of colors. Another useful enhancement technique, not related to decorrelation stretch, is the manipulation of the hue and saturation of the image. DStretch (in expert mode) can do hue histogram equalization and saturation stretching. DStretch also contains a tool that allows a region of the enhanced image to be isolated by hue and then added back to the original image. This can be used to isolate an enhanced element then return it to the original image.
Using 3D or “White Light” Scanners can uncover details from the past and today there is no better way to record a complex object than with a high resolution 3D white light scanner. The fringe projection method used in 3D white light scanning make non-contact digitization of art and sculpture and historical artifacts possible. Direct comparisons can be made of dimension and shape. Structured light Scanning allows revisitation of any object over time, creation of databases, redrawings of cross sections and 3D volume calculations. Today 3D scan data has a growing value in archaeology, paleontology and cultural heritage, collection of 3D scan data provides a digital archival record allowing access in remote locations, and the ability to produce replicas useful for exhibits.
One strategy under consideration at the Preservation Field School is the possibility of being able to actually see the “fingerprints” of the potter in ceramics. If that study moves forward there is a hope that not only will archaeologists know where the “Ancient Ones” went, they may be able to follow the fingerprints of a single women walking across an prehistoric landscape to her final resting place.
Kristin Safi in this month’s Kiva Journal outlines his “least cost” migration routes from the San Juan region to the Rio Grande Pueblo area. In this study 1200 possible routes are identified but many overlap and others had more costly terrain boiling the study down to 30 routes but when known archaeological sites were factored in, five routes were identified as the probable exodus path taken by the Kayenta Anasazi as they left the Northeast Arizona. Three of the routes probably were used by the later migrations because closer Pueblos were filled up earlier by early migrations. As for the question, “Where did the Ancient Ones go!” Not only do we know where the Kayenta went, we know why. FEAR!
<a href=” SPANISH TRANSLATIONS:
THE GREAT FORT APACHE HERITAGE CELEBRATION or NDEE LA ADE’/ GATHERING OF THE PEOPLE WHOSE YOUTH ARE KEEPING THEIR TRADITIONS ALIVE !
The White Mountain Apache celebrates the Tribe’s Youth, it’s language and traditions through song and dance each year at the Great Fort Apache Heritage Celebration. It is a time of competition, Crown Dancers turn out to out dance other Mountain Spirit groups. Singers show up to entertain and to flaunt the Apache Spirit and Apache life ways. Participants may come from different districts, but they are all Apache. This Celebration each years serves as a reunion for former students of the Theodore Roosevelt BIA School, as well as, Apache from all directions. Holding onto the Apache customs, once taught from birth like language now competes with English and TV, and the Heritage Celebration highlight their traditions and celebrates the Apache Language. There is a flashing of colors as all participants of the Grand Processional join together on the dance floor. Earlier Apache children took a seven mile walk called the Seven Miles for Seven Generation Walk. “Youth keeping the future alive with traditions and culture” is the theme of the day meanwhile that night at the school they held a oldies dance for High School Alums that featured an Elvis look-a-like dance. The War Drum rang out from Fort Apache in the Arizona’s White Mountains as dancers took to the war path at the bidding of President Obama’s White House. The White Mountain Apache Tribe, (WMAT) accepted Obama’s Gen I initiative, the challenge is a Indigenous Youth Project designed to support cultural strategies to improve the college-and-career readiness of Native children or to preserve a culture”s traditions. A young WMA, Jared Ivins-Massey took that challenge, and brought the WAR dance to the iconic Fort this year. During the traditional building of furious resolve Warriors danced and thrust with traditional spears, others drew their bows with arrow, still another flaunted a hunting rifle, another still drew his large butcher knife leaving no doubt he stood ready to use it. These fierce warriors ranged from retirement to elementary school age and all welcomed the President’s initiative to focus on the lives of Native American youth and to restore the cultural rituals lost to Indian community in the early 1900s when the United States government banned Native American ceremonial dances. President Obama announced the Generation Indigenous (Gen-I) Initiative. Through this initiative Native youth are encouraged to conduct a positive event in their community that focuses on health and wellness, cultural preservation, and youth well being. Massey’s Gen-I event focused on the cultural preservation of the Apache language and traditions. For 75 years, many Native American ceremonial dances ceased and those that did manage to continue did so in secrecy. In 1978, when the American Indian Religious Freedom Act was passed, many ceremonies and healing rituals were re-established amongst the Tribes. Some think these rituals have lost meaning for the younger Indian generation and, they will never again be quite the same, but others are working to restore the rituals of the past. “The Great Fort Apache Heritage Celebration today provides an important opportunity for the White Mountain Apache community to come together to share the beauty and vitality of their Ndee heritage, and to shape a uniquely Apache present and future” writes Karl A. Hoerig, Ph.D. Director of Nohwike’ Bagowa Museum and Apache Cultural Center. Fort Apache for more than a century served as a military post and then as a boarding school for the White Mountain Apache Tribe. “The Theodore Roosevelt School National Historic Landmark campus was dedicated to the control of Apache people and the destruction of much of their heritage. Starting with the establishment of the first Apache Cultural Center at Fort Apache in 1969, and continuing with ever-expanding initiatives to re-establish the community’s sovereignty over the site–including this annual event–Fort Apache is becoming first and foremost an Apache place: a place for education, for the perpetuation of heritage, for economic development, for the community.”
WHITE MOUNTAIN APACHE RETURN TO THE WARPATH…
“This celebration is now truly by, for and of the White Mountain Apache Tribes citizenry” writes John Welch, who produced the original 2001 event which has grown for the past 16 years into the event that now hosts Apache dance and singing each May when the tribe celebrates its annual gathering of the Apache People which now has grown into an “authentic expression of the communities interests and value.”
“Keeping the rituals of our ancestors alive”, say members of the Indian Club at Alchesay High School in Whiteriver. Their members who dance in the White Mountain Apache crown dance groups, find their roles “as Mountain Spirits who banish evil and bring good fortune”, culturally important. Some dancers come from Christian homes, go to church, and learn those traditions, and do not learn the Apache traditions. This is our heritage, and we have to keep it going.” teaches Rosalind Armstrong-Garcia, a group sponsor who believes the club fills a gap”. During this year’s Apache Heritage Celebration three school dance performed in the Gaan dance off which featured seven Apache Crown Dancers groups who delighted the crowd and competed among all the community dance groups.
The Apache religion has been a fundamental part of the Apache lifestyle. Their worship for their God, Ussen, the Giver of Life and the Gaan or Mountain Spirits, who are represented in religious rites such as healing and puberty ceremonies. While the Crown Dancers who dress elaborately to impersonate the Mountain Spirits, wearing kilts, black masks, tall wooden-slat headdresses, and body paint and carrying wood swords have no supernatural powers they serve as a conduit for the Apache spinning their words into the heavens and assuring their prayers reach their God. “The mountain spirits have taught the Apaches to perform the Apache Crown Dance as a means of curing. The crown headdress is be-decked with eagle feathers; the teacher that flew the highest in the Heavens. The signs of lightning are sacred symbols of the Apaches which are placed on the bodies of the Apache Crown Dancers who are instructed by the mysterious mountain spirits to perform healing rituals for the Apaches. The crown dance is authentically performed today,” reported long-time Apache Tribal Chairman Ronnie Lupe in the Fort Apache Scout newspaper. MOUNTAIN SPIRIT DANCERS COMPETITION
Kaiden and Hayle DeClay torment their father, Chico, a Crown Dancer from the East Port Dance Group. Chico makes of point of speaking Apache to his girls and they have learned to understand the language. Like many members of the White Mountain Apache People Chico and his wife Jenane believe their language and traditions is the key to holding onto the important rituals that make up the Apache traditions and ancient lifeways. In spite of the Batman, Superman and Star Wars t-shirts scattered throughout the crowd when the Cooley Mountain Singers Drum group begin beating out their songs. Apache youth began to sway to the Apache songs and the masked men they adore are Crown Dancers, whose color and sounds of bells bring them onto the dance floor as they try to copy their elders. White Mountain Apache Miss Indian Arizona Shasta Dazen tells the crowd “it’s a great day to experience
all the love that comes from our traditions and congratulations to everyone here for clinging to your culture.” Eleven month old Shannon Hope squirms from her daddy’s lap and begins dancing with the drum. Barely able to walk but she wants to dance. Her father Linton Ethelbah Sr. explains he speaks Apache to the toddler whenever he can and has noticed she appears to understand Apache and looks confused when his wife or other six kids speak English to her. Traditions are important to Linton whose medicine man grandfather, Thomas and his wife, Cecilia taught him the importance of the Apache way of life, I want her to understand Apache. His middle son is a graduate from McNary elementary school and just graduated from the Sherman B.I.A. Indian School in California. “He wanted to go elsewhere and learn to be independent. There’s nothing here right now, Ethelbah says, jobs are hard to find.” “Drugs and alcohol are problems here and in California he can learn to make a living…there are more opportunities there.”
