Chief Arvol Looking Horse speaks out concerning Sedona sweat lodge deaths

Posted on September 27, 2010. Filed under: Uncategorized | Tags: , , , , |


Framework of sweat lodge, Daybreak Star Cultur...

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As Keeper of our Sacred White Buffalo Calf Pipe Bundle, I am concerned for the 2 deaths and illnesses of the many people that participated in a sweat lodge in Sedona, Arizona that brought our sacred rite under fire in the news.  I would like to clarify that this lodge and many others, are not our ceremonial way of life, because of the way they are being conducted. My prayers go out for their families and loved ones for their loss.

Our ceremonies are about life and healing, from the time this ancient ceremonial rite was given to our people, never has death been a part of our inikag’a (life within) when conducted properly.   Today the rite is interpreted as a sweat lodge, it is much more then that. So the term does not fit our real meaning of purification.

Inikag’a is the oldest ceremony brought to us by Wakan Tanka (Great Spirit).

19 generations ago, the Lakota/Dakota/Nakota Oyate (people), were given seven sacred rites of healing by a Spirit Woman ­ Pte San Win (White Buffalo Calf Woman). She brought these rites along with our sacred C’anupa (pipe) to our People, when our ancestors were suffering from a difficult time. It was also brought for the future to help us for much more difficult times to come.  They were brought to help us stay connected to who we are as a traditional cultural People.  The values of conduct are very strict in any of these ceremonies, because we work with spirit.  The way the Creator, Wakan Tanka told us; that if we stay humble and sincere, we will keep that connection with the inyan oyate (the stone people), who we call the Grandfathers, to be able to heal our selves and loved ones.  We have a gift of prayer and healing and have to stay humble with our Unc’i Maka (Grandmother Earth) and with one another. The inikag¹a is used in all of the seven sacred rites to prepare and finish the ceremonies, along with the sacred eagle feather.  The feather represents the sacred knowledge of our ancestors.
Our First Nations People have to earn the right to pour the mini wic’oni (water of life) upon the inyan oyate (the stone people) in creating Inikag’a
- by going on the vision quest for four years and four years Sundance. Then you are put through a ceremony to be painted – to recognize that you have now earned that right to take care of someone¹s life through purification.

They should also be able to understand our sacred language, to be able to understand the messages from the Grandfathers, because they are ancient, they are our spirit ancestors. They walk and teach the values of our culture; in being humble, wise, caring and compassionate.

What has happened in the news with the make shift sauna called the sweat lodge is not our ceremonial way of life!

When you do ceremony – you can not have money on your mind. We deal with the pure sincere energy to create healing that comes from everyone in that circle of ceremony.  The heart and mind must be connected. When you involve money, it changes the energy of healing.  The person wants to get what they paid for; the Spirit Grandfathers will not be there, our way of life is now being exploited!  You do more damage then good.  No mention of monetary energy should exist in healing, not even with a can of love donations.  When that energy exists, they will not even come. Only Œafter¹ the ceremony, between the person that is being healed and the Intercessor who has helped connect with the Great Spirit, the energy of money can be given out of appreciation.  That exchange of energy is from the heart; it is private and does not involve the Grandfathers! Whatever gift of appreciation the person who received the help, can now give the Intercessor what ever they feel their healing is worth.

In our Prophesy of the White Buffalo Calf Woman, she told us that she would return and stand upon the earth when we are having a hard time. In 1994 this began to happen with the birth of the white buffalo, not only their nation, but many animal nations began to show their sacred color, which is white.
She predicted that at this time there would be many changes upon Grandmother Earth. There would be things that we never experienced or heard of before; climate changes, earth changes, diseases, disrespect for life and one another would be shocking and there would be also many false prophets!

My Grandmother that passed the bundle to me said I would be the last Keeper if the Oyate (people) do not straighten up.  The assaults upon Grandmother Earth are horrendous, the assaults toward one another was not in our culture, the assaults against our People (Oyate) have been termed as genocide, and now we are experiencing spiritual genocide!

