I don't know,i'm trying to find out about him,his son andrew was the richest man in dade co in early 20th century. ----- Original Message ----- From: "Joyce Gaston Reece" <bjreece@bellsouth.net> To: <cherokee@rootsweb.com> Sent: Sunday, December 30, 2012 9:51 AM Subject: Re: [Cherokee Circle] brown > Would this fellow be involved with and get a reservation near John Ross in > 1817 near Ross's Landing , now Chattanooga? > > > > Joyce Gaston Reece > -----Original Message----- > From: Earleene > Sent: Saturday, December 29, 2012 9:32 PM > To: cherokee@rootsweb.com > Subject: Re: [Cherokee Circle] brown > > he was in rev war.died in dade co ga abt 1840 > ----- Original Message ----- > From: <MountnSong@aol.com> > To: <cherokee@rootsweb.com> > Sent: Saturday, December 29, 2012 2:34 PM > Subject: Re: [Cherokee Circle] brown > > >> So you have any info other than what you've posted? I can help with >> Ancestry lookups if you'd like. >> >> Crystal Mary Murphy >> >> >> In a message dated 12/29/2012 1:57:22 P.M. Eastern Standard Time, >> erpre@tampabay.rr.com writes: >> >> looking for info on my ancestor,james brown jr. born in surry nc, >> married >> mary ann cartwright (also called polly) born in surry nc. 1794 abt. >> ======*====== >> List archives >> http://archiver.rootsweb.ancestry.com/th/index?list=cherokee >> ------------------------------- >> To unsubscribe from the list, please send an email to >> CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the >> quotes in the subject >> and the body of the message >> >> ======*====== >> List archives >> http://archiver.rootsweb.ancestry.com/th/index?list=cherokee >> ------------------------------- >> To unsubscribe from the list, please send an email to >> CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the >> quotes in the subject and the body of the message > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes > in the subject and the body of the message > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message

Would this fellow be involved with and get a reservation near John Ross in 1817 near Ross's Landing , now Chattanooga? Joyce Gaston Reece -----Original Message----- From: Earleene Sent: Saturday, December 29, 2012 9:32 PM To: cherokee@rootsweb.com Subject: Re: [Cherokee Circle] brown he was in rev war.died in dade co ga abt 1840 ----- Original Message ----- From: <MountnSong@aol.com> To: <cherokee@rootsweb.com> Sent: Saturday, December 29, 2012 2:34 PM Subject: Re: [Cherokee Circle] brown > So you have any info other than what you've posted? I can help with > Ancestry lookups if you'd like. > > Crystal Mary Murphy > > > In a message dated 12/29/2012 1:57:22 P.M. Eastern Standard Time, > erpre@tampabay.rr.com writes: > > looking for info on my ancestor,james brown jr. born in surry nc, married > mary ann cartwright (also called polly) born in surry nc. 1794 abt. > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject > and the body of the message > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message ======*====== List archives http://archiver.rootsweb.ancestry.com/th/index?list=cherokee ------------------------------- To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

no i dont have them ----- Original Message ----- From: "Alli :)" <iamcheroke@gmail.com> To: <cherokee@rootsweb.com> Sent: Saturday, December 29, 2012 9:42 PM Subject: Re: [Cherokee Circle] brown > Earleene have you sent off for his military records yet? That might have a > bit in them that you don't have or know > ----- Original Message ----- > From: "Earleene" <erpre@tampabay.rr.com> > To: <cherokee@rootsweb.com> > Sent: Saturday, December 29, 2012 7:32 PM > Subject: Re: [Cherokee Circle] brown > > >> he was in rev war.died in dade co ga abt 1840 > > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message

I dont know ----- Original Message ----- From: <MountnSong@aol.com> To: <cherokee@rootsweb.com> Sent: Saturday, December 29, 2012 2:37 PM Subject: Re: [Cherokee Circle] brown > Was this James Brown a Reverend? > > > In a message dated 12/29/2012 1:57:22 P.M. Eastern Standard Time, > erpre@tampabay.rr.com writes: > > looking for info on my ancestor,james brown jr. born in surry nc, married > mary ann cartwright (also called polly) born in surry nc. 1794 abt. > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject > and the body of the message > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message

he was in rev war.died in dade co ga abt 1840 ----- Original Message ----- From: <MountnSong@aol.com> To: <cherokee@rootsweb.com> Sent: Saturday, December 29, 2012 2:34 PM Subject: Re: [Cherokee Circle] brown > So you have any info other than what you've posted? I can help with > Ancestry lookups if you'd like. > > Crystal Mary Murphy > > > In a message dated 12/29/2012 1:57:22 P.M. Eastern Standard Time, > erpre@tampabay.rr.com writes: > > looking for info on my ancestor,james brown jr. born in surry nc, married > mary ann cartwright (also called polly) born in surry nc. 1794 abt. > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject > and the body of the message > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message

Earleene have you sent off for his military records yet? That might have a bit in them that you don't have or know ----- Original Message ----- From: "Earleene" <erpre@tampabay.rr.com> To: <cherokee@rootsweb.com> Sent: Saturday, December 29, 2012 7:32 PM Subject: Re: [Cherokee Circle] brown > he was in rev war.died in dade co ga abt 1840

