Yellow Galactic Star/ Yellow Crystal Sun - Crystal Rabbit Moon of Cooperation, Day 1

Courtesy Northwest Indian Fisheries Commission

The 9th Circuit Court of Appeals declined May 19 to consider the State of Washington’s appeal of a ruling that it must replace culverts that block or hinder fish migration.

Court: State Must Replace Salmon-Blocking Culverts

15-year fight to restore and protect Northwest salmon resources finally ends

The 9th Circuit Court of Appeals declined May 19 to consider the state of Washington’s appeal of a ruling that it must replace culverts that block or hinder fish migration.

The state attempted to challenge a 2013 ruling by U.S. District Court Judge Ricardo Martinez that culverts comprise a violation of treaty rights. In treaties signed with the U.S. in the 1850's, the treaty tribes of western Washington reserved the right to fish in their usual areas. Without fish, the treaty is violated, and Article VI of the U.S. Constitution states that treaties are the supreme law of the land.

Martinez gave the state 15 years to reopen 90 percent of the habitat blocked by its culverts in western Washington. The state has said replacing its culverts will cost at least $2 billion. Between 2013-15, the state corrected 76 fish-blocking culverts. At the current schedule, replacing the remaining 800 culverts would be completed by 2060 – 30 years past the deadline, according to the Northwest Indian Fisheries Commission.

“The salmon can’t wait that long. Our tribes and everyone else needs those culverts to be fixed as soon as possible,” Quinault Nation President Fawn Sharp said in a statement issued by her office after the 9th Circuit Court’s decision.

Sharp, a lawyer, is also president of the Affiliated Tribes of Northwest Indians and vice president of the National Congress of American Indians.

“For 15 years, we have been trying to get the state to live up to its responsibility in restoring and protecting our great Northwest salmon resource by fixing or removing the culverts that keep the fish from completing their migration. Salmon swim thousands of miles in the ocean before they return to their rivers of origin. They fight hard to get back to their spawning grounds. Impassable culverts cut their journey short.”

Salmon habitat in western Washington has taken a beating from shoreline modification, loss of forest and wetlands, groundwater withdrawals that affect stream flows, increase in impervious surfaces, and culverts that block migration.

Non-tribal commercial and recreational fisheries harvested 3 million coho and 1 million Chinook, or king, salmon in 1976; those numbers dropped to 500,000 each in 2014, according to a recent report by the governor’s office.

“Many tribal fisheries have declined up to 80 percent, some have disappeared altogether,” according to the Northwest Indian Fisheries Commission. “Even the most severe fisheries restrictions, such as allowing no fisheries, have failed to restore wild salmon runs because habitat degradation is occurring faster than we can reduce or eliminate fisheries.”

Tribes release around 40 million salmon from hatcheries each year that contribute to sport, commercial and tribal fisheries. But, the NWIFC warns, “Hatchery production mitigating lost natural production cannot be reduced unless there is a commensurate increase in sustainable natural production, and habitat recovery is required for that.”

As is access to that habitat.

“Fixing fish-blocking culverts under state roads will open up hundreds of miles of habitat and result in more salmon,” Northwest Indian Fisheries Commission Chairwoman Lorraine Loomis said in a statement issued after the 9th Circuit Court’s ruling. “That means more fishing, more jobs and healthier economies for all of us.”

Lawsuit filed in 2001

The U.S. government sued the State of Washington in 2001 on behalf of the treaty tribes, as a sub-proceeding of U.S. v. Washington, which was decided by District Court Judge George Boldt in 1974 and confirmed by the U.S. Supreme Court in 1978. Boldt’s decision upheld the treaty tribes’ reserved right to fish in their usual and accustomed areas and established the treaty tribes as co-managers of the state’s salmon population.

Martinez’s ruled in 2013 that state culverts that block fish migration violate the tribes’ treaty rights because they reduce the number of salmon available for the tribes’ harvest. Martinez ruled that the tribes’ treaty-reserved rights to harvest salmon include the right to have those salmon protected so they are available for harvest.