Because of the problems that began to arise with our rebirth of being able to do our ceremonies in the open since the Freedom of Religion Act of 1978, our Elders began talking to me about the abuses they seen in our ceremonial way of life, which was once very strict.  After many years of witnessing their warnings, we held a meeting to address this very issue of lack of protocol in our ceremonies.  After reaching an agreement of addressing the misconduct of our ceremonies and reminding of the proper protocols, a statement was made in March 2003.  Every effort was made to insure our way of life of who we are as traditional cultural People was made, because these ways are for our future and all life upon the Grandmother Earth (Mitakuye Oyasin ­ All my relations), so that they may have good health. Because these atrocities are being mocked and practiced all over the world, there was even a film we made called Spirits for Sale.

The non-native people have a right to seek help from our First Nation Intercessors for good health and well-being, it is up to that Intercessor.
That is a privilege for all People that we gift for being able to have good health and understand that their protocol is to have respect and appreciate what we have to share.  The First Nations Intercessor has to earn that right to our ceremonial way of life in the ways I have explained.

At this time, I would like to ask all Nations upon Grandmother Earth to please respect our sacred ceremonial way of life and stop the exploitation of our Tunka Oyate (Spiritual Grandfathers).

In a Sacred Hoop of Life, where there is no ending and no beginning!

Namah’u yo (hear my words),
Chief Arvol Looking Horse, 19th Generation Keeper of the Sacred White Buffalo Calf Pipe Bundle.

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Weakened Matthew drenches parts of Central America

Posted on September 26, 2010. Filed under: Environment | Tags: |


GUATEMALA CITY — Matthew was drenching parts of Central America Sunday, a day after it weakened to a tropical depression.

The storm’s forward movement was slowing as its top winds fell, meaning it could become nearly stationary somewhere over Mexico by late Sunday. Forecasters at the U.S. National Hurricane Center in Miami said the slow pace was going to allow the storm to produce rainfall totals of 6 to 10 inches over parts of Guatemala and southern Mexico. The rain threatened to cause flash floods and mudslides.

Forecasters say Matthew has maximum sustained winds of about 30 mph (45 kph), and is expected to continue losing strength. The storm’s center was located about 85 miles (135 kph) southeast of Villahermosa, Mexico, early Sunday.

Meanwhile, far from land in the open Atlantic, Lisa weakened to a tropical depression early Sunday with maximum sustained winds of 35 mph (55 kph). Further weakening is expected.

Guatemalan authorities on Saturday urged people to stay off the roads as floods hit several towns in eastern and northern Guatemala.

Civil Defense operations commander Sergio Cabanas said flooding was reported in Izabal and Peten provinces, and there were concerns about people staying in their homes.

“The problem is that people have refused to be taken to shelters, because they want to keep watch on their possessions” out of fear of looting, Cabanas said.

In recent months, Guatemala has been hit by heavy rains that have resulted in about 274 deaths and about $1.1 billion in damage, according to government estimates.

In neighboring Belize, officials began evacuating people in three towns near the border with Guatemala after flood waters rose, said Peter Eden Martinez, the Cabinet representative in charge of emergency precautions for the flood-prone southern region.

In Mexico, the country’s National Water Commission said it was preparing for rains with efforts to widen and deepen channels below dams as needed. Southern Mexico has also been hit by severe flooding in recent months.

Matthew made landfall as a tropical storm Friday on Nicaragua’s Caribbean coast and quickly crossed into Honduras. It toppled power lines and left thousands without power for hours in Honduras.

 

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SPEECH BY DR. ROLAND CHRISJOHN

Posted on August 18, 2010. Filed under: Humanitarian Issues, Social Media | Tags: , |


MEMBER OF IROQUOIS CONFEDERACY (ONEIDA), HEALER (“PSYCHOLOGIST”)

speech delivered in Edmonton, Alberta by Dr. Roland Chrisjohn
Member of Iroquois Confederacy (Oneida), healer (“psychologist”), author of The Circle Game
Date of speech unknown

…”Residential schools were one of many attempts at the genocide of the Aboriginal Peoples inhabiting the area now commonly called Canada. Initially, the goal of obliterating these peoples was connected with stealing what they owned (the land, the sky, the waters, and their lives, and all that these encompassed); and although this connection persists, present-day acts and policies of genocide are also connected with the hypocritical, legal and self-delusion need on the part of the perpetrators to conceal what they did and what they continue to do. A variety of rationalizations (social, legal, religious, political and economic) arose to engage (in one way or another) all segments of the Euro-Canadian society in the task of genocide. For example, some were told (and told themselves) that their actions arose out of a Missionary Imperative to bring the benefits of the One True Belief to savage pagans; others considered themselves justified in the land theft by declaring that the Aboriginal Peoples were not putting the land to ‘proper’ use; and so on. The creation of the Indian Residential Schools followed a time-tested method of obliterating indigenous cultures, and the psychosocial consequences these schools would have on Aboriginal Peoples were well understood at the time of their formation.

