Tuesday, January 31, 2017

Yellow Overtone Star/ Yellow Solar Sun - Resonant Monkey Moon of Attunement, Day 22

The twin buttes that give the Bears Ears sacred region its name.
The twin buttes that give the Bears Ears sacred region its name.
Tim Peterson/Courtesy Utah Diné Bikéyah

Battle Lines Form as Trump Sets Sights on Bears Ears

As President Donald Trump’s administration takes shape, many of those who celebrated the designation of Bears Ears National Monument earlier this month are full of trepidation over what he might do, even as they begin choosing members of a commission to oversee the monument.

More than 400 people on January 7 celebrated President Barack Obama’s preservation of 1.35 million acres surrounding a pair of buttes that give the eponymous monument its name.

“It’s a great day to celebrate,” Navajo Nation President Russell Begaye told supporters and tribal leaders gathered at the Monument Valley Welcome Center in Utah to commemorate designation of the Bears Ears National Monument. “This is what we all did. This is what working together is all about. We are a powerful voice.”

“Your strength becomes our strength,” said Alfred Lomaquahu, Vice Chairman of the Hopi Tribe, according to a statement from Utah Diné Bikéyah (Navajo for “people’s sacred lands”), the grassroots coalition that led the effort. “Your blessings become our blessings. We’re doing this for all the people who realize this land holds our being. It holds who we are.”

They will need that strength, if recent developments are any indication.

“The governor of Utah, the state legislature, the U.S. congressmen and senators of Utah have all expressed their plans to undo the monument, and almost on a daily basis we hear the state leadership talking about the undoing on TV and the evening news,” Mark Maryboy, a grandchild of Navajo Chief Manuelito who grew up hearing stories about how his family had settled in the Bears Ears region, told Indian Country Media Network. “We need to prepare and brace ourselves to lobby the administration over the next four years, partner with various environmental partners, and call on all the tribes across the U.S. to help us maintain this monument.”

This became especially apparent on January 27, when Senator Orrin Hatch, R-Utah, said in an interview with KSL Radio that he had had a “lengthy discussion” with President Donald Trump about undoing the move.

In addition, Hatch said, U.S. Interior Secretary nominee Rep. Ryan Zinke, (R-Montana), plans to make Bears Ears a priority, though he has yet to be confirmed.

“Ryan Zinke called on me, and committed to me not only that he would work with us on Bears Ears, but that his first trip after confirmation would be to Utah to get right to work with us on addressing this travesty,” Hatch said in an interview excerpt that he released as a press statement. “As Secretary of the Interior, Zinke will play a key role in this fight but in the end, changes to a national monument have to come from the President himself. That’s why I raised it with the President directly.”

Tribes pushing for preservation of Bears Ears are bracing for a challenge to the monument designation. If President Donald Trump’s first week in office was any indication of what is to come after signing executive orders in support of the Dakota Access (DAPL) and the Keystone XL oil pipelines, many fear that he could target Bears Ears and other monuments.

Walter Phelps, Navajo Nation delegate and member of the Bears Ears Inter-Tribal Coalition, which submitted the initial proposal to Obama asking for the monument designation, said he did not want to speculate. Once the new interior secretary is confirmed, he said, there would be an education process. “We will make them aware of our interest,” Phelps said.

Zinke is noted for supporting Montana tribes. But he also said during a Senate confirmation hearing that he would defer to states for managing monuments. Zinke is also a proponent of oil and gas development, including Keystone XL. His Senate approval has been placed on hold.

Meanwhile the Navajo Nation, along with the Hopi, Ute Mountain Ute Tribe, Ute Indian Tribe of the Uintah Ouray, and the Zuni tribes are designing their picks for the Bears Ears Commission that will provide guidance and recommendations on the development and implementation of management plans as called for in Obama’s proclamation.

The U.S. Bureau of Land Management (BLM), which manages the land under the Department of the Interior, has also started the process to inform local residents, county, state, environmental groups and other stakeholders that it will host the first public open house in late February. The BLM is also gathering names for the additional monument advisory committee made up of stakeholders to be formed, and along with the U.S. Forest Service, plans to develop additional website content for the national monument, including social media posts and more detailed mapping.

“As new steps and stages develop, the agencies will provide additional information to the public,” according to a Utah BLM news release.

