Dreamcatcher Origin Story - Ojibway Long ago in the ancient world of the Ojibwe Nation, the Clans were all located in one general area of that place known as Turtle Island. This is the way that the old Ojibwe storytellers say how Asibikaashi (Spider Woman) helped Wanabozhoo bring giizis (sun) back to the people. To this day, Asibikaashi will build her special lodge before dawn. If you are awake at dawn, as you should be, look for her lodge and you will see this miracle of how she captured the sunrise as the light sparkles on the dew which is gathered there. Asibikaasi took care of her children, the people of the land, and she continues to do so to this day. When the Ojibwe Nation dispersed to the four corners of North America, to fill a prophecy, Asibikaashi had a difficult time making her journey to all those cradle boards, so the mothers, sisters and Nokomis (grandmothers) took up the practice of weaving the magical webs for the new babies using willow hoops and sinew or cordage made from plants. It is in the shape of a circle to represent how giizis travels each day across the sky. The dream catcher will filter out all the bad bawedjigewin (dreams) and allow only good thoughts to enter into our minds when we are just abinooji. You will see a small hole in the center of each dream catcher where those good bawadjige may come through. With the first rays of sunlight, the bad dreams would perish. When we see little asibikaashi, we should not fear her, but instead respect and protect her. In honor of their origin, the number of points where the web connected to the hoop numbered eight for Spider Woman's eight legs or seven for the Seven Prophecies. It was traditional to put a feather in the center of the dream catcher; it means breath, or air. It is essential for life. A baby watching the air playing with the feather on her cradleboard was entertained while also being given a lesson on the importance of good air. This lesson comes forward in the way that the feather of the owl is kept for wisdom (a woman's feather) and the eagle feather is kept for courage (a man's feather). This is not to say that the use of each is restricted by gender, but that to use the feather each is aware of the gender properties she/he is invoking. The use of gem stones, as we do in the ones we make for sale, is not something that was done by the old ones. Government laws have forbidden the sale of feathers from our sacred birds, so using four gem stones, to represent the four directions, and the stones used by western nations were substituted by us. The woven dream catchers of adults do not use feathers. Dream catchers made of willow and sinew are for children, and they are not meant to last. Eventually the willow dries out and the tension of the sinew collapses the dream catcher. That's supposed to happen. It belies the temporary-ness of youth. Adults should use dream catchers of woven fiber which is made up to reflect their adult "dreams." It is also customary in many parts of Canada and the Northeastern U.S. to have the dream catchers be a tear-drop/snow shoe shape. The above story is a combination of information gathered by Lyn Dearborn from California, and Mary Ritchie of the Northern Woodlands, with assistance from Canadian elders. Miigwetch. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dream catcher - Lakota Long ago when the world was young, an old Lakota spiritual leader was on a high mountain and had a vision. In his vision, Iktomi, the great trickster and searcher of wisdom, appeared in the form of a spider. Iktomi spoke to him in a sacred language. As he spoke, Iktomi the spider picked up the elder's willow hoop which had feathers, horsehair, beads and offerings on it, and began to spin a web. He spoke to the elder about the cycles of life, how we begin our lives as infants, move on through childhood and on to adulthood. Finally we go to old age where we must be taken care of as infants, completing the cycle. "But", Iktomi said as he continued to spin his web, "in each time of life there are many forces, some good and some bad. If you listen to the good forces, they will steer you in the right direction. But, if you listen to the bad forces, they'll steer you in the wrong direction and may hurt you. So these forces can help, or can interfere with the harmony of Nature. While the spider spoke, he continued to weave his web. When Iktomi finished speaking, he gave the elder the web and said, "The web is a perfect circle with a hole in the center. Use the web to help your people reach their goals, making good use of their ideas, dreams and visions. If you believe in the great spirit, the web will catch your good ideas and the bad ones will go through the hole." The elder passed on his vision onto the people and now many Indian people have a dream catcher above their bed to sift their dreams and visions. The good is captured in the web of life and carried with the people, but the evil in their dreams drops through the hole in the web and are no longer a part of their lives. It is said the dream catcher holds the destiny of the future. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dragonfly symbolism Among the Cheyenne and Dakota by Peter J. Durkin Whispering Wind, 1999 American Indians of the Northern plains often depicted animals with special powers on their clothing, shields, horses and tipis, in hopes of sharing some of their special qualities. The dragonfly possessed multiple attributes that appealed to the people. It's always a good omen when a dragonfly lands on a tipi cover; a sign that life giving water is nearby. The dragonfly held wide meaning for the American Indians of the Plains, especially the Cheyenne and Dakota. However, the Cheyenne did not consider dragonflies as insects. In their classification of the cosmos they '"consider dragonflies and butterflies to be birds, both hatched from nymphs" (More, 178). This article will offer a brief overview of dragonfly symbolism among the Cheyenne and Dakota. Modern biology classifies dragonflies in the order Odanata which includes both damselflies and dragonflies, often nicknamed "mosquito hawk" because of their voracious appetite for mosquitoes and black flies. Dragonflies have been traced on earth some 300 million years to the Carboniferous era, and "gian dragonflies with the wingspan of a hawk were dinosaurs' contemporaries" (Brody, 7). The dragonfly possesses 360 vision, can take off at 35 miles per hour; they weave, hover, and can fly backwards. Incredibly, each of their four wings can operate independently under direct muscular control. This maneuverability has made the dragonfly a superb feeding machine. "They are as close to being the perfect predator as anything on earth. When you're that good, there's no pressure to change" says Dr. Donald G. Huggins, an aquatic ecologist at the University of Kansas (Brody, 10). There are more than 4,950 species throughout the world with about 450 species in the US and Canada (Arnett,76). The blue dragonfly was considered an especially mysterious creature among the Cheyenne. Peter J. Powell reported that "The blue dragonflies, who come from the blue waters, symbolize protection from death. So it is that blue dragonflies were painted upon the covers of shields or lodges, and on the bags and parfleche boxes in which sacred clothing or objects were kept" (Powell, 845). Dragonflies, which are strong fliers, form circling swarms over aquatic ecosystems in their predatory search for smaller insects, especially mosquitoes. These funnel shaped configurations or "whirlwinds" are important symbols in Cheyenne religion and "these swarms are helpful to the people, they often warned of approaching enemies or indicated a good direction in which to travel" (Powell, 845). Individual warriors often adorned themselves with the dragonfly image. "The image of the dragonfly was often used by warriors throughout the Plains because dragonflies are quick and are difficult to kill, and when they fly near the ground they create dust that makes them hard to see" (Maurer, 140). Their horses were likewise painted with dragonflies, an image reflecting the avoidance of danger. For example, one pictograph is described as follows: "A yellow horse with clipped ears is painted with dragonflies, recognizable by the long needle-like bodies and double sets of wings. A powerful creature who darts about and seems always to evade capture, the dragonfly is an appropriate emblem for a war pony" (Berlo, 196). Indeed, the Dakota said the dragonfly possessed the ability to avoid all danger, the dragonfly "can not be hit by man or animal, neither can the thunder injure it" (Wissler, 261).............. Knowledge of dragonflies or other species is regarded as "property" of men who have gained it and are qualified to discuss it. .............Because of all these attributes, it is not surprising to see the dragonfly as a symbol on Ghost Dance apparel as well. In the attempt to be protected, especially from bullets, the dragonfly would be worn "invoking for the wearer the associative power of the insects darting flight" (Maurer, 175). While the dragonfly is enjoying an upsurge in modern-day interest, the record of respect it enjoyed among the American indians of the Northern Plains, past and present, can be observed in a rich and diverse historical record of artifacts and ceremonies.####### Reposted with permission Grandfather Cro Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dr. Fewkes And Masauwu - Hopi THE BIRTH OF A LEGEND In the autumn of 1898, the late Dr. Fewkes, archaeologist of the Smithsonian Institution, was staying at Walpi, one of the Hopi Indian Pueblos. In the annual report of the director of the Bureau of Ethnology his visit is noted as follows: "In November, Dr. J. Walter Fewkes repaired to Arizona for the purpose of continuing his researches concerning the winter ceremonies of the Hopi Indians, but soon after his arrival an epidemic of smallpox manifested itself in such severity as to completely demoralize the Indians and to prevent them from carrying out their ceremonial plans, and at the same time placed Dr. Fewkes in grave personal danger. It accordingly became necessary to abandon the work for the season." The Hopis at Walpi have another story of the cause of Dr. Fewkes' departure.--Ed. ONE OF the most important of the Hopi winter ceremonies is the Wuwuchim which comes in November. At a certain time during the ceremony the One Horned and the Two Horned Societies hold a secret rite in a certain part of the pueblo, and all the people who live on that plaza go away and close their houses. No one may witness this ceremony, for Masauwu, the Earth God, is there with the One Horned Priests who do his bidding in the Underworld and the Spirits of the dead are there and it is said that anyone who sees them will be frozen with fright or paralyzed or become like the dead. Masauwu owns all the Hopi world, the surface of the earth and the Underworld beneath the earth. He is a mighty and terrible being for he wears upon his head a bald and bloody mask. He is like death and he clothes himself in the raw hides of animals and men cannot bear to look upon his face. The Hopi say he is really a very handsome great man of a dark color with fine long black hair and that he is indeed a great giant. When the Hopi came up from the Underworld and looked about them in fear, the first sign which they saw of any being of human form, was the great footprints of Masauwu. Now Masauwu only walks at night and he carries a flaming torch. Fire is his and he owns the fiery pits. Every night Masauwu takes his torch and he starts out on his rounds, for he walks clear around the edge of the world every night. Dr. Fewkes had been in the kiva all day taking notes on what he saw going on there. Finally the men told him that he must go away and stay in his house for Masauwu was coming, and that part of the ceremony was very sacred and no outside person was ever allowed to see what was going on. They told him to go into his house and lock the door, and not to try to see anything no matter what happened, or he would be dragged out and he would "freeze" to death. So he went away into his house and he locked the door just as he had been told to do and he sat down and began to write up his notes. Now suddenly he had a queer feeling, for he felt that there was someone in the room, and he looked up and saw a tall man standing before him, but he could not see his face for the light was not good. He felt very much surprised for he knew that he had locked the door. He said, "What do you want and how did you get in here?" The man replied, "I have come to entertain you." Dr. Fewkes said, "Go away, I am busy and I do not wish to be entertained." And now as he was looking at the man, he suddenly was not there any more. Then a voice said, "Turn your head a moment," and when the Doctor looked again the figure stood before him once more, but this time its head was strange and dreadful to see. And the Doctor said, "How did you get in?", and the man answered and said, "I go where I please, locked doors cannot keep me out! See, I will show you how I entered," and, as Dr. Fewkes watched, he shrank away and became like a single straw in a Hopi hair whisk and he vanished through the key hole. Now Dr. Fewkes was very much frightened and as he was thinking what to do, there was the man back again. So he said once more to him, "What do you want?", and the figure answered as before and said, "I have come to entertain you." So the Doctor offered him a cigarette and then a match, but the man laughed and said, "Keep your match, I do not need it," and he held the cigarette before his horrible face and blew a stream of fire from his mouth upon it and lit his cigarette. Then Dr. Fewkes was very much afraid indeed, for now he knew who it was. Then the being talked and talked to him, and finally the Doctor "gave up to him" and said he would become a Hopi and be like them and believe in Masauwu, and Masauwu cast his spell on him and they both became like little children and all night long they played around together and Masauwu gave the Doctor no rest. And it was not long after that Dr. Fewkes went away but it was not on account of the smallpox as you now know. Although Dr. Fewkes never reported this story to the outside world, the Hopis now tell that he related it to the priests in the kiva the next day after the strange occurrence. We can see how in less than forty years a legend had its birth.