Wings Articles

On Tuesday, April 27, 1999, members of Midwest SOARRING and supporters joined together to pray in earnest for the ancestors of the original nations of Illinois. Nearly a year had passed since the Prayer Vigil on National Prayer Day, May 2, 1998, where over 200 people had gathered at the steps of the State Capitol Building in Springfield, Illinois, to ask for basic needs: land to rebury the ancestors already removed from Illinois over more than a century of time, and Native representation when a gravesite is found during land development. Our words had rung out clearly to the Creator, but had fallen among the closed ears and hearts of state officials.

The new administration inaugurated into Illinois government this year offered fresh hope of success. At the urging of Senate Minority leader, Emil Jones, Jr., who has supported SOARRING's efforts for several years, the board has laid groundwork within the governor's office to begin serious consultation.

A stronger relationship has also been established between SOARRING and the federally-recognized Winnebago Tribe of Nebraska, which increases the position of SOARRING as facilitators within the state. For the Winnebago Tribe, it is urgent that land for reburial be found without delay as there are repatriated ancestral remains that await reburial.

To enhance the impact of our efforts, SOARRING Board member and attorney, Lee Gaede, led a training session on how to lobby effectively for interested members 10 days before the Vigil. It had been decided in the early planning stages that the Vigil needed to be on a weekday so that members could make direct contact with their respective district senators and representatives to garner support for our requests. During the training, supporters learned the appropriate ways to initiate ongoing relationships with their elected officials, whose support will be necessary for future legislation.

The Prayer Vigil began at the Illinois State Museum, whose Collection Center retains approximately 6,000 ancestral remains, (another 6,000 that originally came from Illinois soil are curated at museums and government agencies across the country). The group marched to the solemn beat of the drum to the east steps of the Capitol Building. G.B. Starr-Bresette, an elder from the Bad River Band of the Ojibwe Nation, led the prayer and presented the speakers. Excerpts were read from the burial preservation laws of Iowa, Minnesota and Wisconsin, showing the marked differences between the respectful position granted Native Americans in these bordering states, and the lack of Native representation in Illinois. Landmark decisions were also voiced involving Minnesota and Arkansas, where decisions had been reached to allow for the reburial of "unaffiliated" ancestral remains--a step beyond the federal law, the Native Graves Protection and Repatriation Act (NAGPRA) of 1990. As individual speakers offered prayers, Senator Jones joined the gathering, and offered words of encouragement embodied in that critical legislative link that connects our efforts to the power of the state government:

"…Native Americans should be the ones who decide the burial place of their ancestors--where it should be and how it should be treated. So I'm with you in your effort. I will use all the powers of my office to assist you in your endeavors… We're supposed to be a melting pot, we're all mixed in cultures, and I checked my roots and I found out Indian is in my ancestry--Native American blood is in my ancestry. …I respect what you are trying to do, and again, I will use all the powers of my office to see that this endeavor is accomplished. Thank you."

After final prayers, the group dispersed to their senators' and representatives' offices, met with the officials personally, or left literature in their absence to be studied prior to a follow-up phone call. A small dinner was then enjoyed at the Fellowship Hall of the First Presbyterian Church, several blocks from the Capitol.

The Vigil proved to be both a beginning point and part of the continuum -- new relationships made with those in political office, and the ongoing prayer that is our foundation, our strength and our path to victory.

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Aanii Boozhoo,

This year's Kickapoo Pow Wow on May 22nd and 23rd promises to be the largest Native American event in the state of Illinois. Much work has been ongoing toward this goal; The arena has been leveled, seed planted, the monument waits to be unveiled and a host of tasks are in various stages of preparation including buffalo which will be grazing in the distance. We would like to thank the many volunteers for their energy and time, not only here, but in all the places we attend each year. Without your efforts many events would be greatly affected. The two events I enjoy immensely are the spring Kickapoo Pow Wow and, of course, the Harvest Pow Wow in the fall. Mark your calendars! These are two that you definitely do not want to miss!

Speaking of calendars, we will soon have for sale a Kickapoo calendar for the year 2000! It has many archive-quality early Kickapoo photos, with historical text on each page. We are proud to be one of the sponsors of this beautiful calendar. In addition, we have another new item for sale: Midwest SOARRING jackets. See us at our information tables at various events to order, or call Janet Sevilla at 708-788-8521.