Present-day symptomology found in Aboriginal Peoples and societies does not constitute a distinct psychological condition, but is the well-known and long-studied response of human beings living under conditions of severe and prolonged oppression. Although there is no doubt that individuals who attended Residential Schools suffered, and continue to suffer, from the effects of their experiences, the tactic of pathologizing these individuals, studying their condition, and offering ‘therapy’ to them and their communities must be seen as another rhetorical maneuver designed to obscure (to the world at large, to Aboriginal Peoples, and to the Canadians themselves) the moral and financial accountability of Eurocanadian society in a continuing record of Crimes Against Humanity.

I’m not denying that people in the Residential Schools–some of them–are having troubles today. But I don’t want to talk about the pathology, the alcohol and drug abuse, and the suicide of people who went to Residential School when that takes us away from talking about the real issues, and that is, what are the political, the economic and the legal ramifications of what occurred to First Nations People in these schools. We keep talking about how sick we are but we never ask: how sick were these people who created these things? Why is the sickness on our side? Why is it we have to prove how sick we are in order to get something done about these kinds of things?

I was in a room, early on in the Royal Commission work [Royal Commission on Aboriginal Peoples], and everybody was telling me oh, well, all this great work you are going to do, that is going to talk about the healing and the therapy that is necessary with Residential Schools. And I’m looking around, there’s a former Supreme Court Justice, there’s a lawyer, there’s another judge over here, there’s another person with legal training who has written law books or whatever, they’re sitting around telling me all of this and I said “it sounds like I’m in a room with damn psychologists.” In a room full of judges and lawyers does nobody recognize that crimes have been committed here? And why aren’t we talking about crimes? No, no that’s not even a fit topic for conversation. What we have to talk about is how sick the damn Indians are; and well we are going to take care of them.

Right. Let’s see how that game works; how the “Therapeutic State” works here. Well the Indians are sick, so do we do? We’re going to take some money, we’re going to give to largely, white, Anglo-Saxon protestant Eurocanadian therapists, and they’re going to visit with these people for 20 fifty-minute hours, after which time they’re going to be cured. So isn’t interesting that we’re going to transfer white people’s money from one pocket to another pocket and we’re going to call this ‘money spent on Indian People.’

The same game is being played in the education system. Where what we do, is if weve got a child with some difficulty with education, we send them to a psychologist, and in the Province of Alberta, that psychological assessment costs $4,500. That’s $4,500 that goes from the Federal Government to the pocket of a white, Anglo-Saxon, protestant psychologist who writes a report and says ‘kid is not learning very much.’ Oh, well thank you for clearing that up. That’s $4,500 that is counted as ‘money spent on Indian Education’, but it’s money that we merely get to authorize the transfer of from the Federal government to the private pockets.

Now does anybody point out, does anybody wonder that the fact that the assessments are not validated, the statistical properties are not established for First Nations children, means that such an assessment is an ethical violation of Canadian and American psychological testing standards? Oh, no, nobody bothers to bring that up; there’s money to made here.

Notice what happens, when, uh–Dr. Hanson was saying about blame the victim– look at how the system reacts to a child who is having difficulty in school: there’s got to be something wrong with the child. We can’t ask the question: Is it possible that maybe there is something wrong with the curriculum?; Is it possible that there’s something wrong with the way that the structure of learning is set up so that some idiot stands up in front of a large group of people and talks, so somebody hears a loudspeaker, and everybody else is a tape recorder, and this is how education is supposed to behave? This is how it is supposed to take place?

We’re not allowed to inquire into the dynamics of the educational system. What we have to do is accept that there’s something wrong with us. We’re the problem. The Residential School does exactly the same thing: the treatment of alcoholism as a disease that First Nations People have as a genetic thing or learned behavior that we don’t seem to be able to get around. Time and time again, the same process is taking place, and that process is, let’s not ask about the systemic kinds of things, let’s not ask about larger factors, let’s not ask about other responsibilities that may be entailed, let’s find what’s wrong with the specific case, what’s wrong with the Indians in this particular instance….