--Ed. Footnotes: Reprinted from M. N. A., Museum Notes, Vol. 11, No. 2, Aug. 1938, p. 25. Truth of a Hopi, by Edmund Nequatewa; Museum of Northern Arizona Bulletin No. 8. [1936, copyright not renewed] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Buffalo Field Campaign [ http://www.buffalofieldcampaign.org ] Yellowstone Bison Update from the Field--addendum August 26, 2010 BFC Supporters, A technical problem resulted in the "Take Action" section of today's Update being cut. We are resending the affected section in its entirety. Sorry for the inconvenience. ------------------------------ Bison Advocates Tour Livestock Grazing Allotment Critical for Wild Bison On August 4 Buffalo Field Campaign organized a field trip with local Montanans to view cattle grazing on the Gardiner Ranger District of the Gallatin National Forest. Gardiner District Ranger Mary Maj and Steven Schacht, vegetation staff, joined us to discuss the Forest's plans and to get local concerns for wild buffalo habitat on the Forest's radar. Two permittees, James and Larry Stands and Lewis and Jill Wilks, operate the Three Peaks Ranch and run a total of 260 cow calf pairs and 10 horses on the Slip & Slide grazing allotment from June 16 through October 15. Slip & Slide covers 6,750 Gallatin National Forest acres and is the last public lands grazing allotment east of the Yellowstone River in the Gardiner basin, prime buffalo habitat and a major wildlife corridor. The third permittee, Franklin and Susan Rigler, who operate the Dome Mountain Ranch, waived their portion of the Slip & Slide allotment to the Forest who allocated the cow calf pairs to Three Peaks Ranch. Rigler leases his private land for the Slip & Slide bison quarantine pen near Dome Mountain run by Montana Fish, Wildlife & Parks and the USDA Animal and Plant Health Inspection Service. The Slip & Slide permit is due to expire at the end of 2010. The Interagency Bison Management Plan agencies classify the Slip & Slide as Zone 3 due to the presence of cattle and bison quarantine pens at Corwin Springs and Slip & Slide. Wild bison are prohibited from occupying any habitat in Zone 3, at any time of year, despite the fact bison migrate to these habitats on the Gallatin National Forest. Several buffalo have been shot for venturing into Zone 3 in the Gardiner basin. Gardiner basin is a critical wildlife corridor providing habitat for mule deer, one of the largest elk herds in North America, bighorn sheep, a small genetically isolated population of pronghorn antelope, and migratory bison. Grizzly bears and wolves are not far behind one of the largest migrations of wild ungulates in the lower 48 states. One of the things we learned on the field trip is the Gardiner Ranger District's intent to annually renew the permit without performing an environmental analysis (last done in 1991) due to cutbacks in Congressional funding. The Forest's legal analysis may not come for years. TAKE ACTION! Please email Gallatin National Forest Supervisor Mary C. Erickson at: [email protected] or call her at 406-587-6703 and ask her to perform a suitability analysis to close the Slip & Slide grazing allotment. The Forest should manage the habitat for native populations of wildlife including migratory bison, mule deer, elk, bighorn sheep, and pronghorn antelope. Gardiner basin provides critical habitat for grizzly bears and Yellowstone cutthroat trout. Wolves have been sighted on the Forest, along with rare species of trumpeter swan, peregrine falcon, pygmy owl, golden eagle, northern goshawk and osprey. ------------------------------ Media & Outreach Buffalo Field Campaign P.O. Box 957 West Yellowstone, MT 59758 406-646-0070 [email protected] http://www.buffalofieldcampaign.org BFC is the only group working in the field every day in defense of the last wild buffalo population in the U.S. KEEP BFC ON THE FRONTLINES WITH A TAX DEDUCTIBLE CONTRIBUTION TODAY https://salsa.democracyinaction.org/o/2426/t/6876/shop/custom.jsp?donate_page_KEY=3647 Join Buffalo Field Campaign http://salsa.democracyinaction.org/o/2426/t/6876/signUp.jsp?key=3378 Tell-a-Friend http://salsa.democracyinaction.org/o/2426/tellafriend.jsp?tell_a_friend_KEY=3835 Take Action http://salsa.democracyinaction.org/o/2426/campaign.jsp?campaign_KEY=26453 Unsubscribe http://salsa.democracyinaction.org/o/2426/t/7926/p/salsa/supporter/unsubscribe/public/?unsubscribe_page_KEY=42 ROAM FREE! --

Buffalo Field Campaign [ http://www.buffalofieldcampaign.org ] Yellowstone Bison Update from the Field August 26, 2010 "Buffalo Field Campaign is the only group working in the field every day in defense of the last wild buffalo population in the U.S." ------------------------------ ------------------------------ * Update from the Field * BFC Hits the Road West! Tour Dates Announced * Join BFC for Woodcut Week September 6-12 * TAKE ACTION! Tell Yellowstone: No Vaccinating Wild Buffalo * Last Words * Kill Tally * Useful Links ------------------------------ Update from the Field--Dates Added to West Coast Roadshow BFC'S WEST COAST ROAD SHOW [ http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html ] SEPTEMBER 17 - OCTOBER 9, 2010 Buffalo Field Campaign's co-founder Mike Mease, and dedicated volunteer Noah, will soon embark on our 2010 West Coast Road Show [ http://www.buffalofieldcampaign.org/aboutus/roadshowabout2010.html ], coming to numerous towns and cities in Washington, Oregon, California and Nevada. Mike and Noah will share stories and video footage from our front lines work with America's last wild buffalo and talk about ways you can join our efforts to help protect them, even from within your own community. Mike has nearly two decades of experience in the company of wild buffalo, having lived in one of the coldest climates in the lower 48 states to work in their defense, and he is an amazing storyteller, sure to inspire you to join the growing herd of wild buffalo warriors. For the duration of the tour, BFC is excited to announce that we will be joined by Lakota musician and activist, the talented Good Shield of 7th Generation Rise [ http://www.humboldtmusic.com/webpage/index.cfm?id=1170 ] as well as the incredible Phoenix AfterBuffalo! [ http://www.myspace.com/phoenixafterbuffalo ] *HELP SPREAD THE WORD!* If you want to help us with any of these events, please check the Road Show Schedule [ http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html ] and "contact the point person at that specific venue" to see how you can plug in. You can also help spread the word in your community by putting up these downloadable posters [ http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html ] around your town, neighborhood and e-mailing all your friends, posting to Facebook or by any other means you can think of to help spread the word to save the herds. Live in Portland and have community connections? We are looking for a venue for our roadshow stop in the area. Please contact mease[at]wildrockies.org and let him know. If you have never been to one of these powerful presentations, you are in for a real treat. If you've joined us before, we hope you will do so again! If you have any questions about specific events, please check the schedule [ http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html ] and contact the point person for that venue. For other information contact Mike Mease at mease[at]wildrockies.org See you soon! With the Buffalo, Mike Mease Cofounder, Buffalo Field Campaign ------------------------------ ** Join BFC for Woodcut Week September 6-12!* BFC will be hosting our annual Woodcut Week from September 6-12, 2010 and we need your help to gather, haul, cut, and stack the firewood that will keep our volunteers warm all winter. Please make plans to join us for a week of good hard work, tasty meals, friendship, and nights around the BFC campfire. For more information on these volunteer opportunities, please contact Mike Mease at [email protected] [ mailto:[email protected] ]. ------------------------------ Bison Advocates Tour Livestock Grazing Allotment Critical for Wild Bison On August 4 Buffalo Field Campaign organized a field trip with local Montanans to view cattle grazing on the Gardiner Ranger District of the Gallatin National Forest. Gardiner District Ranger Mary Maj and Steven Schacht, vegetation staff, joined us to discuss the Forest's plans and to get local concerns for wild buffalo habitat on the Forest's radar. Two permittees, James and Larry Stands and Lewis and Jill Wilks, operate the Three Peaks Ranch and run a total of 260 cow calf pairs and 10 horses on the Slip & Slide grazing allotment from June 16 through October 15. Slip & Slide covers 6,750 Gallatin National Forest acres and is the last public lands grazing allotment east of the Yellowstone River in the Gardiner basin, prime buffalo habitat and a major wildlife corridor. The third permittee, Franklin and Susan Rigler, who operate the Dome Mountain Ranch, waived their portion of the Slip & Slide allotment to the Forest who allocated the cow calf pairs to Three Peaks Ranch. Rigler leases his private land for the Slip & Slide bison quarantine pen near Dome Mountain run by Montana Fish, Wildlife & Parks and the USDA Animal and Plant Health Inspection Service. The Slip & Slide permit is due to expire at the end of 2010. The Interagency Bison Management Plan agencies classify the Slip & Slide as Zone 3 due to the presence of cattle and bison quarantine pens at Corwin Springs and Slip & Slide. Wild bison are prohibited from occupying any habitat in Zone 3, at any time of year, despite the fact bison migrate to these habitats on the Gallatin National Forest. Several buffalo have been shot for venturing into Zone 3 in the Gardiner basin. Gardiner basin is a critical wildlife corridor providing habitat for mule deer, one of the largest elk herds in North America, bighorn sheep, a small genetically isolated population of pronghorn antelope, and migratory bison. Grizzly bears and wolves are not far behind one of the largest migrations of wild ungulates in the lower 48 states. One of the things we learned on the field trip is the Gardiner Ranger District's intent to annually renew the permit without performing an environmental analysis (last done in 1991) due to cutbacks in Congressional funding. The Forest's legal analysis may not come for years. TAKE ACTION! Please contact Gallatin National Forest Supervisor Mary C. Erickson at ------------------------------ Tell Yellowstone not to Vaccinate Wild Bison! It doesn't make any sense at all to attempt to vaccinate bats, skunks, raccoons or other wildlife against rabies, but it does make sense to vaccinate your dog or cat. So where is the logic in vaccinating wild bison against brucellosis, and not mandating vaccinations for domestic cattle, the manageable species? If it doesn't make sense, the government usually wants to do it, and Yellowstone National Park is no exception. *TAKE ACTION!