Utah’s congressional and state representatives are also organizing to repeal the proclamation. In a U.S. House floor speech earlier this month, Republican Senator Mike Lee said he spoke with the Trump team before the President was sworn into office to rescind Obama’s order and co-sponsored a bill, the Improved National Monument Designation Process Act, that would require all future presidents to obtain congressional and state approval before designating a national monument.

Saying that the Navajo Tribe had been exploited by environmental and recreational groups, Lee said some Utah Navajos opposed the monument and fear the creation of another layer of government.

“Take away [Navajo’s] access to their land—restrict their stewardship over the Earth’s bounty, for the sake of increasing the access of wealthy urbanites who use the outdoors for recreation—and it won’t be long before their culture begins to fade away,” Lee said, echoing their beliefs. In truth, the national monument designation helps protect the region for ceremonial purposes, and shelters it from overuse. It does not reduce Natives’ access to the land.

While both sides organize for a battle, proponents have received $1.5 million from philanthropic groups to establish the Bears Ears Community Engagement Fund. The William and Flora Hewlett Foundation, Wyss Foundation, the Leonardo DiCaprio Foundation, the David and Lucile Packard Foundation, the Wilburforce Foundation, and the Grand Canyon Trust granted funding to the new Bears Ears Commission to minimize threats stemming from looting and vandalism, support local community and tribal engagement, and promote traditional resource stewardship and use, among other support.

The importance of keeping the designation is simple, Maryboy said: “The land has provided the necessity of life for thousands of years.”*

by Kim Baca


Kin 148: Yellow Overtone Star

I empower in order to beautify
Commanding art
I seal the store of elegance
With the overtone tone of radiance
I am guided by the power of intelligence
I am a galactic activation portal
Enter me.

Parallel universes are entered through imaginal doorways.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Sahasrara Chakra  (Dali Plasma)

Monday, January 30, 2017

Blue Self-Existing Hand/ Blue Galactic Storm - Resonant Monkey Moon of Attunement, Day 21

Fred Kabotie (Hopi), detail from “The 1680 Pueblo Revolt at Hopi”, digital reproduction from watercolor, 1976 on display at the MIAC Indian art exhibit. Photo-Alex Jacobs
Fred Kabotie (Hopi), detail from “The 1680 Pueblo Revolt at Hopi”, digital reproduction from watercolor, 1976.
Photo credit: Alex Jacobs

Museum of Indian Art exhibit is Nerdy, Funky and Nostalgic
A review of the ‘Into the Future: Culture Power in Native American Art’ exhibit at MIAC

I recently attended the Museum of Indian Art and Culture on Museum Hill in Santa Fe, New Mexico. The Indian art exhibit, which features over 100 objects by 69 known artists from the museum’s collections as well as others borrowed from collectors and artists, is an impressive presentation of work by a great selection of Native artisans. It is pure ‘Culture Jamming.’ It is sharing, borrowing, appropriation and re-appropriation, and it is above all, resisting the tide of history and saying “We are still here, so deal with it.”

Many of the pieces at MIAC are outright funny as well as nerdy, funky, touching, sentimental, nostalgic, powerful and strong. The Indian art exhibit, according to curator Valerie Verzuh, “is a journey between past, present and future of Indigenous artistic expressions.”

Verzuh says her main organizing concept is “self-definition…as a form of protest and resistance against loss of homeland, the forces of acculturation and cultural appropriation. The social and political commentary is sometimes subtle, sometimes overt, and often paired with humor and satire.”

Some of the pieces you see at this Indian art exhibit have an interesting layout. They may be presented next to a powerful historic piece (don’t say ‘artifact’) and in comparison, a viewer may say the modern piece in question might even come across as almost disposable in comparison to the traditional piece.

But that is the idea that is sometimes lost over the years. Even the old one was disposable, repaired, remade and replaced. We give it more power because it survived and ended up in a museum, yet they can be found in people’s homes, both Natives and collectors.

The disposable nature of the modern piece is in my view, simply because today’s pop culture is so readily disposable, media presents us with new a new “icon” every new TV season and marketing cycle. The Indian-ness of the piece, the indigeneity of it makes it worthy of inclusion, debate and a place in the timeline of posterity.

Depending on your generational status, position or attitude, you will notice or be drawn to certain pieces right away. The modern pop culture or ‘Rez Pop Art’ pieces are often side by side, or in thematic cases next to each other, so you can go from the recent past to the right now. I went looking for the modern and pop art, so that I barely noticed the older, even ancient pieces. Having seen many Museum Shows, these pieces of art, craft and culture, some may call artifacts, register peripherally so you recognize what they are in a general sense (a plains feather headdress) and continue on visually, knowing you can come back for specifics or details.