Was this James Brown a Reverend? In a message dated 12/29/2012 1:57:22 P.M. Eastern Standard Time, erpre@tampabay.rr.com writes: looking for info on my ancestor,james brown jr. born in surry nc, married mary ann cartwright (also called polly) born in surry nc. 1794 abt. ======*====== List archives http://archiver.rootsweb.ancestry.com/th/index?list=cherokee ------------------------------- To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

So you have any info other than what you've posted? I can help with Ancestry lookups if you'd like. Crystal Mary Murphy In a message dated 12/29/2012 1:57:22 P.M. Eastern Standard Time, erpre@tampabay.rr.com writes: looking for info on my ancestor,james brown jr. born in surry nc, married mary ann cartwright (also called polly) born in surry nc. 1794 abt. ======*====== List archives http://archiver.rootsweb.ancestry.com/th/index?list=cherokee ------------------------------- To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

looking for info on my ancestor,james brown jr. born in surry nc, married mary ann cartwright (also called polly) born in surry nc. 1794 abt.

Elder's Meditation of the Day December 28 "I believe that being a medicine man, more than anything else, is a state of mind, a way of looking at and understanding this earth, a sense of what it is all about." --Lame Deer, LAKOTA The Medicine Wheel explains different ways of looking at the world. The four directions are the East, the South, the West, and the North. In the East is the view of the eagle. The eagle flies high and sees the earth from that point of view. The South is the direction of the mouse. Moving on the earth, the mouse will not see what the eagle sees. Both the eagle and the mouse see the truth. The West is the direction of the bear. The bear will see different from the mouse and the eagle. From the North comes the point of view of the bison. To be a Medicine Man you must journey through all points of view and develop the mind to see the interconnectedness of all four directions. This takes time, patience, and an open mind. Eventually, you understand there is only love. Great Spirit, today, allow my mind to stay open. --=-- The meditations are copyright of Coyhis Publishing and can also be found in the book, Meditations with Native American Elders: The Four Seasons. Any republishing of part or all of their contents is prohibited. . __,_._,___

i just resubscribed cause I thought I had been booted off LOL ok....now to go read ;) ----- Original Message ----- From: "Dan,M" <dmatney@gmail.com> To: <cherokee@rootsweb.com> Sent: Thursday, December 27, 2012 2:07 AM Subject: Re: [Cherokee Circle] The year is 1607 and the date is April 2 > http://www.amonsoquathbandofcherokee.org/18.html > > This is about the Cherokee 1607 and about the ships. > > Topic brought from the genies list. > > Dan M > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message

Enough is Enough – Cheyenne One Cheyenne man of long ago had a pointed leg. By running and jumping against trees he made his leg stick in them. When he said the magic word, he dropped again to the ground. Sometimes on a hot day he would stick himself high on the tree trunk for greater shade. However, he knew he could not do this trick more than four times in one day. A white man came along, saw him perform, and cried out, "Brother, sharpen my leg!" Cheyenne man said, "That's not too hard. I can sharpen your leg." So the white man stood on a large log, and with an axe the Cheyenne sharpened his leg. "But you must remember never to perform your trick more than four times in one day, and keep exact count." White man then went down toward the river and saw a large tree growing on the bank. Toward this he ran, jumped, and thrust his leg into the tree, where it stuck. He called himself back to the ground. Again he jumped against another tree, but only counted one. The third time he only counted two. The fourth time, birds and animals stood by and watched as the white man jumped high and pushed his leg on the tree, up to his knee. But he only counted three. Then coyotes, wolves, and other animals came to see him. Some asked, "How did the white man learn the trick?" They begged him to show them, so they could stick themselves to trees at night. The white man became even prouder from all of this admiration, and the fifth time he ran harder, jumped higher, and half his thigh entered the tree and there he stuck fast. Then he counted four. He called and called to bring himself down to the ground again, but he still stuck fast. He called out all night and the next day-but nothing helped him. He asked his animal friends to find the Cheyenne who had taught him the trick, but no one knew whom to look for. The white man had forgotten the secret of freeing himself, and after many days stuck in the tree, he starved to death Taken from George Bird Grinell. Journal of American Folklore 13 [1900 page 169] Come and visit us at http://groups.yahoo.com/group/Native_Village/

Enlightenment... long ago in Napi's village the people had their homes, their tipi's, and their lodges situated in the foothills surrounded by mountains out in back. The people didn't feel really comfortable about their kids going up and playing in the mountains. So they set aside a time when they made a fun day out of it. The children could all go up and climb as high and as far as they wanted to go. When they would turn back they were instructed to bring some vegetation... to pick off something that when they got back the folks could tell how high they climbed. One rule was that they had to get back by sunset. The big day came and they turned loose all the kids and they headed up. I guess there was kind of a chubby young fellow who came on back and he had with him what looked like cactus. The elders said, "Good job, you made it right up into the top of the foothills." As the day passed some came back and the elders said, "Good job, you brought back the poplar tree branches and you made it up to right up to the springs." As more of the afternoon passed on some more came back with the pine needles, the pinecones and the elders said, " Oh, great job you made it up high, way up into the pine trees." So, they all had reported back in but one. He hadn't made it back yet and they started to get a little anxious and a little nervous. The sun was starting to go down towards sunset and just as the sun was to go down, this young fellow came into camp. His face was lit up. It looked like he just swallowed a light bulb. He said, "Where I went, I went past the pine up through the shale rock and I climbed to the top. Up there, there were no trees but I felt the wind in my face and I saw a glance of the other side. I heard the murmuring of many waters and I felt... I 'felt '." So it was this young one who climbed the mountain and was touched. He saw something... he heard something... and he knew something... and he was changed forever. Come and visit us at http://groups.yahoo.com/group/Native_Village/