* There's still plenty of time to submit your comments [ http://www.buffalofieldcampaign.org/media/update0910/062410.html?email_blast_KEY=1180721 ] to Yellowstone National Park about their misguided plan to vaccinate wild bison. Comments are being accepted through September 24, 2010. It is very important that the Park hear from you about this unfortunate plan to shoot wild buffalo with a brucellosis vaccine intended for cattle, and unsafe for buffalo. The vaccine is ineffective, costly, harmful, intrusive and culturally unacceptable. Please tell the Park you do not approve of vaccinating wild buffalo, and instead, request Yellowstone to develop an alternative to buy-out cattle in the buffalo's immediate habitat areas of Yellowstone, Madison and Gallatin River valleys. Take action today! [ http://www.buffalofieldcampaign.org/media/update0910/062410.html?email_blast_KEY=1180721 ] And please spread the word to save these herds! Thank you for taking this action to help America's last continuously wild buffalo. You can also review the official comments [ http://www.buffalofieldcampaign.org/science/vaccinationprogram.html ] of BFC and our partners Western Watersheds Project. ------------------------------ Last Words "We looked upon animals like the wolf, buffalo, elk, and grizzly bear as elders because they were already here in the creation when our people came along. Ours is the task to respect the elders and to respect what the elders teach us." --Jack Gladstone, Blackfeet Tribal Council Do you have submissions for Last Words? Send them to [email protected] [ mailto:[email protected] ]. Thank you all for the poems, songs and stories you have been sending; you'll see them here! ------------------------------ Kill Tally *AMERICAN BUFFALO ELIMINATED from the last wild population in the U.S.* 2009-2010 Total: 7 2009-2010 Slaughter: 0 2009-2010 Hunt: 4 2009-2010 Quarantine: 0 2009-2010 Shot by Agents: 3* 2009-2010 Highway Mortality: 0 *Two bulls that were drugged by APHIS on 5/4/10 were shot by DOL later that evening. One was shot by DOL on 7/13/10 for trying to free his imprisoned relatives at the Corwin Springs quarantine facility. 2008-2009 Total: 22 2007-2008 Total: 1,631 Total Since 2000: 3,709* *includes lethal government action, quarantine, hunts, highway mortality ----------------------------- Media & Outreach Buffalo Field Campaign P.O. Box 957 West Yellowstone, MT 59758 406-646-0070 [email protected] [ mailto:[email protected] ] http://www.buffalofieldcampaign.org [ http://www.buffalofieldcampaign.org ] "*BFC is the only group working in the field every day in defense of the last wild buffalo population in the U.S.*" KEEP BFC ON THE FRONTLINES WITH A TAX DEDUCTIBLE CONTRIBUTION TODAY [ https://salsa.democracyinaction.org/o/2426/t/6876/shop/custom.jsp?donate_page_KEY=3647 ] Join Buffalo Field Campaign [ http://salsa.democracyinaction.org/o/2426/t/6876/signUp.jsp?key=3378 ] -- It's Free! Tell-a-Friend [ http://salsa.democracyinaction.org/o/2426/tellafriend.jsp?tell_a_friend_KEY=3835 ] Take Action [ http://salsa.democracyinaction.org/o/2426/campaign.jsp?campaign_KEY=26453 ]! Unsubscribe [ http://salsa.democracyinaction.org/o/2426/t/7926/p/salsa/supporter/unsubscribe/public/?unsubscribe_page_KEY=42 ] ROAM FREE! --

Down On Rez Road He was walking home after a bad day in town. Reflecting on things, life in general, really. Thinking, about his little family, in their little trailer down on Red Road. What did his woman say before he left for town? "Honey don't go." He wished he had listened to her. He knew she was born an Old and Wise Spirit. But he had to go, he had to. So he had gone, full of hope and plans. He had taken the things he and his woman had made by hand, in the Old Ways. When he got to town he stopped, wondering where he should start. The town had changed since the last time he'd been there. The old road house was gone, burned to the ground by a cousin refused. Nobody had seen the cousin since that time. They didn't know what to make of it, had he left for parts unknown or had the townies gotten to him? They had only heard the stories and would always wonder what had happened to him. He continued to look around and heard a passerby mutter an insult. "Well", he thought, "That is just the way of it. He shifted his load and spotted a new gift shop. So he headed in that direction, hoping. When he entered, the people stared at him, he felt uncomfortable. But he went to the counter and asked "Do you take handmade items on consignment?" His answer was a resounding "No!" He heard a few snickers coming from the others in the store and he left. He went to the General Store, still hoping. Before he could enter the store, the shopkeeper turned the key in the door and put out the closed sign. "Now What?" He asked himself. He remembered that an Elder lived in town and decided to stop for a visit. When he got to the Elder's home, he was welcomed warmly and offered a seat and some lunch. He lost track of time as he listened to this Grandfather's stories. Soon he knew he must leave and try to find a buyer for his wares. He asked the Grandfather if he knew a friendly merchant who might take them or sell them on consignment. But the Grandfather shook his head and suggested that if he had something of value on him he might be able to sell it at the pawnshop on the bad end of town. And so he went in that direction. He was not at all happy about going into that part of town but knew he must. He couldn't come home empty handed; his family was counting on him. When he finally found the shop it was getting dark. He entered the store and took the only thing he had of value to the counterman. The man gave him fifty dollars for it.. Fifty Dollars for his wedding ring, oh man what would he tell his woman? Angry at himself he stopped to buy a few essentials with his paltry sum and headed for Rez Road. By now the `good' town's folk were home having dinner, all but a few of the "good ol boys". He tolerated the alcohol influenced insults. He knew they had been drinking all day and wouldn't have had the guts otherwise. Walking tall, he moved on. Pretending he didn't hear them, he thought about the long walk ahead of him. He felt something hit him in the back and still he walked. He was struck two or three more times, once in the head, but he never flinched. Finally he was out of the town limits. He shifted his load and rubbed his head where the stone had hit him. He felt the blood there and wiped it on his jeans. Finally. he could see the lone highway light that marked the turn to Rez Road. Cutting across the field, he thought of his woman's frybread and smiled to himself. Although he had sold the ring his father had left him, he was beginning to feel better. Rez Road, couple more hours and he'd be home. Once he got far enough away from the highway light, he stopped and sat down for a brief rest. He had a drink of water from his canteen and a bite of his wife's jerky. Ahhhh no one made jerky like she did, dried and seasoned just right. He heard the howl of Coyote in the distance and honored him with an answering howl. Then he picked up his pack and started out again for Home. As he walked he listened to the night sounds, the crickets and the whispers in the wind. Before long he found himself humming along, and then singing along with Nature. He had no idea how loud he was singing, he didn't even realize he'd never heard the song before. But he sang and his heart lifted. Walking and singing, steps lighter than air, he was almost dancing under his burdens. Then he heard a sound he hadn't heard ever in his young life. A distant roar, startled he looked around him, seeing nothing in this darkness he looked up at the sky. It seemed as if the gentle nighttime breeze had changed, it whirled around him and turned him in every direction. Then it calmed and became gentle again, puzzled he was about to continue home when he heard a tiny sound at his feet. Something had hit a stone in this rutted road, so he bent down to see what it was. He had to feel his way around and told himself he was being foolish and would never find a thing in this darkness. "Chaaaaaaa" he thought, "go home you fool!!!" That was when he found it, just as he was feeling most foolish. He got out his lighter to see what he had been gifted by the Whirlwind. It was the ring!!! The ring that meant home and his woman and the father who had left his only tangible gift to his only son! I have no words to express his feelings, I can only tell you that this man was not at all surprised. This man was not at all shocked, he was only humbled by the gift and gave Thanks on the spot. When he got home, his wife was beside herself. His uncle had just left to look for him and his auntie had stayed behind with his little family. The house was in an uproar, but he went back down Rez Road to call out to his uncle that he was safe and home. He had never seen his uncle move so fast across the field of tall grass and sage. As they walked back home to his tiny trailer, his uncle told him that he had heard at the tribal meeting, that the town had been torn in half by a Whirlwind. He told his uncle about what had happened in town and that he had sold the ring his father had gifted to him. Then he pulled the ring off his hand and gave it to his uncle as he told him of his experience. His uncle only shook his head and said "All this time you thought he wasn't lookin after you, init?" John Whirlwind had returned his gift to his son. http://groups.yahoo.com/group/native_american_storytellers/message/9906 Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dove Medicine As I first began working on this page, I became rather fascinated by the variety of Doves (and pigeons, also related to the Dove family) that exist in the world. Long familiar with Rock Doves, Mourning Doves, Emerald Doves and Rose Crowned Fruit Doves, I felt there was actually more to this species that I was not seeing. This led to my doing some research on Doves in general and finding several new ones I had never heard of before, including the Crimson Crowned Fruit Dove that has turned out to be especially dear to my heart. For all of you who have waited patiently for such a long time now for this page to be completed, I do apologize for the delay! Yet one of the things that Dove teaches us IS patience and so I expect Dove wanted to drive this message home. Near my home, there are a number of Mourning Doves that I hear calling from time to time. Someone once told me that they only call when they are in the shade, I presume if this is true, its because they want instinctively to make it more difficult for birds of prey and other predators to spot them. Ted Andrews mentions in his Book on the Animal Wise Tarot that when we hear a Dove calling, it indicates that life is about to settle, to become more peaceful and calm. This too I have found to be true and yet I have noticed one other thing: I almost always meet someone I could become interested in or have someone flirt with me outrageously shortly after hearing a Mourning Dove call! Males of this type of Dove call to attract a mate, and all Doves are sacred to the Goddess Aphrodite or Venus, the Goddess of love and sexual attraction. This is an important component to Dove medicine, for they are so often hunted by predators, their ability to reproduce rapidly and in very large numbers helps to insure their kind will survive. For many years I have been struck by how, to put it bluntly, unintelligent many Rock Doves appear to be. This is not a slam against Doves in general or against the folks that carry their medicine, not at all! Yet, Rock Doves really are not the most intelligent of birds and yet they thrive in vast numbers despite repeated attempts on their part to be run down by motor cars, bicyclists, pedestrians (of course I have seen vast numbers of humans here that do the same thing, simply amazing.) Drivers here I must confess do take pity on these birds and have come to a complete stop to allow one or more to saunter across the street as it doesn't seem to occur to them to try and fly out of the way. Perhaps it is because they do tend to nest and breed close to humans that they have simply lost their innate sense of self-preservation through fear of humans. This can be a warning to Dove people however, its important to recognize that not all people will have your best interests at heart and you may if! and yours elf being "preyed" upon by others if you innocently go walking out into the middle of a busy thoroughfare with no thought that others may be aiming for you. Not all folks unfortunately, are kind enough to stop. What Rock Dove's do really well however and this I am sure helps to keep their populations at peak levels, is a mating dance that must be seen to be believed! The males puff out their feathers and dance, bobbing their heads and shaking their tail feathers, its really rather fascinating to watch. No matter what may be happening around them, they continue this dance focusing solely on the female. For Dove people, this is an indication that they too in order