As a co-manager of the state’s salmon population, treaty tribes are actively engaged in habitat restoration and protection. Sharp said the state has a responsibility as a co-manager to replace its culverts that block fish migration.

“Tribes like Quinault Indian Nation have harvested and depended on salmon and other Northwest fisheries resources for thousands of years.” Sharp said. “Fishing, hunting and gathering have not only provided our sustenance, they are at the core of our culture and identity. It is who we are. We work hard to protect these resources, and we always will … Now we expect the state to do its duty by unblocking our rivers and allowing salmon to survive to spawn as the Creator intended.”

Loomis said, “Reserving the right to fish so that we can feed our families and preserve our culture was one of the tribes’ few conditions when we agreed to give up nearly all of the land that is today western Washington. The treaties our ancestors signed have no expiration date and no escape clauses.”*

By Richard Walker

*https://indiancountrymedianetwork.com/news/environment/court-state-must-replace-salmon-blocking-culverts/?mqsc=ED3889451

LAMAT

Kin 8: Yellow Galactic Star

I harmonize in order to beautify

Modeling art

I seal the store of elegance

With the galactic tone of integrity

I am guided by the power of free will.

Within the single thought-form called "universe, " there exists an infinite potential of structures and mediums of expression.*

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

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

www.mayanmajix.com

The Sacred Tzolk'in 

Sahasrara Chakra (Dali Plasma)

Blue Resonant Hand/ Blue Spectral Storm - Spectral Serpent Moon of Liberation, Day 28

Conor Varela Handley

Water protectors were under constant surveillance and harassment from the perimeters of their camps, day and night.

TigerSwan, Counter-Terrorism and NoDAPL: 10 Astonishing Revelations in ‘The Intercept’ Report:

'The Intercept' posts internal memos by TigerSwan, an international counter-terrorist military group, allegedly hired by Energy Transfer Partners

The revelations posted by the investigative-news website The Intercept on Saturday May 27 did not come as much of a surprise to water protectors who spent time on the front lines or at the camps near Standing Rock in opposition to the Dakota Access Pipeline (DAPL). In fact the allegations of intense surveillance by private contractor TigerSwan, as if water protectors were terroristic jihadists rather than peaceful, prayerful protesters upholding the right to clean water, validated the experience of those people on the ground last summer and fall.

“While in the #OcetiSakowin camps, we knew that these counter intelligence and movement disruption tactics were being used,” said Dallas Goldtooth, the Keep It in the Ground organizer for the Indigenous Environmental Network, in a statement on Facebook. “Our devices would stop working for periods of time, hard drives would be cleared of information and footage, and from time to time camp security would identify infiltrators inside the camp who were working for Energy Transfer Partners.”

Over the course of the months-long protest, thousands of people descended upon land adjacent to the Standing Rock Sioux reservation to express their support for a change in route for the DAPL so that it would not pass within a half mile of the reservation or be routed through treaty land. Met with militarized police and private security forces, they were beset by dogs, shot with water cannons in subfreezing temperatures, and bombarded by rubber bullets and concussion grenades, some of which resulted in severe injuries.

Now, based on an exhaustive review of hundreds of documents, e-mails and reports, The Intercept alleges that TigerSwan, a private security company hired by DAPL builder Energy Transfer Partners, worked closely with authorities in several states, as well as the Federal Bureau of Investigation (FBI) and other agencies, to pursue ETP’s corporate agenda. Their goal was to not only stifle opposition but also infiltrate and discredit the movement, terming it dangerously religious.

