31 August 2008

Letter from Leonard Peltier

Many thanks to Tony Castanha for forwarding this:

AUGUST 24, 2008

Greetings my friends and relatives,

First of all, I can't express to you, near as much as I'd like to. The sincere appreciation I have that you would gather together remembering all the political prisoners, hostages and myself the way you have.

Gatherings like this are extremely important because it reminds people of the sacrifices that are made daily through out the world for freedom, justice, and a clean and sane environment for our future generations. The powers that exploit our resources and people will always be there, generation after generation.

And the creator will always call upon people to stand against that exploitation. Even if the creator does not call. Any just man or woman, with any semblance of justice, be it spiritual, social or environmental, He will find cause to take issue with those enemies of humanity and nature.

One of the reasons I am so appreciative is because I want you to know, from where I stand the gatherings that you do mean so very very much to the other political prisoners, other hostages and myself. It is an extreme importance that political prisoners and hostages not be forgotten. Not necessarily for the sake of the prisoners and hostages themselves, but for the sake of future generations. To appreciate and protect and jealously guard the freedoms they possess; that was paid for with someone's life. I think the most difficult times for a political prisoner or hostage, is when people start to forget what their sacrifice was about, when people become complacent because of some economic level they have attained, and forget the sacrifices that were made and the danger of them losing those gains is imminent. And I know from personal experience, the joy I feel when I receive letters of appreciations or visitors and that is second to the joy I feel when I know that my efforts were not in vain. And there are young people taking up the cause and responsibility of regaining our lost freedoms and resources.

I dearly miss the touch of friends, I dearly miss walking through a forest or across a meadow or even through the traffic of a busy street, or feeling the wind blowing against my skin, directly, rather than a window or some chain link fence.

But with all this, I can't express to you how at a great loss I would feel if the reason and cause of the many political prisoners and hostages throughout the world was forgotten. Swept aside, because people become too comfortable with their status quo.

I have been here for 33 years that is more than half of my life. I would give almost anything to go home. But I won't give up,

I would give almost anything to be with my family. But I won't be quiet.

I would give almost anything to say goodbye to this place, but I won't say goodbye to my beliefs and our struggle.

I would give almost anything to walk out this door and never return. But I will never walk away from the love of my people.

When I think of the things that I hear and see in the media, about how many different special interest groups, speak of various subjects, like the right to live, or pro-life, I cant help but think, of the children around the world, who never get a chance to live because of the exploitation of their resources of their country and their people.

All of the destruction that is taking place here and abroad is a direct result of people, special interest groups, whose interest is primarily wealth and taking more than they need.

The religious people or should I say The spiritual people of America, and anywhere else for that matter, should seek to aggressively band together to stop the unjust wars that truly impact primarily the common man, the common man who in his village or farm, city or anywhere else is destroyed, by bombs, from the various governments. Governments; Who in the name of nationalism and patriotism seek to gain political power and control over someone else's resource and political system. They should actively band together and identify the things they have in common rather than dwelling on their differences. Perhaps I am rambling too much in my statement, after 33 years in prison and 63 years upon this earth, much of this time spent thinking, praying, analyzing, and mediating, on the information that I gather from various forms of writings, books and observations, I somehow feel I have a little bit of a right, to say what I think and feel.

I love you all and I am so honored that I would be invited to make a statement to you. And if I could hug each one of you individually, I guarantee you would damn well be hugged!

I have never given up in my struggle for freedom.

Freedom is a natural inclination of all living creatures up on the earth. Even a newborn will struggle when held too tightly.

I deeply regret being in prison I deeply regret losing family members while in here, I deeply regret all the wonderful things in life that I have missed, but I will never regret standing up for my people for as long as I can draw my breath. My heart is with them always, and my heart is with you today.

So long for now; I will remember you in my prayers and until next time.

Keep the faith.

Your relative always

In the spirit of crazy horse,

Leonard Peltier


30 August 2008

Guyana's Indigenous Peoples on the Periphery

An article in The Guyana Review titled, "Guyana's Indigenous Peoples: Still Languishing on the Periphery" (posted May 28, 2008) features an interview with David James, the former head of the Amerindian Peoples' Association (APA).

David James, who is the legal adviser to the APA, outlines some of the shock being suffered by indigenous communities in the face of the invasion by loggers and miners, and foreign corporations:
Those communities that have borne the brunt of the environmental damage are very resentful. They are resentful of the social effects of mining and timber harvesting – especially mining – which include the introduction of large amounts of alcohol, illicit drugs and prostitution camps. These activities take place either within the mining areas or close to the mining areas.

There are cases in which some communities are so resentful of these practices that they have sought legal redress. There are at least three cases that I am aware of where communities have initiated legal action to protect their rights. The success in these cases has been limited primarily because the court process is very slow.

What the communities feel is that their protection is best assured through the granting of full rights including sub—surface rights. This would mean that they would have full ownership of the resources and better control of those resources. Of course access also means that they would benefit from those resources.

James also describes the many ways that the rights of indigenous communities have been severely undermined by natural resource development, and the limited recourse they have under the law, especially as they do not possess rights to that which lies beneath the soil they live on. James calls for a revision of Guyana's Amerindian Act to bring it in line with the government's own endorsement of the United Nations Declaration on the Rights of Indigenous Peoples:

There is a need for the Amerindian Act to be amended particularly because in 2007 the United Nations Declaration on the Rights of Indigenous Peoples was approved by the General Assembly. That Declaration ought to be the guide for legislative reform in any country. The Amerindian Act was passed before that Declaration was approved but the approval of that Declaration essentially means that those states that have voted for it are saying that they consent to abide by its very lofty principles. Therefore, the Amerindian Act as it stands now falls far short of many of the rights standards that are contained in the United Nations Declaration on the Rights of Indigenous Peoples.

James ends the interview by describing the overall environment of confrontation between indigenous communities and the state. To the extent that earning foreign exchange to help purchase foreign imports continues to be the dominant developmentalist logic in Guyana, I don't think James is wrong in showing a lack of optimism for the future.

29 August 2008

A Short History, and a Call for Contributors

First, let me welcome you to


This is a “renewed” blog in terms of site redesign, renaming, and building on its precursor, The CAC Review, which first started in early 2003 on the kacike.org domain.(1)

It is new in some ways as well: over the past few months I have been rethinking, sometimes agonizing, over the slow and diminishing level of academic collaboration that in the end came to mark the 10 year existence of the Caribbean Amerindian Centrelink. One of the main problems was that I was the centre of all web updates and content management, and began to suffer “broker overload” which suffered from additional aggravating problems external to the network. Within the past year, email started to grow to oppressive heights, and in fact there are many messages from as long as 10 months ago that I have yet to answer, and probably never will. Many contributing authors would submit files loaded with problematic code, and then begin to grow increasingly anxious, even upset, when for many months I had not posted their works, and soon the demands became pointed. In the meantime, when communicating with collaborators, I rarely got responses, except from the usual reliable two or three persons. The rest would remain totally silent, as if being listed as an “editor” was all that mattered. In other respects, I felt that I was being pinned down and locked within a narrow niche, that I could not express myself freely, and that I would remain permanently “on call” thanks to my past (and remaining) research on the indigenous peoples of the Caribbean.