to be creative and productive they must focus solely on the tasks at hand and not allow other's to infringe upon their space and focus. In doing so, Dove people will find they too can thrive and be highly productive! Doves in general and the people that carry their medicine are truly some of the most gentle and giving creatures and people on the planet. There is a sense of innocence about them that many others are attracted to, though its important that Dove people do be aware that some of the attention might mean the other person is interested in them as a "meal"! Its not uncommon for many Dove people to complain that their ideas or creative projects are snatched out from underneath them by those that seek to take short cuts and not do their own work. This often happens because the Dove person appears to be "defenseless" and Doves themselves are not known for having many obvious defenses against predators. These folks are not likely to want to make a fuss or hurt other people's feelings. While some Dove people do indeed learn to defend themselves and their work mightily, others find that be having numerous projects and ideas flowing, again we are back to the "reproducing" aspect of Dove medicine, that some of these will escape being stolen or used by others and the Dove person will finally receive the credit that is due them. Because of this too, it is important for Dove people to find ways of protecting their work and creative endeavors through other means such as copyrighting. Having something with a date on it can go a long way in proving that the Dove person had the idea first. Its not so much a matter of trying to "beat out" everyone else as it is the principle of credit going where it is due. Dove people often do carry a strong sexual energy and this can be used not only for intimate relationships but for creative endeavors as well. Not only is Dove sacred to Aphrodite but also in the very early Greek myths the Goddess Eurynome took the form of a Dove to lay an egg from which all of manifest life sprang. Because Doves are such gentle, peaceful birds, those who carry their energy may also find that they need lots of quiet and calm space in order to allow their creative energy to flourish. The same is often true of relationships, the Dove person finds things flow more smoothly when their home environment is as tranquil and peaceful as possible. Doves are also associated with the Pleiades. In the myth, the daughters of Pleione and Atlas were being Pursued by Orion for seven years. They finally escaped when Zeus agreed to transform them into Doves. 7 is a mystical number and indicates an opening between this world and the mystical realms. Those with Dove as a totem often do seem to find that the number 7 appears for them frequently and has great significance and meaning. For some, it may be that they have felt pursued or dogged by something that has been long term and may last anywhere from 7 weeks to 7 years though Thankfully not always nearly so long! It is important though that the Dove person understand that "rescue" will come and that the experience is meant to be Tran formative in some way. The person will find at the end that the boon they receive is so often much greater than the bane of the experience. The names of the sisters who flew into the sky to become the Pleiades are: Asterope, Merope, Alcyone, Maia, Electra, Taygete and Celaeno. Reading about them as individuals may also be helpful for a fuller understanding of Dove medicine. For example, in another myth, Alcyone was married to Ceyx and when he died, she was stricken with grief and threw herself into the sea. She was then transformed into a Halcyon, a relative of the Kingfisher, and she then came to represent the Halcyon days, a time at the Winter Solstice when the sea is especially calm and peaceful. Halcyon also represents prosperity, being free from cares and concerns about both the material as well as the spiritual world. For those who feel in resonance with Alcyone, it can indicate a time when the cares and burdens, even grief that one has been shouldering is about to come to an end and be transformed for the better. Some things to pay attention to when Dove appears: People often find that unexpected and unseen support and assistance comes when they need it most. Travel is often indicated when Dove appears prominently, and this may include relocation to a new home. A death, either physical (of someone one knows or is close to) or symbolic (within the individual) may occur and while it may bring grief, there is also quite often a sense of relief and gratitude that suffering has finally ended and peace will soon be at hand. A new relationship may begin or an old one rekindled. The ways and means of leaving a destructive or difficult situation is at hand. Life is about to become much more peaceful and satisfying on all levels. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dore and Wahredua - Otoe "When their father saw how really powerful they were, so that nothing seemed to be impossible, he decided to tell them that the worst of their tasks lay before them. The next day he said to the Twins, 'There is a place yonder that is the most dangerous of all. Don't go there, yet if you are determined to visit it, do so.' As soon as their father had gone, the boys, after their usual argument, started for the place. It was where the Horned Water Panthers (Itcex'hi) dwelt. When they drew near the place, Dore said, 'What shall we do? These beings are very powerful and will surely kill us.' Wahre'dua replied, 'Let us visit them in the afternoon, for there are only certain times every day that they come out of their dens.' In the afternoon when the sun was shining and the sky was clear, the boys visited the Horned Water Panthers as they had planned. They went right up to the chief of them all and announced themselves as visitors. 'Hau,' said the Panther chief, 'You tow, Dore and Wahre'dua, may come to our lodge under the earth.' The Twins went down into the lodge of the Horned Water Panthers, and when they got inside, there were many spirits there. These Panthers eat only people; and, although they brought the boys meat from all over the world, they would not touch it. As soon as their visit was over and they were out in the world once more, Wahre'dua said to Dore, 'Let us kill these dangerous monsters.' 'How can we do that?' asked Dore. 'I have a plan,' answered Wahre'dua. 'Kill me with your bow and arrows, cut me up, and place my head on top of the pile of meat and cook me. When you have finished, take me to the monsters, and say the chief, 'I know you like to eat meat, so I've killed you a raccoon and butchered it for you. Eat.'' And so Dore killed Wahre'dua and butchered him. Wahre'dua first told him to stand back out of the way, when the kettle was boiling to watch his head, and when he saw it wink throw his blanket to one side, and shout, 'Look out Grandfather.' Dore carried his brother's body to the chief of the Horned Water Panthers, and said, 'Grandpa, I know you like to eat meat, so I found this raccoon and killed and butchered it for you. Eat.' The chief of the Horned Water Panthers said, 'Hau, I thank you, my grandson,' and he called all his people to feast. As soon as the kettle began to boil over, Dore, who was watching Wahre'dua's head closely, saw one eye wink, so he stepped back, threw his blanket to one side and cried, 'Look out Grandfather!' Instantly Wahre'dua came to life and sprang out of the kettle, spattering the scalding water all over the panthers and crippling many. Then the Twins took their warclubs and their bows and arrows and shot or clubbed many of them to death. They took the blood and some of the carcasses and climbed up on the bluff that stood over the home of the Water Panthers. They drew up the meat and boiled the panthers, horns and all in their kettle. 'Our father will be pleased to eat this,' said Wahre'dua. But when their father came home he refused to eat it, although they told him of the wonders they had performed." [2] The Herecgúnina episode also finds a counterpart in the Ioway Twins epic. "The Twins traveled a little farther and they came to a person who said, 'Grandsons, I'm glad you've come. Before we talk, let us take a sweatbath.' The sudatory was made of thick clay and had no holes for ventilation. Moreover it was so hard it could not be broken. After the boys agreed, the three entered the sweat lodge and there their host had a great fire outside. When the stones were heated they were placed in the bath, and one of the boys sat on each side, with the man in the rear, and the doorplace vacant. When the door was closed the heat became terrible, but the twins, when it became too terrific to bear, took mussel shells and crawled under them and so escaped. At last even the owner could not stand it any longer and ran out, whereupon the boys pursued him and drove him into the next world, where he remains invisible, but evil. He is the evil one, and knows whatever we do or even whisper. He is one of the tribe of Ghosts (Wanagri)." [3] The Ioway also have a parallel to the episode about the killing of the Thunders. "Now the twins went to the tree and Wahre'dua climbed up into it and there he found a nest containing four little winged men. 'Oh, my brother, these are cute little fellows,' he called to Dore. He picked up one and asked it, 'What is your name?' 'Thunder-man (Kho'manyi),' answered the Being. 'Oh my brother,' called out Wahre'dua, 'here goes Thunder-man', and he dropped the little god to Dore, who caught him. Wahre'dua picked up the second being and asked it, 'What is your name?' 'Lightning-man (Ukrimanyi),' answered the Being. 'Oh my brother,' called out Wahre'dua, 'here goes Lightning-man', and he dropped the little god to Dore, who caught him. Wahre'dua picked up the third being and asked it, 'What is your name?' 'Rain-man (I'yomani),' answered the Being. 'Oh my brother,' called out Wahre'dua, 'here goes Rain-man', and he dropped the little god to Dore, who caught him. Wahre'dua picked up the fourth being and asked it, 'What is your name?' 'Little-god (Wakandaiinye),' answered the Being. 'Oh my brother,' called out Wahre'dua, 'here goes Little-god', and he dropped the little god to Dore. 'Before you take me away, Wahre'dua, I want to sing,' said Little-god and he sang: My grandfather, my grandfather, come home. Wahre'dua has taken us. But if the Thunder spirits had power, Wahre'dua and Dore had more. A great cloud came up immediately, rain fell, and there was much lightning. Dore had a piece of flint and hid under it, but Wahre'dua turned himself into a wren and flew around the trees so that the thunder and lightning could not harm him. When the storm was over, the Twins came back and took home the little beings. They told Kho'manyi to thunder. When he did this for them he would raise his wings. Then they told Ukrimanyi to make lightning and he opened his eyes and the lightning flashed. I'yomani they caused to raise his wings and the rain fell. Even at a distance their father could tell by these disturbances what they had done, and he came home. The boys were sure that he would be proud of their performance, but when he saw what they had done, he ordered them to take the four little beings back, and this they did." Ioway story about the Twins. Robert Small (Otoe, Wolf Clan) and Julia Small (Otoe), "Dore and Wahredua," Alanson Skinner, Traditions of the Iowa Indians (1925). Plains Come visit us at. 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Don't Count Your Chickens Before They Are Hatched - Guiana An Indian went hunting one day far away from his hut, so far indeed that when he thought of returning night overtook him. Losing his path in the darkness, he lay down to sleep under an overhanging wood-ants' nest. These insects asked him by and by if he were asleep, and he told them "Not yet!" After a while they repeated their question and received the same answer, and so the game went on all night until early dawn, when they asked him for about the tenth time whether he were asleep, and as before they were told "not yet!" The insects, who were really only waiting their opportunity for eating him, could restrain themselves no longer, but let themselves, together with their nest, fall right on top of him. Fortunately, the man had betaken himself to a safe distance before the scattered wood-ants had time to secure him and as they were running hither and thither to learn what road he had taken, a humming-bird kept chirping out, "Give me the head! Give me the head!" This was somewhat annoying to the little insects who had missed their intended victim, and as the bird continued repeating its request, they shouted, "What is the use of asking for the head when we haven't got even the body?" Walter E. Roth, An Inquiry into the Animism and Folk-Lore of the Guiana Indians, Walter E. Roth, from the Thirtieth Annual Report of the Bureau of American Ethnology, 1908-1909, pp. 103-386, Washington D.C., 1915, and is now in the public domain.