“The leaked materials not only highlight TigerSwan’s militaristic approach to protecting its client’s interests but also the company’s profit-driven imperative to portray the nonviolent water protector movement as unpredictable and menacing enough to justify the continued need for extraordinary security measures,” reported Alleen Brown, Will Parrish and Alice Speri in The Intercept. The site alleges that internal TigerSwan documents were sent by a whistleblower. The trove of internal memos includes “detailed summaries of the previous day’s surveillance targeting pipeline opponents, intelligence on upcoming protests, and information harvested from social media. The documents also provide extensive evidence of aerial surveillance and radio eavesdropping, as well as infiltration of camps and activist circles.”

TigerSwan did not respond to requests for comment from ICMN. Energy Transfer Partners issued a terse statement to a request for a response.

“The safety of our employees and the communities in which we live and work is our top priority,” wrote ETP spokesperson Vicki Granado in a statement e-mailed to ICMN. “In order to ensure that, we do have security plans in place, and we do communicate with law enforcement agencies as appropriate. Beyond that we do not discuss details of our security efforts.”

Below are ten of the most shocking allegations from The Intercept, a website founded in 2013 by journalists Glenn Greenwald, Laura Poitras and Jeremy Scahill, after they helped bring forth disclosures by Edward Snowden, the National Security Administration (NSA) whistleblower, of extensive surveillance of individuals across the U.S. The Intercept’s full report contains much more, including links to downloadable originals of several of the documents cited. In addition, the story says, more coverage is in the works.

TigerSwan portrayed NoDAPL as a religious movement, akin to a jihad.

According to The Intercept, TigerSwan went so far as to compare water protectors with fundamentalist Muslims, calling the movement “an ideologically driven insurgency with a strong religious component” and alluding to Iraq and Afghanistan in terms of tactics.

TigerSwan worked against the water protectors as if they were jihadists.

Although the water protectors were unarmed, TigerSwan used tactics more often deployed against suicide bombers and violent protesters. TigerSwan infiltrated the water protectors’ ranks, trolled social media accounts for information and conducted helicopter and drone surveillance of activity far from DAPL construction sites.

People of Middle Eastern descent at the camps were identified and tracked closely as potential links to international terrorism.

TigerSwan, according to documents obtained by The Intercept, paid special attention to water protectors of Middle Eastern descent, in particular Haithem El-Zabri, a Palestinian-American activist.

“As indigenous people, Palestinians stand in solidarity with other indigenous people and their right to land, water, and sovereignty,” a shocked El-Zabri told The Intercept. “To insinuate that our assumed faith is a red flag for terrorist tactics is another example of willful ignorance and the establishment’s continued attempts to criminalize nonviolent protest and justify violence against it.”

They shadowed people of interest, from water protectors to at least one reporter.

An inkling of this seeped out when The Guardian reported earlier this year that counterterrorism experts had attempted to contact water protectors long after they had left Standing Rock. Upon reading The Intercept’s report, water protector Kandi Mossett, also of the Indigenous Environmental Network, posted photos of an alleged bugging device that had been found in a room of the Prairie Knights Hotel and Casino on the Standing Rock Sioux reservation, where many water protectors were housed. TigerSwan was especially interested in activist Cody Hall, who was shadowed constantly and was the subject of much communication, according to the documents obtained and posted by The Intercept. And it was not lost on him.

“It was obvious—they were driving in trucks, SUVs, they would be right behind me, right next to me … it was like, damn, man, it’s like you’re getting an escort,” said Hall to The Intercept. “That was always the scary thing: How did they know that I was coming?”

The intense surveillance continued even after Hall’s September arrest and release on bail.

“In a deliberate show of force, four units surrounded my car. Each car had three to four officers to take me into custody,” Hall said in a statement last fall after spending a weekend in jail. “Their intimidation tactics continued when we arrived at the Morton County Jail. Eight officers were waiting for me when the elevator door opened.”

Security forces had infiltrators working for them.

