DALLAS, TX - Rich-Heape Films, a Native American owned corporation, has been contracted by the National Park Service and the Cherokee National Historical Society to produce video segments for the new Trail of Tears exhibit at the Cherokee Heritage Center in Tahlequah, OK.

"The videos required for this exhibit mirror the kind of work we have been doing for years in our video productions released to the public," said Steven R. Heape, President of Rich-Heape Films. Director Chip Richie describes the project as "an opportunity to bring to life the sounds and images from a great heritage of both oral and written history."

Video segments will include a storytelling re-creation, a reprise of historical Cherokee Advocate newspaper articles, interviews with people whose ancestors traveled the Trail of Tears and a retrospective of traditional Cherokee values. The exhibit is scheduled to open to the public in May 2001.
Rich-Heape Films, a full service film and video production company, specializes in the conception, production, marketing and distribution of special interest films on Native American topics.

For more information contact Rich-Heape Films, 5952 Royal Lane #254-4, Dallas, TX 75230. (214) 696-6916 and www.richheape.com

American Indian women and men all around the United States and Canada reject the use of the word squaw in reference to American Indian women. The word has been imposed on our culture by European Americans and appears on hundreds of geographic place names. Suzan Shown Harjobrought the issue to national attention on the Oparh Winfrey Show back in 1992. Since that time projects to eliminate the use of the word on geographic sites have formed in Minnesota (Dawn Litzau and Angelene Losh), in Arizona (Delena Waddle and Seipe Flood), in California (Stormy Ogden), and in Iowa (Fawn Stubben). Many other states are forming groups to eradicate the use of the word from geographic placenames and women's sports teams.

When people argue that the word squaw appears in the dictionary, remind them that the word is also identified as derogatory. The Thesaurus of Slang lists the term squaw as a synonym for prostitute, harlot, hussy, and floozy.

When people argue that the word originates in American Indian language point out that:

In the Algonquin languages the word squaw means vagina.

In the Mohawk language the word otsikwaw means female genitalia. Mohawk women and men found that early European fur traders shortened the word to squaw because that represented what they wanted from Mohawk women.

Although scholarship traces the word to the Massachusset Indians back in the 1650s, the word has different meanings (or may not exist at all)in hundreds of other American Indian languages. This claim also assumes that a European correctly translated the Massachusset language to English--that he understood the nuances of Indian speech.

Attitudes of white supremacy account for the need of separate identifying terms such as squaw and buck. In order to justify the taking ofthe land, American Indian women and men had to be labled with dehumanizing terms. Europeans and European Americans spread the use of the word as they moved westward across the continent.

When people say "it never used to bother Indian women to be called squaw, respond with the following questions and statement.

Were American Indian women of people ever asked? Have you ever asked an American Indian woman, man, or child how they feel about the word? (Do not say the word yourself, simply call it the "s" word) then state that it has always been used to insult American Indian women.

When people ask "why now?" explain that:

Through communication and education American Indian people have come to understand the derogatory meaning of the word. American Indian women claim the right to define ourselves as women and we reject the offensive term squaw.

Press Release:
BLACK INDIANS: AN AMERICAN STORY

by Phil Hall
2001, Un-rated, 60min, Rich-Heape Films   (2/26/2001)
www.richheape.com

The history of the United States is disfigured by two deep scars that make a mockery of the high-falutin' notions of a land of the free and a home of the brave: the centuries-long genocidal campaign against the Native Americans and the horrific mistreatment of Americans of African descent. Yet the stories of the Native Americans and African-Americans are actually parallel tracks of tragedy. Indeed, from the colonial era through the 19th century, the intermingling of these peoples combined two diverse worlds into a new mixed race of people who have courageously withstood attempts erase their unique twin cultural heritage despite the rabid efforts of both black and Indian movements as well as the dominant white society.