“WHEN THEY GET THE CALLING…” Siting mesmerized the crowd just allows the music and dance take over. The Rock Creek Dancers, The Cooley Mountain Dancers, Diamond Creek Dancers were part of the dance off.
Monty Stover Sr. comes to the Heritage Celebration every year because he wants the White Mountain Apache new generation to know what their ancestors looked like. “Apache kids come up to me and ask if I’m an Indian. I am,” I say and “so are you”. No we’re not! they say to me! ” Their parents speak English too much,” Stover says. “When a young Apache child comes up to me and speaks Apache to me! That’s beautiful”, he said. “Those parents are teaching that child our traditions. So each year we have this Celebration so people can see where we came from and how our ancestors lived.” “We dance and sing, enjoy the prayers” says Kicker Z. “To keep our traditions strong to show our children who they are…” “When the drums begin the kids try to dance like the Crown Dancers says Jenane DeClay who is part Sioux and married to an Apache Crown Dancer. “They reach a certain age and get the calling, then they try to copy their father.”
Today there are many different nations of Apache people, the present-day Apache people include the Jicarilla, Mescalero, Chiricahua, Western Apache, Lipan-Apache, and Plains-Apache. The White Mountain Apache Tribe now consists of approximately 15,000 members. Many live on Tribal lands, but others live and work all over the country and the world. The majority of the population lives in and around Whiteriver, the seat of Tribal government. In 2000 U.S. census about 57,000 people identified themselves as Apache only; another 40,000 people reported being part Apache. Many Apache live on reservations in Arizona and New Mexico. The complexity in the cultural division of Apache tribes can be can be seen by breaking down just one of these subgroups, the Western-Apache, the Apache people residing in east central Arizona are known as Western Apache. Most of these Native Americans live within reservations called the White Mountain, Fort Apache, San Carlos, Yavapai, Tonto, and Fort McDowell Mohave reservations. “The War Dance Generation Indigenous Event is focused on Cultural Preservation, to protect my Apache language and to see my culture continue. This event brings comfort knowing that this dance will continue for generations to come. Apache Warriors will dance into the next Seven Generations.”
In the old days, the two day War Dance was divided into discrete parts and began shortly after dark. In the first phase, called “going to war” the warriors of each clan were called to dance and demonstrate how they will fight the enemy. Those with spears would pretend to lance; those with bows would draw them back to show how far they can draw; those with shields used them also. The second phase was termed “cowhide, picked up” and involved the singing of chants that described the stealing of enemy property. In the third phase labelled “invite by touching” women of all ages were encouraged to choose a male partner and engage in social dancing. The final phase was performed at dawn the following day. Twelve of the bravest and most experienced warriors stood in a line and, one after the other, sang a song about personal success in war. After the last song, the warriors staged mock attacks on several camps, showing how they intended to surprise and defeat the enemy. This ended the war dance, and shortly later the war party made ready to depart writes Glenville Goodwin in his notes edited into the book, “Western Apache Raiding and Warfare” by Keith Basso.
THIS YEAR’S SPECIAL WARPATH EVENT was a special White House Initiative to empower Native American Youth. The white house is launching Generation Indigenous or (Gen I), a Native youth initiative focused on removing the barriers that stand between Native youth and their opportunity to succeed. Jared Ivins-Massey, an ASU law student who produced a video of his community project showing the Heritage Celebration, the community initiative to restore past practices and traditions. Massey and others will share their stories online using #GenI …
13 year old Vernon Anderson says he loved the “War Dance” he got pretty excited thinking about things back in the day–“it was pretty cool” he said.
Fort Apache is an icon of the Apache Wars and the American West and is now a monument to celebrate Apache Heritage. Fort Apache Historic Park
sits on the confluence of the north and east forks of the White River in the White Mountains, homeland of the White Mountain Apache people. The presence of the U.S. Cavalry was initially to help the Apache live peacefully on their lands and to stifle conflict among the Apache clans and then arriving white settlers. Today Fort Apache recalls both a period of conflict and a time of cooperation between the U.S. Cavalry and several tribes from the Western Apache. The U.S. military left in 1922 after many years of declining use. The Apache Scouts that had been employed by General Crook were transferred to Fort Huachuca on the U.S,-Mexican Border, where they continued to serve. The last three Scouts retired in 1947. The Fort was transferred to the Bureau of Indian Affairs to house the Theodore Roosevelt Indian Boarding School. First intended to serve Diné (Navajo) children, by the 1930s, a majority of students at the school were Apache. Theodore Roosevelt School continues today on the very spot to serve as a middle school with a school board selected by the Tribal Council. From the founding of Fort Apache in 1870 until the capture of Geronimo in 1886, this fort was involved in the Indian Wars and was first called Camp Ord, in honor of General O.C. Ord, Commander of Arizona when it was built in the spring; however, just a few months later, the name was changed to Camp Mogollon in August, then Camp Thomas in September. The post was finally designated as Camp Apache on February 2, 1871 as a token of friendship to the Indians, the fort soldiers would spend many years fighting and trying to exterminate. The fort’s initial purpose was to guard the nearby White Mountain Reservation. Situated at the end of a military road on the White Mountain Reservation, which adjoined the San Carlos Reservation, the fort guarded the White Mountain Indian Agency, while Fort Thomas watched over the San Carlos Agency. However, both reservations became the focus of Apache unrest, especially after troops moved the Chiricahua Apache in 1876 from Fort Bowie to the White Mountain Reservation. On April 5, 1879, Camp Apache was renamed Fort Apache.
Today, twenty-seven historic buildings make up the 288 acre National Register Historic District. Following maps available at the Museum, visitors can explore the district at their own pace. Interpretive signs located throughout the district explain the construction and use of the historic buildings and spaces, and allow visitors to immerse themselves in the history of what many consider the best surviving example of an Apache Wars-era military post. The Fort Apache Cemetery is 1/4 mile east of the main fort grounds and is accessible
by walking trail or road. Visitors interested in more adventure can hike the Historic Park ’s recreational trails, including a 1.4 mile loop through the East Fork canyon that passes the site of a historic Apache Scout camp. General Crook’s Cabin, built in 1871 and the oldest structure left on the fort today provides visitors with maps, historic photographs and murals allowing an historic overview of the fort and its impact on the Apache people. One room offers a glimpse into the lifestyle of army officers and their families living on a remote outpost in the wilds of the western frontier. The Fort Apache post office occupies the adobe adjutant’s building. The stone officers’ quarters, are today the residences of teachers and other Bureau of Indian Affairs employees. The sutler’s store and commissary building, cavalry barns, and guard house have not been significantly altered. One of the original four barracks, an adobe building in bad disrepair, houses the farm shop for the school. The parade ground provides a recreational area. The cemetery no longer contains dead soldiers, but does contain the bodies of Indian scouts. The fort is located five miles south of Whiteriver, Az, from Globe, take US 60 northeast 66 miles; turn east on State 73 and drive about 27 miles to Fort Apache.
The White Mountain Apache Tribe is located in the east central region of Arizona, 194 miles northeast of Phoenix. This Tribe manages the popular Sunrise Park Ski Resort, Fort Apache Timber Company and the popular Hondah Casino near Show Low.
The death of Nochaydelklinne,”The Dreamer” at Cibecue Creek and the Apache attack on Fort Apache two days later is often considered the final battle between the Apache and the U.S. Cavalry at the fort. The Apache repeatedly attacked the fort at long range, firing vollleys and scoring. The U.S. cavalry and native allies fought back but the Apache remained at the end of their rifle range during the entire fight. Two days later, reinforcements arrived but by this time the Apaches had already retreated into hiding. Only three American soldiers were wounded and Apache casualties are unknown. The two separate engagements at Cibecue Creek and Fort Apache helped ignite another Apache war that would end with the surrender of Geronimo in 1886. But the last Apache attack on the U.S. at Fort Apache was led by Apache Lawyers who took the United States all the way to the Supreme Court and won $12 million. In 2003 the Supreme Court of the United States held in a 5-4 decision that when the federal government used land or property held in trust for an Indian tribe, it had the duty to maintain that land or property and was liable for any damages for a breach of that duty.
