Pope Francis urges protection of nature, weak

By Nicole Winfield, Associated Press
Gregorio Borgia / Associated Press.Pope Francis gives the thumbs up to the crowd as he arrives in St. Peter's Square for his inauguration Mass at the Vatican on Tuesday.
Gregorio Borgia / Associated Press.
Pope Francis gives the thumbs up to the crowd as he arrives in St. Peter’s Square for his inauguration Mass at the Vatican on Tuesday.

VATICAN CITY — Pope Francis laid out the priorities of his pontificate during his installation Mass on Tuesday, urging the princes, presidents, sheiks and thousands of ordinary people attending to protect the environment, the weakest and the poorest and to let tenderness “open up a horizon of hope.”

It was a message Francis has hinted at in his first week as pontiff, when his gestures of simplicity often spoke louder than his words. But on a day when he had the world’s economic, political and religious leadership sitting before him on the steps of St. Peter’s Basilica for the official start of his papacy, Francis made his point clear.

“Please,” he told them. “Let us be protectors of creation, protectors of God’s plan inscribed in nature, protectors of one another and of the environment.”

The Argentine native is the first pope from Latin America and the first named for the 13th-century friar St. Francis of Assisi, whose life’s work was to care for nature, the poor and most disadvantaged.

The Vatican said between 150,000-200,000 people attended the Mass, held under bright blue skies after days of chilly rain and featuring flag-waving fans from around the world.

In Buenos Aires, thousands of people packed the central Plaza di Mayo square to watch the ceremony on giant TV screens, erupting in joy when Francis called them from Rome, his words broadcast over loudspeakers.

“I want to ask a favor,” Francis told them. “I want to ask you to walk together, and take care of one another. … And don’t forget that this bishop who is far away loves you very much. Pray for me.”

Back in Rome, Francis was interrupted by applause several times during his homily, including when he urged the faithful not to allow “omens of destruction,” hatred, envy and pride to “defile our lives.”

Francis said the role of the leader of the world’s 1.2 billion Catholics is to open his arms and protect all of humanity, but “especially the poorest, the weakest, the least important, those whom Matthew lists in the final judgment on love: the hungry, the thirsty, the stranger, the naked, the sick and those in prison.”

“Today amid so much darkness we need to see the light of hope and to be men and women who bring hope to others,” he said. “To protect creation, to protect every man and every woman, to look upon them with tenderness and love, is to open up a horizon of hope, it is to let a shaft of light break through the heavy clouds.”

After the celebrations die down, Francis has his work cut out for him as he confronts a church in crisis: Retired Pope Benedict XVI spent eight years trying to reverse the decline of Christianity in Europe, without much success.

While growing in Africa and Asia, the Catholic Church has been stained in Europe, Australia and the Americas by sexual abuse scandals. Closer to home, Francis is facing serious management shortcomings in a Vatican bureaucracy in dire need of reform.

Francis hasn’t offered any hint of how he might tackle those greater problems, focusing instead on crowd-pleasing messages and gestures that signal a total shift in priority and personality from his German theologian predecessor.

On Wednesday, Francis may give a hint about his ecumenical intentions, as he holds an audience with Christian delegations who attended his installation. On Friday, he will put his foreign policy chops on display in an address to the ambassadors accredited to the Holy See.

Saturday he calls on Benedict XVI at Castel Gandolfo, the papal retreat south of Rome, and Sunday celebrates Palm Sunday Mass, another major celebration in St. Peter’s Square.

He then presides over all the rites of Holy Week, capped by Easter Sunday Mass on March 31, when Christians mark the resurrection of Christ, an evocative start to a pontificate.

Francis, 76, thrilled the crowd at the start of the Mass by taking a long round-about through the sun-drenched piazza, shouting “Ciao!” at well-wishers and kissing babies handed up to him.

At one point, as he neared a group of people in wheelchairs, he signaled for the jeep to stop, hopped off, and went to bless a disabled man held up to the barricade by an aide and kiss him on his forehead. It was a gesture from a man whose short papacy so far is becoming defined by such spontaneous forays into the crowd that seem to surprise and concern his security guards.

“I like him because he loves the poor,” said 7-year-old Pietro Loretti, who attended the Mass from Barletta in southern Italy. Another child in the crowd, 9-year-old Benedetta Vergetti from Cervetri near Rome, also skipped school to attend.

“I like him because he’s sweet like my Dad.”

The blue and white flags from Argentina fluttered above the crowd, which Italian media initially estimated could reach 1 million. Civil protection crews closed the main streets leading to the square to traffic and set up barricades for nearly a mile (two kilometers) along the route to try to control the masses and allow official delegations through.

At the start of the Mass, Francis received a gold-plated silver fisherman’s ring symbolizing the papacy and a woolen stole symbolizing his role as shepherd of his flock. The ring was something of a hand-me-down, first offered to Pope Paul VI, the pope who presided over the latter half of the Second Vatican Council, the meetings that brought the Church into the modern world.

Francis also received vows of obedience from a half-dozen cardinals — a potent symbol given Benedict XVI is still alive and was reportedly watching the proceedings on TV.

A cardinal intoned the rite of inauguration, saying: “The Good Shepherd charged Peter to feed his lambs and his sheep; today you succeed him as the bishop of this church.”

Some 132 official delegations attended, including more than a half-dozen heads of state from Latin America, a sign of the significance of the election for the region. Francis’s determination that his pontificate would be focused on the poor has resonance in a poverty-stricken region that counts 40 percent of the world’s Catholics.

