1 50 23 https://omeka-test.library.appstate.edu/files/original/bd92e4fbc33066336189ab94cb2cebd3.pdf faafa5c5af75e827adb96e85cb965890 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal Index, 1983-1993 Description An account of the resource This document is a topical index to all 38 issues of <a href="https://omeka.library.appstate.edu/items/browse?collection=79" target="_blank" rel="noopener">Katúah: Bioregional Journal of the Southern Appalachians</a>.   Katúah: Bioregional Journal of the Southern Appalachians,  later simplified to  Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Subject The topic of the resource Bioregionalism--Periodicals--Indexes Sustainable living--Periodicals--Indexes North Carolina, Western Appalachian Region, Southern North Carolina--Periodicals Creator An entity primarily responsible for making the resource Rob Messick Date A point or period of time associated with an event in the lifecycle of the resource 1993 Language A language of the resource English Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource periodical indexes PDF Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a> Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Temporal Coverage Temporal characteristics of the resource. 1990s Acid Deposition Agriculture Alternative Energy Appalachian History Appalachian Mountains Appalachian Studies Bioregional Congress Bioregional Definitions Black Bears Book Reviews Cherokees Children's Page Community Death and Dying Earth Energies Ecological Peril Economic Alternatives Education Electric Power Companies European Immigration Fire Folklore and Ceremony Forest History Forest Issues Forest Practice Geography Glossaries Good Medicine Habitat Hazardous Chemicals Health Hunting Katúah Katúah Organization Permaculture Pigeon River Plants and Herbs Poems Politics Radioactive Waste Reading Resources Recycling Sacred Sites Shelter South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Villages Water Quality Western North Carolina Alliance Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/2548901c8e81db0f1dc689fd56cb5e8b.pdf 491885735eda5ab93680a5efa814bbe1 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 4, Summer 1984 Description An account of the resource The fourth issue of the Katúah Journal focuses on topics such as water quality, hydropower, forest management, the 1984 Cherokee reunion in Tennessee, and the 1984 solar eclipse. Authors and artists in this issue include: Sam Gray, Robin Williamson, Michael Heron, Thomas J. Harshbarger, Jerry West, Margaret Kerr, Thomas Rain Crowe, Bennie Lee Sinclair, Clyde Hollifield, Paul Gallimore, Richard Hotaling, Avram Friedman, Jody Segal-Friedman, Jim Wayne Miller, Marnie Muller, J. Mackey, Chuck Marsh, and Robert Zahner. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1984 Table Of Contents A list of subunits of the resource. The Waterdrum by Sam Gray.......1 Living Trout: Living Water.......3 Trout An Article by Jerry West.......4 Streamwatch.......6 The Annular Eclipse of the Sun.......8 "Lord of Springs" poetry by Bennie L. Sinclair.......9 Waterpower.......10 Homemade Electricity.......11 Clearcutting Part II by Robert Zahner.......12 Living with Kudzu.......14 "Shapes" by Jim Wayne Miller.......16 Good Medicine: Going to Water.......18 Voice of the Turtle: N.A.B.C. Report.......20 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Water quality--Appalachian Region, Southern Forest management--Appalachian Region, Southern Small scale hydropower Kudzu Cherokee Indians--History--20th century Solar eclipses--1984 North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Agriculture Alternative Energy Appalachian Mountains Appalachian Studies Bioregional Congress Bioregional Definitions Cherokees Folklore and Ceremony Forest History Forest Issues Forest Practice Geography Good Medicine Katúah Katúah Organization Poems Reading Resources Stories Water Quality https://omeka-test.library.appstate.edu/files/original/c82c3f935775ed3110b8fcfeafafa78d.pdf 1202447159c8ecfad77b920b89467f66 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 6, Winter 1984-1985 Description An account of the resource The sixth issue of the Katúah Journal focuses on topics such as Cherokee mythology and art, Winter Solstice ceremonies, log cabin history, mountain farming, and the Horsepasture River. Authors and artists in this issue include: Steve Nelson, Barbara Reimensnyder, Martha Tree, Drew Langsner, Thomas Rain Crowe, William Taylor, Gogisgi/Carroll Arnett, J.Ed Sharpe, B. Oldham, Chuck Marsh, Marilou Awiakta, Chip Smith, and David Liden. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1984-1985 Table Of Contents A list of subunits of the resource. Wintertide by Steve Nelson.......1 Closer to the Fire by Barbara Reimensnyder.......3 Creation of the Moon and Sun: A Story by David Wheeler.......4 Winter Solstice Earth Ceremony by Amy Hannon.......5 European Roots of the Appalachian Log Cabin by Drew Langsner.......7 The Mind and Work of William Taylor.......8 The Old Man Said: A Poem by Carroll Arnett.......10 Soaring Bird, Eagle Killer: A Story by J. Ed Sharpe.......11 Mountain Agriculture by Chuck Marsh.......12 The Coming of the Light.......15 Prayer of the Poet Hunter: A Poem by Marilou Awiskta.......15 Turning Our Differences into Strength.......18 Children's Page.......19 Environmentally Speaking (Horsepasture River) by Chip Smith.......20 The Future of the Forests by David Liden.......21 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Cherokee mythology Winter festivals--Appalachian Region Cherokee art Hill farming--Appalachian Region Water quality--North Carolina--Horsepasture River Log cabins--Appalachian Region--History North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Agriculture Appalachian Mountains Appalachian Studies Bioregional Definitions Cherokees Children's Page European Immigration Fire Folklore and Ceremony Forest Issues Good Medicine Katúah Permaculture Poems Stories Turtle Island Water Quality Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/4d450fedff98db51d827ad2d6b6eb05e.pdf 17a990be6fc8c33627511b8f4ccfd428 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 7, Spring 1985 Description An account of the resource The seventh issue of the Katúah Journal focuses on the culture of economics and work. This issue features an essay on economy by poet, novelist, and environmentalist Wendell Berry. Other authors and artists in this issue include: Donna Obrecht, Elizabeth Squire, Becky Wellborn, Sparrel Wood, Mark Friedrich, Rick Murray, Thomas Rain Crowe, Chip Smith, C. B. Squire, Robert Penn Warren, Barbara Reimensnyder, and Michael Hockaday. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1985 Table Of Contents A list of subunits of the resource. Looking to the Future.......1 Sustainable Economics.......1 The Great Economy by Wendell Berry.......3 Native Village Economy.......4 Hot Springs.......5 Worker-Ownership.......6 Busy Needle.......7 Working in the Web of Life.......8 Spring Creek.......12 Self-Help Credit Union.......13 Responsible Investing.......15 Madison County.......16 Wild Turkey.......18 Update: Forest Service Plan.......20 Nuclear Waste Update.......22 The Gift Economy.......23 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Regional economics Sustainable development--Appalachian Region, Southern Cooperative societies--North Carolina, Western Barter--Appalachian Region, Southern Investments--Moral and ethical aspects North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Book Reviews Children's Page Economic Alternatives Folklore and Ceremony Forest Issues Glossaries Good Medicine Habitat Hunting Katúah Poems Radioactive Waste Reading Resources Turtle Island Villages Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/962957d2fbc58ba3d1a81a382fb3c3bc.pdf cc384e642678c5ef0ae41167bc6ca93f PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 8, Summer 1985 Description An account of the resource The eighth issue of the Katúah Journal focuses on the theme of celebration of life and community. Authors and artists in this issue include: David Wheeler, Dan Pittillo, Bill Oldham, Hilda Downer, Donna Obrecht, Barbara Reimensnyder, B.J. Bach, Jay Wentworth, Lowell Hayes, and Thomas Rain Crowe. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1985 Table Of Contents A list of subunits of the resource. Celebration: Way of Life.......1 Katúah 18,000 Years Ago.......3 Poetry by Hilda Downer.......6 Cherokee Heritage Center.......7 Farmers Ball.......9 Celebrating Folk Arts in the Schools.......10 The Simple Tools of Healing.......12 Paintings by Lowell Hayes Poetry by Jay Wentworth.......13 Good Medicine: "Summer Solstice".......14 Sacred Sites Project.......15 Sun Cycle, Moon Cycle (Centerfold).......16 Wild Turkey Part 2.......18 Natural News Update.......20 A Children's Page.......23 Reviews: Minstral of the Appalachians Who Owns Appalachia?.......24 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Cherokee art Turkey Hunting--North Carolina, Western Folklore and education--North Carolina, Western Cherokee Indians--History Appalachians (People)--History North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian History Appalachian Mountains Appalachian Studies Book Reviews Cherokees Children's Page Folklore and Ceremony Forest Issues Geography Good Medicine Habitat Health Hunting Katúah Poems Radioactive Waste Sacred Sites Turtle Island Water Quality Wilderness https://omeka-test.library.appstate.edu/files/original/b43bdfc4e48d9084d720074c3f532000.pdf f6e1b33862bc826e4229a0a73d43e38b PDF Text Text ~JOO PubU6he.d Qu.o.JLt.eJtl.Jj l.6.6ue. IX Fall, 1985 �'-- CONTENTS THE WALDEE FOREST .......................... I THE TREES SPEAK. ... .......................... . 3 MIGRATING FOR~TS .. ......................... 4 "HOG KILLING SATURDAY" - A POEM ......... 6 HORSE LOGGING ................................ 7 THE NUCLEAR SUPPOSITORY: WE'RE NOT GOING TO TAKE IT! .... .. ....... 8 GOOD 'MEDICINE .............................. . 10 STARTING A TREE CROP ............ . ......... II NATUBAL WORLD NEWS ....................... 12 URB.AN TREES .................................. 15 ACORN BREAD ................................ . 19 MYTHnID .................................... 20 THE CHILDREN'S PAGE ...................... .. 27 M N ..... 00 N < oz: 1-4 ...:i 0 ~ (,,) :a ~ 0 ~ f'4 Cll i5 ;::) 0 0 °' :oz: .. § Cl:! ~ ~ ~ M ..... cc Iii< 0 IQ ~ ~ z 0 H f'4 u ~ a: 0 u (/) (/) ~ 0 0 f:( �!Jf;,, laid- his hand 'f"lt tk tr~: ~ ~ Jzad, Ju '7un so s~ and ~ ~;f & _fut mu:l -/Jzxmreya;vqU .1~ and tiz£ ~!fit; n4iilzv a:s _fa~ nor a:J" ~; it wa:s ik ~lrb_f & liP1::f -kw ii-45- A WALK IN THE WALDEE FOREST Near the top of Cowee Mountbir. in Macon coun ty ju&t below the national forest boundary, hes an 150 acre tract of forested mountain slopes that is a living testament to the life ~d work of a pair of reJ11arkablc people . oee Leather111c1n Smith ii' the fourth generation of her family lo Jive on the family homcsite. Her husbantl, Walton, is a forester of 35 years ' rxrerience ~ith thP U. S . Forest Ser~ice, anc !6 010re year6 a6 Q private consultant . In tl.ejr 47 years n1ana9in9 the property, they have realized a vi&ion of what a fJroduclive, habitable, ecologically l·t!althy section of the Appalachian forest could look like. There is " small SaW!!'i 11 on the plo<"f ar.c ~od- ..orlting shops that can turn tr<:cs ir.to saleable, finiEhec wood products nght there on the land. There are ale;o bec•hives, a trout 1>0nd, < Email garden plot, and o greenhouse, r.u t c.n l»<cursioro irto the Walcee Forest is fitl:'t clllC !Otl'r•CSL d jovrney 1rot<• a livir.•J n.<eodel o: tlie prir.t·i ples of all-aye, all-species forest manage~' nt: a n1.ir111qer1ent plan <ippropriate lo tlat. l'articul<1r c·onditions oC the ;.ppalachum hatdwood (orPSl. The key a• tt.i~ tt>chnique, accor<.inc; to Walton ~:r.ith , is an (!t(·hasis oi• st>lecti"e I ir•l".rr hcorVN•t inc;:. We waHea tllf" lano ~·itl> OPl• and Wallor. one cl<1y , .ind he Sl•OkE' first a~out the histor) of tlw place . "['e<0 • c l;re,.t-src.ndratt>nts <"co~IC I•.-:• ~ot•I. .. 1 CJ ! (•• <,ol<" . Tiwy \<&ltci to«pp<dr.tE-cJ "l ll 1o t , SC.> lhC) tlirneo :o sol'letl lr.y tl1<:y kr....,., olld tlidt ...~ f,1rni119 . "\;l1H I lol1)' Ci.lit•(: t<:ll, thif. l.lnd , .... s t.l'Vt it<l J..y v1r<,ir forest. Thf're ·n•tt poi, 1111 t t!'<'s ar.<.! otli111 ~.recies, 0 K.n{AH - page l but largely it was a mature chestnut trees, 3-6 feet in gro.. ing closely and forming so dense that nothing could btand of diameter, a canopy grow under try one thing, and if it doesn't work, I try something else. I've concluded that what I want is a mixed, all-age stand, meaning a diverse variety of lt . tree species o! all ages froa1 "Chestnut w4s not then considered desirable as a timber tree, and these people were farmers, so they had to clear the land, and grub out the stumps , because chestnut sprouts profusely . To them, the forest of great trees was seen only as a detriment to their way of life. "As they began to till the land, they built stone terraces to make snall areas of level land to raise crops . They raised small patches of corn, sorghum, and buckwheat; apples on the slopes; and free-ranged cattle, geese , h09s, and sheep for wool. It wos a l1ard way of life. seedlings to large, mature trees growing t09ether . "It will take tin.a to achieve this, because l started out with an even-aged stand, but now there is a variety of trees here--poplar, maple, hickory, oak, white pine, ash, walnut, an uoderstory of doqwood--and I will pick my select trees and thin around them, sOllle from below and some from above. "What I hope to get 80 years from now is trees of all ages, all species, and all size classes and ll>OVe strictly into selective, uneven-aged forest management. This is the start of it.• Walton led us up the road. It was a hot day, but the woods were cool and green--a pleasant place to be. We stopped in a grove composed primarily of tall, straight poplar trees. "The poplars on this five acre tract are 50-60 years old now. They have been thinned fro111 below," Walton explained. "We picked out our best trees and took 5 cords per acre of the rest. This freed up those high quality trees so they could get ample soil n.oisture and a certain a!':ount of sunli9ht to keep putting on n1aximur:: 9rowth. "We dicn't take out anythir.g we didn 't need to. We leave theGt.> understory trees--these d09woods, thi~ red ciaple--for 'nurse trees.' They "1<t~t.' the poplars gro~. shed their lower limbs, and ihoot straight for the sky. Those bi c, t l"t:'l.'S have de-1 in•bc-c. them- :..:--~ •1•0 like to show you this place arod some of the things we're doing t:f'rf' ." Wal ton set out up a srr.al 1 IO<Jgins ioocl ~i th a stride that denied hi5 7~ yo~tt of age . "MC..t>t ,,r my forest iG expriP1er·tal, • he raid ovet hi1> s!.ouloer . "I (continued on p. 22) Fsll 198~ �.( 2!2·,1.·. ·!1· 1 ·,· . ... Il il#ll(lll 1\QP1114tmnt10....,_ . EDITORIAL STAFF THIS ISSUE: David Reed Scott Bird Ba r bara Rein•ensnydE r Richard Ciccarelli Chip Smith Thomas Rain Crowe Sarah Jane Thomas J . Linn Mackey Martha Tree Michael Red Fox David Wheeler Marnie Muller EDITORIAL ASSISTANCE: Korey Goldsmith Cindy Kiger Joe Roberts Weogo Mark Yancey EDITORIAL OFFICE THIS ISSUE: Long Branch Environmental Education Center Leicester, NC PRINTED BY: CORRESPONDENCE TO: Sylva Herald Katiiah Publishing Co. llox 873 Cullowhee, NC Sylva, NC 28783 TELEPHONE: (704) 252-9167 Special thanks to Tom Schulz, Larry Tucker, and Sparrel Wood ~: Great poplar and chestnut trees photographed at the turn of the century by the Whiting Lumber Co. to impress their stockholders with the wealth of timber available in the Appalachian forestlands. Fortunately, the trees pictured here escaped the saws, and the two poplars in the center may still be viewed in the Joyce Kilmer Memorial Forest area in the Snowbird Mountains of Graham County, NC . ,, ~ () He.ite. .&t .the. 6ordhe.itn-mo6.t he..a..ir..U.and 06 .the. Appa.la.clUan moun.ta.ln.6, .the. oldu.t mowi.tiLln Mnge. on oWt con.t.&te.n.t, T!J.4.tle. l6lo.n.d, a 6ma.U but gMw~ .9-:-0"P ha6 be.g~n ~ ~e. on a 6en.t.e. 06 .llUpon6-<.b.U.Uy 60.ll .the. .(.1"pU.c.a..ti.on6 06 .tha..t 9e.09M.ph.i..c.a.t and c.u.Uwutl. heJl.Uage.. Thi..6 6en.t.e. 06 .lle.6pon.6i.bil..lt.y ce.n.te.lt6 on .the. concept 06 Uv..<.ng wlth.&t the. na.tu..llal. 11.c.a.l.e. a.nd balance. 06 un.lvvwa.l 6yi..te.m6 and l.a.w6. We. be.g.&i by .&ivolWtg ~he. Che.itoke.e. name. "Ka.tii..o.h" 46 .the. old/ne.w name. 60.ll .thiA a.Ile.a 06 the. mo~ and 6O.ll .(,u j OU.llnttl 46 we..ll. The. e.d-U.o!WJ.1. plt,(.oll.U:A.u 60.ll 146 a.11.e. .to coUe.et and d.i66e.m.i.na.te. in6oltllla.tWn and e.ne.itgy whlc.h pe.Jt.ta.in6 "pecl6.<.ca.lty .to .thiA a11.e.a, and .to 604.teJt the. ai.ooJt.e.ne.66 .tha..t .the. l.a.nd .iA a Uv..<.ng be..&tg du e.itv.lng o 6 oWt l.Dve. and .lle.6pe.et. U.ving bt .thiA manne.it .U. .the. onl.4j Ull.Y .to e.Jtl>Wte .the 6146.ta..i.nabili..tll o ~ OU.ll b.io6phe.ite and a l.a.6.t.&tg p(.!tce. 6011. oWt4e.lvu .<.n .<,u c.o~ e.vo!.Li.U.orwty plt.OCe.64. We. "e.em .to have. JU>Ache.d .the. 61.t!Cll.Wft point o 6 a "dD d..i..e." 6.i...ti.uz.t.i.n .<.n .ttW!l6 08 a coniln.u.e.d qu.o..Uty 6.tand41td. 06 U.6e. on .th.l6 plo.ne.t . It .U. .the. ai.Jn 06 .thiA joWtnttl to do .<.a. pcut.t .<.n .the. .lle.-.&ihabita.tion and M.-cu.Uwt.iz..t<.an 06 the. Ka.tU.a.h plt.Ovince. 06 .the. Sou.the.itn Appa.la.clUan6. Th.l6 plt.OV.&tce. .u. .<.nd.i..c.a.te.d by U4 natWta.l bowtdaJt.i.e.6 : .the. Ne.w IU.ve.it vi..c.i..n.lty .to .the. no.ll.th; .the. ~oothil.l.6 of, .the. piedmont a11.e.a .to .the. eiu.t; Yol'lll Mowi.t.<Wt and .the. Ge.o11.g.itt hil.l6 to .the.. i.ou.th; and .the. Te.rute.t.He. IU.veJt ~·aUe.y .to the. we..&t . O.ll JRV0Clll':I0R We are not a people who demand, or ask anything of the Creators of Life, but instead, we give greetings and thanksgiving that all the forces of Life are still at work. We deeply understand our relationship to all living things •• ••• Our roots are deep in the lands where we live. We have a great love for our country, for our birthplace is here . The soil is rich from the bones of thousands of our generations . Each of us was created in these lands , and it is our duty to take great care of them, because from these lands will spring the future generations of the Ongwhehonwhe, We walk about with a great respect, for the Earth is a very sacred place. from: A Basic Call to consciousness: 'nle Hau de no sau nee Address to the Western World i<ArtAH - page 2. Humbly , 46 i.a6-appo.<.nte.d 6.t~ with 6acJte.d .i.A6.tll.tlctlon6 46 "new na..tlvu •· .to p1t.O.te.et a.nd ~uMVe .U6 64Clte.dne.66, we. advocate. a ce.n.teJte.d applt.Oal!h to .the. conc.e.pt 06 de.ce.rWu:LU.za.t.ion a.hd hope. .to be.cog Cl 6uppo.ll.t 61J6tem 6011. .thoH acce.pt.ing the. c.h.a.Ue.nge 06 6cu..ta.Utab.u.lt1J and .the. C.lle.a.t.i.ort 06 luvurtort.q and bell.cu1ce. .&t a J:./Jt.a.1. 6 en.t. e., he.ite. .<.n .thiA plo.ce.. �I.t l4XU> 0nl.y a. ,()ho/Lt :ti.me. a.g 0' iu. .:the. new .6 p!Llng le.a.vu we11.e. be.g,lnn.lng .:to ma.Ile. .:theNe.lvu e.v.<.de.n.t iu. .:they cove11.ed .:the. h.tvt.dwood.6 a.nd .:the. .60 6.:teJL de.c.lduoUI> tlt.e.u down a.long .:the. bo.:t.:toml> a.nd neM wa.teJL, .tha..:t my wl6e. a.nd I ma.de. oWt wa.y up .:the. U.llpe.n.:t-Uke. .6pine. 06 .:the. 8.tueJl..i.dge. Pllllb.way .:toWMd OWL dutlna;t(.011 06 M.t.Mltche.U ( '8la.ck Mowr..:ta.ht ' iu. known .to .:the. tlt.a.cli.tlom:ii. CheJtoke.e. people. 06 .:the. .1te.g.i.onl. We. we.Jte. on a pi.tgJL.i.ma.ge. o6 ' .:tha.niu. g.i.v.i.ng ' - - - g o.i.ng .:to .:th.i..6 .6a.CJte.d moun.ta..i.11 popula..:te.d by .:the. .6 p.iJLULu:t.t. a.ncu.:toM o 6 .:the. Che.Jtoke.e. .:the. ' Nunne.hu', .:to e.xcha.nge. 'tha.niu. ' and pJta.yeJL 6Oii. .:the. g.i.6t o 6 mo n.i.u .tha..:t ha.d g.1ta.c.loU1>l.y be.en p11.ov.i.de.d .:to U4 .:to do me.a.n.i.ng6ul. a.nd .i.mpolLta.nt wo.ltk .:toWMd .:the. p11.o.:te.ctlon 06 I .6a.CJ!.e.d .6.i..:tU I he11.e. .i.n .:thue. old mounta..i.n.6. To o66eJL the mon.i.u up .:to thue. a.ncu.:tolt.6 iu. a. pledge. 06 OWL .6e.Jtv.i.ce. .:to .:th.i..6 'ca.U.6e. ' , .tha..:t U be. done. .i.n .the. Jt.i.gh.:t wa.y a.nd .ln .the. 6p.(/vU 06 Wl4e.l6.l4hne.6.6 and he.a.Ung . To o66e.Jt .the. gJte.en g.i.6.:t up .:to .the..6e., 'the. wll.e. onu', .:tha.:t .:they be oWL 'gu.<.du' a.long the. pa..th.6 06 .:the. woJtk wl.:th .:th.i..6 p!l.O j ec.:t wh.i.ch la.tj ahe.a.d • .. A..6 we. dJtove. .:tfvtough the. ' ga.:te.wa.y' .:to the. p.i.nna.cle. 06 the. mounta..i.n: "CJulggy Galtde.M", a.:t a he..lgh.:t 06 oveJt 6,000 6.:t. we began .:to not.lee. how the. we.a.:the.Jt--.:the. tll.lnd.6, .the. 6.:totr.m1;, .:the. e.x.tlt.e.mu 06 he.a..:t and cold, and .:the. .:th.i.nne.Jt a.Ui.-- wa..6 'we.a11.b1p away' (a.lmo.6.:t iu. .i..6 .:the. wlnd we.Jte wa.te.Jt wa..6hb1g a.wa.y Mck, only .i.n .:th.i..6 caoe.: /tock. .:that had .:ta.fle.n .:the 6oJtm 06 tlt.e.u) a.:t the ve.ge,t.a.:t.lon .:tha.:t cove.Jte.d .:the. .:topo o 6 thue. old hUl..6, Ufle .:th.lnn.i.ng old ha.a. 8u-t along wl.:th .:the e.v.i.de.nce 06 na.:tuJtal .1te.ge.ne.Jta.:t.i.on, the.Jte we.1te .lnCJte.ao.i..ngl.y , iu. we. ma.de. oWt wa.y .:towa.Jtd .:the. top 06 .the mounta..i.n, .6ma.l.l a.Jte.iu. o 6 dea.d a.nd dy.i.ng tlt.eu .:tha.:t 4:tJt.ucfl U.6 a..6 be..lng unna..tuJta.l.ly 'bUgh.:te.d'. Smail 6.ta.nd.6 06 6-Ut. and pine-gJtOupe.d toge..:the.Jt and 4.ta.nd.lng out 1>.ta.Ji.k~ l.tj 611.orn .the 11.e.o.t-.i..n-fl.i..nd o 6 hea.l.:thy g11.ee.n and .:twl.6.:te.d '6a.m.i.ly' --iu. .i..6 do.i.ng 1>ome gho1>.:tl.1J gne.y dance. 06 6ubm.l.66.i.on .to .:the. e.te.me.n.U. The. whole. a.Ji.ea. l.oofl.i..ng iu. .i..(.. U ha.d come down wl.:th a ma.l..i..c.loUI> o 66-whUe ca.oe. o 6 .:the. 'me.Miu' --a d.i...6eiu.e. U.6ua.lf..iJ only acqu.i.11.e.d by the. tJOung ... "Sbtange.", 1 .thought .:to mtj6e.l6, ".:tha.:t .:theoe mountai.n.6 • .60 old, would have .ta.ke.n 0tl .:th.i..6 we.iu.e. 06 1Ch.ll.dJten If" we. moved 6l.cwly up .:the. moun.ta..i.11 . . . The clo1> <>A. .to .the .6Ull!l'llU we. 90.:t, .:the. l.aJi.g <>A. and g11.e.ve..1t .thu e a.11.e.ao o6 dy-i.ng eve.JtgJt.een.6 became. On bo.:th 6.<.du 06 .:the. 11.oa.d and -i.n eve.Jty d-Ut.e.c.t.i..on---So bl.e.a.fl On Mount Mitchell, a few miles north of Asheville, NC, Robert Bruck, associate professor of plant pathology and forestry at NC State University, is investigating the devastation of trees on high mountains in Katuah. According to Dr. Bruck, the red spruce and fir above 6,350 feet are in a severe state of decline with most trees 45-85 years old losing 90% of their foliage. The trees are shedding t~ir older needles and leav1ng only a small clump of chlorotic new growth on branch ends . Bruck' s findings indicate that the trees are being killed by pollutants. To confirm this suspicion, core samples have been taken from the dying trees with a bit and auger. The borings have reveaied a 50% reduction in tree ring growth since the early 1960's, yet rainfail data shows no evidence of drought. Aware that tree dieback has been occurring for two decades in the nort h- eastern U.S. and western Germany, au ala:tllldd Dr. Bruc k and other s c ientis t s have visited aud studLtd these f orests hopiug to find c lues as to the c!Xaet c ause of tree diaba ck in K atUah. M ost data reveals that symp toms of diebac k vary from region to r egion depending on tree s pecies, soil t ype, and climate. Rowaver Dr. Bruck has f ound c orraspouding s ymptoms exiat betweeu "lilaldsterb n " (trae death ) in West Germany and spruce-fir dieback in Kat~ah. Evidence bas been mounting in West Germany that ozone, a pollutant produced by a reaction of sunlight and auto exhaust, bas combined with acidic fog. These pollutants are· leaching magnesium, an essential element, from living trees . It is becoming increasingly clear (continued on page 27) continued on page 26 Fall 1985 .. ~ll.hll - '.}f;. ·C'.o. �, J; From within its borders , the forest looks old, permanent. Yet the timelapse views of the eastern forests provided in these maps compiled by Paul and Hazel Delcotirt's team of paleoelologists give a different story. Plants do indeed migrate, and in geological time the climatic changes that resulted in the formation and dispersal of the Laurentide ice sheet brought on drastic changes , causing whole forests to move from one area of the continent to another. The mops given here are from the Delcourt's article " Vegetation Mops for Eastern North America " in Geobotony ll{Plenum Publications, 1981 ); R. Romans, Editor. MAP KEY 0 Laurentide Ice Sheet • Tundra Boreal Forests Q Spruce @ The t.aurentide (ce Sheet covered the continent north of vhat la prHontly known n the Crdt Lllke1 Rqion. Tundra condition• prevailed ln the viclnity of the glacier •nd at hi&h elevatioftl tor soo ailu .south or th• lee front. Spruce .and jack pii>e fou1t1 held the territory ..,uth and ust of the alacl•rl .JdV&DCO- The cl1-t• vamed quickly .and dr•aat ic;oll:• b.lov thb belt. eo that an oalr.-hlclr.ory-eouthern pine auociat!on doainat•d the Atl&ntic and Gulf Coaot plains. The aixed .. Hopbyc1~ hard...,od forut that today inhabits the covH of Appalachia vas rutrlcted u this ciae to "refuaul •rus·· the blufflanda dong the IUuiHippi Rlvor Valley •nd ujor rlver corridor• U\ the southeast. A eypre••-auai. assoe:iacton lived in the ..,et ~ululppl boctoaa. ;and the ~lorf.de hninsub vaa covered ~Y .. nd dune scrub - including wild ro111a.1ry .and iaolaced 1tande >f .crub o.ait. Spruce-Ja ck pine Q @ Jac k pine - Spruce Mixed con ifer-norther n hardwood s Deciduous Forests Q @ G) Oak-Hickory Mixed mesopbyt ic Oak-Chest:n ut Southeastern Evergreen Forests <2'.) @ @ Cypress- Gum 0 Subt r opical Hard woods Oak- Hickory- Southern pine Southern pine Open Vegetat ion Types Q Q <:::> , ~:\ n;.ur 'l Oak savaruiah Prair ie or 'fhu .,,h1cJcr • lwd Ct:lt+.:.til'-!d LO l ht.: lat J.Lud\$ thu Ch:Ul Wk~¥ I raJ.elna th• tiUa luvcl soou.!what . und Liu: bc1lnning» of l ...akt.! •. rh Wt:h: vt11tble. thu Saint Lawrence fltv~c w.11 u•\d~r J~<!. Jnd lh"' \;.ould ail .. ctul w.itcre 1ttl1 draln-.d down thu Hi•111l-.111lppt 1 "'be.re the \lll1lc a.Jtruc.l: cuv-.:r peulatL.J. Th-. •pruce-Jac.k pin~ fote•t cr~cpln¥ \!.il•tw.atJ fro. th..: plalos. The w r • ..v\:ollth41er cMk-hfckory-.outh-.:.ro •v~rgl"-:t...-n ••~ l;,1t Ion w..a• •t J l t rc.atrlctcd to th~ •outhurn c.;,.a;t.al vL1dn•. Tb-.: 11lxt-od •.:»0phy1 h. 8pf..'Cie*I Mlntaha.-d tlwic fuoll1vlJ ln the 8lu{fl.,nd21i ,uuJ WJC.\:f t1Vt:t W•• corridor•. Sand Dune Sc r ub '- page 4 Tundro •tlll i;rlµp"J th~ AppJl .. <ltlJn h.:Jghl•. Pall 1985 -. I' �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . wt ..... rOMSTDWILLllll. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . Mt~Rt-\TING Thia V"r1uJ w•• ~h«ncl~rlz1:J by a D11ld waralng tr.,nd. Th.: 1l•clera retr~•Led .oa..,W'hat. and ll.ic1al a\tll raletd Lho levt:l ot thtt ocun•. pushing th~ cont lncnL.al coast I lne:1 cloatt to Lhtotir prt::t:d'tl po1lt1oos. J•ck pint:-11f'rUC~ ••»OC:J•tlc;.n.> still do.lnatvd (r-oa th.c: •1Jvt;:,t.t to thu ccntr•l coa~L. A thin IMnJ of tran-.tclun..1 con1ft:r-oortltt.:-ro l1Jrd,,,..,.,,d fott.:..lit dtvtd"J th-.: ptnu-1pru~e bdt fro•• \l.&t11-cllailtt1 o•lhh:kury .-....oc:J .. t lvn wt1h: h c· uvi.:r ...J App.al.achh1 wnd lhl.t ur-.w th..at I • ''''" r-.-1uh:•¥t.:.11.: kfv,c v ••dli.:y s~~IJy. fOREST The 4.cu 1huct reached ita aouthernmoait li•it during thi• time . extending the coa11tltne out appr oxlaeL"ly 50 •iles beyond it_.: pr.ute.nt bouodar1ea. Spruce-jack pine cov~r ud thu are.at pl•in• we1t of tht H.Jasi11;stppt. Jack ptne-spro.ctt covt:r dc>t1lnat.:d the ea.atcrn half o( the continent eouth to the preaent-day borJtrr• of AlabaaJ and Cwraf•. Claci"r aultw•tec cool"'1 the Hl11luippl River Valhy, which prob.ably accounted for the anOllll&Joue eppura.nce of \tbite spruct1 tn.~••, a boreal opocl .. noca•lly not found rar 1outh. The enllre AppalachU.n b.oge wi1s creetcd by tundra, vhU.: colJ-wuthe.r spruce and fJr dOlll- "° naced lh" foreau on the 90uncnln ulopca. Thu WJ.Ulfni; li.:dlfh:tMluru• or j 1,000 - 12 ,000 yt:1.1r• 3¥,0 1.,rouaiht dvlu&"-tf of naln In Lhu w411c.u or tht: gtu~i1:re. Clacfol 111~1t was drulnJni rapidly thruuyh thu SL. l.awc.n .. -ncu RJvur h.•Mvln" the pruy,~nhor unwl Iona of the t;r~Jl l..Jk'-'•· Th~ apruct: .1nd J•c .. pint.: ••ao..:IJLJon1 covtar'--.J c-.:ntr.. t c.,twJM ttntJ tl-.1 Nev EnK,l»nd St•lu•. Th .... coo lC '-'r-ntr.>rthtir n tt.rJwood for ....$t 114>\l' ....J nurth and vest Into .J 1rwlly -=•paGdcJ tcrrltot'y. An Odk-hlckory {ot'~vt arose ~•l i>f th-.: 'll11owl••lppt i.1nJ wa111 .avln& -=-•tv.arJ, fo1low'".J by the d~v'1loptn, pr... Ir 1.... v"""-'l"'l fon. The aht:J •"llOphyt le for\.!t.l Jdvdnc'--.J fro. th~ r lvt.::r corr tdor., l-> tak• ov~r a tors'-' part of th~ central are:a. Ook-hlclt.ory ... southern ..:versr\!cn cov-:r ¥Lill P'-'ndwtcJ ln thi.: cudvtul ploSna Jr'-'as, but u CYJ•rl.•1:11• gum usatocl11tlun lc>uk uvvr th~ 11oouthufn <nJ ot Lhc ~lf~11da1adµltl 1 klvur t.::1Hridor. olt\J "'" uuk .. uvw.nndh LYt•u w.ft. uv~t In¥ un the ._.lur1JJ l''"·nnJn.111...l. Thb wu tho puk of tile "heplithano&J. • var1111ng period, and t ... parat u r u ware h1&her th<ln in the prHe.ot d•1· The land and fora1t conf1guration• bqao to tllte"" tho th&pu va ... r..ui.ar vith today. The: conUer-oortbaru ba.Tdvoode foreat covered a vast area fro. the Creat I.eke• rasioo to tbe coa1t. Tha oak-blclcory and aixed aHophyt lc hardwood !orut• occupied euentWly the • .,.. aru1 they do at prueat, wtu.la conditioas c.au.sed an oak-chutaut forest to ti•• to doeln&nce on the u1tuo 1lopes of the Appelacbi.ans, vbil1 spru:a •nd !lr still clung to the colder, biaher elevatioo1. Southern pine arose to doain.anc• over auch of the aru lt occupies todly. �Hog Killing Saturday BY H. M. SPOTISWOOD The red sun was waiting for me, round as the washpot that would be the center of my day. There I would chop the kindling, feed oak to the fire, stir the black water while they worked silently under the cedar. Grady was always there by seven, in his hard overalls, paid dollars for his sweet brutality. I knew the one they picked, had fed him rinds and the saved ends of Tuesday's cornbread. His grounds were avuncular in the sweet stench of Friday's dusk, his hide hard as a gritty July watermelon to my finger poking through the pen. Once I'd run the mile to Clara for a Nehi and some vanilla extract with screams following me through the pines as they cornered him to clamp the rings in his nose. Painless gristle, they called his snout, when I fingered the steel points like barbed wire spikes. For sure he'd rooted up three fences, ripped the small south pasture to a knobby moonscape. He knew me for peach seeds and rusty coffee cans full of Pa's rich, hard-bought cottonseed me.al. I still feel the guilt for the erotic rush of glee that lasted a second. And Grandma, the painful endless picture of her scraping his boiled nose with a paring knife. Grady I hoped, would hit his mark the first time with the scarred steel butt of the old axe. I listened too hard over the frantic steam, heard only board sounds and birds in the oaks. The afternoon was easier, foul and logistical. The mail ran at one, and Mr. Hardee waved. Bayree, the cats, and the thoughtless chickens were underfoot for items they could find. I created a parable for the high-stepping rooster mincing his spurs among the leafy entrails. The coarse salt did not hurt my bitten nails when we rubbed the bacon and hams to hang. I knew the bowl and Limp grey mountain of entrails would be waiting on the table. Pa brutalized my city taste with family ridicule for not tasting. He hadn't shaved. The hairs were coarse yellow in the light of kerosene. In the window curtained with gay feedsack the sun was an oblate orange yolk --·~-·s,epuating into the black <~eek~ ' f �HORSE LOGGING Fall 6.11.0m be.Utg a qua.Utt ruuicJvum.i.6m, togg.<.ng wlth hOJt6U .l6 6t.iU pMv.<.ng .it6 u»ILtlt a6 .the. method mo6t o.pp!tOplLi.a;te. 6011. «»JtlUng moun.ta.in 6l.ope.6 ldte.11.e. .the. togge.11. .l6 de.a.li..ng wlth a 11.0ugh Olt 611.agile. .teNUU.n 011. a 1U.9hl.y 6e.l.e.c:Uve. .ti.mbe.11. Cl.Lt. It .l6 al.60 6.Qrd.<.ng 6a.vOll. wUh l.a.ndowne.11.6 ldto hold coMe.11.- vat.i.on me.a6Wl.e.6 a.nd a.u.the..UC6 a6 h.i.gh p!l)..oM.t.lu . Holl.6e. togging a.l.60 luu. economic a.dva.n.ta.gu 6011. togge/1.6 ldto do n.o.t have. a. tot o 6 capUai. tc 6.talt..t a. bU6.<.ne.66 Oii. c.dio w.i.l.h tc ke.e.p the.ill. oveJtlie.a.d tow. With holl.6u , to~~e/1.6 ca.n ma.k.e. up .ui Mull c.diat they ta.ck. .ui 6-Uia.ncla.l.. ba.c/U.ng. John Va.v.U,, Ve.nn.i.6 Hotde.11., a.nd holl.6U Tony a.nd Flt.e.d «»11.k .Qr a.nd cur.ou.nd .the. Nan.taha.l.a Na.t.i.ona.t FOll.u.t. The.y a11.e. a. .tlgh.t .team, a.n.d tlte..i.11. e.xpe.11..le.nce. 6hoWA . The.y make. .the. ha.11.d woll.k 06 w.tt&tg a.nd ha.u.Ung .ti.mbe.11. took a.l.mo6.t e.a.61J. John: ' I started in on horses when I was four . My daddy started me. I worked some other jobs, but I ' ve al.ways kept my truck, regardless of what I've done . I like being in the woods. You don ' t make a lot of money , but if you ' re satisfied, that ' s what counts :· Dennis: You ain't gonna make nothing but a living, whatever you do. Anything you go after, a living ' s all you 're going to make out of it: John: •r•ve got a garden, my horse and my truck- I 'm never going to starve ." photos by Martha Tree Dennis : "Horse don't got to be a big one, i f he'll pull. I can take Fred, and he'll pull horses weighing 1800 lbs . When I call on him, he'll go out there, and he ' ll hang. He won ' t back back up . A lot of horses pull against it too hard, and they'll back back up. But I could hook Fred to that truck right tncre and call on ' im, and he'll stand on and pull 'til he dies . "!wouldn't cake n thousand dollar bill for ' im just like he stands there I ain ' t got that in ' im, but I wouldn't take it . He ' s paid for himself ten times over I could give him away today and still wouldn't go in the hole .~ K.