The case involved Fort Apache, the collection of buildings on the reservation which were transferred to the tribe by the U.S. Congress in 1960. Although the tribe owned the Fort Apache buildings, they were held in trust and used exclusively by the federal government for an Indian school. This was a continuation of the building’s use from when the federal government retained title. As more schools were built at other Indian reservations, attendance dropped at the Fort Apache school. The tribe began to plan for use of the buildings and sought designation as a historic site. When the federal government wanted to turn the property over to the tribe for use, the tribe found that the property had deteriorated and sued for damages to the property. The Supreme Court affirmed the appellate court, holding that the federal government used the property it held in trust, and that it therefore had a duty to maintain the property. The loss led the government to settle with the tribe for $12 million. The buildings are managed by the Fort Apache Heritage Foundation and the case, helps to define the Indian Trust Doctrine. The case has been widely discussed in legal literature and books.
President Obama launched the Gen-I Initiative at the White House Tribal Nations Conference to ensure all young Native people can reach their full potential. The Gen-I Initiative calls for Native Youth Community Projects, like the first White House Tribal Youth Gathering this summer that will engage hundreds of Native youth in a day-long convention. The Native Youth Report acknowledges past failures of federal policy, explores the challenges facing Native children, and creates a path forward. The Gen-I Native Youth Challenge is part of the process of establishing the National Native Youth Network. Native youth are invited to take part in the Gen-I Challenge. This call to action creates a network of people interested in the issues facing Native youth and creating an information platform about opportunities and highlight their voices and positive contributions. Jared Ivins-Massey, is an enrolled member of the White Mountain Apache Tribe of Arizona. He was born and raised on the Fort Apache Indian Reservation in Northeastern Arizona. Massey is one of seventeen Native Youth selected to create a steering committee for the upcoming White House Tribal Youth Gathering this summer that will engage hundreds of Native youth in a day-long convention. Jared is the son of Leo and Rolinda Massey of Fort Apache, Arizona and hails from the community of Seven Mile and Cibecue, Arizona. Jared is a proud graduate of Alchesay High School where he was elected student body president and elected the White Mountain Apache Youth Council Male Co-President. Currently Jared is a double major studying political science and justice studies. Jared currently resides at the Arizona State University Polytechnic Campus in Chandler, Arizona. Jared states, “With no Vision youth cannot prosper but with the guidance of our elders, a Vision is in our sight.” Jared is a traditional dancer and hopes to one day return to the White Mountain Apache Reservation and serve as a tribal attorney. I’m excited to share my Gen-I Native Youth Challenge! he shares on Facebook. My Generation Indigenous (Gen-I) Challenge Event focuses on Cultural Preservation. “In conjunction with the 2015 Fort Apache Heritage Celebration & Festivities, my family and I will be holding the “Jared Ivins-Massey Apache War Dance Special” This dance was done in times of victory and through the event I hope Apache youth will learn this powerful dance. In addition, I ask that all participants submit a half page essay on “What it means to be an Apache Warrior.” The reason for my Generation Indigenous (Gen-I) Event, is to ensure that my Apache language and culture continues. This event brings comfort knowing that this dance will continue for generations to come. These Apache Warriors will dance into the next Seven Generations. I see you Apache Youth! he writes. The National Congress of American Indians (NCAI) in Sacramento, CA. elected White Mountain Apache tribal member Jared Massey National NCAI Youth Commission Co-President. During his term Massey will work closely with tribal leaders in Indian country on BIA funding, healthcare, Indian Health Services, Indian Reservation Roads funding and gaming. NCAI is a national organization that advocates, lobbies and addresses issues throughout Indian country. “We are extremely proud of Jared. He is an excellent role model and ambassador of the White Mountain Apache Tribe. The National Congress of American Indians is a great organization that works for the betterment and well-being of Indian people. NCAI will be a great experience for Jared to further develop his leadership skills and solidify his future’s foundation with education, culture and experience,” stated Harrisen DeClay, WMAT Education Director.
Jerad Massey hopes by providing insight and assistance to White House staff in planning the 2015 Tribal Youth Summit, he hopes challenges that youth face today on reservations will be addressed. Coming from the Fort Apache Indian Reservation, Massey has seen first-hand the struggles of reservation life and tribal youth. “I personally have experienced so many social issues that plague our youth and challenge our youth from breaking so many cycles with suicide, drugs, alcohol, poverty, sexual abuse and domestic violence. I am excited to work with the White House, because this personal testimony and experience is not just part of my past and my roots as a young Apache man, but they are the real-life and day-to-day things that face our youth. We need to use these issues to deliver messages to our youth empowering them to overcome these social issues and that we will survive to create an even better and more promising futures for our children.”
Deandra Antonio, 17, of Whiteriver, Arizona, of the White Mountain Apache Nation and who serves on the White Mountain Apache Youth Council, is greeted by First Lady Michelle Obama at the White House Tribal Youth Gathering
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SAN CARLOS APACHE MARCH TO OCCUPY OAK FLAT PROMISE A FIGHT TO SAVE THEIR HOLY GROUND FROM THE GREED OF McCAIN, KIRKPATRICK, FLAKE, GOSAR AND THE RESOLUTION COPPER MINE !
Campfire smoke is thick in the morning chill on Oak Flat in the lush 5000′ Arizona high country. Western Apache from all over the state have come together to “occupy” their ancestral homeland and the smell of breakfast drifts across the Flat as members of the San Carlos Apache, White Mountain, Yavapai and Tonto Tribes leave their
warm sleeping bags and meet up around the oak wood fire. There is little said about the planned Resolution Mine that will collapse this spot into a huge hole when their robots have undermined this land. President Eisenhower set aside this treasure by Presidential decree to save America’s unique wild places. Instead talk centers on happier days! Days spent with their mothers, fathers and grandparents, aunts and uncles, the kids and babies, as everyone scurried about harvesting the rich, sweet-tasting acorns which for centuries have been a delicacy of the Apache people and a centerpiece to their ceremonies marking each chapter of their lives, like joyous weddings.
Today some of those beloved relatives are now buried in Gann Canyon, their wakes and funerals where held here in the campground, acorn stew was boiled with meat, into a pancake batter like paste, and served honoring those who have now met their Creator. Many Apache Sunrise ceremonies are held here each summer to celebrate Apache daughters reaching womanhood, accented by the Apache Crown Dancers, twirling and funneling their prayers to God.
Today, Anthony Logan, an Apache medicine man will bless this holy ground beneath them and they will all dance to the drums and pray that God will answer their prayers.
Many will pray the Creator protect Oak Flat from the destruction set in motion by politicians, like Arizona Sen. John McCain, who behind their backs put a land swap into the “must pass” defense spending bill at midnight. The new Republican Senate then passed the $585 billion National Defense Authorization Act of 2015…89 to 11. Tucson representative Raúl Grijalva has called this “a grave injustice” and calls this “unjust legislation” be repealed, a motion supported by more than 70 Indian Tribes across the United States who now join him in demanding protection for Oak Flat. The Apache protest began in San Carlos last week when tribal members started a 50 mile march to their sacred holy ground two miles east of Superior, Arizona. In spite of a few blisters, they arrived more than 250 strong supported by Tribal members from all over the U.S.. They filled the campground and Anthony Logan, aka “Rolling Fox”, conducted the “Holy Ground Blessing” ceremony held beneath the mine shafts being constructed by Resolution, a British mining company who wants to undermine the mountain and collapse the entire sacred Mountain into the country’s third largest copper mine to sell the ore to China, leaving the Apache the hole and a compromised water supply. Apache drummers and singers performed sixteen songs blessing the sacred land
and dancers who came to take to back their ancestral land. After the ceremony, the Reverend John Mendez, an internationally recognized civil rights activist, told the crowd that the Apache spiritual movement would move “like a prairie fire”. The fire and brimstone preacher from Emmanuel Baptist Church in North Carolina told the mostly Native American audience, “they can’t stop you, when we unit”. “A people united won’t be stopped. We will not quit, there is nothing that can stop you.” Mendez closes in pray “Father we put all things in your hands, guide us.” “We have to stand up and fight Congress, laws can be made and laws can be changed! John McCain made a big mistake doing this to us said Terry Rambler, present Chairman of the San Carlos Tribe, who gave all tribal employee an administrative day off to join the March.