[ British Guiana ][ South America ] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dolls Early [Native] American[s] ... made many different types of dolls, but it is believed that the earliest Native dolls were probably not play toys. Simple dolls fashioned of roots, stone, coral, or clay were probably first used in medicine, fertility, or birthing rites. It is likely that tiny symbolic dolls served as companions to sick or dying children and accompanied them into the afterlife. People also created small symbolic dolls from roots, wood, or bone to serve as love dolls. Along with love medicines, these dolls, carefully wrapped and securely tied together, were supposed to ensure successful unions between two people. On a more sinister level, some dolls were no doubt created for the purposes of witchcraft or harm. In every tribal group there were powerful personal safeguards against the dark side, or black medicine. Loving parents and relatives also made various fetishes and dolls for their children to amuse and comfort them. They created miniature kayaks, tipis, cradleboards, and travois. By playing with these precise and detailed toys, [Native American] children learned how to make and use the full-sized models as they grew up. Some [Native] American ... dolls were classic works of art, dressed up in soft buckskins or cloth with delicate quill work or beaded details. These special childhood dolls, including Hopi Kachinas, Eskimo dolls, and Iroquois and Cherokee corn husk dolls, have long been coveted by collectors. When [Native] American[s] ... saw that their play toys could be sold to appreciative white tourists, it added another dimension to their doll making. They began to create dolls to suit the fancies of adults and children from other cultures. Certain [Native American] dolls grew out of particular periods of the Nation's history, like the Skookum dolls of the late 1800's. Often sold from the railway platforms along train routes and through early catalogues, these were contrived to entice early travelers to venture across the American West. Fine buckskin dolls, lovingly adorned with beaded attire, accompanied by tipis, toy horses and travois, moved from the hands of the Plains [Native American] child into those of museum ethnographers and wealthy private collectors. Today the development of modern tourism has done much to sustain the craftsmen who make Native dolls, from the bright palmetto of the Florida Seminoles to the clay storyteller dolls of the Pueblo Southwest. When collecting dolls, always ensure that a certificate of authenticity is attached. You wouldn't want a Kachina "made in Taiwan". With thanks to Ray Foord (Tnais) for use of this article with all editions and omissions made too in this article, which mostly come from my extreme annoyance at the repeated use of the term "Indians", - used throughout which I have not and will not repeat here. (Grrr!) Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Doing a Trick with Eyeballs - Cheyenne Veeho is like some tourists who come into an Indian village not knowing how to behave or what to do, trying to impress everybody. One day Veeho met a medicine man with great powers. This man thought to amuse Veeho -- and himself -- with a little trick. "Eyeballs," he shouted, "I command you to fly out of my head and hang on that tree over there." At once his eyeballs shot out of his head and in a flash were hanging from a tree branch. Veeho watched open-mouthed. "Ho! Eyeballs!" cried the medicine man, "now come back where you belong!" And quick as lightning, the eyeballs were back where they ought to be. "Uncle," said Veeho, "please give me a little of your power so that I too can do this wonderful trick." To himself Veeho was thinking, "Then I can set up as a medicine man; then people will look up to me, especially good-looking girls; then people will give me many gifts!" "Why not?" said the medicine man. "Why not give you a little power to please you? But, listen, Veeho, don't do this trick more than four times a day, or your eyeballs won't come back." Veeho could hardly wait to get away and try out this stunning trick. As soon as he was alone, he ordered: "Eyeballs, hop on that ledge over there. Jump to it!" And the eyeballs did. Veeho couldn't see a thing. "Quickly, eyeballs, back into your sockets!" The eyeballs obeyed. "Boy, oh boy," Veeho said to himself, "what a big man I am. Powerful, really powerful." Soon he saw another tree. "Eyeballs, up into that tree, quick!" For a second time the eyeballs did as they were told. "Back into the skull!" Veeho shouted, snapping his fingers. And once more the eyeballs jumped back. Veeho was enjoying himself, getting used to this marvelous trick. He couldn't stop. Twice more he performed it. "Well, that's it for today," he said. Later he came to a big village and wanted to impress the people with his powers. "Would you believe it, cousins," he told them, "I can make my eyeballs jump out of my head, fly over to that tree, hang themselves from a branch, and come back when I tell them." The people, of course, didn't believe him; they laughed. Veeho grew angry. "It's true, it's true!" he cried. "You stupid people, I can do it." "Show us," said the people. "How often have I done this trick?" Veeho tried to remember. "Four times? No, no. The first time was only for practice; it doesn't count. I can still show these dummies something." And he commanded: "Eyeballs, hang yourselves on a branch of that tree!" The eyeballs did, and a great cry of wonder and astonishment went up. "There, you louts, didn't I tell you?" said Veeho, strutting around, puffing himself up. After a while he said: "All right, eyeballs, comeback!" But the eyeballs stayed up in the tree. "Come back, come back, you no-good eyeballs!" Veeho cried again and again, but the eyeballs stayed put. Finally a big fat crow lighted on that tree and gobbled them up. "Mm, good," said the crow, "very tasty." The people laughed at Veeho, shook their heads, and went away. Veeho was blind now. He didn't know what to do. He groped through the forest. He stumbled. He ran into trees. He sat down by a stone and cried. He heard a squeaking sound. It was a mouse calling other mice. "Mouse, little mouse," cried Veeho, "I am blind. Please lend me one of your eyes so that I can see again." "My eyes are tiny," said the mouse, "much too tiny. What good would one of them do you? It wouldn't fit." But Veeho begged so pitifully that the mouse finally gave him an eye, saying: "I guess I can get along with the other one." So Veeho had one eye, but it was very small indeed. What he saw was just a tiny speck of light. Still, it was better than nothing. Veeho staggered on and met a buffalo. "Buffalo brother," he begged, "I have to get along with just this one tiny mouse eye. How can a big man like me make do with that? Have pity on me, brother, and lend me one of your big, beautiful eyes." "What good would one of my eyes do you?" asked the buffalo. "It's much too big for your eye-hole." But Veeho begged and wept and wheedled until the buffalo said: "Well, all right, I'll let you have one. I can't stand listening to you carrying on like that. I guess I can get by with one eye." And so Veeho had his second eye. The buffalo bull's eye was much too big. It stuck out of its socket like a shinny ball boys like to play with. It made everything look twice as big as his own eyes had. And since the mouse eye saw everything ten times smaller, Veeho got a bad headache. But what could he do? It was better than being blind. "It's a bad mess, though," said Veeho. Veeho went back to his wife and lodge. His wife looked at him. "I believe your eyes are a little mismatched," she told him. And he described all that had happened to him. "You know," she said, "I think you should stop fooling around, trying to impress people with your tricks." "I guess so, " said Veeho. Told by Rachel Strange Owl in Birney, Montana, 1971 Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dogwood Clan - Cherokee A special group of Little People live among the dogwood trees. These people are very delicate, both physically and emotionally. They look for only the good and beauty in everyone and in all things. They can be seen only when they choose to reveal themselves with the dogwood blossoms. They spend the rest of their time "dreaming" of good things for all people, animals, plants, those who swim, those who crawl and those who fly. They care for everything that mother earth provides. When they do appear and look around, their tears become the dogwood blossoms. Some seasons the tears are scant and fall quickly, other seasons the petals linger and are full, depending on whether we are treating each other and all things with consideration, especially our mother earth. They are never known to be mischievous. All year they dream of helping each other, out of sincere and caring hearts, rather than for personal gain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dogon Theory of Creation - Africa The Dogon people are an indigeous tribe who occupy a region in Mali, south of the Sahara Desert in Africa. There are about 100,000 members in the tribe. They are a reclusive tribe of cave and hillside-dwelling farming people inhabiting a sparse, rocky plateau in southeastern Mali, West Africa. They live in the Homburi Mountains near Timbuktu. Isolated topographically and culturally from the outside world for countless centuries, they may well appear on first sight to be exceedingly unlikely receptacles of highly advanced astronomical knowledge * which only goes to show just how easily we can be deceived by outward appearances. They are believed to be of Egyptian descent. After living in Libya for a time, they settled in Mali, West Africa, bringing with them astronomy legends dating from before 3200 BCE. The first Western scientists to visit and study the Dogon people were French anthropologists Drs Marcel Griaule and Germaine Dieterlen, who initially made contact with them in 1931, and continued to research them for the next three decades, culminating in a detailed study conducted between 1946-1950. During their work, these anthropologists documented the traditional mythology and sacred beliefs of the Dogon, which included an extraordinary body of ancient lore regarding Sirius * the brilliant, far-distant Dog Star. Their priests told them of a secret Dogon myth about the star Sirius (8.6 light years from the Earth. The priests said that Sirius had a companion star that was invisible to the human eye. They also stated that the star moved in a 50-year elliptical orbit around Sirius, that it was small and incredibly heavy, and that it rotated on its axis. Sirius - which we now call Sirius A - was not seen through a telescope until 1862 and was not photographed until 1970. The Dogon name for Sirius B (Po Tolo) consists of the word for star (tolo) and "po," the name of the smallest seed known to them. By this name they describe the star's smallness -- it is, they say, "the smallest thing there is." They also claim that it is "the heaviest star," and white. The tribe claims that Po is composed of a mysterious, super-dense metal called sagala * which, they declare, is heavier than all the iron on Earth. Not until 1926 did Western science discover that this tiny star is a white dwarf * a category of star characterised by very great density. In the case of Sirius B, astronomers have estimated that a single cubic metre of its matter weighs about 20,000 tonnes. Many artifacts were found describing the star system, including a statue examined by Dieterlen that is at least 400 years old. They go on to say that it has an is elliptical orbit, with Sirius A at one foci of the ellipse (as it is), that the orbital period is 50 years (the actual figure is 50.04 +/- 0.09 years), and that the star rotates on its own axis (it does). The Dogon also describe a third star in the Sirius system, called "Emme Ya" ("Sorghum Female"). In orbit around this star, they say, is a single satellite. To date, Emme Ya has not been identified by astronomers. In addition to their knowledge of Sirius B, the Dogon mythology includes Saturn's rings, and Jupiter's four major moons. They have four calendars, for the Sun, Moon, Sirius, and Venus, and have long known that planets orbit the sun. The Dogon say their astronomical knowledge was given to them by the Nommos, amphibious beings sent to Earth from Sirius for the benefit of mankind. The name comes from a Dogon word meaning 'to make one drink', and the Nommos are also called 'Masters of the Water', the 'Monitors', and the 'Teachers'. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