That is why I had to create the Watchman blog, and why I have been so busy at Open Anthropology. It has been as if I had a ton of things to get off my chest.

Most of all, however, I also grew increasingly uneasy and unhappy with the centrality of the non-indigenous academic (myself), in an indigenous field. With so many indigenous Caribbean persons actively online, making excellent use of the web, and showing great sophistication and advanced knowledge of web design and coding, there was no real reason why I had to continue to be the broker/overlord through which information passed (and got stuck in a bottleneck).

Simple solutions to simple problems led to some very exciting results. For example, to not have to manually update a HTML directory of researchers (that link will expire soon) each time one wanted a new photo, or to correct an email link, or to alter a single word (or delete a duplicate “the”) I placed the responsibility for updates back with the researchers. That was the first step in creating the Indigenous Caribbean Network, which has now grown to large and dynamic networking proportions, far beyond a mere directory of researchers, and instead becoming a lively site for rich cultural, political, historical, and political discussion, not to mention audio-visual collaboration. I actually try to limit my presence there for fear of being sucked in for too long.

NING offered pages that members could update themselves, and that was the only reason I first chose NING, because I had no other means (i.e., coding knowledge or software) available for those listed on that old “directory of researchers” to update their own entries. I asked them to sign in to NING, roughly a third did, and the rest are “lost.” What really propelled the network was the onrush of indigenous Caribbean persons, and archaeologists, two of the main groups in the network.

All of the above then really got the ball rolling. I realized that one of the problems was the limitations imposed by static HTML pages, administered by me, on domains I owned, using private accounts that I paid for. That worked to ensure that sites such as the Caribbean Amerindian Centrelink, and even KACIKE: The Journal of Caribbean Amerindian History and Anthropology, would remain firmly in my weakening hands, regardless of best intentions. At the same time I began to fool around with content management sites, and soon realized that I could use WORDPRESS to create such a site, and use GOOGLE PAGES to archive KACIKE, so that a new group of contributors could directly access those sites on their own, post as they wished, and nobody owned it.

Hence, slowly but surely, the Caribbean Amerindian Centrelink is mutating into the Indigenous Caribbean Center, while KACIKE is going defunct, at least until new editors wish to take control of it (and when they do, lack of HTML knowledge won’t be an excuse, and the site is free so there are no ownership issues, no "accounts to settle").

The renaming issue stems from exchanges that are too long to summarize here adequately. From 1998 doubts began to be aired about use of the term “Amerindian” (popular in Trinidad, and among a diminishing group in Guyana) that misled me to believe that the term was appropriate. For many instead, it is either too racial, too exclusive of miscegenated groups such as the Garifuna, or sounds too much like “American Indian.” “Aboriginal” sounded derived from Australia to many, despite the fact that it is also in official and common use in Canada. Indigenous was both wide and ambiguous, and now that all of the old efforts are being undone and unwoven, it seemed like an appropriate time to install the renaming.

And why “center” instead of “centre”? Because I am fed up with American readers writing to point out that I “misspelled center.” And what happened to “centrelink”? That is the funniest one: I came up with the name while in Trinidad at the same that the Australian government renamed its welfare agency Centrelink. For years we were getting massive numbers of visitors from Australia, and at one point, even centrelink staff email (how many BBQs were derailed by my silence in neglecting to point out that the intended recipient would never get their email?) When I once boasted that Australia was one of our top three sources of traffic, an Australian Centrelink administrator wrote to tell me that it was because our site sounded like their welfare agency, and had a more memorable URL (centrelink.org). My response was that it was sad to see how many Australians were in dire need of welfare.

27 August 2008


From a poetic exchange on the Indigenous Caribbean Network, reproduced with the permission of the author, Axel Garcia


I am revolution.....Being born "Spic" in an alabaster complexion.

My Grandfather couldn't see beyond my green eyes, so it was my skin I grew to despise. But "Papi", hold me, speak to me, tell me about "La Isla" with its swaying palm trees. Tell me bout Don Pedro, sing to me Ramito, dime de los esclavos.

Cause I, Papa, have been searching an eternity of years it seems, to understand the visions in my dreams; of a Taino reaching out his arms, trying to warn me of the harms....That Amerikkka and its democracy, will blind us with its glorious "Land of the free" ....

What price did you pay, Papa, if at my hue, the whiteness of my being, tu rechasa?

I am the victim of "O beautiful with gracious skies", while another of my kind dies! But don't put that on the radio or the TV, there is no room between the weather forecast, the Mets and the Yankees....

You see I am the revolution, as each day I fight, when in the mirror my enemy stares back with might. And yes Papa, I've scarred my skin with my flag tattooed again and again, so when the day comes of the concrete revolution, my "pale" body will lie next to all my fellow Puerto Ricans!!!

And Abuelo, when you see me again, I will be covered in the souls of my Indians....


Mami & Papi: This is Not a Puerto Rican Obituary, by tainoray

From a poetic exchange on the Indigenous Caribbean Network, reproduced with the permission of the author, tainoray:


For many of us Puerto Ricans our parents' childhood was very poor.

Boriken to them was hunger.

Access to a proper education was difficult.

They didn't come to America for a vacation, they came for a better way of life.

When they came here a lot of cheap jobs were waiting for them.

They worked the kitchens, swept the floors, served the food

Sound familiar???

They worked 40 hours for 20 hours pay if they were lucky

"Mucho trabajo, poco dinero," they said

They lived in rat and roach infested buildings but at least they had a roof over their head

Food in their bellies

They played the numbers looking for that pie in the sky

When they came hear nobody ever heard of Puerto Rico

They called them Spics, Wetbacks

They whistled at our mothers they new they were fine

They tried to beat up our fathers until they learned they could fight

They never complained

They never went anywhere

They told us to go to school and become somebody

They took us to the Villas and the Puerto Rican Day Parade

They kicked the St. Patricks Parade to the curb

They fed us rice and beans, pasteles & lechon on Holidays

All that good stuff

And to La Iglesia on sundays

They taught us their culture

They came home tired

We inherited the slums, many paid the price

But we are still here

I'm just trying to tell their story with this soliloquy

God bless them

This is not a Puerto Rican Obituary

A giant statue of Christopher Columbus has found a new home in PR

For discussion of this piece, please see the Indigenous Caribbean Network


SAN JUAN, Puerto Rico

A giant statue of Christopher Columbus has found a home after years of sitting in pieces in a park in the Puerto Rican city of Catano.