They put this (land swap) in behind our backs-then they stabbed us in the back.” God blesses the world–he put us here to protect the land and as
long as we put God first–he will fight for us. Apache people were taught to pray and only through prayer will we win. The white man came to America in search of religious freedom but still they deprive the Apache of what is his religious right.” “We are still prisoners-of war” said Wally Davis, chairman of the Tonto Apache speaking of how all Apache had historically been forced marched to the San Carlos Indian Reservation. “This is a message to all Native Americans.” “San Carlos is still a prison,” Davis said.
Apache Leap Mountain gains its name from the Pinal Apache Band who lived in these hills and valley, the rocks still carry rock drawing left from their dreams of successful hunts for deer and mountain sheep, game that filled their stomachs and fueled their children’s futures, their love of the land and their freedom. Fifty of the 1870 band died leaping from the ragged mountain edge as they were surrounded by the United States Cavalry who demanded they return to the reservation in San Carlos, or die by their sabers. They chose to leap instead knowing their God knew best how they should live and die.
Speaking in one voice for Native Americans everywhere, tribal members attended from all over the world and former San Carlos Apache chairman Wensler Nosie announced Thursday February 4th, 2015, to be a historic day as
the Apache once again took the field against the United States of America. “We were pushed here”, we used to roam the entire South West, but we were told to stay on the reservation and extermination was the response when we didn’t. The white man killed our ancestors, my great-grandparents, when they tried to continue their nomadic lifestyle! My mother told me, stay on the reservation-don’t bother those white people outside or they will hurt our people! That was a sickness pressed upon our people by the U.S. government, that ends today, says Nosie, “Today we pray to our God and through God we will win.” Nosie told the 250 people and media assembled outside the Tribal Administration building to begin their march to Apache Leap Mountain which towers over the Arizona community of Superior.
Their voices thundered with emotion Thursday as the San Carlos Apache prepared to march on Oak Flat the words spoken left no doubt that “greedy politicians”, like Senators John McCain and Jeff Flake Representatives Anne Kirkpatrick and Paul Gosar, have worn out their welcome in San Carlos, Arizona or in Indian Country anywhere else in the United States. “The rape of Indian land stops today on this historic day. Oak Flat was a gift from God to the Apache people, may we all be blessed from this day forward,” Nosie told the crowd. “We are spiritually guided today–indigenous people from all over the world are watching our fight”! If America is the World’s Policeman, and this under-handed maneuver is how they treat their native peoples, then what hope do native souls have anywhere.
“They think we are stupid, he said, “but our ancestors are smiling down on us and saying those our children — our educated children! “We want entitlement to our land and reservation, this is a day of healing and through prayer,
we are going to win this! Today we are bringing down the barriers imposed upon us and today we breakout, our children are strong and the abuse from the people outside (the reservation) ends today.
All 2,400 acres of the land swap are part of Apache ancestral and ceremonial lands. So although Republican lawmakers have tried for years to secure the transfer of these lands, they have always run into strong opposition from the San Carlos Apache Tribe and Democratic lawmakers and conservation advocates, so they stole it. If the legislation succeeds, it will allow Resolution Copper Mining Co. to exchange more than 5,000 acres of environmentally sensitive land it owns throughout Arizona for about 2,400 acres of federal land near Superior. The company would develop a 7,000-foot-deep mine there, opening the third-largest undeveloped copper resource in the world.
Councilman Fred Ferreiria from the San Carlos Peridot district says “they gave us this land because no one wanted it — they found minerals — and they took it. If we don’t stop it now — bit by bit they will take it all away again.” We learned the laws and how things are done, we were doing that, and the government broke the rules, we continue this fight, we are here today for our children.” “We have champions in Congress and they will help us “repeal this law” said Ed Norris, chairman of the Tohono Oodham.
The Tonto National Forest is this country’s fifth largest forest and has on average 5.8 million visitors annually.
It was set aside as a national forest back in 1905 in order to protect its watersheds around key reservoirs used by the people of the communities around it which include Phoenix, Flagstaff, Prescott, Snowflake, Winslow and the nearby Apache Reservations. The forest produces an average of 350,000 acre-feet of water each year feeding into Theodore Roosevelt Lake and the Salt River which bisects the national forest running east to west. In 1955 Eisenhower used Public Land Order 1229 to protect parts of Tonto National Forest from the mining industry that wanted to despoil it for profits. Thanks to the work of conservationists over the decades, without a doubt, it is one of the most beautiful unspoiled areas this nation has left…
For 50 years Vonda Cassadore whose grandmother Josephine always brought them camping at Oak Flat, to the very campsite we enjoy today as they prepare breakfast for the Apache protestors. They had fun picking up the acorns and now Cassadore shares that experience with her little grand-daughter Amaee Talgo who is learning the art of baking bread. For today’s breakfast Vonda and her friend, Kris Salaloa, work together to fry bread and tortillas, Theresa Nosie is dishing out the biscuits and gravy, hash browns, bacon and sausage for the hungry, growing
camp of protestors. The Apache Way makes it’s grandma’s duty to teach her grandchildren the traditions of their people. “Since I was a little girl I came here with my mother and now I bring my grandkids says Salaloa, some of these trees are as old as I am and God knew what he was doing when he gave Apache acorns. For Cassadore, today’s memory of watching her mom sitting at the base of the Emory Oak shading them today is still quite vivid. “She would check to make sure we were okay and where we were, “making sure we didn’t get more acorns picked than she did”. Since I was age 3, I started picking up acorns and filling up coffee cans”, they always arrived in July before the monsoons came, the whole family came to pick, the babies would be hung in their cradle boards from the huge Emory Oaks while we searched for acorns. The acorns would be transferred to a glass jar with old levi’s wrapped around the glass and soaked in the cool stream to keep them fresh. Mom would let us run free here around “Grandmother’s Tree” where we camped while they picked plants for the burden baskets and medicinal plants. “Go to the new trees”, she would say, “they have the biggest acorns”.
“This is Apache territory and Oak Flat belongs to the Apache–they took it away from us and we must take it back says Chairman Terry Rambler. I am very proud of my ancestor’s “Apache Pride” we were supposed to be exterminated but we are here today, let’s take over Oak Flat, this is our time to be involved! Apache were slaughtered and killed here–we will fight for the blood of our ancestors. “The chairman continues saying San Carlos Tribal council went on record voting against any copper mine being built upon their land and notes the white people came to this land in search of religious freedom, fleeing persecution, they wanted “to have the ability to pray, we want the same freedom”.”Some people have to visualize something, like a church, a structure to express their love of God, Oak Flat is our church, it is no different today, today is about religious freedom, we need to keep our connection to our God.”
“Oak Flat is our high ground, our mountains are called “weather makers”, they attract snow, it melts and the water flows in the four sacred directions. It flows to the Gila River, Queen Creek, the Salt River it makes the water that flows to us–it is the giver of Life and when Resolution Mine drill a mile deep making a hole a thousand times the size of a professional football stadium, it will subside and cave in–it will change the water.” All our medicinal plants will go away… We followed all the rules for ten years, we were winning and they put in a rider which made it hard for the legislature to say no. So without public input they passed this bill…”
When thunderstorms hit in this region, the mountains are where water is deposited before it flows downward toward the streams, rivers, underground aquifers and lakes. The water from the Oak Flat area continues eastward underground and flows down from the Pinal Mountains into Gilson Wash, then into the San Carlos River onward to the Gila River before it reaches San Carlos Lake. Our water is precious and limited. Resolution Copper Company will poison our waters and drain our aquifers.
“We are not going to give up, it’s because of our children–our children’s children…we must fight this land deal!
White Mountain Apache Kay Lewis, a former tribal judge, wearing yellow pollen on his cheek noted Rep. Anne Kirkpatrick was raised on the WMA reservation where her father made his living from a Trading Post selling to the
Apache and “she should know better”. “I was surprised”, Lewis noted, Apache are Democratic voters and they supported Kirkpatrick in her last successful re-election.”She used the Apache! She should know the Apache values, traditions, customs and ceremonies and she did not speak up for the Tribe on this land. The Apache are really done with her !” Signs proclaims “AZ. TRIBES BEWARE OF KIRKPATRICK”, “DON’T UNDERMINE OUR SACRED LANDS”, black teeshirts say “PROTECT SACRED OAK FLAT”, “YOU CAN’T GIVE AWAY LAND THAT ISN’T YOURS TO GIVE” “SAVE,PROTECT AND OCCUPY OAK FLAT — NO LAND EXCHANGE, NO COPPER MINE !