Work is expanding on many projects. Your suggestions, efforts and prayers for the things we do are extremely important to me and the achievements of SOARRING. Midwest SOARRING foundation is active with the Des Plaines River Alliance which seeks to utilize the recreational aspects of the river and, more importantly, to protect the water system, the wetlands, and to act as stewards for the generations to come. We must never forget that the waterways of Turtle Island are the lifeblood of the turtle. We must protect and cherish this natural resource, and pass it on in an improving state of
health.

I’d like to share with you something I have recently read. This story has been told in many different ways but the meaning is the same.
 

There was once a very severe storm over one of the oceans. The waves were huge!  The currents were swift and turbulent! During the course of the storm, much debris was washed ashore, churned up from the bottom depths. On one beach, many, many starfish had been washed ashore and were in need of returning to the water. When the storm was over, a lone individual went from starfish to starfish and gently brought them back to the waters edge, one by one. There was another individual who watched from afar. Finally, curiosity over-powered him and he walked over to the first man and said, "You know, brother, that was a very big storm and there are many beaches with as many starfish upon them. You can't possibly take care of them all, so how could this matter?" With that, the other replied as he bent over to pick up yet another starfish, "My brother, it matters to this one."

On May 8th, the Alliance is planning a cleanup of the Des Plaines River. For our part, we are organizing a massive clean-up that day at the historical portage where Marquette and Joliet put ashore. The location is just North of Interstate 55 on Harlem Avenue, (the forest preserve is just before the viaduct). This will start approximately 9:00 Saturday morning with an opening ceremony for the well-being of the environment and a blessing for the people. We will gather around the large canoe monument, and we hope to see many volunteers there to help us with the starfish.

Those who were able to attend the retreat at the Circle of Life Spirit Camp were treated to an exceptional weekend organized by Georgia Stillwell.  It was a time to gather and listen to teachings of an Elder and to become more in tune with themselves. More activities are planned there in the near future (see article, Circle of Life Spirit Camp, this issue).

I want to extend a special thanks to Janet Sevilla for organizing the Concert of the Heart last February, which was a great success. I would very much like to extend my appreciation for all of our performers--the Nitti Hills Band, James Yellowbank and Julietta Satter Thornton, Myles Goddard, Barry Zurawicz and Bill Buchholtz, as well as our special guests who also lent a hand. It was a tremendous evening for all of us and very much enjoyed. Last, and certainly not least, many thanks to SOARRING’s volunteers, who always make our events memorable.

I would like to offer a special prayer for all of those who are sick and for those who have had misfortune in recent times.

With much respect, I strongly embrace each of you,

Joseph Standing Bear

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Our prayer for this spring issue of Wings is given by KiiskeeN'tum, which means She Who Remembers, of mixed Cree and Haudenosaunee (Mohawk) heritage. She was chosen while still very young to carry or Remember the history, stories, legends and teachings as passed down to her by her Grandmother and other Elders. She works as a family counselor, healer, educator and writer. Her intention is to share her writings as a gift, with the prayer that her words and experiences will be of benefit to those who read them. Responses are welcome. She invites you to visit her web site at www.nativeweb.org/NativeTech/authors/kiiskee.html

Mother Earth Prayer

Mother Earth, hear your child,
As I sit here on your lap of grass, I listen
  to the echoes of your voice
in my brother, the Wind, as he blows
  from all corners and directions.
The soft and gentle raindrops are the Tears
  you cry for your children.
Teach me the lessons you offer: To nurture
  my children, as you nurture yours,
to learn the lessons of the Four Kingdoms,
  that make up this
World of Physical Things,
and To Learn to Walk the Path chosen so long ago.

Mother Earth, hear your child,
Be a bond between the Worlds of Earth and Spirit.
Let the Winds echo the Knowledge
  of the Grandfathers,
Who await, unseen, yet visible if only I turn
my eyes to their World.
Let me hear their Voices, in the Winds
that Blow to the East.
From the East: I seek the Lessons of Childhood:
To see with the trusting innocence of a small one,
the lessons of Spirit, Given in Love by our Creator.
From the South: to Learn the Ways of Questioning:
The Fire and Independence of adolescence,
The Truths, and how they help us
  Grow along this Path.