The city paid US$2.4 million to bring the 310-foot statue to Puerto Rico ten years ago, but then couldn't raise the extra cash needed to erect it.

Now, Catano Mayor Wilson Soto says port management company the Holland Group has agreed to take the disassembled, bronze and steel statue off his hands.

The company plans to install it in the western city of Mayaguez, where it runs the port. The town is set host the Central American and Caribbean Games in July 2010.

600 Ton Statue of Columbus (1998 article)

For discussion of this piece, see the Indigenous Caribbean Network


Published: December 21, 1998

Police Officer Adan Vargas Maldonado tried to picture what a 30-story-tall bronze statue of Christopher Columbus would look like.

''I don't imagine it beautiful, but attractive, yes,'' he said as he kept watch on the mammoth head and other statue parts, strewn about in a park, awaiting assembly. ''It'll be something supernatural for Puerto Rico.''

Such lukewarm views are an improvement over the reaction in almost every American city that has considered but rejected the statue by Zurab K. Tsereteli, the Russian sculptor who gave it to the United States as a gift of friendship in the early 1990's.

In South Florida, cities like Miami Beach and Fort Lauderdale passed on erecting the 600-ton monument because of its size and the costs involved, about $25 million for shipping and assembling. In Columbus, Ohio, which debated adding the statue of Columbus at the helm of a ship to its other memorials in honor of the explorer, some nicknamed it ''Chris Kong,'' and American Indians said it glorified someone who represented ''500 years of genocide.''

But where some see a colossal headache, others see a potential moneymaker. The statue is about to settle down in Catano, a city of 36,000 better known for flooding, industrial pollution and playing ugly duckling to San Juan, its neighbor across San Juan Bay, but whose leaders expect soon to blossom as an international tourist attraction.

Plans call for the statue, which would rise here 295 feet above sea level, to become the centerpiece of a waterfront tourism complex, which would also feature a pedestrian mall, restaurants, shops and boutiques, inspired by Epcot Center in Orlando, Fla. Proponents say the complex, a short ferry ride from the cruise ships that anchor at San Juan Harbor, could draw 500,000 visitors a year.

''This is going to put Catano on the map of the world,'' said Sergio Cordero, a Miami consultant who is manager of the statue project here. ''People will recognize it like they recognize the Eiffel Tower or the Statue of Liberty.''

Not everyone in Catano thinks it will be money well spent, given the city's municipal problems, but officials are trying to win people over by focusing on the future.

The unlikely but impressive journey from Russia to Catano of the monument titled ''Birth of the New World'' began last February, when Anibal Marrero, the vice president of the Puerto Rico Senate, heard that the statue needed a home. Mr. Marrero, whose district includes Catano, said he thought it fitting that the gift be given to Puerto Rico, an American territory on which, unlike the mainland, Columbus actually set foot during his second voyage in 1493. (Puerto Rico's national anthem includes the lines: ''When to its beaches Columbus arrived, with admiration he cried: 'Oh! Oh! Oh! This is the pretty land I'm looking for.' '')

Senator Marrero, who said the statue honored the man's daring spirit rather than his conquest, said he also envisioned new jobs and an economic bonanza for Catano. The city has one of the most majestic waterfront views on the island and is already the site of a popular tourist attraction, the Bacardi rum plant. But it does have problems, Mr. Marrero said, including an unemployment rate of about 13 percent and a disproportionate number of public housing projects.

After enlisting the support of Catano's Mayor, Edwin Rivera Sierra, who earmarked $3 million to bring the statue's parts to the island, the two officials put a project team together and exchanged visits with Mr. Tsereteli, whose large-scale art is found all over Moscow and in cities like New York.

Mr. Tsereteli had presented scale models of the statue to both President Bush and President Clinton and, last September, to the Organization of American States, on the occasion of its 50th anniversary.

The statue depicts Columbus standing at the historically inaccurate wheel of his ship (maritime historians say ships from Columbus's day steered by a bar directly connected to the rudder), his right arm raised in a greeting. Three sails snap in the wind behind him while the three caravels are positioned on a map of the New World at the base.

The statue arrived here in more than 2,500 pieces, some from St. Petersburg, Russia, and some from the United States, where the 11-ton head had unceremoniously languished for six years in a Fort Lauderdale warehouse after South Florida turned the statue down. By contrast, when the head got here last October, a welcoming delegation from Catano was waiting at the dock.

''I feel like a child receiving a gift from Santa Claus,'' Mayor Rivera Sierra, whose statue-related exploits have been the subject of both ridicule and song, told The San Juan Star as he wiped away tears.

Many of the Mayor's constituents, however, are extremely angry over the statue's cost, which officials plan to cover through a $30 million private bond issue. The officials say Catano would only profit, and any expenses related to the statue would be reimbursed, but residents wonder why a monument is the focus when many of their streets still flood every time it rains and some neighborhoods lack sewage hookups.

''That money should be used for necessities, like more hospital services, more police officers,'' said Rafael Roman, 84, a Catano native who was talking with friends one recent evening in the town plaza. ''That statue is not going to resolve anything sitting there. It's throwing taxpayers' money into the trash can.''

Another Catano resident, Luis Ortiz, 47, said, ''We're just praying Catano doesn't sink.''

But if visits to the park where the statue pieces rest under 24-hour guard are any indication, Catano got itself a hit. Officer Vargas Maldonado said visitors from all over the island had already come looking for ''la cabeza de Colon'' -- the head of Columbus.

One recent afternoon, several parents with children stopped by. ''It's a well-done job,'' said Marco Prieto, 8, who visited with his father and two brothers. ''The Mayor has shown great intelligence.''

''The nose has holes and everything,'' his 12-year-old brother, Giovanni, reported excitedly.

The statue has another enthusiastic ally in Gov. Pedro J. Rossello.

''I just picture an imposing structure at the entrance of San Juan Bay which can be seen by air, sea and land and which will be a landmark in United States territory where Christopher Columbus actually landed,'' the Governor said.

Assembly by the sculptor and a crew of about 50 Russians is expected to start in mid-1999, pending environmental and other permits. Officials say they had to rush the transportation of the statue before all studies were completed because of the fear that political instability in Russia might prevent a move.

Unveiling is scheduled for the anniversary of the first sighting of the New World, Oct. 12, 2000.

''It's a beautiful monument,'' Mayor Rivera Sierra said in an interview on Thursday. ''I have no doubt it's going to be a success.''