Sandra Rambler says if bulldozers show up on Oak Flat, I will stand in front of them and “they can bulldoze me if they want…I am all in !” says the sister of Chairman Rambler.
“It will be a great devastation, I don’t want our ancestors graves disturbed, my daughter had her Sunrise Ceremony on Oak Flat, if these laws can be made and they can be changed! We want justice for the Apache people, we are educated not stupid, they brought us here and made promises now broken, we are too smart to let this happen again!” Rambler says. “I have ancestors who fought for the U.S. Army, who weren’t given the right to vote until 1948”, even though Native Americans were given the right to vote on June 2nd, 1924, but because of some state law, Indians were not allowed the vote until 1947 except for Arizona and New Mexico who finally dropped their prohibition in 1948 because of legal rulings. Three main arguments for Indian voting exclusion were Indian exemption from real estate taxes, maintenance of tribal affiliation and the notion that Indians were under guardianship, or lived on lands controlled by federal trusteeship.
U.S. Rep. Paul Gosar’s reference to American Indians as “wards of the federal government” following a discussion about the controversial Arizona land deal that opens the door for the country’s third largest copper mine. The Arizona Republican in responding to concerns from Phil Stago of the White Mountain Apache Tribe when he made the comment that stunned people at a December round-table talk in Flagstaff, as well as Indians all across the United States.”He kind of revealed the truth — the true deep feeling of the federal government: ‘Tribes, you can call yourselves sovereign nations, but when it comes down to the final test, you’re not really sovereign because we still have plenary authority over you,'” Stago told The AP.
In 1978 Indians were given the right to express our religion through the American Indian Religious Freedom Act, Aug. 11, 1978 a United States federal law, enacted by Congress to protect and preserve the traditional religious rights and cultural practices of American Indians, Eskimos, Aleuts, and Native Hawaiians. These rights include, access to sacred sites, freedom to worship through ceremonial and traditional rights, and use and possession of objects considered sacred. The Act required policies of all governmental agencies to eliminate interference with the free exercise of Native American religion, based on the First Amendment, and to accommodate access to and use of religious sites. It also acknowledges the prior violation of that right. Due to the complex nature of American Indian religious beliefs, American Indian religions have often been at odds with existing federal laws and government policies. There have been several areas of conflict. Firstly, American Indians did not have access to a number of sacred places that the tribes had traditionally used in religious ceremonies. Native American religious practices often came into conflict with the idea that American public lands exist for the use and benefit of the American people.
“You don’t get tired dancing, the drums put you into a meditative state.” The drum is like a heartbeat and it pushes you on”, says May Lenca, from western Honduras where her indigenous people live in the endangered rain forest. She is a spiritual person and came to Oak Flat to link spiritually with her Apache brothers and sisters. “John McCain has no heart, conscience or soul and he gave them up long ago for power, money and greed. You can’t do this if you have a heart ! “McCain is a lost soul.” We natives have joined together here, Lenca said. “We are all from the creator and we have to gather to protect Mother Earth.” “People can chose to be good”! The legislatures who did this – used to be people you could work with. But power corrupts and you have to learn to be humble with people.”
“We are a non-violent religious movement, said Wendsler Nosie at the conclusion of the Holy Ground Blessing.
“Today eagle feathers arrived here on foot, this is a spiritual gathering. The idea is to get here so the blessing can be given by God. We have arrived so God will have blessed us … we are all brothers and sisters here. Together we will protect our waters so we can continue to live as human beings. The Apache need to be afforded the same protection as all U.S. citizens — we Apache want the same rights afforded everyone else. This is a gift from God to help save the world may we all be blessed from this day forward,” Nosie concludes.
Carrie Curley, age 26 is dancing with her aunt Margie Curley and says she is fighting for “my identity, our religion and our ancestral land”. Curley says every time she drives into the valley she stop at Oak Flat to pray. Her fondest memories are in Gann Canyon, where she prays thanking the good spirit for their land and to grace us with
his blessing. “The creator gave us land so they can’t take it away.” Margie remembers Oak Flat from her high school days where she attended high school there, her fondest memories of the Easter celebration celebrated by the much of the whole town who moves to Oak Flat over the Easter weekend-but as an Apache, she loves Oak Flat as “a holy land, a land of prayer.”
On a bronze plaque in front of the San Carlos Apache Administration building is written beneath the names of all the Apache who served as chairman or leaders of the San Carlos Tribe; it reads: “We remember those who sacrifice and defended our people–we recognize our great leaders and their respect for those who know freedom. We must guide our people to, once again, hold our destiny in our own hands, so I challenge each of us to overcome the oppression and begin the process of believing in ourselves. This must be the first step…
Usen, we ask for your blessing to guide our current and future leadership so that our children and the unborn will inherit our Apache Way of Life…..Wendsler Nosie Sr.
The Oak Flat Campground was set aside in 1955 by President Eisenhower in an effort to preserve special public lands from threats like mining and development. Since that time, thousands of visitors have enjoyed the wilderness.
Copper mining would shut out visitors to Oak Flat and allow international mining companies like Rio Tinto the power to disrupt the land by digging mine shafts, excavating minerals and carving roads through a once wild landscape. The tribes would be stripped of access to native and sacred lands to practice their religion, contrary to the 1978 American Indian Religious Freedom Act.
Block cave mining is a technique that involves drilling and blasting from underneath the copper ore body, creating an underground cavern. This method causes instability within the mine and at the surface, making it collapse. At the Henderson Mine near Empire, Colorado, an entire mountainside collapsed after undergoing block cave mining. At Oak Flat, this would put sensitive ecological areas and sacred tribal lands at risk and would change the landscape forever.
Former Republican Arizona Congressman Rick Renzi reported to a federal prison in West Virginia
to begin serving a three-year sentence for corruption, money laundering and 15 other convictions
including wire fraud, extortion and racketeering.
CONGRESSMAN Raúl M. Grijalva introduced the “Save Oak Flat Act,” to repeals a congressional giveaway of sacred Native American land to a Canadian company called Resolution Copper co-owned by multinational mining conglomerate Rio Tinto .
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Celebrating the 75th year of the Tohono O’odham Nation Rodeo & Fair, the longest running All-Indian rodeo in the United States! The Rodeo & Fair is the biggest and most expansive event of the year. Bring the family out to enjoy the full experience there is sure to be something for everyone – rodeo competitions, traditional games, food, crafts, carnival rides, fun run, exhibits and performances. The U.S. longest-running American Indian rodeo has a Junior Rodeo which this year fielded 300 young ones, it has a powwow, carnival, parade, Wailia dances, and food/crafts at the Livestock Complex in Sells, 60 miles west of Tucson. This year’s schedule ran from January 31 through February 3, 2013 at the Eugene P. Tashquinth Sr. Livestock Complex in Sells, Arizona. Named after the long-time voice of Tribal Rodeo’s, the Chu Chui resident (1929-2006) Eugene Tashquinth spent his days bringing order to chaos, heading up most of the events at the livestock area, so when they built the new one, they named it after Eugene Tashquinth. Equally proud is the Tohono O’odham Hedricks family whose matriarch Silas’s name blesses the Rodeo pavilion where he excelled in the arena, his grandson Chad Hedrick put the first score (6.3) on the clock with his bareback ride. Sells is a place of tradition and for the ten thousand residents of the third largest Indian reservation in the United States the annual rodeo and fair is a time of gathering, folks begin gathering before noon and the festivities go way into the night with the Wailia ending around l a.m.. The Rodeo and Pow Wow bring in native American competitors from all over the South West, particularly from Arizona tribes, like the Navajo, Hopi, San Carlos Apache, White Mountain Apache Tribe and their Tohono cousins: the Pima and Maricopa Tribes. Every year, is an old-home-town visit, with folks coming together to visit, catch-up, see who big all the cousins have gotten and to get new pictures of the kids. The mid-way is a beacon to all who love carnivals, greasy food, fast rides, regge music from Bob Marley, and tee shirts featuring heavy music idols and black goth signs. Visitors pay $8 for a wristband allowing all day access, for those over 55 years-of-age, the senior charge is $2. The annual Toka Tournament brings together the Tohono O’odham “Dream Teams”, like “Sun-Running-Women” who battle it out on a football sized field fighting over a wooden puck laced with leather and flung up-field with long sticks pulled from the ribs of the saguaro cactus. The start is much like the game lacrosse-another Indian game, it begins almost like a rugby scrum–and then off down field, very little is out of bound. These women celebrate this age old tradition all afternoon long with teams chasing each other up and down the playing field, the ebb and flow, the eventual goal and high-fives all around, losers too. The Pow Wow begins with the traditional Gourd Dance and breaks down into male, female, fancy, Plains categories featuring the finest in Pow Wow and Drum traditions. Just off the mid-way, the crowd not to photograph are the Yaqui Deer dancers nor can you record them with smartphones. The Yaqui Band features a combination of home-made instruments which accompany the dancers, one wears the head of a small deer atop the head, the main dancers each wore a mask to fill out the cast for their dance.