From the West: where the Grandfathers teach us
Acceptance of Responsibility
that comes during the years of Marriage and Family.
that my own children grow Strong, and True.

From the North: where the Elders, who
  by their long lives
have learned and stored Wisdom and Knowledge,
and learned to Walk in Balance and Harmony
  with our Mother, the Earth.

Mother Earth, hear your child.
Hold my hand as I Walk my Path in this World.
Guide me to the Lessons I seek, bring me
  closer to Our Creator,
Until I return to the Western Direction, to once again
Enter the World of Spirit, where the
  Sacred Fire Awaits,
and I rejoin the Council of the Elders,
in the Presence of the One Who-Created-All.

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Maurice Eben is a member of the Pyramid Lake Paiute Tribe and the Shoshone Tribe of Death Valley. He currently serves as Chairman of the National Congress of American Indians, Repatriation and Burial Site Protection Commission, created in Phoenix, Arizona in 1996, with the current commissioners made up from the nine regions of the US. He also represents the Great Basin region within the body of commissioners. He shares with us the Commission's plans for amending the Native American Grave Protection and Repatriation Act (NAGPRA) of 1990, and discusses the present limitations and the future position of the NAGPRA Review Committee.

SOARRING: What was the reason for the development of the NCAI Commission?

Maurice: As one of the of the founders of the Commission, I can say that it was created to give the Indian tribes a stronger voice with the law. What some of us in the field were seeing was that the museum directors were having way too much authority, and when we would try to use the law to balance authority out in the state of Nevada or in California, we always ran up against the scientists. It wasn't our interpretation they were taking, it was theirs. They would listen to us, but they would go behind closed doors and make their own interpretation, and that's the one that would prevail when they went back to the National Park Service (NPS). Well, of course, they were choosing the scientific side--not all the time, but most of the time, and we realized it was because NAGPRA was gutted.

Back in 1988 when drafts started to go around, there was a lot of tribal tradition, custom and culture written into the law. The 1990 version that George Bush signed was totally different from all of the drafts.

SOARRING: Who changed it?

Maurice: The scientists changed it through their interpretations and their unwillingness to hear the tribes' point of view. We think that's where the politics came in, and that's when NCAI and other groups involved dropped the ball. They were so comfortable with the fact that they now had a law that they went on to other issues. But I can't point to one particular group and say it was them.

SOARRING: What exactly is lacking in the current law?

Maurice: There is absolutely no authority in the law to enforce it. They created the dog, now they need to create the teeth. One of the major problems that we have with NAGPRA are the words "unaffiliated" and "affiliated." These words are being used against the tribes. The term "unaffiliated" is what the scientists are using to keep the remains in their own custody, because they say there's no one related to these remains that can properly take care of them and rebury them.

SOARRING: What was the original intent of the law?

Maurice: The law was intended to be an Indian law--a law that would benefit Indian people. It was to protect us, it was to balance authority when it came to consultation on burial items. In the law that you see now, our culture has been removed, the balance between the science and the Indian community has been knocked out of balance because of interpretation. And that's where the Review Committee comes in, without any authority, without any kind of power--they cannot help the tribes create that balance. But that's what the Review Committee was supposed to do. So I believe the Committee lacks authority and direction from the law.

SOARRING: The National Park Service has not been given the correct direction, enough money or enough authority invested in the NAGPRA to do the job successfully. What is needed?

Maurice: First of all, you have to understand the history of the Park Service. In some cases, it is the wolf in the chicken coop. NAGPRA is an agreement , a delicate agreement made by opposite parties to address issues of return and reburial. There were a lot of well-meaning people that thought that the best place for the NAGPRA Review Committee would be within the jurisdiction of the NPS. But the NPS was not given enough money, staff or focus to do the work they should've done, nor was there any authority given to the Review Committee to enforce the precepts of the law. Had enough funds been given, the department could have grown and helped find a way to bring the tribes to a knowledgeable point with NAGPRA, so they could do the work themselves. That didn't happen. Now, everybody that I have spoken to says we need to get NAGPRA away from the NPS because it's in a conflict of interests. They're scientists. So when the tribes look for a place to go inside the law, the NAGPRA Review Committee sits there with no authority.