"Black Indians: An American Story" is a distinguished documentary which presents the rarely-told story of the racial fusion of Native and African-Americans. It is a story which literally begins with the birth of America, in the presence of the mixed-race Boston Massacre martyr Crispus Attucks, and which follows the deadlier aspects of the 19th century through the Seminole War (where runaway slaves joined Seminole warriors in Florida in armed conflict against the invading U.S. Army) and the expulsion of the Cherokee nation on the infamous Trail of Tears (where black Indians within the Cherokee orbit faced the no-win choice of either leaving with their brethren into forced exile or staying behind to live in slavery).

While Native Americans did not carry the racial hang-ups of white society and did not see mixed-raced Indians as being second-class, white society and 19th century government bureaucrats had no concept of multiculturalism and demanded that everyone be pigeonholed into one racial group, with any questions of identity decided by appearance. Thus, it was not uncommon for black Indian families to find themselves separated by government classifications into completely different racial groups based solely on their color and appearance. This practice was also helpful in erasing official traces of native nations in the late 19th century--mixed race Indians were not considered pure blooded by the Bureau of Indian Affairs and several tribes were declared extinct even though they still lived in the persons of black Indians whose native heritage was not recognized by the government. By the time that civil rights and Native rights movements in the 1960s roared into the national forefront, the story of the black Indians was virtually forgotten except as family histories by those who shared the blended racial heritages. Even today, black Indians meet incredulous skeptics who refuse to acknowledge their ancestral worth.

"Black Indians: An American Story" is rich with interviews with people of mixed Native and African-American heritage, and the true surprise here is actually the level of prejudice which these individuals experienced from the African-American community. While it would come as no surprise that black skinned men and women have been (and continue to be) treated in a humiliating manner by a predominantly white society, it comes as a sting to learn that African-American society also heaps excesses of ridicule on black Indians based on the hue of their skin and the blithe dismissal of their multicultural background with the misplaced notion that black people can only possess an Afrocentric heritage. It comes as little comfort to learn that racism is not a one-way street originating in white neighborhoods, and it is to director Chip Richie's credit that the film addresses this shameful situation.

"Black Indians: An American Story" offers an engrossing history lesson which celebrates a forgotten piece of the American mosaic. This documentary teaches an invaluable lesson in the value of ethnic pride and it pays beautiful tribute to brave Americans who kept alive their heritage in the face of unparalleled circumstances. This film should be required viewing for people of all races, ethnicity and mindframes.

Greetings Friends and Supporters:

January 20, 2001, was a sad day for all of us. I know that this denial of clemency has affected many of you as much as it has affected both my family and myself. It is a terrible feeling and disappointment knowing that this nightmare has not ended and will continue for many months to come.

When I received the news, I felt my stomach curl and a feeling of nausea rolled over me. It took a while for me to refocus. For some reason I had thought I might be having dinner with my family that night. It was an especially disappointing day for all of us.

What Bill Clinton did to us was cruel. For eight years he ignored my clemency petition despite the major campaign that was waged. Then, just months before leaving office he publicly promised to make a decision on my case, one way or the other. He said he was aware of its importance. The White House gave my attorneys indications that there was a good chance for my clemency to be granted. I had to prepare myself for being released because there was no sign that my petition would be denied.

The LPDC bought me clothes, my grandson prepared his bedroom for me to sleep in and other preparations were made for my homecoming. My friends on Pine Ridge began plans to build me a house. We were literally forced to get our hopes up because we did not want to be unprepared if I was suddenly set free.

January 19, came and still, they kept us in nervous anticipation saying the more difficult clemencies are still being worked on and would be announced the next morning. Then January 20 came and went! The White House never even told us what the decision was. We had to find out through the press that my name was not on the list of clemencies. To leave a person's life and so many peoples' hopes hanging in the balance like that is truly hardhearted.

