Monday, November 20, 2017

Chairman Frazier -- 'Defend, Protect and Take Action' after Keystone XL Decision



Rain Walkers, Walking for the Salmon, Seattle to San Francisco, Photos by Bad Bear



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Water is truly life, the water of the rain, the water we drink, the water where the salmon swim -- Censored News
Photos by Western Shoshone Carl Bad Bear Sampson, as walkers today are near Santa Rosa, California, and near their destination of Alcatraz
The Walk for the Salmon, Seattle to San Francisco 2017

AIM WEST LIVE on Spirit Resistance Radio


Madonna Thunderhawk, Lakota, at AIM West 2017
Madonna spoke on the strength at Standing Rock camps and how Indigenous delegations came from thought the Americas and the world.

Govinda is live at AIM West in San Francisco on Spirit Resistance Radio. 
Bill Means, Lakota, is among the speakers today.
Listen live at:
http://www.spiresradio.com/listen/

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Bill Means, Lakota
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Tony Gonzales



Photos by Spirit Resistance Radio

Nebraska approved dirty crude oil Keystone XL pipeline route


Breaking News
Nebraska just approved the dirty crude oil Keystone XL route:
https://www.cnbc.com/2017/11/20/nebraska-commission-approves-keystone-xl-pipeline-route.html

Walking for the Salmon with Hopland Pomo, Photos by Bad Bear













Photos by Western Shoshone Carl Bad Bear Sampson, Walk for the Salmon, Seattle to San Francisco,  2017
Thank you for sharing with Censored News.


Photos copyright Carl Bad Bear Sampson.

'Black Snake Killaz, A NoDAPL Story' by Unicorn Riot, Watch for Free

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Screenshot from Black Snake Killaz

Screenshot from Black Snake Killaz


Black Snake Killaz, A NoDAPL Story' by Unicorn Riot, Watch for Free





Dismantling the Nuclear Beast Symposium at UNM Albuquerque, Dec. 1 --3, 2017




Local Anti-Nuke Group Announces Symposium to Dismantle Nuclear Beast
Nuclear Issues Study Group to Hold Symposium at UNM in December to Connect Local Activists with National Movement


By Nuclear Issues Study Group, Albuquerque
Censored News
Media Contacts:
Leona Morgan, leona.morgan.nm@gmail.com
Eileen Shaughnessy, ecshaughnessy@gmail.com


What: A Symposium called “Dismantling the Nuclear Beast: Connecting Local Work to the National Movement”

Who: Nuclear Issues Study Group, an Albuquerque-based group of students and organizers which has been meeting since 2016 to address nuclear issues statewide

Where: The Hibben Center at the University of New Mexico, Albuquerque, NM
    
When: December 1-3, 2017

Why: To protect New Mexico from all things nuclear

ALBUQUERQUE, New Mexico -- From uranium mining and enrichment to weapons production and nuclear waste storage, we here in New Mexico live quite literally in the “belly of the beast.” The Nuclear Issues Study Group (NISG) is organizing a symposium in
December to make information about nuclearism accessible and to get more people— especially students, young people, and people of color—involved in resisting the nuclear beast. During the symposium, we will do our best to explore and expose every stage of the nuclear fuel chain—past, current, and future—as well as highlight some key threats to New Mexico that NISG is focusing on including: Sandia National Laboratories’ Mixed Waste Landfill and the proposed Centralized “Interim” Storage of high-level radioactive waste from nuclear reactors in the southeastern corner of our state.

The symposium will include presentations, panel discussions, and information tables plus art, poetry and music focusing on all aspects of the nuclear production chain. We are inviting speakers from all over New Mexico and the country to share their stories, their work, and how we can take action to protect our environment and our communities!