SOARRING: And what role does the Review Committee play?

Maurice: The only authority given to the Committee is to make recommendations on repatriation to the Secretary of the Interior. But the issues brought before them are strong issues. For example, Black Mesa, the issue in Missouri, Kennewick man  (Ancient One), Spirit Cave Man, extensions*, and agencies not complying with the law. It's very clear that NAGPRA was intended to allow lineal descendents, federally-recognized tribes and Indian groups legal recourse, with the Review Committee being the first step. However, the Committee lacks authority to move in any direction. The Department of the Interior just denied extensions to 6 institutions, but it would have been better if the Review Committee could've done it.

SOARRING: What can be done to strengthen NAGPRA and the Review Committee's authority?

Maurice: There was a Senate Hearing on April 20th with the Committee on Indian Affairs to discuss and plan for the implementation of new amendments to NAGPRA. These are being developed with Senator Inouye's and Senator Campbell's people, and we're probably looking at a 2-year job, though I'm hoping we can do this sooner. I would like to see the Review Committee's direction be more of an Indian direction. When the framers of NAGPRA got together, the problem was that the science community held all of the chips which put the tribes in minority positions, although it was our information that the scientists valued and needed to complete their writings so they could be published. That is the scientists' dream: to discover something new so they can name it and claim it. Scientists are like children in a candy store without adult supervision.

SOARRING: Do you, therefore, see a positive future for NAGPRA?

Maurice: Yes. It ’s because of NAGPRA in the first place that many groups are moving forward in an Indian manner. It's brought back many of our traditions, our cultural beliefs, our customs. It's allowed us to look at death as just another part of that circle. NAGPRA is a spiritual law, perhaps the only law of the United States on the books that is a spiritual law, a law that was created for Indian people and only Indian, Native Alaskan and Hawaiian people. We all have one thing in common--our tie to the earth and how we respect the female side of the earth.

We should carry this law in our hands like a baby. We should be gentle with it like a baby. We should care for it and nurture it like we would one of our own children, so that that child may grow and mature into a strong individual that will be able to benefit our tribes.

SOARRING: Thank you, Maurice.

*Permission for additional time to be given to institutions, without penalty, that have failed to meet the 1995 deadline for completion of the inventory of ancestral remains in their possession.

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Midwest SOARRING is often asked for information on tracing Indian ancestry. As a service to our members, the following information is excerpted from the Indian Ancestry Informational Packet, compiled by The American Indian Community House Communications & Information Department. Though we do not have the space to publish the full listing of Bureau of Indian Affairs offices for further contacts, you may call our office at 630-961-9323, and we will provide the phone number of the area office you request.
 

Genealogical Research--How To Begin

Unless you are a king or a president or other notable, finding your ancestors and making sure a "family tree" is kept for future generations may be up to you. The Federal Government does not do family research, nor does its National Archives collect or preserve family trees. Books on family history and genealogy are collected, compiled, and published by private individuals who do so because they are interested descendants.

As the depository of the Federal Government's records deemed of permanent value for historical purposes, the National Archives houses many records that can be helpful to persons who wish to trace their ancestry. The search, however, cannot be completed at the National Archives alone. Many other directories should be consulted. Following are suggestions about things to do and ways to go about getting a start at finding your ancestors.

Start With Yourself

You are the beginning "twig" on the vast family tree. Start with yourself, the known, and work toward the unknown. Find out all the vital information you can about your parents, write it down, then find out about your grandparents, great-grandparents, etc.

Names, Dates, Places, Relationships

You will be concerned with pulling from the many and varied documents of recorded history four key items: names, dates, places, and relationships. These are the tools of the family searcher. People can be identified in records by their names, the dates of events in their lives (birth, marriage, death), the places they lived, and by relationships to others, either stated or implied in the records.

Home Sources

The place to begin is at home. Here you can find much information in family Bibles, newspaper clippings, military certificates, birth and marriage certificates, marriage licenses, diaries, letters, scrapbooks, backs of pictures, baby books, etc.