Since that dark Saturday, I have managed to get up and dust myself off, and begin to lift my spirits once more. I am just as determined now to fight for my freedom as I was on February 6, 1976 when I was first arrested. I will not give up. This is the second time in the span of my incarceration that I made it to the top of the hill and saw that freedom was in view, only to be kicked right back down to the bottom again.

The first time was in 1985, when the evidence used to convict me was impeached and I was denied a new trial, despite Judge Heaney's finding that I might have been acquitted had the jury been presented this evidence. To be denied a new trial after such a finding shocked our network and me just as much as this denial of clemency has. However, we never lose a battle without making some major gains in the overall struggle.

I want to compliment and thank my staff at the LPDC and all of you grassroots supporters who stood beside me and fought so tirelessly for my freedom. You put on one of the strongest and most memorable campaigns I have experienced. Years from now people will read about the accomplishments you made. People from every walk of life worked on this campaign. People from every denomination and belief prayed from every corner of the Earth. Although it feels like our sentiments were shooed away like an irritating fly by a president who did not want to face the consequences of his own mistakes, I believe we put up a serious challenge. We can see who was granted clemency and why. The big donors to the President's campaign were able to buy justice, something we just couldn't afford. Meanwhile, many political prisoners continue to languish unjustly, proof that this nation's talk about reconciliation is nothing but empty rhetoric.

We now have a number of strategies to continue this struggle for my freedom. These ideas are in the early planning stages. I ask you to remain with us while we regroup and develop a thorough plan. We must carefully consider every option and make sure the strategies compliment each other in order to have the best effect. The LPDC will release strategies as they are developed. Some will be released this week.
I also have my own personal plans. I will continue doing artwork and will be looking at ways to make it more available to the public. I will also be working with my friends, Fedelia and Bob Cross, to build a grade school in
Oglala. Before my clemency was decided, I began to dream of the different projects I would like to work on in Pine Ridge if I were free. Now that I have been denied, Fedelia and Bob have said they will take the initiative to begin the projects themselves, with my input. Soon, we will be establishing a board and non-profit status.

Bob and Fedelia are schoolteachers and lifetime Oglala residents, and they have the l and on which to build the school. They have told me of the desperate need for an improved school in Oglala. The existing school is severely under funded and inadequate and does not provide the kids with the quality education they need and deserve. We have the highest drop out rate of all ethnic groups in the country and part of the reason is the lack of
stimulating and challenging programs for the youth.

Another idea I would like to develop is building a small recreation center for Oglala. As most of you know Native health conditions are also probably the worst in the country. We want to change that, beginning with this center. We want the center to have modern exercise equipment, a kitchenette, and card tables. As everyone gathers here to socialize, have coffee, gossip, and play cards, we can encourage them to try the equipment and to begin getting in the habit of exercising and eating healthy foods. I believe it would be a nice place for people to spend time and a good incentive for them to get into better physical condition and stop the trend of diabetes on the reservation. The reservation currently has no facility like this.

If we are successful in establishing these two services, I believe that the community of Oglala will truly benefit. We will then be able to move on to other projects that will bring people together and raise the quality of life. For example, one day I would like to rebuild Jumping Bull Hall so that there will be a drug and alcohol free place where people, especially youth, can gather. We could set it up for a movie theatre and bring in video games. People can watch movies, hold meetings, have birthday celebrations, community meals and dances here. Right now, our youth have no place to go to socialize and I believe this facility could help prevent the hopelessness and despair too many of our young people feel. I would hope that word of these projects would spread to other reservations and others like Fedelia and Bob Cross will be inspired to take on similar ideas which we could help support.

Your ideas, input, and support are welcomed. If you know people who would donate supplies (books, wood, cement, hardware, etc), make financial contributions, or donate their skills and labor, please get in touch with the Leonard Peltier Defense Committee.

In closing, I want to thank you again for your support and ask that you stand with us in this struggle. I believe that one day in the near future we will succeed. But it can't be done without your support.