“Dismantling the Nuclear Beast: Connecting Local Work to the National Movement”
A Symposium Presented by the Nuclear Issues Study Group
December 1-3, 2017
At the University of New Mexico’s Hibben Center

Confirmed speakers at this time include: Keynote Speaker Verna Teller, Tribal Council member of the Pueblo of Isleta; NISG cofounders Leona Morgan and Eileen Shaughnessy; Kathy Sanchez and Beata Tsosie-Peña of Tewa Women United; Klee Benally, Project Coordinator, Indigenous Action Media; Diane D’Arrigo, Radioactive Waste Project Director, Nuclear Information and Resource Service (NIRS); Joni Arends, Executive Director, Concerned Citizens for Nuclear Safety; Sarah M. Fields, Program Director, Uranium Watch; Karen Hadden, Executive Director, Sustainable Energy and Economic Development (SEED); Tina Cordova, cofounder, Tularosa Basin Downwinders Consortium; Myrriah Gomez, UNM Assistant Professor, Honors College and author of Nuclear Nuevo México; Lindsay Harper, Program and Communications Manager, Georgia WAND (Women’s Action for New Directions); Dave McCoy, Executive Director, Citizen Action New Mexico; Don Hancock, Nuclear Waste Program Director, Southwest Research & Information Center (SRIC); Jay Coghlan, Executive Director, Nuclear Watch New Mexico; Kevin Kamps, Radioactive Waste Watchdog at Beyond Nuclear; Thomas Depree, PhD candidate in Science and Technology Studies, Rensselaer Polytechnic Institute; and Western Australian Nuclear-free Alliance via Skype from Australia. More speakers pending.

Confirmed performers include: Eileen & the In-Betweens, Sina Soul, Whisper, Walatowa Massive and Celestino Crow.  

Leona Morgan, cofounder of Nuclear Issues Study Group and Diné No Nukes, said, “The reality of the nuclear industry’s impacts on the environment and all lives is too often covered up and the problems remain unaddressed. Many good people have given their lives for the protection and rights of future generations; but now, especially in this political climate, the anti-nuke movement in this country and internationally is in dire need of change and new energy. We hope to be that change and to inspire new energy!”

Celestino Crow, two-spirit transman advocate, member of NISG, and coordinator of art and poetry for the symposium said, “We can be protectors. We can live without fear of holocaust, destruction and nuclear poison. We can be a self-sustaining people who nurture our environment and each other. Art is capable of creating these admissions for us, when we feel
we do not have a voice. It reaches across man-made borders, laws, and languages. Art can be uniting, fearless, spiritual, and healing.”

Eileen Shaughnessy, cofounder of Nuclear Issues Study Group, lecturer in the University of New Mexico’s Sustainability Studies Program, and singer/songwriter for Eileen & the In-Betweens, said, “Future life on earth depends on our ability to address past and present wrongs caused by the destructiveness of nuclear colonialism. This symposium will give us the tools to do that noble work.”

Cody Slama, a student at the University of New Mexico majoring in Sustainability Studies, said, “We are holding this symposium to address many nuclear issues throughout New Mexico that are having negative impacts on our community. We want people to come to learn and be able to participate in meaningful actions to dismantle the nuclear beast.”

Joel Lorimer, an anti-nuclear activist on and off since the 1970s, said, “The symposium is important to me because it’s a platform for spreading information about the UN Nuclear Weapons Ban Treaty. The treaty is the next step toward banning the bomb, building upon treaties which have limited the number of nuclear weapons.”

Graham Unverzagt, a member of the Nuclear Issues Study Group and a graduate of UNM in Geography and Environmental Studies, said, “New Mexico has a long history of nuclear colonialism that has never really been addressed, and I think it’s time that the nuclear movement be centered around those who have been impacted the most. Growing up in Grants, NM, you are always taught about the boom times during the uranium mining, but living there you can see the lasting effect it’s had on the landscape and the people, economically and physically.”