Relatives As A Source

Visit or write those in your family who may have information, particularly older relatives. More often than not, others before you have gathered data about the families in which you are interested. You should make a letter, personal visit, and telephone survey to find out about such persons and what information is already collected.

Finding Distant Relatives

Before launching your research program in libraries and archives, search for distant relatives who may have already performed research. Advertise in the local genealogical bulletins (city, county, or state) where your ancestors lived. The most widely circulated genealogical magazine (which also specializes in getting people together who are working on the same families) is The Genealogical Helper, Everton Publishers, Inc., PO Box 368, Logan, Utah 84321

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Iron Thunderhorse (Biwabiko Paddaquahas) is Thunder Clan Sachem of the Quinnipiac Tribe, a division of the Algonquian Confederacies. He is an author, linguist, artist and craftsman, with hundreds of published features in over forty publications.

The following excerpt from Ancient American magazine is a forthright response to positions to articles written in the ACPAC. Without need to reference these texts, his reply encompasses a general rebuttal to the many scientific, Western-centered arguments that are directed against the viability of the Native American Graves Protection and Repatriation Act (NAGPRA).
 

At the onset, I would like to point out that people in Indian Country are divided on the major issues. That's because today there are many kinds of Indians, traditionalists, assimilated, encultured, urbanized, reservation Indians, breeds, skins, Christian Indians, etc.

My personal opinion on the subject of archaeology, amateur archaeology, and the N.A.G.P.R.A. is this: I see no harm in amateur archaeologists hunting artifacts such as arrow-heads, spear-points, tools, weapons, or even pottery. But, I draw the line on anything sacred or ceremonial. The big problem is that most non-Indians, including archaeologists, do not know which items are ceremonial or sacred.

The problem is then who decides? What is sacred…and what is not? Native American culture-bearers tried for years, pleading and petitioning to museum curators and collectors, asking them to return certain sacred items. For many, many years, officials dragged their feet and pooh-poohed over their prized trophies, because really…that's all they are to them, trophies. To us, these items hold ceremonial purposes.

Now that the proverbial axe has fallen on the necks of the Droit du Seigneur, the screams of the literati can be heard all across America. These cries of outrage are embittered with the aftertaste of "sour-grapes" or so it would appear from the ACPAC's attitudes, waving their bloody shirt in order to incite public prejudice and resentment.

I've witnessed this type of aggressive tactic many times before, when white folks campaigned against treaty or fishing rights. Their gripe is always the same; i.e., Indians are given special privileges. They fail to realize that these are not privileges but compensations for land and natural resources, which the people of the United States are still profiting from. (Emphasis from the author.)

In the media the same tactics are always initiated by professionals, always speaking ex cathedra, of course, as follows:
 

1. Reduction Ad Absurdum--where the attacker trivialized the arguments without directly replying to specific points.
2. Appeal to Authority--e.g. L'Etat, C'Est Moi. A diversion directed towards uncited, irrelevant or assumed scholarly authority without references, or careful examination.
3. Ad Hominem Argumentation--which ignores the issues at hand and concentrates on the assumed motive of those advancing them-- another clever diversion.
4. Argumentation by Design--where a scholar, or professional, constructs an interpretation as he or she sees fit, and then molds their own theories to fit. Outr'e.
5. Paternalism--the scholar or professional who always knows best, friend of the Indian, always working for our best interests, without their help we'd be lost, wandering aimlessly.

So…let's try out a few statements…made by the ACPAC for starters.

"…Legislators continue to fiddle while Rome burns, spending their time on trivial and unnecessary special interests…" (Reduction Ad Absurdum).

"…If it were not for the actions of many archaeologists, ethnologists, museum workers, and physical anthropologists, the Indians would have no factual history at all…" (Paternalism, Argument by Design).

"…The legal system now makes activist mythology superior to scientific facts and evidence…" (Appeal to Authority, and Ad Hominem Argumentation).

Ah, yes! The good old "we're right and you're wrong" approach. Sound familiar, folks?

Why, pray tell, do we need all these professionals to tell us about our history anyway? I guess the implication is that all savages, or is it heathens (?), are too stupid to know our own history. Or, is it official only because the professionals are the only ones 'licensed' with a sheepskin degree, and therefore qualified to give us the news?