IMPORTANT UPDATE REGARDING: BUFFALO FIELD CAMPAIGN'S WEST COAST ROAD SHOW, SEPTEMBER 17 - OCTOBER 9, 2010 http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html Get together with Buffalo Field Campaign for an evening of story telling, video footage, and music inspired by America's last wild buffalo and those who work in their defense! Buffalo Field Campaign's co-founder Mike Mease, and dedicated volunteer Noah, will soon embark on our 2010 West Coast Road Show, coming to numerous towns and cities in Washington, Oregon, California and Nevada. Mike and Noah will share stories and video footage from our front lines work with America's last wild buffalo population and talk about ways you can join our efforts to help protect them, even from within your own community. Mike has nearly two decades of experience in the company of wild buffalo, having lived in one of the coldest climates in the lower-48 to work in their defense, and he is an amazing storyteller, sure to inspire you to join the growing herd of wild buffalo warriors. For the duration of the tour, BFC is excited to announce that we will be joined by powerful Native voices including Lakota musician and activist, the talented Good Shield of 7th Generation Rise as well as the incredible Phoenix AfterBuffalo! UPDATE: We have more detailed information for all of these dates and locations so please check the updated Road Show Schedule: http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html HELP SPREAD THE WORD! If you want to help us with any of these events, please check the Road Show Schedule and contact the point person at that venue to see how you can plug in. You can also help spread the word in your community by putting up these downloadable posters around your town, neighborhood and e-mailing all your friends, posting to Facebook or by any other means you can think of to help spread the word to save the herds. Download thee posters here: http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html If you have never been to one of these powerful presentations, you are in for a real treat. If you've joined us before, we hope you will do so again! If you have any questions about specific events, please check the schedule and contact the point person for that specific venue. For other information contact Mike Mease at [email protected] Learn more about the amazing Native musicians that will accompany BFC the entire Road Show! * Good Shield of Seventh Generation Rise: http://www.humboldtmusic.com/webpage/index.cfm?id=1170 * Phoenix AfterBuffalo http://www.myspace.com/phoenixafterbuffalo See you soon! With the Buffalo, Mike Mease Cofounder, Buffalo Field Campaign www.buffalofieldcampaign.org unsubscribe from this list http://salsa.democracyinaction.org/o/2426/t/7926/p/salsa/supporter/unsubscribe/public/?unsubscribe_page_KEY=42

Disease Giver Blesses Djobenâgiwíñxga - Winnebago Grandfather Djobenâgiwíñxga [was blessed] by a being who is in control of death, who dwells on the southern side, who is a great one and who among the spirits, as many as there are, controls a little more war power than the rest. He is one who controls life and he is one who controls death. He said to grandfather that he blessed him with war and life when he met him as the sun stood straight (noon). And he said, "If I should ever anticipate action, your roots (descendants), up to as far as it will have thus far been, and wherever they are, I will not tread upon them if they should get sick; I grant you they they will not get sick. And they have the means to obtain life by their mouths and by offerings of tobacco and a flute." Disease Giver did it himself, he himself made them holy (wak'â´tcañk). If they had some debilitating evil, they would obtain life; also if at the same they time made a sacrifice of offerings by mouth, by reed flutes, kettles, tobacco, feathers, and a white dog. "A holy flute I made for you, I forbade you to blow upon it, but you did. If you perform the skin offerings, you may blow upon the flute. If you do that, you will be able to lead a different kind of life. Any bad disease that has been thus far caused, you will be able to cut off. Not ever will this one have a bad disease." He himself, the one who causes bad diseases, said it would be so. That is how he blessed grandfather Djobenâgiwíñxga. Sam Blowsnake, The Warbundle Feast of the Thunderbird Clan, in Paul Radin, The Winnebago Tribe (Lincoln: University of Nebraska Press, 1990 [1923]) 399-481 [426-429]. Sam Blowsnake told the following story about his forefather Djobenâgiwíñxga as part of the ritual of the Thunderbird Warbundle Feast. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dirty-Boy - Okanagon (OKANAGON: Teit, Memoirs of the American Folk-Lore Society, xi, 85, No. 6) The people of a certain region were living together in a very large camp. Their chief had two beautiful daughters of marriageable age. Many young men had proposed to them, but all had been refused. The chief said, "Whom do my daughters wish to marry? They have refused all the men." Sun and Star, who were brother and sister, lived in the sky, and had seen all that had happened. Sun said to his sister, "The chief's daughters have rejected the suits of all our friends. Let us go down and arrange this matter! Let us try these girls!" They made clothes, and at night they descended to earth. During the darkness they erected a lodge on the outskirts of the camp. It had the appearance of being very old, and of belonging to poor people. The poles were old and badly selected. The covering was tattered and patched, and made of tule mats. The floor was strewn with old dried brush and grass, and the beds were of the same material. Their blankets consisted of old mats and pieces of old robes; and their kettles and cups were of bark, poorly made. Star had assumed the form of a decrepit old woman dressed in rags; and Sun, that of a dirty boy with sore eyes. On the following morning the women of the camp saw the lodge, and peered in. When they returned, they reported, "Some very poor people arrived during the night, and are camped in an old mat lodge. We saw two persons inside,--a dirty, sore-eyed boy; and his grandmother, a very old woman in ragged clothes." Now, the chief resolved to find husbands for his daughters. He sent out his speaker to announce that in four days there would be a shooting-contest open to all the men, and the best marksman would get his daughters for wives. The young men could not sleep for eagerness. On the third day the chief's speaker announced, "To-morrow morning every one shall shoot. Each one will have two shots. An eagle will perch on the tall tree yonder; and whoever kills it shall have the chief's daughters." Coyote was there and felt happy. He thought he would win the prize. On the following morning an eagle was seen soaring in the air, and there was much excitement as it began to descend. It alighted on a tree which grew near one end of the camp. Then the young men tried to shoot it. Each man had two arrows. The previous evening Sun had said to Star, "Grandmother, make a bow and arrows for me." She said, "What is the use? You cannot shoot. You never used bow and arrows." He replied, "I am going to try. I shall take part in the contest to-morrow. I heard what the chief said." She took pity on him, and went to a red willow-bush, cut a branch for a bow, and some twigs for arrows. She strung the bow with a poor string, and did not feather the arrows. Coyote, who was afraid some one else might hit the bird, shouted, "I will shoot first. Watch me hit the eagle." His arrow struck the lowest branch of the tree and fell down, and the people laughed. He said, "I made a mistake. That was a bad arrow. This one will kill the eagle." He shot, and the arrow fell short of the first one. He became angry, and pulled other arrows from his quiver. He wanted to shoot them all. The people seized him, and took away his arrows, saying, "You are allowed to shoot twice only." All the people shot and missed. When the last one had shot, Sun said, "Grandmother, lift the door of the lodge a little, so that I can shoot." She said, "First get out of bed." She pulled the lodge mat aside a little, and he shot. The arrow hit the tail of the eagle. The people saw and heard the arrow coming from Dirty-Boy's lodge, but saw no one shooting it. They wondered. He shot the second arrow, which pierced the eagle's heart. Now, Wolf and others were standing near Dirty-Boy's lodge, and Wolf desired much to claim the prize. He shouted, "I shot the bird from the lodge-door!" and ran to pick it up; but the old woman Star ran faster than he, picked up the bird, and carried it to the chief. She claimed his daughters for her grandson. All the people gathered around, and made fun of Dirty-Boy. They said, "He is bedridden. He is lousy, sore-eyed, and scabby-faced." The chief was loath to give his daughters to such a person. He knew that Dirty-Boy could not walk. Therefore he said , "To-morrow there shall be another contest. This will be the last one, I cannot break my word. Whoever wins this time shall have my daughters." He announced that on the morrow each man should set two traps for fishers an animal very scarce at the place where the camp was located. If any one should catch a fisher one night, then he was to stay in the mountains another day to catch a second one. After that he had to come back. Those who caught nothing the first night had to come home at once. Only two traps were allowed to each man; and two fishers had to be caught,--one a light one, and one a dark one,--and both prime skins. When all the men had gone to the mountains, Sun said to his sister, "Grandmother, make two traps for me." She answered, "First get out of bed!" However, she had pity on him, and made two deadfalls of willow sticks. She asked him where she should set them; and he said, "One on each side of the lodge-door." On the following morning all the men returned by noon; not one of them had caught a fisher. When Star went out, she found two fine fishers in the traps. Now the chief assembled the men to see if any one had caught the fishers. He was glad, because he knew that Dirty-Boy could not walk; and unless he went to the mountains, he had no chance to kill fishers. Just then the old grandmother appeared, dragging the fishers. She said, "I hear you asked for two fishers; here are two that my grandson caught." She handed them over to him, and then left. Coyote had boasted that he would certainly catch the fishers. When he went up the mountain, he carried ten traps instead of two. He said, "Whoever heard of setting only two traps? I shall set ten." He set them all, remained out two nights, but got nothing. The chief said to his daughters, "You must become the wives of Dirty-Boy. I tried to save you by having two contests; but since I am a great chief, I cannot break my word. Go now, and take up your abode with your husband." They put on their best clothes and went. On the way they had to pass Raven's house, and heard the Ravens laughing inside, be cause the girls had to marry Dirty-Boy. The elder sister said, "Let us go in and-see what they are laughing about!" The younger one said, "No, our father told us to go straight to our husband." The elder one went in, and sat down beside Raven's eldest son. She became his wife. Like all the other Ravens, he was ugly, and had a big head; but she thought it better to marry him than to become the wife of a dirty, sickly boy. The younger one went on, entered Dirty-Boy's lodge, and sat down by his side. The old woman asked her who she was, and why she had come. When the old woman had been told, she said, "Your husband is sick, and soon he will die. He stinks too much. You must not sleep with him. Go back to your father's lodge every evening; but come here in the daytime, and watch him and attend him." Now, the Raven family that lived close by laughed much at the younger daughter of the chief. They were angry because she had not entered their house and married there, as her elder sister had done. To hurt her feelings, they dressed their new daughter-in-law in the finest clothes they had. Her dress was covered with beads, shells, elk's teeth, and quill-work. They gave her necklaces, and her mother-in-law gave her a finely polished celt of green stone (jade) to hang at her belt. The younger sister paid no attention to this, but returned every morning to help her grandmother-in-law to gather fire-wood, and to attend to her sick husband. For three days matters remained this way. In the evening of the third day Sun said to his sister, "We will resume our true forms to-night, so that people may see us to-morrow." That night they transformed themselves." The old mat lodge became a fine new skin lodge, surpassing those of the Blackfoot and other tribes, richly