In the VIP section was German Chancellor Angela Merkel, U.S. Vice President Joe Biden, the Argentine President Cristina Fernandez, Taiwanese President Ying-Jeou Ma, Zimbabwe President Robert Mugabe, Prince Albert of Monaco and Bahrain Prince Sheik Abdullah bin Haman bin Isa Alkhalifa, among others. All told, six sovereign rulers, 31 heads of state, three princes and 11 heads of government were attending, the Vatican said.

Francis directed his homily to them, saying: “We must not be afraid of goodness or even tenderness!”

After the Mass, Francis stood in a receiving line for nearly two hours to greet each of the government delegations in St. Peter’s Basilica, chatting warmly and animatedly with each one, kissing the few youngsters who came along with their parents and occasionally blessing a rosary given to him. Unlike his predecessors, he did so in just his white cassock, not the red cape.

Among the religious VIPs attending was the spiritual leader of the world’s Orthodox Christians, Bartholomew I, who became the first patriarch from the Istanbul-based church to attend a papal investiture since the two branches of Christianity split nearly 1,000 years ago. Also attending for the first time was the chief rabbi of Rome. Their presence underscores the broad hopes for ecumenical and interfaith dialogue in this new papacy given Francis’ own work for improved relations.

In a gesture to Christians in the East, the pope prayed with Eastern rite Catholic patriarchs and archbishops before the tomb of St. Peter at the start of the Mass and the Gospel was chanted in Greek rather than the traditional Latin.

But it is Francis’ history of living with the poor and working for them while archbishop of Buenos Aires that seems to have resonated with ordinary Catholics who say they are hopeful that Francis can inspire a new generation of faithful who have fallen away from the church.

“As an Argentine, he was our cardinal. It’s a great joy for us,” said Edoardo Fernandez Mendia, from the Argentine Pampas who was in the crowd. “I would have never imagined that it was going to be him.”

Recalling another great moment in Argentine history, when soccer great Diego Maradona scored an improbable goal in the 1986 World Cup, he said: “And for the second time, the Hand of God came to Argentina.”

Campaign contributors honored by United Way

By Julie Muhlstein, The Herald

EVERETT — United Way of Snohomish County celebrated its 2012 Community Caring Campaign with a recent dinner honoring top fundraisers. The campaign’s total, due in July, is expected to be slightly higher than in the previous year.

The agency that provides grants to 102 programs through 39 nonprofit organizations reported total revenue of $9.95 million in 2011.

The 2012 campaign saw a slight increase in revenue, said Neil Parekh, the local United Way’s vice president of marketing and communications. Despite the slow economy, revenues have held steady in the past few years, he said.

“We so appreciate that Snohomish County always works together as a community. It’s a testament to our county’s caring and can-do spirit,” said Dennis Smith, president and CEO of United Way of Snohomish County, in a statement after the March 6 dinner at Comcast Arena’s Edward D. Hansen Conference Center.

The Community Caring Campaign is the agency’s primary source of revenue. It includes contributions to campaigns organized at area workplaces, the Combined Federal Campaign, and the Employees Community Fund of Boeing Puget Sound. United Way also raises money for its endowment, seeks grants, and works with lawmakers to obtain state and federal money for efforts here.

The largest contributions to the 2012 campaign came from the Employees Community Fund of Boeing Puget Sound, with a gift of $1.86 million, and the Boeing Co., which donated $800,000. Together, they were named co-winners of the Premier Partner Award.

There was a tie for the President’s Award, the top organizational prize presented. The two winners were the Fluke Corporation and UPS.

Parekh said Fluke conducts an annual campaign that benefits six United Way agencies around the country, including the one here. Fluke’s local campaign raised more than $246,000, a 25 percent increase over the previous year. Since 2008, employee and corporate giving from the Fluke Corporation has totaled $1,042,952. Parekh said Fluke’s effort is United Way’s second largest local corporate campaign.

Fluke also provides a big crew of volunteers for United Way’s annual Days of Caring. Many of them working at Camp Fire USA’s Camp Killoqua near Stanwood.

“The folks at Fluke have a history, a legacy of community participation. It was important to John Fluke when he founded the company,” said Jim Lico, president of the Fluke Corporation. The Everett-based Fluke Corporation, which makes industrial testing equipment, is now a subsidiary of the Danaher Corporation.

Lico said United Way team leaders at Fluke have done a good job in recent years getting the word out to employees about campaign participation. “United Way is a great way to engage in charitable giving, an easy way,” Lico said.

The other President’s Award winner, UPS, is a longtime national partner with United Way and a past winner of United Way’s Spirit of America award, Parekh said. Locally, UPS corporate and employee giving has exceeded $400,000 since 2008, he said.

Parekh said UPS held a campaign kickoff event at Safeco Field and its employees increased their United Way participation by 44 percent, with their donations up 59 percent. There are UPS locations in Everett and Arlington.

Jessica Scrace, an area spokeswoman for UPS, said the business has been a United Way partner for 31 years. “Last year we were very proud to become the first company to have given over $1 billion to United Way nationally,” Scrace said.

Community Transit CEO Joyce Eleanor, chairwoman of United Way’s 2012 campaign, said that with all the donations the agency was able to help hundreds of thousands of people. Programs helped by United Way of Snohomish County serve about 330,000 people annually.

The dinner was also a welcome for Marysville Mayor Jon Nehring, chairman of the 2013 United Way Community Caring Campaign.