\Tt:AH - page 7 Fall 1985 �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . MAlllFOIUTDWIWM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. By Michael Red Fox The U.S. Department of Energy (DOE) has just announced plans to site and construct a Monitored Retrievable Storage facility (MRS) in Eastern Tennessee. Three possible sites have been chosen. The Clinch River Breeder Reactor site at Oak Ridge is the preferred site. TVA's H:lrtsville nuclear plant site and the Oak Ridge Reservation have also been included for further study. In January 1986 the DOE will announce which one of the three "semi-finalists" will host the MRS. DOE documents describe the MRS as a processing facility for spent nuclear fuel. The processing will include consolidation and packaging of high level wastes for delivery to permanent suppositories. The MRS will also serve as a backup facility for storage of spent fuel and high-level wastes from all commercial nuclear power plants, all foreign subscribers to the "Atoms For Peace" program, and U.S. nuclear weapons production. All three East Tennessee sites are upwind of Kat~ah. Several of the main transportation routes to the MRS site pass through our region including interstate 81 and interstates 26 and 40 , which conjoin at Asheville. If you thought Asheville was a "hot town" before this, just wait ... . •.. According to the DOE, the MRS candidates were chosen on the basis of cost efficiency, risk of accident, and the geographic relationship to the potential underg~ound suppository. It must be noted that the Nuclear Waste Policy Act of 1982 declared that no one state may get both sn MRS and a permanent waste dump . The relative prox1.mity of Kat~ah to the proposed MRS can lead to no other conclusion: Katuah is under siege! Not only does Katuah become a transportation corridor for nuclear waste from all over the world but, she also becomes a leading candidate for the sweepstakes nobody wants to win: permanent waste dump! The MRS is considered to be the "front end" of the permanent suppository. According to the "Mission Plan" being peddled by :<.n{.ui - page 8 the DOE, wastes processed at the MRS will travel across the country to the first geologic suppository. Currently stiff opposition, environmental problems , and legal fights are stifling DOE's plan to select A site in the western states, The agency cannot fail to notice that it might be sinpler to l) speed up selection for the ~astern suppository or 2) change the Waste Policy Act so that both suppositories wil l be built in the F ast. In fact Paul Kerns, a DOE front msn, bas recently said that if all of the candidate sites under consideration in the first round turn out to be losers the DOE may turn to the crystalline states for both suppositories. I I .. ·. I .\ " • I :i I \ I ~. Crvstalline (granite) rock formations are being considered for nuclear waste disposal because they are uniform throughout and have qualities allowing them to dissipate heat from nuclear materials. However in a blistering analysis of their own three year pilot study (1981-1984) called the "Climax Project" in Jack Ass Flats,Nevada, DOE noted serious problems. Not only did the expensive stainless steel cannisters leak, hut the te9tin~ caused cracks in the granite and the testing mechanisms failed so they could not determine how much leakage occurred! Among the crystalline suppository states, the Southeastern Region (includin~ Katuah) is perhaps the most vulnerable. Ginger King, of DOE's Civilian Radioactive Waste Management, conf inned this suspic ion when she said, "the most likely 9lace is the Southeast since 85i o f the nation ' s nuclear plants are east of the Mississippi." Much of the Northeast will be eliminated because of population density and distribution. Although the North Central Region has crystalline rock formations whic h are among the n~ tions most stable, Wisconsin, ~ichigan and Minnesota have erected legal and political barriers that may outweigh potential geologic suitability. Politics is the name of the suppository game according to Dave Berich of the Environmental Policy Institute in Washington. Unlike the North Central States, North Carolina, which contains most of the prime sites in Katuah, has no siting laws. There are no nuclear waste education programs, no citizen advisory boards, and no public surveys. North Carolina has not even one employee working fullt ime on our response to the suppository site project. What North Carolina does have is a governor who bas said he would not veto a site selected here. Every other governor in every state under consideration has promised a veto. A governor veto of a site mean~ that a full congressional review and approval is necessary before wastes can be implanted. A veto would force DOE to do the proper scientific studies to find the best site - not just follow the path of least resistance. Incredible as it may seem, at a public "infor111ation seminar in Boone, NC, DOE publicity man Kerns warned, ''What 1 can do is encourage you guys not to trust us; take us to taok." Dave Berich of EPI ar,roes. He has said. Fall 1985 " Si"~q - t-.J..J . /J; �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WEAMFOM:~OWEWlll . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . "There needs to be s whole new science developed for each repository site, nnd the DOE is unwilling to spend the necessary money and time to adequately study all the potential reek bodies for the best possible site." The rext step in the selection process is for the nuclear energy junkies at DOE to reduce their list of 236 crystalline rock sites down to 20 possible sites this November. TRANSPORTATION OP NUCl.EAR WASTES The llOE goes to gceat lengths to assure the public that the shipment of spent fuel is safe . It distributes films showing dramatic full-scale crash tests of spent fuel casks propelled by rocket sleds into a massive concrete wall at speeds up to 80 mph. The DOE fails to point out, however, that the casks were eaptY. though they implied otherwise, by calling them spent fuel casks. Upon testing the survivability of casks after a railroad accident with fire, the DOE failed to say that on the avera~e most railroad fires Nuclear Shipment Routes N\ TfaH - page 9 THI l/11ct1.t1 11111P1J11101r, WE'il i/OT t;O/NfJ 11 TANE 11/ last twice as long as the test fire. The Nuclear Regulatory Commission reported that the tests on Transport Cask<1 "wPre interesting but not particularly useful." The most definitive work to date on the possible results from a real transportation accident spilling real plutonuim has been done by Sandia Laboratories in New Mexico. Their analysis indicates that a "large quantity" shipment of commercial plutonium released in an urban area could result in nearly 4,000 latent cancer fatalities, 952 early morbidities (non-fatal health disorders) and scores of early fatalities. The cost of cleaning up such an accident could range as high as two billion dollars. The Sierra Club has estimated that there will be 9,000 shipments per year of high-level wastes from constipated reactors co t~ N~, i~l~i. W ~i~ ments per day to the suppository . The continued push towards a nuclear technocracy offers us no guarantees except the production of more nuclear waste. The time has come for the people of Katuah to form a solid core of diasent and stop this technological train wreck. We must demand that the governor veto any and all sites within his political realm. We must convince our congresspeople to invite DOE officials to come and experience our opposition. We must form affinity groups, like Ben Drake of the Highlander Center in :-:ew ~larket, Tennessee, who is organizing folks along tranooortotion routes. The nuclear waste suppository means degra~ation of the land, de~radation of the water, degradation of human health, radioactive particles in the air , and probable ~enetic damage and mutations among all living things in the area. We do not want to be known as the generation that let it happen here. The situation requires nothing less than our best efforts to shut this menace ,,,, # down! ,P"' Write to your political representatives expressing your opposition to the MRS, transportation of nuclear waste through Katuah, and the planned suppository. The Honorable James Martin State Capitol Raleigh, NC 27611 House of Representatives Washington 2463 Rayburn House Office Building Washington, DC 20515 Write to these folks for current information and join them in the battle to save Katuah! Blue Ridge Enviromental Defense League P.O. Box 1308 West Jefferson , NC 28694 Western North Carolina Alliance P.O. Box 1591 Franklin NC 28734 (704) 524-3389 Mr. Steve Conrad Director of Division of Land Resources Department of Natural Resource and Community Development P.O . Box 27687 Raleigh, NC 27611 Highlander Center Rt. 3 Box 370 New Market, Tn . 37820 Fall 1985 c; ~2.&q - H, •• J �The message the plant people give to us: from the sourwood's early red leaves, the beautiful multicolor of the saw briar, the yellow of the poplar, the rust of the oaks, the pinks and reds of the red maple·· all these differences create beauty that moves the inner part of ourselves and prepares us for the great rest. We are told it is the i:iiver of breath's plan that we may have differences. All of the giver of breath's creation lives in harmony and peace with one another with the expection of man. We are told that we have completed a circle of life by this time of year. Let's look at ~he lessons that have been given to us in this circle. It is alright what you are. It is alright what I am. Let's take and move evenly together with our differences and give our unborn and their unborn yet to be a chance to go through this same circle. Communities We are told these are the oldest mountains upon the earth. Life has been here longer than any place else on the great mother. We are told this is one of the few places upon the earth where spirit still dwells, in the deep rich coves where the seng grows and the voices of water are talking to someone. All the life forces talk to the spiritual aspect of ourselves, the real part of us. We are told that all through our mountains··from northern Georgia all the way up the Appalachian trail, from the moon eyed people to the native people to the European people's spirits have been attracted to the power that these mountains place upon us. We are told that people come here with their spiritual and relisious ideas because they seem to fit with what is here. ·1 hey start their own communities-- healing communities. spiritual communities, communities based on a_pamcular philosophy or political point of view. But a mistake that our brothers and sisters make causes them to miss the power and the gift that the mountains give to us all. Their communities develop an ego just as an individual would develop an ego. We are told that now the time of great rest comes upon the mountains again, as it has for thqusands of years, the time when trees lose their leaves and evergreens get greener. Let's listen to the message that the mountains and the streams say to us. We are told that the differences aren't enough reason for us to be separate. We should strive to pull our communities together, to work together to preserve this spiritual oasis for us all. We can work with people who are different without having expectations for them to follow our path. i<Ai~Af! - .eW!e 10 Fall 1985 11 Io �The publications listed below are available from Appalachian Regional Office, I.T.C.I.U.S.A,. lnc., Route I, Gravel Switch, KY 40328. Prices listed include postage and handling within the U.S. PROPAGATION METHODS AND SOURCES FOR UNCOMMON PERENNIAL FOOD PLANTS: A LITERATURE REVIEW IN TABULAR FORM Gregory Williams, 1983 (slightly ;.:vised 1984), 49 pp ., $6.00 . by Brian Caldwell We are trying an lntercropping system that might be of utility on other fal"lls. On an 80 ft. by 90 ft. test plot, we have planted raspberries in rows 15 feet apart (about Lwice the usual spacing). In the rows with the berry canes, we set young Chinese chestnut trees every 15 feet. The chestnut trees are mulched, weeded and fertilized along with the berries, which are allowed to grow close beside the trees. Beds of vegetables about 5 feet wide run between the raspberry-chestnut rows. This system is an attempt to care for a succession of crops with the least effort, while making good use of space . We suspect that the raspberries. grown without the use of pesticides, have fewer problems with fungal diseases due to the improved air circulation of wide rows. It seems reasonable to use the extra space for vegetables. Because rasp-· berry plantings typically last only about 5-7 years because of virus problems, the chestnuts provide a crop to "take over" after the berries.The young trees require special care (particularly weed control) for about 3 years after planting, yet bearing begins only after about 5 years or more.le does not make much sense to invest the special care and space exclusively for the non-bearing trees so we put them right in the berry rows! They will not seriously compete with the berries until the berries are on the way out. The berry mulching and fertilizing are ideal for the Lrees, and competition from the berries doe~ not appear significant. Note that. with the use of mulch, it is important to protect the tree trunks from rodents with some sort of guards. Eventually . we will have a grovt· of chestnut trees on a 15 feet by 15 feet spacing. This is too close for mature t recs. However, these a re• ~eedllng trees, not ~rafts . and iL is 11ko.!ly thoc some will be poorer beorl'rs thun OLhers.After about 15 venrs, Lhey will be Lhinned out, leaving onlv the best. The area formerly occ- upied by raspberries and vegetables will be sheep pasture . And the chestnut yield in the early years will have been much improved over the yield for trees originally planted on a recommended spacing of 30 feet by 30 feet. This system is appropriate for many kinds of trees . Strawberries could substitute for the vegetables, but blueberries, gooseberries, asparagus, and rhubarb all last so long that their total production as "raspberry substitutes" would be seriously reduced by the trees. Areas used for this system should be free from perennial weeds. to our plot, we have had problems only with the tarnished plant bug and, at first, coo low fertility for high raspberry yields. An organic fertilizer (about 20 pounds of N per acre) placed beneath the mulch the last two springs resulted in much better growth of the fruiting canes. The berries also benefit from vege• table fertilization. Reprinted from ~&~~estry Review. Back issues available from: Inte rnational Tree Crops Institute, Appalachian Regional Office USA Route 1, Gravel Switch, Ky. 40328 -- ~-(;& i.ist : tyu <N'O~ AGRISILVICULTURE FOR APPALACHTA: A BIBLIOGRAPHY, Gregory Williams, 1979, 9 pp .• $2.00. ACRISfLVICULTURE : A NECESSARY RENAISSANCE, Gregory Williams, 1979, 4 pp., $1.00. TREE CROPS FOR SMALL FARMS IN APPALACHIA: PRELIMINARY PROPOSAL FOR RESEARCH, Flip Bell. John Pohlman, Gregory Williams, 1977, 24 pp., $4.00. ENERGY-CONSERVING PERENNIAL AGRICULTURE FOR MARGINAL LAND IN SOUTHERN APPALACHIA: FINAL TECHNICAL REPORT Gregory Williams, 1982, 52 pp. , $8'.oo HORTIDEAS, Published monthly, Subscriptions $10.00/yr. (U.S.) SOME SOURCES OF HARD-TO-OBTAIN SEEDS AND. PLANTS FOR TREE CROPPING CHESTNUT HILL NURSERY,Rt. 3, Box 477, Alachua, Fl. 32615. Hybrid AmericanOriental chestnuts. Price list free. DOUGLAS, Earl, Red Creek, NY 13143. Hybrid American-Oriental chestnuts. Send SASE for price list. HIDDEN SPRINGS NURSERY, Route 14, BOX 159, Cookeville, TN. 38501. Seedling and grafted fruit and nut trees, including honeylocust. Price list free. --- l!<?Q_KS ABQ.l!l'_!REE CROPS: TREE CROPS: A PERMANENT AGRICULTURE, J. Russell Smith. Devin-Adair, New York, 1953. Founding work for the tree crops "movement"; somewhat dated, but worth reading to get excited about the idea of a tree-based agriculture . TREES FOR THE YARD, ORCHARD, AND WOODLOT, Roger Yepsen, Jr., editor, Rodale Press. Emmaus, Pennsylvania, 1976. Introductory chapters on landscaping. orcharding, nut trees. propagation, pest control. useful wild ~pecies, maple sugaring, and woodlot rianagement. NUT TREE CULTURE IN NORTH AMERICA, Richard Jaynes, editor, NNGA, Hamden, Connecticut, 1979. Very thorough and authoritativt• reference--" the bible"! ITCIUSA APPALACHIAN REGIONAL OFFICE, Route l, Gravel Swi.tch, KY 40328. Seeds and graf twood of select honeylocust, black locust, and American persimmon. Price list free. JOHNSON ORCHARD & NURSERY.Route 5, Hox 325, El1jay, GA 30540. Manx peach and nectarine cultivars, also graftc-d apples. Catalog, $1. LAWSON'S NURSERY, Route 1, Box 294, Ball Ground, GA 30107. Many apple and pear cultivars. Catalog free. ~ Special thanks to Greg Williams of t.T.C.l.U.S.A. Fall 1985 . ~ �·-----------------------·Wl-R>MSTDWILUM_____________________...... o~ NATURAL WORLD -( NEWS .,,/ ~':;:{<'!._ : bCac~ buws : a ~uestion of survivat / Black bears have well developed instincts for self-preservation and a reputation for taking care of themselves. tncreaslng human pressure, though, has seriously reduced their numbers to the point that they may not surTive! Recent research trom N. c. State University and the University ot Tennessee shows that over 12! ot the breeding tema.l.e black bears in the Pisgah Bear Sanctuary, and over~ ot the total. population under study there are being killed! This devastating kill rate casts serious doubt on the ability ot the Pisgah Bear Sanctuary to 1D&inta1n an effective breeding nucleus. In the Harmon Den Bear Sanctuary, on the edge of the Great Smoky National Park, over 80% of the bears under study were killed. With the present black bear habitat a scant 5-10% of the species original range, serious questions arise as to whether or not the black bear may be completely extirpated from Katuah. Poaching is the major ceason the bears are disappearing. But dwindling range, periodic food short- Six endangered peregrine falcons took fl i ght from atop Grandfather Mount· ain, N.C. this summer. The restoration program, now in its second year is part of the ?lorth Carolina Wildlife Resource Commission's Nongame and Endangered Species Program. Most of the funding came via checkoff contributions on the ~ ages and an inadequate management plan al.so contribute to a dwindling bear population. Black bears reflect a medicine tradition long valued by our earth based cultures. The Cherokee believe black bear is a descendent of the human tribe and he left the villages to seek his own way in the forests. A Healing Management Program would include a moratorium on bear hunting until stable reproducing populations could be establisheP . North Carolina which has the longest bear hunting season in the southeast would do well to shorten the season by scheduling opening day later in the year. This would protect females since they go into dens sooner and would thus discourage their extinction. Other suggestions include, discontinuing use of radioactive iso· topes for scat monitoring, ban hunting with dogs, ban 2-way radio hunting, protecting old age timber stands for their den trees and hard mast (oak & hickory) and expansion of habitat areas and sanctuaries. state income tax form. A similar program is underway in Virginia with releases scheduled lo begin next year in the high mountains of Tennessee. Peregrine falcons are native to the high mounts ins of Katuah and will be sharing the air streams with 6 golden eagles released this summer from th e Shining Rock Wilderness. The restoration project is administered and staffed by the TVA and the N.C. Wildlife Commission. SG _, , " ...,.. _,;Jt Because of the urgency of black bear survival, it seems important for all of ua to begin to pool information on bear sightings and to document incidents of use of dogs, 2way radios , poaching, and other kills. This documentation will be decisive in influencing the Wildlife Resources Commission to shift its policies from species eradication to species conservation. To participate in the Bear Action Network, please call or write Paul Gallimore, Long Branch Environmental Education Center. Big Sandy M.lsh Creek, Leicester, NC 28748. 704/683-3662. To voice your conservation concerns, write NC Wildife Resources Commission, 512 N. Salisbury St. Raleigh, NC 27611. Please send a copy of your letter to each of the Commissioners: M. WoodroWli'rice, Dr. Richard Adams, David Allsbrook, Jack Bailey, Cy Brame. F.ddie Bridges, Joe Carpenter, Dr. John Hamrick, Henry Kitchin, Stuart Paine, Donald Thompson. Jerry Wright. and Vernon n ~vill, Executive Director. ~ '\. �The Western North Carolina Alliance, the Cowee Community Development Organization of Macon County, Alark.a Laurel Limited, and Walton Smith, a professional forester, have officially filed an administrative appeal with the U.S. Forest Service opposing clear- cutting, poisoning and burning on public lands in the Nantabala National Forest. The jolnt appeal argues that selective cuttin~ and all-age management are far superior to the proposed clear-cutting in the Little Laurel timber sale. It is argued further that the sale violates the National Forest Management Act (NFMA), the Multiple Use and Sustained Yield Act, and the National Environment Policy Act (NEPA). Clear-cutting requires very little professional skill to implement and SU?ervise a timber sale. In the shore run, it produces the greatest mo~etary return and is thus attractive to administrators working on a limited budget. However, the method imposes adverse environmental conditions on an otherwise diverse and self mainttaining syst em, precluding the multiple use and long- term productivity of the southern Appalachian hardwood forests. A summation of these violations are as follows: The appeal maintains that in its Environmental Assessment (EA), the Forest Service fa Ued to consider selective cutting as an alternative. The appeal states that the EA "sets a precedent and represents a general policy ~· ..,-· ~- choice in silviculture techniques, a choice that should not be made in the absence of a 'systematic, interdisciplinary' analysis of long-term environmental impacts.·• The NFMA of 1976 was designed to restrict the extent to which the USFS incorporates clear-cutting in its overall management plans. The foundation for the enactment of NFMA was the Church guidelines which state that clear-cutting may only be used where "silviculturally essential" and after "multidisciplinary review" has been completed. The appeal states that the "EA contains no finding that clearcutting is 'ailviculturally essential'. The USFS's primary justification for clear-cutting is the allegedly high cost of selective cutting, a justification which violates Congress' Jirective that the 'greatest dollar return' is not sufficient reason to clear-cut. Section 4(a) of the ~ultiple Use Sustained Yield Act specifies that "some land will be used for less than all of the resources,., and that the best use is " not necessarily the combination of uses that will give the greatest dollar return or the greatest unit output." The appeal supports the position that "each national forest must be managed with the goal of enhancing its unique inherent contribution to the entire system." Th:fq ... should not be (cont'd on p.14) ~ Champion International recently celebrated "75 Years of Excellence" but to the Pigeon River Action Group (PRAC) of Haywood County, NC, it represents 75 years of effluents. Recently, Champion's permit to dump wastes into the Pigeon R\ver came up for renewal. The North Carolina Environmental Management Commission (EMC) ( a state commission in charge of issuing permit renewals) issued a new pemit, called "toothless and vague" by many citizens, and submitted it to the U.S. Environmental Protection Agency (EPA) for comments, according to federal guidelines. Earlier, the EMC had rejected suggestions by the the director of the NC Division of Environmental Management (who ultimately has to approve the permit , on the state level) to str engthen the (cont 'd on p.14) '(AttAl! - page 13 ---~=:..:...:,,,,:::....::===-=-....;~ ----ae- r .. In a time of misguided "Superfunds" and continuing "Studies" it is encourging to know that grass root efforts are still effective.•The snow balling movement to save the Horsepasture River is such a story. (See l<.atuah issues 16 & 18) . Since the spring of '84 the "Friends of the Horsepasture" have fought a proposal by Carrasan Co. (an out - of state investors tax write-off) to dam and develop the river and her five waterfalls. Hore than eleven hundred dues-paying members have contacted their elected officals in Raleigh and encouraged them to support N.C. Senator Hipps and Rep. Crawford's legislation that would include the river in the N. C. Natural and Scenic Rivers System. The bill wuld also direct the N.C. Dept. of Natural Resources to develop a management plan to qualify the Borsepasture for inclusion into the National Wild and Scenic River System. On June 7 the N.C. House and Senate voted unanimously in favor of this legislation. It is now up to Govenor Martin to request the U.S. Secretary of Interior to admit the river into the national system. Appropriation of funds to the U.S. Forest Service from the Land & Water Conservation Fund by Congress will be needed to purchase land to accomplish complete protection of the tract which includes 3 of the 5 major falls. U.S. Congressperson Rendon is exploring this possibility. . Hore info: FRIENDS OF THE BORSEPASTURE P.O.Box 272 ~~ Cedar Mountain,NC 28718 ~ �~ ' ?, no! ..• clear-c utting (cont'd from p.13) compromised in order to harvest a fixed quota of timber on an annual basis.'' Cutting for pulpwood and replanting in white pine while neglecting the diversity of native species shows that the USFS is pursuing the "greatest unit output" and is in direct violation of this Act. The appeal is now being considered by Regional Forester, Joe Alcock. The Alliance has won a "stay'' on this sale and is advocating a moratorium on clearcutting in the Nantahala National Forests, until the contents of the revised 50-year forest management plan are revealed. CORPORATE FORESTRY PRACTICES Hello, A friend haa suggested that I write a letter to Kat6ah about my experiences with the forestry practices in the southeast of our country. I ' ve worked the trees (treeplanting) in the southeast for five seasons now, the last two as a foreman for a large treeplanting outfit. Most of my experience has been on land owned privately by large paper companies. If you study maps of the southern states , you'll see many large areas with minimum development. These are often paper company lands. Corn and cotton farming devastated much of this land, rendering it useless for farming and enabling the big companies to acquire it quite cheaply. Forestry, as practiced by the paper companies, means pines, generally genetically improved stock of the loblolly species. This inhibits local varieties and leaves little or no room for hardwood varieties. Once, while riding to a site with a young forester , I remarked about the nice big oaks in someone's yard. The forester smiled and said, "That• s two words that you don ' t hear in the same sentence in forestry school: ' n ice' and 'oak'. If it ' s not pine, it's weeds." Practices vary from company to company, and even from forester to forester within the same company, but generally the only areas left to hardwoods sre wetlands and drains , KA TG.\H - page 14 .....:: permit guidelines. One commission member stated," I would hate to see a threat put on a company that has really broken their back (to improve water quality on the Pigeon River)." EPA, within the 90-day comment period, responded to the EMC by insisting that the permit contain tougher language and specific action. Ignoring EPA ' s review comments, EMC went ahead and issued the original weak permit, anyways. Historically, the EPA has never voided a permit that a state has issued. However, in an unprecedented move, EPA voided this North Carolina permit in August. As indicated by EPA's comments to EMC, the permit did not comply with the required federal Clean Water Act guidelines. Now, the EMC has 90 days to draft a new permit or the EPA will take over and issue its own. James O. Sheppard, Jr., a spokesperson for the NC Division of Environmental Management has stated that the EMC might not have the statutory authority to implement the recommendations. Meanwhile, Tennessee is suing North Carolina and Champion stating and that often reluctantly. Even steep hillsides get replanted in pine. A few companies seem unwilling even to leave the drains i f they own land on both sides of a creek or river. Champion International - "largest paper company in the world" - also probably the largest landowner in the eastern US, is still doing clearcuts of a phenomal size: up to 2,000 acres in a single tract. Of course, clearcut ting doesn't eliminate hardwoods, as we ' re well aware. This means that the land must be further prepared for treeplanting by either rootraking and piling, chopping, and burning the brush; or even disking and double-disking the soil. These techniques eliminate hardwoods, as well as rootmats, groundcover, and most of the topsoil that's managed to reform onto what was often mediocre land at best. A technique rising in popular~ty that effectively eliminates the hardwoods and saves the topsoil is the use of massive quantities of herbicides. This can effectively wipe out the hardwoods, but it tends to hove very detrialental effects on wildlife, as well as on the foresters and technicians doing the applications. Aerial spray and burn is being utilized on a large scale. I've been on sites that were over 600 acres and devastated by application of herbicide and thorough burning. Some major problems arising from this approach are: overspray onto str eams and rivers and onto "innocent" land (including crop fields) and residential wells and springs. People directing the spray are often soaked by the stuff. Once the land is prepped, tree- ; .• ~ ...._: ~11111.·.-::~...'t. - _.,,.;r - '"'~ • e5cont 'd from p.13) that the mill should be required to clean up the river and thus meet Tennessee clean water standards. A 1980 N.C. state analysis showed that the water was so dark that sunlight could not penetrate and nurture the aquatic life required by most fish to live. Champion has recently installed a small scale ultrafiltration test syst to explore the feasibility of removing the color from the effluent. But, Dick Mullinix, chairperson of PRAG, points out that since 1973 Champion has held patent on a sy:;t:em that could clean up to 90% of the colored effluent but it was ignored, and only recently has public pressure forced the company to begin testing. PRAG and its legal backers, the Legal Environmental Assistance Foundation (LEAF, Knoxville,TN) and the Con servation Council of North Carolina, rallied support and urged EPA to take up this issue. Further legal action is expected. Hore info: ,_ °' ""' Pigeon River Action Croi ' p P.O.Box 105 h Waynesville, NC 28786 /. planters come in and set out the pines in a grid designed to close off a canopy in 5 to 7 years. This keeps out new growth and eliminates the diversity of plant life and habitat so necessary for wild things to prosper. "How about some solutions?" you say. The best solution is, of course, the people getting the land again, rebuilding homesites and gardens, and developing wells , springs, villages , and communities. But these are quite complex and difficult issues, especially as forestry in the private sector is first and foremost an economic undertaking. Perhaps some grassroots "forest watch" operations will develop, which might provide some means of regulating the use of the land and eliminating its destruction. lllaybe by restricting the size of some of these logging operations and giving local people some recourse to deal with abuses by their corporate neighbors. ln the meantime, l will suggest that, while travelling, you get on some "blue line" highways and see for yourself how the land is being cared for. Tom Franko Rt. 1, Box 243-8 Floyd, VA 24091 ~ P' Fall 1985 C. fl cc - AA �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .111!11!!11. . . .!lll..... WIAMJORUTDWO.l.IN~. . . .~. . . . . .11111. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . After three months of discussion and R-5 the only trees that will requir~ Ur' Gr¥ftc£s by Gus Radom "Thtn• arc tides in the affairs of humankind and we are at a low ebb." Preclsely at the moment requiring the Krcalcst leadership we have the least. This region, Asheville in particular, ls going through dramatic change: change that will touch our lives dircct ly and daily, whether or not we choose to be involved. Thg city of Ashevi11P fAcPs ~er ious problems. "Asheville," according to former city manager, Ken Michalovc, "is literally rotting away . " The infrastructure that supports our urban way of life is rapidly falling apart. But the deterioration that I wish to address is on the surface of the land. As our natural environmenl L•rodes, so does the quality of our lives . Cotn111ercial development is rapidly transforming the landscape and lhus the character of our city. The standard approach has been :o cut down all the trees, level the site, and pave everything . Once the process begins it snowballs . The development tragedies on Merriman Avenue have diminished the value of every home in North Asheville. Trees buffer our neighborhoods from the harshness of the street and the collllllercial districts. When they are gone we lose a part of our heritage. Our sense of place, our peace, and our solitude are diminished. Our homes constitute the largest investment most of us will ever make. We spend our entire adult lives paying for that investment. That purchase provides us shelter and offers us community . Collectively, our homes create our neighborhoods,our major place in the world . Our neighborhoods, under normal circumstances, pass from one generation to the next providing the same healthy environment year after year. Asheville has long provided all the South with a wonderful retreat. But how long, at the present rate, will there be a cool, green Asheville? We have oo coaprehensive plan of development. We have no blueprint to guide us. We are stumbling expensively into the future. A few private citizens, including myself. observing the damage snd seeing no established leadership addressing the issue of tree destruclion, have been trying to turn this around. KATCAH - page 15 research (gathering tree ordinances and advice from all over the South) we produced a tree ordinance unique to our situation. We consulted two members of the city council, seeking their support and advice. They suggested that we first gain the endorsement of the Tree Conunission and allow the commission to present the ordinance to council. We did this . For months we pressed the Tree Commission for their support of an ordinance t~at they should have initiated years ago. Thanks to the self-serving leadership of several members of the commission this ordinance was weakened by numerous amendments and delayed for more than nine months. The ordinance finally passed the Tree Commission , but the leadership of the commission has done nothing to promote this o rdinance before city council. The proposed tree ordinance is by no means assured to pass City Council. It is controversial and will cost the City some money to enforce . It will pass only if the members of the Council believe it has strong support from a majority of the people in the city. The proposed Asheville Tree Ordinance is designed to prevent the indiscriminate pruning and removal of trees in the City , but without denying the reasonable use and economic benefit of real property.Although the emphasis in this Ordinance is on protection, the authors intend this to be only a first step in a comprehensive program to preserve , maintain and replenish Asheville's green environment. The Ordinance has five essential components: ~~ ARBORIST First, it calls for the hiring of a CITY ARBORIST: a tree specialist who will help the city make informed decisions when tree removal is requested, and to help formulate policies to properly care for the City ' s own trees. Most importantly, the CITY ARBORIST will design an educational program to make the general public aware of the value of our own trees and to give technical information on how to care for them. PERMIT FOR REMOVAL -- -Seconcf,--c-heOrdinance requires any person who intends to remove any tree over 12 inches in diameter to obtain a permit from the City. The only exception to this requirement is trees within the setback lines of property zoned residential. ln other words, for property zoned R-1 thru a permit to be removed will be thost· within a certain margin around the perimeter of each lot . If a developer or landowner lntends to remove a t ree during the development of any land in the City. a lree removal permit will be required along with other building permits, and the City will have the power to rescind all the permits if the provisions of the Tree Protection Ordinance are not followed. The Ordinance also includes guidelines for the protection of existing trees during construction. A lree removal permit will be granted in any case where the applicant can demonstrate a good reason for removing the tree. Specifically , a permit will be granted if the tree is dead, diseased, or otherwise dangerous or obstructive, or if removal of the tree is necessary for the proper development of the property, or for the benefit and health of other trees.In some cases permits will be granted on the condition that new trees are planted on the property. Special provisions have been made ~n the Ordinance to regulate, but not impede, the pruning and cutting done by the public utility companies in the course of maintaining utility lines. Other special provisions have been made for emergencies such as severe storms,and for the appeal of permit denials. PRUNING AND TOPPING A third section of the ordinance requires that any pruning of trees be done according to standards set by the Tree Commission. Although no permit will be required for pruning, excessive pruning that cause the death of any tree will be treated as if the trees were cut down without a permit. The purpose of these provisions is to stop the unsightly mutilation of mature hardwoods in the name of •topping~ PENALTIES ~-Tht?°penalties section of the Ordinance makes both the lsndowner and the person who actually does the cutting subject to the penalties. The criminal penalties that may be imposed are $50. per tree, or 30 days in jail. Civil penalties can be up to $10,000 . PLANTING ON CITY PROPERTY -- Finally , the Ordinance encourages any citizens of Asheville to plant trees on City property in accurdanc .. with the City Tree Plan adopted by the Tree Commission. cont'd on p.21 ·• ~~~ ~ - " Fsll~l985 �t .• A Fall 1985 • t~ �Fall 1985 .... ~. - �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .WEAM,OIOUTDWD.UM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . DRUMMING LETIERS TO KATUAH Hello Ka tuah ! Just got done reading Gary Snyder's interview in The Mother Earth News and will use that reinspiration to write. Bioregionalism does nothing but make sense to me and I have discussed it with lots of folks since my introduction to it through ex-Co-Evolution Quarterly. I am drawn to the idea for ecological(moral) and political(decentralization) reasons. I do not consider myself a pessimist, yet I cannot see the institution of such "radical" politics in my lifetime. Still, given my personal reality and witnessing a growth of spiritual awakening in .. this country, it is time to promote sanity and cOllDDunity . The establishment of bioregionalism would be, to me, nothing short of mass enlightenment, the birth of human beings • .. •• We are capable as a species. May we rise to our potential through creative insight and courage. Please send me any and all necessary info to better educate me so I may pass the truth along to others. I'll thank you in advance for your kindness and help and your loving work for the earth and its creatures. · One woman, trying to walk in balance- Cotton Willis, Va. "one does not give over to alternative realities without summon ing up forces of nature and mind which urban-industrialism was designed to exclude, never to contain" Theodore Roszak Where The Wasteland Ends Dear Katuah, I ' m writing to request that you publish a correction to an article published in the Spring 1985 loouc of KotWih. The article was on Socially Responsible '"ii\veBting (page 15). The problem is simply that you screwed up our address in the "Resources" sect.ion. The address given is "28 Montpelier, VT.05602" . The correct address is: 28 Main St . ; Montpelier, VT 05602. While I have your attention, I just want to let you know that I think your publication is absolutely first-rate; it' s the strongest, most coherent publication I've seen yet from the bioregional oovement. Thanks for your help and support. Sincerely, Larry Lewack Marketing Director GOOD MONEY :<ATf. - page 18 .\H Dear Friends, I'm writing to express my feelings of how meaningful I think your paper is for the times we face today. I think Kat6ah represents an emerging awareness and networking of peoplP with many basic concerns. beliefs and philosophies.I think that i• is part of the global consciousness that is striving for peace, equality between peoples and nations, and an expression of feelings of love for the Mother Earth. ~et me tell you briefly of our goals and current function here at Northwoods Center for Natural Health. One is to network out info=mation to people in every way that we can . We do this through newsletters, talks, newspaper articles, etc. A second ts to begin a Center for networking with individuals that can help teach a selfsustaining way of life and a respect for the earth. With that we want to instill a greater degree of planetary consciousness in people by bringing them in contact with guest lecturers. Thirdly , we will have health retreat weeks for those interested in regaining health in a European rejuvenation setting. And fourth, we provide personalized health programs and back and neck pain therapy for any individual coming to our Center in Brevard. With Warmth and Light, Or. Frank Trombetta, O.Sc. Ro list ic Health 304 Water Oak Suites Brevard NC 28712 Hi Good People, The SU11DDer issue is great but the second part of Lowell Hayes' painting is upside down. The reservoir flooded up the valley covering the homestead as It rose. Touching gently our Mother Earth, Karl Yost Willis, Va. KatU'ah, On my 10th birthday, spent here in these mountains, I announced to my family that one day this would be my home. I knew even then that these maternal nurturing hills would cradle me and I would live a life close to the earth. Nowfinally-1 am home! No other place ever felt like home-only these mountains. So if this is my home, where are my roots, my past knowledge of gener. ations. my life cord? Katuah is just that ... connecting me with relatives living and those who have gone on before me. It is my anchoring roots-so that I may concentrate on producing nurturing fruits. Suaan Claese ~ �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WlAlllfOllUTOW'IU.EMI. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . AS 1 sit beneath the towering white oak, I feel the coolness of it's breath on this hot SU11111er day. I lay my palms upon the base of it's trunk and feel it's life blood courslng beneath the bark. Earth-breath stirs the leaves gently and I am reminded that where there is breath, there is spirit I remember the breathing of the oak and try to make my breath juat as silent. Leaning against the oak, I place my hands 'and bare feet against the bare soil; illlagining them to be roots, 1 push them into the soil and draw the Earth Hother's healing and growing power into myself The oak's abundant fruit has fed me, and now it's strong spirit nourishes me. I feel it's plentiful power flooding me with strength, vigor, and endurance I open my eyes, give my thanks to the white oak and realize that when I need these things, the oak will be there for me. 1 will protect and preserve it as long as I shall live, and I will pass the task on to my children, who inherit the stewardship of this land. With my newfound strength, I run up to the ridge and down to my valley home. FRIEND TO HUMANS The oaks have been known as sustainers and healers for centuries . A variety of species of oak (spp. quercus ) are indigenous to Turtle Island (N. America) and their gifts have been well known to many native tribes. I have been told that the old-time Cherokee runners earring messages between the different clans travelled only with extra mocassins and a pouch of acorn and corn Meal on their belts. The runners would keep a pinch in their mouth as they ran for an hour or so, then swallow and take another. This sustained the runners as they covered up to 100 miles in a loping, 20 hour trot through the rich woodlands of Katuah. All acorns are edible and all contain bitter tannin in varying amounts 'Ille oaks are divided into two groups by botanists: the white oaks, whose leaves have rounded lobes, with sweeter acorns and more tannin in the bark; and the red oaks, whose leaves have pointed lobes, with bitter acorns and less tannin in the bark. ~~st desirable for food are the chestnut oak (quercus prinus) acorns. The nut meats are the largest I know, so less time is spent shelling and they are very owcct The whicc ook (quercus alba) is so sweet that a light roasting will render them edible, with a bitterness comparable to that of coffee. Gather the acorns as soon as possible after they fall, as most become infested with weevils within a week. Green acorns are fine. The bitterness is removed by a leaching process. First, grind the shelled acorns in a flour mill into course acorn grits. The moist acorns will not pass through if the mill is set too fine. Put the grits in a cotton On Tall Trees O mighty oak Long in silence I look on you And draw power and renewal from your aura. Often I wonder of your making, Gnarled in places, How slowly, slowly do you grow, How long how many years in the making! Controller of climate and rainfall Protector of top soil, protector of the earth, Inspiring of strength Favorite of ancients of Druids, of religious groups. How mighty in sinew, Inspiring in strength! 0 to stop the crime Of wasting you! What mystery radiances breathe you in and breathe you out? You are of the tall trees, The friend of owls, You are old .•. so old! You are the acorn, You are the oak! © W. Walters oock, tic it closed and place in cold running water; a creek or in the sick under a slow, steady stream. White oak acorns will leach in 4-8 hours; some red oaks take as long as 14-16 hours. Just taste the grits to see if all the astringency has been removed. Then spread the grits in a thin layer on a flat surface (a stone heated by the sun or fire, or on a cookie sheet in a 200 degree oven) and dry thoroughly. Grind the brown grits into a fine flour. You now have a food that is approximately 6.5% protein, 68% carbohydrate , .1% fat and for each 100 grams, you get 12 mg calci11111, 314 mg phosphorous, 2 mg iron, .02 mg thiamine, .40 mg riboflavin and .5 mg niacin - not to mention all your body will tell you about its food value. ASH CAKES Traditionally, acorn flour and corn meal are mixed with water and a small amount of sifted oak wood ash (which makes the protein more accessible to our bodies) to make a stiff batter After your oak and hickory wood fire has burned for 1 hour, remove wood and coals, dig a large, bread loaf sized pit in the hearth and line it with red hot coals and ashes. Pour the batter onto the coals then place more ash on top, then more coals, then build the fire back up on top. After one half to one hour (depending on the size of your ash cake) I take out the bread. The blackened outer crust has formed an "oven" for the sweet, moist bread inside. Thia is a very sustaining food with a complete, balanced protein content. When you're in the kitchen, try this recipe for the most delicious corn bread you've ever had: I I cornmeal le l/2c acorn flour I/Jc soy flour l/4c w/wheat flour 2tsp salt l egg l}i;c milk 3tbsp honey Jtbsp oil optional: le chopped black walnuts le toasted sunflower seed mix all dry ingredients , add liquids and beat until smooth. Pour into muffin tins or cake pan and bake for 20-30 minutes until a toothpick comes out clean . Medicinally oak bark is a powerful astringent - antiseptic with several applications A decoction made (cont'd. p. 24) 198S �ed together to form a starry patchwork quilt of colldctive being . Feminine power is once more on the ascendant; the summer lion of personal will d:lssolves in the glory o f transcendent love ••• " " Feminine power is activated in the fall as vital energy descends to the roots of our beings . It is through the feminine aspect in human nature that the purifying fire of M ichael can rightfully be wielded. Justice, a feminine fi gure, watches over and weighs the spiritual harvest ••• " "In the first half of autwun, we gather in the harvest and clear away the 'chaff ' . In the second half, we integrate the spiritual fruits of the past year cycle. The 'sword of trut h' and the scale are symbolic of the first psychic process, which is inspired and facilitated by the observance of Michaelmas, the Great New Moon C ere1110ny, Yom Kippur, and Hallowmas. The mysticas al union of spiritual fruits is symbolized by the Jewish suka (four-sided hut), the Native American medicine wheel and World Tree with four roots, the Chr istian Ad ven t wreath , and the Chanukah dr e i dl .. . " Fil.Om the I n-tltodu.c,Uo n to .the Calendalt : "This calendar j ournal is intended to demonstra te t hat the celebrations of all racial and r eligious cultures represent complementary aspects of one gr eat world cult ure and are r eflected in the diverse psychic elements that m ake up each individual . Holy days and all notable historic events can be viewed in the context of the annual cycle as phases of individual and collective development. According to an old Dakota song ' t he year is a circle around the world '. The myths of all cultures can be meaningfully pr ojected on the mandala of the annual rhythm. " "Fall is the time to reap the psvchic as well aa physical fruits of th.a groving season. Each of us is a ray which goes forth 1o spring t o embr ace a particular aspact of crdation and r•turns i n fall with a ~rsonal harves t to share wit h our COlmllWlity. Individual •xpcriancea are now joinK.\TCAH - page 20 "Fall is the season of complet ion, of 1110ving toward mystic wholeness when diverse states of consciousness may be brought into h8rlll0ny. In the Gnostic view, Christ is the soul of the Earth (the incarnate solar principle). The soul of the world, the center of the circle cross of the Earth symbol, can be approached only by man.Heating within ourselves the essential nature of every religion and cult ure. The most important message of the fall is that all faiths are essentially bas.sd on one great body of truth of which each world religion and culture is an integral part. The medicine wheel is a primary Native American symbol which defines the four parts of the human psyche, provtd.ss a path to the integration of these psychic elemenes and indicates how the individual may best be integrated into the tribal community. A person first experiences each of the four directions before balancing i n the center o f the circle cross. Then all four states of being come alive at the same time and the medicine wheel begins to turn. The medicine wheel of Native Amer- ica and the Great Pyramid both symbolize the procciss of psychic transformation through which the formative elements of human nature are aligned and integrated by the fifth principle (the quJ.ntessence}, spiritual awareness. This transformative process is also the purpose of the Cherokee "s quard ground" which is used for ceremonial dance in this season. It is the basis for celebrating the four we4*. Advent period which culminates in the ligh ting of a f ifth candle in a "medicine wheel" circle of greenery . Fall is the season to create a new state of being, a more inclusive form of consciousness, aud it is the time to consciously let go of the old form, to ring in the new year. Creative meditation and rational fasting have a place in this process and so do singing, chanting , and dancing . Let's recall the words of Lame D e1:1r: 'Dancing and praying-it's the same thing', when w1:1 celebrate Advent and include a little enlightened Saturnalia, for its purpose is to break up psychic patterns from the old year, to help us open our hearts to the ligh t of a new star ••• " (f '1e~v ts~ c1vc- le~v-oV1noL the wov\d~ the "The New Moon of Libra , the first following the Fall Equinox , marks the spiritual New Year in the New World Cycle of Celebrations ... . This is the time of the Great New M oon Ceremony, the New Year celebration commemorating the world ' s creation in Cherokee and Iroquois tradition . Immersion in a pure body of w ater at sunrise followed by crystal ga zing co perceive the future year is a traditional aspect of the ceremony." Advance o r ders for The 1986 " New W l d Cycle of Celebrations Calenor dar Journal" a r e now being ta ken . Send $8. 00 to : New Wo r l d Celebra tions P . O. Box 6054 Charlot te, N 2820 7 ~ C !!". • --FaH l91f5 �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WEAMFOFIUTOWlii.ERS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11111!. . . . . . . . . . . . . . . . . . . . . . . . . Review M)UNTAINEERS AND RANGERS: A HISTORY OF FEDERAL FOREST MANAGEMENT IN THE SOUTHERN APPALACHIANS 1900-81 Shelley Smith Mastran and Nan Lowerre (U. S. Government Printing Office, Washington, D. C. 20402) $7.00 The federal government, particularly in the form of the U. S. Forest Service, has been a strong force in the development of the current were mounted knights carrying the conservation message into the wilds. Now, since the political tide has turned, a new chapter in the history of federal involvement in Kat6ah is being wcitten. The DOE is threatening to dump nuclear waste on the mountains. The Forest Service is meeting considerable popular opposition for undertaking large-scale clear-cutting operations, and has been implicated in offering the lumber interests large hand-outs in the form of below-cost timber sales. But that is to be read in the future. At present, MOUNTAINEERS AND RANGERS offers an illuminating look at one of the powers that helped to shape today . VRDAN Tl\EES (continued from p.15) Recently at a conference on Buncombe County ln the 21st Century, Ian McHarg, noted author and landscape architect , emphasized the importance of incorporating the natural environment into the design of our cities. Approximately 76% of Americans live in or near urban areas. This figure will rise. As we purchase smaller homes on less or no land, we instinctively turn to our urban forests for that occasional respite, for the reflection and solace we sometimes desperately need in our often crowded and hectic lives . Imagine New York City without Central Park. Urban forests offer city folks a wide variety of delights and benefits. In spite of unrelenting pressures for urbanization, 30% of the surface area of an average U.S. city is covered with trees. This is a larger portion of forest cover than is found in the typical countryside. The proposed city arborist in the Ordinance would facilitate the crucially importa:it integration of sound urban forest planning and management with commercial and residential development. In conclusion, as private citizens we have a responsibility to act when there is no action. If we fail to do so, we become the victims. Your help in the passage of the tree ordinance is critical. We need your influence, your letters, your phone calls . This is but a first step. We can turn this thing around. ~ economic and cultural realities of the Katclah province. Under contract to the U.S . Forest Service, researchers Shelley Smith Mastran and Nan Lowerre have docu~ented the federal *** presence and the changes it has "In the early days, only the largest brought to Southern Appalachian forestry and forest lands in the and highest quality trees were cut: course of the 20th century . cherry, ash, walnut, oak, and yellowUnlike many goverument public(tulip) poplar, often as large as 25 ations, MOUNTAINEERS AND RANGERS feet in circumference. Although it is not a monotonous litany of is difficult to imagine today, trees alphabet agencies or a selfwere felled that were larger in diajustifying array of statistics meter than an average man stands. Some designed to def end an agency portable sawmills were brought into budget. Rather, the authors have the mountains in the earlier years, produced a book that is interesting but logs from these enormous trees and readable because they have were usually transported to a'mill, given attention to the existing some miles distant, by horse, oxen, forestry practices and cultural or water . Typically, log splash dams patterns in the area and, for better were built on the shallow mountain or wors~, the profound effect the streams so that many logs could be federal agencies have had on land moved at one time. Logs were rolled use and the mountain way of life. into the lakes formed behind the dams, UndLCStandably, they linger in and with a buildup from rain or the golden days of forestry in the· melting snow, the.dams were opened to Appalachians: the days of Teddy let the logs cascade down the mountains. Roosevelt, Carl Schenck, and Prom wider places on the river, Gifford Pinchot, when the Forest Gi.1.6 Hado11.n, a ~i.den;t; 06 At.hetrees - as many as 40 to 120 at a Service was young and "the district ville, NC, htU> be.e.n a p!Llnci.pal. i.ntime - were lashed together to form -ltla;to11. ht de.ve.i.op.ing a comp11.ehe.nranger • •• was the backbone of forest rafts, which were piloted downriv~;~~ administration . " Forest rangers 1>i.ve Vi.ee. oJr.di.nanc.e. 601t hi.6 ~. to the mills." ,P"' at that time were crusaders - messengers bearing tidings of the young science of forestry, of conservation and enlightened land use to the mountain people. The days of the CCC, when thousands of people were gainfully employed at useful conservation work during the depression years is also emphasized, but the book does not neglect discussions of the social impact of the Forest Service's land acquisition policies, the economic effects of the federal government as landowner, and the controversy surrounding the RARE II proposals of the early 1980's . The federal government has figured so prominently in the history of Katuah since the turn of the century, that MOUNTAINEERS AND RANGERS offers a good overview of the history of the province and its forests during this period . The book is extensively annotated, and the bibliography alone is an excellent guide to readings on Southern Appalachia during this period. There is a certain admiration and nostalgia for the days when issues were simpler, before Forest Service "Aw, sheee-iit" ethics became entangled in the economics of the international timber market , and when the rangers Fall 1985 OS sgaq - Hf.~1/J. �The publications listed below are available from Appalachian Regional Office, l.T.C.I.U.S.A,, lnc., Route I, Gravel Switch, KY 40328. Prices l isted include postage and handling within the U.S. PROPAGATION METHODS AND SOURCES FOR UNCOMMON PERENNIAL FOOD PLANTS: A LITERATURE REVIEW IN TABULAR FORM Cregory Williams, 1983 (slightly vised 1984), 49 pp., $6.00. ;e- by Brian Caldwell We are trying an intercropping system that might be of utility on other farns. On an 80 ft. by 90 ft. test plot, we have planted raspberries in rows 15 feet apart (about twice the usual spacing). In the rows with the berry canes, we set young Chinese chestnut trees every 15 feet. The chestnut trees are mulched, weeded and fertilized along with the berries, which are allowed to grow close beside the trees. Beds of vegetables about 5 feet wide run between the raspberry-chestnut rows. This system is an attempt to care for a succession of crops with the least effort, while making good use of space. We suspect that the raspberries. grown without the use of pesticides, have fewer problems with fungal diseases due to the improved air circulation of wide rows. It seems reasonable to use the extra space for vegetables. Because rasp-· berry plantings typically last only about 5-7 years because of virus problems, the chestnuts provide a crop co "take over" after the berries.The young trees require special care (particularly weed control) for about 3 years after planting, yet bearing begins on l y after about 5 years or more.It does not make much sense to invest the special care and space exclusively for the non-bearing trees so we put them right in the berry rows! They will not seriously compete with the berries until the berries are on the way out. The berry mulching and fertilizing are ideal fo r the trees, and competition from the berries does not appear siRnificant. Note that, with the use of mulch, it is important to protect the tree trunks from rodents with some sort of guards. Eventually. we will have a ~rove of chestnut trees on a 15 feet by 15 feet spacing. This is too close for mature t rel'!1. llowever. t hcse a re seedlin~ trees, not ~rafts. and it is likely that somt• will be poorer bearPrs than others.After about JS vears, they will b~ thinned out, leaving onlv the best. The aTea formerlv occ~ :'-\;'~'AH - ?ag~ ll upied by raspberries and vegetables will be sheep pasture. And the chestnut yield in the early years will have been much improved over the yield for trees originally planted on a recommended spacing of 30 feet by 30 feet. This system is appropriate for many kinds of trees . Strawberries could substitute for the vegetables, but blueberries, gooseberries, asparagus, and rhubarb all last so long that their total production as "raspberry substitutes" would be seriously reduced by the trees. Areas used for this system should be free from perennial weeds. fn our plot, we have had problems only with the tarnished plant bug and, at first, too low fertility for high raspberry yields. An organic fertilizer (about 20 pounds of N per acre) placed beneath the mulch the last two springs resulted in much better growth of the fruiting canes. The berries also benefit from vegetable fertilization . Reprinted from Agroforestry Review. Back issues available from: - - International Tree Crops Institute, Appalachian Regional Office USA Route 1, Gravel Switch, Ky. 40328 ------ r-e.so-~ i.is~ : tyu U"op~ - - ~KS ABOUT TREE CROPS: TREE CROPS: A PERMANENT AGRICULTURE, J. Russell Smith, Devin-Adair, New York, 1953. Founding work for the tree crops "movement"; somewhat dated, but worth reading to get excited about the idea of a tree-based agriculture. TREES FOR THE YARD, ORCHARD, AND '"'OODLOT. Roger Yepsen, Jr. , editor, Rodale Press, Emmaus, Pennsylvania. 1976. Introductory chapters on landscaping. orcharding, nut trees. propagation, pest control, useful wild species. maple sugaring. and woodlot management. NlIT TREE CULTURE IN NORTH AMERTCA, Richard Jaynes, editor, NNGA, Hamden, Connecticut, 1979. Very thorough and authoritativt• reference--" the bib le"! ACRISILVICULTURE FOR APPALACHIA: A BIBLIOGRAPHY, Gregory Williams, 1979, 9 pp .• $2.00. AGRlSILVICULTURE: A NECESSARY RENAISSANCE, Gregory Williams, 1979, 4 pp., $1.00. TREE CROPS FOR SMALL FARMS IN APPALACHIA: PRELIMINARY PROPOSAL FOR RESEARCH, Flip Bell. John Pohlman, Gregory Williams, 1977, 24 pp . , $4.00. ENERGY-CONSERVING PERENNIAL AGRICULTURE FOR MARGINAL LAND IN SOUTHERN APPALACHIA: FINAL TECHNICAL REPORT Gregory Williams, 1982, 52 pp. , $8~00 HORTIDEAS, Published monthly, Subscriptions $10.00/yr. (U.S.) SOME SOURCES OF HARD-TO-OBTAIN SEEDS AND PLANTS FOR TREE CROPPING CHESTNUT HILL NURSERY,Rt. 3, Box 477, Alachua, Fl. 32615. Hybrid AmericanOriental chestnuts. Price list free. DOUGLAS, Earl, Red Creek, NY 13143. Hybrid American-O r iental chestnuts. Send SASE for price list . HIDDEN SPRINGS NURSERY, Route 14, BOX 159, Cookeville, TN . 38501 . Seedling and grafted fruit and nut trees, including honeylocust. Price list free. ITCIUSA APPALACHIAN REGIONAL OFFICE, Route I, Gravel Switch, KY 40328. Seeds and graf t wood of select honeylocust, black locust, and American persimmon. Price list free. JOHNSON ORCHARD & NURSERY , Route 5, 60x 325, E1ijay, GA 30540 . Mltoy peach and nectarine cultivars, also graft~d apples. Catalog, $1. LAWSON ' S NURSERY, Route I, Box 294, Ball Ground, GA 30107. Many apple and pear cultivars. Catalog free. ~ Special thanks to Greg Williams of LT .c.r.u.s.A. Ea-11 19a5 �....................................llllllll........... Wl4MIOOIOTOWILWIS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. "T<•c '""'Y of our forebt .. rs and lut'.U<·•ncri ti uk u tern•s of o fl'" Cf'le,·t<!d "l*C'1es--whot tl.cy eel l ' iorf!ft trt'd Sl>t-ClE:s '--so that IJy el in in<>t ion ol l other tr<-es oecor ••e 1 'A t!(•d V.pt!tie!i .. The 1 'Afl'l•O Sf>eClt-C' ron•<-~t ~act•lct th•t • •orcsttr sl.ou le CJl'l r io of any t t ee Veil i eties bul thl' few thc>t are currently ld.<Jh on th<> 11... ikPl. Tl.is rnov.-s low.;1d ,, 110110C\.ll ur ,. prnct ice . l·•onocul tu re y1·owiny ovi:rtaxe& the soil, exposes tlie crop lrees Lo dun9er fron insec ts, disease, er fire, •rad pUtb the landow11cr at the n·l'rcy of • consta ntly fluctuat inc; lll<O ):et.. "Tl 1t: t. t t::..~ Ven i ~Lieb kuowu lW~y db 'wef'd s 1>C'cies ' .. re ~.ir>l'lY trcei. thdt we do not know how to use. Ev1:r~ Sl'(•ci<•s of tr<>e has j ts own pot..,11tial. As an exd~plE: the dogwood tree i s not tighly desira~le today, but 20 ye&rs ago do9woud wat• one of the mo11t valuabl~ wood~ in the forest. It was used to no~k.e textile shuttles, because the wooo would wear slllO(>th and would not pick the threads. Ever~· small town had a dogwood mill wh~-~ voltt'r &a,.s cul d09wood blocks irto squdre lo be roade :uoto i.huttles. Because textile blin ttlei; are now nade of COlll[>rt-sbed wood or ~yr•tl1E:llc l'ldterials, do<;wood h ..1< no n.iket today . But tl1a1 doc-s not ~"' tht: ..OO<; is cseless. rt su I l lb on( cf t hi! l:'est woods growir.<J. we s1rnr•lr llO:t'cl :o fir•c where it C"11n Ii<· l: Pt t used. "1'h<•H .:n~ othe r woods in birrdlar C' l r t·1Jn1! t nnc<'s. M 1..ll.t1r ry j s " .. pl vr•t J d woc1d ll•r i11lryi; . Sassafra .. wooo bot bf'iJUI If l: I l ones tJ11d ... ) J I yi V<· C1f j i Is 1 l• a1.i1 <J odor for 50 Yl"<•I>. Silv~·th<•ll ii; io 1•lai11 wood, but 1 t firii::l.1·~ "ell "r1u car1 l l• la.&ec.! 1 r t\Jt ri1 r y wood ; r oductt!. l'lM'I, t.Jl..n l l i " white wood . •r Uti(d 10 te ~01.11>0 .r 11,,. lntcl11•r t Joor <•f o;v«r~ nt>u1:tdit1 r.•! lt , t..< rul•s• INhl·n 1 t h•s sc.-nhbec "ith ""' <·r, ll t1.rni'c1 ,, lt11lli<11~t wJ·ite, c.lr•<bt J.ke . .. 111•• ~ lN> le1.111· !"locu . Fae-ti k a.c! c·~ \ Ood !w. l l ' (•WI ' C"hi•tdL t t-d!ol iCS . I Jtt.l J~Vl <i~'\'• ti • jCioc;! sr:ioll ~Ut'ilP!·t ('C'l\.d\.O lll· lUJ<'<> growing Sl't·c·icl wo,•dt- fM (to next page) KATUAP. - page 23 l8ll 1 ill. SIVILCULTURE SIMPLIFIED There are two major silviculture practices, even-aged and uneven-aged. Ir even-aged silviculturt a for~st is cut complet.ely to the bt1re ground and a r.ew forest is started with seedlings or sprouts from cul trees . An unevenaged forest contains trees of all age and size classes a11d n• be of one or ay 111any sJ,Jecit-s, as ir. the case with hardwoods . It is harvested perioeically by cutting a portion of the trees, usually the n~ture trees or trees of poorer quality. Even-aged s1l1;iculture is more coll1Itl0n with tie pinet-, firs, spruce, and other coniferous tr<·es, although it has been practiced i r. recent years on harc!woods. Even-aged silviculture can be accornplished by clearcut.Ling the forest in blocks or in strips , the latter bEing known ab the shelterwood system . The size of the cuttings varies from entire mountainsides to sruall blocks of 20 to 40 acres, or strips a few hundred feet wide that run ir. parallel bands or wind with the contour on steeper land. After clearcutlin9, a ne .. for1:st must be established. Nature will generally do this by seedlings or seeds left on the forest floor or from sprouts growing Croni cut stems. Humans can change this by planting sceolings of the tree species thal lhey desire. After a few yl'ars, the clearcut area grows up thickly with thousands of seeolings and sprouts and usually needs a cleanir.g to release the desired trees. This is usually done mechanically with tools, but can be done .. ith hArbicides th<at poi&on the unwanted sten.s. Fire can only be used after the trees gro..· larger, and some speci E.'s can wHhstand heat that will kill others. After 20 to 40 years a thinning cut lb made to harvest some pulpwood-sized trees while leaving the Detter trees for the final crop. The final crop of trees is harvested when rnat ure, usu.;lly 60 LO 80 years, and tt,en the cycle is repedted. Unever.-ac;ec! silviculturE: maintains a gra..ing forest o f all ages and size classes at all tines . Jt is much CJOre ~ifficl.ilt to practice and necessitates p1cfessic.nal i;k1lls t hat require a ful. 1rno.. Jedg<' of trc•t species , soils, ,,nd tt>eir intt-rrf\lationbhl.f•S. It also i-«qvire!- t he kno.. ledge to grade tree •1u.,) lly .