Of course collectors who value their collections and have influence in the marketplace may have opinions on the validity or the value. Savvy modern collectors will also engage in the “new stuff.” Traditionalist native artisans and craftspeople of course may have opinions of the “right way of doing things” but if Sonny or Sissy made it, they will smile, enjoy it and display it.

As Verzuh points out, “it is very much a family thing.” MIAC being part of the Museum of New Mexico family and in the middle of Pueblo country and the greater southwest that includes the Navajo and Apache and other tribal nations, all these arts and crafts are passed down. Also passed along are work habits, trade secrets, passion, humor and family stories or clan legends.

The Pueblo Revolt, the event that brings together the European Invasion and the Native Resistance which results in today’s co-existing societies, is given prominence as storytelling and history. The Plains culture of the buffalo is represented as are dinosaurs. There is probably a pot for every millennium. The Southwest being an exotic locale and destination of tourists of course, gets you pointed social commentary and satire on the meeting of the cultures.

As we all know today, contemporary Native fashions is taking its rightful place by shoving aside cheap imitations and more expensive, often uncredited, “inspirations”. So the traditional wearable art of the old cultures stands strong right next to pow wow regalia and street gear. All the revered symbols and icons such as mother corn the life giver and teacher are here. And of course, there are the controversial sports mascots.

There are videos, mixed media, digital photos and prints, stone, clay, metal, leather and feathers at this Indian art exhibit. Anything that can be painted or beaded, from Star Wars to Sponge Bob, from Coyote to Bingo, from weaving to comics, jewelry, sashes, belts, moccasins, sneakers and bags. All items at this Indian art exhibit collection make a statement. Starting with “Wow” and ending with “Still Here, init.”

The Indian art exhibit “Into the Future: Culture Power in Native American Art” at Museum of Indian Art and Culture on Museum Hill in Santa Fe, New Mexico is up until October 22, 2017. Featuring over 100 objects by 69 known artists from the museum’s collections as well as others borrowed from collectors and artists.

MIAC also presents “A New Century: The Life and Legacy of Cherokee Artist and Educator Lloyd “Kiva” New” until December 30, 2016. Also “Oblique Views: Archaeology, Photography, and Time,” side by side photo images of the same archaeological sites, taken in color in 2008 by Adriel Heisey, next to black and white prints by Charles and Anne Lindbergh  photographed in 1929. The exhibit runs through May 7, 2017.*

by Alex Jacobs



Kin 147: Blue Self-Existing Hand

I define in order to know
Measuring healing
I seal the store of accomplishment
With the self-existing tone of form
I am guided by the power of abundance
I am a galactic activation portal
Enter me.

To tune into the cosmic thinking layers, the human must first identify these conditioned thought forms through cultivation of a meditation practice.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Anahata Chakra  (Silio Plasma)

Sunday, January 29, 2017

White Electric World-Bridger/ White Resonant Mirror - Resonant Monkey Moon of Attunement, Day 20


Havasupai children suing the BIE
This aerial image of Havasupai was taken in 2012 when the Marine Corps began Operation Havasupai to join the Flagstaff community Toys for Tots drive to bring holiday gifts to the children. A group of Havasupai children and families are suing the Bureau of Indian Education for failure to provide a basic education.

A Group of nine Havasupai children and the Native American Disability Law Center (NADLC) have filed a landmark civil rights lawsuit against the Bureau of Indian Education, alleging the federal government has failed to provide the children with even a basic education.

Havasupai Elementary is the only school in the remote village at the bottom of the Grand Canyon. The Havasupai Indian Reservation is an eight-mile horseback ride or a $170 helicopter ride from the canyon’s rim.

Havasupai Indian Tribal Chairman Don E. Watahomigie said on January 12, the day the lawsuit was filed, “The United States government confined us to this remote location. The United States government promised to provide a quality education to our people. The United States government has failed on this promise.”

The only subjects in which the school provides instruction are math, reading and writing. There is no instruction in science, history, social studies, foreign language, arts or physical education, nor is there any culturally-relevant instruction. Staffing shortages cause the school to shut down for weeks at a time, and teacher vacancies are sometimes filled by people not certified to teach, such as the school janitor or secretary, or temporary staff who are there two weeks at a time, according to the lawsuit.

The school does not have enough textbooks or a library. There are no art or music classes, clubs or sports.