decorated with ornaments, and with streamers tied to the top and painted. The old bark kettle became a bright copper kettle; and new pretty woven baskets, and embroidered and painted bags, were in the house. The old woman became a fine-looking person of tall figure, with clothes covered with shining stars. Dirty-Boy became a young, handsome man of light complexion. His clothes were covered with shining copper. His hair reached to the ground and shone like the rays of the sun. In the morning the people saw the new lodge, and said, "Some rich chief has arrived, and has camped where the poor people were. He has thrown them out." When the girl arrived, she was much surprised to see the transformation. She saw a woman in the door, wearing a long skin dress covered with star pendants, with bright stars in her hair. She addressed her in a familiar voice, saying, "Come in and sit with your husband!" The girl then knew who she was. When she entered, she saw a handsome man reclining, with his head on a beautiful parfleche. His garments and hair were decorated with bright suns. The girl did not recognize him, and looked around. The woman said, "That is your husband; go and sit beside him." Then she was glad. Sun took his wife to the copper kettle which stood at the door. It contained a shining liquid. He pushed her head into it, and when the liquid ran down over her hair and body, lines of sparkling small stars formed on her. He told her to empty the kettle. When she did so, the liquid ran to the chief's lodge, forming a path, as of gold-dust. He said, "This will be your trail when you go to see your father." Tales of the North American Indians, by Stith Thompson [1929] and is now in the public domain' Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Dinewan the Emu, and Goomblegubbon the Bustard - Australian DINEWAN the emu, being the largest bird, was acknowledged as king bythe other birds. The Goomblegubbons, the bustards, were jealous of the Dinewans. Particularly was Goomblegubbon, the mother, jealous of the Diriewan mother. She would watch with envy the high flight of the Dinewans, and their swift running. And she always fancied that the Dinewan mother flaunted her superiority in her face, for whenever Dinewan alighted near Goomblegubbon, after a long, high flight, she would flap her big wings and begin booing in her pride, not the loud booing of the male bird, but a little, triumphant, satisfied booing noise of her own, which never failed to irritate Goomblegubbon when she heard it. Goomblegubbon used to wonder how she could put an end to Dinewan's supremacy. She decided that she would only be able to do so by injuring her wings and checking her power of flight. But the question that troubled her was how to effect this end. She kn ew she would gain nothing by having a quarrel with Dinewan and fighting her, for no Goomblegubbon would stand any chance against a Dinewan, There was evidently nothing to be gained by an open fight. She would have to effect her end by cunning. One day, when Goomblegubbon saw in the distance Dinewan coming towards her, she squatted down and doubled in her wings in such a way as to look as if she had none. After Dinewan had been talking to her for some time, Goomblegubbon said: "Why do you not imitate me and do without wings? Every bird flies. The Dinewans, to be the king of birds, should do without wings. When all the birds see that I can do without wings, they will think I am the cleverest bird and they will make a Goomblegubbon king." "But you have wings," said Dinewan. "No, I have no wings." And indeed she looked as if her words were true, so well were her wings hidden, as she squatted in the grass. Dinewan went away after awhile, and thought much of what she had heard. She talked it all over with her mate, who was as disturbed as she was. They made up their minds that it would never do to let the Goomblegubbons reign in their stead, even if they had to lose their wings to save their kingship. At length they decided on the sacrifice of their wings. The Dinewan mother showed the example by persuading her mate to cut off hers with a combo or stone tomahawk, and then she did the same to his. As soon as the operations were over, the Dinewan mother lost no time in letting Goomblegubbon know what they had done. She ran swiftly down to the plain on which she had left Goomblegubbon, and, finding her still squatting there, she said: "See, I have followed your example. I have now no wings. They are cut off." "Ha! ha! ha!" laughed Goomblegubbon, jumping up and dancing round with joy at the success of her plot. As she danced round, she spread out her wings, flapped them, and said: "I have taken you in, old stumpy wings. I have my wings yet. You are fine birds, you Dinewans, to be chosen kings, when you are so easily taken in. Ha! ha! ha!" And, laughing derisively, Goomblegubbon flapped her wings right in front of Dinewan, who rushed towards her to chastise her treachery. But Goomblegubbon flew away, and, alas! the now wingless Dinewan could not follow her. Brooding over her wrongs, Dinewan walked away, vowing she would be revenged. But how? That was the question which she and her mate failed to answer for some time. At length the Dinewan mother thought of a plan and prepared at once to execute it. She hid all her young Dinewans but two, under a big salt bush. Then she walked off to Goomblegubbons' plain with the two young ones following her. As she walked off the morilla ridge, where her home was, on to the plain, she saw Goomblegubbon out feeding with her twelve young ones. After exchanging a few remarks in a friendly manner with Goomblegubbon, she said to her, "Why do you not imitate me and only have two children? Twelve are too many to feed. If you keep so many they will never grow big birds like the Dinewans. The food that would make big birds of two would only starve twelve." Goomblegubbon said nothing, but she thought it might be so. It was impossible to deny that the young Dinewans were much bigger than the young Goomblegubbons, and, discontentedly, Goomblegubbon walked away, wondering whether the smallness of her young ones was owing to the number of them being so much greater than that of the Dinewans. It would be grand, she thought, to grow as big as the Dinewans. But she remembered the trick she had played on Dinewan, and she thought that perhaps she was being fooled in her turn. She looked back to where the Dinewans fed, and as she saw how much bigger the two young ones were than any of hers, once more mad envy of Dinewan possessed her. She determined she would not be outdone. Rather would she kill all her young ones but two. She said, "The Dinewans shall not be the king birds of the plains. The Goomblegubbons shall replace them. They shall grow as big as the Dinewans, and shall keep their wings and fly, which now the Dinewans cannot do." And straightway Goomblegubbon killed all her young ones but two. Then back she came to where the Dinewans were still feeding. When Dinewan saw her coming and noticed she had only two young ones with her, she called out: "Where are all your young ones?" Goomblegubbon answered, "I have killed them, and have only two left. Those will have plenty to eat now, and will soon grow as big as your young ones." "You cruel mother to kill your children. You greedy mother. Why, I have twelve children and I find food for them all. I would not kill one for anything, not even if by so doing I could get back my wings. There is plenty for all. Look at the emu bush how it covers itself with berries to feed my big family. See how the grasshoppers come hopping round, so that we can catch them and fatten on them." "But you have only two children." "I have twelve. I will go and bring them to show you." Dinewan ran off to her salt bush where she had hidden her ten young ones. Soon she was to be seen coming back. Running with her neck stretched forward, her head thrown back with pride, and the feathers of her boobootella swinging as she ran, booming out the while her queer throat noise, the Dinewan song of joy, the pretty, soft-looking little ones with their zebra-striped skins, running beside her whistling their baby Dinewan note. When Dinewan reached the place where Goomblegubbon was, she stopped her booing and said in a solemn tone, "Now you see my words are true, I have twelve young ones, as I said. You can gaze at my loved ones and think of your poor murdered children. And while you do so I will tell you the fate of your descendants for ever. By trickery and deceit you lost the Dinewans their wings, and now for evermore, as long as a Dinewan has no wings, so long shall a Goomblegubbon lay only two eggs and have only two young ones. We are quits now. You have your wings and I my children." And ever since that time a Dinewan, or emu, has had no wings, and a Goomblegubbon, or bustard of the plains, has laid only two eggs in a season. Australian Legendary Tales, By K. Langloh Parker,1897 Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Buffalo Field Campaign http://www.buffalofieldcampaign.org August 13, 2010 Dear Buffalo Friends, I made a mistake in yesterday's Update from the Field (8/12/10). I incorrectly reported that there were no representatives from the Montana Department of Livestock (DOL) on the IBMP tour of lands outside of Yellowstone's western boundary. The DOL was, in fact, on that tour. The DOL did not, however, attend the public forum that was held the same evening, before local candidates. All other IBMP agencies were represented, but the DOL was a no-show for this important discussion. Buffalo Field Campaign would also like to report that the 2010 West Coast Road Show is full for this year! We will soon be updating the Road Show schedule to reflect more details about the dates and locations that BFC is coming to those areas. Please join us if you can and bring your friends! If you'd like to help get BFC to your west coast community next fall, please contact Mike Mease at [email protected] To find out what West Coast locations BFC will be visiting this fall visit http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html In wanting to offer you more than a correction with this email, we are including a special buffalo treat below. This is the season of the buffalo rut, or mating season. A time when buffalo families come together, and bulls battle one another for the attention of receptive cows. The sheer display of bull buffalo power is awesome in the true sense of the word. BFC Habitat Coordinator Darrell Geist happened upon some bulls challenging one another as he was making his way home from the IBMP meetings in Bozeman yesterday. Below are some of these photographs, followed by a very powerful poem. Enjoy! ~ Stephany https://salsa.democracyinaction.org/o/2426/images/Get%20Out%20of%20My%20Space_BisonRut_dgeistBFC2010.jpg https://salsa.democracyinaction.org/o/2426/images/BisonRut_before%20impact_dgeistBFC2010.jpg https://salsa.democracyinaction.org/o/2426/images/BisonRut_this%20is%20serious_dgeistBFC2010.jpg https://salsa.democracyinaction.org/o/2426/images/BisonRut_Challengers_dgeistBFC2010.jpg https://salsa.democracyinaction.org/o/2426/images/BisonRut_musky%20male%20wallow_dgeistBFC2010.jpg THE BULL FIGHT Wild buffalo gathering for the rut in Lamar Valley, grasses green, silver gray sage, Artemis rising above rolling ridge. An ancient dance begins. Females and males wallowing in a mountain meadow. Kicking dust, legs reaching for Sky, rolling in Earth. Calves almost black now from the red pelage of their births, loafing and suckling still. The roaring bellows of bulls is answered by Thunder: Boom! Crack! Boom! A bull courts a female. Rubbing his chin over her head. Stretching and strutting before her, tail-flying: look at me! Clouds loom. Rain begins to fall. Lightning strikes. A bull chases a younger bull from his prospective mate, circling. The challenge is made. The bull fight begins. Earth flies under the struggle of bulls, heads locked, chests and humps straining, thrusting legs fighting to gain ground. The young bull takes his eye off his challenger in the charge. The old bull watches, waits. Turning and leaning his horns into the charging bulls chest. The bull fight is over now. The bellow is heard. Thunder rolls off the mountain, echo of an old war drum. --anonymous