The Story Of The Four Brothers – Tlingit [1] There were four brothers who owned a dog of an Athapascan variety called dzî.[2] They had one sister. One day the dog began barking at something. Then KAck!A'Lk!, the eldest brother, put red paint inside of his blanket, took his rattle, and followed. The other brothers went with him. They pursued it up, up, up, into the sky. The dog kept on barking, and they did not know what it was going to do. It was chasing a cloud. When they got to the other side of the world they came out on the edge of a very steep cliff. They did not know what to do. The dog, however, went right down the cliff, and they saw the cloud still going on ahead. Now these brothers had had nothing to eat and were very hungry. Presently they saw the dog coming up from far below bringing the tail of a salmon. After a while they saw it run back. Then they said to one another, "What shall we do? We might as well go down also." But, when Lq!ayâ'k!, the youngest brother, started he was smashed in pieces. The two next fared in the same way. KAck!A'Lk!, however, braced his stick against the wall behind him and reached the bottom in safety. Then he put the bones of each of his brothers together, rubbed red paint on them, and shook his rattle over them, and they came to life. Starting on again around this world, they came to a creek full of salmon. This was where the dog had been before. When they got down to it they saw a man coming up the creek. He was a large man with but one leg and had a kind of spear in his hand with which he was spearing all the salmon. They watched him from between the limbs of a large, dead tree. When he got through hooking the salmon, he put all on two strings, one of which hung out of each corner of his mouth. Then he carried them down. Then Lq!ayâ'k! said to his brothers, "Let us devise some plan for getting the salmon spear." So he seized a salmon, brought it ashore and skinned it. First KAck!A'Lk! tried to get inside of it but failed. When Lq!ayâ'k! made the attempt, however, he swam off at once, and, if one of his brothers came near him, he swam away. Then the other brothers sat up in the dead tree, KAck!A'Lk! at the top. When the big man came up again after salmon, Lq!ayâ'k! swam close up to him, and he said, "Oh! my salmon. It is a fine salmon." But, when he made a motion toward it with his spear, it swam back into deep water. Finally it swam up close, and the big man speared it easily. Then Lq!ayâ'k! went to the tail of the fish, cut the string which fastened the big man's spear point to the shaft and swam off with the point. Upon this the big man pulled his shaft up, looked at it and said, "My spear is gone." Then he went downstream. In the meantime Lq!ayâ'k! came ashore, got out of the fish, came up to his usual station on the lowest limb of the tree, and sat down there. They had him sit below because he talked so much, and because he was the most precipitate. That night the one-legged man did not sleep at all on account of his lost spear. He was using it in working for the bear people. When he came up next morning he had a quill in his hands which would tell him things. He took this about among the trees, and, when he came to that on which the brothers were sitting, it bent straight down. Then he cried, "Bring my spear this way." Although he saw no one, he knew that there were people there who had it. Then he came to the bottom of the tree, seized Lq!ayâ'k! and tore him in pieces. So he served the next two brothers. But KAck!A'Lk! had his dog, which he was able to make small, concealed under his coat and, after his brothers were torn up, he let it go, and it tore the big man all to pieces. Because he had his red paint, rattle, and dog he cared for nothing. Now he put the red paint on his brothers' bodies and shook the rattle over them so that they came to life. Next morning they got into the same tree again. Then they saw a man with two heads placed one over another coming up the stream. It was the bear chief. He hooked a great many salmon and put them, on pieces of string on each side of his mouth. Next evening a little old man came up. Lq!ayâ'k! came down and asked, "What are you doing here?" He said, "I have come up after salmon." But he could hook none at all, so Lq!ayâ'k! caught a lot for him. Then Lq!ayâ'k! asked him: "What does that double-head that came up here do?" The old man said, "I will tell you about it." So they said to him: "Now we want you to tell the truth about this? What does he really do when he gets home with his salmon? We will get you more salmon if you tell us truly." And the old man answered: "When he gets home with a load of salmon, he leaves it down by the river. Then he takes off his skin coat and hangs it up." This is what he told them. The next time the two-heads came up and began to throw salmon ashore, it said all at once, "I feel people's looks."