Perhaps it's about time we reviewed some real facts. The N.A.G.P.R.A. is but one of a series of laws and directives which dates back to the late 1980's. Public Law 101-185, November 28, 1989, entitled The National Museum of the American Indian Act, in Section II called for the "Inventory, Identification, and Return of Indian Human Remains and Indian Funerary Objects in Possession of the Smithsonian Institution."

What most people don't know is that this law was designed from a policy issued a year earlier. On January 15, 1988, the American Association of Museums issued its Policy Regarding the Repatriation of Native American Ceremonial Objects and Human Remains.

These laws were the result of an outcry not from militant activists, but from hundreds of thousands of mainstream Americans who read about grave robbing in major publications, such as National Geographic.

The museums enacted these policies a full year before the N.A.G.P.R.A. went into effect. The N.M.A.I. was created simply because too many professionals were convinced it was time to turn the control of Indian heritage, and how it should be shown to the American public, over to the Indians themselves.

Archeologists demand the right to dig up Indian remains as if they were nothing more than old branches. Every find is a potential Passaconnoway or Metacomet, and if no relatives remain it's finder's-keepers-loser's-weepers. But, if an Indian went and dug up George Washington, Booker T. Washington, or Minnie Pearl--well, all hell would break loose.

The Smithsonian had its collection of bones for more than a hundred years. If their study couldn't be completed in that length of time, then they needed to be re-claimed. The argument was put forth that the bones of the dead can be a great gift to the living. I read a book once called The Bone Peddlers, written by an insider who blew the whistle on the bone-peddling game. It's a big business, with fat government funding, university positions, tenure, etc. He outlined how the pet theories of different phases of human development had been trumped-up, or fabricated.

In closing, I will quote the words of an ancestor of the Wanapum (know only as Old One), concerning the true place where the bones of our Indian ancestors lie:

We live, we die, and, like the grass and trees, renew ourselves from the soft clods of the grave. Stones crumble and decay, faiths grow old and they are forgotten, but new beliefs are born. The faith of the villages is dust now, but it will grow again like the trees.

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Our traditional natural healing series is written by herbalist Cindy Bloom, Cherokee, currently serving as Vice President of Midwest SOARRING.

Our Elders are the Wisdom Keepers and backbone of our communities. I honor them all and am grateful for the knowledge that many of them have shared. I ask them to have patience and to guide and correct me. I understand there is a great responsibility that accompanies learning and sharing that knowledge.

Earthly healing knowledge has been passed on to Native people for thousands of years. The ancestors taught our elders, as we will teach our children and grandchildren. Sometimes, even Native people focus on youthfulness, at our own expense. We ignore the wisdom and experience of the Old Ones and the process of aging that is so natural and rewarding. As we age, our elders become prey for doctors who tend to treat patients with dozens of drugs that only address the symptoms of disease. The side effects of these drugs can be devastating and complicated, and there is little credence given to the prevention of illness.

Optimal health is not just the lack of illness, but spiritual, emotional and physical well-being. The relationship one has with his or her family, community and the earth is equally important. The four major causes of death are heart disease, cancer, influenza and liver disease. Preventative medicine teaches us to lower blood fat levels that will prevent stroke and heart attacks, strengthening and slowing the heartbeat. The following herbs involve several major categories of health needs for all ages, but especially for maintaining the more fragile health of the elderly .

Garlic is antimicrobial to help the immune system deal with infection. It lowers blood pressure and possesses some anti-tumor activity. Suggested use: 1 clove 3 times a day, or 2000 mg in capsule form per day.

Hawthorne is one of the safer herbs that strengthens the heart, and lowers blood pressure and cholesterol levels. Suggested use: 2 teaspoons of dried herb in tea, 3 times a day.

Echinacea is probably the best known herb for increasing our resistance to infection. If your immune system is working well, you can fight off not only colds and flu, but cancer cells as well. Suggested use: 1-2 teaspoons dried herb in tea or 1-4 milliliters tincture, 3 times a day.