…we must misunderstand Indian Residential School to the extent to which we think that the pathology in the system lies within the survivors of the individual survivors of the Residential School experience. The pathology that you are looking for is not in the pathology of the people who went through the experience, the pathology is in the system of order that gave rise to that Residential School, that saw it in operation, that put it in operation, that thought it was a good thing, that patted itself on the back occasionally saying: ‘aren’t we doing well by our brown cousins?; we’re bringing them freedom and we’re bringing them into this particular world; aren’t we generous?; and all they are paying for it is all of their land, all of their trees, all of their minerals, all of their water, their freedom, their language, their religions, every aspect of their form of life, that’s all their paying.’

Now the fact that they didn’t make that bargain, that they didn’t ask for that, means that well they are kind of stupid you know; they don’t recognize just how superior our way is. So even though they are kicking and screaming, we’re going to do for them. There’s the patriarchy, there’s the patronizing aspect of it. The “Therapeutic State” will constantly congratulate itself that it’s doing good as it is doing the most horrendous thing.

…the extent to which we ourselves as First Nations People have continued that task, by not examining those kinds of questions, by accepting that the problem is our own individualized pathology, by running all kinds of workshops where we’ll say ‘we’ll let’s get together and we’ll hug a lot and this will overcome what happened to us in the Residential School.’

Oh, I’m sorry, it is a political problem, it is a legal problem, for the churches and for the Government of Canada, it’s also a financial problem, because they’ve got mighty big bills to pay if the Canadian public begins to realize what what done to human beings in their name. This is one of the reasons you won’t find the United Nations’ Genocide Charter inside history books, textbooks and in Canadian schools because the Canadians don’t want to tell their people what they’ve been doing in their name. They don’t want to see, starkly, in Article Two and Article Three, what their responsibilities were as human beings, and how, the acquiescence to the Residential School, even if they never even heard of an Indian or ever saw an Indian, how they were implicated in the crime as well–by their governments, by their churches.

They don’t want to hear about that, so we don’t put this in the textbooks. We don’t put in the textbooks what Canadian responsibilities are in terms of language, religion, education, our educational rights as human beings on this planet. Where they say ‘oh, well, we don’t have enough money for that. You want to have your own Indian university or you want to have your own Aboriginal research center, we’ll, there’s just not enough money.’ Well, that’s a violation of the Common Law of Nations that Canada is signatory to. Their avoiding their responsibilities and they’re covering-up by putting over it all the veneer of the “Therapeutic State.”

And God help us; a lot of us are involved in that “Therapeutic State.” We sit down and we do not go into the grounds of what’s going on, why is this happening, what are the historical backgrounds for this. One of the wisest things Dr. Szasz has ever said is: ‘the libraries are open, go and read, you want to find out about this stuff…’

There’s nothing here in The Circle Game that’s esoteric; we didn’t have to burrow into the national archives late at night and come out with secret scraps of paper. Everything we’ve got is public, and open and available. But we’ve got blinders on, and the blinders are ‘oh well Indian people are suffering and we’ve got to deal with that.’

I’ll tell you. Give us back all the land, gives back the payment for everything stolen, meet your obligations under the Treaties and I will see how many of us are still sick. Even if we are sick, we have the right as sovereign people to decide what we are going to do about it–not accept Health and Welfare Canada’s pronouncement that ‘it’s twenty sessions with a psychologist and you’re out the door, that’s it, you’re cured.’

These are part of our sovereign responsibilities. We do not need research; we need to think clearly about these issues. I come to a conference like this and I hear people saying ‘there aren’t any practical suggestions. Well, I’m sorry, when Dr. Szasz says that ‘you’re not fighting facts, you’re fighting ideologies’, that’s what we have to understand. The philosophy that stands behind what was done to us in the Residential School is the philosophy that stands behind the health and welfare cuts, stands behind the dismantling of the educational system in the Province of Alberta and so on and so on. We have to understand that ideology. We’re not doing any of that as we sit around hugging each other saying ‘oh, you had a bad time and I had a bad time too.’

We should be madder than hell about this; and we should be doing what Dr. Szasz has been doing: educating people about the history, the background, the ideology, the commonality of experience that is involved in this.