[3] As soon as he came opposite the place where they were sitting, KAck!A'Lk! threw his dog right upon him. It caught this big bear by the neck and killed him. Every time thereafter, when the little old man came up, they questioned him about the people in the place he came from. At last they caught a lot of salmon and prepared to descend. Then KAck!A'Lk! put on the bearskin, placed his brothers under his arms inside of it, took strings of salmon as the bear had done, and started on. When he came in front of the houses he acted just like the two-headed man. First he entered the two-headed man's house and shook his skin, whereupon his brothers and the dog passed behind the screens in the rear of the house and hid themselves. After that he began fixing his salmon, and, when he was through, took off his coat, and hung it up in the manner that had been described to him. Toward evening a great deal of noise was heard outside, made over some object. Lq!ayâ'k! very much wanted to go out and look, but they tried to prevent him. Finally he did go out and began to play with the object, whereupon the players rolled it on him and cut him in two. After that the two brothers next older went out and were cut in two in the same manner. After this KAck!A'Lk! sent his dog out. He seized the object, shook it and made it fly to the tops of the mountains, where it made the curved shapes the mountains have to-day. Then it rolled right back again. When it rolled back, the dog became very angry, seized it a second time, shook it hard, and threw it so high that it went clear around the sun. It made the halo of light seen there. Then KAck!A'Lk! took his brothers' bodies, pieced them together, put red paint upon them and shook his rattle over them. They came to life again. Then he took the dog, made it small, and put it under his arm; and they started off. Since that time people have had the kind of spear (dîna') above referred to. The brothers started on with it, and, whenever they were hungry, they got food with it. They always kept together. After a while they came across some Athapascan Indians called Worm-eating people (Wûn-xa qoan). These were so named because, when they killed game, they let worms feed upon it, and, when the worms had become big enough, they ate them through holes in the middle of their foreheads which served them as mouths. Lq!ayâ'k! wanted to be among these Athapascans, because they had bows and arrows and wore quills attached to their hair. They used their bows and arrows to shoot caribou, and, when they were pursuing this animal, they used to eat snow. After Lq!ayâ'k! had obtained his bow and arrows they came out at a certain place, probably the Stikine river, and stayed among some people who were whipping one another for strength, in the sea. Every morning they went into the water with them. At that time they thought that Lq!ayâ'k! was going with his sister, and they put some spruce gum around the place where she slept. Then they found the spruce gum on him and called him all sorts of names when they came from bathing. They called him Messenger-with-pitch-on-his-thigh (Naqâ'nî q!Acgûq!o), the messenger being a brother-in-law of the people of the clan giving a feast. They named him so because they were very much ashamed. This is why people have ever since been very watchful about their sisters. Because he had been fooling with his sister, when Lq!ayâ'k! went out, his brothers said to him, "You do not behave yourself. Go somewhere else. You can be a thunder (hêL!)." They said to him, "Hâ'agun kâdî'." This is why, when thunder is heard, people always say, "You gummy thigh." It is because Lq!ayâ'k! became a thunder. Their sister was ashamed. She went down into Mount Edgecumbe (L!ux) through the crater. Because the thunder is a man, when the thunder is heard far out at sea, people blow up into the air through their hands and say, "Let it drive the sickness away," or "Let it go far northward." The other brothers started across the Stikine and became rocks there. Footnotes: [1] This story was told by Dekinâ'k!u. According to some, the story begins with the birth of five children from a dog father. See stories 97 and 31 (pp. 106). [2] LAkîtcAne', the father of these boys, is said to have lived near the site of the Presbyterian school at Sitka and to have used the "blarney stone," so called, as a grindstone. [3] Meaning "I feel that people's looks are on me." Abstract: The Story Of The Four Brothers Four brothers owned a dog which pursued a cloud up into the sky, and they followed it, coming out at the edge of a very steep place on the other side of the world. Descending this with difficulty they came upon a one-legged man spearing salmon, and one of them stole his spear point by concealing himself in a salmon and cutting it off. Next day the man discovered them and killed three, but the fourth, who had red paint and a rattle, assisted by his dog, killed him and restored his brothers to life. After that they killed the bear chief, whose slave they had already destroyed, and went down to his house, where the most powerful of them took his place. That evening the people outside played with a hoop, and the three younger brothers were killed by it. Then the other brother sent the dog after it, and he threw it far up into the mountains where it made their curved outlines. The next time he threw, it went around the sun and made the ring of light seen there. After that the three brothers were restored to life and all started off. They came to Athapascan people, who had holes in their faces in place of mouths, and. who fed themselves with worms through these. There the youngest brother., Lq!ayâ'k!, obtained bows and arrows. By and by they came to some people who were bathing for strength in the sea, and joined them. At this time they suspected that Lq!ayâ'k! was going with his sister, so they put spruce gum around the place where she slept and discovered it was true, for which they called him all sorts of names, and told him to go away from them and become a "thunder." He did so, and their sister was so ashamed that she went down into Mount Edgecumbe. When the thunder is beard nowadays people call upon it to drive away sickness. The other brothers started across the Stikine and became rocks there. Tlingit Myths and Texts, by John R. Swanton; Smithsonian Institution; Bureau of American Ethnology Bulletin 39; Washington, Government Printing Office; [1909] and is now in the public domain. Come and visit us at http://groups.yahoo.com/group/Native_Village/