Below is the full list of award winners:

President’s Award: The Fluke Corporation and UPS.

Executive of the Year Awards: Phil McConnell, executive director Work Opportunities; Jerry Goodwin, CEO and president Senior Aerospace AMT, Absolute Manufactuing and Damar AeroSystems.

Premier Partner Award: The Boeing Co., and Employees Community Fund of Boeing Puget Sound.

Positive Change Award: Everett Public Schools; Jamco America, Inc.; and Premera Blue Cross.

Local Community Hero Award: Vine Dahlen PLLC; Target, Marysville; Tulalip Gaming Organization.

Labor Partnership Award: Amalgamated Transit Union Local 1576; International Associations of Machinists and Aerospace Workers Local 130.

Best New Campaign: American Girl.

Trees working for Camano family

The Kristofersons are in the running for the state tree farmer of the year award

By Gale Fiege, The Herald

Mark Mulligan / The Herald, 2011 fileJulia Kristoferson smiles as she zips onto a platform manned by guide Jack Dawe while zip-lining Aug. 29, 2011, at the Kristoferson farm.
Mark Mulligan / The Herald, 2011 file
Julia Kristoferson smiles as she zips onto a platform manned by guide Jack Dawe while zip-lining Aug. 29, 2011, at the Kristoferson farm.

CAMANO ISLAND — The Kristoferson family is one of four in the state nominated for the Washington Tree Farmer of the Year award.

The century-old Kristoferson farm on Camano Island is now home to the family’s tourism-oriented zip-line business, Canopy Tours Northwest.

The two-year-old venture is a fun one, but it’s also a way for the family to preserve the 134-acre farm and stick to a commitment to managing their 100-acre forest for many generations to come, Kris Kristoferson said.

His sister, Mona Kristoferson Campbell agreed.

“We’re very honored to among those considered for the forest award,” Campbell said. “Learning about forest stewardship led us to entertain a business idea that is low impact and allows us to share the knowledge we gained about our forest.”

Swedish immigrants Alfred and Alberta Kristoferson bought land for a dairy farm on Camano Island in 1912. From lumber milled on site, the Kristofersons built hay and dairy barns, which today are listed on the state’s Heritage Barn Register.

When the Kristofersons moved to Camano, the old-growth trees on their land already had been clear cut. With its 100-year-old trees, the current forest is managed for a small harvest every 10 years under a stewardship plan developed with the help of Washington State University Extension. The Kristoferson family has had plenty of chances over the years to sell their property to developers, Campbell, said.

Other tree farms nominated for the tree farmer of the year award, sponsored by the Washington Farm Forestry Association and the Washington Forest Protection Association, include one on the Kitsap Peninsula, one near Chehalis and another outside of Olympia.

The award is based on the farmer’s stewardship, management plan, timber health, innovation and community involvement. The winner will be announced April 26.

For more information, go to www.watreefarm.org, www.wfpa.org, www.wafarmforestry.com and www.canopytoursnw.com.

Salmon bisque that’s doable on weeknights

Los Angeles TimesThis restaurant-grade salmon bisque can be made in less than an hour.
Los Angeles Times
This restaurant-grade salmon bisque can be made in less than an hour.

By Noelle Carter, Los Angeles Times

With the depth of flavor in this soup, you’d never guess it came together in under an hour.

Robin’s Restaurant in Cambria, Calif., was happy to share its recipe for rich and creamy salmon bisque, which we’ve adapted below.

Robin’s salmon bisque

¼ cup salted butter
1 cup sliced leeks
1 cup sliced white mushrooms
1 tablespoon minced garlic
2¾ cups (22 ounces) clam juice
2 cups crushed tomatoes
¼ cup chopped fresh parsley
1 tablespoon chopped fresh dill, plus fresh sprigs for garnish
½ teaspoon salt
¼ teaspoon pepper
2 cups cubed fresh salmon (bones removed and cut into 1/2-inch cubes), about 1½ pounds
2 tablespoons flour
2 cups heavy cream

Heat a heavy-bottomed pot over medium-high heat until hot. Add the butter, and, when it is melted, stir in the leeks, mushrooms and garlic. Cook, stirring frequently, until the leeks are translucent and soft.

Stir in the clam juice, crushed tomatoes, chopped parsley and dill, and season with the salt and pepper. Bring to a simmer, then stir in the salmon. Continue to simmer until the salmon is fully cooked, 3 to 5 minutes.

While the soup is cooking, whisk the flour into the heavy cream in a small bowl. Slowly add the cream to the soup when the salmon is cooked. Continue to simmer until thickened, about 5 minutes.

Ladle the soup into bowls, and serve garnished with dill sprigs.

Makes 8 servings. Per serving: 475 calories; 21 grams protein; 10 grams carbohydrates; 2 grams fiber; 40 grams fat; 20 grams saturated fat; 147 mg cholesterol; 4 grams sugar; 535 mg sodium.

Adapted from Robin’s Restaurant in Cambria, Calif.