>ml o htl J undcrstondi ny o! tla• fut tlCI' lire.ducts . al'l'l ic:.ltion o~ thu Silvi- noarkE·t~· Tl e cultural r.iethod is by ha rvesting , preferably for sale, bu~ sornt.ti1u~s as a non-commercial operatior. to improve a forest 1otand. Harvesting can be by the single tree selection method or by 9roup selection. The latter is more practical and often rl turns the highest product dividends . Jn sin9le tree selection, the !ore1oter marks individual trees that are mature, or trees of lower quolity thot ahould be removec for the im vr~ved growth of better quality trees. Removing these trees must be done very carefully to avoid damaging the trees to be left for future harvests . In group selection, an attempt is 111ade to harvest several trees fairly close together to open up a sizeable area , letting sunlight enter to give young trees a start . The area size depends on the nature of the timber , topography , and other facton,, and usually is not over an acre in size. Group selection makes harvestin9 easier. Thinning is a form of selective cutting and is applied when forest~ become too thick and tree growth slows down. "Thinning from above" means taking out the more mature trees and releasing the smaller ones . "Thinning from below" is taking out trees that have been suppressed or are of poor form and giving the larger and better quality trees less competition so they can maintain a high growth rate while adding on high quality wood . Selective cutting can be a coinbina tion of several of the above methods, the main purpose being to maintain a growing , viable forest of many species (especially in bardwoods), many age classes, and several size classes. Cutting cycles are usually 10 to lS years apart . In selective cutting , there is an opportunity to favor wildlife by leaving a certain number of den trees, dnd trees producing hard mast, like hickory and oak, even though their product value may be questionable. There is also an opportunity to favor aesthetics and recreational pursuits when selective cutting by JUciciously leaving unusual trees L~cause of size , species, or rarity . --Walton P. Smith �WALOEE FOREST . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ~ AMFOllESTDWBURS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. cont . from page 23 Walton looked up at the young poplars as if to check their yrowth and then turned awa~. "We recently had a little tornado in here," he said as we wound our way along the trail again, "and it blew down six white pine . l wasn't aol~ to get to them before, but we recently built a road in here, and now J can recover them. "A road is the first thing that a landowner needs to think about if he or she is considering forest management . There has to be access , no matter what kind of management practice one is going to undertake. Roadbuilding has got to be done right . Building the roads is wha t causes most of the erosion damage and tree damage associated with logging operations . "I can now get to over 80\ of this 150 acres for thinning and harvesting operations . This has cost me $4,000 over a period of 16 years . These are not gr aveled roads; they are woods roads with grassy banks . They have culverts and are not eroding . AlJ J have to do is go over them twice a year with a bush- hog mower . J don ' t think that represents unreasonable expense or maintenance . "Clearcutting on a larye scale requires a road built on 6 inches of rock and gravel to get in a cable rig and a tractor-t r ailer to haul the timber . That's why it cost the Forest Service one-half million dollars to put in a six mile road on the mountain above us . I couldn't get a tractorACORN ••• cont'd 61tOm p . 19 by steeping l oz. of the inner bark powder in l pint of water (dosage l ~sp. four times a day) is effective for diarrhea and dysentery . It can be used as a gargle for sore throat, or as an external wash for cuts and wounds and poison ivy, Jethro Kloss (Back To Eden) reports that the unleachc'd""acorn powder resist the venom of poisonous snakes and spiders. The decoction is also a good ingredient in ene.mas for colonic cleansing . In using t he food and medicine of the oak, let us always remember our trees with gifts - gifts of thanks trailer ng ir. on this roac!, but lhe <lifference is thcrt 1 log ,.jt h a ch., in saw and a wir.ch on I lie front. E111<l o!' /1 jeep. A Sl!lal l ldnclowner is workiny on an entirely different scale." As we continued our walk, Walto11 said, "We ' re goir.g by another s.Lc1nu of young fraser fir 1 'rr 9ro1dn9 for Christmas trees . I try lo h<tv., lt•..,Sf' areas clean·cl by h<1nd rather tl1<rn spraying then. witl• poisonous sprays . Jf I went simply by economics, it would pay to buy the chemicals ancl spray poison to keep the sptct.>ts d(,wn, but there ' s too niuch gooci Wdter up here to do 1.hcrt . I'd rathE:r spf:nd a tittle extra time ond effort a11a avoic the poisons . "l know of farms that have been passed down in the same family for generations . I ' d li~e to see forests treated like that as well. It takes SO and prayer for the spirit, the Creator behind the spirit and the knowlege to use these things wisely, gifts of cedar, sage or tobacco to nourish the body and spirit of the tree that nourishes us . In doing so, we may become like the oaks , the standing people, with our feet firmly planted in the Ear tr. Mother, our trunks strong and flexible in the fiercest of winds, our branches reaching for the heavens, accepting the light and warmth of the sun, turning it into food and medicin~ that our people may live . y~ars to g~I. ever) t loir g "'orlur y t l<;hl. We ' re jusl now <J"'ttin~ tlin<J& lO "'<a·k .r.Hjht bete . " Thundttt rut l• l fd i r. ti<· wi;st. Wal tor. qi.i cker1E'd tis E ...c< .. s 11E' ,. tc1 rl Eid up tie f i na J grc.ue towards the hOUSE'. "} f<ttt} thf-t(''li CJnt tlt~J ,y Wl' t'nVe to offer," le SblO tloughtfully. "\\e've wotkea 011 ll1J.!O vlace for 47 yc•s1·s now, anC: l ti ink we h .. ve dev ... lopi=C: a n•ociel tv show sornt principles lhat coUd be cc1rried out on a lary~t sc~le. "Quite .. (e-. ~ tudents <:<Jr.•e h•·re . l 91"e th .. r. tl1i~ sa~1e tour, and tl1ey ,;e• ti. is pl ii CE', ul\C: N1ny Of then Jl?dVC' with the &onoe c;,ut fecd1n9 that "" l.cive; that there ' s a .b~tttr way to 1.-.rnage lhis App.. lachian tinberland. " Lat.er , as we &ot i" the l.ouse Wdtchir.y the rain 1.>C•Und tl•e wirdows out~ide, Walton said, "Jf son•l'Ollt- ii. driviny by oro tt.e h\!,hwdy , Jookir9 al the forest, it odght look dense , dark und scart-y--full o~ bears and :maker; . Th~ edqe of tht forest is like a walled barrier that turns away mur•y people who aren ' t fc101Jli1>r -.i1.h thtforest. "But once one bn•oks throuyh tl:f: edge anC: 9ets in .. mong the trr•es, one· can see the forest. Jt can't be &een from the out.Eide . Jt becomt>s "n entirely different place con•pated to loow it appenred from the ldyhw.,y . lt's a place of beauty . A good 1.>lace to be--a qood place to live. ~ Necorded by D. W. ...~~~~~~~~~~~~~~~• ~a~0 ~\IIL~I 'Na~r~ T-SHIRTS Each origina l design hand screened in 5 colors on the finest 100% pre- shrunk cotton rl short and long sleeve t· shirts. Short Sleeve '10 PP · (.S&P CiVF<)c', l'f, o., ~(I s14 ,..pc1. CNAlf9£ ,.,. J Ong slPeve indudes howlc feothers /beorpow~) long Sleeve Nome Address Blocli 8eor 0 Silver 0 Ton 0 Wh'te u::::=;;:;;::;~:::::::::::::::::::::::::: 1 Phone Mostercord Viso tt Red-foiled Howle 0 Ecru Q Silver CJ Ton ""'" ' •: AqeA...,., N101nl• Ex-p--d ,,,e -- - .,- . :-- 1 Shor1 Q long Q S·M· l ·Xl 1 ~?,~,!!~d W•r•.,.ill•. llC28lRS or write for brochure ·~ ·-~· ,, KATUAfl - page 24 MALAPROP'S BOOKSTORE/CAFE BOOKS - CARDS - RECORDS 6 1 HAYwooO ST. ASHElllU.E. N C. 28801 704-2!14-S734 Fall 1985 . �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WlAMOOESTDWrUIN . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . I ' ' A CHILDREN'S PAGE Compiled by Karen Paquette KATUAH KIDS TALK ABOUT THEIR FAVORITE TREES l Erin, age 7: The Black Walnuts in my yard are mine I like to climb them. Once I climbed one and wouldn' t come down - I ate my dinner up there until the bugs bit me too badly. I felt safe up there it was like my mother. Shane, age 11: , I like the big poplars on Standing Indian and I would like to visit the Redwoods . They both have a lot of history behind them. Today some varieties of trees are dying out because of acid rain and bugs like weevils. Some people in the world are not fortunate to have trees , like in the African deserts and the Sudan region. We need to share our knowledge of tree culture as well as appreciate our own trees mor e and take care of them Drawing by Savannah Shinnah, age 7: I like the Weeping Willow tree because I like the way it leans over with its branches and I like the name it tells what this tree is like . It makes me feel good to look at it. It likes to grow near water so its roots can grow down into the ground and get water from the creek . It only cries in winter because it doesn ' t get much sun and it smiles in the summer time . In Haiti they ruined all the trees and it became a desert. Everyone in the world must learn to conserve trees and plant more like on t ree farms . Clearcutting is not right if we don ' t have trees we will have problems . Trees provide shelter for birds and animals and prevent erosion . Emily, age 3: I like trees because they are pretty . 1 also like apple trees because they have food on them. Apples have lots of vitamin C in thero, they make me happy. Jason, age 8: There used to be a lot of American Chestnuts but they got the Chestnut blight. I see them lying down in the woods and I miss them . We still have the Chinese Chestnuts though, only they are different Trees are good for people. They give us firewood , boards , paper and food . We ' ve got to save trees ~chuh ; KATCAH - Fall 1985 page :?5 ~- ~aaq - llhJ IAA �.. ----111!1--------~----.--- Wl-fOllQTDWW.OIS ____________________.. 11 '~~~~~~11rr~1~t 1.~;~~i111~11:1l\~1·~~~~~~:!~:;~~~:i:~1~ ~,~~~~~~~~~~;~~~ 1 I j·\\h•I lj I'l I which i..tJt.uck me a.& be-Uig the. co.Ue.ct.i..ve vo.lc.e 06 all. thohe. de.ad and dy.lng 6-iM j~ and pi.nu , i.1Wt-g11.e.y wUh an anc.ie.nt I mObb g11.owing 611.0m thW. bkel.e.ta.l 11.ema..i.n.6 I like. a be.a1t.d would g.11.0W 611.0m the. clun 06 a 111C1n only Hcond.6 dead ... And w.Uh .the. V1 aLUUte.nub 06 the. ' p11.uence' alt.o came a 'voice'-- a 6e.e..t.lng- which bpoke. .to me w.Uh i.u.ch an au.11.a 06 c.a.lm and w<.bdom continued from page 3 that goobebu.mpA (wha.t .the old moun.ta..i.n 6olli .LJt .thue moun.ta..i.n4 had call.e.d and li.6 e.lub lln4 .the. land.6 c.a.pe. be.com.i.ng "glolt!J bu.mP6" a.& 1 lln4 gllOIAl(.ng u.p, a .tha.t OUll. CJJJVi..ob.(,ty bee.a.me., Ve.Juj quickly, boy . .. I JU1lt all. u.p o.n.d down my CZIU!l4, a.& mo11. 06 a 6e.el.i.ng 06 oveJr.Whe.lm.lng btlll.1 walke.d 611.om .the. p:WWtg lot up .the. pll.iA e. and conce.11.n a.& .the. •ha.iJILi.ne.' o 6 h.lU and .<.n.to what had once. be.en '.the. .the. 6Olte.6.t !00.6 not only '.th.lnn.lng ' , but, wood6 '. . • .LJt 6ac.t, 'bal.d.lng' a.& we. 11.eache.d .the. What .th.iA 'voice o 6 M.che..typa.t knoiulng ' .topl UXl.6 .te.U.lng me UXl.6: .that .the ex.tent 06 Reaching .the. bu.nmlt 06 .the moun.ta.i.lt, a.& .the deva.&.t.a..t.lon I UXl.6 He.i.ltg and 6eet.i.ltg we. .twtne.d .thoi.e la4.t couple. 06 be.nd.6 .LJt i.o deeply lln4, in 6ac.t, a v.iA.lble 'b.lgn' .the. 11.0ad, what !CXt6 tu«tU.lng tL.6 «n4 - and i..t.a..te.me.nt made by .the i.p(.JL(..t 06 .thue Jtathe.11. .than a .tlvume. -like. v.iA .to. IJ.lttLi,t.tll.eu 1 ~ be.e.lng a.& 'de.ad'. That .th.iA .lng .the. ll.e..ttLll.n 06 ' .the. god.6' -- a .6Ce.ne. baCJte.d and ve.11.y publi..c. place had be.en 06 de.va.6.t.a..t.lon only compaJt.D.ble. .LJt my choben by .the. bpi.JL(..t6 06 human, bea6t, m.i.11d .to .<.magu 06 NagMak.l and H.lll.oi.h.ll!ICl and vege..ta.t.lon, to lllClke. a bold bta.teme.n.t 1 had been in 6.llm6 and p(.c.twte booki. . to .thobe. human be..lngi. i..t.Ul ~ng He.11.e. on .th.U powe11.6ul and baClte.d mouna.11.Dund .LJt .thobe. holUlU .the.y ca.Ue.d .to..i.n we. we.11.e. being g11.e.e..te.d by an a11.my 'bod.lei.'. That .t.lte dev.uta.t.lon 06 .th.iA 06 g11.e.y-ghob.te.d boul4 06 a d.iAembod.le.d 9e.og11aph.i.c landmo.11.k v.lb.Ued by .tholUland.6 '11ace.' ... TholUland.6 06 de.ad .tll.e.u! "The. 06 toUll..iA.t.6 and na.t.lvu each yeJVr., lln4 Cltown 06 CJtea.t.lon", I .thought bMCa.&.tall.owed a.& a b.i.gnboall.d, a.& a tlWUl.i.ng, o 6 .i.call.y .to mYJ>el.6. "So .thiA .iA .the. gi6.t .the. be.ve.11..ittj 06 .the. .imbalancu .that ex06 'WJ.jutJ.1' bu.towed upon .the. g11.e.a.t .l6.te.d .LJt .the. na..twi.a.t woltld a..t .the. ltandi. 'k.lngb' 06 .the na.twt.a..t kingdom! How .the 06, a.& a 11.uuU 06, .the. bhoJLt-i..lgh.te.d EaJLth be.kn.i.g h.t6 heA 'IUVIJl.ioll.6', .thob e .th.i.ltk.lng and VXJ.Yb o 6 .thob c now living .that Stave 4tlltv.i.ve.d and Jt..i.6e.11, .i.n pl!..lde. o6 accompU&hme.nt, .to buch g11.e.a.t 'he..lgh.t.6' ! " on .the. eall..th. So cle.M !00.6 th.iA mu Mg e. 1 !CXt6 11.e.ce..lv.i.ltg .tha.t U al.mob.t A6 my .11.ational m.i.nd .took ove.11. 611.om my We.11.all.y began .to .to.Ile. on both vo.i.ce. emo.t.lo ~ , .tll.y.i.ltg to .<.n.te.Ue.c.tuaU.z e. .the and language. a6 1 11.eache.d .the. .top 06 pou.lble. c.a..u.6e.(b I, .tlte. 1tea6on6 'why' , .the. mountain and a be.cl.u.de.d .lUtt.e 6011. ~ 'gho4.tltj clea11.Cut', .th.iA 'unclea.IL(.ng whe.11.e. T .&t.te.nde.cl to do a na..twi.al' d.iAa.&.te.11., me.mo.IL(.u 06 bto.IL(.u i..<.mple. Uttle. ce.11.e.mony 06 .thankJ>g.i.vand newh-11.epoll.U I'd heall.d, about how .i.ltg: .the. 'acid IUlht' UXl.6 beg.i.lt~ .to .to.ke. "The. i..lgn6 he.11.e. been by a.U U4 .to.fl. on .the. .tlt.e.u .i.n .the. h.lghe.11. wU.l i.how .thobe. cuJL(.olJJl people 06 el.e.va.ti.on.6, c.a.me. .to m.i.nd. And iulthout bc.ie.nce. .the. widup11.e.ad e.v.ldence. 06 any o.thvr. known pobb.lb.lUt.lu a6 1te.Mon6 , .the. e.x.te.nt o 6 .thw own du .tJt.uc.ta6 c.a..u.6e, 6011. all. .th.iA 6011.u.t laid to .lon. 06 .the. compounded nc. lui.e 06 l\n4.te., the. I Jta..in I e.a4il.lj and qui.ckty 1 1 ~ ~ 1 I ' I I liQJIC ,, KA n'AB - page 26 I I S I 1 1 JIUl.t a.& poW.y .u, the he.al.Utg a.&pec.t 06 language, i.o .iA .U .<.mpoJLtan.t people. took to .the.ut bod.lei. and m.i.nd.6 wUh 11.egall.d .to he.alih and 1 be..ing. To 6oCIUl .thW. pe.11.6onal and co.Ue~ve goal.6 on the. qu.a..Uty and longe.v.Uy 06 eu'.4.te.nce, and the.ut o.IL(.ginal an~ na..tWl.al b.lll..th.IL(.gh.t, be.yond death. It .iA he.11.e., .ln .thue WOJJ4, .that .the heaUng a.&pec.t6 06 '.the Cltea.t.lve' i.e.11.ve .to .ln6u.11.e. you.11. H11.6e. 06 pe.11.6e.ct.i..on, .thll.Ough tonge.v.Uy, o.11d .the con.t.i.ltua.Uon o 6 an a66.i.ltm.Utg and v.ltal 6u.twt.e.! The. jou.11.ne.y 06 hwnank.lnd a11.ound .the baCJte.d c.iltcle. 06 U.6e. w<.U b.IL(.ng a.U, 6.lnall.y, .ln.to .the. 6M.u.t o 6 .the. 11.eg.lon 06 un.lve.11.6al. con6c.io1Ul· nub and awa11.enu.6. A place whe.11.e. .the b.lg .tll.e.u gll.Ow. The hiding placu 06 .the unknown, and .the 'be.yond'. What one. dou he.11.e. among.6.t '.the. o.11c.ient onu' depend6 upon what one. ha.& done t\IUh idte.11.e one. ha.6 been be.60.lte.. How one ha.6 bu..i.U and completed tlte 'g11.oundwo11.k', .the. wo11.k iulth 'boil' , in .the. pllev-i.olUl expe.JL(.encu 06 one' .6 'joU11.ne.y'. He.11.e. among the old .tll.eu , one bll..lngb one.' b IUIWl.e.nub o 6 who one. .l6 .i.ltto JL(.gh.t .'leta.t.lon6h.lp 1 \IUh the. un.i.ve.11.6al bcale. 06 .the bp.lll.(.,tua.l-ph116.<.cal rnall./L(.age bha1te.d .lnhe.11.e.ii.tf.tJ -<.n .the. concept 06 .the. God-11.e.al.lze.d One.nub among all .th.lngi.! lri bO do.i.ng one. comu 6u.U-c.lll.c1e. .to one' b .tJt.ue beg.ltuU.ngi., and .iA 'Home.' . GODack now, and .te.U th.iA to all. IJOU know... " Th.iA th e.n, .iA what 1 have. be.en . Th.iA 1 ha~e. been -told. To i.hall.e. w.Uh IJOU., a.U, whom 1 know. Th-IA mui.age. 611.0m .the. vo.lce. 06 .the 'acid Jta.i.n' ••. - - -Thoma6 Rain CMwe. Fall 1985 �................................................Wl""'"*"DWILLllll................................................ Milw~ukee • C,leveltm::l continued from page J thac thc1 causes of tree dicback h.src in K atuah as wc1ll as in thc northc1rn Appalachians and the Black Forest of Wast C.sn:iany (where JO of all tr•n ra ~ardlc1Ss of elevation are dying)can be attributed to two general claa$i ficatioos of anthropogenic(human-madc) pollution: acid rain and at1D03phcric dc1position. Acid rain is arbitrarily defin.sd as any precipitation having a Ph lass than S.6 (7 i s n.sutral), since this is thc1 Ph wh.sra atmoshperic C02 combines with water in the air to form a dilute solution of carbonic a cid . Human mad.s sources o f acid substances are a r~ult o f t he living standard of highly industrialized countries. 'Ibey include auto exhaust, industrial c<mmissions from s~lters and fossil fuc1l c1adssions from c1lcctrica l gc1narating plants. Some of the acidic compounds arc sulfur dioxide (S02) , nitrous oxides (HN03) , hydrogc1n chloridc1, and hydrogen fluoride. 1besc1 compounds arc rc1laased into the atmosphc1ra and are widely disP•rsed by continental air fl<M. According to Or. Bruck and others, the mountai •. foraats of Katliah , acting like giant "scrubbers " , c harly racc1ivc very high ratci.s of acidic deposit ion. 'Ibis is largely due to t he geographic c1ffect of increasing ratll!I of p rc1cipitatioo as air masses are forcc1d to go up aud over high mountains. fin additional source of acidic deposition is simply cloud water interception by trees, as the tops of the mountains are often bathed in clouds passing by . Studies of these clouds and precipitation rates in the northern Appalachians show chat mow1tain tops receive four times more acidic deposition than lower elevations. 11l•r• a r e many effc1cts of acid rain on treclS and the soil in which they livc1. 8v overwhclminr th• natural soil Ph balance and causing a more acid soil, aluminum, a metal which is toxic to trees, is released and mad¥ available for uptake by trc1e roots. Atmospheric deposition can be defined as the combined anthropogenic (human-caused) pollutants falling back on Mother Earth. It is composed of assorted noxious effluvia includin~ ozone, heavy metals such as lead (from gasoline combustion and lead arsenate pesticides) , coppcr from smcllters and nitrogen compounds. According to those study in~ the dlehacks , there i s not enough data to c learly point fingers and say that a particular pollutant coming from a 1'..a rti cular source l s caus in~ apec l K.Arl:AH - page :'.!7 fie damage to tra•a in Katiiah. It is Or. 8ruck's contention that there may be a "stress syndrome" whereby various combinatioos of these toxic substances may be causing t he diaback . Experlmentall~ in the lab Or . Bruck has studied the affects of acid run from nitrogen and sulfur sources. He has discovered severe suppression of the symbiotic fungi known as mycorrhizae which help the trees' roots derive nutrition from tha soil . Bruck believes that the suppression of mycorrhizae (up to 50%) has led to severe supprassioo of tree root growth which may be causi.n g th• retarded growth obs erved in the trae ring borings. Alandog as these reductions appear to be, the question still remains: Is it reducad ring growth that is causing the trees to die? Exploring f urthar under the soil mantle where the treas' roots are bound inseparably with the lifegi ving mycorrhizae Bruck has found an extre~ly high accumulation of lead, particularly on slopes which face into the predoadnaot winds. Levels of lead ara three to seven times higher on top of Ht. Mitchell than in urban Asheville soil. Studies revd&l that there is alraady as much as two grams or 1DOre of lead per square met- Sources of Sulfur Dioxide (SOJ ~nd Nitrogen Oxides (NO,) In North Caroli~ so, 620,000 Ions/yr. - Ublot• WIND ROSE for Asheville, NC er in the forest soils at high elevatiooa ! Most studics on the toxicity of lead have focused an human beings, h<Mevar some studies have bean performed on microorganisms and planta. These studies clearly indicate direct metabolic effects in all life fora111. These studies also shOW-a marked reduction in species diversity of adcroorganisma in the soil and on leaf surfaces . When lead and acidity (under Ph 5) vars combined in ooa study, a profound effect oo the mobilization and utilization of lead was noticed. Certain species of mycorrhizae ware inhibited in soils that ware acid and contained lead while those same sp•cias of lll)'corrhizae ware present in a lass acidic soil with lead. Like the canaries used by miners to warn of impending danger our treas are a kind of environmental litmus. lbat litmus is giving an acidic reading threatening life as we know it. The. e.nv.ili.onme.n.ta.l co114e.que.nct.6 oG tong .teMI col!4wnption and ~.te. aJLt combtg home.. Whil.e. the. 1>~.t4 plod c.au,Uo1J.1;.t.y .in mowita.01 cemeteJt.tu 1>t11J1.Ch.ing 60.11. 1>pec..i.6.ic knowledge o& .the. IUU.t11. m.i.l>.t, we. 46 ch.i.J.dlte.n o 6 Motht11. Ellll.th mlJ.4.t l>eaAch de.tpllJ wltkin 60.11. a "p.Ur,Uua..t. d.U:tg no1>.l6 46 we.U. T.11.e.u M.e. OU.It gucw.Li.all4 and OWi. .te.acheJt.6, .theq g~ve com6oll-t and wl.6e. cou111>ei and .the.y aJLe. ca.lUng out .to each 06 IJ.4 NOW 6.11.0m de.adt.IJ 1>IV1.Du.d4 06 m.i.l>.t. We. can no tongtll. ign0.11.e .tlte. de.g1U1.d.Utg e.66e.ct 06 oWt 14UIJI> o 6 Uv.ing. OU.It Uvu 111tt bound i..n.6e.pa11.abty .to .the. .tli.e.u. 1n .th.U. c1.c1> e.d. e.cotog.ic.al. 1>y1>.tem we. Uve. .in, the..<A du.tJW.ct.i.on .inl>Wtu oWt du.tJwcwn. Tl1e. 1>e.aJtch 6011. knowt.e.dge. and a ".te.cltnotog.ic.al. 6.i.x" w.Ul ne.vt11. .11.e.place. 1te." pe.ct a.t. we. .intt11.t1ct w.i..th Moth eJt Ellll.th. by Michael Red ~ Fall 198) ~ >:)J.·F. - ~ 1,~ �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . MA~fOIOUTDWEUEllS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . 26 BLACK MOUNTAIN, NC Patrick Ball (Celtic harp) McDibbs 12 Cherry St. 12 ASHEVILLE, NC Asheville Ethnic Festival Montford Park Call (704) 253-3714 28 I CULLOWHEE, NC Mountain Heritage Day (traditional music, country dancing, crafts, exhibits, tobacco spitting) Western Carolina University 12 UUFF MOUNTAIN SEPTEMBER A REGIONAL EXHIBIT PRODUCED BY THE MEMBERS OF 111E APPALACHIAN CONSORTIUM MUSEUM COOPEBATIVE Opening night: September 12 Talk by Wilma Dykeman Founders ' Auditorium, 7:00 pm Public showing: September 13 - Januar y 23 Western Carolina University 13 13-15 TOCCOA, GA Earth Stewardship Seminar Christian perspectives on ecology. $95 Elevent h Colllllandment Fellowship 540 Oakland Ave. SE Atlanta , GA 30312 14 October - November CHEROKEE, NC " Cherokee Sculptor" - Carl Lloyd Owle Center of Cherokee Heritage 20-22 BLACK l()UNTAIN, NC Black Mountain Pall Festival (traditional music) Grey Eagle and Friends Call (704) 669-2456 21 Fall Equinox ~- ·"-'TUAll - page 28 CHEROKEE, 1~C Cherokee Indian Fall Festival (Indian dancing, stickball, chestnut bread, crafts , exhibits) Ceremonial Grounds 2 WILLIS, VA " Native American Teachings" AmyLee, Iroquois teacher and apprentice medicine woman Indian Valley Holistic Center Rt. 2, Box 58; Willis, VA Willis, VA 24380 4-8 ASHEVILLE, NC " Rel ping Women Win : A Candidate Training School for Women" - League of Women Voters Call (704) 258- 8223 5 BONAS DEFEAT GORGE (Jackson County) Day hike with NC Nature Conservancy. $5. 00 Ann Mciver 130 Carr St. Chapel Rill, NC 27514 MOSHEIM, TN First Annual Organic Harvesters ' Festival Call (615) 422-7769 20-22 CLAYTON, GA NATURE'S DOLLAR WORKSHOP: A look at the real price of . . .• forest, soil, watershed & wildlife management, land use, pollution, etc . •• translating these key mountain issues into the language of nature's dollar. "Comparing human accounting with nature's accounting, the monetary dol lar is an incomplete and unrealistic measur e of the value of things." Friends of the Mountains Rt.2, Box 2306-A Clayton, GA 30525 (404) 782-2657 Asheville, NC CropWalk against hunger Call Sally Bridenstine, (704) 254- 5072 13 DEEP CREEK Swain Co. , NC Katuah Fall Gathering See notice next page 14 BEAR HUNTING SEASON OPEijS Beat the bushes ! warn Yona of the danger OCTOBER 1-5 "In exam.ln.<.ng .the meanlng~ 06 .the 6oJl£4t, we JLeaUze .tha.t. .the Appa.ta.c.h.la.n 601Lut .iA not jUJ.t a. na.twta.l .to.ndl>ca.pe, ,U .iA a. cuUwu:il ta.nd.6c.a.pe. • • • • In .6.tli.dy.Uig .the 6oJLUt, we .f.ea.ltn a.bou.t oWtcS e.lvu . . . • . " (Avery County) Day Rike $5. 00 NC Nature Conservancy See 10/5 5-6 BRASSTOWN, NC 12th Annual Fall Festival (Craft s fair, performances) John C. Campbell Folk School Rt. l Brasstown , NC 28902 Call (704) 837-2775 . .. a: ·~· 18-20 Willis, VA " Our Stories - Ourselves Louise Kessler, storyteller Indian Valley Holistic C'tr. Pre-register. See 10/2 19 ROAN MOUNTAIN (Mi:tchell County) Fall color hike. $5 . 00 NC Nature Conservancy See 10/5 19 BANNER ELK, NC Banner Elk Wooly Worm Festival 21 GREAT SMOKY MOUNTAINS " Forests and Trees of the Smokies" - field school Non-Credit Prograns 2016 Lake Ave. Knoxville, TN 37996 11-13 BRASSTOWN, NC. Fall Craft Weekend (workshops) also Chamber Music Houseparty John C. Campbell Folk School See 10/5-6 12 SPRUCE PINE , NC 8th Annual Art Auction (includes tour of craftspeoples ' studios in Celo area) Toe River Ar ts Council Call (704) 682-7215 12 ASHEVILLE , NC Visit of delegation of Soviet women - sponsored by Peace Links Call (704) 258-8223 ••• ~· 17-20 Highlands, NC . • Fall Landscape Workshop (photographic exploration of Highlands area) Tuition $100 Highlands Biological Station P.O. Drawer 580 Highlands , NC 28741 25-27 BRASSTOWN, NC Fall Dance Weekend (workshops in English country dance including Garland and Northwest Morris, also contra and square dancing) John C. Campbell Folk School See 10/5-6 26-27 GRF.AT SMOKY MOUNTAINS Mt . Leconte overnight hike See 9/21 31 Samhain Celebration �. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .WlAMrollESTDWBUM. . . . . . . . . .1111111. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . NOVEMBER BRASSTOWN, NC 60th Anniversary Party of the Campbell Folk School See l0/5-6 2 "SWORN TO FUN" 9-lO WILUS, VA Massage Workshop Libby Outlaw Indian Valley Holistic Center . Pr e-register. See 10/2 16-17 GREAT SMOKY MOUNTAINS Winter Highcountry Camping See 9/21 s,~..alJll {j De~ .J>luxk .J>(a.<. 1111· ~·1.(i 6 P<1fartr_11 Bal<v1<"1•· • C...rfi..·d 'M:«j Dr'VujJl Sol.·~ 255-TQ~ t/.2~15.li Special thanks to Judith Hallock Nov . 2-3 ASHEVILLE, NC "Learning to Focus on Life" - seminar Dr. Scout Lee , part Seminole Indian, author, therapis t, professor, lecturer, comedian, mystic visionary, and master game player Offering experiences to develop creativity, courage, power, love, and fun Pre-register: Cat Gilliam 16 Lookout Dr . Asheville, NC 28804 (704) 254-8140 3-16 9 BRASSTOWN, NC Fall Craft and Rome Week (Blacksmithing, tool sharpening, weaving, quilting, ax handles, wind energy turbine construction) John C Campbell Polk School See 10/5-6 Georgia Organic Growers ' Association Fall Conference For information, contact: Deborah Pelham 1185 Bend Cr eek Trail Suwanee, GA 30174 l \\. BURLESO N November I 3 October 4 6 Meditation in Action - K.'""'' A YO!!<' Weekend, With the Southern Dh,,rm., St~rr II 14 18 23 2S 27 A lfiking Meditation Wnkend foll Color l>oscm.oery. With JOHN ORR An Intens ive Meditation Re trea t With JACQUELINE S. MANDELL Yoga in the Iyengar Tntdillon W11h ULLAH SCHWARTZ @ 8 . 10 15 17 22 24 Joy and laughter · Finding Your Inner Child - With HARRIET ELDER A Weekend of Tibetan Buddhist Meditation - With JON BARBIERI A New View of Ancient Astro logy With HARRIET M1LLER Neuro·Lin.guistic Programming - With MIKE BUCKNER Dec. 28 · A New Year's Meditation Intensive Jan. 4 With JOHN ORR Southern Dharrna Retreat Center is located in a remote area of the Smoky Mountains near Asheville, North Carolina. For further information about Southern Dharrnaorabout any of the programsabove,call(704)622 7112,or 254·1351. or wnte; SOUTHERN DHARMA RETREAT CENTER Rt . I, Box 34-H Hot Sprmgs, NC 28743 ~ &Co. ~ ~~ . . . --<-._ ~ he rbs, native plants, perennials, flowers, fruit trees, bulbs, bedding plants. 80 lake&ide Drive 8/ IOths of a mile from Hardee'• in Franklin, N.C. for informatio n call 524-3321 SOLAR HOUSE WITH C~USE area near Franklin. Passive solar w ith cedar siding and tria, win· dow quilts, tromb wall. $68,500, negotiable financing. Call 524-3321 during business hours. Fall 1985 !i - ~ �NICARAGUAN COFFEE. Delicious,roasted coffee beans or ground coffee available for $6.00 a pound. Contact: Steve Livingston (704) 257-3019 LEGAL ENVIRONMENTAL ASSISTANCE FOUNDATION (LEAF) is a public interest law firm which works with the public,private and governmental sectors to promote a quality environment. More info: LEAF, 602 Gay St. Suite 507,Knoxville, TN 37902 VOLUNTEERS NEEDED at the Laurentine Shelter for the homeless to stay for either the evening or overnight. Ic Asheville,NC. Call Carol Lathuras: (704) 252-2752 APPALACHIAN PEACE EDUCATION CENTER (APEC) publishes APEC News, an informative peace newsletter for the southern VA area. More info: APEC, 114 Court St., Abingdon, VA 24210 GREENPEACE has established the Rainbow Warrior Emergency Fund to provide funds for the care of the children of the crewman who got killed when their flagship was bombed in July and to get the ship, the Rainbow Warrior, seaworthy again. GREENPEACE, 1611 Connecticut Ave NW, Washington, DC 20009 MADISON COUNTY PLOWSHARES PEACE GROUP has postcards of their "Windows on the World" Friendship Quilt available for $3.00 a dozen, ppd. Contact: Karol Kavaya, 25 Back Branch, Marshall, NC 28753 SELF-HELP CREDIT UNION has now opened a branch office in Western North Carolina through the State Employees Credit Union system. For more info: Write: S.B.C.U., P.O.Box 3259 , Durham, NC 27705. Or go by: State Employees Credit Onion, 200 All Souls Crescent, Asheville, NC/telephone: (704) 274-4200. SEAT WEAVING. Caning, rush, split seats. Also classes available. Call: (704) 253-6241 ONGOING SESSIONS in Raja Yoga for beginning and continuing students. Pre-registration required. Raja Yoga Ashram, 272 Patton Cove Rd, Swannan oa, NC 28778. (704) 686-3037 S.T.A.R., Space Technology And Research Foundation, is a non-profit, tax-exempt organization which uses monies to advance all aspects of parasensory phenomena and psi research. For contributions or subscription to bi-monthly newsletter: S.T.A.R. Fdtn, 448 Rabbit Skin Rd , Waynesville, NC 28786 RURAL SOUTHERN VOICE for PEACE (R.S.V.P.) is a network of people in rural/small city communities in the Southeast who are working to build the nonviolent alternative systems and lifestyles that can bri ng peac e to our world. Publishes RSVP Newsletter. More info: RSVP, Rt 5 Box 335, Burnsville, NC 28714 SO~H A VARIETY OF WHOLESOME BAKED COODS 704 293·5912 tiWV. 107 RT. 68 BOX 125 CULLOWHEE, NC 28723 ~Sl 1 - '...-"°"Bl RD : cttd.. , £ rcd""ood ·""' rR gn~"~!~ WHOLISTIC HEALING SEMINARS in Barbados. For more info: Rita Li vingston, % Loving, 1424 South Palm Way, Lake Worth, FL 33460. (305) 582-7902 PRE '68 DELUXE SUNROOF VW MICRO BUS Wanted. With good body; Not running, O.K. Contact: We8go, 216 Botany Rd, Greenville, SC 29615. (803) 244-4786. WRITERS WORKSHOP. Classes in poetry, science fiction, technical writing,etc. At "ls Wall St. Room 18, Asheville, NC 28801. (704) 669-5471 WEBWORK1NG is free. Send submissions to: Katua h P .O.Box 873 Cullowhee, NC 28723 PROOUCTS WATER ANAlYSIS RANDALL C LANIER c"';lom ""ood I N 17th YEAR OF PUBLICATION, Akwesasne Notes is a Journal for Native and Natural Peoples, covering world events which effect indigenous peoples. For subscriptions or tax-deductibl e contributions: AKWESASNE NOTES, P.O.Box 196, Mohawk Nation, Rooseveltown, NY 13683-0196. 1 I We. now ---+-I BU ll::DING & NATURAL FOOD STORE & DELI r- REM OD ELIN G ~liH:::E:~r- -- · residentia l commercia l h4ve. e.ue.n.s.ive. montht.lj ~pec.ia.l.6, c.ui.th 4 cU6 6e1tent: SUPER SPECIAL EACH WEEK 160 Broadway Asheville, N.C. 28801 (704) 253-7656 Where Broadway Meets Merrimon .\nd 1·240 Open 7 Days A Week Monday · Friday 9:00 a.m. · 8:00 p.m. Saturday 9:00 a .m. · 6:30 p.m. Sunday 1:00 p.m. - 5:00 p.m . �GET BACK! ISSUES OF KATUAH ISSUE ONE -AUTUMN 1983 ISSUE FIVE - FALL 1984 Scotch-Irish Migratiof-lfit::? Meditations: Kat-·<-· 1(5"\~\J ~ Al+-~- ~ n ~tnl.CS • Old Ti \.?,. .tfioregioris • Chicken Wi.c: uam • Poetry: George Ellison Harvest • Old Ways In Cherokee • Ginseng • Nuclear Waste • Our Celtic Heritage • Bioregionalism Past, Present, And Future • John Wilnoty • Healing Darkness • Politics Of Participation ®\Q.I @ ISSUE TWO - WINTER 1983-84 ISSUE SIX - WINTER 1984-85 Yona • Bear Hunters • Pigeon River • Another Way With Animals • Alma: Poems • Becoming Politically Effective • Mountain Woodlands • Katuah Under The Drill • Spiritual Warriors Winter Solstice Earth ceremony • Horsepasture River • Coming of Light • Log Cabin Roots • Mountain Agriculture-The Right Crop• William Taylor • Forest's Future ISSUE THREE - SPRING 1984 ISSUE SEVEN - SPRING 1985 Sl.lstainable Agriculture • sunflower_, • Human Impact On The Forest • Childrens' Education • Veronica Nicholas: Woman In Politics • Little People • M d icine Allies e Springs • Worker ownership • The Great Economy • Self Help Credit Union • Wild Turkey • Responsible Investing• Working In The Web Of Life ISSUE FOUR - SUMMER 1984 ISS UE E I GHT - SUMMER 1985 Water Orum • Water Quality • Kudzu • Solar Eclipse • Clearcutting • Trout • Going To Water•Ram Pumps • Micro hydro • Poems : Bennie Lee Sinclair, Jim Wayne Miller Ce lebration: A Way of Life • Katuah 18,000 Years Ago• Sacred Sites• Folk Arts in the Schools Sun Cycle/Moon Cycle • Hilda Downer • Cherokee Heritage Cen ter • Who Owns Appalachia? KATUAH: Bioregional Journal of the Southern Appalachians B0x 873i Cullowhee, North Carolina 28723 For more info: call Marnie Muller (704) 252-9167 Name Regu l ar M embership •.. • • $10/yr. Spon sor .•..•.•.••• • • • •• $20/yr. Cont r i b u tor ••••• • • • •.•. $50/yr . Address Enclo4ed ~~i4 C1 ty State Area Code KATUAli - Phone Number page 31 i r sustainable Economics • Hot Zi p i4 , t66o ~~ $ to give 4n e~t~a boo4t I can be a l ocal con t a ct person for my area f I I I i ORDER FORM Back Issues Issue 2 Issue 3 Issue 4 Issue 5 Issue 6 Issue 7 ISSUE 8 @ $2.06 @ $2.00 @ $2 . 00 @ $2.00 @ $2.00 @ $2.00 @ $2.00 TOTAL PRICE postage paid $ $ $-$ $ $ $= $ � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 9, Fall 1985 Description An account of the resource The ninth issue of the Katúah Journal focuses on topics such as nuclear energy, pollution and the forests, and other challenges with trees. Authors and artists in this issue include: H. M. Spottswood, Michael Red Fox, Brian Caldwell, Gus Hadorn, Walton B. Smith, David Wheeler, and Thomas Rain Crowe. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1985 Table Of Contents A list of subunits of the resource. The Waldee Forest.......1 The Trees Speak.......3 Migrating Forests.......4 "Hog Killing Saturday" - A Poem.......6 Horse Logging.......7 The Nuclear Suppository: We're Not Going to Take It!.......8 Good Medicine.......10 Starting a Tree Crop.......11 Natural World News.......12 Urban Trees.......15 Acorn Bread.......19 Myth/Time.......20 The Children's Page.......27 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Forest management--Appalachian Region, Southern Acid rain Paleoecology--Appalachian Region Trees in cities--North Carolina--Asheville Cooking (Acorns) Animals in logging--Appalachian Region North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Acid Deposition Agriculture Appalachian History Appalachian Mountains Appalachian Studies Black Bears Children's Page Folklore and Ceremony Forest History Forest Issues Forest Practice Good Medicine Habitat Katúah Permaculture Pigeon River Poems Radioactive Waste Reading Resources Turtle Island Water Quality Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/39d9d512c1f257fe72c22bdc7c6a515e.pdf 6dc3d7ae52ba2691f94e33c1cdd16861 PDF Text Text ---4 AT.U AR PUBLISHED QUARTERLY ISSUE X WINTER 1985 -86 Healing/ Earthplace �MEDICINE TRADITIONS NEAR HOME . ... ... . .. . ... 1 KATE ROGERS AND HER MOUNTAIN MEDICALS . .. . 3 !"') N CIRCLES OF STONE . ... . .... .. . . . ... .. .. ... .. .. .. 4 ...... 00 N INTERNAL MYTHMAKING: AN INTERVIEW WITH MARLENE MOUNTAIN . . 6 (.) z ' ~ ~ Q :i:: " THIS IS HERESY!" HOLISTIC HEALING ON TRIAL. .. 9 TWO POEMS by STEVE KNAUTH . .. . .. .. .. ....... 10 CHEROKEE MYTH IC PLACES ..... .. . . ............ 11 THE UKTENA'S TALE . .. .. .. . . ....... .. .. .. . . . . .. 15 CRYSTAL MAGIC ...... . .. .. . ....... .. .. ..... .. . 19 GOOD MEDICINE: "WHAT MAKES A PLACE SACRED?" 20 REVIEW: DEEP ECOLOGY ...... .. .. ........ .. ... . . 21 NATURAL WORLD NEWS . . ...... . ... .. ... ... .. ... 22 "DREAMSPEAKING" ......... . . ... . .. .. ... .. ... ... 24 ., FALL KATUAH GATHERING . ........ . ..... .. ...... 27 f4 f4 ~ = ~ = 0 M M ::::> (.) !"') ...... 00 >< 0 al . 0 . p.. Ul . ~ 8} 0 ~ ... t; a u 0 U> Ul ti Q ~ �ISSUE X WINTER 1985 - 86 MEDICINE TRADITIONS NEAR HOME eaU.ng ..iA an Olf.ganic., e.ve1tp11.uent p11.oeu6--- :w..i~~not jU-6t 06 the. human body bu;t 06 ail .U6e. 60~ '°' 011 OWL plana . WouncUi, qu.i..te. m)JuJ.cu1.oU-6ly, he.al-- e.ve.n wouncUi in.6Uc.ted on OWL e.aJl:thplacu . The. Jt.oo.t 06 'he.al' and 'he.ali:h' ..iA 'whole.'. To he.al lite.ILD.ll.y me.an.\ '.to ~ke. whole. 011. Liound' . Whole.null comu not jU-6t 611.0m phyLi.i..cal well-bung bu.t 611.0m the. w.i..de.11. Li.ta.te. 06 one' ll be.in.g---one. '" Liell6e. 06 .tlw.e, .i..Me.11. LipiJr.,Uu.a.1. balance. an~ 06 Motednuli. lloote.dnMli comu 6AOm a Lie.Me. 06 conne.ctlon- -.to place. and to corrrnun,.Uy. So the. w.i..de.11. c..bt.cle. 11.ee.cUi to be. gJt.Ow.lng .tollXIJl.<U whole.nuli a.6 well a.6 the. in.d.i..v.i..dutd.. Wlwle.nuli o 6 'place.' ..iA v.Ual .to .in.d.i..v.i..dutd. he.ali:h. Th~ q~y 06 a..i.11., the qua!Uy 06 tOO.te.11., .the. quatuy 06 Lio.i..l ~IJ e.66e.ct the. weU-be.in.g 06 ail the. in.habaan.th 06 tha.t place. Whole.nuli alho comu 6Jt.Om a Lie.Me 06 licale.---a Lie.Me. 06 JU.ght 1te.la.t.i.on to the. 'ou.t.6.i.de.' 6am.i..l1J 611..i.e.ncUi, ~ce, all owr. 11.e.la.t.i.ollh. Not llo laJt.ge. tha.t one. ' cannot phyl>A..Callyr0 e.e.l' .the. conne.c.t.i.on, a b.i011.e.g.i..on ..iA ~he. '~ght Li.ize.' t~ 11.e.la.te. .to • •. be.in.g 91te.a.teill"hanone. '" ,(J)l!71e.d.i..a.te. llUM.owtd.i..ngli bu..t not a.6 oveltWhe..fm.lng a.6 a con.t.ine.n.t Olt the. e.n.t.iJte. planet. Whole.null 06 'communUy' ..iA alho vUal .to .i.nd.i..v.icfu.al he.al.th. 1n olde.11. cul..twr.u, a C!Oll'lllun.i.ty 'Li Jt.Oo.te.dn.uli ""1.l> ce.lelJJta..te.d .thltough M,tual. and U:.6 un.i.ve.Jt.6al conne.ct.i..on IAl'U .11.eme.mbe.1ted ~ugh myth. My~a.IU.ng hah o.1.wayli be.e.n a g.i6.t 06 .the. .6peuu--a way 06 1-0e.av-<.ng owr. de.e.p-Lie.a.te.d inn.ell. con.6c.i..oU-6ne.6ll w.i..th that wh.lc.h ..iA 'ou.t.6.i.de.' o 6 OWl.6 e.lvu. Commun.il.y Jr1.;tu..ah, alho encompa.Med the dll.e.amwolli.d .the. n.i.ght .the. ~null, -0e. 6e.aM. Thue Mpe.c.U 06 :the ~ye.he. we.1te. ~~ -<.ncluded ,(.11 .the ~u ' heali.ng p11.ac.t.<.cu. V11.e.am6 , v-<-6.Wn.6 would o6te.n b1Ung he.ali:hy hOlu.t.i..on.\ 60.ll. .i..nd.i..v.icfu.al a.6 well ah C!Ornmu.n.i.tlj a.i..lmen.th. The g1te.a.t :te.mple. a.t Ep.i.da.wr.U-6 in liouthe.11.11 Gft.eece. ~ a place whe.11.e people came .to 4f.eep, dll.e.am v..iA.i..on.\, and be cUJLe.d. He.al.th alho a.t t.Unu 1te.Uu on ' me.d.i..c.ine' and aga.in 'place.' ..iA .impoJt.:tan.t. •'Place' hah p11.0v.i.ded plan.th 'c.l.ay.6 ' ~~ 601t .me.cl<;c.in.al 11.emed.i..u 60.11. .thoU-6and6 06 . P.fo.ce. hah ,(.rthP<)l.ed .60ngli. 06.te.n U-6ed .i.n anc.ie.n.t t.Unu ah 'me.d.i..c.i..ne '•• ._.and hah p11.ov.i.de.d .image.Jty 6011. .the 'li.tu66' 06 dll.e.am med.i..C,,(.rte. In .tli.i..6 ..iAllue 06 Ka;t{Ul}i---owr. w.i..n.te.Jt. .i.hllue.-- -we. .take the. t.Une. .to colth.ide.11. the .i.mpoJt.:tance. 06 .the. heali.ng pll.OC!Uli and owr. 911.a.t.i...tude 6011. U. We hope. U w.i..U move. U-6 de.epe.Jt .into OWL cormiltme.n.t .to pll.Ue.Ji.ve. the. whole.null 06 .the. 'place' we. call Ka.:tdah . ---The. Ed.i...toM 1 ye.aM . ' People have always doctored themselves. Archaelogists find traces of plants that people used for medicine forty thousand years ago. Animals doctored themselves with plants too. Everyone has seen cats and dogs eat grass to clean out their stomachs and horses will graze through comf rey once in a while for a tonic ... Most people in the world today use plants for medicine. And the 'wonder drugs' of our westeTn world have saved many lives in the last fifty years. But these drugs are unavailable or impractical for many people, because of the high cost of pharmaceuticals and because of the technology needed to administer them (doctors living in remote regions , or the technology necessary to store them such as refrigerators for penicillin in Africa.) Communities have always had medical specialists--someone who could deliver babies; someone who could set a bone, pull a tooth; someone who could straighten out a bent back, or doctor the animals; someone who could talk to the troubled--yet always , in our history as humans, we have looked to the world of the spirit for healing. Monks in the Middle Ages said a prayer for each plant they picked for medicine. Native American medicine people pray to the spirit of the plant. People in hospitals pray for improved health, and even have healing visions on the operating table! So what is 'folk medicine?' I believe that whatever people do to doctor themselves and others is 'medicine. • M.D. 's rely heavily on books, studies, and statistics for information but they also rely on oral traditi~ns learned from the professors and from other physicians. Illiterate mountain herbalists expand on their knowledge-passed down through several generations ~by doing experiments on plants and then analyzing the results. As different as these approaches might seem, it ' s all a part of the same cont:inuum--using books and oral tradit . ions in varying proportions; using plants in their distilled, synthesized, or whole forms; or calling on physical (con.t.il'ILl.e.d on p. 3I �~-· 'J\..ATUAH) a IMClifiliJ#MMiflllillMie!M'llMtlllllti!lfl dPP1!i d'#"j1&'hnz EDITORIAL STAFF THIS ISSUE: Scott Bird David Reed Richard Ciccarelli Barbara Reimensnyder Th011as Rain Crowe Chip Smith Judith Hallock Brad Stanback J. Linn Mackey Martha Tree Marnie Muller David Wheeler Michael Red Fox EDITORIAL ASSISTANCE: Cathy Danna Jeff Fobes Kathleen McLaughlin Bill Melanson Sally Roark Sarah Jane Thomas Mark Yancey FIREKEEPER: Joe Roberts EDITORIAL OFFICE THIS ISSUE: 309 Kenilworth Asheville, NC PRINTED BY: Sylva Herald Publishing Co. Sylva, NC WRITE US AT: Katuah TELEPHONE: (704) 252-9167 'ii0i'8'73 Cullowhee, NC 28723 Spe.c..i.a.l .tlw.ntu. to Va /wt Ma.I> 4 ~ 6°"- .the. il.lLL4tlrJJ.ti.o n6 on p:tg u 14 and 20 COVER: "The Blues Pass through" by Marlene Mountain , painted in acrylics on 2' x 2' masonite (Healing Series 15, 1983). Adapted by Martha Tree. r-r .' ~ JRV0CllT:10H RAISE THE FRUIT " ~ ~,I· ! I ./~ . In the. w.i.nte11. 4ol.4.t,lc.e. .the. 11.e-twi.n.btg 4t.ln 81Wtg4 .the. e.no1UT10U4 and pe.1t.pe.:tual. haltvut In hunge.11. and dMkne.44 We. dM.nk .the. ccrmiu.na.l Ught IU.4.ing w.Uh all. e11.e.a.twt.u , .into .the. peJt.pe.:tual. ILU.ing .sun. IU.4.ing .in ancu.tJta.t dU4t 611.om 6UMO'~ 06 rh.tfl9 and blood. Out o6 @4 enc e. TU.4.ing .in poUe.n we. rum.it each o.the.11.. Ea/I.th 1t.OCL4ed wlU bll..Utg IL4 home. .in 4e.etf and pollen. Va.nee. .the. ceJU!mon.<al toge..the.11. .in .the. e.n.ti.11.e. 4oltvt. Ug ht. Swt 4 h.in.ing on all. 6Jt,.le.nd4 • 0 me.et me. .in the. unbombe.d vil.lagu 06 the. Wtth. In cob4 06 coll.n In the. du6t 6luh In .the. 11.UUM.e.cted idiea.t Fo11g.ive. the. Jt.Oot and ..\4.i4 e. .the. f1r.ui.,t ! ,.- KA'[\;AH - -Meridel LeSeur page 2 HeJLe. .in the. .sou.the.11.11-mo.st he.a.11.tt.o.nd 06 .the. Appab.cMP.n moun.t.aW, the. oldu.t moun.t4.in Jtange. on OILll. con.t.inui.t, Tws.t/.e. l.sla.nd, a. .sma.U bu.t 911.0w.ing gMup ha.4 be.gun to .ta.he. on a .se.n..se. o~ Jte.4 po n 4.ib.<.Uty 6011. .the. .i.mpl.i.ctJ.Uonlt 06 tha..t ge.og11JJ.ph.U:.a.l a.nd cu.ltuJLa1. heJL.ita.g e.. Th.<.4 4 e.rt4 e. o6 11.U po nlii..bil.Uy ce.MeA.6 on the. conce.pt 06 Uv.ing wlthi.n the. lla.twt.a.l. 4ca.le. a.nd balance. 06 u.A.lve.Jt.4a.l 4q4tem4 a.nd la.W6. We. beg.in by .invo/Ung .tlte. CheJtOlle.e. name. "Ka..W.a.h" 44 .th£. old/nw na.me. 6011. .tlt.i4 a.11.e.a. 06 .the. moun.t.a..i.n4 and ~ 011. it4 j olJllJltl.l. 44 wen. The. e.d.U.o!WJ.t. p!ti.oll.Ulu 6011. IL4 a.11.e. to coUe.ct and .i.tt6OJtma.t.ioR and e.rt'-/tgy wh..i.ch pe/lW.n4 4pe.c...i.6~ to tJi.i4 Melt, a.nd to 604.te.Jt .the. 1114W1.e.llU4 tha..t the. la.nd .<A 4 Uv.ing be..ing du eJLv.ing o6 olLlt. ltJve. and 11.upe.&. L.i.v.ing .in th.i4 ma.nne.11. .<A the. only '41!/ to e.1141Llt.e. .the. 41L4.to.i.nabil..ltl( 0 ~ OILll. b.io.Sphe.11.e. a.rid a. la.4.t.ing place. 6011. ot411.4e.lvu .in U4 con.ti.ntWtg evocLi.64 em.i.na.tt luli.oMJt.y p'WCe.44. We. 6e.e.m to ha.ve. 11.eo.c.he.d the. 6uWwm po.int 06 a "do 011. d.ie." 4Uua.t.lon .in .tVUll6 06 a. cont.inue.d quo..li.ty 4ta.nda.Jt.d 06 U6e. on .th.U. pl.a.net. It .i4 .the. a..i.m 06 th.i4 jolLlt.nal. to do it4 pall.t .in the. 11.e.-.inha.b.<..t:a.Uon a.nd 11.e.-cultwi.a.U..on 06 the. Ka..tW:ih pitav.ince. 06 .the. Sou..the.Jtn Appab.cMP.114 . ThM pitav.irtce. .<A .irtdlc.ttte.d by U4 na.twr.a.t. bou.nd.alt...i.u : .the. Ne.w IU.veJL v.ic.in.i.tv to the. nolt.th; the. ~oothil..t.4 o~ .the. ple.dmon.t a.11.e.a. to .the. eJUt; Yona Mowita..ln a.nd .the. Ge.o11.g.i.o. hil..t.4 to .the. .sou.th; a.nd .the. Te.rtnuHe IU.veJL Va.U~ to the. wut. Hwnbl!f, 44 4e.l6-a.ppo.inted .ste.cm.Jt.d,t. IAlUh. 4a.J!Jl.e.d .into piwte.c.t and pllU'-11.ve. it4 4a.J!Jl.e.dnU4, we. a.dvoca..te. a. cuite.11.e.d a.pp!tOa.ch to .the. con.cE.pt 06 dtte.ntlla.l..i.za:t.ion a.hd hope. to becomE. a. .suppolt..t 4!f4te.m 6011. .tho4e. a.cce.pt.ing the c.ha.lt.e.nge. 06 ~IL4ta..i.na.bil.Uy and .the. e11.e.a...t.ion 06 ha.Jt.mony and bo.la.nce. .in a. to.ta.l Hll4e., heJLe. .in th.i4 pta.cE.. 4.tJt.ILc..t,ion1t 44 "nw na..t.i.vu'' We. wdcome. aJ.1. COMUponde.nce., CJLi..tic.i.4111, peJl.t.i.nVl.t .in6o.\ma.Uon, OJt.t.<du, llJl.t.woltk, E..tc. wlth hopu .tha.t Ka.Oia.h wlU 911.0w to .se.11.ve .the. but .inte.Jtt.4t4 o6 / th.i4 ~ a.nd a.U .lt4 Uv.ing, blt.e.a.thi.ng 6"1fl.i.t.!/ me.mbelt.4. - The EcLltolt.4 The Internal Revenue Service has declared a non-profit organization under section 50l(c)(3) of the Internal Revenue Code. All contributions to Kat uah ar e deductible from personal income tax-.-- Kat~ah Winter 1985-86 �•• • NEAR HOME ( cont.i.llued 611.Dm p. 11 remedies and spiritual powers. The Native American people say that medicine is everything: religion, psychology, politics, ecology, philosophy, plants, ceremonies, community--all things that we seem to need separate words for, in English. Here in the mountains, the Cherokee have evolved and still practice a complex system of medicine. In their practice , they use the plants--which include over 75% of all the medicinal plants in America~from tropical passiflora vines in the river bottoms to tundra lichens on the high peaks. Cherokee medicine also uses a sophisticated understanding of human nature, and of our 'place in the world.' Ceremonies address our relationship with 'the whole '. The white people--English, Scots, Irish, and Cerman--wbo established communities in the mountains about 150 years ago learned about medicinal plants from the Cherokee. They brought their knowledge of European plants and beliefs as well--everything from ustng seeds and root cuttings, to formulas for removing warts, taking the fire out of burns, and even putting a knife under the bed to ease the pain of childbirth. Today mountain communities have hospitals, M.D.'s, chiropractors, ministers, psychologists, and other healing practitioners. And yet another wave of newcomers in the mountains of Katuah have been working to establish healing centers, holistic health farms, and centers for psychic research. In the 1960's , throughout the country, people began to take back responsibility for their own health care. In the eighties it seems that perhaps our greatest challenge is to take responsibility for the health of the earth! Our mountains are threatened by acid rain (what government agencies mildly call "atmospheric deposition") , threatened by the deposit of nuclear wastes , by clear-cutting and poisoning of the forests, by development that erodes land and silts streams and places burdens on water and sewage treatment in those communities. All of us who have felt the healing power of the mountains, of the earth-if only the 'peacefulness' that comes from sitting by the side of a mountain stream--need to respond now to the mountains' need for Health. We must open up and expand our definitions of ' medicine ' to include the earth and all peoples as a Whole so that we cannot only survive, but BE WELL. Barbara Reimensnyder, PhD BaJtbaM Re.<me.nMtydeJL, a. 11.e.gulalt. contM.bu.to.11. .to Ka.ttra.h, ,(A 4 6ol.Jtt.OIW..t who ti.vu .in"1iaCon Coun.ty, NC. 1n .tJi.i..6 nut <Vt.ti.c.le., 4 he. 4 ha.11.u c.ui..th U4 4ome. 06 he.A .ti.me. 4pe.nt c.ui..th Ka.te. RogeJt.b, one. 06 .the. ol.dut plUlC.uti.oneJt.b o6 6o.tk me.cLi.c.i.ne. he11.e. .in .thue. moun.ta..in4 . , N\TrAH - page 3 KATE ROGERS and her mountain medicals The following exerpts come from a book that Kate Rogers and I have been working on for several years , Kate was born in 1905 in the Ellijay co111111unity outside of Franklin, North carolina, where she grew up and where she now lives, near her large family. In addition to knowing and using over two hundred plants for medicine, Kate also sings old ballads and shape-note hymns and takes an active part in her church. She and her husband celebrated their 60th wedding anniversary last year. When I first made a tape with Kate, she started out, "Hy name is Kate Minervy Rogers. I was named after both my grandmothers, Kate Henry and Minervy Moses--tbat was Dr. Athan Hoses' wife. Hy grandfather was a herb doctor, Dr. Athan Hoses. And Mama used herbs; she knowed everything we ought to do when one was sick--just go and git this and go and git that." I asked Kate how she first began to learn about plants. She said , "I started in quite young. We bad big fields, about twenty acres, and I carried the water from a little spring way over in the woods at the aide of the field. I was the waterjack, I guess you'd call it. I carried water to where they was hoeing corn." "See , on new ground , you can't plow it and do too good. They laid off a little first with oxen , but part of the way was so rough they had to dig boles to plant the corn. So they'd dig up all the bloodroot and may apples as they was agoing." "And I would put them on top of a stump, and then I'd run and carry them, every bit , to the house. I would run as fast as I could. It was over half a mile to walk from the field, and a lot of it was uphill ss ye come back. If I didn't get to wash the roots then and put them out to dry , why I would that evening." Kate's uncle , John Henry, had a store where he sold general goods to the co-unity , and in turn bought or traded for beeswax, roots, herbs, corn, chestnuts, and other natural products. Kate said , "I could take a pound of bloodroot, and Uncle John, he sold five cent calico , so I would get a yard of calico for a pound of bloodroot and Mama could make me a lc.ont.inue.d on nut page.) W inter 1985-86 �continued from page 3 dress out of it." Kate was five years old at that ti.me. "And then I learned about herbs from Mama. She was Dr. Athan Hoses' daughter, and she knowed a lot about them. She knowed that poplar bark, the root bark, was good to kill worms, and she'd give it to us. One'd cry with his stomach hurting, and Mama would say, 'Go and get some poplar bark, Kate.' (She always sent me, I don't know why ). But I'd dig in by them big roots that went down in the bank of the road. And I'd get the poplar bark and take it to the house. And usually when I got in with it I'd wash it and fix the tea for the children." "Kate digs plants to make her own garden of medicinal plants - 'medicals'." Kate grew up collecting roots to sell from the woods and newly cleared ground of her family and gathering roots and herbs as needed to doctor her family. She has continued these two kinds of activities ever since--she finds and grows herbs to doctor herself and her husband and others as needed. She also regards medicinal plants as a source of income, digging them to sell at the flea market and through the mail, which she bas done for years. Her grandfather too did a substantial mail order business in herbs in the late 1800's. In addition Kate digs plants from the woods and gets seed to make her own garden of medicinal plants- "medicals". Throughout the years she bas worked as postmistress, in factories, bas run ruby mines, taken in boarders, and done a variety of jobs while raising three children, caring for her extended family, making gardens, sewing, quilting, taking an active part in her church , and doctoring anyone lolho needs help. Although she has always helped to support her family, Kate says, "Every ti.me I pick something for somebody, I just give it to them. Wben I tell people what to use for medicine,it's just free, gratis. One person the other day, they didn't give me nothing, and I didn't expect nothing, but I know they'll be good to me." Kate continually adds to her knowledge of plants by reading books, experi.menting--mostly on herselfKAWAI:! - page 4 and growing new plants or bringing them in from the woods. She said, "They ' re a lot of herbs in these mountains, but I ain't never found out what they're all good for. I know two hundred and fifty, but I don't know where they're all at. Two hundred and fifty that I've used then around here close." "I grow some, and I find some in the woods, all along the roads and so on. And some I bring back and set out to where they'll grow, it's like they're alive to me. Well, they ate alive! But it's like they're a pet. I love them, each one." "One day, when I was a child, Mama done a good deed for me and the plants too. I pulled the flowers. I'd come in with everyone that I could hold in my hands, the pretty little flowers. And Kam.a said, 'I want to tell you something.' She said, 'Every one of them pretty little flowers would have raised seed if you'd a left them.' She said, 'If everybody done like you're doing, everybody could pull up every flower, and when they got the flowers pulled, there wouldn't be no seed to fall back and come up. That's just a-robbing everything. ' Well, now I'm so particular about pulling things I want to make seed-I won't pu11 them just because they're pretty. Because I want them to keep coming, because they're so many good plants. And the more I learn about them, the more I want to learn." Kate's great granddaughter already makes tea for her brothers and sisters using some of the plants her great grandmother bas shown her. In the last several years Kate bas spoken to garden clubs and 4-H groups and participated in local festivals like Mountain Heritage Day and the Macon County Folk Artists in Schools Program. One day Kate said, "Hy tea, I think that helped my arthritis, but I'll tell ye: try to stay happy. That's one of the best remedies ye can find. One day there was a girl come to me, and she was wanting to know bow to stay young. And I said, 'Why are you asking me? You sure get old, you can't do a thing about that. And she said they had told her to ask me. So I said , 'Well, just try and be a happy person. Never do anything you know is wrong. If you know it's wrong, just avoid it. You don' t have to do wrong. ' You know there's always things that will happen --none of us ain't perfect. I've been sad, and I've had trouble that made me mad a few times, but it's all in life. You just I.ave to let the worst go and live for the better." "I'm trying to live a natural life, use the natural things. We're just learning more about nature all the ti.me. The Lord put it all here, and put it here to work, and that's nature." Kate Rogers and Barbara Reimensnyder , PhD. © 1985 I.t .i.6 .the. moJuthtg o 6 .the. win.tVL 4 olJ..ti.ce: New G.ltange., lite.land - A COll.e.6u.lty du-4Jne.d wtde119.it.ound Ji.tone 6.tli.uetwr.e Jiil.I. 6.il.e.nilq in .the. daJtk.ne.t.6, ~ .i.ng, 116 ..it luu. done. 6011. .thoiu.and6 o 6 60Jt. thM moJUl,(ng '6 6ttMMe.. I.t ha.6 be.en Cillle.d a ".tomb", 6011. bod.i.u 06 .the de.ad weA.e C411..e.6u.ltq .i.nljllOJl.6, .te.Me.d .the11.e., bu..t .the me.an.<.ng and pwi. po6 e. o6 .tlilt. dolmen, 116 .thu e. 4.tJr.uc .twi.u a11.e. Cillle.d, Me. 6M mO-'le .than .tha.t, 116 .the. 6.i.Ju>.t 1t.O..IJ6 o 6 .the JL.i..6.i.ng 6wt 11.eveal. They b!JIL6t .th.lt.Ough .the open en.tltancema.y and Uhun.i.na.te. .the. .twe.n.ty6oot-h.igh back c.u:tU 06 .the. 6.tone.Une.d pit, whi.c.h .i.6 COVVl.e.d with de.6'4Jrl6 and pe.t.Jt.Oglyph6 to.bo!Lloiu.ty callve.d by Ji.tone-age 1111160116 .to ce.leblta.te. tlUI. VeJUf moment:, 601t .the. .light .touchu .them 601t onl..tj a 6e.w hoWl.6 a !le.all p.'l.e.c.iJ. e.ly a.t .the. time. o6 .the win.tVL 4 oU.t.i.ce.. Wha-t .the. 6ymbol6 mean 6pe.c..i.6.i.Cillly .i.6 .the C4U.6e. 06 much conje.ctwr.e. and debate, but .tJW. 6.Ue.nt ceJt.emony, 6011. whlch .the 6.t4ge &a1.6 4 e.t 4. 000 !fe,a.Jtl, be.601te. modeJl.n c..i.v.i..Uza.t.i.on, 6.i.ng6 06 11.UUM.tct.i.on and 11.e.b.iA.th. ••••• i ~ ~ i 4ii\ ~ <:9' flw 'f ~ ~ • : ~ ~ .., ~ G i S\IV ~ ~ ~ ;:F< Ancient societies all across the face of the Earth, but particularly in the British Isles and the northwestern coast of Europe, have left enduring remnants of their presence 1n the form of earthen mounds and barrows, stone structures, and great boulders raised on end in patterns or standing alone. The great stone circles in particular, such as the familiar Avebury and Stonehenge circles, have caught the modern imagination and are tantalizing clues to the minds of the old ones, the "megalithic peoples," as these societies of builders are called. Living in the period from 5,000 to 2,000 B.C. before the Celtic tribes overran Europe, the megalithic peoples based their life on a subsistence agriculture largely dependent on domestic animals. Apparently the lands were sparsely populated at that ti.me, and there was plenty to eat, but their living conditions would have seemed rough and crude to us, with little to indicate the extraordinary capabilities required to transport and raise the great boulders in precise patterns and aligments. Time bas shrouded the monuments 1n mystery , and there are many guesses--some academic, some psychic, and some purely inventive--as to their original nature and purpose. Since Professor Gerald Hawkins of Boston University discovered in 1963 that the Stonehenge circle was used as a huge astronomical obser- ~,0,j@>~@ljOeJ~~~~ Winter 1985-86 �~~<@'~~~~,i@~~,~~S~@ijfbeJ@~~~~B~".W-~@~G(@W~' vatory, it has become coaunon knowl edge that solar , l unar , and stell a r sightings are a pa rt of th e f unction of many of the megalith ic ston e figures . Yet as mor e is revealed about this function of t he stones , astronomers marvel at t he knowl edge these a ncien t people had of our universe, and are amazed at t he a ccur a cy of the observation s that are poasibl e with the g rea t s tones , wh:Lch a t fi r s t look seem so clumsy . Enginee r s wo nd e r how t he bouldere were moved over long distances, a nd how t hey wer e raised with the tools these stone-age people had at hand. Professor Alexander Thom, Emeritus Professor of Engineering at Oxford University, has demonstrated that a common unit of measure, the "megalithic yard" as he calls it, was the basis of the stone figures throughout the British Isles. He has spoken of the sophisticated geometry evident in the design of the stone figures, and the mathematical precision with which they were laid out and put into place - by a people of a rustic and illiterate culture! But while academics can point out the astonishing accomplish·. ments of this ancient people, the attraction of the stones, particularly to peo! · ple of Eur o pean descent, is a pers onal one, for the stones represent a part of ourselves. They are a · .; part of our ancestral peo-~ between t hem. The s uns ets are emphas ized because the smal.l val.ley sight s west, giving a long view of the western horizon. Lylich i s descend ed from peo ple who lived in Scotland and northwes tern Europ e . He fel t that bu ilding a circle and experiencing the mind of the builder s wa s t he best way to understand their f eelings and motives. "My primary reason for building a stone circle, besides wanting to see what it was all about, was to make a ceremonial area, just as I believe my ancestors did . It's a place to go and be serious, a place set aside as sacred ground. ''Some people might think it rash of me to meddle with megalithic .·:: · • '· •· ... ··. · .:{::_. . • American t r i bes , even the Chinese pl e ha ve stone monuments in their c ul·i tu ral his to r y . It is a t r adition that i s found among ancient peoples all over the world . " I n this wa y i t i s a bridge be- ~ t ween us whit e peo ple and the na t ive (@)) Indians that we f ound l iving here :ii when we came. It is clear t hat among 'G th eir oth er functions, the pre-Celtic ~ stone circles in Europe were calendare~ measuring the moon cycles and the ~ yearly solar cycles. The medicine wheels discovered in this country werf ~ the same. We can trace the solstices ~ and equino.xes through them, so we know th;lt they were calendar3 for the fl, native peopl e of this continent. '8 "The fire-pit at the center of & our circle i s one element that we , ~ borrowed from the Native American medicine wheels. It's a funny thing, but none of the pre-Celtic circles has a fire-pit. All the alignments pass through the center of the circles, but they left it un~ marked. I figure they left it I~ clear for their ceremonies or for sacred contests · ··· and games. "It is natural that the old European . l . ·; • tribespeople com(@ · -_.. · bined the functions ~ ..:·. .. of sacred sites if) and sacred calen~ dars in their ··· circles. The peo··. · · ple obviously had to know when a celebration was coming. They ~ sometimes had to ~ tTavel miles to get there, and they '4i> li- I ~~;:~~E~~~i:~:;~h~~ '·:-:~:~:\\?:~;<~Y}'~~~!r;~<'\~·~ '::~-;~.-:: ·.-.·:=:I.;·; ::~~~=~· -~-s:·?:}:~~ .:}!"~~:~:: :~~%:;~):fil.~C1. -~~~Ft!~:::~t~~:;~ ~::!,'!:·~~! :.."!: something we once · '' · . <:~(? c1.-.n·cLeS were - something we have lost. If we ~could only unravel the mystery of the ·. standing stones, we know we would be face to face with ourselves at the other end, looking into our own eyes with new understanding. One person living today in Katuah, who wishes only to be known by his Celtic name, Lylich Crabawr, decided to do some experiential research to try to fathom the true meanings of the old megaliths. In bis small valley, close to the center of his five-acre property, he has erected a circle of stones. The four largest ones mark the four cardinal points of the compass and are ins cribed with carved pictures of the plant and animal kingdoms c orresponding to the powers of each of the four directi.o ns. Beyond the circle, outlying s tones mark the positions of the sols t i c e s unrises, and the sunsets f or the sols tices, the equinoxes, and the ''\:~~;~;t, a~ ' ''>i('?F sro ·· stone circles, but I feel that I have an ancestral right to follow this path . The bloodlines and the cultural roots of the white people living on this continent lie back in the tribal homelands of Europe. White people have only been a presence in the "New World" for 400 years, whereas our ancestors have inhabited Europe since antiquity and developed a long his- · tory and strong cultural traditions there. "I don't always feel comfortable adopting some other people's ceremony. It would be clearly out of place for me to take up the Sun Dance. I couldn 't build one or run one of thos e . But I feel that I have some authority to do some thing in this area. We all do. European people , Nat i v e Ameri can 1 thore •:.;•:,:::."!~of ; They had to know ~~ ~ in advance. Y'"'\~ when the sunSo was ~ I~~ almost in the ~ right place, • they would know ~ that there was about a week until ~ the solstice, and they'd go over there and gather. "It was also impor tant for an agricultural people to have a calendar. ~ They needed to know when to plant, when to breed their livestock, etc. It was a simple matter to set some stakes or a few rocks in the ground, sighting ~ on some prominent feature of the landscape, and nove them every few days until one day they didn ' t have to move them again. With rocks 200 feet apart, one can measure to within a few days of the solstice. With sights five miles apart, it can be done precisely. "We used that method to l ay out our alignments. Once we had a megalithic stone c ircle, it was easy to (@J s e t up outlying stones. Sighting over ~ the fire -pit at the center of the cir- if1J 'li- I I ¥< jj' ~:;;~;;~;;:_a(G~j;~~~~;~*:;;;'®~~~~};~;(O:~ ~ KATL<hl>' - •pa[i.<e > Wint~ L'9&5-8'6. �111 (j,rcleJ 7owarJ f-/e.a/1n9: mtwlene m~~ ~ wnttui "''/U.#t of h~ ~ f'r#wtl""J fh17Ct44 /Alfu°Vh- IJ,(.f,IJ#fa;n,lf4 hey f/Xkitn't . ''4W --~ r "Jw,.t a l..lttle. a6.teJr. he.U.o, he. 6a.IJ6 I 've. got 6ome.th.Utg " - -t®Lte.veJr. .U .U, .U hUILtl> Wl.e. 6.ilr.e.. Tlvte.e. thoMa.nd dothvi.6 woJLth 06 tu.a. 6atJ a tu .ion on .the. mtje.li.n 4he.a.th 06 mtJ 6p.i.na.l c.oll.d.. MS 6U6pe.c..t. (It taku .two lu.i..on.6 .to name. .U comple.te.ltj. J Mo.11.e. pa.ht, e.x.CJW.Wlling, hantU. a.ll.m6, ba.nd a..11.~und c.hu.t. We.aknU6, c.an'.t d!Uve., l(l16h mlj ha.ur., pa.ht.t, no.11. hold .th.Utg6 ve..11.tj we.U.. Bad 6e.e.li.ng .ln my leg6. Oh no. Con6U6.i..on. Fe.a..11.. D.11.e.o.d. One. e.ve.n.lng a 6.!Ue.nd v.U.li.6. She. .U a m.i.di.ul6e. a.nd I a.Ilk hell abou.t me.dUa..t.lon. She. 6li.6 on the. bed, pu.tll he.11. hand on mlj 6011.e.he.ad, 6ay6 a 600.th.lng woll.d. 011. .two. I n6tantly mlJ m.lnd e.xpandl. a.nd theJr.e. i6 a. 4.tllange. 6e.n6a..t.i..on I a.m ou.tll.lde. 06 my6 e.f.6. Some.th.lng ma.g.lca.l .U happe.n.lng, 40me.th.lng handed down 611.0m .the. old day4 o 6 owr. 4.U..te.11.6 , .the. w.ltc.hu/he.a.le.11.6. She. a.6/l.6 me. .to v.UuaUz.e. the. demon (li. i6 an UfJly glob, a "b.ig e.a..te.11.," I a.m la.tell. .to wtde.ll.6tandl , .to MU the. pa.ht bi.to a ba.ll (wh.ic.h be.c.omu 40 l.tvige. a.nd he.o.vy I'm una.ble. .to U6.t .U 611.0m my c.hu.t, bu.t can 6Uc.k au:n.y pa.JLt6 o 6 .U I and .to 6.lnd a 4a6e. ptac.e. (Hve..11.a.f. appe.a..11. bu.t a..11.e. nl,,t .!Ugh.ti • By now I a.m .la.ugh.Utg, e.11.y.lng, talking, c.wr.6.lng. Eve.ntu.aU.y the. 6a.6e. pto.ce. be.c.omu the. loweA pa.JLt o 6 a .t.11.e.e.. F loa.t.&tg ne.a..11. me, li.6 11.0ot.6 a11.e. e.xpo6 e.d and li.6 dangl.lng 11.0ot ha.cA6 a.tta.ch .to mtJ a.ll.m6 • I .t appe.o..11.6 they a..11.e. .t.11.y.lng .to dJuwJ ou.t the. pa.ht. Get ou:t .the. rne.o.n-6hli. 4.tu.6 6, I ca.ll ou:t. Ove.11. a.nd ove.11., get out, go aJAXJ.y I The. v.U..i..on 6adu and I a.m 6W1. m.iAe..11.0.ble.. Some.th<.ng, howe.ve.11., i..6 cU.6 6Vte.n.t. The. 11.e.leiu.e. 06 a.nge.11., the. mowr.n.lng 06 lo66 , the. nam.lng 06 e.vil., have. le.6t empty 6pac.u in.to wh.lch c.an c.om po6.Ue. .ive. 60Jt.cu. A. .twuWlg po.ln.t. The. .t.11.e.e., tho1J9h, t®Lt dou .U m e.an, Jte..11.e. dou .U come. 611.0m'I She. po.lnt.6 .to my .ta.6.t pa.in.t.lng, 611.0m a. 4 e.M.u o6 women' 4 anc.le.nt 6ymbol4, a .t.11.e.e.. A. 6.tyUz.e.d du.ign 6JLOm old Ca.naan 06 the. 6acAe.d .t.11.e.e.: the. body 06 the. goddU4. ( La..te.11. I l1lft .to 11.e.a.Uze. I had be.en a.6Jt.a..id 06 #wJtU.ng the. .t.11.e..e., 06 luiv.ing my ptLi.rt go in.to .U--how Wfte. did I unde.ll.6tand. J The. n.ighl: i6 long and halt.6h, moll.rl.ing I 41Qlke. and the. e.xCJWc..Ut.tin.g pa.ht .U gone.. Gone.! V.ld the. .t.11.e.e. take. .U'! You know .U d.id. The. pa.ht .t"4.t .U le.6.t .U be.o.Jta.ble., not we.lc.ome., bu.t be.a.11.11ble.. One. a.6.te..11.noon I a.m able. .to M.t.a.x dee.ply (.to 6.lnk .ln.to the. be.di, a.nd the.11.e. i6 anothe.11. v.U.i..on. Fo.!t. 6ome. Jte.a.60n I unn.t .to be. .in my Uttle. gall.d.e.n. I .t.11.y a.nd .t.11.y bu:t I c.an' .t get the.Ile.. I qu.i.t .t.11.y.lng a.nd 6udde.nly I a.m the11.e.. That i6 , mlj leg4 , wh.i.c.h luive. be.en hwr..t.ing, a11.e. the.11.e., ly.ing among the. we.e.d6 and with the. we.e.d6 glWwing out 06 the.m. W.ith .inv.U.i.ble. hand6 I beg.in to weed the. ga.11.d.e.n, and oddly e.no1J9h, my l.e.g6. Iv:. e.o.ch we.e.d comu ou:t, 60 dou 6ome. 06 the. pa.in, 6ome. 06 the. 6e.a.ll.. 1 weed 6011. a long t.ime.. It .U anothe.11. ba.d dD..y. I 6 e.e. my4 e.f.6 ly.lng .in be.d, 6ull 06 bad 4.tu.66. I unn.t .U ou.t. The11.e. if, a co1r.k .in the. 6ma.U 06 my ba.c.k. I pull .U out and the. ba.d 4.tu.66 be.g.in.6 .to dfia..Ot. A ho6e. a..ttac.he.d .to a (c.on.t.inue.d on next page.I Winter 1985-86 �v151onJ · Jownfur,e-5 aff1rmatton5 ·;ournf!tj5 .tUllJ moon appe411.6 on mlJ bel.ly. The. moon ,(,/, 6ult. 06 good 1>tLL66 land ,(,!, dJuuuUtg Lt 611.0m a moon 1>1J111bol .i.n one. 06 mlJ pa.i.nti.ng1> l . The. ho1>e. weMI> .it.6e.l6 .i.nto mlJ Mvel and 6.ill.h me wlth good 1>.tu66. I am bet.tell.. Some. 1>ay MS doun 't h.ulLt, othe/Lb 1>a1J U dou. MIJ le.g1> (though .the. tu.ion ,(,!, ne.M. mlJ ne.cld, ho.ve. pa.i.n. 1 1>e.e. .i.M.lde. .th e.m. TheJte. ,(,!, a caJuiboM.d 1>.tM.p .i.n e.ach. Slowl.IJ one. o 6 the. 4.tlUP" be.g.i.nl> to /LOU .i.n.to a .tube.. A6 U 11.oli.4, U catchu up pa.in .i.'1.41..d.e. U. In ano.theJt v,(,/,.i.on I 1>e.e. mlJ back, .the.n a wooden table., and on U a ti.nlJ papeJt m.i.nt cup. A 4poon appe.M.b. Some.how U 4COOpl> bad gunk 6/tOm mlJ 4p.i.ne. and 6.il.lb .the. cup. Ano.the.IL cup appe.M.b, and 6.i.Ub. Ano:tlteJt, ano.the.11., ano.theJt. 