In the Spirit of Crazy Horse,
Leonard Peltier
Issued by Leonard Peltier Defense Committee
lpdc@idir.net

Newsletter Article:
Spiritual Message to America from the Nation's Native Elders
This message to America is the result of the National Indian council on Aging’s year 2000 Conference in Duluth, Minnesota. More than 1700 elders from 108 tribes across America attended and contributed to the words in this message. Think about your elders as you read this. They came together, setting aside tribal and political differences in order for you and your children to have some words of wisdom to help you in your lives. Please pass this on to as many people as you can, both Native and non-Native alike. These are the words of our Native elders, but the values expressed can be appreciated by all of humanity. Once you have read it, you are responsible for it. These are the elders' hopes and dreams for the world you re-create every day.

A Spiritual Message to America
As we stand before the dawn of a new millennium, we pray for America's survival, our survival.We pray that we will be given strength by the Creator to follow the footsteps of our forefathers to share our love, respect and compassion for one another. There is good in everyone because the Creator has put a little of Himself in all of us.
We pray for forgiveness for the pain and suffering we have caused one another.We pray that our children will notrepeat our mistakes.We pray that we can respect thediversity of America; all life is sacred.Every child born is a precious gift of our Creator. It is our sacred trust to embrace children from all walksof life because we are part of the same family.We pray that children will honorand respect their elders-that is where the wisdom comes from. This respect will not allow forgotten elders.
We are all equal, with each having our own special gift to contribute. These values allow our youth to become leaders and workers in our society. Children, you are our future and our hope for the people. Stand and be courageous. We pray to learn and use the wisdom of all that has come before us, to achieve personal successes and to contribute to those of others. Only when our young ones learn respect for everything can they evolve.
Earth We pray for respect and love of Mother Earth because she is the foundation of human survival and we must keep her pollution-free for those who will travel after us. Protect her water, air, soil, trees, forests, plants and animals. Do not just take and waste resources. Make it a priority to conserve. The land is given to us by the Creator to care for, not to own. If we take care of the land, the land will take care of us.
Unity We should have respect for each other. We pray for commitment and responsible behavior in order to help those in need and to give them support and friendship. Be an example in life that others may follow; serve people, community and country. We should all strive to be leaders and contributors. Do not sit back and let others plan and do all the thinking. Let us unite together so that wemay have the strength to protect our future. Strength comes from working through trials and tribulations.
Health Spiritual health is the key to holistic health. We pray to have the discipline to set healthy examples for our children to follow. Respecting everyone and everything in the universe starts with self-respect. Take time to listen and take care of your body and spirit.
Family and Youth Family is important and precious.Always let them know that they are loved. Let your children and grandchildren know you are always there to love and support them and that they mean the world to you no matter what they do or say. Children are of infinite value. Live what you teach. Spiritual values, honesty, and integrity start in the home. We pray for the youth. We must teach the youth to work together and respect all that is living on our Mother Earth. We need to convey to our younger generations that the survival of our people lies in spirituality.
Peace We pray to learn ways to settle differences peacefully. Teach respect for each other's ideas. Value honesty on all levels, from children to parents to community to governments. We will be happy when we create peace with each other.

To the 7th Generation
- Survive
- Keep hopes and dreams
- Take care of yourself
- Remember your spirit
- Be there for each other
- Respect courage
- Share knowledge
- Always keep learning
- Remember your true values

There was an elderly widow who lived in a large mansion. She was feeling generous when it came to Thanksgiving, so she called up the local military base, and asked to speak with the lieutenant.

"Please send up four nice young men to eat dinner here on Thanksgiving, but please, don't send any Indians. Please, no Indians,"

The lieutenant replied, "No problem ma'am, and I am sure I speak for the army when I say we all appreciate your kindness."

Well, Thanksgiving rolled around, and the widow went to answer the door when it rang. She was surprised to see four black recruits. "But... But... There must be some mistake," she stammered.

One of them replied, "No ma'am, Lieutenant FourBears doesn't make mistakes."