Effecting Change for Future Generations on National Native HIV/AIDS Awareness Day

By Jessica Danforth, Indian Country Today Media Network

“The beginning of sexually transmitted infections laying siege upon Indigenous peoples’ self-determination occurred when Columbus’s syphilis infected crew sexually terrorized Indigenous women over 500 years ago. HIV has become the latest procession of this colonial legacy, linking violence to infection. Today, the responsibility of defending our self-determination against ongoing colonialism is an active right of Native peoples, but one that includes a call for accountability of non-Natives to claim. National Native HIV/AIDS Awareness Day is therefore a time when the gravity of this story and the strength of our efforts toward healing & health is most appropriate when observed by Natives and non-Natives alike.” —INSPIRE HIV Prevention, Initiative of Native Sisters Preventing Infectious Risks through Empowerment

2011 National Native HIV/AIDS Awareness Day red balloon release on the San Carlos Apache Reservation in Arizona. (National Native American HIV/AIDS Awareness Day Facebook)
2011 National Native HIV/AIDS Awareness Day red balloon release on the San Carlos Apache Reservation in Arizona. (National Native American HIV/AIDS Awareness Day Facebook)

Awareness days exist for many issues these days—for different types of cancers, to bullying, even bird-feeding and fair trade. While awareness and information sharing are important tenants of social change, what do these days really mean on the ground? How do we concretely effect change in one day alone?

Jessica Danforth, executive director of the Native Youth Sexual Health Network
Jessica Danforth, executive director of the Native Youth Sexual Health Network

 

This was a recent conversation we had at the Native Youth Sexual Health Network prior to National Native HIV/AIDS Awareness Day on March 20. In any given week our staff and youth leaders are working front-line in Indigenous communities throughout North America and it’s usually a time of the year we get more requests to speak to the realities of HIV and AIDS in our communities.  And again, while this is critical and a great opportunity, we recently reflected on how far-reaching the issues of HIV/AIDS are to not just do prevention messaging but to specifically address historical traumas while not being solely relegated to deficit or disease control models of doing things. A common saying we have at NYSHN is that as Indigenous peoples or youth we aren’t “at risk” all alone, which is how we often have to read about ourselves. Colonization, racism, and not having access to culturally safe care are what actually put our lives at risk.

So what’s the importance of having a conversation like this on an awareness day to effect change? Krysta Williams, our advocacy and outreach coordinator, shared her perspective:

“The day is still important not only because of the issues of stigma and discrimination still faced by people living with HIV but because we are at a point where things will stay the same—annual events that talk about stats—or they will radically shift with the leadership of young Native people who are calling for more than just awareness. Every workshop we do we get more questions, they want to hear what else can be done, more than just knowing the facts but what are our options after diagnosis, how to improve quality of life and generally a big WHY about discrimination and stigma, even in the face of knowing the facts and having access to treatment.

“We are also seeing that it’s us as communities, nations and families that need to take charge—not the law, or mainstream public health or the AIDS industrial complex—but us. We aren’t waiting for a magical solution but actively making the real change of moving towards doing things our way, treating people with respect and love.”

I remember finding out when the first National Native HIV/AIDS Awareness Day happened and how appreciative I felt that there was finally a day where we could actually speak to what is specifically happening in our own Native communities—rather than being pressured to again join the line of “high risk statistic populations”. I spoke to Robert Foley, president and CEO of the National Native American HIV/AIDS Prevention Center, about the significance of the history of when the awareness day started:

“The first National Native HIV/AIDS Awareness Day was held on March 20, 2007, and was a collaborative effort between the National Native American HIV/AIDS Prevention Center, Colorado State University Commitment to Action for 7th-Generation Awareness & Education: HIV/AIDS Prevention Project (CA7AE: HAPP), and the Inter-tribal Council of Arizona with support from the Centers for Disease Control and Prevention (CDC). It takes place on the first day of spring each year as it was believed that this day best exemplifies the ceremonies that occurred on the Spring Equinox for American Indian, Alaska Native, and Native Hawaiian peoples—celebrations of growth, rebirth, healing and rejuvenation. The day was created in order to draw attention to the impact that HIV is having on Native people, and create an opportunity to commit resources and energy to ending this epidemic—both from the community side and the government side.

At the time when National Native HIV/AIDS Awareness Day was created, there were other national awareness days that had been diffused, and they have been shown to be an effective method to highlight the epidemic in certain communities. The National Native American HIV/AIDS Prevention Center, Colorado State University and the Inter-tribal Council of Arizona wanted to ensure that Native communities received the benefit of these efforts and the government contribute resources to make it happen. They created the day, but the real efforts were to lobby the CDC to recognize it, support it and dedicate monies to support the creation and diffusion of Native Awareness Day materials.”

I think it’s this history in lobbying and advocacy it took to create National Native HIV/AIDS Awareness Day in the first place that we can rally around this coming March 20 and build our collective strength from the ground up. More than just another awareness day, it’s a time of the year to make the realities of HIV/AIDS real for everyone, not just because of heightened statistics or risks but because our youth are asking us to remember the possibilities for change this day can have if we do make it real. As Shea Norris, member of the National Native HIV/AIDS Youth Council (NNYC-HIV) told me:

“I think part of the day represents being seen—within our communities, tribes, nations and internationally—as Native peoples. It’s a day to remember community members that have been lost and look forward to educating our peoples. It’s also to open discussions and reduce stigmas, taboos, and stereotypes. What I hope this day brings is awareness for not just anybody but for the youth, to give them as much knowledge as possible so that they can take the next step and educate their peers so that their peers can educate the next generation.”

Jessica Danforth is the founder and executive director of the Native Youth Sexual Health Network.