Caribs' Santa Rosa Festival, August 24, 2008

High Mass in Arima
Monday, August 25 2008

Voices were raised in song and prayer yesterday as parishioners left the Santa Rosa Roman Catholic Church in Arima to begin a street procession honouring the first of the New World saints, Santa Rosa de Lima.

The early Spanish missionaries dedicated the mission of Arima to St Rose who is honoured as “The Divine Patron of Arima.” According to the oral tradition of the Carib Community, St Rose appeared to a group of three hunters of the Carinepogoto tribe when the Mission was founded.

Even though the actual feast day was Saturday August 23, the day of St Rose’s death, was celebrated in a high mass from 9 am yesterday by parish priests, including Msgr Christian Pereira. The large church overflowed with adoring worshippers — young and old. Even the temporary seating area outside was filled to capacity.

After the mass ended, the procession was led by a cross bearer and altar servers and followed by the Carib Queen, Valentina Medina and members of the Arima Carib Community.

The church bell tolled as the statue of Santa Rosa was removed from the church and placed in the back of a van for the procession. The statue was beautifully decorated and garlanded in pink, yellow, red and white. The rain threatened but held up as the large crowd made their way through the streets of Arima.

26 August 2008

My New Blog: One Day for the Watchman (1D4TW)

I have been busy working on an offshoot blog, One Day for the Watchman, which is now live. “One day for the watchman” is a line from a Trinidadian proverb, about everyday being for thieves, but only one day is for the watchman, that one day which is the last day for the thieving, and it is usually meant to convey the idea that wrong doers will meet their end. One can read more of these proverbs, selected to suit the themes of the blog, under “Words of Wisdom.”

1D4TW will not be replacing or substituting for The CAC Revuew, but it will do some very different things. Posts that originally appeared here will remain, with some copied over to create 1D4TW. The themes of the 1D4TW will be broader and more political, allowing me to express and engage in issues and forms of writing that I sometimes produced here, but felt reluctant about doing so, or felt limited.

The key foci of 1D4TW are, as listed under the “about” section which is retitled “Wha’ yuh say?“:

  • radical indigenism and cultural revival
  • the international politics of indigenous struggle
  • Caribbean cultural identity, creolization, difference, history, and autonomy
  • the politics of independence and decolonization
  • critique of imperialism, capitalism, and modernity
  • politics after the state, the world market, and Western hegemony
  • anarchy and autarky
  • ways of life based on self-sufficiency
  • rethinking human-animal, our impermanence

My thanks to Guanaguanare (also Guacara Dreamtime), Black Girl on Mars, and the late Dr. Roi Kwabena for the obvious inspiration for this new blog. Also, my thanks to thumbprints.co.tt’s Free Speech photo website featuring some amazing Trinidadian graffiti.

From Guacara’s post on “Le Roi” I will end with some of Roi Kwabena’s famous signature lines that appeared at the end of his email messages:

swim deep as manatee
levitate as a kolibri
chanting like a macaw
blowing like sandfly

fly high like a condor from los iros to guayaguayare

wade as an anaconda
dig deeper than anteater

glimmer like the green horsewhip…

11 August 2008

"For Sale": Stolen Taino Artifacts from the Dominican Republic

Over the past few days I have been contacted by a certain "Lai Tran," writing from either Champs or Marseilles in France, advertising for sale a number of artifacts, all shown below, which appear to be Taino artifacts, though a couple of items may not be genuine originals. No prices were mentioned, nor was the name of the collectors. I was told that the items were taken by two collectors who lived in the Dominican Republic, who have a second house in Nassau, and they "built buildings, public roads and 2 private airports." They found some of the items themselves, and others were obtained from workers and farmers. Some items were collected from "known Dominican collectors and antique dealers in Nassau." The entire collection shown below is currently being held in France.

According to a knowledgeable correspondent, it is illegal to remove such items from the Dominican Republic, but there is little that can be done to get them back. In addition, there are lax controls in place to prevent travelers from leaving the country in possession of such items. According to this one source, what is shown below is the tiniest tip of an iceberg, and even a "vast percentage" of items held in storage at the Museum of Dominican Man have disappeared. In addition, it is alleged that dealers in Taino antiquities have found buyers among officials of the Dominican state.

Posting images of these items is one way to keep track of what has been removed, and a way of posting a "beware" notice to any potential buyers: we know that these items have been illegally removed, and your purchase will also be illegal.

This message has been forwarded to Taino colleagues working in museums in the U.S. as well representatives of the United Confederation of Taino People and the Taino Nation of the Antilles.

May the day come that colonial Indiana Jones figures stop raiding the Caribbean as if it were their private, personal, plaything to be raped at will.

"Name that Scientist!"

First posted at Open Anthropology:

Imagine, 2008, and some foreigner travels to Barbados, and right under Barbadian noses he picks up the “world’s smallest snake,” known to native Barbadians since there have been native Barbadians, and he proclaims — without a metal helmet, bible, and cross — that he has discovered the snake, and that he will name it. The man clearly has balls, because he also decided to name the creature after his wife. S. Blair Hedges then says the naming is to establish its “genetic profile.” Apparently now his aim is to drive his wife into a murderous rage.

While some local academics tried to hush up the very negative local reactions to this latest episode of scientific imperialism (it’s no surprise that they would do so, given their dependence on academic networks owned and controlled within the dominant seats of Western power), Barbadians are clearly right to be critical.

What kind of world is it where one people gets to name the world for the rest of the world?

What kind of world is it where words from one particular, dead, European language are granted exclusive dominance in the name of “science”?

The answer: it’s a 2008 world, hardly different from a 1492 world.

So name that scientist!