There’s a part in “Schindler’s List” which is the most horrible part of “Schindler’s List” of a most horrifying movie, that’s a moment that all of us have to say to ourselves ‘this is to be avoided entirely.’ It’s that moment when he has to stand there and say to himself and say to the people around him, ‘I could have done more.’ If we go to our graves and we say to ourselves ‘I could have done more’, I call myself a healer, I call myself a therapist, and I could have done more, then we’re gonna relive that horrible moment in “Schindler’s List” over and over again, and we’re gonna be doing it while we smile and while we pretend that we’re being generous and honest and open with the people who have come to us for help.

That, will be another crime against our own humanity. Thank you.

transcribed by Jim Craven

Submitted by Luc Majno


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Luc Majno: … A little on ‘RACE’ … STOP!

Posted on July 11, 2010. Filed under: Everything Else | Tags: , , |


There is a continuing NEED to misunderstand the problem on the ‘Indian’…
so that the racial problem persists… not for me. (Poor John A. Macdonald!!)
I did my homework.
 
 
In fact, I believe there is NO SUCH THING as RACE, and no ‘biological’ distinctions or differences that ‘separate’ us. This is all fallacy. There is no ‘one’ superior race. The ‘catholics’ or ‘believers’ may like to think so, and it is real practical for them, too, but no such luck.

Indians have gotten to know themselves, and portray themselves, and live — the way WE see them. We see them as, well, rather smelly, and can’t tell time too well, and that they’re stupid and backward — We see them as inferior, weaker, less intelligent, and as refuse, and that is EXACTLY the way these people live. Just drive through a reserve sometime. You will see exactly what WE did to them, and they now live in their own garbage, the suicide rate among them is up to five times higher for them in some places than others… thanks to us.

Unless WE make a difference, unless WE embrace them (as they did US way back when), unless WE learn to get to know them and the richness of their Culture.

We simply have no idea…

Why am I writing this? Well, I am hoping that someone will hear or read this, and even agree! The Indians supposedly have the ‘gene’ for drunkenness, or the ‘gene’ for suicide, or that they are more violent, or that ‘they can’t seem to integrate into society’… That is because THEY DON’T WANT TO! I wouldn’t want to either! Not in this world, anyway…

It is really sad. It is said  of Afghanistan, that drugs of all sorts and alcohol are being used to ‘evade’ the war… Well here, it is exactly the same thing, although the ‘war’ is not bombs exploding and material destruction, but assimilation, Genocide and ‘polite-and-proper’ extinction of a Race that sees fewer and fewer reasons to exist in a world where we are tearing one another apart, and TEACHING one another to do so through RACIAL descrimination, and bigotry.

Thank you for listening.

Thanks to TF and Roland Chrisjohn for my information!!

16 July – 1763 — Jeffrey Amherst writes: P.S. You will Do well to try to Innoculate the Indians by means of Blankets, as well as to try Every other method that can serve to Extirpate this Execrable Race. I should be very glad your Scheme for Hunting them Down by Dogs could take Effect, but England is at too great a Distance to think of that at present.

Well stated, especially to remind people that Indians do not want to belong to this world that is being thrust on them. I read Kent Nerburn’s, Wisdom of the Native Americans. There were some amazing responses from some of the elders with regards to Christianity, the life people were trying to thrust on them, and what it is like to be Indian. I …  thought the best was a response to a Minister. The minister had spent a bit of time trying to tell the elder about Jesus. When the elder tried to talk, he would talk over him or tell him that he needs to put it all behind him. So the elder sighed and just listened and let the minister ramble on. When he was done he asked the elder what he thought of Jesus. The elder told him, “I think this Jesus must be an Indian”. Can you just imagine the veins bursting in the ministers head?

LUC MAJNO: What if it were THE OTHER WAY AROUND?? aha!
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The Story of One – Memories of the Residential Schools

Posted on June 30, 2010. Filed under: Everything Else | Tags: , |


Today at 7:21am

———————————————————-

A little note was found between two wooden boards in the walls of the structure in the 1960s…
It was dated 1882, and looked as if it was written by a little girl… It read:

‘Where do I start, in writing my story?
Who cares, anyway? Who is listening?
I feel as though I am shouting in an empty room.
I feel confused, bewildered, and lost in this world I did not create.

Sitting here on my cold bed, I notice I am getting really good at English and my writing skills are improving, but why is my Culture being erased from my mind?
Why am I being told I cannot speak my Mi’gmaq language? Why am I beaten when I am caught?
Why have I been ripped away from my family? I cannot see my mother’s face that good anymore…
And I cannot pronounce my brother’s name anymore. Is this what Creator wishes?