But even more outrageous is the fact that even though about half the students have been identified as having disabilities, Havasupai Elementary School provides no specialized instruction or accommodations. Special needs students are routinely excluded from school for as much as 80 percent of the time they should be there. They are often punished, and sometimes subject to law enforcement action, because of their disabilities, the plaintiffs allege.

Frank C., grandfather of one child on whose behalf the suit was filed, said, “Because of the BIE’s failures, Stephen is currently in the 6th grade but does not have basic skills or knowledge. He is struggling to read and write after spending nearly seven years at the school; he can barely write a sentence. He does not know basic facts about history or geography—recently, I was explaining to him and some other kids about the protests in Standing Rock, and I had to show them where to find North Dakota on a map.”

Failure spins out of control at Havasupai Elementary. In the 2012-2013 school year, students performed at the 1st percentile in reading and 3rd percentile in math. The school places last in both reading and math of all BIE schools, which themselves place near the bottom of schools nationwide in academic achievement. Only 20 percent of Havasupai Elementary School students graduate from high school, in contrast to 83.2 percent of high school students nationwide.

Alexis DeLaCruz, an attorney at NADLC, said in a statement: “Havasupai children lack even a fighting chance at achieving academic success and reaching their full potential” because of the failures at Havasupai Elementary School.

The lawsuit details how parents, tribal leaders and community members have tried for years to get BIE to improve education at Havasupai Elementary. “I have been fighting for my kids for years to get what they deserved in Havasupai. I sued the BIE once, I wrote letters to BIE officials in Washington, D.C., nothing worked,” said the mother of two of the plaintiffs.

Not only has the BIE broken its promise to the Havasupai, it has broken federal law in regard to both the education of Indian children and to the education of disabled kids, according to the lawsuit.

Carletta Tilousi, a member of the tribal council, emphasizes that the lawsuit is being brought by the children’s families, not by the tribe. “With that said, the Havasupai Tribal Council is in full support of the individuals and families that have finally taken a step up to request better education for our children in Supai Village,” she told ICMN.

The plaintiffs are suing BIE; Interior Secretary Sally Jewell; Lawrence Roberts, Principal Deputy Assistant Secretary – Indian Affairs; BIE Director Tony Dearman; and Havasupai Elementary School Principal Jeff Williamson. They are not seeking monetary damages, but are instead asking the court to order the defendants to meet their responsibility to give Havasupai kids an adequate education in a culturally-relevant environment and to provide compensatory and remedial education for them.

Attorneys for the plaintiffs—NADLC, Public Counsel, and the law firms Munger, Tolles & Olson LLP, and Sacks Tierney P.A.—are handling the case pro bono, with participation of the American Civil Liberties Union of New Mexico.

This is not the only time the Havasuw `Baaja, the People of the Blue Green Waters, have filed a lawsuit seeking redress of a stunning injustice. In 2010, the University of Arizona agreed to pay $700,000 to tribal members and return blood samples they had collected under false pretenses and used for research not approved by the tribe or the donors. That was a landmark case and it led to significant changes in how medical research is conducted in American Indian communities, including contributing to the development of the concept of community-based participatory research where scientists respond to needs defined by the tribe rather than imposing pre-determined research priorities and procedures.

Neither the Bureau of Indian Education nor the Bureau of Indian Affairs would comment on pending litigation.*


Kin 146: White Electric World-Bridger

I activate in order to equalize
Bonding opportunity
I seal the store of death
With the electric tone of service
I am guided by the power of heart
I am a galactic activation portal
Enter me.

To transcend is to go beyond the present state of conditioned being; this is the purpose of life.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017,

The Sacred Tzolk'in 

Manipura Chakra  (Limi Plasma)

Saturday, January 28, 2017

Red Lunar Serpent/ Red Rhythmic Earth - Resonant Monkey Moon of Attunement, Day 19

Robin Pease, founder of Kulture Kids
Robin Pease, founder of Kulture Kids.

Robin Pease, founder of Kulture Kids, educates students about different cultures through performance and art
ICMN Staff • January 27, 2017
Robin Pease’s favorite story to perform for youth is The Great Law of Peace, the basis of the Iroquois Confederacy, adopted and incorporated into The United States Constitution. She also leads a speaking engagement, People Not Mascots, which garners much attention in Cleveland, Ohio, where her nonprofit Kulture Kids is based.