Milk Thistle, which contains silymarin, is one of the greatest herbs for preventing and treating liver disease. Liver damage occurs from pollutants in water, food, air, alcohol and drugs. In the form of a prescription drug, milk thistle is used to treat snake bite, mushroom poisoning, drug overdose and alcohol poisoning. Many elders eat processed food, and mild thistle can help eliminate unhealthy additives. Suggested use: 1 teaspoon dried seed in tea or 1-2 milliliters tincture, 3 times a day.

Ginseng is an adaptogen or tonic that helps the body deal with stress.

There are three phases of the "Fight or Flight Response" when we're faced with stressful situations. First is the Alarm Reaction, when the brain causes the body to secrete adrenaline and other stress-related hormones. Our heart and breathing increases, pulling oxygen from the brain and other organs. Blood sugar levels increase as the liver dumps its reserve of glucose into the blood stream. Second, the Resistance phase allows the body to continue to fight the stress. This is when the damaging effects occur. The third phase is exhaustion. The adrenals are worn down and there is partial or total collapse of the body, mind and Spirit.

Ginseng works to inhibit this Alarm Reaction, prevent the damaging effects of the Resistance phase and restore physical, emotional and spiritual health before exhaustion sets in. The Latin name for Ginseng is pawax, meaning "cure all." While Ginseng is a powerful adaptogen and has stimulating properties, some of its medicinal power has been exaggerated. It should be used with caution. The Chinese herbalists warn against its use for people who have acute inflammatory disease and bronchitis. Suggested use: 1/2 teaspoon powdered root in tea, 3 times a day.

People with hypertension should avoid Ginseng, ephedra (mahuang) and licorice, as all these herbs can elevate blood pressure.

Gingko has a profound effect on cardiovascular circulation, brain function and cerebral circulation. It has been recommended for many disorders, including impairment of memory, complications of stroke, diabetes and tissue damage due to diabetes. Ginkgo has been recommended to treat depression in people over 50 years old over the most popular herb, St. John's Wort. Suggested use: 400 milligrams dried herb in tea, 3 times a day.

Elders often suffer from digestive system disorders due to aging. As we age, we produce less digestive juices and the intestines become less resilient. The enzyme that breaks down milk sugar (lactose) disappears from the intestinal tract, increasing intolerance to milk. Herbs rich in aromatic oils can help digestion. A cup of tea made from fennel, ginger, peppermint and chamomile can reduce inflammation and gas. Chamomile works as an antispasmodic and nervine tonic. Avoid chamomile if you have an allergy to ragweed.

The plant kingdom awakens every Spring to provide us with food and medicine. We remain caretakers of these precious gifts and are responsible for the integrity of their health as well.

Warning: Wildcrafting (harvesting) plants on your own can be dangerous, as there are look-alike plants that contain toxic components. It is recommended that you buy already-processed herbs at a reputable herbal store. Presented herbal information is not intended to treat, diagnose or prescribe. Seek medical attention when necessary.
 
 

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Spring is here and the Great Circle of Life continues… Once again I was able to round up enough adventurous souls to help with my annual prairie burn. We conducted a (more or less) controlled burn to mimic the conditions of the native prairie ecosystem. For thousands of years, fires started by Native hunters or lightening have ravaged the prairies. Although the roaring fires can pose a danger to people and animals, their effect on prairie plants is quite different. As the fire devours dead plant material from the previous year, it releases nutrients back to the soil and scorches any encroaching woody vegetation before it can shade out prairie plants. The blackened earth also absorbs more heat from the early spring sun and that helps stimulate the growth of new prairie plants.

Just a few days after my prairie fire, bright green shoots of vegetation began to appear in stark contrast to the black ash. One of the first plants to appear amongst the prairie grasses was a curious looking, pale- green plant with the equally intriguing name of "Rattlesnake Master" (Eryngium yuccifolium). As its common name implies, the roots of this plant were once reputed as a cure for snake bite. Although it is not known for use as food for humans, deer, elk, buffalo, and cattle will eat the young shoots so the plant tends to disappear under heavy grazing.

Rattlesnake Master is actually in the same plant family as carrots and parsley. Unlike most members of this family, Rattlesnake Master does not have the characteristic "umble" flower. At its full height, Rattlesnake Master will get three to five feet tall. It sends up a central stalk that branches at the top where multiple, spiny seed heads appear. The seed heads look a little like small versions of the, non-native ornamental plant "Teasel". The leaves at the base of the plant are about two inches wide and taper to nearly a foot long. Leaves clasp the stalk and get gradually smaller toward the top of the plant. The last foot or so of the stalk has no leaves at all. Due to its unusual appearance and pale green color, Rattlesnake Master even has potential as an ornamental plant in yard plots.