81J now rruch 06 mlJ 4.tll.e.ng.th, coolLCLina;Uon ,(,/, back. A pa.i.ntell 611..i.end 4uggutl> 1 pa.i.nt .the. v,(,/,.i.onl>. Tho1>e. we.iAd :tki.Jtg4? lmpo1>1>.i.ble. 1 1>ay, IJU, almo1>.t a4 .i.6 to .i.nl>,(,t,.t, .the. tlte.e. 11.e.appe.a11.1>--U ,(,!, 1uhole. th,(,t, ti.me.. Then U 1Le.p1t.odu.cu .U:.6 e.l.6 .i.n.to llldnlJ .tll.e.u • They tll.an1> 60M1 .i.nto a clwnp, a g11.ove., and look "~ .to one. 1 pa.i.nte.d ove.11. .twe.ntlj IJe.M.b ago. Ago..i.n, ha.i.11.li hang down and a11.e. like. pe.a v.i.ne. te.nclllil.b. The.If be.g.i.n attac.h.i.ng to my bodtj. 1 am not a6Jta..Ui 06 hull..tU1g .the. .tll.e.u. MIJ mind pu.tb .the. ha.i.lll> .i.nto pl.a.cu that hUll.t, two 011. tlvte.e. .i.n 4ome. pl.acu. Even .i.r. pl.a.cu that jUL>.t Uch. I talk, olwy, now 1 am go.i.ng a4le.e.p, .i.6 1 move. oJt .tull.n ovell .the. ho..i.11.4 will. 1>.tay .i.n place.. 1 wilt 6e.e.l. be.tte.11. cdt e.n 1 <U1n ke.. Much o 6 .the. po..i.n and 6e.aJt go u thllough .the. Motl>, .i.nto .the. .tll.unk, and out .thllough .the. le.a.vu- -11.e.clJcle.d. Somet.i.mu .the. bluu get to me.. 1n one. po..i.nt.i.ng I am undellg1tound--.i.n 6ac.t, dcwn de.e.p .i.n a g.11.0und hog de.n--unde.Jt mlJ hoUL>e./moun.ta..i.n la 1>ymbol .i.n p11.e.v.i.0U1> pa.i.nt.i.ngl> J . Thelle. 1 1>.tay 6011. 1>e.veMl da1J1> and t«tU out :t.he. mood. One. da1J my Jtoom Hentl> .to 6.i.U w<..th 6loa.ti.ng whe.e.lcha.i.11.li and 1 am 4Ull.Jtounde.d. Sca11.e.d. Haunted. Ske..tch .the. .&nage., du<.gn U, pa.i.nt U. Name. .the. 6e.a.1t. 1 am lu1> 1>CaJte.d. 1 look at my po..i.nti.ngl>. 1n mo1>.t 1 am llj.i.ng down. What ,(,!, th,(,!,? 1 can w:tlk, ca"' .t I? I get m1J1>e.l6 up, embJtace. the. moon, 1>he. pu.tb out hell aJIJl14 and g.i.vu me. a b.i.g hug. I be.g.i.n a 1>e.Jt.i.e.1> 06 joUJr.11e.y1>, dJtawn .in.to .the. pa.6.t, back to uiome.n '" anc.i.e.nt 1>ymboU. (The. p!t.e.v.i.oUI> 1>e.Jt.i.u ha4 be.e.n 11.uume.d and «n.& 6.i.n,(,t,he.d, Oil 1>0 1 ltad thought:. l Now 1 am llteMlllJ w<..th .the. "1>ymbol6," bu.ld.e. .the.m, tallU.ttg w.i.th them, l,(,t,.te.n.ing .to them. 1 come. upon the. temple. 06 A6talt.te.; 1>U at the. 6e.d 06 goddu1>u .i.n .the. Salto.Jta; 4tand at the. al.taJt o 6 Mothe.11. Goddu1> .i.n C11.ete. and call. to lte.Jt along w<..th one. 06 hell p!Uu.tu1>u; dance. and 1>.i.ng w.Uh o.the.11. women o 6 the. woll.l.d. Back home. 1 6.i.nd goddU4U. have. taken up 11.u<.de.nce. to watch ove.Jt me.. One. n.i.gh.t I am 1>Uti.ng on .the. poJr.Ch, Nut, .the. EglJp.t.i.an 1>k1J godd.u1> 4Ull.Jtound.i.ng . p11.ote.cti.ng. 1 be.come. <Ulnlte. .that the. j 0U11.ne.1J1> .i.nto .the. pa.6.t have. g.i.ve.K me. COUii.age. 6011. .the. p.\Ue.nt, 6011. the. 6utUJte.. Me.h·Ull.t, a ve.Jtlj anc.i.e.nt cow/4 kif godd.u1>, W'.lnde/Lb .i.n to v.i.l>U. All.Ound he.11. ne.ck lb the. Me.na.t, a 1>ymbol c6 1>.tll.e.ngth, 1>e.xual. ple.abUJte., and ph1J4.i.cal we.U-be..i.ng. - Mall.l.e.ne. Mounta.i.n :. ~ c .. ..- ~ U NE DllAWINO$ ADAl'TW aY MARTHA TllQ 'J ' r1'1 f s MOON FILL f,(i9ht~ of~ "I don't even know what r&ade me sic.It," related Marlene to us , "I think it was the stress and not talking to people, being bottled up with pressures and it came out ( in MS symptoms ) and I went through a bad period. But maybe that was to be. I'm still not able to settle down. I'm on fire. But I've had a warning .•• and the healing. I didn't have anything to do with it--it just happened and it was a major healing process that I don't know how to explain." We as~d Marlene to describe, as best she could, her healing experience--"! don't even meditate and that evening I said, 'Let's meditate tonight, Cindy (midwife/friend) ' not even knowing really what it was--it was a weird experience and it happened several times afterward. And it basn 't happened since (the healing) but it got me through a period. I guess you could call it a miracle but not in the old-fashioned sense. I'd love for it to happen again but I don't know if it would be the same form." Marlene continued, "What happened to me ... I know it was from women's past--ancient Goddess energy. I certainly wouldn't have known anything like that would have happened or was going to happen. I don't have fantasies , I don't have rituals, I don't have anything li~ that .. • and then all of a sudden something absolutely abnormal happened to me . The midwife, Cindy, says I did it myself. I don't think I could have ever done it. But it was at the po:lnt that something had to happen." From these visions, Marlene felt compelled to paint the images in a series of healing paintings.( see 'In Circles', opposite page) Throughout our visit, Marlene spoke of releasing her anger and her fears. In speaking of her wheelchair painting, Marlene conJ:ided, "By the time I was finished painting , I didn't have that fear anymore and it has not come back. Maybe I just had to deal with that fear and my being visual, it came out visually. ~y fear and painting it through and putting myself in the midst of it was empowering." In conversing with Harlene, there is a strong sense that the expression of rage in s creative way and a positive vision of healing can co-exist. Some of her 'outrageous' expressions include her series lcon.t.i.nue.d on ne.x.t page.I ~<(] KATUAH - page 7 Winter 1985-86 �WEEDING PAIN & FEAR \:ifiiJ \I of paintings entitled: "a woman's non- commemorative stamp collection". "They are 'stamps' which will never be real stamps , " said Marlene. The 'stamps' speak to the annihilation of native peoples , the environment, rape, incest, war and nuclear extinction. One simply reads 'women and minorities'. "It's incredible," continued Marlene, "that in America in the 80' s that phrase should even exist . " Besides creatively expressing through the visual art of painting, Marlene is also a recognized poet of haiku. Conventionally, haiku is viewed as an apolitical, pure/objective art form. Marlene though differs with this view and creatively allows her 'grumblings' to come through this mediUlll as well. She feels that haiku offers a great deal to women in particular as an art form. In terms of her paintings, Marlene ' s most recent series is called "Cross Words". The paintings , all 13 of them, are of crossword puzzles filled in with words of what women are called ..• the animals women are called .. . the food ... the slang body parts, and so on. "I 'd say that most of my paintings are for women, but I want men to be involved too. I think they're called things that they don't want to be called. If they could see what women are called and start thinking about what they are called and what they are supposed to be doing in life, it helps. We all have to be in it together." Cross Words" allows us to see the disturbing words in a "playful" and dynamically contained way, effectively taking away their 'power'. One of Marlene's older series of paintings called "the Other" portrays ancient women symbols , which she spent a great deal of time researching. Another series is a "female alphabet" which she herself 'made up'. She felt the need for this kind of alphabet and one night the images started coming to her, all except the 'y' and the 'n' which came the next day. "For a while I would write letters in 'female ' and translate poems into 'female'. The alphabet just c ame out of nowhere ... or rather it came out of somewhere, I just wasn't aware of it. I had to paint them." IDher early days of being an artist , Marlene was not aware that there was any avenue in art other than what she, for convenience, would refer to as the 'male art of New York'. "I bad become dissatisfied with those attitudes." Harlene painted ten years, got her degree, quit for ten years , then started again . I n renewing her art again, there was a period during which she painted a painting every day for one month based on the theme of the mountain and the moon. The mountain wasn't a specific landform--it was from within. "I just identified with i t somehow. A f riend said, 'what 's the name of ~~ ~••<ain' and I didn'< know. I g•••• i< <•~•• out that it's me ... It was something that took a long time. I wanted to change my name to that and that's partly what the piece is about. ~hat's my art name and poetry name. That's my real name (Mountain)'' Marlene is not interested in selling any of her work. Seldom does sbe paint a ' single ' painting. Mostly, her paintings are in a series of 20 to 40 pictures which need to be displayed together. In asking Marlene how a ' series' develops, she offered, "For the "stamp" series, I did a sketch in my sketchbook of a little perforated thing •.• ! don't know where the image was ••• and then all of a S1.1dden i t was a series. And t he alphabet just 'popped' out so I don't know if there is a process. You have to 'go' with it, you know." Marlene's work and scope extend far beyond her own personal realm. She in particular speaks to women and their sense of wellbeing . "Women need," she insists, "to develop a collection of positive images with which to enrich their art as well as their psyche. For me, reference to the mountain and the moon as female is a necessary element in building an aesthetic vocabulary as well as personal identification . Women have a tremendous amount of underlying texture from which to draw, but due to distortion, inversion and removal of archetypes, we haves long journey of rediscovery and reclamation." ' :;; .! . .. . " i.. ~ ~ " BENEATH THE SACRED GROVE Harlene envisions a return of the Mother Goddess qualities , both on a personal and a social scale . This return which she feels is happening ("I feel I'm in the revolution, even out here") is more a process of "searching for rather than giv!!!s .!!.P.· No doubt, though , there-must be a certiiTn amount of sifting and sorting, declining and accepting, and balancing. There are many more concepts to discover and to embrace than there are to negate." "I feel", Marlene continues,"it 's quite valid to call specific attention to what women create ..• I'd say it' s very necessary until there is a truer under s tanding of female sensibilities and her offerings--and, beyond that, of individuality. Today's woman has much to offer and, I feel, has an obliga tion to give voice. Adrienne Rich aptly says, ' Women have often felt insane when cleaving to the truth of our experience. Our future depends on the sanity of each of us, and we have a profound stake, beyond the personal, in the project of describing our reality as candidly and fully as we can to each other'." Marlene ' s journey of personal inner healing s uggests an approach towards a wider community healing where visions, dreams and sensations prompt us towards health. Her organic imagery of mountain, moon , roots , rock, s leep, sac red grove ..... and of heslinQ , entering , passing throu gh .. . remind us that , we a r e all roo t ed deepl y i n t he natural proce~ '\fiN-; -- M.M. S J. H. _'\L_ © ~v " 0 KATUAH : ~ eg~,e 8 ii ~ ex c<JW Winter 1985-86 - HA ~ �"This is Heresy! HOLISTIC HEALING ON TRIAL "The Constitution of this Republic should make special provision for Medical Freedom as well as Religious Freedom . . . To restrict the art of healing to one class of men (people), and deny equal privileges to others will constitute the Bast1lle of medical science. All such laws are unAmerican Md despotic." -Be.n.jamht RU6h, M.V., SW!fJe.on Geneltlll 06 the. U.S. AlurilJ 6 a 6.lgneJL 06 the. Vec.ftvta,Uon 06 1nde.pe.n.de.nc.e. [7745-1813) "Backed by vast sums of money and the intellectual prestige of great universities, decked in all the trappings of modern laboratory science, and supported by an impressive record of clinical success, allopathic medicine exerts an influence on our lives and thinking equal to that of law and religion. So dominant is it that many of its adherents are surprised to learn that other systems of treatment even exist." -AndJtew WeU, M. V., .&t h.l6 boola He..alih 6 ~: UndeJr..6.tancWtg ~o ~ Mecac:Lne. - AU.e11.na.:ti.ve In a scene more reminiscent of the Salem witch trials or the Spanish Inquisition than the informed and enlightened l980' s, Dr. George Guess of Asheville appeared Dec. 2 for a hearing before the N.C. Medical Licensing Review Board on a charge that his practice of homeopathic medicine conflicted with his orthodox practice of family medicine . Three other physicians-Dr. John Laird MD of Leicester, NC; Dr. Logan Pobertson, MD of Canton and Asheville; and Dr. Ted Rozema, MD of Landrum, SChave also been threatened with loss of their medical licenses for practicing chelation therapy with their standard orthodox techniques. The unfortunate result of this investigation may be the loss of valuable health services to our communities and the loss of our right to choose medical treatment that meets our needs. These four men are sincere, canpetent practioners devoted to the ideal of healing others the most effective way they can. But even being called before the Medical Licensing Review Board brings their intentions and abilities into question. The four physicians have already been pressured by their medical insurance ~ompanies into dropping their malpractice insurance. George Guess, M.n., D.Ht . received his medical training at the Medical College of Virginia and Southern Illinois University. He was licensed as an M.D. in 1978. Soon after entering family practice, he realized KArUAH - page 9 the shortcomings of allopathic medicine. Be discovered that attaining broad knowledge, experience, and sensitivity to choose the appropriate technique for treatment offered the most benefit to the sick. Following these ideals he studied at the International Foundation for Homeopathy, completing their postgraduate course in 1980. Since then he has studied intensively with the renowned George Vithoullu!s of the Athenian Center of Homeopathic Medicine in Athens, Greece. In addition to his private practice in Katuah, Dr. Guess has also served on the board of directors of the National Center for Homeopatt.y and as convener for the National Council for Homeopathic Education. He is a diplomate of the American Board of Bomeotherapeutics and a member of the American Institute of Homeopathy, as well. "Homeopathy," be says, "is a 200year-old science of healing that utilizes the healing properties inherent in naturally-derived products to stimulate the body's defensive mechanisms to overcome disease symptoms. "The homeopathic physician utilizes non-toxic, gentle substances adminiscered according to the 'law of similars', which states that 'like is cured by like' (or that bodily symptoms are cured by natural substances which produce similar effects). "A focal point for the homeopathic physician is the uniqueness of the individual patient. Typically, before focussing on local symptoms, such as ulcers or arthritis, the homeopath concerns him/herself with the total psycho-physical (mental, emotional, and physical) state of the patient. "It is hoped as an end result of homeopathic treatment that health is restored gently, speedily, and permanently." At the recent hearing, Dr. Guess spent a grueling 8 hours defending his practice . The hearing evolved into a basic introduction to the principles of homeopatlrl.c medicine. At one point a board member, impatient with Dr. Guess's car eful and complete descriptions of how he treated his patients, lamented, "You ' re losing me, I really must go on to something else. I know you understand what you are saying, but I don't." Throughout the hearing the Medical Review Board displayed a total ignorance of the basis and the techniques of homeopathic medicine, raising the question that perhaps the Medical Board is not qualified to judge a method they know nothing about. CHELATION THERAPY Dr. John Laird, founder and director of the Great Smokies Medical Center in Leicester, NC , is another holistic healer threatened by the II Tho cadu.c~1.1•. the phr•icbft'• abln1 n .. •111bot of .flnak._ cc.e• fta. • pr•Hd lanlc 1n1ke cult and oracle of ancient Ct•..C•. hur taken ov•t by the cult of M.c Jeplo1 1 vho h conaide:red the patTon of at'dlclne. Medical Review Board for his practice of chelation therapy. Laird describes this technique as "an intravenous therapy of prescription medicines and nutritional supplements that is known to inhibit degenerative symptoms in the body, such as hardening of the arteries, arthritis, and such." Dr. Laird graduated with honors from Dartmouth College in 1969 and Dartmouth Medical School in 1976. He ·worked in the MAHEC Family Medicine Residency Program in Asheville before starting the Great Smokies Clinic. He now specializes in nutritional and preventative medicine. Be has directed a variety of national and international symposia on holistic approaches to health care. In addition, be lectures to both health professionals an.d the non-medical public. He is a founder and the executive director of the Raphaelite Institute, as well as a member of the Amer ican Holistic Medical Association and the American Academy of Medical Preventics. In assessing the dis-ease of the orthodox medical establishment, Dr. Laird looks first within himself. "I ask what I ' ve done to draw them into my life. Part of my response is to understand inwardly what is going on, and the other part is to try to figure out a way to reconcile the situation, because we are all One. " In the course of all this, I've learned a lot about arrogance. We must express forgiveness without resentment so that we can be more free ourselves. The need of this age is tolerance and that is a function of the heart." intinued page 10) Winter 1985-86 �(continued from p. 9) Dr. Laird believes that there must be a recognition that both sides of this question have contributions to make . The quacks and the unscrupulous charlatans will always be with us, and Laird maintains that there is a place for an impartial panel of experts to defend medical ethics and to set minimum standards to protect the public from imposters who would take advantage of people's debilities for personal gain. But these hear ings, with George Guess ' s careful and patient presentation on the one hand, and board members ' professed ignorance on the other, calls into question the competency of the Medical Boar:! of Re· view more than the abilities of the physicians called before it. At present, the Board is composed solely of licensed physicians who are nominated by the North Carolina Medical Society, except for one lay member who is appointed by the governor. "The Board should be protective, but not exclusive", says Dr. Laird. The scope and techniques of medical practice are expanding at an everaccelerating rate. The breakthroughs in healing will come from those who dare to pioneer new approaches and new techniques. It would be a positive step to have the Medical Licensing Reiew Board be composed of vell-educated, unbiased physicians familiar with lternative techniques of healing as ell as allopathic medicine. The oard ' s composition could be balanced to include practitioners of alternative medicine to better evaluate the merits of different methods of nonconventional healing. Ever since medical licensing was initiated in England in the 17th century, the procedure has been used to maintain the hegemony of the practititioners of allopathic medicine. That system has such a str ong hold on the JOHN LAIRD, MO minds and belief of the people of today, that medical associations have taken on the nature and trappings of a priesthood that will brook no challenge to its authority. But it apparently is time for a change. 88 people attended a meeting at the Unity Church in Arden, NC cal.led to discuss "Medical Freedom of Choice". Chad O'Shea, church minister, sai that he plans to convene a larger meeting at UNC-Asheville somettme during the winter to present a panel of speakers representing both sides of the alternative medicine issue. "Our basic attitude," said O'Shea, "is: 'Let's get together and share some understanding. Let's look at the facts' . "I think that some people's preoccupation with money and material things has blinded them to some wonderful medical methods that they perhaps should be not only supporting, but maybe practicing as well! "For instance, in the view of the A.M.A., heart by-pass surgery is seen as an acceptable risk, even though it is known that 2 out of 100 patients die on the operating table. It is estimated that there will be 200,000 to 300,000 heart by-pass operations next year. That means that there will be 4,000 - 6,000 fatalities outright as a consequence of this technique. "That is not necessarily bad in itsel f. Yet chelation therapy, which bas not been known to harm anyone, and which bas done a lot of good for a lot of people, is not acceptable to the A.M.A .. ~ is that? "We need to explore hard questions like this one and bring them into the light of day." �A QUEST FOR CHEROKEE MYTHIC PLACES· By Douglas A. Rossman Many European-Americans, long separated both physically and spiritually from their own mythological roots, may find it difficult to comprehend how mythically alive the American landscape has been--<>nd, to some extent, still is--to Native Americans. When the famous ethnologist James Mooney made his collection of Ea.s tern Cherokee myths and legends just before the turn of the century, more than fifty of the stories were associated with specific locations in North Carolina, Tennessee, and Georgia. Mooney's classic publication, Myths of The Cherokee (1900) , provided detailed descriptions of these locations but included a photograph of only one of them, Nikwasi Mound, in Franklin, North Carolina. I first read Mooney's book in the late 60's, was fascinated by the stories, and longed to see the settings in which they had come into existence. The lack of time, finances, and adequate camera equipment prevented me from pursuing my personal quest in other than a sporadic and incidental fashion until 1983 , by which time it had occurred to me that other people in the region-both residents and visitors--might enjoy seeing and benefiting from learning about the significance of those mythic sites that could still be visited. Thus was born the idea for Where Legends Live : A Pictorial Guide to Cherokee Mythic Places. Subsequently the project acquired a principal photographer, William E. Sanderson, and an illustrator, Nancy-Lou Patterson. Bill, a former graduate student of mine, shared my interest in Cherokee culture, and Nancy-Lou, herself the author of a book on Canadian native art, had previously illustrated my dictionary of Norse mythology, The Nine Worlds (1983). How to present the Cherokee Names for the sites and the mythical beings associated with them posed a real problem. Cherokee was not a written language until the early 1800's when the brilliant mind of Sequoyah devised an alphabet of 85 letters to rep- FORT MOUNTAIN STATE PARK, GA. . WH ITESIDE MOUNTAIN, N.C. i 0 resent the sounds of spoken Cherokee. This system is, unfortunately, unintelligible to readers of English, for whom Cherokee names have inevitably been rendered phonetically . Over the years a number of phonetic systems have been used (same without explanation) , but no standard usage has been established . I decided to go straight to the source, so to speak, and was extremely fortunate to obtain the generous cooperation of Cherokee linguist Robert Bushyhead. He converted the names given by Mooney into the phonetic system devised by Bushyhead and Bill Cook, veri£ied or modified the translations of the names given by Mooney, and provided translations for the "ames not translated by Mooney. Ris patience, enthusiasm , and good humor were a delight and an inspiration, and the results of his efforts adtt inuneasurably to the usefulness of the book. It is a measure of Mooney's thoroughness a.nd preciseness that I was able to approximate the locations of the sites on detailed topographic maps and subsequently go to these places and find something that fit the appropriate description. In several instances involving sites in or near Cherokee, North Carolina, I was able to verify the locations with either Robert Bushyhead or Tom Onderwood, a lifelong resident of the area and a student of Cherokee culture. For Bill Sanderson and myself, the quest for mythic sites did not prove to be a routine, dispassionate cataloguing of spots on a map. Like all true quests,ours had internal as well as external dimensions, and the places we experienced and the people we met in our search for the sites contributed to our own spiritual growth. Despite the disappearances of many sites beneath TVA lakes and the alteration of some by still other manifestations of "progress", several of the places we visited still possess the ability to arouse in a receptive visitor the sense of (continued next page) Winter 1985-,86 �CHEROKEE MYTHIC PLACES being in the presence of sooething outside the ordinary. 1 most vividly recall the visits to Fort Mountain --home of the great Uktena-in the path of an approaching thunderstorm; T!!llSsee Bald- -home of the slant-eyed giant Tsulkala-in early spring with the golden leaves crunching underfoot; and Pilot Mountain--home of K.anati and Selu, the thunder and corn spirits, respectively--with a golden eagle soaring past the summit in the crisp October wind to help (continued from previous page) celebrate "Creation Day." It seems almost inevitable that such places would have myths connected with them. Cherokee mythology has its share of monsters and none is associated with more places than the Uktena, the giant horned (antlered?) serpent that bears a magical crystal-the Uluhsati -- on its head. There seem to have been many different individual uktenas, but the greatest of them lived in the Cohutta mountains of north-central Georgia, apparently at the site of ULUHTU, THE SPEARFINGER present-day Fort Mountain State Park. One of the longest and most complex of the Cherokee myths concerns a "search and destroy" mission directed toward this particular serpent. The ensuing events are briefly swmnarized in~ Legends Live: "Only one man is known to have succeeeded in killing an Uktena and securing the magic crystal. He was a war captive of the Cherokee, a great Shawnee conjurer named Oganunitsi. The Cherokee were going to kill him, but they released him when be pledged to seek out and secure the Uluhsati. He searched the entire length of the Great Smokies and beyond, encountering a series of giant reptileR, amphibians, and fishes along the way, but it wasn' t until he reached Cohutta Mountain . • • that he finally found the Uktena be had been seeking. Oganunitsi built a circular trench in the mountainside, set fire to the pine cones encircling the trench, and then shot an arrow into the seventh spot on the body pattern of the Uktena, which had been sleeping on the mountaintop. He evaded the rush of the mortally wounded serpent and leaping beyond the fire and trench, was protected from the stream of venom spewed out by the Oktena in its death throes. After seven days had passed, the birds of the forest had stripped the carcass so completely that only the Oluhsati remained. Oganunitsi carried the magic crystal back to the Cherokee, who were said by Mooney to still have it in their possession as recently as 1890. " The 855 foot-long rock wall that meanders across the southern face of Fort Mountain does not fit the description of the circular trench within which Oganunitsi took refuge, but some of the larger "gunpits" along the wall might. Although the surviving version of the myth relates that the birds consumed the dead Uktena's bones as well as its flesh, this seems unlikely and one wonders if, in an earlier version, the wall might not have represented the giant snake's skeleton. The serpentine wall does remind one somewhat of the Great Serpent mound in Ohio. No sampling of Cherokee mythical monsters is adequate that fails to mention the infamous Utluhtu, or Spearfinger; a shape changer who usually appeared in the form of an old woman. Utluhtu had a long, bony forefinger on her right hand with which she would stab and extract the liver from her unsuspecting victim, often a child who saw her only as a kindly old grand- --- - - Wint_!?r )..98!)-86 �mother. Frequently the victim was unaware his liver had been stolen until he began to weaken for no apparent reason, and by then his death was inevitable. Spearfinger wande.ed far and wide through Cherokee country, but her favorite haunts seem to be the Nantahala Gorge and near the Little Tennessee River, where it passes around tbe foot of Chilowee Mountain. On one occasion, to make her travels easier, she started to build a bridge of rocks up through the sky from Tree Rock on the Hiwassee River to Whiteside Mountain. She bad the job well underway when lightning shattered the bridge, breaking off it's foundation on the western end of Whiteside Mountain. Apparently, the thunders had taken offense at Spearfinger's bridge, or her behavior in general, or both. The Cherokee eventually trapped and killed Spearfinger, but the mythwise traveler still glances uneasily over his shoulder when passing through the Nantahala Gorge on a misty morning. Or perhaps what he senses is the shadowy presence of the inchworm-like Uwtsuhta serpent as it stretches from one rim of the gorge to the other. Not all mythic creatures that threaten mankind are earthbound. The Tlanuwa is a giant falcon capable of carrying off a man, a deer, or even a bear. In Chattanooga and on the Little Tennessee River below Tallasee are cliffs where these huge birds were said to nest . These cliff faces are still marked with vertical white streaks that resemble nothing so much as bird droppings. Most of the other beings associated with the surviving mythic sites are more favorably disposed toward the Cherokee; for example: Tsulkala, the slant-eyed giant; Kanati and the other thunders; and the Nuhnehi, the usually invisible '"those who have always been here", who have a number of underground dwelling places throughout Cherokee country -- Blood Mountain, Shining Rock, and Pilot Mountain are the best known mountains that contain lodges of the Nuhnehi. Nikwasi Mound also contains one of their lodges and on one occasion, when the Cherokee were hard pressed by their enemies, the Nuhnehi emerged from the mound to rescue the Cherokee from their attackers. Nikwasi Mound is one of only three Cherokee mythic places to have been protected and identified with a marker. Kituhwa Mound* between Cherokee and Bryson City has not been KA'rfae - page 13 @ DOUGLAS A ROSSMAN so fortunate. Although it probably was once the principal ceremonial center of the Cherokee (the "People of Kituhwa" as they sometimes called themselves), repeated cultivation has eroded it very badly. Unless 16 lJOU. all.e. .i..nt:eJLU.te.d .(.n he.lp.i.ng steps are taken iDDDediately to pro.to .lde.n:ti.6y a.nd p11.o.te.c.t CheJLoke.e. 1ncii.an ha.Cl!.ed hilU .in t<a..tU.o.h , c.onto.c.t: tect what is left, the mound will Thoma.h Ra..ln Cltowe., c./o Ka..tUa.h , P.O.Box disappear altogether. I hope that 873, Cui.towhee., NC 28723 one of the things Where Legends Live might accomplish is to arouse sufficient local interest and concern that the "endangered" mythic sites/ . such as Ki tuhwa Mound can be saved . _,, * Kituhwa is another spelling of Katu~. THE UKTENA �\U' "' ..._ ,.,. --- .. �Esta'sai (pronounced es-TAB-say) was a beautiful young woman of the ancient Cherokee Indian people. She ~was a cheerful light among the people of her village , and many of the young men of her village , and from towns far away desired her, but she had thus far remained unmarried . ~ That was what was bothering her this day, and was why ~ she had come to a forbidden place to pick the berries to add to her dried pemmican. She wanted to be alone, and so she had come to the / ~ cliffs high above the Nantahala, the "river of the midday 1 o/ sun , " called thus because _the gorge was so deep and the cliffs so straight that the sun did not shine on the waters of the river until noon of the day. Somewhere, deep in that gorge, it was said, dwelled a fearsome creature, the uktena, a great snake with a horned head; massive jaws--;;ncasing huge , murderous fangs; • a great body covered with scales that glittered like fire ./.~ --impenetrable to spear or arrow, except for one small area on its seventh ring where its heart lay below a soft spot, the one flaw in its armor. The beast's breath was noisome and poisonous, and its eyesight was legendary. 1 / It was from its keen sight that the monster derived its name, uktena,"it examines closely ". OntiieC°reature's head was a huge, transparent quartz crystal, the Ulunsu'ti, the greatest of its kind, of which it was said it would bring wisdom, foresight, and great power to whomever possessed it. The crystal had such power that no human's mind could stand before , it, and whomever beheld the stone was drawn to it, wheth&j er by desire or enchantment, like a moth to a flame. The bottom of the river gorge was littered with the bones of hunters and conjurers who had attempted to kill the uktena to win the Ulunsu'ti talisman for themselves. k{j All this Esta' sai knew, but she had never met anyone r who had actually seen the uktena,and , in truth, she only half believed the stories herself, although she had heard them many times from old ones around the winter fires. ~ The stories did not trouble her that day, for she ~ was young, the sun was bright , and her heart was disturbed by thoughts of romance. "I am as silly as a ten- year-old girl , " she thought , aimlessly flipping a few berries into her bark basket. "Alitak 'wa , (pronounced ah-lee-TAK-wah) the strongest, ,- most handsome, and bravest young warrior of our village, seeks me out, and I turn away from him with foolish /11. words of dreams and visions that I have seen in my sleep" She remembered him I panting hot and amorously into her ear as he spoke, and she bad pulled her fur wrap more closely about her and turned demurely away. ~ "No," she had said. "In a dream I saw myself married · to a white-headed man, not to you." '1: "You mock me!" he had shouted, recoiling as if he had been struck. Although be had said nothing more, she knew, /}1. as he whirled and stalked away, that he had almost lost ~control of the passion and anger within him. "Why did I say that?" her mind wondered . "The words were out before I could think. They were a great insult ft: to a young brave. ~:fr "t would have had much prestige as the wife of such a warrior, one who maybe would later be a war chief in the village." ~ But in her heart, Esta'sai knew she did not desire ~ ! ,, --- A, •r "r 4.