Infiltrators, allegedly using fake names, were reported as trying to gain trust and insinuate themselves into positions of influence at the camps. The documents convey the sense that these agents reported back to TigerSwan regularly. One October 3 TigerSwan dispatch discusses ways to pit camp residents against one another along classic lines: native versus non-natives and protectors campaigning for peaceful action against those arguing for more aggressive actions. All such infiltrations were a part of “our effort to de-legitimize the anti-DAPL movement.”

The effort extended beyond the water protector camps at Standing Rock, with monitoring of activity in all four states that the pipeline passes through.

The security contractor planted fake social media pushback on social media accounts.

As the U.S. was consumed by reports of “fake news,” TigerSwan put out some of its own, planting fake assertions on social media.

In keeping with the religious theme, TigerSwan saw the dispersal of the protectors as a diaspora that needs to be tracked and contained.

TigerSwan said the water protector movement had “generally followed the jihadist insurgency model while active,” and predicted that “we can expect the individuals who fought for and supported it to follow a post-insurgency model after its collapse.”

They think the NoDAPL movement has imploded, and that they were responsible.

“While we can expect to see the continued spread of the anti-DAPL diaspora … aggressive intelligence preparation of the battlefield and active coordination between intelligence and security elements are now a proven method of defeating pipeline insurgencies,” TigerSwan said in a memo quoted by The Intercept.

They refer to the water protector camps and associated movements in militaristic terms and display an unnerving level of hostility.

TigerSwan terms the camps “the battlespace” and characterizes the water protectors’ actions at DAPL construction sites as criminal and a national security threat.

They are still at it.

Even though the camps have dissipated, surveillance was still intense. As recently as May 4 an alleged internal memo “describes an effort to amass digital and ground intelligence,” The Intercept revealed.

Such revelations only corroborated the water protectors’ experience.

“Now the evidence of this is coming to bear,” said Goldtooth in his Facebook statement. “This proof also tells us more about the militarization of the police and the violence they imposed on Water Protectors. By comparing Indigenous Peoples and civilians to Jihadist Terrorists, police and security were essentially given permission to carry out war-like tactics on Water Protectors—and perpetrate ongoing suppression of peaceful voices dedicated to the defense of water.”*

*https://indiancountrymedianetwork.com/news/native-news/tigerswan-counter-terrorism-intercept-nodapl/?mqsc=ED3889255

MANIK

Kin 7: Blue Resonant Hand

I channel in order to know
Inspiring healing
I seal the store of accomplishment
With the resonant tone of attunement
I am guided by the power of self-generation.


The Akashic field is a mathematically structured medium that holds the holograms or holographic information of all and everything that is.*

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

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

www.mayanmajix.com

The Sacred Tzolk'in

Anahata Chakra (Silio Plasma)

White Rhythmic World-Bridger/ White Planetary Mirror - Spectral Serpent Moon of Liberation, Day 27

Courtesy SWAIA Santa Fe - Indian Market/Facebook

Native artist Jerry Ingram’s work is seen at the 2016 SWAIA Santa Fe Indian Market, one of the events mentioned in Santa Fe’s cultural map.

Natives Fade In and Out of Santa Fe’s Cultural Map:

Mentions of frybread and Indian Market aren’t enough to illustrate Native presence on cultural map

Historic Santa Fe was built on the conquest of Native peoples. Every Conquistador and his underling has a street, park or shopping mall named in his honor. But try searching for Popé Plaza, Calle Catiti, Tupatu Trails, or any other public byway honoring the 17th century revolutionaries of the Pueblo Revolt of 1680. They’re nowhere on the map, literally.

In January 2016, the city’s mayor, and Arts Commission, contracted Dr. Estevan Rael-Galvez, a former New Mexico State historian and artistic leader of the National Hispanic Cultural Center, to create a cultural map of the city. This kind of creative map making was envisioned as a vehicle for the community to inventory its cultural assets, and prepare a road map for the way forward toward enriched equity and economic capacity.