Pease, a Mohawk descendant, grew up in a very diverse neighborhood of Queens, New York. Kulture Kids celebrates and shares stories of all cultures’ art, history and traditions through storytelling, dance, theatre, music, literary and visual art. The nonprofit’s ultimate goal is to inspire community, cultural awareness and lifelong learning.

“We deal with the idea of e pluribus unum — out of many we are one,” Pease said.

Every Native story she shares through Kulture Kids was passed down to her by oral tradition, she said. Among students’ favorite Native-focused programs is another Iroquois story, First Strawberries. “We talk about the power of words,” Pease said.

Kulture Kids’ most popular Latino program is a Costa Rican tale, an anti-bullying story: La Tortuga Sin Amigos. For Black History Month, Pease takes an African tale and put it to music and dance. In Ohio, Pease often performs The Last Fugitive Slave, the true story of Sarah Lucy Bagby. A new Kulture Kids performance, A Classical Dilemma, journeys back to ancient Greece and visits the Greek gods.

Kulture Kids adapts programs for all age groups, from age 3 through senior citizen. “The bulk of our performances are targeted at kids preschool through middle school aged,” Pease said.

Pease formed Kulture Kids in 1999. “My son’s teacher asked me to do a program for Thanksgiving. I told her, ‘I don’t celebrate Thanksgiving, but I could tell a story about the benefits of working together. It was for kindergarteners and they needed to learn that. So, I put together this story of Pushing Up the Sky with some singing in it, and she really liked it,” Pease said.

Word of Pease’s performances spread by word of mouth and she started getting more and more requests for programs. For Pease, who studied acting at the Boston Conservatory, and previously worked as a drama and theater teacher at Hawkins School, opportunities to create  interactive arts programs and performances evolved into founding her nonprofit, hosting shows year-round, and touring in the spring and fall.

The organization is also mindful of tying in core school curriculum standards into its programs.

At the heart of every Kulture Kids story is a moral. “We deal with basic human values that we all share, because the idea is: We may all be different, but we can learn from each other and appreciate our differences,” Pease said.

The biggest question that Pease hears from young children is: “Are these stories true?”

“In Pushing Up the Sky, we’ll talk about how the birds tried to push up the sky. They ask, ‘Is this a true story?’ I always tell them, ‘ I don’t know, what do you think?’ I always tell them the point of the story. I ask, ‘Is it better to work alone or together?’ And the kids always say: ‘Together!’ I talk about basic human values that we all share, and about how moms and dads all over the world, regardless of their culture, tell stories to teach them how to live their lives.”

Pease also frequently gets asked if she’s a “real Indian.” She explains modern day Indians to them. “Most people don’t live like their ancestors did 200 years ago, because this is 2017,” she says.


Kulture Kids also collaborates with Playhouse Square, “the second largest performing arts organization after Lincoln Center. I was a consultant for them,” Pease said.

Through its PNC Bank and Playhouse Square partners, Kulture Kids leads professional development projects. “We work with teachers to create lessons in their classrooms that are integrated in the arts,” Pease said.

Through Cleveland’s Department of Sustainability, Kulture Kids is leading a project on vibrant green spaces. “We’re building a garden. The garden of course will have art in it, and we’re hoping it’s going to have Native plants. I’m so excited, because I want to grow sunflowers. We talk about the Columbian Exchange: what plants and animals came back and forth, and which ones were here before,” Pease said.

Kulture Kids has additionally teamed up with with the Contemporary Youth Orchestra .“Last year they were doing concerts about video game music, so we went into the schools and got the kids to design ideas for a video game and then design music for it. When they go to a concert, they have a handle on what it’s like to create video game music,” Pease said.

Through partners Cayuga Arts and Culture and the Community Partnership for Arts and Culture, Kulture Kids speaks about how to activate change using the arts.

Over its past 18 years of operation, Kulture Kids staff has grown to include several performers and business leaders, as well as a board of directors. Pease takes pride in the fact that Kulture Kids is run mostly run by women. “We have some male artists and men on our Board of Trustees, but we’re a girl power organization,” Pease said. “The women who work with us are just amazing. I feel honored to be able to work with them.”*


Kin 145: Red Lunar Serpent

I polarize in order to survive
Stabilizing instinct
I seal the store of life force
With the lunar tone of challenge
I am guided by the power of navigation.