Earlier the Santa Rosa traditional dancers displayed their dance abilities, wearing their eye-catching shell-leg chaps, made from the shell carried from the Sea of Cortez by their ancestors who later traded the shell to Hohokam in the Salt-Gila River area for their cotton. The Tohono’s Hohokam ancestors valued the shell as a sign of rank, wealth, and much of it was fashioned into jewelry, like bracelets, necklaces, and leggings with shell leg tinklers for dancers The Tohono ancestors had a prehistoric salt trail across the vast waterless Sonoran Desert, across what is today’s US-MEXICO Border and into the blackened landscape of the Sierra de Pinacate lavafields, before crossing the enormous star sand dunes of the Grande Deserto for ten miles before reaching the Gulf of California where they harvested the precious salt and processed the shell, carrying home only what they needed to make jewelry to trade. Traditions have lasted thousands of years in the lands west of Tucson, they exist today and they will thrive tomorrow. The Tohono Tribe are gracious hosts and they welcome young and old, Indian or not as visitors to their Rodeo and Fair. It surprises me how few Tucsonans take advantage and visit the annual Tohono gathering, it surprises me more how few Tucson businesses sponsor, advertise or even acknowledge the tribe and its good work and its people of sterling, ageless character who have been our faithful neighbor for centuries.
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SPANISH ENTRADA SEARCHES FOR CITY OF GOLD, CORONADO FINDS AMERICAN SOUTH WEST, SEES LITTLE TO VALUE EVEN LESS TO CARRY OFF!
Ironically, at the time of the march to Cibola (Zuni N.M.) and Quivira (Kansas) in 1541, Hernando de Soto’s army was probing west from Florida. In May of 1541, at the same time Coronado was in Texas and starting north to Kansas, de Soto was crossing to the west bank of the Mississippi River. The armies may have passed within some hundreds of miles of each other. While Coronado was in Kansas and marching back to the Albuquerque area, De Soto was probing west of the Mississippi, where he died on the Red River in April of 1542. If the two armies had met up, they might have considered their expeditions more successful.
De Niza’s visit to Arizona’s opened the door for Spanish exploration that defined the size, the people and the nature of today’s American West. FRAY MARCUS de NIZA, found himself about 15 miles east of what is today’s Nogales, Arizona and Sonora as their horses picked their trail through the rich Arizona grasslands. De Niza was guided by Estevan, an Moor slave who had survived the same decade of slavery and walking through Texas to Mexico after being ship-wrecked off the Florida coast with the Spanish mariner named Álvar Núñez Cabeza de Vaca who reported to the Viceroy of Mexico the riches of Cibola. The Viceroy sent the Friar de Niza and Estevan to learn the truth about “Cibola”, was it made from gold or wasn’t it? Estevan knew from his travels the Indian of the time perceived “Cibola” as the “greatest thing in the world”, so-the servant said. Survival had taught him how to excite the average Indian village, the large charismatic black man who wore tinkers and led a large entourage of slaves and women whom he had collected. Estevan had learned it was better to be the point of the spear ahead of the main expedition finding water and probing their path for guides and information, rather than playing the role of a slave. Estevan was charged to send back runners with crosses, if news was promising about riches ahead send a big cross, he had been told, if chances were poor, then send a small cross. Estevan decided to promote his own agenda sending back crosses that got progressively larger. Estevan was the original Kokopelli, he captivated the locals, wowed the maidens, had a few and moved on to the next village before the larger expedition arrived.
De Niza, upon his first return to Mexico City from Cibola, he had reported finding “good and prosperous lands” others soon twisted that translation into a new land of riches, equal to the wealth of gold, silver and gemstones, taken from the Aztec and Inca civilizations of Mexico and South America. Cibola was soon thought to be where “trees hung with golden bells and people whose pots and pans were beaten gold”, so with that promise of riches, finding soldiers and patrons to fund the journey became easy, everyone wanted a piece of the action. De Niza’s companion Estevan de Dorantes was killed at Cíbola, as de Niza watched from afar, but from that range the friar affirmed that the “grand city” report was true. The Friar’s report had inspired Francisco Vázquez de Coronado to make his famous expedition to Zuni Pueblo, using Fray Marcos as his guide; their journey had many hardships: thirst and hunger, many died and most were left penny-less. So it’s an understatement the expedition had a great disappointment, when they had finally saw Cibola for themselves, Coronado then sent Friar de Niza back to Mexico City for his own protection. Fray Marcos returned in shame and became the provincial superior of his order in Mexico and performed the highest office of the Franciscans Order in Mexico before dying in 1558.
In “Cities of Gold” by Doug Preston 1992 Simon/Schuster narrates the rich history of the American South West as the author retraces the Route of Coronado from the US-Mexico Border through a very rugged Arizona and into a waterless New Mexico. Preston and with his cowboy/photographer/artist/sidekick, Walter, with four horses found the trip, life-imperiling as well as life-changing. Another author, Paul Wellman wrote in his book; “Glory, God and Gold” that “Every Spaniard in the expedition” he wrote “would plunge his arms elbow-deep in gold ingots before he returned,” that’s why not a peso came from the King and each participant paid what they could. Captains paid $55,000 pesos, average guys paid $35,000 pesos and Coronado himself paid $85,000 pesos, taking a loan out on his wife’s estate. In preparation for this journey, Coronado had taken seven slaves four men and three women, others took their wives, children and companions.
Scholars say there were 2,000 in the expedition, with 67 plus European soldiers-45 fellas carried European metal helmets, 1300 natives were from central and western Mexico, some were servants, wranglers and herdsmen so writes Richard Flint in the Kiva article entitled “What they never told you about the Coronado Expedition”. He points out there were 19 crossbow, 25 arquebusiers and additional slaves to tend the 1,000 extra horses, 500 head of cattle, and more than 5,000 sheep was taken to feed the expedition. These folks were not trailblazers-they followed well established paths, each village they passed they would enlist guides to lead the way to the next water hole, to make introductions at the next village and to show the Spanish the road to the Seven Cities of Gold.
Just a few years earlier the chosen champion of the Cuban governor, Conquistador Hernando de Soto, who learned the Indian slave trade in South America. There the Spanish looted temples and ransacked graves for their mortuary offerings. Finally De Soto captured the Inca emperor who offered him a room 22′ by 17′ stacked 9′ to the ceiling with gold ornaments, vases, goblets and statues plus another smaller room filled twice over with silver for his freedom. De Soto accepted the gold and silver treasure, still killed the king and soon returned to Spain and became a favorite in the King’s court to whom he loaned money and soon was given the license to explore Florida. In return the King was to receive “one-fifth of all spoils of battle, one-fifth of any precious metal taken from the ground and one-tenth of everything taken from graves. De Soto was to finance the entire expedition, at its end he would received 50,000 acres of his choice and an annual salary of $60,000, in return he would pacify all the natives, and provide the necessary priests and friars needed to convert them.Meanwhile in Mexico, Viceroy Mendoza ordered 29 year old Francisco Vazques de Coronado to explore “Nuevo Tierra” and to bring back all the treasure he discovers. Once reaching Zuni, groups broke off one went to the Hopi Villages, another to the Grand Canyon and another to the Rio Grande Valley to claim those lands for the Spanish empire. One group of explorers pushed on to the Colorado River hoping to be re-supplied by ship but they found a note saying their supplies had come and gone. Sore, sick, hungry, constantly looking for water and upset by the lack of riches, Coronado strayed farther eastward with dreams of another unconquered province named Quivera. His expedition went through the plains of Kansas past today’s Liberal Kansas, in hopes of finding yet another Aztec Civilization rich with gold and silver. The Spanish told themselves they had come to North America “to serve God and His King, to give light to those who were in darkness and to grow rich, as all men desire to do”. Hernando de Soto, and the Mendoza expedition led by Coronado, beat out several other conquistadors: Cortes, Beltran de Guzman and Pedro de Alvarado, all of whom wished to establish lives of “ease and honor” by “performing feats of war”. De Soto and Coronado motivated the native Indian along their way to join them, many did, they hoped to take prisoners for themselves, and to become slave holders. Everyone had an angle how this journey was going to make them rich. The conquistadors were tough, disciplined and ruthless, their weapons outmatched the stone age weapons of the Indians who were no match against European arms and tactics. But it was the horses that carried the battle every time in the today’s West, rock art and intaglio exist that document the first meeting of the horse with North American Indians. In Mexico and South America the Aztec and Inca had fought in formation and were outclassed by the warriors of Europe, but the native Americans of the north soon learned stealth and avoided open combat. Their skilled archers could drive an arrow through armor. the crossbow and musket proved useless while the sword, lance and infantry was very deadly in close combat.