On January 12, 2017, after a process of public engagement via meetings, surveys and public commenting, additional research, reflection and writing, the 112 pages of analysis, colorful graphs, charts, illustrations and appendices that comprise “Culture Connects Santa Fe: A Cultural Cartography” were unveiled.

Had Natives fared better in the cultural map than the street map? Were their specific cultural priorities made visible and given consideration in its “10 Strategies, 28 Recommendations and more than a 100 Ideas to move forward?”

“There are many cultural institutions in Santa Fe that honor and feature Native Art, from the annual Indian Market organized by the Southwestern Association for Indian Arts, the Institute of American Indian Arts, the Museum of Contemporary Native Arts, the Wheelwright Museum, the Museum of Indian Arts and Culture, and the School for Advanced Research,” explained artist Michael Namingha, Hopi/Ohkay Owingeh, whose family-owned gallery, Niman Fine Art, has been on the Santa Fe Plaza for over 25 years. A former city arts commissioner, Namingha was a member of the nine-person working group that helped guide Culture Connects.

These blockbuster institutions were front and center in the mapping under the headings of museums and cultural sites; Indian Market, which is estimated by SWAIA to bring 120,000 annual visitors to the city, was mentioned frequently as a key attraction and defining cultural experience. What was perhaps less apparent in the process were Native people themselves. From page 1 of the Executive Summary:

“[Santa Fe] is a place set in the context of indigenous homelands. Beneath the modern city lay the remains of a village including gardens, middens, and wall footings delineating houses dating from between A.D. 600 and 1425. Contemporary Native American Tewa communities still recognize the site as Po’oge (White Shell Water Place).”

But the thread of reality of Native peoples and their connection to place is soon obscured in the polite and gentle passages that follow. The land is “resettled” by the Spanish, people come from far and wide to the modern city. But nowhere do we learn that Natives now comprise only 5 percent of the city’s population of 70,000, or anything about the complexity within that 5 percent.

Artist Valerie Rangel, who is of Jicarilla and Mescalero Apache, Diné descent, and was tapped by Rael-Galvez to be a table captain at the “Women and Creativity” event, provided this insight. “Santa Fe is a segregated and gentrified town,” she explained, “with a diverse Native American population that comes from over a hundred different tribes.”

Rereading the map through that lens, one becomes more focused on the absence of Native variety and nuance. Frybread is mentioned, but that seems a poor stand-in as a cultural marker for all the other missing dishes and spice of Native life. This lack of detail is perhaps explained because Native participation in the public engagement events, where much of the information used in the mapping was obtained, was sparse.

“Despite efforts to spread word of mouth in our urban Indian community,” explained Emily Haozous (Apache), “a lot of people didn’t even know about it, which is unfortunate given that Santa Fe exploits the Native identity so strongly.” Haozous, who is Allan Houser’s granddaughter, also helped at “Women and Creativity.”

Indian issues such as “encouraging greater enforcement of the Indian Arts and Crafts Act,” and “respectful branding of multi-ethnic images,” did find their way into the Cartography’s Road map.

Brian Vallo (Acoma Pueblo), director of the Indian Arts Research Center, who followed the progress of the Culture Connects project in his role as member of the Santa Fe Arts Commission, welcomes the further “protection of cultural patrimony materials that continue to be sold and exchanged in violation of various federal laws.” He also believes a branding policy is “important to preserving the integrity of all ethnic groups that comprise our city.”

Other suggestions were potentially useful according to Vallo, such as organizing cultural exchange tours (“with proper planning”), increasing ethnic diversity on boards, supporting multi-lingual, multi-cultural and inter-cultural programming, for which he’d “like to see city departments, school system(s), cultural institutions, and the non-profit sector organize a more collaborative effort.”

Regarding the “Entrada,” a pageant that depicts the “bloodless” re-taking of the city in 1692 by Diego De Vargas, the Roadmap’s suggestion states:

“Encourage all stakeholders involved in producing the annual Fiesta to create an inclusive experience that addresses existing social tensions, while engendering pride.”