~ the warrior Alitak'wa. Re tolas overbearing and haughty, and it seemed that all he could talk about were his own grandiose exploits. "But , " argued her mind , "the nice things be would bring you ... " Suddenly she was oppressed by the sun's brightness , the heat of the day , and the war going on in her own body . She stamped her foot and gave a snort of disgust. Over her shoulder she heard a chuckle , and from behind a rock glided the lit he figure of Alitak'wa , Esta'sai spun around to face him . The sun gleamed on his body. Re was beautiful , to be sure, but the smile on his face u, was twisted and ugly . ~~ "So the young doe begins to feel some passion for her buck," he said insinuatingly, as he slowly came closer. "No!" she said firmly. Her fear gave strength to her words. "I told you last night, and I tell you again: there is nothing between us . " "In a moment," he said , "there will be nothing between us, for one way or another, I am going to have you. I came to you honorably, and you have tarnished my honor and my reputation. Now I am going to have my way." "No," she repeated, stepping away . "Someone will find out. Someone will know. You will be punished," "There is no one here to know." Ris body was trem'f bling as he stepped toward her again. "No, no." Tears came to her eyes as she shrank away· from him. Her foot felt nothingness. To her horror she realized she was at the brink of the cliff. The world went white and swam before her eyes . "No-o-ol" she shrieked, and threw herself backwards, away from his clutching hands. Esta'sai braced herself for the crushing pain of impact, but strangely enough , it did not come, The cliff walls grew darker and darker around her , until she could see nothing, and it seemed like she was falling through ~ a dream. Time slowed. Her body felt weightless. I t seemed 1-fj that she would fall eternally. Ber reverie was jarred by a sudden splash! into chill ing water. But instead of the hard stones of a shallow ;f j river bottom that she expected, Esta' sai felt herself go- ~ ing deeper and deeper into the waters of a seemingly bottomless pool. Her mind rebelled. It was impossible for such a deep pool to be in the shallow river bed. But by lft instinct her body kicked and struggled upwards until she ~ bA �reached of air. t~ surface, panting, faint from shock and lack now, withholding nothing. "I am out of my time. I am the last of my line, and I know my doom is near, so I am going to tell you of my She looked about her. It seemed as if she had fallen kind that it may serve to guide your species, which has into a different time, mournful and darkened by the shadcome to be dominant upon the Earth in this age." J~ ows of a gloomy past. She looked upwards. Framed in the In her mind Esta'sai felt a comnand to remain silent. ~narrow slit between the sheer walls, she could see the She listened. light of her own world. It was unreachable to her now , ''1 am but a shadow of the greatness of my kind. Long , but it was still a comfort to see. Somehow, inexplicably, long ago, before 'time' was, even, my ancestors, the deep in the bright blue sky of full day, a single star dragons, the greatest and most glorious creatures ever to 71 shown brightly. live in this realm of being, swam and played in the eleThe sight gave Esta'sai hope. The slow current carments. At that time the elements were three: air, fire, ried her against huge rocks, and she clung to one and and water~and the dragons were the center. ~i lay across it gasping. Weakened and exhausted, she slept. "The world was unformed then. There were no tides or 'f' In her sleep the single star still hung before her vision. directions by which to order the world. The dragons were She was awakened by a low rumbling like thunder. She themselves, but they kept the sense of everything within thought she could still see the star before her eyes , themselves. It was through them that the world continued ~ but then it began to wobble and sway as if it were movto exist. The world was theirs, and they were free to fly ~ ing slowly, ponderously , toward her. The cavern walls through the swirling winds, dive into boomed, and Esta'sai realized that she was in the presence fettered oceans, and bathe and play in the surging, unfree-burning of the ~· Her eyes were riveted by the shining crysfire." tal in the monster's forehead. She could not take her gaze off of it. The creature's presence filled her mind. She had The uktena's gaze withdrew behind its heavy-lidded eyes. Its voice grew distant. ~~o~::~ses. Her own mind was laid bare to its probing "They were magnificent to behold. Their every moveA ment and their very being was an expression of freedom. ~ She could smell the uktena's foul breath. She could They were greater, indescribably greater, and brighter, o/ feel its strange, alien nature and the blood of the many humans it had devoured. Yet, through all the loathing she indescribably brighter, than I. It is impossible to tell how they were, for they could change their aspect as need instinctively felt, Esta'sai was drawn to the creature, or desire arose. In the fires they would blaze brilliant ~ not only by the power of the Ulunsu'ti stone, but also by ed !fa sense of aloneness so deep i t had become a part of the r and orange, rising up huge over the flames. They ~· 9 very being. Esta'sai, born and reared in the prowould become long and slender, shimmering blue and green tective circle of the tribe , always among her friends and in their scales as they knifed through the waters. They _a kin, felt a pang of sadness in her heart for the solitude could disappear into the skies in the lightest and pur~ the uktena had endured . est of blues, or they could stand out sharply as a rain, 'fiie"iiiOnster dragged itself near her. Its great head bow of bold colors arcing through the realm of the winds. ~ loomed over her, blocking out the surface world. The Ulun''I can imagine it: the sheer delight of my ancestors, & au 'ti sparkled in the darkness of the chasm. The colors dancing among elements that were completely wild and un~ Ofthe uktena 's thoughts swam hypnotically in the intertamed except for their unifying presence. They breathed ior of the great stone , binding Esta'sai's attention. the living dragon-fire, the breath of life for all of She stood slack-jawed, staring at the jewel, not even creation. noticing the uktena 's breath, hot and rank, curling about "In each of the dragons, the elemental knowledge of her body like smoke. The great serpent slithered nearer the world was joined, and therefore they knew everything to her until its bead was quite close , and it scrutinized in its purest form. Thus, I am able to know everything in her closely with one baleful red eye--an eye that was this world, even as you do now, because everything is but cold, calculating, and completely amoral. The uktena a combination and a transmutation of these basic elements. hung its massive head over a huge boulder and iitiir';;(i at "That is why the dragons were aware that they were the maiden for a long time, as if looking into her bringing about the downfall of their race even as they thoughts. Then , almost casually, it lifted one of its wer~ accomplishing it. scales with one of the four long and deadly claws on its "Their life-principle was the dragon-fire. It burned .~right foreleg and scratched its own leathery skin, prowithin them, and was also their breath--shooting out in ducing a drop of blood so red it was almost luminous in magnificent streams of flame. Instinctively the dragons the shadowy pit. The uktena reached forward and touched knew that their fire and the water should not mix, but if the reddened claw to her lips. they flew low over the waters and shot down a burst of Instantly Esta'sai's head was alive with visions , fire like a lightning bolt from the sky, they would feel strange sights, sounds, and sensations that flitted by a shock of intense, ecstatic energy that coursed through so rapidly they made her head swim: great winged creatheir bodies as the connection was made. It was sheer tures of beautiful, shining colors cavorting in the pleasure, satisfying and fulfilling. Every part of their skies; the rush of wind, the touch of cloud; red volbeing was renewed , and they would scream and moan with canoes; pain, violence, and the stench of burning delight. They knew that this was the beginning of their flesh; and strangest of all, she could hear all the own decline, but that was not a time for limits, for that voices of her own world, distant yet iamediate, all at was no 'time' at all, and limits were unknown. once and yet each distinctly--rabbits thumping in their "So it had to be. 'The seed that brings to birth burrows ; the hawk calling to its mate; grass stretching contains its own destruction,' it is said. Yet, if things upwards in the sunlight; tree roots penetrating ever had not been exactly so, the dragons might have continued deeper into the earth; and the quiet, even song of the to evolve in harmony with the world, and maybe the dominriver flowing through its bed~all these and everything ant species now would have been beautiful, enormous dragelse she heard and knew. She was not surprised in looking on-creatures ... " into the serpent's red eye that she knew it as well. The uktena's eyes glowed like embers for an instant, "Yes-s-s," the creature's sibilant votce spoke in the Ulunsu'ti flashed a defiant red and then faded. her mind, although its mouth did not move, "the uktena"But it could not be so. For the stars are different sense is yours now. You are connected to us who are--th'e now, and the dragons have been bound like the other ele4:1 very roots of the Earth, and through us to everything ments of the world. of the Earth." The voice was even and unsentimental. If For when the living fire of the dragons touched the there was any pain in its loneliness, the creature had waters, it created a new element and new forms of 1 tie mastered it completely . never before seen in the world. A new chain of evolution "They say among those of your race that an uktena was begun. always speaks truly, but it only tells what it ~its "Invisible at first, this new life wave spread. As it istener to know, and there is always a purpose behind spread, it began to coalesce. And as it came together, ~ the telling. This is true, but I speak plainly to you the new element did what had never been done before: it 4.1 ~-"'~~~~ -~ ~~. ~ ~ -~~~' ~--~--~~ ~ �-~>< ~~~- found its own center and began to define a shape. "First, there was a p1ace to stand, aod then there was something standing there. Something huge, dark, and forbidding--doom for the wise, shining dragons. It was the first of the giants. The element earth was present in the world, aod the giants were the embodiment orrt. "There was enmity between the Biants and the dragons immediately. It was unavoidable. The sight of the bri1liant dragons pained and blinded the giants, so recently emerged from the depths of the waters. The dragon-fire touching the water jolted them with a painful shock, so they would strike out in fear and anguish. When one happened to hit a dragon , that creature would scorch him with a blast of hot fire or rake hill with its claws. In this way , struggle against the dragons became a part of the giants' very nature. ''As soon as they could stand upright, the giants would pick up rocks of the new-made earth and throw them at the dragons. At first they were clumsy, and their eyesight was poor, so they could not see where they were aiming. But they acclimated rapidly to their conditions. Their enmity for the dragon race was the impetus for their evloution. "Evolution," the uktena continued, "demands the presence of time, and so the idea of limits came into the world. The limiting factor for the dragons was the giants. Their blind flailing grew more deadly, and in time they picked up the stone clubs that later --carved , fashioned, and even crudely decorated~ became so much a part of them that they were almost extensions of their stony bodies. "They would stand waist-deep in the oceans and knock the glittering dragons from the skies. Eventually, they built themselves continents to stand and move about on. "They could never k:Ul the dragons. The dragon's immortality is too strong for that. Their primordial minds are linked with the basic elements of the world, and if the dragons should die, this world would disintegrate until new elements of life appear in the cosmos. "But the giants did bring down the beautiful flying creatures. They turned the Earth into a prison for the dragons. They put them in deep holes, covered them over with earth, and sealed them with the power of their earth spirit. The mountains of today outline the sinuous dragon forms buried below. But the life-giving dragonfire is inexhaustible. It sti11 burns, even today , in the depths of the Earth, I t turns the plain rock into caverns of beautiful jewels. It flows through the Earth into all things that live, and the dragon's mountain sepulchers are places of special power. "Sometimes water flows to the surface from sources so deep that it is warmed by the dragon-fires and comes from the Earth hot to the touch. This water has special healing and rejuvenating powers, because it has been touched by the vitalizing dragon-fire . 'Other water carries a sulphurous, fiery taste, and in other places the Earth herself is on fire deep underground. "The giants passed on in their time, never knowing why they acted as they did or of their role in the evolution of the world, But they prepared the land for the spirits that inhabit it today, and now it is the time of the humans. "The old ones of your people knew the Earth power that comes from the dragons, and they revered my ancestors. In those times the northern star, the center of the sky, was in the eye of the dragon constellation. Things are different now, different influences are abroad, and the people have forgotten. "I am just a shadow of the great ones who were before me. Centuries of enmity and loathing have turned me into this creature who lives in the dark, shadowy places of the world, resembling some worm more than my own ancestors, the dragons of old, who sailed the free winds." The uktena spoke flatly, without bitterness. 11 0ne of your kind is coming soon to kill 1te. He will rip the Ulunsu'ti from my forehead. It is a11 over. I go now to Gahuti (Cohutta Mountain) to meet him. They will never know how things might have been. We will never meet in council between our races. Never will chosen leaders among the humans tsste the uktena blood, as you have done, and know the secret lives of the things of the world." The monster spat , and its spittle landed on a rock and sizzled as it burned a hole into its core. ''The mind of the human species is a circle, just as the world is a circle, and the combined mind of the human race encompasses the being of the world, just as the mind of an individual dragon encompassed all its world. So you join together and live in tribes to make your prayers stronger and to gain a wider understanding among you , and it is good for you to do this. "There is another change being made which will be evident to you soon, but it is not clearly defined as yet. It is not for you to know �DAVID WHEELER Drawings by ROGER STEPHENS �ocigi.nal drawta.a by lichard Cicc.ar·e.111 Q.WVLtz CJt.yi..tai..6 a11.e. 6owu:C heJte. .in Ka.ta.ah and had an. .i.mpoltto.n..t plac.e. .in tlte. myt.h and i. p.ilt.l;tual .U6e. o6 tlte. na.t.<.ve. pe.ople. heJte.. The. CheJtoke.e. me.d-i.c-i.n.e. pe.ople., who had a t.tlt.ong IWVl.e.ne.u and a clot. e. k.ini. ILi.p wUh ;th. e. poweM and e.n eJtg.lu o 6 .th.l6 a11.e.a., ui. e.d .the.m e.x.te.ni..i.vel.y .ln CeJte.mon.lu 6011. c.le4M.lng, he.a.Ung, and cUv.lna.t.<.on. The. poweJt 06 CJt.yi..tai..6 .l-6 t..tlU ava4.a.ble. .to u.i. .toda.y. Tapp.lng t.h.a..t poweJt dou not 1r.e.qu..iAe. i.pe.ciJLt .tlr.a..ln.lng oJt h.ldde.n, uo.teJl..lc knowte.dge.. It t..i.mply 1r.e.qu..iAu .tu. .lng" - be.com.lng n 6am.iU.alt wUh a CJtqhta.l and ope.n.lng to ,(,U, 11.neJtg.i.U • 11 Quartz crystals are a natural formation resulting from a combination of silicon dioxide and oxygen atoms forming a solid unit of light. Clear quartz has a natural ability to resonate with other crystalline structures that can enhance the function of the human body, restoring natural balance. Quartz is considered the stone of the White Light and the First Ray and can serve better than any other mineral for balance and healing. They remove blocks in energy fields and can be used in areas where negativity has congested the atmosphere. Crystals clear the way with light. Used in meditation and healing, crystals can bring on change by their interaction with the psychi.c centers of our beings. The crystal has an effect on the physical body as its subtle electrical energy vibrates with the electrical pulses of the body structure. CLEANSING A crystal must be cleansed before being used. The simplest method is to place the crystal in an uncontaminated, free-running stream for seven days. Another method is to make a solution of one cup of sea salt, one cup of cider vineg'ar, and one gallon of spring or distilled water. Soak the crystal in this solution for ten . minutes of more. Use only as much solution as needed and reserve the rest for another time. "Charging" a crystal will advance the frequency of the crystal and allow the keeper to achi.eve goals that the mind bas yet to discover. When a planet moves into the area of 26 degrees from any zodiac sign, a galactic activation for the crystal can take place. Check an ephemeris to find when the Sun or other planets are at 26 degrees. Tllis degree marks a frequency centered by cosmic law. The energy of the Sun is used for magnification, so the Sun's midpoint in the sky (noon) is the best time for charging a crystal. Knowing that the entire life force of this planet depends of the energy coming directly from the Sun, one will see the significance of charging crystals during the Sun's midheaven. An hour is a good length of time to leave the crystal to the Sun ' s energy. After the process . is complete, bring the crystal indoors and wrap it in a soft, dark, cotton cloth. sew ENERGY Crystallography is a culmination of a variety of sciences all interwoven. The 26 degree galactic activation point not only relates to the angles of a crystal in its molecular structuring but also to the dynamic point of the galactic center. This in itself displays a triangle effect, and capturing that pattern in the crystal will allow the crystal to emanate a standing columnar wave (SCW) energy. It is believed that the technology of Atlantis was based on the use of SCW energy, as opposed to the technology of today which is based on the Rertzian wave. Wind funnels, elec~rical storms, cyclones, and tornadoes are all examples of SCW energy patterns. Much of the electrical phenomena of the human body, such as brain waves and nerve impulses, are also forms of sew energy. When using crystals for healing, color and sound can be incorporated into the stones to focus energy on a certain area of the body, particularly the spinal chakras. The healing potential of charged crystals can be maximized when color and sound are added to the program. The following is a method used to program a crystal for a specific purpose in the healing arts. Other methods of progr amming will come to one who opens the imagination to the possibilities of crystals. Take a set of seven crystals , and place them one at a time in a pyramidal structure at the verg negatif , the area known as the " king ' s chamber" . This is the point of highest concentration of sew energy . Use seven colored transpar encies in a proj ector or affixed to a desk lamp to power the seven crystals . As each crystal is lit , sound the note that relates to that color. The harmonics of a guitar or the sound of a flute work well . PRIMARY MUSICAL NOTE COLORS CllAKRA red root c orange spleen D yellow solar plexus E green heart F blue throat G indigo brow A violet crown B Each crystal should receive three to five minutes of color and sound programndng. Done daily for seven days, this will insure that total mergence of all the frequencies has taken place. Once a set of seven crystals is completed, wrap them indiVidually in dark cotton cloths, using colored thread to code each wrapped crystal. By attaching a string to each crystal with silicon glue, they can be used as pendulums to heal by opening and closing the energy centers. Use the crystal corresponding to the chakra and hold it over the energy center, allowing it to become filled with the heali.ng frequency from the crystal. PRAYER AND MEDITATION Quartz crystals may also be used to advantage in prayer and meditation. Crystals have a propensity to bend light rays to a bO degree angle, so a triangle of light can be constructed using three quartz crystals, all facing the same direction. Focus can be placed on the triunal formation by establishing a connection between the mind ' s eye, the light center, and a Visualization of the projected thought. The possible uses for quar tz are limitless. It would appear t hat the quart z crystal is an opening door to a new dimension in consciousness . Through it one can see the many facets of exist ence and per haps discover the secr ets frozen in its light . -excerpted from the bookl et Quartz Crystals and Other Gemstones by Diannah Beauregard �;,_ I\ I• I '. WHAT MAKES A PLACE SACRED Thi.6 .i.66ue.' l> "Good Me.cli.c.i.ne." .U. e.xeJtpte.d 6Mm a lUteJt we. Ae.ce..lve.d 6Jtom a .tll.ad.U.iona.l CheJtoke.e. .li.v.lng ht Ka.tifuh to the. U.S. F011.ut SeJtv.i.ce. conc.e.Jmi.ng theht plan6 60Jt c.letlll.-c.utl> and t.i.mbeJr. l>a.le.l> .i.n Me.al> aJLOund Ata.11.ka Fa.U.6 and the. Raven C.li.6 66 ht the. Cowee. c.omrrKJ.ni,ty 06 Mac.on County, N.C. I'd like to say when I look at a tree I see it as one of my own relations, and I se7 it's natural beauty, and I see it giving me the ve:y air that I breati:ie· I see a house in that tree, chairs and tools and firewood for cooking and heating. 'PG we all have many purposes, so does a tree . .And that's what makes things sacred. The Cherokee people traditional~y see the :iver~ and streams as living beings. With it we had life.Without it we had death .. So that entity or energy in that water that gives life we called a 'spirit'. 1\nything that has a spirit is alive.We call it the 'long human being' or the 'long person'. There are m~ny taboos about the river. That's the reason the rivers were clean and fresh when the non-Indians came here. The 'long human being's' head l~es i~ th7se mountains. 'JIB it rushes down the mountains, it gives power and life to all living things. The legs, the torso, the arms of ' the long human being' are diseased, but the head is still alive and reasonably disease free, due to the Forest Service and National Park Service . l\ATIJAH - page 20 What I would like to see, since we can't do much about the rest of the body, is to keep this part of the body healthy and strong. When the head dies, we all die. If all I have said does not explain why the head of the 'long human being' is sacred, then I don't understand the meaning of 'sacred ' , I look at it this way: The Indian people were placed in this land as caretakers . I think that the Indian people understood that and saw that as part of their purpose, or the Europeans would not have found such a bounty when they came here--a bounty based on their value systems. Now the Europeans are caretakers and a lot of our people have forgotten that purpose and only dwell on the wrongs that happen to them. I think that our purpose is quite clear: we are still c aretakers, but another burden has been placed upon us, and that 's to teach you to become caretakers. The area of the Alarka Falls ("Raven Falls" or "Kalanu Falls" ) and the waterfalls i tself are sacred to us; as are the Raven Cliffs ("Raven Place" or "Kalanun'yi"). Those places have been used for years beyond memory. The falls were used as plunging and fasting places . The Raven Cliffs was a place where bad stuff was taken, buried, or was sent there ... What makes these places sacred to us is their personality. 1\nd their personality is made up by physical structure: by the four leggeds, the two leggeds, the wingeds , the roots, the insects and water creatures. The combination of these things gives a place its personality. Ind then these personalities sometimes attract spirits, which have their 'personality.' When people practice medicine and they need a certain personality to use in healing ceremonies, conjuring, or just to help the People, all the things above make this place sacred. /.lnd if you're a person that needs to bring something bad--a disease or the badness taken from someone and buried there--if you need to do the ceremonies that make this stuff stay here, and you go to this place and the personality which you sought is no longer there, because some of the medicine has been removed, where do you go then? There are fewer and fewer of these places for us to go. Our places are narrowing every day ... , Winter 1985-86 �REVIEW: By J. Linn Mackey Deep Ecology or Shallow Moralism? Deep Ecology:Living As If Nature Hattered:Bill Devall and George Sessions (Salt Lake City, Ut; Gibbs M. Smith, Inc.1985)$15.95 The very term Deep Ecology is apt to send shivers of anticipation throuRh the bre.ast of a bioregionalist. It seems to prollise to unite two bases which lie at the heart of the bioregional movement. One basis is the insight emerging from the science of ecology which informs our minds on both the dangers of a growth orientQd industr ial culture and points us toward a practice of how to live in harmony with the structure and process of nature of w hich we are a part. The second basis is a profound spiritual union with nature which deeply touches our intuition and hearts so that we want to act out of awe and reverence to preserve the natural world. Unfortunately, a great title does not a great book make. This review will argue that Deep Ecol~ does not deliver on the promise of its title. This is because the authors both sever our deep intuitive communion with nature from specific religious traditions and reduce the complex and subtle interactions revealed by ecology to a few moral principles. We end up then in this book not with a deep ecology but a shallow moralism. Let me hasten to add that I applaud the authors' radical critique of the antiecological practice and attendant "environmentalist" rationalizations of the dominant culture. I suspect that most bioregionalists would support the authors' radical programs for preserving and expanding wilderness and "letting nature be" in place of resource development. Indeed , the strongest part of Deep Ecology is what the authors have to say in their critique and on these issues. Neither am I questioning the depth and co111Ditment of Devall and Session's personal stance toward nature. What I am questioning is whether the authors have delivered on the promise of their title, i.e. , to unite a deep spiritual union with nature with a sophisticated and subtle science of ecology. Central to the author's conception of deep ecology are the ideas of holism, the interconnectedness of everything, and biocentric equity, by which they mean that "all organisms and .mtities in the ecosphere, as parts of the interrelated whole, are equal in intrinsic worth." Devall and Sessions would have us believe that there is what they call a minority tradition in history that emphasizes these notions. In fact, there is no single minority tradition; there are only minority traditions. It is not honest histography nor does it give an accurate picture of the way the world works to go bunting through the past in search of certain concepts or key words and, when finding such, to claim a significant or causal connection. Scientists (not historians, who know better) have attempted to write a hi~tory of science that way , searching back through the past for any thinker, for example, who used the word "atom", then arranging these chronologically, as if this said something meaningful about the development of the modern concept of the atom. It doesn't! Yet this is akin to what Devall and Sessions have done. They have searched through past and present thinkers and movements looking for advocacy of holiam and/or biocentricism. They find one or both of these notions in a diverse group of past and present thinkers sod movements. But what have we learned by assembling such a collection? I would argue very little indeed. It does not tell us how these notions of holism and biocentrism arise and function within a belief or philosophical system or how the philosophical or belief systems arise and function within a whole cultural matrix. But until we know this, we have only meaningless juxtaposition and vacuous abstraction, not real life. We need more, much more , than this if we are to move to a culture that lives and develops harmoniously with nature. We need to understand the subtle dialectics between a culture's values , practices and the specific natural world in which it is embedded. We need a bioregional analysis. Devall and Sessions seem to believe that they can set up some moral principles and change the world. No doubt a society dominated by a biocentric value system would treat wilderness and resource development radically different than one holding homocentric (human centered) values. The problem before us though, is how to move from a culture totally dominated by homocentric practice and ideology to a society dominated by biocentric values and practice. What do the authors have to off er us toward the solution of this absolutely crucial problem? They propose that we ask "deep questions" and that we cultivate "meditative experience" . The problem here is that these approaches have been standard in the Western tradition since the time of the Greeks. While it is true that they sometimes lead to biocentricism, they more importantly have lead to our current bomocentric and profoundly antiecological society. In the end then, Devall and Sessions are proclaiming an abstracted moral principle of biocentricism in a society in which homocentricism and domination of nature reigns and is procl aimed through every organ, institution and media of society. One suspects that Deep Ecology is not going t o change the world, offer any reali stic hope for such a change, or even make any converts to a biocentric position, At beat it is mo r alizing to the already moral! Deep Ecology suffers from diftuae and disconnected roots and a lack of hard-beaded analysis. It suffers from a double amputation. Religion , philosophy and ideology are first severed from the cultures in which they are intrinsically embedded and then certain principles like biocentricism are further excised from the religious and philosophical systems in which they are intrinsically interwoven (a totally unecological act). In so doing, the heart 1a amputated from the body, the spirit from muscle and sinew . Deep Ecology takes us in the opposite direction from wh:ich we must go to really change society. That direction is to reunite spiritual intuition and values with practice in a specific place. This is the way of bioregionalism. Deep Ecology mentions bioregionalism favorably in several places and would draw bioregionalism into deep ecology. I would argue that bioregionalism has little to learn from this book . Bior egionalism is a movement to reconstruct culture harmoniously within a specific, natural region. As such it is a practical hol1811. Culture means material practice---providing the necessities of food , clothing and shelter as well as politics, customs, law, morality, values and religion. It is human existence and meaning in its fullness and totality, not simply some principles abstracted from religion or philosophy. As such, it is real people in real life embedded in specific place in real day-by-day, nitty-gritty existence. It is only here--in the totality and fullness of practical living in a place, not in some set of doubly abstracted principles, that an evolving and harmonious dialectic with nature can be constructed. ~ Winter 1985-86 - iL' rAA �o~ NATURAL WORLD NEWS PROTECTING SACRED SITES Jla"'ral Vodd lew s....,k• Elders of the Eastern Band of the Cherokees have appealed to the USFS to stop the Little Laurel Timber sale in Macon County, NC as it will "desecrate" two sacred sites adjacent the sale: the Alarka Falls and Raven 'Cliffs. Appeals 1570 asks the USPS not to log or use herbecides near these sites and justifies the request via the Native American Religious Freedom Act. It was also stressed that the USFS needs to realize the importance of sacred sites to all peoples and that the issue here is not how a forest should be managed but rather how the integrity and power of sacred sites should be upheld. The Appeal was turned down by the National Forests Supervisor for NC and is in the hands of Regional Forester John Alcock in Atlanta. While the offical comment per iod is closed, continued support is important . Write: John Alcock Regional Forester, USFS 1720 Peachtree Rd. , NW Atlanta, Ga. 30367 KArUAR - pllgi! 