Garifuna Resistance against Mega-Tourism in Honduras

A wonderful piece, from James Rodríguez's MiMundo.org, both for the beauty of the photography and the depth of sympathy for the struggle of a local Garifuna community against the invasion of tourist capital that has redefined their beaches as "wasted":
‘We have hundreds of kilometers of beaches that aren't developed, and it's a waste,’ said the then Honduran Tourism Secretary (IHT), Ana Abarca in 2001. ‘We want strong tourism. We are going after the sun and the beach.’
With a few adaptations, the dozens of Garifuna communities that populate the coast,
continue to subsist as their ancestors did: through fishing, hunting, the cultivation of yucca, beans, banana, as well as gathering wild fruits such as coconuts and jicaco (cocoplum). “Our culture is based upon establishing a harmony with our natural environment”, explains Teresa Reyes, a community leader in Triunfo de la Cruz village.
In what appears to be a renewal of old colonial enslavement and invasion, the Garifuna and their culture are now the target of development:
The neoliberal model for development, in which the Honduran structures of power base themselves in, has identified the Caribbean Coast, and in particular Tela Bay, as the perfect place to develop a mega-tourist industry: Beautiful “wasted” beaches – as described by former IHT secretary Abarca – populated by relatively few people (already perceived as exotic, easily persuaded, and who can offer entertainment as well as cheap labor) make up the perfect wish list for those within the structures of power.
The Garifuna are not passive in the face of continuous encroachments, and the state is probably underestimating the depths from which Garifuna resistance comes, having excelled at making resistance a central part of their history and culture:
Such struggle for the control of Garifuna territories began over 15 years ago. “Starting in 1992, the Marbella tourist corporation and other foreign investors, in complicity with local authorities and military personnel, began usurping property rights within the Triunfo de la Cruz community. Facing the risk of losing communal land titles, local and national organizations came together to expose the corruption and managed so suspend the fraudulent operations.” Today, the Marbella project remains at a standstill.
For the sake of foreigners to have the luxury of sinking their pink toes into Garifuna sand, the Honduran state has also disregarded the normal routes of negotiation and dialogue, resorting to force and intimidation on many occasions:

In recent years, Garifuna activists have been living under a state of siege receiving innumerable death threats, having homes burned down, and have had three community members assassinated. “We find ourselves in a what can only be conceived as a war-like situation” declares Lopez during an interview.
The state's tourism authority is planning to create a vast complex, occupying over three kilometers of beach, building a golf course (which is a source of environmental contamination), and engaging in deforestation, while trying to divide up communally held Gairfuna lands into individual plots whose deeds can be purchased.

It's a 2008 world after all, which is hardly different from a 1492 world.
“Here we will resist until our death. Only in coffins will they manage to get us out of here!” declares Santos Antonio Garmendia, who has lived in Barra Vieja since the early 1950’s.
International financial institutions, at the heart of the spread of neo-liberal development, are not far behind the state in aggressively implanting these tourist projects:
“International financial organizations are also playing a role in this conflict. The World Bank funds a land administration program known as the Program for the Administration of Lands in Honduras (PATH). Local organizations are afraid that this program is encouraging individual ownership of land at the expense of traditional communal land ownership practiced by groups such as the Garifuna. In the Tela Bay region in northern Honduras, this systemic problem is compounded by the Los Micos Beach & Golf Resort, a massive planned hotel complex funded in part by the Inter-American Development Bank.”
As one response, some of the Garifuna have banded together to offer an attractive eco-tourist alternative:
“We want a project that belongs to us. We don’t want outsiders to come and exploit us or remove us from our ancestral lands. We want to develop an eco-tourism industry which is ours and which will sustain our Garifuna cosmovision and respect the natural environment.”

For more information and to get involved:
OFRANEH: ofraneh@yahoo.com
Rights Action: info@rightsaction.org


10 August 2008

Cuban mtDNA and Y chromosome study: maternal and paternal linkages in Cuba


A message from this study is that Y chromosome diversity within an already settled territory can indeed be wiped out. Introduction of new pathogens or a technological differential between colonists and natives, are just two possible ways to achieve this.

Many technological innovations (e.g. farming, Bronze, Iron) originated in a very small part of the Old World and spread far and wide. I would not be very surprised if this coincided with a massive replacement of Y chromosomes. The legacy of the earlier inhabitants may, of course, endure, via mtDNA, or autosomal DNA.

BMC Evol Biol. 2008 Jul 21;8(1):213.

Genetic origin, admixture, and asymmetry in maternal and paternal human lineages in Cuba.

Mendizabal I, Sandoval K, Berniell-Lee G, Calafell F, Salas A, Martinez-Fuentes A, Comas D.

ABSTRACT: BACKGROUND: Before the arrival of Europeans to Cuba, the island was inhabited by two Native American groups, the Tainos and the Ciboneys. Most of the present archaeological, linguistic and ancient DNA evidence indicates a South American origin for these populations. In colonial times, Cuban Native American people were replaced by European settlers and slaves from Africa. It is still unknown however, to what extent their genetic pool intermingled with and was 'diluted' by the arrival of newcomers. In order to investigate the demographic processes that gave rise to the current Cuban population, we analyzed the hypervariable region I (HVS-I) and five single nucleotide polymorphisms (SNPs) in the mitochondrial DNA (mtDNA) coding region in 245 individuals, and 40 Y-chromosome SNPs in 132 male individuals. RESULTS: The Native American contribution to present-day Cubans accounted for 33% of the maternal lineages, whereas Africa and Eurasia contributed 45% and 22% of the lineages, respectively. This Native American substrate in Cuba cannot be traced back to a single origin within the American continent, as previously suggested by ancient DNA analyses. Strikingly, no Native American lineages were found for the Y-chromosome, for which the Eurasian and African contributions were around 80% and 20%, respectively. CONCLUSIONS: While the ancestral Native American substrate is still appreciable in the maternal lineages, the extensive process of population admixture in Cuba has left no trace of the paternal Native American lineages, mirroring the strong sexual bias in the admixture processes taking place during colonial times.

The electronic version of this article is the complete one and can be found online at: http://www.biomedcentral.com/1471-2148/8/213

The article above, “Genetic origin, admixture, and asymmetry in maternal and paternal human lineages in Cuba,” is published in the open access journal BMC Evolutionary Biology. Their results indicate that the,

Native American contribution to present-day Cubans accounted for 33% of the maternal lineages, whereas Africa and Eurasia contributed 45% and 22% of the lineages, respectively. This Native American substrate in Cuba cannot be traced back to a single origin within the American continent, as previously suggested by ancient DNA analyses. Strikingly, no Native American lineages were found for the Y-chromosome, for which the Eurasian and African contributions were around 80% and 20%, respectively.

For discussion of the articles, also see:



09 August 2008

UNDOING COLUMBUS FROM THE CENTRE: Italian Day of Remembrance for the Genocide of Indigenous Peoples

for the institution of the
Remembrance Day of the Genocide of Indigenous Peoples

In the age of “forced” globalization, in which we are lead to think of as inevitable the progressive and inexorable homogenization of cultures and people, it is fundamental to give voice to all the native nations which even today, despite centuries of physical and cultural genocide, keep on existing and affirming a different way to relate to Mother Earth.

The 11 October Committee, formed by Italian groups and associations fighting for a long time for the self-determination right of the indigenous people all over the world, was constituted in Genoa on April the 13th 2008 with the purpose of spreading the knowledge of a different history from that written by the winners and to promote support initiatives to all the claims that nowadays native people laboriously undertake.