When we open past the world system of the conditioned perceptions, then we enter into a vastly different level.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Visshudha Chakra  (Alpha Plasma)

Friday, January 27, 2017

Yellow Magnetic Seed/ Yellow Overtone Warrior - Resonant Monkey Moon of Attunement, Day 18

The first three episodes are slotted to show on VICELAND each Friday.

Apache Stronghold

In this episode, VICELAND’s RISE travels to Apache Territory, where Indigenous nations in the heart of the American southwest are taking a stand to protect the last of their sacred ground.

Over a century ago, the Apache from the San Carlos Reservation in Arizona community was forcibly relocated and made to walk hundreds of miles to a reservation known as “Hell’s Hole Forty.” In 2015, Oak Flat, a nationally-protected sacred site, was handed over to a subsidiary of the world’s largest mining company, Rio Tinto. In response, the Apache have been building a network of resistance with neighboring tribes to include the Navajo, Yuma and Hopi.

Sacred Water

In this episode, VICELAND’S RISE heads to the Standing Rock Sioux Reservation to meet the Lakota and Dakota youth joining forces to protect their sacred water from the ‘black snake’ set to invade their ancestral homeland.

The people of the Standing Rock Sioux Reservation of North and South Dakota are fighting to stop a pipeline from being built on their ancestral homeland. The Dakota Access Pipeline would snake its way across four states, bisecting sacred Indigenous sites and burial grounds along the route. The tribe fears that a leak could contaminate the Missouri River and spell disaster for the Great Sioux Nation. But water protectors are standing up in unprecedented numbers to preserve their way of life for future generations and to defend their sacred water.

Red Power: Standing Rock Part II

In this episode, VICELAND’S RISE delves into the evolution of the Red Power Movement.

Indigenous youth from all over North America are taking part in rewriting history. This generation of people who grew up hearing their parent’s stories of occupation— from Wounded Knee to Alcatraz— are fighting this battle 21st century style. Young women and two spirited youth lead the charge and technology is imperative.

Michelle Latimer (Métis/Algonquin) is a Toronto filmmaker, actress, and activist. Her director credits include Choke, The Underground, Nimmikaage, and the documentary Alias. Latimer is currently adapting the bestselling novel, The Inconvenient Indian.

Sarain Fox (Anishinabe) has worked on several major projects: she was cast as Sacheen Little Feather in The Andy Warhol Interview Project, which debuted at the Vienna Film Festival in June 2007 and was involved in the ARG re-release of the CBS TV drama Jericho. Fox is also a professional dancer and fashion model and can be seen on the front cover of PIE, Redskin and Spirit magazines.

A free download of the VICELAND’S RISE featured track “Pow Wow Carnival feat. Little Creek Singers” by DJ Shub:


Kin 144: Yellow Magnetic Seed

I unify in order to target
Attracting awareness
I seal the input of flowering
With the magnetic tone of purpose
I am guided by my own power doubled.

Liberation is attained when the ego is transcended.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in

Svadhistanha Chakra  (Kali Plasma)

Thursday, January 26, 2017

Blue Cosmic Night/ Blue Self-Existing Eagle - Resonant Monkey Moon of Attunement, Day 17

‘President Is Circumventing Federal Law’

Standing Rock Sioux Chairman David Archambault II was surprised that Trump acted so quickly, but not by his action.

Standing Rock Sioux Chairman David Archambault II was more surprised at the rapidity with which Donald Trump signed presidential memoranda purporting to speed up the Dakota Access Pipeline (DAPL) and reinstate the Keystone XL pipeline than he was by the act itself.

“We were prepared for President Trump take a run at everything we have accomplished in the last two years,” Archambault told Tamron Hall on MSNBC on Wednesday January 25, the day after Trump signed a Presidential Memorandum attempting to move DAPL along. “This nation better start bracing itself for what’s to come if in the first four days we’re witnessing him using an executive order to circumvent federal laws. It’s not right, and it’s something we better get ready for. I was disappointed that it came this soon, because we had worked so hard for the last two years.”

The tribe wants closer study of the pipeline’s potential effects on water supply, sacred sites and treaty rights, he said, and Trump is trying to do an end run around such statutes as the National Environmental Policy Act (NEPA).

“The troubling thing is that this president is circumventing federal law,” Archambault said. “We have Treaty rights, we have water rights with our Winter’s Doctrine, we have NEPA.”

Trump’s Presidential memorandum—not an executive order, as was first reported—urging the U.S. Army Corps of Engineers to move ahead with the Dakota Access Pipeline (DAPL) cannot supersede the existing law, but it directs the U.S. Army Corps of Engineers to try and expedite the process.