 

Read more at http://indiancountrytodaymedianetwork.com/2013/03/20/effecting-change-future-generations-national-native-hivaids-awareness-day-148253

Why You’re Wrong About Michelle Williams: A Primer on Redface, Fashion Politics and Reading Comprehension

By Cole R. Delaune, Indian Country Today Media Network

Last week, the Internet news cycle erupted in a predictable maelstrom of gasps and pearl-clutching over the spring/summer issue of AnOther Magazine, an esoteric style rag based in London that caters to a relatively rarefied demographic of the sartorially literate and eclectically minded. Like a number of similar periodicals, the publication achieves its ad dollars not by accruing a large readership, but by courting the tastes of the creatively attuned — most likely, design students and other aspiring insiders. The fury reserved for its cover girl, a three-time Oscar nominee and the star of the recently released Oz the Great and Powerful, was the latest episode in a vogue of hand-wringing about pop caricatures of Natives and the perils of a specifically visual brand of cultural appropriation.

While some of the incidents in said wave have quite rightly garnered backlash and sparked timely and necessary dialogue about the historically invisible Indian America, the disgruntlement with Michelle Williams is perhaps most reminiscent of the uproar that occurred when Karlie Kloss trotted down a Victoria’s Secret runway last autumn clad in nominally indigenous regalia, replete with headdress and other cartoonish accoutrements. The ire precipitated by both controversies illuminates an ironic ignorance — since that, of course, is the primary element in each occurrence identified as offensive —about the nature of creative expression and hierarchical power structures in the fashion industry, as well as interesting implications about the trendiness of political correctness and waxing butthurt over consumerist minutiae and other contemporary inanities.

When Kloss stomped down a New York City catwalk back in November during the lingerie monolith’s annual over-the-top marketing free-for-all, online commentators wasted little time in taking the model to task for her faux pas. Feverish speculation that the beauty had donned the fake tribal garb as an intentional diss to ex-boyfriend Sam Bradford quickly seized the imagination of especially misguided voices. Although the Rams quarterback is a registered member of the Cherokee Nation of Oklahoma, such fantastic romantic-revenge conjecture missed a salient point: major corporations are not in the practice of leaving any details of a multimillion dollar and nationally televised production to the whims of 19-year-olds. Companies helming a presentation of their clothing wares employ men and women whose sole professional responsibility is to apparel the posers in a pre-selected line of ensembles and determine the appropriate manner in which to accessorize those garments; these specialists are known as stylists. An organization investing money in such a large operation would inevitably require final approval over the outfits and accompanying entertainment from teams in a variety of departments. At no point does a mannequin, even one as highly paid as an Angel, customarily pipe in with an opinion on the costumes she has been assigned. Her job, effectively, is to function as a living doll or animated clothes hanger: show up and display the goods in as flattering a way as possible, in manner consistent with the thematic tone of the collection, the event, and the label at large. One assumes Ms. Kloss could have launched a dressing-room protest against ugly Halloween kitsch, but plenty of working women put up with managers who deploy disagreeable tactics, and most of them don’t face the possibility of breaching a lucrative contract while facing the costs of a West Village mortgage and future medical school tuition.

Unlike the carnivalesque VS spectacle, titles of AnOther’s ilk reside far from the intersection of explicit commerce and obvious sexualization; they trade in fantasy. Open up the pages of any glossy devoted to fashion editorial, and you are likely to find sequences of photographs that act both as subtextual advertisement and as optical poems. Such sittings are analogous to storybooks without attendant words or the still images of a film strip: there is a narrative at work, and this is the major reason why circulars like Vogue are celebrated as enduring escapist fare. Thus, when Michelle Williams poses for multiple cover variations, all of the portraits involved are most reasonably interpreted as depictions of fictional characters. The nuances of context distinguish an appearance in such circumstances from pointedly profit-driven transgressions of taste in more definitively market-oriented spheres like mass-underwear retail and the T-shirt arena of Steve Madden. And although detractors have raised valid questions about the disconcerting underrepresentation of Natives in entertainment and the sensitive conundrum of when it is acceptable for a person outside of a particular race or culture to portray a character of the aforementioned background on camera, such gray areas do not automatically damn Ms. Williams for her participation in an artistic exercise over which she enjoyed no autonomy and in which she was likely legally obligated to engage as part of the media promotional clause of her employment agreement with Disney. Michelle Yeoh, for instance, has appeared in theaters as a Japanese geisha, a Burmese freedom fighter, and a Chinese warrioress even though she is Malaysian, and has garnered nary a raised eyebrow. For that matter, Tantoo Cardinal and Irene Bedard have played roles in movies about indigenous tribes very disparate from which they hail in real life. Why not a Caucasian performer, and why not in a static picture? It’s called “acting” for a reason, after all. If disappointment and unease with these characterizations is to be channeled effectively, critiques should be directed to the parties with ultimate discretion over the projects: Victoria’s Secret Fashion Collection Creative Director Sophie Neophitou-Apostolou and Dazed Group Editor Jefferson Hack.