Therefore we think it is necessary to start from the awareness that a gold paved road, “discovered” by the colonizers, corresponds to another, one of tears and blood, suffered by the colonized. The metaphor can appear strong but it’s a fact, given that we are remembering a genocide perpetrated upon millions of people and thousands of nations and cultures. Today there’s no point in focusing attention and analysis on what has happened in the past, and furthermore indigenous people don't want it; however to ignore history doesn't produce pacification but grudges.

The possibility to build a future founded upon a true relationship of respect and mutual meeting has to start from the recognition of what has happened, and still keeps happening today to native people all over the world, from Botswana to Tibet, from America to Oceania.

To such aims the 11 October Committee proposes to realize, on October the 11th and 12th 2008, two days of meetings and cultural events focused on native peoples resistance, meant as proud maintenance of their own dignity and cultural identity.

The intention of the Committee is to propose the continuation of this initiative in the next years, giving voice to native peoples with the intent of beginning an exchange of thoughts, traditions and values amongst the cultures.

In this first gathering, several exponents of the American native culture (writers, artists, dancers) will be the protagonists of the events and will bear witness to how much their own culture is still alive today and to how it is important to “positively” realize autonomous spaces of sovereignty and self-determination as foreseen by the ILO 169 Convention and from the Declaration of the Indigenous People Rights recently approved by the United Nations.

For these reasons, the 11 October Committee is actively promoting a campaign insisting that the Italian government adhere to and ratify the ILO 169 Convention, which is the unique binding international juridical tool upon which native and tribal peoples can rely on in order to obtain the recognition of their rights.

Finally the event will represent the occasion to launch a campaign to ask the Italian Parliament to establish a “Remembrance Day of the Genocide of Native Peoples” on October the 11th.

The choice of this date seeks to remember, in a symbolic way, the last day of freedom of the American Indigenous People, with the hope that the broken circle can be recomposed for future generations.

Adherents to the 11 October Committee:

Associazione ECOcentrici (Roma)
Associazione A SUD (Roma)
Coordinamento Ligure Donne Latino Americane (Genova)
Coordinamento per la Difesa di M. Graham (Modena)
Associazione Gaia Terra (Roma)
Associazione Huka Hey (Pordenone)
Associazione Hunkapi (Genova)
Associazione Il Cerchio (Italian indigenous people supporter network)
Associazione Kiwani-Il Risveglio (Firenze)
Associazione Soconas Incomindios (Torino)
Associazione Wambli Glesca (Ravenna)
Gruppo Heyata (Vicenza)
Associazione Sesto Sole (Bergamo)
Associazione ECO Mapuche (Como)

Supported by:

Call for Support for the Algonquin community of Barriere Lake, Quebec

Sun Aug 3, 2008


Dear friends and allies --

As you might know, in March the Algonquin community of Barriere Lake, located 400 kms north of Montreal, Quebec, had their Customary Chief and Council deposed by the Canadian government, with support from the Quebec government, in an attempt to get out of binding agreements signed with the community.

This is only the latest chapter in Barriere Lake's long struggle to wrest control over their lives and lands from governments and corporations. In 1991, Barriere Lake compelled Canada and Quebec to sign a groundbreaking land management and sustainable development agreement, after a campaign of civil disobedience that caught international attention. The Trilateral agreement set important precedents: it would give Barriere Lake decisive say in the management of 10,000 square kilometers of their traditional territory, protect Algonquin land uses, and give them a share in the resource-revenue from logging and hydro projects on their land.

Praised by the Royal Commission on Aboriginal Peoples, the agreement was an alternative to the Comprehensive Land Claims process, which Barriere Lake rejected because it would force them to extinguish their Aboriginal title and rights, among other reasons.

The federal and provincial governments never liked the agreement, and have tried everything to undermine it – including the unilateral leadership change in March. It's the third time in the past 12 years that the government has refused to recognize the legitimate community leadership. Today, the agreement remains unimplemented.

For background and information on Barriere Lake:

Though a small community with few resources, Barriere Lake has demonstrated remarkable tenacity in their struggle for self-determination and the protection of their culture and land. But it is a struggle that can only succeed with broad support and solidarity from non-native people.

The Barriere Lake Solidarity collective in Montreal, taking direction from Barriere Lake, is looking for groups and organizations to ENDORSE THE COMMUNITY'S LIST OF DEMANDS in order to build pressure on the federal and provincial government.

Email us if you can: barrierelakesolidarity@gmail.com

Barriere Lake's List of Demands

1. That the Government of Canada agree to respect the outcome of a new leadership re-selection process, with outside observers, recognize the resulting Customary Chief and Council, and cease all interference in the internal governance of Barriere Lake.

2. That the Government of Canada agree to the immediate incorporation of an Algonquin language and culture program into the primary school curriculum.

3. That the Government of Canada honour signed agreements with Barriere Lake, including the Trilateral, the Memorandum of Mutual Intent, and the Special Provisions, all of which it has illegally terminated.

4. That the Government of Canada revoke Third Party Management, which was imposed unjustly on Barriere Lake.

5. That the Province of Quebec honour signed agreements with Barriere Lake, including the 1991 Trilateral and 1998 Bilateral agreements, and adopt for implementation the Lincoln-Ciaccia joint recommendations, including $1.5 million in resource-revenue sharing.

6. That the Government of Canada and the Province of Quebec initiate a judicial inquiry into the Quebec Regional Office of the Department of Indian Affairs' treatment of Barriere Lake and other First Nations who may request to be included.

7. That the Government of Quebec, in consultation with First Nations, conduct a review of the recommendations of the Ontario Ipperwash Commission for guidance towards improving Quebec-First Nation relations and the SQ's procedures during policing of First Nation communities.

Apart from ENDORSEMENTS, we are seeking other forms of support:

**Consider getting INVOLVED in our campaign – as a group, or as an individual – during the upcoming months.

**Consider making a DONATION, to support Barriere Lake's needs and to help with our mobilization efforts. Contact us by e-mail to make a donation, or donate directly to Barriere Lake through our website.

**If you want UPDATES, we can add you to an email list to notify you about upcoming events and actions. Just email

-- the Barriere Lake Solidarity collective

Archaeological Find in Boriken/Puerto Rico Held Hostage

Puerto Rico archeological find mired in politics



U.S. archaeologist Nathan Mountjoy sits next to stones etched with ancient petroglyphs and graves that reveal unusual burial methods in Ponce, Puerto Rico. The archaeological find, one of the best-preserved pre-Columbian sites found in the Caribbean, form a large plaza measuring some 130 feet by 160 feet that could have been used for ball games or ceremonial rites, officials said.

SAN JUAN -- The lady carved on the ancient rock is squatting, with frog-like legs sticking out to each side. Her decapitated head is dangling to the right.