“We’re going to continue to look at the validity of this action, and we’re going to continue to talk to anyone that would be wiling to listen to us in the administration,” Archambault said. “We’re going to try and get support from Congress, from those who are not fed by the industry. We want to open America’s eyes about what’s happening here. If EPA is given a gag order and told not to put anything out on media, not to discuss this issue, this is a scary time for America.”*


Kin 143: Blue Cosmic Eagle

I endure in order to dream
Transcending intuition
I seal the input of abundance
With the cosmic tone of presence
I am guided by the power of accomplishment.

Cosmic history is a relief measure urging us to step back from the history books and the information super-highway and take another look.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Ajna Chakra (Gamma Plasma)

Wednesday, January 25, 2017

White Crystal Wind/ White Electric Wizard - Resonant Monkey Moon of Attunement, Day 16

A Painting of the Pueblo Revolt on a Buffalo Hide
A Painting of the Pueblo Revolt on a Buffalo Hide.

The First American Revolution: The Pueblo Revolt

“We don’t have a word for hero. But you can say a hero is someone who upholds your community’s values, and it takes courage because sometimes it’s a different thing, but you must have perseverance. In our way, it is important to us what our people think of you, so when you do something that is different and you do it because it was the right thing to do for your people, it takes great courage because people may misunderstand you.”

–  Wanda Dozier, Santa Clara tribal librarian and historian

The Pueblo Revolt is a complicated narrative. However this narrative, though it is complex, came up in a protest by a group of Native people on the Santa Fe Plaza on Friday, September 11. The peaceful demonstration was held by over a dozen people holding signs during the Entrada, the annual re-enactment of conquistador Don Diego de Vargas and his cuadrilla arriving on horseback to negotiate the resettlement of Santa Fe and, essentially, the surrender of the Pueblo people.

As the main event of the Fiesta de Santa Fe – and termed The Bloodless Reconquest of Santa Fe – one can see the potential for conflict in a small community over its history and who wrote it. The ‘bloodless reconquest’ took place 12 years after the Pueblo Revolt, in which 400 Spanish colonists, including 21 priests, were killed and Santa Fe was besieged by 2000 Pueblo warriors.

The Spanish colonists made a desperate break and joined up with a group of survivors from Isleta Pueblo, about 2000 of them fled to El Paso, including 500 Indian slaves, servants or allies, depending on your point of view. There was violence, executions, uprisings and retribution before 1680 and more after 1692.

In the end, the Revolt did not force the Spanish to leave what is now New Mexico, but it did force them to accept the Pueblo People as human beings with their own traditions. Thus these communities were forced to negotiate a day to day co-existence.

Running was the weapon that Pueblo leaders used in their planning of the Revolt, young men who carried the knotted cords that meant Revolution. The names of these leaders and heroes: Po’pay, Tagu, Antonio Malacate, Juan El Tano, Luis Conixu, Diego Xenome, Luis Tupatu, Francisco El Ollito, Nicolas de la Cruz Jonv, Antonio Bolsas, Cristobal Yope, Domingo Naranjo, Cajete, Alonzo Catiti, El Saca, and Domingo Romero.

The Descendants of the Pueblo Revolt Thrive Today

Three hundred years later the Pueblo communities to include the Tewa, Tiwa, Keres, Zuni and Hopi people, are still vibrant cultures that perform daily and seasonal ceremonies without interference. The only major issues are health-related, such as heart disease, obesity and diabetes, and each Pueblo conducts long-distance and community health runs to raise awareness of them.

Marla Redcorn-Miller, Museum of Indian Art and Culture (MIAC) Education Specialist, filled me in on the background on the Tribal Libraries Summer Reading Program, with the national theme of Community Heroes.

“One of the ways in which MIAC is engaging the grass-roots Native American communities is through the New Mexico Tribal Librarians and through creating true collaborative programs through a facilitated community-based process. Eighteen tribal librarians attended a workshop in partnership with the NM State Tribal Libraries Program.  

The purpose of the workshop was to provide orientation for access and research of the library, archives and collections at MIAC; and to serve as a vehicle for developing collaborative community-based programming for the National Summer Library Program, “Every Hero Has a Story”. We all felt the need for more youth programming.”

MIAC executive director, Della Warrior emphasizes, “MIAC is creating a system through which the vast resources about Southwest indigenous people may be increasingly used by the tribes for their own community development projects in health, education, language, economic development.”