So eighty years before the Pilgrims landed at Plymouth Rock. Spanish Explorers visited Kansas: Francisco Vasquez de Coronado, seeking gold in New Mexico, was told of Quivera where “people’s pots and pans were beaten gold”. With 30 picked horsemen and a Franciscan Friar, Coronado marched “north by the needle” from the Texas panhandle until he reached Kansas. Here he found no gold, but a country he described as “the best I have ever seen for producing all the products of Spain.” The expedition entered present Kansas near Liberal and moved northeastward across the Arkansas River to what is now Rice and McPherson counties perhaps probing to present day Lawrence near the Kansas River before turning back. The guide, they called the Turk, confessed he had deceived the Spaniards and one night he went into his tent and the next morning when they broke camp he left only a dirt mound. He was strangled, buried and forgotten. For 25 days in the summer of 1541 the Turk had led Coronado among the grass-hut villages of the Quivira Indians, hoping to lose Coronado and men in the tall grass and waterless plains. After this month spent exploring central Kansas, the expedition disappointed in their quest for riches were still impressed by the land itself. Coronado’s Lieutenant Juan Jaramillo, wrote: “It is a hilly country, but has table-lands, plains, and charming rivers… I am of the belief that it will be very productive of all sorts of commodities. According to legend, Seymour Rogers, the first settler in the mid-1880’s, was said to have been “mighty liberal” with water from his well, from that came the name Liberal Kansas established in 1888, on the northwest border of Texas.
CORONADO AND QUIVIRA
In August 2004, they launched the Coronado Project, which expanded on John Madsen’s idea of asking local residents to help solve the mystery of the expedition’s route. With the assistance of Don Burgess—a former general manager of Tucson’s Public Broadcasting System television station—this outreach and public education project involved the creation of a video on the Coronado Expedition and mailed, free of charge, to hundreds of local residents; a series of public lectures; and four Coronado Roadshows in Wilcox and Springerville, Arizona and also in Lordsburg and Reserve, New Mexico.
The exact route that the Coronado Expedition took between Sonora and the Zuni Pueblos is currently unknown writes John Madsen, curator at the Arizona State Museum. He writes some have surmised that the trail led through Arizona, as far west as the Casa Grande Ruin, before turning northeast into the White Mountains region. Others, like historian Herbert E. Bolton, suggest a route along the San Pedro River, turning northeast below Benson, crossing the Gila River near Bylas, and passing near White River and Springerville before descending into the Zuni region. Madsen prefers the path similar to that proposed by archaeologist Carroll Riley. It traverses the country on what is now the Arizona–New Mexico state line, following the San Francisco River. Spanish accounts as early as 1747 reveal considerable use of the drainage by Zunis and Apaches. In 1795, Sonorans viewed the San Francisco River area as a potential trade route linking them with the Pueblo of Zuni and Santa Fe area pueblos like Pecos and Taos Pueblos.
Madsen teamed up with a Public Broadcast Station and launched a search for clues of where the Spanish had been targeting areas along their suspected route. Many historians and archaeologists along the route have tackled their piece of the mystery, many adding to the research, Madsen “had a hunch that the best source of information would come from the ranching communities along the Arizona–New Mexico border. These people know the land, and generations of family members have covered most of this dirt on horseback. The end result were 33 Spanish colonial period or Mexican historic artifacts like period spurs, coins, and horseshoes. Chain mail was take from a site in Kansas….more clues appeared.
Hartmann Map for Tracking the Expedition’s Route: Sleuthing for Clues and Artifacts
For over 100 years, the exact route of Coronado has been an American mystery. Generations of scholars have tried to retrace the steps of the army from their descriptions of villages, rivers, mountains, and native communities. National commissions have grappled with the problem of designating a “Coronado Trail” that tourists could follow, but clues were sparse, and politics raised its head when various factions tried to claim parts of the route for their state. Because we don’t know just where they were, it is tantalizingly hard to interpret the Coronado chronicles’ descriptions of native villages and other sites they visited.In our lifetimes, many potential Coronado sites are being destroyed by urban growth, vandalism, and plowing of fields for agriculture. However, if amateur sleuths report possible Spanish artifacts, it may still be possible to locate more of Coronado’s campsites and document exactly where the army went. Recent discoveries have found Coronado campsites near Albuquerque and another in the Texas panhandle at Blanco Canyon both help to pin down the expedition’s route. See the web page on helping scholars locate Coronado sites….
Archaeologists William K.Hartmann, his wife Gayle and Richard Flint have worked tirelessly to sleuth out the route of the Coronado Expedition being guided by de Niza who the year before had seen Cibola from a distance. They found he might have followed the Rio Sonora to the river’s headwaters and then crossed the Cananea grasslands for four days past Arizape picking up the San Pedro River North turning east toward the Wilcox Playa North past present day Safford or the present day Sulfur Springs Valley crossing the Gila River cresting the Mogollon Rim past Point of Pines. William and Gayle Hartmann sees them moving east from the San Pedro, stopping at Turkey Creek in the Chiricahua’s then moving east through Apache Pass via Portal and into New Mexico and eventually into Texas. For more explanation visit their website….http://www.psi.edu/epo/coronado/coronadosjourney.html
REPORTED DISCOVERY OF CHICHILTICALE The most exciting development is the apparent discovery of the long lost Coronado camp site at the Chichilticale New Mexican exploration geologist Nugent Brasher devoted several years to this problem. With brilliant deduction, mapping, and hard work, he began metal detecting surveys at several water-source sites he reported finding an iron cross bow point and other possible fragments from the Kuykendall ruin, a large pueblo ruin site at the foot of the Chiricahuas. The site appears definitely to be a the first Coronado camp site known in Arizona, and almost certainly is the Chichilticale ruin.
• ONGOING EXCAVATIONS AT CHICHILTICALE Brasher has set up a web site at www.chichilticale.com to record progress with the survey and excavations at the Chichilticale site. Excavations are continuing by Brasher and archaeologist Deni Seymour. Two more cross bow bolt heads have been shown on her web site that details excavation plans and progress, at http://www.seymourharlan.com/default.htm
• NEW BOOK FROM RICHARD FLINT In 2008, Richard Flint published a popular-level account of the expedition, “No Settlement No Conquest: A History of the Coronado Entrada,” a book that bids to replace Herbert Bolton’s volume as the best general account of the expedition.
• NEW BOOK FROM TONY HORWITZ In 2008, also, Pulitzer-prize winning journalist/writer Tony Horwitz dealt with the Coronado expedition as a major section of his book “A Voyage Long and Strange,” which is an account of the explorations in North America before the 1700s, adjusting and correcting some of the mythic tales that most American children learn about the initial European explorations of our continent.
Picked up by a local rancher In the 1960s and Little known for years, the Floydada gauntlet and some newly-found associated artifacts, such as odd-shaped metal arrow points, have recently been recognized as priceless relics of the Coronado army expedition.
THE JIMMY OWENS SITE IS LOCATED NEAR FLOYDADA ON THE TEXAS PANHANDLE SEE PICTURES OF COLONIAL SPANISH ARTIFACTS, SPURS, MESH GLOVE…
KIVA The Coronado Expedition to Tierra Nueva: The 1540–1542 Route across the Southwest by Richard Flint; Shirley Cushing Flint
AFTERMATH of DE NIZA’S JOURNEY TO CIBOLA
Cultures, old as time, were attacked as pagan by the Catholic priests who accompanied the Conquistadors and who blessed their cruel attacks, in the name of saving pagan souls. The vanquished Indian was used as slaves, sold, slain or simply worked to death. The Cross, the symbol the Spanish brought the Indian and who adopted it, as pagans you can always use another God. Finally, the Spanish opened the West, the Conquistadors began the mapping of the West which became the United States of America’s quest for it’s “manifest destiny”. The American Indian, time and time again found himself in the way of the white man’s greed, the white men attacked the first Americans stealing their lands, their game and their lives, their homes, eventually they stole their children!