Its species name, "yuccifolium", means the leaves are like a Yucca plant. Rattlesnake Master leaves are rather stiff and pointed like a Yucca but they have  spiny growths along the sides that make them look like a thistle. Those who are brave enough to approach the dangerous looking plant will find that the leaves are thick and smooth, and the spines are actually soft to the touch. Rattlesnake Master leaves have strong fibers that run parallel along its length. These fibers make the leaf easy to tear into strips but very difficult to tear across. Tough fibers like this are good for weaving. Moccasins were recently discovered in a cave along the Missouri River. The moccasins were estimated to be 5,000 years old and scientist marveled at how well they had withstood the test of time. Some of the shoes were made of animal skin but one pair was made of plant material. Those plant materials were later identified as Rattlesnake Master fibers.

Many of the early settlers described the prairie as a seemingly endless sea of grass but our ancestors knew there was more to it. Rattlesnake Master is only one of the many plants that makes up the complex prairie ecosystem. Like all of the other prairie plants, Rattlesnake Master has a place and a value in the Great Circle of Life. We can help keep the Circle strong by remembering each individual species and respecting its position.

View: RattleSnake Master -  Eryngium yuccifolium

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Midwest SOARRING participated in a prayer vigil and rally on February 6th in support of the release of Leonard Peltier, who begins his 24th year of wrongful imprisonment. The rally started at the Civic Center Plaza in Chicago. Close to 300 participants gathered in front of the Picasso statue for several hours of personal testimonials and songs in honor of Leonard. The group marched through downtown Chicago to the Federal Building, and the Rally culminated in a prayer service.

Leonard was imprisoned in 1976 for the murder of two FBI agents, and was given two consecutive life terms in prison, though no evidence exists to confirm his guilt. Several appeals have failed to reverse the sentence, and Leonard awaits a Presidential pardon, which has been requested through millions of signatures both nationally and internationally.

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For years, Native Americans have claimed the term "redskin" is racist, derogatory, and in no way should be used as a mascot and the name of a football team. In 1992, Suzan Shown Harjo, with six prominent members of the Native community, filed suit against Pro-Football, Inc. (The Washington Redskins Professional Football Team) to remove the trademark protection granted by the federal government. A 1946 Federal Trademark law states that disparaging, scandalous, contemptuous or disreputable names may not be trademarked.

After seven years of hearings and gathering information by both sides, a three-judge trademark panel ordered the cancellation of seven registered Redskin trademarks for being disparaging to Native Americans.

This is a landmark decision that will strongly affect the struggle to eliminate offensive mascots across the country.

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After a 2-year investigation, a report by Nancy Rockafellar, Ph.D., revealed that the brain of Ishi, reported to be the last of the Yahi Indians at the time of his discovery in 1911, has been stored at the Smithsonian Institution for the past 83 years. Rockafellar is a research historian in the University of California, San Francisco (UCSF) History of Health Science Department. Her investigation began in 1997, after the Butte County (California) Native American Cultural Committee began an effort to locate all of Ishi's remains to provide a burial in his tribal homeland near Mount Lassen. The brain had been "lost" since it was sent to the Smithsonian in 1917.

Ishi had become a celebrity when he wandered out of the California wilderness, stating that only he remained alive of his people. He lived the rest of his life at the University of California, San Francisco (UCSF) campus, teaching anthropologists about his language and tribal beliefs. He succumbed to tuberculosis only 5 years after his discovery.

Ishi had been adamant that he did not want an autopsy done, but his requests were denied, and though no other autopsy reports from 1914-1916 involved removal or examination of the brain, Ishi's was removed and kept to this date.

The repatriation process has been activated in the hope that the brain may be reunited with the rest of Ishi's cremated remains for a final, dignified interment. Rockafellar's report asks that UCSF take an active role in assisting the return of the remains, so that Ishi's body can be laid to rest in an appropriate manner..

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