Two heroes in the Pueblo communities of the Southwest are at either end of history. Pope’ (or Po’pay) of Ohkay Owingeh (San Juan Pueblo) who led the 1680 Pueblo Revolt; and Esther Martinez (Po’e Tsa’wa), also from Ohkay Owingeh, whose efforts to keep her Tewa and other indigenous languages alive and healthy in the modern age were made permanent in a national native language immersion program.

In December 2006, the Esther Martinez Native American Languages Preservation Act was signed into law authorizing funding for programs for tribes to prevent the loss of heritage and culture, with three-year grants for educational Native American language nests, survival schools, and restoration programs.

This recognition came just months after she was killed in a car accident after returning from Washington D.C., where she received a National Heritage Fellowship. The fellowships, awarded by the National Endowment for the Arts, are the highest honor in folk and traditional arts. Martinez, “the San Juan Storyteller,” is known for her books: The San Juan Pueblo Tewa Dictionary (1983), The Naughty Little Rabbit and Old Man Coyote (1992) and My Life in San Juan Pueblo: Stories of Esther Martinez (2004).

A Conversation with Joseph Aguilar

San Idelfonso Pueblo member Joseph Aguilar, a Ph.D. candidate in the Department of Anthropology at the University of Pennsylvania and Clay Artist Jason Garcia were invited by MIAC to present art and history to the visiting Pueblo children. Garcia and Aguilar created a big map of all Pueblo communities along the Rio Grande Valley, detailing the “historic narrative of the Pueblo Revolt.”

Aguilar’s primary research focuses on the archaeology of the American Southwest, with a specific interest in Spanish-Pueblo relations during the late 17th century.

Aguilar: “The term hero tends to be used a lot in contemporary society and has different meanings to different groups of people. We wanted to reinforce to the children the contemporary and historic figures from their own tribal communities who might be considered heroes, and how their actions might be considered heroic. That heroes do not only exist in comic books, but come from their own families and communities.”

“The intent of creating an interactive map of the 17th century pueblo landscape was to illustrate the major events and actions of individuals in colonial New Mexico leading up to the Pueblo Revolt and Spanish Reconquest. There were a number of leaders from several different pueblo communities whose actions proved to be integral to the success of the revolt.  However, many of these individuals are lost in the larger narrative of the revolt, or their stories not readily accessible to children or their teachers. The mapping exercise attempted to make the histories of Pueblo peoples more presentable and accessible to a younger audience.”

“More importantly, Pueblo children were reminded of historic individuals from their own communities whose roles during the tumultuous early colonial period in New Mexico were important in the defense of Pueblo lifeways.  We hoped this representation of Pueblo leaders during this episode of southwestern history will help Pueblo children conceptualize heroes relative to their own individual communities and histories, and instill a sense of pride in their ancestors.

ICTMN: Why does a Native person get into archaeology as a career and can you tell us something of what you have experienced from the attitudes of both Natives and non-Natives?

Aguilar: “Contemporary native communities have come to recognize, and have begun to remedy, the historic legacy and consequences of the misguided practices of anthropologists in and among native communities in North America.  As a subfield of anthropology, the practice of archaeology in the Pueblo Southwest has had lasting impacts that affect Pueblo communities to this day. Archaeology can be used by Pueblo communities to protect and preserve their unique cultural heritage, while making these studies more relevant and responsible to native peoples.”

“Archaeology is continually evolving from a purely academic pursuit to one in which multiple stakeholders wield their involvement within it.  There is an increased involvement from a growing number of archaeologists (both native and non-native) whose approaches have brought more awareness to the political nature of archaeology.  Within the discipline, “Indigenous Archeology” (there is no one way to practice archaeology in and among native communities) has emerged as a response the colonial nature of archaeology.  Indigenous Archaeology is attempting to move past the traditional imperialist goals of traditional American archaeology.  Through the intersection of native knowledge, values, ethics and community oriented projects with archaeological theory and practice, a more inclusive and ethical archaeology is beginning to emerge.”*

by Alex Jacobs 


Kin 142: White Crystal Wind

I dissolve in order to communicate
Universalizing breath
I seal the input of spirit
With the crystal tone of cooperation
I am guided by the power of timelessness.

All teachers and messengers throughout history are part of a unified matrix when viewed through the lens of the synchronic order.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017,

The Sacred Tzolk'in 

Muladhara Chakra  (Seli Plasma)