“That’s impossible,” Haozous responded. “Because there’s no pride there for Natives. How can you feel proud for being made to feel shame for who you are? Our pain has to be acknowledged.”*

By Frances Madeson

*https://indiancountrymedianetwork.com/travel/destinations/natives-fade-santa-fes-cultural-map/?mqsc=ED3889108

CIMI

Kin 6: White Rhythmic World-Bridger

I organize in order to equalize

Balancing opportunity

I seal the store of death

With the rhythmic tone of equality

I am guided by my own power doubled.

When a system reaches its limits a new evolutionary state is triggered.*

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

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

www.mayanmajix.com

The Sacred Tzolk'in 

Manipura Chakra  (Limi Plasma)

Red Overtone Serpent/ Red Solar Earth - Spectral Serpent Moon of Liberation, Day 26

Mission Indians of Southern California make baskets and hair ropes in this drawing that appeared in Harper’s Weekly in 1877.

Mission Indians and Indigenous Economy:

How did mission Indians transition to economically productive enterprises?

Tribal businesses, casinos, and tribal corporations, as well as successful individual Indian businesses often attract my attention. How do indigenous communities or individuals become successful in the present-day market place? I also hold that markets are institutions or cultural creations, and they are not natural to indigenous people. Indigenous people respected the world, not as an economic asset for exploitation, but as resources that needed long-term preservation and stewardship. Not because indigenous people can’t do markets, but rather indigenous cultures did not support accumulation of wealth, especially accumulation of wealth for reinvestment in more productivity and wealth making, which characterizes present-day market-based or capitalistic enterprises.

What really interests me is in what ways can indigenous communities or individuals participate and succeed in the marketplace while maintaining indigenous cultures, communities and identities. In many ways, contemporary casinos are such examples. The profits of casinos are generally redistributed among the tribal members equally, like a per-capita payment, and the casino is seen as a collective tribal asset.

Living in California brought my attention to the economic achievements of California Indian missions from 1769 to about 1845. The missions have a bad reputation as places of economic, human, and political exploitation. Nevertheless, in their day the missions were the most productive economic entities in California. The Mexican government after 1822 began to tax the missions for support of the Alta California government, while other Mexican citizens or entities did not pay taxes. The Alta California government ordered the missions to supply the government and army, thus maintaining the government services on the backs of Indian mission laborers.

The missions were managed by a small number of priests, only two or three, a few soldiers, and assistants, usually totaling less than a dozen. The non-Indigenous mission staff provided direction, but much of the day-to-day administration and work was provided by Indian mission members. The mission Indians numbered in the hundreds if not at times several thousand. The Indians were not taught to read or write, Spanish or an Indian language. Indians, however, were taught occupations and worked as painters, cowboys, pages, judges, coopers, shoemakers, carpenters, winemakers, farmers, and other tasks necessary for an establishment that had to make virtually all of its necessities.

With relatively little guidance, the mission Indians became productive workers who supported not only the mission community, but the government of Alta California. After the missions were closed in 1846 and during the American period, many mission Indians found work in the American economy because they already had occupation skills that were in demand. Many former mission Indians and their descendants continue to take pride in their occupational skills and contributions over the years.

How did California mission Indians make the transition to extensive and economically productive enterprises? The rapid increase of settler population and control over land and water prevented the Indian villages from maintaining balance and economic equilibrium with their traditional ecological environment. The missions offered work and protection. The alternative was wage labor in colonial rancherias. At the missions, the Indians took on Christianity, but at the same time, maintained many aspects of their own culture. They respected Catholicism, as well as their own traditions, and the various traditions of other Indians who came from culturally and ethnically different villages and ceremonial practices.