Susan Schuurman, Outreach Coordinator for the Albuquerque Center for Peace & Justice and member of the NISG, said, “The Labs have always been a sacred cow in this state, untouchable and unaccountable. It’s time we convert the mission of the labs from creating weapons of death and mass destruction to creating green jobs and new technologies for cleaning up massive contamination.”

Tina Cordova, Cofounder of The Tularosa Downwinders Consortium, said she is “glad to hear that this symposium is being organized because of the nuclear history that is tied to New Mexico and its implications that the nuclear industry has had on New Mexico since the beginning.”  

For more information about the symposium, please go to www.nuclearnewmexico.com.

'Action Alert on National Forests' by Lloyd Vivola




Protect forests, oppose bills before Senate

By Lloyd Vivola
Censored News

Friends:

As many scientists and citizens have known for decades, forest fires are part of a natural cycle that enhances the enduring long-term health of a biome in which associated flora and fauna have flourished over tens of thousands of years. Accordingly, indigenous people have utilized fire for centuries to better sustain their ongoing place in the life-giving lands they call home.

Unfortunately, when modern news media report that forests were “destroyed” by fire, and accompany such language with dramatic if newsworthy images of extraordinary blazes as was the case this past summer, they often impress upon the public a general misunderstanding about a forest's ongoing ecological value. Far more troubling, this false impression opens a door to the flat-out lies of those who seek political and economic gain in the aftermath of these conflagrations.

On Wednesday night, friends and supporters of the Columbia River Gorge packed a Portland, Oregon auditorium to hear what was an upbeat analysis of last summer's forest fire in Eagle Creek, a beautiful, much-beloved trail venue in the Columbia River Gorge National Scenic Area. The fire burned some 49,000 acres, but an assessment by the Burn Area Emergency Response of the US Forest Service estimates that only 15% of that forest suffered high burn severity, while across some 55% of the area there was very low or no burn. A recent photograph taken by the Forest Service in a burned-out area showed fresh bracken fern already standing a foot tall. In the weeks ahead, flora and fauna of all kinds will reestablish themselves in the biome according to a time-honored script. In a few short years, scorched forest will regain a lush green carpet of first stage undergrowth.  As one scientist summarized after observation: “This is a good burn.”

But all of this is lost on too many of our politicians in Washington DC, and already there are two bills that have been passed by the House of Representatives with explicit designs to open burned forest areas to the sort of snag logging that will interfere with natural cycles to the detriment of wildlife, soil and water while, ironically, making these areas less resilient – not more resilient, as sponsors of the bills claim – to future fires. The bills would also gut many established policies that regulate logging on public lands and currently ensure some degree of public oversight.

One bill is H.R. 3715 ( introduced by Rep. Greg Walden, R-OR ).

The other bill is H.R. 2936 ( introduced by Bruce Westerman, R-AR ).

Both bills have been received by the US Senate for consideration. If passed by the Senate and adopted by the Trump Administration, they will impact forest and public land policy across the nation. Whatever your state of residence, it is imperative that you contact your US Senators and voice your opposition to these or any like bills as soon as possible. Let them know that you know what is taking place in the US Congress.

Also note that aside from environmentalists and nature advocates, many rural communities, businesses and agricultural firms are opposed to these bills. One such organization is Cascadia Locks Strong, representing the interests of a river town of some 1200 residents that was spared the flames of the Eagle Creek fire but not its ongoing economic impact.
To learn more, visit:

To view an aerial assessment of the Eagle Creek Burn Area from Trip Jennings, Balance Media, and The Oregonian, visit:

To learn more about H.R. 3715 and send an email to your representatives, visit Friends of the Columbia Gorge at:

To learn more about H.R. 2936, visit Cascadia Wild at:
To email your representatives, visit Forests Forever at:

Please share, at your convenience and discretion.
Lloyd Vivola
November 17, 2017

Criminalizing Protests, North Dakota Leads the Way, New Tracking Reveals


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President Trump and the states have enacted new laws that target Earth Defenders, while protecting the profits of destructive industries