Why are they roughing us up and treating us like we are no good?
We aren’t being taught – this is not a ‘school’ – no, it is a prison
and the sisters and the director of the school are all having fun and eating well.
They look like they enjoy beating us and mistreating us, and I know that this is happening in other places, too… I hear people talk about it sometimes.

I am watching all this, as I sit on my cold bed hungry and sick.
It is freezing in here, they don’t even put the heat on very much…
I am not sure what I have. Tuberculosis is all around me, my friends,
brothers and sisters, cough all night, some have even died without even being looked after.
My best friend died just ten days ago, they let him cough and bleed himself to death.

I don’t understand.

What is it with ‘me’ that they find ‘savage’, ‘uncivilized’ and ‘barbarous’?
Why is my Culture being replaced like this, and by those ‘white-eye’ that break everything?
Why was I poured salt on, and then called a ‘christian’ and given a new name?
Is mine not good enough? And why am I being made to be ashamed of who I am?

Will you please pray for me?
Help us, please, and let this all come out into the Light, it has to.
I am only 13. My name is Sho-na-ka, the one who prays for others.
Is anyone ever going to know what really happened to us all?’

Memories of The Carlisle Industrial School (Residential School for Indians)

—————————————————————————————-

For information on the ‘school’, go to:
http://en.wikipedia.org/wiki/Carlisle_Indian_Industrial_School
or: http://home.epix.net/~landis/histry.html

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U.S. Urges Latin America to Reduce Expenditure on ArmamentsFront page / Hotspots and Incidents / Conflicts09.04.2010 Source: Pravda.Ru Increase font size Decrease font size print versionPages: 1The United States Assistant Secretary of State to Latin America, Arturo Valenzuela, acknowledged on Wednesday (7th) the right of a “sovereign” country to renew their weapons, but demanded that military spending in the region be reduced. BREAKING NEWS Poland’s Political Elite Dies in Air Crash in Russia Polish administration killed in air crashMore… “Any sovereign country has the right to seek improvements to their armaments and modernizing them. This is obvious and it respects sovereignty,” Valenzuela said after a question about the purchase of weapons by Venezuela during a lecture at the University of Los Andes in Bogota.However, the U.S. diplomat said “there was a reversal on the military expenditures in Latin America. Therefore, we must consider that this spending would fall, since there are so many problems to be solved.””It’s a question that goes far beyond Venezuela, which should be how it will reduce the arms race, how to solve problems. Good thing there is UNASUL (Union of South American Nations) a proposal in that sense,” he said.A few days ago, Philip Crowley, the spokesman for the U.S. Department of State, said the biggest concern in Washington with the announcement from Moscow to sell $5 billion in military weapons to Venezuela, is the possibility that some of these weapons end up in other countries.Valenzuela, who arrived in Colombia on Tuesday afternoon after visiting Ecuador, said the United States is concerned with “aggressive speeches, that could violate peace on the continent.””It just worries the United States, as it should worry the other Latin American countries,” he added. Shortly before, during his conference, Valenzuela emphasized that at this point we cannot “tolerate war-like threats between these countries and neither support to terrorist groups,” without specifying which group he was referring to.Valenzuela met on Tuesday with Defense Minister of Colombia, Gabriel Silva, and is expected to travel to Cartagena (1100 km north of Bogotá) to attend the fifth Latin American edition of the World Economic Forum, which will end on Thursday. Later, he will visit Peru.Colombia and the United States in 2009 signed a military agreement allowing American troops controlled use of seven bases on Colombian territory to “fight drug trafficking and terrorism.”Translated from the Portuguese version by:Lisa KARPOVAPRAVDA.Ru

Posted on April 12, 2010. Filed under: Everything Else | Tags: |


The United States Assistant Secretary of State to Latin America, Arturo Valenzuela, acknowledged on Wednesday (7th) the right of a “sovereign” country to renew their weapons, but demanded that military spending in the region be reduced.

“Any sovereign country has the right to seek improvements to their armaments and modernizing them. This is obvious and it respects sovereignty,” Valenzuela said after a question about the purchase of weapons by Venezuela during a lecture at the University of Los Andes in Bogota.
However, the U.S. diplomat said “there was a reversal on the military expenditures in Latin America. Therefore, we must consider that this spending would fall, since there are so many problems to be solved.”
“It’s a question that goes far beyond Venezuela, which should be how it will reduce the arms race, how to solve problems. Good thing there is UNASUL (Union of South American Nations) a proposal in that sense,” he said.