Buffalo Field Campaign http://www.buffalofieldcampaign.org Yellowstone Bison Update from the Field August 12, 2010 ------------------------------ ------------------------------ * Update from the Field * Jackson Browne with David Lindley Concert Helps the Buffalo * BFC Hits the Road West! Tour Dates Announced * Join BFC for Woodcut Week September 6-12 * TAKE ACTION! Tell Yellowstone: No Vaccinating Wild Buffalo * Last Words * Kill Tally * Useful Links ------------------------------ * Update from the Field We are sad to report that a bull buffalo was recently shot by the Montana Department of Livestock (DOL). The buffalo was killed by DOL agent Jeff Mount, on July 14, just outside of Gardiner, Montana near Yellowstone's northern boundary. BFC did not report this tragedy in the last Update because the DOL feigned knowledge of it happening and we were therefore unable to confirm it. After further investigation, BFC learned from Montana Fish, Wildlife & Parks (FWP) that the rumor was, indeed, true. Apparently, the bull had walked to the Corwin Springs buffalo quarantine facility, not very far from Yellowstone's boundary, where wild bison stolen from their Yellowstone home range have been imprisoned for over five years. The captive buffalo were excited by the presence of their wild relative, and they busted through the inner fence of the facility. Apparently, DOL agent Jeff Mount attempted to haze the bull away from the area, but soon decided to shoot him. This incident underscores the strong family ties of buffalo; the bull was trying to set his relatives free. BFC and the Gallatin Wildlife Association had contacted the DOL about this incident over the course of a few weeks, with no information gained from the livestock agency. Due to the DOL's lack of transparency in this situation, and more frankly, being lied to by them, BFC has taken legal action by formally filing a Right to Know Request with the agency, which is a state version of the federal Freedom of Information Act. The DOL's refusal to acknowledge this drastic action is another testament to their deceitful nature, especially in regards to wildlife. They are a rouge agency that thinks they are accountable to no one. Why would they try to hide killing the bull? Since they denied knowing about the incident, what, exactly, happened with the meat, head and hide of the bull? We will find out and we will let you know. If anyone reading this Update was in the Gardiner area on July 14, and remembers seeing this bull, please share what you know with us by emailing [email protected] The Interagency Bison Management Plan cohorts met early this week, with BFC in attendance. A tour of lands favored by the buffalo along Yellowstone's western boundary was conducted, and while the public was invited to attend, we were prevented from speaking, or correcting misinformation. Of course, one rancher - Pat Povah - who doesn't like buffalo was able to speak throughout the entire tour. Interestingly, the Montana Department of Livstock - the agency driving the infamous IBMP - did not have any real representation, not even the local DOL agent, Shane Grube, was present. Their interests were snugly represented by hobby rancher Pat Povah. That evening, there was a public forum organized by locals, and the following day, the IBMP agencies met in Bozeman, Montana for the usual working meeting. Look for a full report and photos from us in the next Update. BFC continues our summer outreach program inside Yellowstone and Grand Teton National Parks, talking with Park visitors about the current plight of America's last wild bison population. This has always proven to be a bit of a challenge for BFC, because until recently, the Park required that groups apply for a "free speech permit" and would designate a specific area - a "free speech zone" - where we could table, usually well out of the way of frequently visited areas. The entirety of the United States is supposed to be a free speech zone, and these requirements are a violation of our constitutional, first amendment rights. This permitting process has been challenged in court for what it is: unconstitutional, and just this week, the U.S. Court of Appeals ruled that certain national parks can no longer require permits for free speech. Read the full story here http://www.leagle.com/unsecure/page.htm?shortname=infco20100806166. Want to exercise your freedom of speech with BFC? We are in need of education and outreach volunteers to staff our tables in Yellowstone and Grand Teton National Parks during the weeks of July 25 through August 8 and August 29 through September 5. If you can help, email Mike at [email protected] BFC is also gearing up for the coming winter season with our Wood Cut Week scheduled for September 6-2, and BFC's Mike Mease is about to hit the road for our annual West Coast Road Show. Learn more below and please join us if you can! And don't forget to order your Wild Bison 2011 calendar for yourself, friends and family to celebrate wild bison every single day of the year! https://salsa.democracyinaction.org/o/2426/t/6876/shop/item.jsp?storefront_KEY=554&t=&store_item_KEY=2899 Roam Free! ~Stephany ------------------------------ * Jackson Browne with David Lindley Concert Helps the Buffalo Rarely do art and activism combine as powerfully as they did last Tuesday, August 3 at the Jackson Browne with David Lindley concert in Bozeman, Montana. The event--thanks to Jackson Browne, the Guacamole Fund [link], a host of local businesses, and supporters from across the country--was a huge success and helped BFC raise awareness of and financial support for our work to protect the buffalo. The evening started off with an acoustic performance by David Lindley, who was joined for his first three tunes by Jackson Browne. After Lindely's set, Jackson Browne and his full band took the stage and played inspired renditions of Jackson Browne classics like /Take it Easy, Running on Empty, Doctor My Eyes, and The Pretender/ to name just a few. Lindley and his lap steel guitar joined Jackson's band toward the end of the set. After the show, the 50 BFC supporters who purchased special benefit tickets from the Guacamole Fund were treated to a gourmet reception featuring food and beverages donated by the generous businesses listed below. BFC Campaign Coordinator Mike Mease and Jackson Browne made short presentations and everyone was given an opportunity to meet and have their photograph taken with Jackson. We are deeply grateful to Jackson Browne for being such an inspired performer and activist, for supporting Buffalo Field Campaign all these years, and for taking the time to meet and pose for photos with 50 BFC supporters after playing his heart out during the show and in the midst of an already exhausting tour schedule. Tom and everyone at the Guacamole Fund provided the inspiration for the event and put so much work into making it possible and successful and we thank you for your incredible support all these years. BFC's own Darrell Geist worked incredibly hard to organize the reception and take care of other details related to the event. Without the fifty generous supporters and Jackson Browne fans who purchased the benefit tickets, none of this would have been possible. The event wouldn't have been nearly as successful as it was without the delicious treats so generously donated by the following businesses: Woodside Bakery, West Yellowstone Morning Glory Coffee & Tea, West Yellowstone Wild Joe's Coffee, Bozeman Bridger Water, Bozeman Elle's Belles Bakery & Cafe, Bozeman On the Rise, Bozeman Sola Cafe, Bozeman Community Food Co-op, Bozeman Thank you one and all for your hospitality and generosity! View a couple of photos from back stage with Jackson Browne: > BFC with Jackson Browne. From left, BFC co-founder Mike Mease, Jackson Browne, Andrea Brister, BFC executive director Dan Brister, and BFC habitat coordinator Darrell Geist: https://salsa.democracyinaction.org/o/2426/images/jackson%20and%20bfc%20crew_dgeist_bfc8-3-10.jpg >Jackson Browne and the Guacamole Fund: https://salsa.democracyinaction.org/o/2426/images/jackson%20and%20guacamole%20crew_dgeist_bfc8-3-10.jpg ------------------------------ * BFC Hits the Road West! Tour Dates Announced Buffalo Field Campaign's co-founder Mike Mease along with the amazing Noah will soon head out to the highways, visiting numerous communities along the West Coast for BFC's annual West Coast Road Show. Many dates during September and October have been confirmed, and more are to come. Mike and Noah will share stories and video footage from our front lines work with America's last wild buffalo population and talk about ways you can help protect them. For the entire tour, BFC will be joined by Lakota musician and activist, the powerfully talented Good Shield of 7th Generation Rise, as well as the incredible Phoenix After Buffalo! Tour dates are available here: http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html Please check the West Coast Road Show schedule link above to see if BFC will be coming close to you. More details will be added very soon. Plan to join us for story-telling, video, and music, and bring lots of friends. For more specific information, or if you can help Mike set up other venues for talks in your West Coast community, please email him at [email protected] See you soon! ------------------------------ * Join BFC for Woodcut Week September 6-12! BFC will be hosting our annual Woodcut Week from September 6-12, 2010 and we need your help to gather, haul, cut, and stack the firewood that will keep our volunteers warm all winter. Please make plans to join us for a week of good hard work, tasty meals, friendship, and nights around the BFC campfire. For more information on these volunteer opportunities, please contact Mike Mease at [email protected] ------------------------------ * TAKE ACTON! Tell Yellowstone: No Vaccinating Wild Bison! It doesn't make any sense at all to attempt to vaccinate bats, skunks, raccoons or other wildlife against rabies, but it does make sense to vaccinate your dog or cat. So where is the logic in vaccinating wild bison against brucellosis, and not mandating vaccinations for domestic cattle, the manageable species? If it doesn't make sense, the government usually wants to do it - and Yellowstone National Park is no exception. TAKE ACTION! There's still plenty of time to submit your comments to Yellowstone National Park about their misguided plan to vaccinate wild bison. Comments are being accepted through September 24, 2010. It is very important that the Park hear from you about this unfortunate plan to shoot wild buffalo with a brucellosis vaccine intended for cattle, and unsafe for buffalo. The vaccine is ineffective, costly, harmful, intrusive and culturally unacceptable. Please tell the Park you do not approve of vaccinating wild buffalo, and instead, request Yellowstone to develop an alternative to buy-out cattle in the buffalo's immediate habitat areas of Yellowstone, Madison and Gallatin river valleys. Take action today! http://www.buffalofieldcampaign.org/media/update0910/062410.html?email_blast_KEY=1180721 And please spread the word to save these herds! Thank you for taking this action to help America's last continuously wild buffalo. You can also read the official comments of BFC and our partners Western Watersheds Project by visiting the link above. ------------------------------ * Last Words Big and Shaggy. Slow and Strong. Moving on the plain. Buffalo, Tatanka, or Bison it's the same. Tilling the soil with big hooves every step they take. Lie in the sun or eat grass a summer-time break. Then on the move with the herd a-long the plain. Year after year same old trail. Migration calls their name. ~ Eva Vincent Do you have submissions for Last Words? Send them to [email protected] Thank you all for the poems, songs and stories you have been sending; you'll see them here! ------------------------------ * Kill Tally AMERICAN BUFFALO ELIMINATED from the last wild population in the U.S. 2009-2010 Total: 7 2009-2010 Slaughter: 0 2009-2010 Hunt: 4 2009-2010 Quarantine: 0 2009-2010 Shot by Agents: 3* 2009-2010 Highway Mortality: 0 *Two bulls that were drugged by APHIS on 5/4/10 were shot by DOL later that evening. One was shot by DOL on 7/13/10 for trying to free his imprisoned relatives at the Corwin Springs quarantine facility. 2008-2009 Total: 22 2007-2008 Total: 1,631 Total Since 2000: 3,709* *includes lethal government action, quarantine, hunts, highway mortality ----------------------------- Media & Outreach Buffalo Field Campaign P.O. Box 957 West Yellowstone, MT 59758 406-646-0070 [email protected] http://www.buffalofieldcampaign.org BFC is the only group working in the field every day in defense of the last wild buffalo population in the U.S. KEEP BFC ON THE FRONTLINES WITH A TAX DEDUCTIBLE CONTRIBUTION TODAY https://salsa.democracyinaction.org/o/2426/t/6876/shop/custom.jsp?donate_page_KEY=3647 Join Buffalo Field Campaign -- It's Free! http://salsa.democracyinaction.org/o/2426/t/6876/signUp.jsp?key=3378 Tell-a-Friend: http://salsa.democracyinaction.org/o/2426/tellafriend.jsp?tell_a_friend_KEY=3835 Take Action! http://salsa.democracyinaction.org/o/2426/campaign.jsp?campaign_KEY=26453 Unsubscribe http://salsa.democracyinaction.org/o/2426/t/7926/p/salsa/supporter/unsubscribe/public/?unsubscribe_page_KEY=42 --