Encounter of Kaladlit with the Ancient Kavdlunait on the Ice - Inuit It is said that the Kaladlit of the south country at times were attacked in the autumn season, when the lakes were frozen over, and the sea-shore was all bordered with ice. It once happened that a man had been out hunting, and came home with two white whales. In the evening a couple of girls came running into the house crying, "The enemy is coming upon us!" At which the man got into a passion, and tore the fishing-line which he was busily winding up. But when he was about to go out, the Kavdlunait were already making an onset upon the house. The housewife, who had been newly delivered of a child, was by means of sorcery got through a window, and several escaped the same way; but all those who attempted to get through the entrance were miserably killed. The master of the house, who had escaped along with his wife, returned to bring his mother out, but finding her badly wounded had to leave her to her fate. Some had in this manner escaped, and hastened away to hide themselves among the stone heaps, from whence they heard the enemy's wild shouts of triumph. And the man had to witness his mother being dragged across the frozen lake by a rope fastened to her tuft of hair. Though greatly enraged, he tried to keep quiet in his hiding-place, but ordered the two girls down on the ice, saying, "Now ye go on to the edge of the water, and when they overtake you plunge yourselves into the sea." Sobbing and crying, they did as they were bid. No sooner had they been observed by the Kavdlunait than they were seen to run out after them; but the ice was too slippery for them, and they lost their footing. Some fell on their backs, others sideways, and some went tottering about. The angry Kalalek now asked his people how many of the enemy had gone out on the ice, and whether any of them were still on shore. About this, however, they did not agree; but at last one of them said, "That all of them had now got down." Immediately the furious Kalalek rushed out on the ice, spear in hand, and another one in store. The first of the Kavdlunait he met with was instantly speared; the others fell on approaching him, and were likewise killed. When the point of his spear had got too sticky with blood, he would only take time to blow it away; and before the girls had reached the open sea, he had despatched the whole of them. However, he turned back again, and pierced them through their bellies, in order to complete his vengeance, and then returned to the house, where he found the inmates all killed. Footnotes 1 Plur. of ?avdlunâk, a foreigner, a European, a Dane. Taken from: The Eskimo of Siberia by Waldemar Bogoras;[Leiden & New York, 1913] [A tale received from North Greenland.] Come and visit us at http://groups.yahoo.com/group/Native_Village/