The mission Indians adopted work and skills appropriate to the new colonial environment of intensive agriculture, ranching, and production. Colonial policies suggested that the mission Indians eventually would strike out and farm enough land for their livelihood. However, in Alta California, the missionaries adopted a position, somewhat like U.S. reservations, that the land was held in trust by the missionaries, and the Indians could enjoy their land and earn an economic livelihood under missionary guidance. By 1846, the missions were dissolved and the Indians soon dispossessed from their small and few Mexican land grants.*

By Duane Champagne

*https://indiancountrymedianetwork.com/history/people/mission-indians-indigenous-economy/

CHICCHAN

Kin 5: Red Overtone Serpent

I empower in order to survive

Commanding instinct

I seal the store of life force

With the overtone tone of radiance

I am guided by the power of space.

Quetzalcoatl represents the morning and evening star as well as the cycles of death and regeneration.  The body is a garment of the soul which the soul puts on and sheds.*

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

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

www.mayanmajix.com

 The Sacred Tzolk'in

Visshudha Chakra (Alpha Plasma)

Yellow Self-Existing Seed/ Yellow Galactic Warrior -Spectral Serpent Moon of Liberation, Day 25

A newborn bison calf nuzzles with its mother, part of the herd donated to the Bronx Zoo by the Fort Peck Assiniboine and Sioux tribes.

Six Calves Born to Bronx Zoo Fort Peck Herd:

Historic gift from Fort Peck Assiniboine and Sioux tribes has multiplied; watch the calves frolic on video

The Bronx Zoo has welcomed six calves to the herd of bison donated last year by the Fort Peck Indian Reservation. They were born in late April to several pregnant females that were included in the historic gift of eight genetically pure Yellowstone bison from the Fort Peck Assiniboine and Sioux tribes.

Last November the seven female and one male bison were introduced to “our lonely four-year-old Yellowstone bull in the acclimation pens,” the Wildlife Conservation Society (WCS) said in a statement in November 2016, melding into a nine-buffalo herd. After the animals arrived by trailer from Montana, leaders of the two tribes visited the nascent herd and conducted a pipe ceremony in celebration and gratitude.

“Our delegation accompanied our buffalo to the Bronx Zoo,” said Fort Peck Tribal Elder Dr. Ken Ryan in the WCS statement. “When we arrived we offered a prayer and traditional ceremony of thanks.”

“This is an important undertaking in bringing these Yellowstone buffalo from Ft. Peck,” said Intertribal Buffalo Council (ITBC) President Ervin Carlson in the statement. “It’s an effort consistent with ITBC’S continuing conservation work and the objective of preserving the important genetics of these animals. Through this event we are honoring buffalo and bringing many people and organizations together for ourselves and future generations.”

It was the first time that bison had ever been transferred from a tribe to a zoo, the WCS said.

“This historic transfer represents an extraordinary first step in recruiting support from America’s zoos for bison conservation,” the WCS said in a statement at the time.

The WCS owns New York City’s zoos, including the Bronx Zoo, and belongs to the Association of Zoos & Aquariums (AZA). Since the early 1900s the WCS has been working to conserve what was left of the iconic animals, a mainstay of American Indians before European contact until their near-extinction.

“These calves will bolster our efforts to expand our breeding program of pure bison,” said Bronx Zoo Associate Director Pat Thomas, also the vice president and general curator of the Wildlife Conservation Society, in a statement. “They will eventually be bred with other pure bison to create new breeding herds in other AZA-accredited zoos, and to provide animals for restoration programs in the American West.”

The new arrivals came thanks in part to an embryo transfer program that the Bronx Zoo has been conducting for the past five years, aimed at creating herds of genetically pure bison. The Fort Peck bison will eventually be bred with a genetically pure male born in 2012 from the embryo transfer program, the WCS said.

“Bison remain a sacred cornerstone to Native American life and culture,” said Keith Aune, director of the WCS Bison Program, in the statement. “We are humbled by this gift and committed to our partners to continue a tradition that started more than one hundred years ago at the Bronx Zoo—that of restoring Bronx-bred bison to important western landscapes.”*

*https://indiancountrymedianetwork.com/news/environment/six-calves-born-bronx-zoo-fort-peck/?mqsc=ED3888871

KAN

Kin 4: Yellow Self-Existing Seed

I define in order to target

Measuring awareness

I seal the input of flowering 

With the self-existing tone of form

I am guided by the power of universal fire.