By Brenda Norrell
Censored News

North Dakota leads in enacting the most laws to criminalize protests, according to the tracking of laws by the International Center for Not-for-Profit Law. North Dakota has enacted more laws to criminalize protests than any other state.
However, other states are passing, or in the process of passing, laws that criminalize the wearing of masks at protests, and other laws that remove penalties for drivers running over protesters.
The laws enacted by North Dakota include the executive order of Feb. 15, 2017, ordering the evacuation of Oceti Sakowin, giving water protectors only one week to leave.
North Dakota also enacted laws criminalizing the wearing of masks. Further, North Dakota passed two other laws, expanding the scope for trespass and heightening penalties for riot offenses.
South Dakota enacted a law on March 14, 2017, which expands the governor's power to restrict certain protests. This law expands the governor’s authority to curtail protest activities on public lands and restricts protests that interfere with highway traffic.
Oklahoma heightened penalties for protesters who trespass onto private property.
Washington State still has a bill pending that would heighten penalties for those who conceal their identities during protests.
Although Colorado attempted to protect the oil and gas industry from protests with a new law, it failed.
Trump's order, Obama's military at Standing Rock
In August, President Trump issued an executive order giving riot gear and other military equipment to local law enforcement. Executive order 13809 "reinstates a program that transfers surplus military equipment to police departments across the country."
However, riot gear and other military equipment was routinely used against peaceful water protectors at Standing Rock in 2016, during the Obama administration, as shown in the photo below.
The new report states:
The “Presidential Executive Order on Restoring State, Tribal, and Local Law Enforcement's Access to Life-Saving Equipment and Resources” reinstates a program that transfers surplus military equipment to police departments across the country. President Obama had scaled back the 1990s-era program in 2015, following the heavily armed police response to protests against the killing of black men in Ferguson, Missouri and elsewhere. With Executive Order 13809, President Trump restored the program, and police departments will again receive free weaponized vehicles, certain large-caliber ammunition, riot gear, and other military equipment – which may once again be used when responding to protests. 
Militarized police at Standing Rock during the Obama administration in 2016. Photo by Rob Wilson.


Read the full report
http://www.icnl.org/usprotestlawtracker/


Article copyright Brenda Norrell, Censored News

Saturday, November 18, 2017

'Reflections of Dennis Banks,' by Earl Tulley, Dineh

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Reflections of Dennis Banks
By Earl Tulley, Dineh
Censored News
On November 2, my daughter and I started our journey to Leech Lake, Minnesota a 3,200-mile (50 hour) round trip. Our journey provided a lot of time to reflect on and definition of a person with many labels and/or stereotypes with the name Nowa Cumig, which means “in the center of the universe.”
We traveled with weather elements; wind, rain snow, and sunshine from dawn to dusk and into the night. There was much wildlife greeting us, those of the night and day, perhaps blessing our trail or sending their condolence to Nowa Cumig.  
While traveling we maintained contact with relatives who were on the same journey and destination to bid farewell to the Anishinaabe elder. We arrived, after 26 hours to Battle Point Community Center at Federal Dam on Leech Lake Reserve.
When we arrived, his family was hosting a wake, as some tribes believe a soul remains with the body for four days after passing. Relatives and friends kept vigil and comforted family, by offering condolences, and sharing stories, both funny and poignant about their experiences with Nowa Cumig, and the many reasons why he affected their journey's.  Most recently a friend shared a story of being in the hospital, with his feet exposed, and upon entering his room Dennis wiggle his toes to the nursery rhyme of one little, two little three little Indian’s.
Our relation with Dennis Banks as a friend, father, grandfather and an elder offered us much wisdom with the following being the one that moved me the most:  "Men shall be held responsible for every tear shed by our women."  When we spoke, our passionate conversations revolved around our children, grandchildren, maintaining family ties, sustaining tribal culture, our communities and the greater need to speak out against drugs and domestic violence.
Dennis believed that life should be fun - and lived - always evoking humor and laughter into his conversations and interactions with others.  One of his requests was when it was his time for passing - that remembering should be happy and not somber, to put the word FUN in funeral.
Towards the end of his journey here on earth, he became reflective and more at peace - offering stories of what is important - family, friends, and being of service to the Earth.  
He was a man who was very rooted and anchored his soul in spirituality and encouraged those that were within his voice to also do so, and protect our family, communities and Mother Earth.  
Nowa Cumig's final written statement: “It is very clear to me now that I have reached a high hill of my old age, and that then numbers really don’t mean that much, unless you’re counting pennies. But at 80, I have come to understand that old friends are the ones we need to cover our back and to offer a hand of friendship for life. I hope the next 80 will be a lot smoother than the first. See you in the clouds.”
Am honored to have known Nowa Cumig.   