Of course, tempered consideration has no place in a debate like this, and the gallery of talking heads triggered to cry “off with her head” (or “racist!”) and avoid all but superficial analysis steadfastly charged ahead by ascribing culpability to Montana’s favorite starlet not only for the photo shoot, but also for statements she never made. Most confoundingly, Aurora Bogado of The Nation was apparently determined to take as much umbrage with the situation as possible, facts be damned; she penned an open letter to the thespian entitled “Native Americans Are Not Munchkins,” in which she chides the suggestion that “Natives are cute creatures that require safekeeping.” The missive would have been incisive and worthy of some self-righteous applause had Williams ever issued statements in that vein . . . except she didn’t, but rather accurately noted that one productive interpretation of L. Frank Baum’s Oz mythology is as a sociological allegory: “Quadlings, Tinkers and Munchkins didn’t mean much to me; it wasn’t my language. But when I thought of them as Native Americans trying to inhabit their land or about women getting the right to vote, it made a lot more sense. Even if it’s not always overt, if you’re looking for [politics] in the movie, it will feel very topical.” Relating the threads of an especially outlandish and arcane fantasia to the historical realities of the era in which it was created neither necessitates endorsement for troubling thematic undertones or authorial intent; as millions of audiences know, it’s easy enough to dissect the Twilight saga, The Chronicles of Narnia, and the Harry Potter series, without earnestly believing in Mormonism, Christianity or the racial purity doctrine of the Third Reich. But who cares about literary deconstruction when there’s some moralistic sanctimony to plumb?

Educated at Darmouth College and Columbia University, Cole DeLaune is a native of Oklahoma and Tennessee. He currently resides in Atlanta, and has contributed editorial content to Vogue and Elle, among other publications. He is a member of the Kiowa Tribe of Oklahoma.Skin-walking, his first book of poetry, will be published in October.

 

Read more at http://indiancountrytodaymedianetwork.com/opinion/why-youre-wrong-about-michelle-williams-primer-redface-fashion-politics-and-reading

Sacred ground for sale at Wounded Knee

The Oglala Sioux Tribe is interested in the land — if it’s fairly priced

Peter Harriman, (Sioux Falls, S.D.) Argus Leader

SIOUX FALLS, S.D. — A tragic piece of South Dakota history known worldwide is for sale.

Eighty acres of the Wounded Knee National Historic Landmark, the site where hundreds of Lakota Indians were massacred by U.S. soldiers on Dec. 29, 1890, is being offered up for $3.9 million.

It’s not the first time the land has been put on the market by owner James A. Czywczynski and his family, and the Oglala Sioux Tribe would like to acquire the property and possibly build a museum on the site. But the steep asking price makes the deal a virtual nonstarter for the tribe, one official said.

“Every year or two it comes up,” and the price escalates, said Craig Dillon, a member of the tribal council who serves on its lands and economic development committees.

When he first started on the council, the asking price for the Wounded Knee land was about $1.3 million, Dillon said.

“I believe the tribe would be interested in it if it was fairly priced,” he added. “There is some history there. We’ve discussed it more than once. I will not tell you it is off the table. But $3 million is a lot of money.”

The land offered for sale does not include the Sacred Heart Cemetery and Wounded Knee Memorial, where an estimated 150 of the more than 300 victims of the massacre are buried. Land on South Dakota reservations was given by the federal government to churches for their mission efforts. The cemetery at Wounded Knee falls into this category and exists in a no-man’s land of ownership. The tribe does not hold title to it, and the cemetery is maintained by the Wounded Knee Survivors Association, Dillon said.

But the land Czywczynski wants to sell would include the site of the former Wounded Knee trading post that figured in the 1973 occupation that focused worldwide attention on South Dakota, and it includes the low hills and the wide, shallow draws where the 1890 killings occurred.

The land resonates with Native American, South Dakota and national history because of the significance of both the massacre and the American Indian Movement occupation 83 years later.

The 1890 killings of more than 300 Minneconju and Hunkpapa Lakota who had traveled to the Pine Ridge Reservation in southwestern South Dakota to spend the winter with the Oglalas marked the bloody end of tribal independence and traditional lifestyle.

The occupation, meanwhile, was a major driver in the renewal of tribal sovereignty and the rebirth of interest in traditional tribal culture.

The National Park Service named the 1890 Wounded Knee battlefield a national historic landmark in 1966.

For owner, ‘time for our family to sell’

Czywczynski, who lives in Rapid City, S.D., told the Native Sun News in a copyright story this week that “it is time for our family to sell the land. We would really like to see the land returned to the Lakota people, and that is why I am giving them an opportunity to purchase the land before I open it up to others for sale.”

But Czywczynski also made it known to the Native Sun News that he does have other interested buyers who are non-Native. “I could sell the property to someone from outside the tribe, but I really do not want to do that,” he said.

Dillon, meanwhile, said that in his 15 years on the council, he regularly has seen the Czywczynski family offer to sell the land to the tribe. According to Dillon, the tribe holds the upper hand in negotiations because it owns all the land around the Czywczynski property.

“It’s landlocked by tribal ground. It doesn’t mean anybody can just buy it and move in tomorrow,” Dillon said.

Czywczynski could not be reached for comment by the (Sioux Falls, S.D.) Argus Leader.

What’s history worth? Determining land values

The question embedded in the $3.9 million asking price for the Wounded Knee land and the tribe’s reluctance to pay it is this: What is history worth?

Aside from its historical significance, the land is mostly grassland, and that typically sells for far less than $48,750 an acre in Shannon County. That’s how much the tribe would pay per acre if officials agreed to Czywczynski’s price.

Susie Hayes is the Fall River County director of equalization, and her county performs the administrative work for Shannon County.

A ranch consisting of 3,238 acres of grassland and 500 acres of cropland went for $2.8 million. “That seems to be a fairly good sale, within the ballpark,” she said.

For its part, the tribe has set aside $1 million for land buys this year, Dillon said, and it could be persuaded to pay more than the market average to buy the Wounded Knee property.

“I don’t mind paying a little more because of the location,” he said. “I would love for us to get a state-of-the-art museum out there. It could be a real shot in the arm for the tribe and for the Wounded Knee District.”