The Cosmic History information core operates through four basic channels streaming from the primary sources of the galaxy which connect different galactic systems.*

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

www.lawoftime.org

www.tzolkincosmology.com

www.13moon.com

www.mayanmajix.com

The Sacred Tzolk'in 

Svadhistanha Chakra (Kali Plasma)

Blue Electric Night/ Blue Resonant Eagle - Spectral Serpent Moon of Liberation, Day 24

Courtesy Institute of American Indian Arts

Some of this year’s Institute of American Indian Arts graduates.

Institute of American Indian Arts Graduates 73:

With 100 tribes represented, the Institute of American Indian Arts could be for you

Institute of American Indian Arts President Dr. Robert Martin, Cherokee, conferred degrees and certificates on 73 students during commencement held on May 13, 2017 in Santa Fe, New Mexico. Scheduled commencement speaker Irene Bedard (Inupiat/Yupik/Inuit/Cree/Métis) was not able to attend, so Princess Daazhraii Johnson (Neets’aii Gwich’in), an IAIA Board of Trustees member read the speech Bedard had prepared.

During the ceremony, long-time faculty member Linda Lomahaftewa (Hopi/Choctaw) was awarded an honorary doctorate.

The Institute of American Indian Arts offers undergraduate degrees in studio arts, creative writing, cinematic arts and technology, indigenous liberal studies, and museum studies, as well as a minor in performing arts and a graduate degree in creative writing.

Pictured above during the pre-ceremony line-up are, from left, Institute of American Indian Arts graduating Native American students Erin Elliot (Poarch Creek/Irish)-BFA Studio Arts; Tania Larsson (Gwich’in)-BFA Studio Arts; Sasha LaPointe (Nooksack)-MFA Creative Writing; and Amy Red-Horse (Cherokee/Powhatan)-BFA Museum Studies.

Of the 73 graduates, the Institute of American Indian Arts graduated 13 from Alphi Chi National College Honor Society, including:

David Beams (Choctaw Nation of Oklahoma)
Justus Benally (San Carlos Apache Nation)
Veronica Clark
Del Curfman (Crow Nation)
Katharina Deiter (Peepeekissis Cree)
Elizabeth Elliot (Poarch Creek/Irish)
Harleigh Herrera (Navajo/Cochiti Pueblo)
Tania Larsson (Gwich’in/Swedish)
Denise Lynch (Comanche)
Nami Okuzono (Japan)
Damian Price (Isleta Pueblo)
Amy Red-Horse (Cherokee/Powhatan)
Carmen Selam (14 Confederated Tribes and Bands of the Yakama Nation)
The Institute of American Indian Arts has students from 100 federally recognized tribes and 33 states walking its halls. It is the only college in New Mexico accredited by the National Association of Schools of Art and Design.

“IAIA has helped me explore artistic mediums that have changed the way I look at the world,” said 2016 graduate Carmen Selam (Yakama/Comanche). “Through constant guidance, and exploration, I will be leaving IAIA with new found passions that will ultimately shape my future.”*

*https://indiancountrymedianetwork.com/education/native-education/institute-american-indian-arts-graduates-73/?mqsc=ED3888675

AKBAL

Kin 3: Blue Electric Night

I activate in order to dream

Bonding intuition

I seal the input of abundance

With the electric tone of service

I am guided by the power of accomplishment.

Each galaxy is orchestrated into one vast universal symphony of divine self-revelation, an "island universe" unto itself.*

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

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www.tzolkincosmology.com

www.13moon.com

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The Sacred Tzolk'in 

Ajna Chakra (Gamma Plasma)