Buffalo Field Campaign PO Box 957 West Yellowstone, MT 59758 http://www.buffalofieldcampaign.org bfc-media@wildrockies.org Yellowstone Bison Update from the Field December 27, 2012 Bring in 2013 with BFC's Wild Bison Calendars! https://salsa.democracyinaction.org/o/2426/t/11564/shop/item.jsp?storefront_KEY=554&t=&store_item_KEY=4407 ------------------------------ ------------------------------ * 2013 is Almost Here! Order Your Wild Bison Calendars Today! * Update from the Field * TAKE ACTION! Stop Yellowstone's Bison Slaughter Before it Starts! * BFC Holds 24-Hour Fire on Horse Butte Sacred Site * BFC Wish List Featured Item: Gaiters * By the Numbers * Inspiring Last Words ------------------------------ * 2013 is Almost Here! Order Your Wild Bison Calendars Today! 2013 is fast approaching; do you have your Wild Bison calendar yet? Buy some for yourself, your friends, and your family members and support Buffalo Field Campaign in the process! ORDER TODAY! https://salsa.democracyinaction.org/o/2426/t/11564/shop/item.jsp?storefront_KEY=554&t=&store_item_KEY=4407 ------------------------------ * Update from the Field A few days ago BFC patrols spotted a family group of buffalo in Yellowstone, close to Montana. Hunters arrived in town even before the buffalo had crossed Yellowstone's boundary. Early on the morning of the 24th the buffalo migrated into Montana and a female was almost immediately struck by a vehicle and killed on highway 191. On Christmas morning a hunter fired five shots, killing three buffalo including two cows and a young bull. After the first two buffalo had gone down, patrols distinctly heard the hunter ask his partner, "How many tags do we have, two?" The hunter, a Confederated Salish-Kootenai tribal member from Billings, MT had two tags yet had killed three buffalo. BFC volunteers suspected that the hunter had killed one too many buffalo, a suspicion that was confirmed by the local Fish, Wildlife, and Parks game warden, who is looking into the incident in cooperation with the tribe. The hunter will not be allowed to keep the third buffalo; she will be donated to the local food bank. Unfortunately, because the hunters were unprepared for the harsh climate and snowy terrain, the game warden allowed them to use snowmobiles in a closed area to give them an easier time of hauling the carcasses off the landscape. These areas off limits to snowmobiles have been helpful in keeping buffalo alive during the hunts, simply because without the machines they are too difficult to retrieve. That this closure was breached for the sake of convenience is disturbing to say the least, and the tracks laid by the snowmobiles will be a tempting trail for future hunters and snowmobilers to follow. After mourning their fallen family members, the majority of the buffalo in the group have not been seen for over 24 hours. The rest are on the move away from danger. Unlike during the first years of the "hunt," buffalo have been responding wisely to hunting pressure and departing, almost immediately, areas where members of their herds are killed. We hope these buffalo will seek the shelter that keeps them alive and that hunters will consider not only the impacts of their impetuous decisions, but their long term influences on ecologically extinct wild buffalo. Wild is the Way ~ Roam Free! ------------------------------ * TAKE ACTION! Stop Yellowstone's Bison Slaughter Before it Starts! State, federal, and tribal governments -- including Yellowstone National Park --are aiming to kill hundreds of wild buffalo this winter through hunting, slaughter, or both. The agencies state that they want to "even the sex ratio" and have placed a heavy target on female buffalo, wanting to kill at least 400. Yellowstone National Park states that a "skewed sex ratio" has resulted from years of capture and slaughter operations, which have removed more bulls than cows from the population. In other words the government is saying they will slaughter more buffalo to mitigate the impact of slaughtering so many buffalo. TAKE ACTION to stop Yellowstone's plans to slaughter before it starts! http://salsa.democracyinaction.org/o/2426/p/dia/action/public/?action_KEY=9450 DONATE NOW to help BFC prevent the slaughter of these 400 buffalo Mammas. https://salsa.democracyinaction.org/o/2426/t/7926/shop/custom.jsp?donate_page_KEY=3647 ------------------------------ * BFC Holds 24-Hour Winter Solstice Fire on Horse Butte On the 21st two BFC volunteers maintained a twenty-four hour fire on the Horse Butte Peninsula in celebration of Winter Solstice. Horse Butte is the ancestral calving grounds for the bison of the central herds and the area's south facing slopes provide the buffalo's first sustenance in the spring. The specific spot where Demmi and Noah burned the Solstice fire is the Horse Butte buffalo trap site. Though the Department of Livestock has not set the trap up since 2008, it is an area the agencies have used for many years to capture wild buffalo. On a windy and rainy day in May of 2009 Lakota Chief Arvol Looking Horse, 19th Generation Keeper of the White Buffalo Calf Pipe, held a ceremony here reclaiming the space and designating it a Sacred Site. In respect and observance of this, our volunteers kept those warming flames burning through the frigid night (Temperatures dropped below -15 the morning of the 21st). >From a place of holiday cheer and continued celebration for wild bison we thank you now for your enduring and unwavering support for these unbelievably tolerant animals and our campaign to protect them. Happy Holidays and may the new year bring an end to the suffering of the American bison. Peet BFC Support Coordinator ------------------------------ * BFC Wish List Featured Item: Gaiters The snow has finally arrived and we're getting more every day. To help keep our volunteers dry in the field, we need to have a supply of quality gaiters on hand. Gaiters help keep snow out of our boots, and our pant legs dry. Our current inventory is looking a bit low and in disrepair, so at this time we are asking for gaiters, especially large sizes that will fit well over pack boots and thick wool pants. View other items in BFC's Wish List http://www.buffalofieldcampaign.org/aboutus/wishlist.html Thank you so much for all of your support! Rain Gear Coordinator gear[AT]buffalofieldcampaign[DOT]org ------------------------------ * By the Numbers The last wild population is currently estimated at fewer than 4,300 individual buffalo. Wild bison are currently ecologically extinct throughout their native range in North America. 2012-2013 Total Buffalo Killed: 35 Government Capture: Buffalo Released from Capture: Government Slaughter: Held for Government Experiment: Died In Government Trap: Miscarriage in Government Trap: State Hunt: 1 Treaty Hunts: 33 Quarantine: Shot by Agents: Highway Mortality: 1 Total Killed in Previous Years 2011-2012: 33 2010-2011: 227 2009-2010: 7 2008-2009: 22 2007-2008: 1,631 Total Killed Since 2000: 4,043 *includes lethal government action, trap-related fatalities, quarantine/experiments, hunts, and highway mortality ------------------------------ * Inspiring Last Words "The buffalo represents the people and the universe and should always be treated with respect, for was he not here before the two-legged peoples, and is he not generous in that he gives us our homes and our food? The buffalo is wise in many things, and, thus, we should learn from him and should always be as a relative with him." ~ Black Elk, from The Sacred Pipe If anyone has submissions for Last Words just send them to us at bfc-media[AT]wildrockies[DOT]org. Thank you for all the poems, songs, quotes and stories you have been sending! Keep them coming! -- Click here to unsubscribe http://salsa.democracyinaction.org/o/2426/t/7926/p/salsa/supporter/unsubscribe/public/?unsubscribe_page_KEY=42