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September 2016 Standing Rock, North Dakota
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September 2016 Standing Rock, North Dakota

Friday, November 17, 2017

Akimel O'odham Andrew Pedro -- 'Indigenous Anarchists, White Anarchists'

Photo by Christine Prat

INDIGENOUS ANARCHISTS, WHITE ANARCHISTS

Andrew Pedro, Akimel O'odham
Talk transcribed by Christine Prat 
October 22017

Revolutionaries and Anarchists, the people who identify themselves as Anarchists, are still very colonial. Especially here, because a lot of them don't realize what they are saying and how it affects Indigenous people. A lot of it comes from not having cultural, spiritual, religious values, and it is not really up to me, no matter how you want to word it, we have a different view. For myself, as I identify as an Anarchist, Anarchism is a surface layer of what our traditional way of life really means to us. Because to me, Anarchism is the idea of being free from all those forms of oppression, and it is how we lived long ago. To my understanding, as O'odham people, we were free to travel in our territory. We had Tohono O'odham, Akimel O'odham, Hia C-ed O'odham, but it wasn't really a border, it would not say that we were not allowed to go to certain areas to do what we had to do, it was just having respect for the people who already lived there. To me, a lot of White Anarchists, those of Latino descent also, those types of Anarchists and other people in Phoenix, and in a lot of Arizona, don't really recognize that. We are still here, we do still hold these cultural and spiritual values, but to them, it gets in the way. They predominantly look at it as not being atheist. I have no problems with being an atheist, but that's their choice, and, being O'odham, we don't force our beliefs on anybody, we don't make people have to understand, because those are things just for us, for the O'odham people themselves. Like certain places where we go to, certain ceremonies that take place, of which we don't even tell other tribes, because those are for us, for the O'odham people. And I am sure the same goes for other tribes as well.
The O'odham people always were very inclusive to other people. Some say it's how we got here to these days, being very friendly to other people, to Christianity itself, to the White people, to the Spanish. That kindness existed and put us in the situation we are in right now. I believe it's because of that strong belief and strong cultural values that we had. It's the reason why we are still living today.
There were times when the O'odham people revolted against the Church and burnt down all the churches. Things like that have happened. Nobody really remembers, and Anarchism being almost totally atheistic, and their beliefs and values lying within it, they view any type of religion as being oppressive. But it's not really the case. For one, Indigenous and Anarchism are very new ideas. For us, we are Indigenous people, and I think those who identify as Anarchists as well, on the political side of it, recognize that indigeneity always comes first.
For myself, Anarchism is the top level, the top layer, the surface level of what himdag means to me, because those things overlap. Our ideas and how we do things overlap in different cultures, in different ways. The way I feel, O'odham society, how it was explained to me, the times before and how it is now in the world, all is similar to what Anarchism wants to be, but it's not really there yet. Especially within the way Anarchism works, those spaces they are going to which don’t allow religious items and things like that. They don't really want to have talks about what it means to certain people. In many ways, there is a loss. There is a loss because they don't really belong to here in the first place. They don't have that connection to the land, they don't have that connection to these things.
My best hope for White Anarchists, specially in Arizona, is that they understand there is a way they can help with indigenous issues, but it doesn't mean it has to be in a spiritual sense. They don't have to understand the sacredness of what Moadag Do'ag means to us. There is capitalism, go fight against that, go fight against what you know. They don't have to understand and think of what it means to us, because those teachings are for us, they are for a certain group of people. It's not the same as what is being inclusive or pushing people away.