The facts show the journey of FRAY MARCUS de NIZA, a man of God, began an “era of extermination”, a period when approximately 20 million Indians inhabited this territory before the Conquest, and after just one century of Spanish rule there were only 1 million left! Many vanquished by Old World diseases brought to the New World with Europeans. The epidemics that broke out as well as the merciless workload imposed on the Indian dramatically diminished the Indian population. The scope of the epidemics over the years was tremendous, killing millions of people—in excess of 90% of the population in the hardest hit areas—and creating one of “the greatest human catastrophe in history, the most devastating disease was smallpox, but other deadly diseases included typhus, measles, influenza, bubonic plague, cholera, malaria, tuberculosis, mumps, yellow fever, and pertussis (whooping cough). The Americas also had a number of local diseases, such as tuberculosis and a type of syphilis, which soon went viral when taken back to the Old World.
“The moving multitude…darkened the whole plains,” wrote Lewis and Clark, who encountered a buffalo herd at South Dakota’s White River in 1806. With westward expansion of the American frontier, systematic reduction of the plains herds had began around 1830, when buffalo hunting became the chief industry of the plains, organized hunters killed buffalo for hides and meat, often killing 250 a day.
The White Man also almost exterminated the American Buffalo, herds said to be 20 miles wide and 20 miles deep, roaming the valleys they have always grazed, only a few small herds survive today. At that time, some white men sought to eradicate the buffalo to take away the Indian’s livelihood and well-being. Native American tribes depended on the buffalo’s meat and hides, and many still today believe the animal has special spiritual and healing powers, making it an important part of their culture. The railroads laying track across the plains further depleted the buffalo, as well as the Indian’s hunting grounds because hunting from train windows was widely advertised and passengers shot buffalo as they raced beside the trains. By 1883 both the northern and the southern herds had been destroyed. Less than 300 wild animals remained in the U.S. and Canada by the turn of the century out of the 30 to 75 million that was once thought to live there.
The Navajo “Long Walk” was the 1864 forced-deportation and some say attempted ethnic cleansing of the Navajo by the U.S. Government notes Wikipedia. The Navajos were forced to walk at gunpoint from their Arizona reservation to eastern New Mexico. Some 53 different forced marches occurred between August 1864 and the end of 1866. The “Trail of Tears” is a name given to the forced relocation and movement of Native American nations from southeastern parts of the United States Many of re-settled Indians suffered from exposure, disease and starvation on the way, many died, including 4,000 of the 15,000 relocated Cherokee. By 1837, 46,000 Native Americans from southeastern states had been removed from their homelands opening 25 million acres for predominantly white settlement.
CONQUISTADOR ARMOUR BY ERIC THING
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“I KNOW SHE LISTENS TO US” inserts Loretta who said an Our Father and Hail Mary each Wednesday for years. Loretta was at the San Xavier Mission’s Celebration of the Canonization of the first Native American Saint Kateri Tekakwitha (KA’-tehr-ee teh-kuh-KWIH’-thuh). Loretta came and got a seat on the second row because of the love she inherited in 1960 from her mother who came to the San Xavier Mission and prayed regularly and she had brought Loretta along. When Loretta’s thyroid cancer reappeared after 25 years she had no fear because he loves Kateri, her life has been touched by the humble little girl who loved the Cross and fought her illness. “People here are praying for me, she says of her San Xavier Parish!” Known as the “Lily of the Mohawks,” Kateri was born in 1656 to a pagan Iroquois father and an Algonquin Christian mother. The daughter of a Mohawk chief and a Catholic Algonquin woman, Kateri was born in 1656 in Auriesville, about 40 miles (65 kilometers) northwest of Albany and in the heart of the Iroquois (EER’-uh-koy) Confederacy to which the Mohawks belong. Her parents and only brother died when she was 4 during a smallpox epidemic that left her badly scarred and with impaired eyesight. She went to live with her uncle, a Mohawk, and was baptized Catholic by Jesuit missionaries. She was ostracized and persecuted by others for her faith, and she died in Canada, when she was 24.
“May her example help us to live where we are, loving Jesus without denying who we are,” Pope Benedict said before 80,000 faithful. “Saint Kateri, protectress of Canada and the first Native American saint, we entrust you to the renewal of the faith in the first nations and in all of North America!” Spoke the Pope early this morning at Vatican City a sunrise away from the Sonoran Desert where the Tohono O’odam hosted their Celebration to Tekakwitha, where the Yaqui and Aztec Tribe Dancers escorted the procession of the Figurine that Blessed the People who Love Kateri and the Tohono O’odham “Spirited Runners” carried her Cross! San Xavier Mission was completed in 1797 by a work crew of Tohono O’odham Indian who built this Mission at a time when few structures anywhere rivaled its size or magnificent Spanish-colonial architecture. The Franciscan Order retains its original purpose of ministering to the religious needs of its parish and provides a Mission School to teach the Reservation’s kids.
Franciscan Friar Steve Varnufsky finds the Canonization of Kateri is “a unifying figure” she has validated the faith of thousands of Native Americans who are Christians. Today, Varnufsky BELIEVES was a “Celebration of God’s Love” that was bringing together many tribes and nations. For Maria Orozzo who wore a Kateri Tekakwitha T-shirt knew this was very, very important and this rung true in her heart and enriched her spirit. For Miss Pasqua Yacqi Ariana Molina she believed Kateri’s canionization was something to celebrate and her friend, Junior Miss Paqua Yaqui Brandy Uriarte, said she “was very happy”.
Father Ponce who ministers to the flock on the eastside of the enormous Tohono O’Odham Reservation said to a crowd of several hundred “We place her on the altar! We hold her up for all to see ! We witness to her Life !” “She stands before US as a mirror of GOD” “Saints come from somewhere ! Look around says Friar Ponce, waving his arms to the crowd, this is where Saints come from. Some day we hold them up to the Lord. “THIS IS THE DAY THE LORD HAS MADE”. Loretta agrees one night she continued, she was sick at home and unable to make her weekly pray trip to Kateria Tekakwitha, the cancer weighing on her mind, she began to pray and Kateri appeared before her eyes and her pain lessened and her saint disappeared with her prayers…
VATICAN CITY — Some 80,000 pilgrims in flowered lei, feathered headdresses and other traditional garb flooded St. Peter’s Square on Sunday as Pope Benedict XVI added seven more saints onto the roster of Catholic role models in a bid to reinvigorate the faith in parts of the world where it’s lagging. One of the new saints was American Kateri Tekakwitha, the first Native American saint from the U.S. Among the few people chosen to receive Communion from the pope himself was Jake Finkbonner, a 12-year-old boy of Native American descent from the western U.S. state of Washington, whose recovery from an infection of flesh-eating bacteria was deemed “miraculous” by the Vatican. The Vatican determined that Jake was cured through Kateri’s intercession after his family and community invoked her in their prayers, paving the way for her canonization.
Kateri was declared venerable by the Catholic Church in 1943 and she was Beatified in 1980. Hundreds of thousands have visited shrines to Kateri erected at both St. Francis Xavier and Caughnawaga and at her birth place at Auriesville, New York. Pilgrimages to these sites continue to celebrate the first Native American to be declared a Blessed. Her feast day is July 14. She is the patroness of the environment and ecology.
A National Historic Landmark, San Xavier Mission was founded as a Catholic mission by Father Eusebio Kino in 1692. Construction of the current church began in 1783 and was completed in 1797.The oldest intact European structure in Arizona, the church’s interior is filled with marvelous original statuary and mural paintings. It is a place where visitors can step back in time and enter an authentic 18th Century space. Mission San Xavier del Bac is 9 miles south of downtown Tucson, Arizona just off of Interstate 19. Take exit 92 (San Xavier Road) and follow signs to the Mission. Named “the White Dove of the Desert” for it’s stark contrast between the surrounding land and the white building. The interior is covered with recently restored intricate, hand painted frescos. There is no admission charge to visit Mission San Xavier. Some 200,000 visitors come each year from all over the world to view what is widely considered to be the finest example of Spanish Colonial architecture in the United States. 7 a.m.–5 p.m. Allow 2–3 hours.
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