The massacre was in large measure sparked because government officials feared that the emergence of tribal Ghost Dance ceremonies signaled a coming renewal of war between tribes and the United States. A Ghost Dance shirt from the era has been returned to the tribe, “and we have a lot of other artifacts that could go into a museum,” Dillon said.

Standoff in 1973 was catalyst for change

The 1973 occupation also is worthy of memorializing, said Clyde Bellecourt who, along with Dennis Banks, co-founded the American Indian Movement in 1968. Five years later, when members of the Oglala Sioux Tribe complained to AIM leaders in Minneapolis about a reign of terror at Pine Ridge conducted by the tribal government that was unchecked by federal officials, “we responded to that call. We said we will come out here and see what we can do,” Bellecourt said.

After two days of hearings at Pine Ridge and 1,500 complaints from residents, Bellecourt said, AIM activists formed a caravan and drove about 15 miles to Wounded Knee to seize it. Its trading post and Catholic church were potent symbols of government and societal subjugation of the tribes.

Federal and state law enforcement officials responded by surrounding Wounded Knee, and the 71-day siege that followed brought international attention to the rampant poverty on reservations. It also emboldened tribes to reassert their sovereign status and prompted tribal people to try to reclaim their cultural heritage.

For many, the massacre, the occupation and the national significance of the site are good reasons to safeguard it and to develop it for historical interpretation.

“If the opportunity came to buy it, the tribe would jump on that,” Dillon said of acquiring the Czywczynski property. But because the tribe controls access, it can ensure no unwanted development takes place, and part of the history between tribes such as the Oglalas and the dominant society is enduring the lengthy passage of time until good things are accomplished.

When it comes to adding to its land holdings at Wounded Knee, Dillon said, “we can play the waiting game as long as anybody can.”

SD leads nation in Native American poverty rate

KRISTI EATON, Associated Press

SIOUX FALLS, S.D. (AP) – South Dakota leads the nation in the percentage of Native Americans living below the poverty line, and more than half of the Native Americans in the state’s second largest city live in poverty, according to new U.S. Census data released Wednesday.

More than 48 percent of the state’s 65,000 Native Americans live below the poverty threshold, according to the American Community Survey on poverty covering 2007 to 2011. In Rapid City, the poverty rate for Native Americans was 50.9 percent. This leads the nation among the 20 cities most populated by American Indians and Alaska Natives.

“The number is unacceptable,” said Rapid City Mayor Sam Kooiker. “And I think the situation is not limited to our Native population, although it affects the Native population more dramatically than other segments of the population.”

Under current federal guidelines, an individual earning less than $11,170 a year or a family of four with an annual income of less than $23,050 is considered to be living in poverty.

Kooiker said the Black Hills of South Dakota is an area that has struggled with high underemployment numbers for years. The mayor said the solution is a two-pronged one: increasing opportunities in both the government and private sector, and having potential employees work to improve their skill sets once those opportunities are in place.

For example, Kooiker said, the United Tribes Technical College out of North Dakota will soon be opening a campus in Rapid City to provide education and training opportunities for Native Americans.

Aside from South Dakota, eight other states had poverty rates of about 30 percent or more for American Indians and Alaska Natives. They are Arizona, Maine, Minnesota, Montana, Nebraska, New Mexico, North Dakota and Utah.

Mike McCurry, the state demographer for South Dakota, said he is not surprised by the numbers because the American Indians in South Dakota have never recovered from the financial collapse and the Dust Bowl in the early 1900s.

“Most of our concentrations of poverty are in the reservations, but they’re also concentrated – Rapid City gets a lot of people leaving the reservation looking for jobs,” he said. “The difference between being in poverty and not being in poverty to a lot of us is one paycheck.”

He said Denver is another city that many Native Americans from South Dakota’s nine Indian reservations move to in hopes of finding employment. Denver’s poverty rate for American Indians and Alaska Natives is 29.1 percent, according to the census data.

“So when we’re looking at nearly 30 percent of poverty in Denver, that’s probably also reflecting some of the people that aren’t in Rapid (City),” he said.

Wade Two Charge, 30, relocated to Denver and also tried moves to Phoenix, Florida and California with hopes of finding steady unemployment. He’s since returned to his home and family on the Rosebud Indian Reservation in south-central South Dakota.

Two Charge, who has a degree in business administration from the tribal college, said he has been unemployed since getting back to the reservation, except for some short construction stints.

“There are only so many projects going on on the reservation at a time – so many buildings going down and going up,” he said.

His most recent job, which involved construction of a new tribal jail and lasted about a year, ended last year. Another job he has coming up will only last about two months.

Two Charge, who lives in a trailer on a lot his family owns, doesn’t have a car and relies on social gatherings and $200 in food stamps for food each month.

“There are avenues to help, but it’s definitely a lot more difficult than other places,” he said of his current surroundings. “In a city, you can just jump in a bus and go across town. The whole society is different and it’s not the ghetto. Here, there are no buses. We rely a lot upon family members to help us out. I think that’s where we’re blessed to have an emphasis on respect for our elders.”

He still thinks about leaving the reservation, but said he doesn’t want to move away from his home and his people.

–––

Online:

American Community Survey: http://www.census.gov/prod/2013pubs/acsbr11-17.pdf

–––

Follow Kristi Eaton on Twitter at http://twitter.com/kristieaton .