It has been hundreds of years, some say thousands of years, it is long standing ideas and cultural ways that we have followed, that we still follow. While the people, the ancestors, whatever you want to call them, of those White people, those White Anarchists, probably don't even stem from Arizona in the first place, a couple of generations ago. But us, we have always been here, so we have those connections and a deeper understanding of what it means, of what this desert means to us. All these plants life, all these animals, that means to us. They don't have that, which leaves them at a loss, because they don't understand those things. A lot of indigenous issues – colonialism is one of the roots driving those White Anarchists to fight against in the first place. Capitalism is a main root, colonialism is a main root, and if you're not really fighting both, then what are you doing? You're not really helping anybody, you're gonna be colonial about it, and won't think about Indigenous people. I don't want a White Savior to come and help save the day, and I am not going to stand there and hold a White Anarchist's hand to lead them along the way the whole time. They just need to have an understanding of the fact that some things are for them, and some things are not, and that's ok. A lot of time, White Anarchists get defeated, when we tell them: now we are not going to participate because we have lives, we have a whole other world to deal with. The Reservation itself is another world. It's not as fast, things don't get done like they do out here, it's different cultural values that apply. Even if people are not necessarily cultural, they cannot have those understandings that are all different in there. The way we process things in our head and how the city people do it…
So, it's kind of hard to really have meaningful conversations with a lot of White Anarchists, because they are kind of stuck in their world, like "I am right", and it's a kind of colonial mentality, then. These people don't know what they are talking about, they don't live out here, but yet, this is our land!
In the past, let's say 5 years, we had quite a few problems with a new Anarchist group that had come up, they kind of came out of "Occupy". They are still very liberal in the way they organize, and they organize with a lot of liberal groups in Phoenix. I guess it's not really understood, maybe even to them, maybe they are not sure of what Anarchism means to them. Which causes more problems, if you don't know what you're doing, why you're doing it. Even some of the Antifa groups, now, start doing the same thing, which is not very inclusive for Indigenous people. They feel uncomfortable because it's seen in a very White way. There was a group that is not really around now, but who were identifying as an Anarchist group, "fight capitalism", "fight this", but they were just words. The biggest capitalist project in Arizona is the 202, the Sun Corridor, and nobody knows what you're talking about, when you try to talk to them. That's part of the reason why. They should be taking upon themselves to learn what is happening in the area that they inhabit. And knowing that there is a connection with Indigenous people, but knowing… our connection is not fully necessary to understand that something is sacred and a lifelong understanding, it's something that takes your entire life, it's not something we can just explain to somebody, in a video or in an email, those are things that take our entire life and full understanding of what really happens. For them, we say they won't understand, just because of who they are, they are White people, they are Latino people, but they're not gonna understand it the way we do.
Those things are affecting them differently than us, because we have those strong belief that we'll be ok in the end. Even 20 years down the line, I hope this won't happen, but 20 years down the line, if these freeways are here, there are people that will still be alive and practicing our culture and making them pay, somehow. With Anarchists it's not really like that. I very often see White Anarchism as very short-term victories, it is stuck in believing that they can hold the space, but what is "holding the space" in occupied land? Having an Infoshop somewhere, if you don't recognize Indigenous people, that's colonial to me. That's just a part of the problem. I think you're being an Anarchist if you're being anti-capitalist in any sense, antifascist and so on, if you don't have an anti-colonial stand, then you're just as bad as everybody else.