A few days ago, Philip Crowley, the spokesman for the U.S. Department of State, said the biggest concern in Washington with the announcement from Moscow to sell $5 billion in military weapons to Venezuela, is the possibility that some of these weapons end up in other countries.

Valenzuela, who arrived in Colombia on Tuesday afternoon after visiting Ecuador, said the United States is concerned with “aggressive speeches, that could violate peace on the continent.”

“It just worries the United States, as it should worry the other Latin American countries,” he added. Shortly before, during his conference, Valenzuela emphasized that at this point we cannot “tolerate war-like threats between these countries and neither support to terrorist groups,” without specifying which group he was referring to.

Valenzuela met on Tuesday with Defense Minister of Colombia, Gabriel Silva, and is expected to travel to Cartagena (1100 km north of Bogotá) to attend the fifth Latin American edition of the World Economic Forum, which will end on Thursday. Later, he will visit Peru.

Colombia and the United States in 2009 signed a military agreement allowing American troops controlled use of seven bases on Colombian territory to “fight drug trafficking and terrorism.”

Translated from the Portuguese version by:

Lisa KARPOVA

Source: Pravda.Ru

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A Cherokee Legend

Posted on April 11, 2010. Filed under: Everything Else | Tags: |


Women in the Cherokee society were equal to men. They could earn the title of War Women and sit in councils as equals. This privilege led an Irishman named Adair who traded with the Cherokee from 1736-1743 to accuse the Cherokee of having a “petticoat government”. Clan kinship followed the mother’s side of the family. The children grew up in the mother’s house, and it was the duty of an uncle on the mother’s side to teach the boys how to hunt, fish, and perform certain tribal duties. The women owned the houses and their furnishings. Marriages were carefully negotiated, but if a woman decided to divorce her spouse, she simply placed his belongings outside the house. Cherokee women also worked hard. They cared for the children, cooked, tended the house, tanned skins, wove baskets, and cultivated the fields. Men helped with some household chores like sewing, but they spent most of their time hunting.

Nancy Ward, or Nan’yehi (nan yay hee), is the most famous Cherokee Beloved Woman. The role of Beloved Woman, Ghigau (Ghee gah oo), was the highest a Cherokee woman could aspire to. A Ghigau had a voice and vote in General Council, leadership of the Woman’s Council, the honor of preparing and serving the ceremonial Black Drink, the duty of ambassador of peace-negotiator, and the right to save the life of a prisoner already condemned to execution. One such prisoner was a settler named Mrs. Bean, who was captured in an attack on illegal white settlements on the Watauga (wah tah oo gah) River. Mrs. Bean taught Nan’yehi such skills as spinning, weaving, and the raising of animals, which Nan’yehi in turn taught the rest of the Cherokee. This provided the Cherokee with some food during the winter months, but gave them more work.

The title Ghigau also translates to “War Woman,” and Nan’yehi earned the title by taking up her husband’s gun when he was slain in a battle against the Creeks and leading her people to victory. Another War Woman, Cuhtahlatah, won honor during the American Revolutionary period by leading Cherokee warriors to victory after her husband fell. She later joined in a vigorous war dance carrying her tomahawk and gun.

It was important to the Cherokee that their losses be compensated with the same number of prisoners, scalps, or lives. Woman led in the execution of prisoners. It was their right and responsibility as mothers. They celebrated the capture of prisoners with song and dance and joined in torture at the stake. Women had the right to claim prisoners as slaves, adopt them as kin, or condemn them to death “with the wave of a swan’s wing.”

In the Cherokee society your Clan was your family. Children belonged to the entire Clan, and when orphaned were simply taken into a different household. Marriage within the clan was strictly forbidden, or pain of death. Marriages were often short term, and there was no punishment for divorce or adultery. Cherokee women were free to marry traders, surveyors, and soldiers, as well as their own tribesmen.

Cherokee girls learned by example how to be warriors and healers. They learned to weave baskets, tell stories, trade, and dance. They became mothers and wives, and learned their heritage. The Cherokee learned to adapt, and the women were the core of the Cherokee.

Native American Legends


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