University’s Native American Center to honor Cobell

KIM BRIGGEMAN, Missoulian

President Barack Obama meets with Elouise Cobell in the Oval Office, Dec. 8, 2010 - the day he signed legislation approving the Cobell settlement.
President Barack Obama meets with Elouise Cobell in the Oval Office, Dec. 8, 2010 – the day he signed legislation approving the Cobell settlement.

MISSOULA, Mont. (AP) – Elouise Cobell had a way of sorting through complex Native American land ownership tangles and combing out what’s right.

It’s part of the legacy the leader from the Blackfeet tribe left behind when she died in 2011, and one that still resounds with Terry Payne.

“Elouise had a voracious appetite for justice, and she was an inspiration to me and so many other people,” said Payne, a Missoula businessman whose family was the lead donor for construction of the Payne Family Native American Center on the University of Montana campus.

Now Payne is helping fund an effort to complete the building. He provided the launching gift for the $1.2 million Elouise Cobell Land and Culture Institute, dedicated to the passionate advocate of Native rights who was instrumental in obtaining a $3.4 billion Indian trust settlement from the federal government.

Pending approval by the Montana Board of Regents in Helena this week, the Cobell Institute is envisioned to be a complex of labs, classrooms and a small theater in the unfinished lower level of the three-year-old Native American Center on the southwest edge of the UM Oval.

University President Royce Engstrom announced creation of the institute Wednesday at a ceremony in the center’s Bonnie HeavyRunner Gathering Place.

“Her life’s work was the pursuit of justice and we here at the University of Montana are humbled that her family has permitted us to honor her,” he said.

The institute, said Engstrom, can be a place “where future leaders will meet the challenges around land and asset management as well as understand worldwide cultures of indigenous people.”

The addition in the “garden level” of the building will be “a space where students can work effectively in small and sometimes not so small groups on real-world problems, in this case all related to Native communities,” said Chris Comer, dean of UM’s College of Arts and Sciences that includes the Native American Studies Department.

Interesting Geometry

There are 6,500 square feet to work with, and on-campus charettes began Thursday (March 7) to determine how best to do it. Comer said the building’s “interesting geometry” – it’s built around a 12-sided rotunda, each side representing a Montana tribe – will make it “a real puzzle to say how we best use that space.”

The working idea is for two laboratories – a land lab filled with computers and a culture lab with digital and media resources. Another room will probably be set up as a classroom with projection capabilities for digital movies.

“Film studies have become important in a number of areas of the College (of Arts and Sciences) that really have no proper venue for that,” Comer said.

The other two rooms will likely be standard classrooms, built in a way that can accommodate meetings. Comer said the institute will be a collaborative affair, designed not just for the Native American Studies Department, but for geography, forestry and conservation, anthropology and law students as well.

The land lab will allow students to work on intensive mapping projects.

“When you think about mapping in Indian Country, it’s really complex because reservation land has all different kinds of overlapping ownership, from trust land to tribally controlled land to individual fee patent land,” said Dave Beck, who chairs the Department of Native American Studies.

A sophisticated GIS-centered lab will allow the overlay of historic maps to map landownership patterns with natural and cultural resources. An upstairs room in the Native American Center is dedicated to the Indian Land Tenure Foundation, which does similar work.

The Minnesota-based foundation has been very encouraging of the Cobell Institute project.

“They’ve basically said if you build this we’ll work with you to help students identify and get into real-world projects for Native communities,” said Comer. “We’re really excited by the prospect of working with groups like that.

“We don’t want busywork exercise. That’s really Royce’s vision: When they’re working on classroom projects, those projects will produce something that’s helping a community and making a real difference.”

Beck said the culture lab will probably provide access to such resources as creative language materials from tribes and communities, as well as distance learning capabilities that allow faculty from across the campus to have face-to-face interaction with indigenous communities in New Zealand, Australia and Norway.

While the Payne family provided the lion’s share of the $1.2 million toward construction, and other funding sources have been tapped, Comer said some money still needs to be raised. He hopes Wednesday’s announcement spurs those efforts.

Construction will begin as early as next month, and officials said the Cobell Institute could be ready for students by the end of the year.

Cherokee Heritage Center presents the 42nd Annual Trail of Tears Art Show and Sale

Travis Noland, Cherokee Nation Businesses News Release

TAHLEQUAH, Okla.—The Cherokee Heritage Center is hosting the 42nd Annual Trail of Tears Art Show and Sale featuring authentic Native American art in one of Oklahoma’s longest continuing art shows. The art show and sale runs from April 20 through May 27 and features federally recognized tribal artists.

Last year’s exhibition included 87 Native American artists from 13 tribal nations and featured 145 art pieces. Artists will compete in eight categories, including paintings, graphics, sculpture, pottery, basketry, miniatures, jewelry and a Trail of Tears theme.

Entries are being accepted now through March 25 for this year’s show. Complete artists’ guidelines and rules are posted at http://www.cherokeeheritage.org/for-artists/.

The Cherokee Heritage Center is located at 21192 S. Keeler Drive, Park Hill, OK 74451. Operating hours are 9 a.m.-5 p.m., Tuesday through Saturday, through the month of February and Monday through Saturday beginning in March.

Admission is $8.50 per adult, $7.50 per senior (55 and older) and students with proper identification, and $5 per child. Admission price includes all attractions. Entry to the grounds and museum store are free.

For additional information on the 2013 season and programs, please contact the Cherokee Heritage Center at (888) 999-6007 or visit http://www.CherokeeHeritage.org.