http://www.amonsoquathbandofcherokee.org/18.html This is about the Cherokee 1607 and about the ships. Topic brought from the genies list. Dan M

En-am-tues - The Wishing Stone - Okanogan There were three brothers, all great warriors. They lived in Okanogan country. Choo'-pahk - Sticking - was the oldest; the second brother was Scra'-kan - Copper - and the youngest was Nak-ka'-tuya-Cut-up. Among the Kalispel people lived a maiden named Scoo'-mdt-Virgin. Her father was chief of the Kalispels. One sun Scoo'-malt filled a basket with camas roots and started for the Okanogan country. She hoped to please the handsome, coppery Scra'-kan and become his wife. Upon reaching the summit of the range overlooking the Okanogan Valley from the east, she stopped to make herself beautiful. She combed and braided her long black hair and painted her face with red earth paint. In their dreams the three brothers saw Scoo'-malt coming, and they went to meet her. Each asked her to marry him, and then the younger brothers fought. Nak-ka'-fuya slashed the shoulders off Scra'-kan, while Scra'-kan knocked. Nak-ka'-fuya down and kicked him into a long heap, flat on the ground. Coyote came along as the brothers were fighting, and he laughed at seeing them fighting so hard over the Kalispel maiden. He thought it was a good joke, but his glee angered the girl, and she spoke sharply to him. Her words, in turn, angered Coyote. He would show the maiden that she could not talk that way to him. With the help of his great medicine-power he moved the brothers back to where they had been when they started to meet Scoo'-malt, and he changed them into mountains. Then he made Scoo'-malt helpless by turning her lower body into stone. Taking her basketful of et-quah (camas), Scoo'-malt threw it back to her people, to the Kalispel country, so that none would grow in the land of the Okanogans, and she transformed the rest of herself into stone, to remain there in sight of her stone lovers forever. Coyote was amused. To the stone maiden, he said: "Because you are a stranger in this place, you will help the coming generations by giving them good luck, but they will have to pay you to make their wishes happen." Then he turned to the mountains that had been warriors, and said: "Choo'-pahk, because you are proud and would not take part in the fight, you will stand with your head high and stately. You, Scra'-kan, because a virgin of another land came to court you, will be loved always by the women for your handsome coppery body. The women will like pieces of it for decorating their arms and hands. Nak-ka'-tuya, because you were beaten and kicked to the ground, you will lie in shame as a mountain ridge for other generations to see." That is why Choo'-pahk (Mt. Chopaka) looks so proud and fine. Scra'-kan, nearby, to the north and west, stands without shoulders, a sharp-pointed peak (in British Columbia). Across the valley of the Similkameen River lies Nak-ka'-fuya (Mt. Richter, B. C.) The maiden still sits on the summit where she stopped that day long ago to comb her hair and paint her face with the red earth paint. The people call her En-am-tues-Sitting-on-the-summit. The place where she sits is Mock-fsin-Knoll-be-tween-a-divide. There the people have gone for many generations to ask for good luck and to pay for their asking with gifts so that their wishes would come true.[1] 1- En-am-tues is known to the whites as the Tee-hee-hee stone. Tee-hee-hee, which is not an Okanogan word, may be a comparatively modern corruption of the verb meaning "to wish" in the Chinook jargon, the old-time trade language of the Northwest. Derived from the pure Chinook tikekh, "to wish" in the jargon is given variously as: t'keh, te-ke, tik-eh, lik-eigh, tak-eigh, tick-ey, fikky, and so forth. The "wishing stone," or Camas-woman, as it frequently is called, is one of many wishing stations or shrines in the Northwest where the Indians made offerings. To pass Camas-woman without depositing a gift was said to bring sorrow and ill-luck. In return for even the smallest gift, the older generations of Indians believed she would grant any wish that might be asked. The sick supplicated for health, the poor for worldly goods, the ambitious for success in war, the chase, love, and other undertakings. After the Indians' contact with the fur-traders, coin entered largely into the gifts, and the white men, learning of the Camas-woman's influence, robbed her of all her wealth. When the Colville Reservation was thrown open to settlement in 1900, a prospector dynamited the shrine to see if it concealed anything of value.The stone, originally about five feet in height, is now a pile of its shattered parts. After it was blasted, some of the Indians gathered up the fragments and heaped them to a height of six or seven feet. Mourning Dove remembers when the stone was intact. En-am-tues, situated on a divide overlooking the Okanogan Valley from the east, is seven miles west and south of Molson, Washington. One of the main cross-country trails passed by it, but there are no modern roads in the vicinity. The camas which the maiden threw back to her people is the "black camas" that grows on Camas Prairie near Calispell Lake, Pend Oreille County, Washington. Kalispel Indians who dig the root receive as high as a dollar a gallon for it from people of their own and other tribes. The Kalispel country always has been noted for its rich camas grounds. The name, Scra'-kan, applied to one of the brother-mountains, is a modern Okanogan word that originally was used to designate the copper kettles traded to the Indians by the fur companies. Before the coming of the whites, gold nuggets and copper were made into bracelets, the pieces strung together. An ornament of this kind was called skel-ear-qu-nekst'', which means "circle-around-the-wrist," and this word was the only one by which either of the metals was known. Taken from Coyote Tales by Humishuma, Colville-Okanogan for Mourning Dove [Christine Quintasket], 1933 Come and visit us at http://groups.yahoo.com/group/Native_Village/