That's how she had been, perfectly preserved, for up to 800 years, until the U.S. Army Corps of Engineers came upon her last year while building a $375 million dam to control flooding in southern Puerto Rico.

She was buried again last week with the hope that some day specialists will study her and Puerto Rican children will visit and learn about the lives of the Taino Indians who created her. But archaeologists and government officals first had to settle a raging debate about who should have control over her and other artifacts sent to Georgia for analysis.

The ancient petroglyph of the woman was found on a five-acre site in Jácana, a spot along the Portugues River in the city of Ponce, on Puerto Rico's southern coast. Among the largest and most significant ever unearthed in the Caribbean, archaeologists said, the site includes plazas used for ceremony or sport, a burial ground, residences and a midden mound -- a pile of ritual trash.

The finding sheds new light on the lifestyle and activities of a people extinct for nearly 500 years.

Experts say the site -- parts of it unearthed from six feet of soil -- had been used at least twice, the first time by pre-Taino peoples as far back as 600 AD, then again by the Tainos sometime between 1200 and 1500 AD.

''It was thrilling, a once-in-a-lifetime thing,'' said David McCullough, an Army Corps archaeologist. "Just amazing.''

But like all things on this politically charged island, the discovery got caught up in a sovereignty debate: If an archaeological site rich in historic and cultural value is discovered in a federal construction site in Puerto Rico, a commonwealth of the United States, who should be in charge of it?

After months of finger-pointing and accusations of officially sanctioned plundering, the U.S. Army Corps of Engineers poured $2 million into preserving the site. Plans to put a rock dump over it were changed, and the unearthed discovery was reburied with the aspiration that archaeologists will eventually return to dedicate the 10 or 20 years needed to thoroughly study the finding.

The U.S. Army Corps of Engineers promises the collection sent to Georgia will be returned to Puerto Rico. Some 75 boxes of skeletons, ceramics, small petroglyphs and rocks were sent via Federal Express in two double-boxed shipments for analysis.

''The site is a significant contribution to our understanding of what Indians were doing,'' McCullough said. ``The thing that makes it unique is that the petroglyphs are so finely done. We originally were supposed to be there six weeks. It wound up taking four months.''

McCullough said the corps had an inkling that the site was there since the mid 1980s but had never done much testing. They started digging in earnest last year while building a dam and lake to protect the region from floods, and realized the site had significant value.

The corps found a ball court with four walls lined by tall stones, where they believe the Tainos either danced or played games. Three were covered in petroglyphs, among the best experts had ever seen. Some of the figures were carved upside down, which none of the archaeologists had ever seen before. Discoveries included a jade-colored amulet and the remains of a guinea pig, likely the feast of a tribal chief.

''The size of the ball court is bigger than just about anything else in the Caribbean,'' McCullough said.

Archaeologists believe as many as 400 people are buried there.

But in its quest to build the dam and use the location as a dumping ground for rocks, critics say the corps quickly hired a private archaeological firm to mitigate -- a hurried process of saving what can be conserved so a project can go forward. The company sent 125 cubic feet of artifacts in two shipments to its facility in Georgia for analysis, a move allegedly made without consulting Puerto Rican authorities, which locals felt violated the law.

But the question became: Whose law applied? U.S. law says such artifacts found by the corps must be warehoused in a federally approved curating facility. No such place exists in Puerto Rico. And Puerto Rican law says historical artifacts belong to the people of Puerto Rico.

''In Puerto Rico, everything that has to do with our past is sentimental, and Puerto Ricans take it to heart,'' said Marisol Rodríguez, an archaeologist at the Institute of Puerto Rican Culture. "There's a feeling that you're taking something that's mine. It's about our national identity, regardless of the island's political status.''

Rodríguez is pleased that the site has been preserved but acknowledges she was furious at how it was originally excavated with heavy machinery.

''I was so angry. I was indignant,'' she said. "I could not believe that a place of such importance was being treated with such disrespect.''

New South Associates, the firm hired to do the digging, says it excavated about 5 percent of the site for study.

''It was in the newspaper that we raped and pillaged the site, because it all got caught up in local politics,'' said archaeologist Chris Espenshade, New South's lead investigator on the project. "We are required to take the artifacts to a federally approved curating facility. That played into the idea that we were stealing Puerto Rican cultural patrimony away and never bringing it back. There's no question these things should be available for Puerto Rican scholars without them having to travel to go see it.

"It's a bad situation.''

What's left of the site will remain beside a five-year dam construction project, which will continue as planned. It may be vulnerable to floods, archaeologists acknowledged, but they note that it lasted that way underground for hundreds of years.

''It's not the best way to preserve it, but it's better than the alternative: to destroy it,'' Espenshade said. "The Corps could have destroyed it, but they took the highly unusual step to preserve it.''

Puerto Rican authorities say they are committed to opening a facility needed to properly store and exhibit the artifacts.

The Institute of Puerto Rican Culture is scouting locations and trying to secure the approximately $570,000 a year needed to operate such a warehouse. Officials hope it will open as early as mid-2009, but some experts still worry.

''Nobody could believe that in the 21st century, a federal agency would hire a private agency to dig up a site and take things,'' said Miguel Rodríguez, an archaeologist who sat on Puerto Rico's government archaeological council for a total of eight years.

He quit in January following a heart attack, which he blamed on stress over the Jácana site.

''Those are the things that happened in the 18th and 19th century, not now,'' Rodríguez said. "Nobody dares go to Mexico, do an excavation and just take the stuff. That's officially sanctioned looting.''

While officials debate where they will find the funds for a museum, storage facility and lab, the Department of Natural Resources has hired 24-hour security to watch over the archaeological site, just to be sure no artifacts wind up for sale on the Internet.

''With the artifacts in Georgia,'' Department of Natural Resources Secretary Javier Vélez said, "at least they are not on eBay.''

"Celebration of Spirit" Conference, Aug. 20-23, 2008

August 7, 2008

Tinton Falls, NJ - for immediate release

Tansi, osiyo ,hua kola, hau halito, istonko, Yá'át'ééh, kwai, kahe, dagot ee, Haaah, epivah-wuh-ennah, Pave-ésheeva, halito, auka, maruawe haitsi, kwaay, waciye, hau koda, han, dosha, um waynuma, asujutidli, aksunai, uma, aho, kiana, Kwe kwe, wa tkwanowera:ton, hacika no, haawka, onkwaho, aquai, estonko, hesci,aniin,boozhoo,he ha, way, sekoli, mike-tu-cubin,manahoo,tan kahk, saygo, nich-che-coogh, mique-wush-taagoven

Meaning Hello in Several Native American Languages

From the COS Committee

Well Friends, we are now in the countdown phase for the Celebration of Spirit Conference, which is only 13 days away. A lot has happened since the last release, and I am sure that you will be as excited as we are about the following:

The Dates are August 20th thru August 23rd 2008, at the Disney World Resort in Orlando Florida.