Emu and the Jabiru – Australian told by Kevin Smith Once at a place called Nurrurrumba lived a person called Gandji and his children, and a man call Wurrpan, with his children. The men were brothers-in-law. One day, Gandji and his children went down to fish for stingray. When they got to the salt water, they saw the water was clean and clear to the bottom. It was easy to see all types of stingrays, which they started to spear as they walked through the water up to their knees. After spearing the stingrays they went back to the shore and started gathering firewood and cooking the stingrays, separating the meat from the fat. They grabbed some bark and wrapped up the meat and the fat and went back to the camp where Wurrpan and his children were. When they got to the camp, they sat down and Gandji called out to one of the Wurrpan children to get their share. But when they had separated the fat and the meat, they had kept the sweet, fresh ones for themselves and gave the old bits to Wurrpan and his family. So one of the Wurrpan children ran over and grabbed the bark parcel of stingray and took it over to his father, who quickly untied it. When he opened it he noticed that he and his family had been given old stingray pieces, and then he said, 'They must have kept the fresh, sweet ones for themselves.' So they ate what they had been given and then afterwards, Wurrpan stood up and said, to the other family, 'You gave me and my kids old stingrays, while you and your family had the fresh ones.' So they started arguing. Gandji said, 'You should have gone stingray fishing for yourselves.' So they argued and argued and argued until Gandji grabbed a handful of hot coals and threw them at Wurrpan. He turned around and grabbed a smooth rock called Buyburu, which he used for grinding cycad nuts. He threw it at Wurrpan and hit him right on the chest. Then Gandji started jumping around in fear of what Wurrpan might do to him. From jumping he started flying, higher and higher. As he flew he turned into a Jabiru without a beak and flew away. Then Wurrpan told his children to bring him his spear, which was called Wandhawarri Djimbarrmirri. He tried pointing the spear up in the air where Gandji was, but he noticed the spear was too long because it was bending backwards. So he told his children to bring a sharp rock to cut the spear shorter. The second time he aimed it was just right. He aimed at Gandji and said to the spear, 'Please don't let me miss.' Then he threw the spear up into the sky where Gandji was flying around. The spear went right through Gandji, from his behind through to his face, until it poked out, making a beak. Gandji fell from the sky and landed at a place called Ngurruyurrdjurr. Wurrpan said to his children, 'Let's get out of here while we are still alive. Come on, as fast as we can. We'll head towards Milindji Dhawarri.' As they were running, they started to change into Emus. That made them move faster. Their feathers were grey because of the ash that Gandji threw and they had a bump on their front where the stone had hit. Today, Yolngu remember this story in the way they cook Wurrpan meat in the fire. They always half-cook it, wiping off the ash before they eat it. That's the story of the Emu and the Jabiru. Today, the Emu has eggs the same shape as the rock that hit him. http://www.dreamtime.net.au/emu/text.htm told by Bangana Wunungmurra G'day, my name's Bangana Wunungmurra and I'm the translator for Gapuwiyak on the animation stories from Arnhem Land. The stories that have been told by the storytellers from up here-Arnhem Land-actually talk about the land. Yolngu land, Yolngu culture, Yolngu tradition, Yolngu way of living. What we mean by Yolngu is an Aboriginal. It can also mean as a person whether black or white. In this case when we talk about Yolngu we're talking about the black people. The opposite we call Balanda. Balanda means the white people. The reason why Clancy moved out here-one of the main reasons- is this is more like the main land for Gapuwiyak. The main country. Gapuwiyak is a part of this country. So in other words, the sacred objects, the cultural stories for Gapuwiyak really come from here and Gapuwiyak is like a suburb of this land. That's why he chose to come out here, because this is where his cultural background is, here. His culture, his sacred objects and everything. That's why he chose to come out. Even though there's no facilities here, he calls it home. For Gapuwiyak this is more a public place. This is more his backyard, you know, because of the sacred objects here. The story about the Emu and the Jabiru, as told by Clancy Guthijpuy Marrkula talks about sharing; greed; the country here, the land here. Talks about two different people; the Dhuwa people and the Yirritja people. The countries across Arnhem Land are all sort of connected. There's always got to a be Dhuwa land and there's always got to be a Yirritja land. They always come together and the people here come under these two categories. You can only be a Yirritja and you can only be a Dhuwa. The main reason why we like to educate our own kids, because with stories like this, it also includes the tradition, they learn about particular clans. Clancy believes that they should be told to Yolngu and Balanda, so people can have more idea about him and his land and his stories and have respect for his people and his land. And his culture. Clancy said earlier that schools are important, a good learning place. So we believe that schools are places where kids learn a lot in the Balanda curriculum, the Yolngu way, Yolngu stories. So, yeah, imagine seeing this in schools today across Australia would be really manymak (great) for Clancy and his story. And his people and his country. Clancy's saying that it's very important for the Western kids too, to learn about Aboriginal stories and their land and their involvement. Because they want to learn about these kinds of stories. The same way as we learnt about these stories. In other words, we're educating our kids, but through modern technology, using videos, cameras and all that. (Clancy Interjects) What Clancy said is "everything's alright." (Bangana Wunungmurra. Arnhem Land, Northern Territory 1997) Come and visit us at http://groups.yahoo.com/group/Native_Village/

Empounded Water – Malecite Aglabem kept back all the water in the world, so that rivers stopped flowing, and lakes dried up, and the people everywhere began dying of thirst. As a last resort, hey sent a messenger to him to ask him to give the people water, but he refused, and gave the messenger only a drink from the water in which he washed. But this was not enough to satisfy even the thirst of one. Then the people began complaining, some saying, "I'm as dry as a fish," "I'm as dry as a frog," "I'm as dry as a turtle," "I'm as dry as a beaver," and the like, as they were on the verge of dying of thirst. At last a great man was sent to Aglabem to beg him to release the water for the people. Aglabem refused, saying that he needed it himself to lie in. Then the messenger felled a tree, so that if fell on top of the monster and killed him. The body of this tree became the main river [St. John's River], and the branches became the tributary branches of the river, while the leaves became the ponds and the heads of these streams. As the waters flowed down to the villages of the people again, they plunged in to drink, and became transformed into the animals which they likened themselves when formerly complaining of their thirst. (MALECITE: Speck, Journal of American Folk-Lore, xxx, 480, No. 2) Tales Of The North American Indians, Selected And Annotated By Stith Thompson, Indiana University Press ,Bloomington, [1929] Come and visit us at http://groups.yahoo.com/group/Native_Village/