This Event has and is continuing to create quite a buzz throughout Indian Country, but since it has been some time, let me just recap on some of the people that will be participating this year and are attending so far:

Award winning Actress and one of our finest Ms. Tonantzin Carmelo, known for her work as Thunder Heart Woman from Into the West, which for this role Tonantzin received various awards as well as a prestigious nomination for a Screen Actors Guild Award for Outstanding Performance by a Leading Actress in a TV Movie, Tonantzin is also part of a brand new documentary PBS Mini-series which will air in 2009 called, "We Shall Remain", will bring her knowledge and profoundly visionary voice, to some of the COS keynote events, and panel discussions.

Ms. Irene Bedard Native American Actress and definitely one of our Pioneers, known thru Films such as Smoke Signals, and also as her role as Margaret Light Shines in Stephen Spielbergs "Into the West", her role as Pocahontas, will share her experiences, and her thoughts, about our Native American Women, people and struggles, adding her profound knowledge of the Media Industry, and bringing a true role model to any of the young American Indian Women that will be present throughout the event.

Dr. Joseph Kalt Head of the Indian Studies Department at Harvard University will be a Keynote speaker about American Indian Studies, Education and the furthering of the American Indian etc.

Russell & Pearl Means Co-Founders of AIM, Actor with numerous powerful roles such as Chingachgook,in Last of the Mohicans, also part of the new PBS Mini-series "We Shall Remain, Educator and Visionaries, will add their experiences, visions, hopes and voices in several of the events, Joanne Shenandoah Musician and Visionary, will be performing as will The Aztec Fire Dancers astound you with their unique ancient methods of Indigenous dancing with fire.

Red Feather Woman (Rose Red Elk), our 2006 Native American Music Award Winner and also traditional story teller, Kevin Locke Famous Flutist and Visionary Hoop Dancer, also will add to the wonderful Entertainment line-up, which Kevin will come directly from his Tour in Europe just to participate in the Celebration of Spirit.

John Tow Hawks Award Winning Flutist will be performing, adding a spiritual experience through his music.

Fred Synder, Director of the International Native American Co-Operative, which Fred will actually be traveling 2300 miles from Tucson AZ, Fred and his family will have unique hand-made crafts from over 300 Tribal Nations of North America. An information desk with maps, brochures, Indian Events, will be available free for those who want to know more about the 556 Tribal Nations in America; The NATIVE AMERICAN DIRECTORY an 886 page book [The Indian Red Pages ] will be given away each hour in a drawing, the largest collection of antique seed beads from 1860-1910 will be on display and available to repair you treasured grandmothers beadwork, a collection of Indian old pawn turquoise jewelry will be a highlight of the 4 day exposition for the most serious collector. Some items that the Information & Trade Center will bring are baskets, bead-work, fetishes, kachinas, Alaska ivory / bone carvings, Southwest turquoise jewelry, miniatures for doll collectors, Indian music including flute, powwow, peyote, storytelling, and Native American Church, drums, and pottery of the Southwest.

On day two of the Event, Native American business owners are encouraged to join the Indian Talking Stick Supplier Diversity Forum to learn how to become a supplier to participate in the billions of dollars of revenue The Federal Government/Department of Defense and corporations such as IBM, Marathon Oil, Northrup Grumman and others spend annually procuring products and services from Native American owned businesses. During lunch, you'll enjoy a panel discussion with well known Native American women CEOs such as, Dr.Freda Porter - CEO & President, Porter Scientific Valerie Red-Horse - Senior Managing Director, Tribal Finance, Western International Securities, Monica Simeon - CEO, Sister Sky, Andrea Rush - CEO, Rush Trucking

Moderator: Marilyn Johnson, Vice President, Market Development, IBM who will speak about their experiences and success as business leaders/owners.

The new additions to the COS line-up and program are Dr.Will Morreau Goins Renowned Native American Author of Native American Literature, Cultural Speaker, Story Teller and Advocate, Pat Spears Co- Founder & President of the Intertribal Council on Utility Policy also on the Executive Board of Native Energy, and some surprises for later.

We have also at this time at least 200 plus Native American tribal leaders registered to join the COS, which will proof to be powerful and emotional with regards to the different events as they will unfold.

Now next imagine the wind in your hair as you ride. What comes to mind? The next best thing to being on a horse. A Bike Run. Yes friends you have heard correctly. And here is a little on that:

The Native American Chamber of Commerce, The Biker Guide Magazine, Image Makers Advertising Agency, The Main Street Merchants Association and the Full Moon Saloon join together in commemoration of the first annual Celebration of Spirit Native American Charity Motorcycle Ride. This inaugural ride will take place on August 23, 2008 and all riders are welcome.

The event will kick off at 11:00am with registration and an unveiling of the Celebration of Spirit custom motorcycle built by a well known Native American bike builder (Danny Sanchez, Cut Throat Customs Fabrication, from Houston, TX. There will be raffles and other prizes, along with entertainment and food. Attendees can register to win a 3 day /2 night weekend getaway a Full Moon Saloon Jacket and a unique piece of Native American Art. The first 250 riders participating in the Celebration of Spirit Ride will receive Welcome Bags upon their arrival. The riders will leave Historic Main Street at 2:00pm, after shopping and touring Main Street shops. They will ride to Van's Skate Park, located at the Festival Bay Mall on International Drive where the second annual Native Skate Jam will be in full swing. The motorcyclist will have a welcome reception, the opportunity to attend the skateboarding events and tour the many shops at Festival Bay Mall. Funds donated in lieu of registration fees will go directly to the Achievement Centers created by the Native American Chamber of Commerce (www.namcham.org) on reservations.

As an added FYI, has our committee invited all of this year's presidential candidates!

If you would like to participate, attend and be part of this groundbreaking Celebration, then please contact us as soon as possible to register, and secure your rooms.

Also would we like to add, that the proceeds of this event are paying for the event, and all remaining funds will go directly back into the establishing of more Native American Achievement Centers throughout Indian Country.

We will keep the memento going, as we do expect many different surprises to still come our way with regards to Sponsors, Media Coverage, and especially participants. We will keep you informed as these things happen, and rest assured that The Indian Proverb goes; we all will be remembered by the tracks that we leave!

Please reach out to us with any question, to register and / or any sponsoring thoughts.

Cherrie Richardson Collazo Carroll Coccia
Acting Media Chair Chair of the AICC, Houston TX
crichardson66@comcast.net coccia1@sbcglobal.net
Main: 732-747-7518 Mobile: 713-614-1272