122 DOE PLANS FALTER, COMMUNITIES ORGA NIZE In Nove111ber of 1985 the Department of Energy was to have narrowed its choice of Nuclear Waste Suppositor y sites from the 236 under study to 20 "possible" locations. Widespread public involvement and the Department's own negative findings have caused the DOE to postpone, until January 1986 their annoucement of selection. This is their second postponement since November 1985. While Oak Ridge, Tennessee is the most likely site for the Monitored Retrieva ble Stora ge facility (the HRS is a way station for waste headed to the Suppository). the associated transportation routes are still under study and the DOE has admitted that they are open to negotiation. Strategy and organizational meetings along the "likely" routes are becoming more numerous. The Highlander Center hosted such a meeting for community action leaders from east ern NC to western Tennessee. Over three hundred citizens of Madison County , NC met this november, providing another voice in this effort to stop the DOE's part in this country ' s nuclear energy policy . EPA SEARCHES FOR ACID RAIN CLUES ~lnu.ral WOl'ld Mew Strvic• Rumor has it that the EPA has contracted with private research groups and other government agencies to find where and to what extent "Acid Deposition" is affecting the Southern Appalachians. Similar studies have recently been conducted in New England and the Northwest. The work here will be conducted in 30 to 40 watersheds located in east Tennessee, western North Carolina, north Georgia and northeastern South Carolina. This study consists of the gathering of data in the following areas: forest cover types, land use, soil and water chemistry and the various climatic factors affecting this area. This information will be comcompiled by the EPA , plugged into its data base and analyzed. While no public information is presently available, it is speculated that the results of this study will be used to trace "Acid Deposition" back to its source and later used in court actions aimed at "cleaning up" the problem. ONLY YOU CAN SAVE THE BEARS M.atu.ral *>rl.4 tf-"'9 Se.rvic• According to biologists at the North Carolina Wildlife Resources Conmission, poaching and other illegal bear hunting is an old and intractable problem. The biggest threat to bear populations, as for most wildlife , is continuing habitat destruction. Even if poaching remains at a constant level, it spells disaster for the bears as habitat shrinks due to increased clearcutting and road building. The survival of large predators and omnivores such as bears requires vast,roadless areas where contact with humans is kept to a minimum. Forest Service logging roads make bear habitat more accessible to poachers and slob hunters. In North Carolina, the Wildlife · Resources Commission's primary means of measuring the bear population is the number of legal kills reported each year. With shrinking habitat and increased road access, the few remaining bears are vulnerable to hunting pressure. The effect of this is that the kill level stays high while the population declines, possibly beyond the point of recovery. Using bait to attract bears is a popular slob hunting practice that has recently been made illegal. The usual technique is to hang sacks of food, sweets, or rotten meat on trees , attracting bears to an accessible area where dogs can pick up the scent. Hunters then monitor the dogs' posi- tion from access roads using vehicles, CB radios, and even radio collars on the dogs. Hunters don't need to leave the saftey and colD.fort of their vehicles until the dogs ' baying indicates that the bear has been treed and can be shot with a minimum of effort and skill on the part of the hunters. Baitin_Jt was often used at the edge of bear sanctuaries to draw protected bears out where they could be letally killed. A new law that went into effect October l makes it illegal to use bait to attract bears on public or private land. Wildlife enforcement officers say it is impossible to control poaching and baiting without help from concerned local citizens. Some states have toll-free hotlines to report hunting violations, and can dispatch an enforcement officer to the scene quickly. In North Carolina, call 1-800-662-7137, South Carolina 1-800922-5431, Tennessee 1-800-262-6704, Georgia 1-800-241-4113. A number for Virgina could not be determined. To participate in the Bear Action Network to document incidences of poaching and other illegal bear hunting activities, contact: .'aul Gallimore Long Branch Enviornmental Ed. Center Big Sandy Mush Creek Leicester, NC (704)6e3-3662 .. Wintq.r _1985-86 �HORSEPASTURE RI VER TO FLOW ON: SMOKE GETS IN A GRASSROOTS SUCCESS STORY YOUR EYES Ntituu.J Morld Nev• ~ erv 1c. Spruce Pine-Mitchell Systems Inc . , an incinerator plant owned by Charles Foushee continues to burn hazardous wastes. The smoke causes irritation of eyes, nose, and throat. People have developed "allergies" since it opened five years ago. It has burned corn crops nearby. The heavy metals coming out of the smokestacks are above permissible standsrds set when its permit was reissued early in 1985. Fores~ Service botanists have linked the emissions to tree deaths surrounding the plant. Homes remain un- Since the spring of 1984 a grassroots group, Friends of the Horsepasture, have rallied support for the protection of the Horsepasture River and her 5 waterfalls from an out of state invesbnent group, who plan to build a hydroelectric dam. While this ill-fated tax write off has faded, further public support for the Borsepasture has brought about Natural and Scenic River designation by the North Carolina General Assembly and most recently, appropriation of funds by the U.S. Congress to the United States Forest sold, land values are dropping, water Service for purchase of the 350 acre is becoming contaminated. Because of these gross violations of all applicable standards, Mitchell Systems has been fined, has had its air quality permit revoked and was issued an order of compliance when it was discovered that its environmental liability insurance coverage was no longer in effect. Since it did not comply with regulations as of December 2nd, the N.C. Department of Human Resources ordered the plant closed. On December 5th a local resident brought a $250,000 lawsuit against Mitchell Systems alleging that discharges and odors f ran the plant make his home unfit for human habitation. Community response has been escalating rapidly. 150 people from all over Mitchell county gathered at a recent meeting to air their demands and frustrations. Outside professional consultants have been hired and they are learning what program consultant Millie Buchanan called "effective involvement." Citizens are bringing pressure on state officials to release information, they are helping the legal and technical consultants collect data, and they have exposed a large flaw in due process procedures regulating waste disposal. Why is the incinerator still burning? No insurance, no permit, and still the smoke settles on cars, houses, children and streams. Local people in Mitchell county are fighting national problems: lack of control and an inability to enforce laws governing the disposal of hazardous wastes. Charles Foushee has appealed both the insurance compliance order and the air quality permit revocation. Until these appeals have been decided upon, Mitchell Systems is free to burn wastes. "If be operated a bar and served alcohol to minors he would be shut down immediately and kept shut during the appeals process:• said one involved person. Why is Charles Foushee still allowed to serve emissions hazardous to the health of Mitchell county? Leder tract. This will allow for protection of Turtleback, Rainbow and Stairway Falls (the others are owned by Duke Power.) Bill Thomas, Chairperson of the Friends o f the Horsepasture, points out that a special thanks goes to the private conservation group, Trust for Public Lands. The Trust, through its own funds, secured an option to buy the Leder property at a Forest service appraised price. This protected K.\Tl'.\11 - !Mge :!3 the river from develo?11ent while Congressional appropriations were sought. In doing so, Thomas says, TPL has incured a $70,000. debt primarily in option costs, which will not be refunded by the Congressional appropriations. It is the hope that all the "Friends" will continue their support by sending tax deductable donations to the Trust via FROTH so they can continue their preservation efforts. Most recently, the N.C. Department of Natural Resources and Community oevelopnent is preparing a management plan to "preserve" the river in its natural state and offer guidelines for recreational use. This is the first step in" placing the river under the protection offered by the National Wild and Scenic River Systems. Gov. Martin is expected to request Interior Secretary, Don Hodel, for this status. Hore info: FRIENDS OF THE HORSEPASTORll P.O.Box ·272 Cedar Hountain,NC 287lij A QUESTION OF STANDARDS CHAMPION WASTE PERMIT ){U'U.rAl ~ld N...,. Suvi.c:• As of mid-November, the EPA has stepped in to resolve differences between the states of Tennessee and North Carolina and the color of water in the Pigeon River at the state line. Being contested is the NC Division of Enviornmental Management ' s 1985 waste water discharge permit for Champion International ' s Canton paper mill: the amount of color in its ef f ulent and its affect on water quality down stream. This summer the EPA voided this perlllit and informed the DEM that the permit did not canply with the required federal Clean Water Act guidelines . DEM countered by saying it might not have statutory authority to implement all of the EPA's recommendations. Tennessee has filed suit against NC and Champion stating that the 111111 should be required to meet their clean water standards . It is here we find the crux of the legal and political debate. Water quality in Tennessee is based on a "narrative standard" which states that color units in waste water shall not exceed "background levels" which can be treated by conventional methods. They have further "interpreted" this color standard and assigned a value of 50 ppm. Paul Wilms, Director of the DEM states that all of the EPA recommedations have been met except those that pertain to the 50 ppm . color standard. It is their feeling that Champio~'s new Ultrafiltration test system and oxygen enrichment equipment will maintain water quality and thus cOlllply with the NC permit. They also contest Tennesse's 50 ppm. color standard stating that it has been arbitrarily derived and not scientifically based and as a result no~ legally enforceable here in NC. At present, NC has not assigned numerical standards for color levels in waste water. Champion is presently filling out its EPA perlllit application and is legally operating under the DEM permit. They have also signed a "Special Order of Consent" requiring further testing of color removal technology with a review by DEM personnel this spring. EPA is expected to draft a new permit this spring with a public comment period to follow. (NWN continued next page) Winter 1985-86 c �. - - - - - - - - - - - - - . . . . , - - - - - - - - - - - - - ,W!@\Yf@\Vl@Wr@Wf@\Yl®\V!@\Yl@\YI@ O;t NATURAL VIRUS CHALLENGES CHESTNUT TREE BLIGHT NATURAL WORLD NEWS continued PROJECT FIREHAT AWARENESS TRAINING Each year, firefighters in North Carolina risk exposure to hazardous chemicals. As first responders, firefighters and other emergency response teams are the front line in dealing with hazardous materials. They and their communities particularly need to be more aware of potential hazards in households, in agricultural operations, and at Slllall businesses. The dangers these chemicals pose can be reduced if firefighters ar e more prepared for specific risks and have appropriate resour ces available to handle them. L8ck of information at the local level has been identified repeatedly as a problem in emergency response planning for hazardous material incidents. Project FIRERAT (Hazardous Awareness Teamwork), funded by a grant from T.V.A. to the University of North Carolina at \sheville has recently been started in WNC . It's aim is to assist Buncombe, Haywood, Henderson and Madison counties by collecting information on risks in the COlllDunity. Through a series of workshops with local volunteer fire departments, FIREHAT addresses specific areas of concern identified by local, regional , and state emergency response professionals. Some of the topics covered are: laws governing handling of agricultural chemicals, transportation of hazardous materials and the new North Carolina Right-To-Know Act. Future plans include 3 video to further inform f i r"ef ighters and public alike . For mor e information contact; PROJECT FIREHAT 102 Tacoma Cir . Asheville, NC 28801 Cam Metcalf Millie Buchanan 254- 4414 253-4423 Scientists at Michigan State University have discovered a virus which inhibits the American chestnut blight. An estimated 3.5 billion trees died between 1904 and the early 1950's. With the demise of the chestnut came a decline in bear populations due to a marked decrease in available mast each fall. Being studied is a naturally occurring virus which infects the chestnut blight fungus. The fungus damages the tree under the bark but does not affect the roots. Keeping the fungus in check allows the roots to send up sprouts then allowed to form healthy trees. The origin of the virus remains a myster y. "POST NO BILLS" • n w ""ve' U • cva c•l S~ Billboard landscapes blocking your view? Then write to your U. S.Senators and urge them to support Senator John Glenn's proposed legislation which would in effect abolish billboards . The bill would prohibit destruction of vegetation along highways in front of billboards, close loopholes in the current law which allow for signs in rural areas, and ban new signs from zoned and unzoned co11111ercial and industrial areas. It would also establish a 5-yenr moratorium on signs in unzoned commercial or industrial areas made "non-conforming" by this bill and would require them to come down following the 5year period. Write: Senator , U.S.Senate Washington, DC 20510 NATIVE BEARS THREATENED BY RUSSIAN BOA RS Unchecked populations of wild boar s in the Great Smoky Mountains Nat ional Park are depriving native animals (especially bears) from sixt y per cent of the acorns needed to s urvive the winter months . In an attempt to secure an ecological balance in the park , rangers trap the boar and release them outside the park wher e hunting is permitted. Local hunting organizations and some rangers would like to see the trappings increase . Alr eady five organizations have co-signed an appeal against widening the present range of the boars and thus keeping their destructive ways confined. Raving received national attention has taken the appeal to Washington. But the real issue is back in the park where the ever increasing population needs definite thinning . Perhaps re-establishing a native wolf population in the park would allo~ for a more natural Karen Paquette "The Mo.g.<.ca.i. Chil.d" ht al.£ o6 .the chil.d who dlt.eam.6 a.uxlke oWt. memo.11.y 06 whe.11.e ~ beg.in ... .the chil.d tL6. • • who dJL~ aunke. the. g11.e.a.t 'comhtg .to9e.the.11. place' on owt EaJLth Mo.the11.. HO/" We a.11.e a.t.t. chil.dlt.en .to9e.the.11.. --Scout tee How important is it to pay attention to dreams? Peoples from al.most all societies and cultures on earth throughout time have used dreams to deepen awareness, explain reality, and foretell the future. These have been characterized by 'culture pattern dreams', visions, and ordinary individual dreams consisting of cultural phenomena or subjective personal experience. Much attention has been paid to every physiological and psychological aspect: poets bespeak dreams, mythmakers spin them, and visionaries live them ••. The importance of 'dreamspeaking' is becoming more evident as creative consciousness is accepted as a valid process in a world where science and mysticism are finding common ground. If we look at the essence of what it ia to dre11111 and not 'means', we come closer to understanding the power and the process of the dream's potential. ' Night dreaming ' is a bodiless experience . It is a networking of dimensions unhindered by ear thplace exi stence . Here, we are guided by our leaders , goaded by our 'monsters ' , and sung to by our muses ..• On the other hand, ' daydreaming' is the experience of fantasy, of creative visualization, and of reverie. The former is usually receptive; the latter, creative. If our 'somewhere over the rainbow ' dreams are not coming true for us, perhaps i t is because we have 'pu t aw the things of the child' in ay us too securely. As adults we must learn ~o allow ourselves to be re-enchanted--to look to the child, the one we once were who is still within us, and to the child who walks beside us as son, daughter or friend. Can we rememher when the simplic- preda~~ L---------;,.;.-...:~--:.&,.••ey-• --y s• em ._ _ _ _ _ _ _ _...,. Wl@\Vl@\Yf@Wl@\V(@\'(/@'r(f@\Vl@ WI@ pr • eco• s • t•• Winter 1985-86 �ity of our ' higher' visions were cloud scapes changing with the breeze? When our ladder to higher consciousness was a tree limb? The abandonment of lying face-up, open and vulnerable to the greater expanse of the sky let our imagination be free. It was easy to absorb the knowledge of hidden things, represented by clouds, into the more imaginative parts of our being. Remember the joy? The Adventure! ... If we can relive that ma&ical moment in time, remembering that the child we once were is still there (covered, now, by our layers of 'adulthood'), we can tap into the 'stuff that dreams are made of' anytime. Remembering dreams not only means remembering sleep consciousness but also means capturing the essence of the creative proc ess (i.e., the 'magic momenta') that are the energy structure of our visions. Knowing we can still 'p13y' is essential to our life's work of manifesting our dreams ss reality. In structuring our future we must also look to the generations to come-to the children. We can help our sons and daughters stay open to their creative processes by encouraging their 'daydreaming'. We can do this by way of a morning ritual: of sharing dreams upon awakening. Doing this, we find it becomes progressively easier and more natural for our children to remember the nightland visited if we do it regularly with them. This practice adds another d1mension to the life we share with our children. It is important not to dismiss our children's nightmareil'With only reassurances. Children have a great ability to understand symbols and inner meanings. If we complement their own fantasies with simple 'truths' we might find that they will begin to look forward to their nightly adventures. In this way we give our children a way to experience and accept their 'inner life ' in a way which m any of us adults were not allowed to do at a younger age. Perhaps John Prine, during a recent visit to our Katuah region (Asheville Music Hall, 10/31/85), summed it up best in this way: WE WERE TN A HOUSE WTTH BOTH OF OUR VTNTNG ROOM TABLES PUSHEV TOGETHER ANV VAV'S HOUSE ANV MOM'S HOUSE PUSHEV TOGETHER. WE WERE ALL GETTING REAVY TO HAVE SUPPER TOGETHER ANV ETHAN WAS TN COLLEGE ANV GRANVIi.A WAS IN HER APARTMENT. I WANTEV TO FLY ANV GET THEM BECAUSE WE WERE HAVING A BTG PARTY AT OUR HOUSE ANV SO T WALKEV OUT THE VOOR ANV 1 FLEW TO ETHAN'S COLLEGE ANV 1 GOT HIM. I HELPEV HTM FLY BACK TO GRANVMA'S HOUSE. 1 GOT HER ANV BOTH OF THEM VIVN'T KNOW HOW TO FLY ANV SO I HAV THEM HOLV MY HANVS AS 1 FLEW. WHEN WE GOT BACK TO OUR HOUSE WE SAT VOWN AT THE TABLE ANV SAW A BIG CAKE ON IT. WE VIVN'T KNOW THERE WAS GOING TO BE A CAKE THERE. WE ATE THE CAKE ANV THEN WE WENT INTO THE LIVING ROOM ANV HAV A FAMILY HUG. Ab.i.ga.il., age g, who4e pa.II.en.ti. cUVOIJ..Ced when 4he 11n.t> 6oWL. "Dream in' comes easy, Like the first breath of a baby~ Like sunshine feedin' daisies-Like the love hidden deep in your heart.'' ... as does the following dream by this e ight year old: A CHILDREN'S PAGE ~ \\@JA\©JA\@JA\@/A\@IA\(i)JA\ @JA\@/Jt.\~/ A\®Jh._JA\@J) \VJA\@/A\@JA\@:/}.\@11'\@IA\®IA\@11'\@l/\\®IA\@IA\.®IA\®IA\@JA\®IA\®® , K.~ 7L oil- \ H - pa i;<? 8P 1 °J 1a.tW ~5 Winter 1985-86 �DRUMMING ,, LETTERS TO KATUAH • Dear Folk Thanks for the latest KatGah, with the pertinant articles on the threats to this area's life. Acid rain and nuclear waste are not metaphors for apocalypse, they are part of it . I am still stirred by memories of the sullUller solstice ceremony at Sam's Knob. The dominant image in my mind is of a people-crystal hung in a rainbow pouch above one of Gaia' a vital organs now in need. The crystal is a little chipped and sort of jagged on one end, and it has cracks in it, but it works. I don't know how it works, but I know it works. We had a fall equinox celebration here involving sweats at Zephyr in their huge blue sweat lodge. People wove wreaths out of vines and flowers. Each year people bring whatever ripe fruits are on hand, and Bob AveryGrubel takes them and makes them into wine. Around the fire this year we drank wine from the two previous years. We chanted all our chants and sang a lot of songs. I read a poem which went something like: We are allies and can ill afford to fight amongst ourcellves we can ill afford to fight amongst ourcellves Dear Katuah I have been thinking about the humans' connection with nature, mainly because I am concerned about my relationship with the Earth. The past two years I have been able to begin fulfilling a dream - a dream of achieving harmony with and awareness of the Earth, her native spirits, muses, plants, and animals •.... the Great Spirit that breathes through all, beyond tangible boundaries. Last year and this past summer were especially profound and strengthening, living in the mystical mountains of Katuab with people who understood and were striving to live i n harmony too . Working in a garden, harvesting her fruit, feeling the sun, rain, early morning fog and dew; sensing my emerging woman. I found that the Earth is full of surprises boundless knowledge, unsurpassable strength. Waking up as darkness rotated into dawn, meeting a companion in the pasture by the saw mill as the Sun burst through the trees over the mountains. Sleeping outside , sensing the roundness of the all-powerful sphere beneath my body. "Woman" is a powerful sense, I found, feeling the cycles and circles and the bond between myself and the Earth ...•• growing . Such strength and insight can be gained from active involvement with Mother Earth! Knowledge that can only be felt and inwardly heard, beyond human words. Now I sit in the morning sun upon the western part of this continent. In this changed atmosphere , it is easy to forget, easy to become passive and let Mother Earth with her unlimited knowledge and opportunity, her infiniteness, slip away. I will continue to strive for my goal, which I hope will always be just beyond my reach, forever expanding. My "environment" is wherever the River leads me. A human being can be forever hopeful. I make sure not to miss the new day's da~"!l ....• Peace, Celia Wissler Central California After seeing the cover picture on the fall issue of K.atuah, my lady and I went to the Joyce Kilmer Memorial Forest. We thought that i f those two poplar trees in the picture were still there, then we would find the bodies of the chestnut trees there, too. Sure enough, lying behind those two old poplars were three huge chestnuts. They were covered with moss, and we could climb up on them and walk a long way! It must have been amazing to see them standing. Ralph Morgan Webster, NC There's plenty but there's not enough to spill it on the ground when we work together love will reach around We are allies and can i l l afford to fight amongst ourcellves we can ill afford to fight amongst ourcellves Take Heart ~ Will Ashe Bason Travianna Farm Check, VA !<.ATl'..\H - page 26 Winter 1985-86 �On Swtday, Oc..tobe11. 13, 1985, tfWi;ty-6.<.ve. people. came. toge.the11. 6011. the. annua.l l<a.tLulh Fall Ga-theM.ng . We. had a c.hanc.e. to .6 e.e. .6ome. 6ac.u be.h.<.nd namu we. had known 6011. a long ilme ... and we. had a c.hanc.e. to tatk wUh. ea.eh othe11.. We. .&poke. abou:t oWtAe.l.vu .<.n 11.e.Wi.on to th.<..6 land: _A._~:Jr 1t;~·~ .~-f (J ":~'\ ' '' "I live down in Georgia. The land down there is so poisoned, that we can't even be sure about the drinking water. I want to grow an organic garden , but a garden can 't be certified down there, because there's no telling what was put on the land when it was planted in cotton. "We came up here to Katuah because the land seems so much less disturbed. This seems like a powerful place to get in touch with the land. 1 hope everybody who lives here remembers how they are blessed and will protect this land to keep it alive and healthy." - Morgan "For a long time I was looking inside myself for a spiritual change and a spiritual experience. Now l feel myself coming out, and I am moved by concern for the Earth and her creatures. Once again I am feeling earthiness. l think that now l need to bring my spiritual part to a practical level, working on the Earth, being of service. In doing this, every thought we think is important, because thought is creative . It brings the spiritual down to the material level. "Each of us has a purpose for being here. For myself, I want my actions to come from the heart. I want to make permanent changes in others and in myself - changes that bring us toward unity, not separation. "People and groups can teach each other. Every little bit is illportant. I f we leave out anything,. then it's not whole. I'• looking to see whole people and a whole Barth. It's good to know a little bit aore of ay purpose." - Linda "Looking around us we see ecological disaster, and looking at our society we see a great spiritual void. The two are interconnected. We can't ever be whole on the spiritual level unless we are biologically well. "For example: I don't like clearcuts. I heard once that it takes 40 acres of trees to print one issue of the N.Y. Times. Since then I haven't bought another newspaper-:-r-go to the library if I want to see a paper. That may seem insignificant, but it's an exam;ie of an action moving from the spiritual to the mental to the political realms." - Donald ' "This is an age of personal transformation. Our personal change is a metaphor for the changes the Earth and our universe are going through. l want to learn and listen, a.nd translate these lessons into my life and work. 11 - Les "Those who care about life have to come together to reinforce each other in a multitude of ways to make us all strong enough to live through the coming changes. We must do thia if we are to survive as a species . "We have to keep in mind that this culture is real. It exists. It is not people, it is not a government. It is an energy form, and it stands against everything we value. "We need to be strong and dedicated . We need to have the will to stay together, to keep our ideals, and to make our visions happen. Otherwise it won't happen. If we believe something, we have to eat that way, think that way, live that way." - Andy " We need to have a positive dream, a positive vision. We need to focus on that and head for it straight as an arrow. "Looking around me, I see others changing, and I see myself changing. We need to take the world as it is, the good with the bad, and, starting with this, to make it new. We need to affirm a positive future and our ability to create it. We need to affirm our ability to dream." - Judith It ~ an .<.Mpi.11..i.ng da.y ••••••• Le.t' .6 aU 06 U6 ge.t .toge.the.11. 60.I!. the. Katful.h Sp!Ung Ga-thell..<.ng. See. you the.n! #" "-~TUAH - page 27 Winter 1985-86 �cfReLes cle, I began with small stones and sticks that I stuck in the ground at the right time on the right days. Later when I found a good rock and I had the time, I'd haul it back there and stick it in. "This is the most primitive way of making the simplest types of observations. It is now known that the ancient Europeans could predict eclipses by watching the moon. This is remarkable, because the key to predicting an eclipse is a slight wobble in the moon's orbit, and this wobble is visible only every 9. 3 years when the moon is at the northernmost and southernmost points of her orbit. These people were considered illiterate! Bow could they have kept that information long enough to establish a repeating pattern of observations?" THE PATIERNS IN NATURE The stone circles acted as a bridge between the Earth and the sky for the early peoples. l:lumankind is ever searching for patterns. It seems to be in our nature to seek out the order in our ever-changing world. In their role as astronomical observatories, the rock monuments_pass on to us the excitement the ancients felt in discovering the cosmic order in the movements of the heavens. "At one time," said Lylich, "when it turned winter, people didn't kn.ow if it was going to be spring again or ot. But when they could look at the sun, and see it turn back, they could say, 'Look! It ' s following the same pattern it did last year!', and they'd know everything was going· long alright.'' (continued from p. 5) There is also a power in the Earth. Whether physical and/or spiritual it is capable of turning dowsers' rods or making an electromagnetic charge measurable on a gaussometer. The Cherokee Indians of Katuah were aware of this and recognized sacred sites that were sources of spiritual •power here in this land (see page 11). It is said that th~ standing stones of pre-Celtic Europe were also conductors for this mysterious Earth energy, sometimes called the "dragon power" and symbolically represented on the great stones by spiral designs chiseled with great care onto so many of the monuments. It is surmised that this power was readily perceptible to the ancestors through senses that we have lost to civilization, and that generating and using this energy was a central feature of the ceremonies and rituals held at the sites. "I hear stories," said Lylich, "of people who touch big standing stones and feel a tingle or a shock, or who ·lose their balance and fall to the ground. There are also stories of strange electromagnetic effects or weird weather associated with them. "No one has told me that they have felt that in our circle. Mostly what I feel is a solid, massive, rooted-in-the-Earth, basic-type feeling. Maybe that's what we need today." This could very well be so, The movements of the heavenly bodies, which so transfixed the old ones, are now proven and documented to the point of being commonplace. But the connection to the Earth that the old ones took for granted is only now being rediscovered by Mother Ela's children. Perhaps by helping us to remember, the stones are helping in a healing. "Making this megalithic stone circle was slow, but it wasn't difficult," said Lylich. "The time was right and it felt like we were moving with a flow of something already happening. "The number four is a sacred number to the Cherokees, and it seemed to be important in the construction of this circle . I was 40 last year when we built it, and that was the 400th year of European settlement in North America--dating from the lost colony of Manteo. It was also the 444th year since DeSoto's expedition in 1540, which was the first time white people penetrated these mountains. We have had our way with this con-· tinent for 400 years.The four directions, the four seasons, the four rounds of a sweat lodge; 1n many ways the number four signifies a completed cycle. I think it means that we've had our time here, and that now it's time for something else to happen. "It's time for a change 1n our attitude. We've been screwing it up for 400 yef.rs, maybe now it ' s time to straighten it back for 400 years. That ' s about how long it would take to restore the wild places the continent had when we first approached its shores." RESOURCE READING: Earth Magic by Francis Hitchings (Wm. Morrow & Company, New York City, 1977) - D.W. Ly.Uch (;)[.(tba.wtL may be cont.ac.te.d tlvt.ough Ka;tUah; Sox 873; CuLlowhee, NC 2872;-- Pmvidin~ Pen<>n.1l Sttvicc Allin~ Your Boal< N..,.U 704.264.5866 In Speciali:od Fields Books Q,.J ThingsL~ ... GARY HEMSOTH !loolutlJ..- ?08 Blowu>g Rock Road Boone, Nonh Camlonn Ul607 A \'ARIF.TY OF WHOJ.F.Sot!E BAKED coons SOI AH PllOUlJCTS WAIER ANALYSIS RAN UAL l C lANIER 704 293 5912 :{AITAH - page 28 llWY. 101 Rf. 68 BOX 125 CULLOWllEE, NC 28723 Winter 1985-86 �WINTER SOLSTICE-YULE The longest night, light is born. This is a time for community earth ceremonies and celebration. See Kat6ah issue 06 for a suggested Winter Solstice Earth ceremony. CULLOWHEE, NC "The G eat Forest: An Appalr achian Story," ongoing through January 6, 1986. At The Mountain Heritage Center. 17 ASHEVILLE, NC Dr. H. Ray Evers of the Evers Clinic, Cottonwood , AL, one of the most successful institutions offering alternative medical treatment in the country , to speak on "Holistic Healing and Freedom of Choice"· UNC-A, Humanities Lecture Hall· ' 7:30 pm. ' 19 ASHEVILLE , NC Christmas Caroling at Craggy State Prison. Bring flashlights, songsheets provided. Parking limited Please carpool. (ABCCM Jail and Prison Ministry). 7-8 pm. HOT SPRINGS, NC. Southern Dharma Retreat Center will sponsor a 7-day meditation retreat, which will be led by John Orr, a former Buddhist monk who now lives and teaches in the DurhamChapel Hill area of N,C. The retreat will cost $190., which includes all meals and lodging. For further info call 704-622-7112 or 704-254-1351. 28 3 BLACK MOUNTAIN, NC. David Wilcox-original and traditional folk tunes. Exceptional guitarist, storyteller , singer and songwriter. McDibbs, $2.00 9pm , 16 BLACK M1'N. 1 NC . Harriet Witt Miller-slides on Halley ' s Comet, McDibbs, $2.00, 9pm , Children free , No smoking. 18 ASHEVILLE , NC. Martin Luther King, Jr. prayer breakfast. Key speaker-Shirley Chisholm. Call 253-37ll FEBRUARY 28 ASHEVILLE,NC. A concert in the Great Hall by The Community Chorus of UNC-Asheville. Free Admission. Grove Park Inn.4:00-5:00 pm. BLACK HISTORY MONTH For event info, call Y,M.I. Cultural Center (704) 252-4614 29 2 CANDLEMAS-the light quickens. GROUNDHOG DAY 7 MARS BILL, NC. ASHEVILLE, NC. A concert in the Great Ball by The Asheville Junior Symphony . Free Admission. Grove Park Inn. 4:00-5:00 pm. • Opening night of The G e.s t r Forest: An Appalachian Story Exhibi at Rural Life Museum. Public Showing Feb . 8-April 29. 9 HALLEY'S COMET reaches perihelion .•. its closest point to the sun. Earth, though , will be on the opposite aide of the sun from Balley' a Comet so it will be impossible for us to see it. Dr. Robert A. Resnick CHIROPRACTIC PHYSI C IAN MARCH ..;....we/ve,, now l'Y\oved to 01.At"' Y\CW off1ve .....)( NATURAL FOOD STORE & DELI CELEBRATING OUR 10th YEAR '3'3S Me-vv imon Ave. Ashe.vii le NG z~eo1 (704 ) 255. 6333 160 Broadway Ashev ille, N.C. 28801 Open 1 Days A Week Monday • Friday (704) 253-7656 9:00 a .m. · 8:00 p.m. Where Broadway Meets Merrlmon And 1 ·240 9:00 a .m. · 6:30 p.m. Saturday Sunday 1:00 .m. · 5:00 .m. 2-15 WOMEN'S HISTORY CELEBRATION Events at UNC-Asheville ( cal (704) 258-6588) and A.S.U., Boone ( call (704) 262-2170) & elsewhere . 8-21 HALLEY ' S COMET. Look south in the sky before sunrise. 18-25 CENTRAL AMERICA WEEK For program info, call (704) 252-9167 21-23 BOONE , NC. Appalachian Studies Conferenc Center for Continuing Education , Appalachian State University , herbs , na tive pla nt s, pere nnials, flowers, fruit trees, bulbs, bedd ing pla n ts. 80 Lakeside Drive 8/ IOl hs of a mile from Hdrdee'!> in Franklin, N.C . fo r informdlion call 524·3321 M ALAPROP'S BOOKSTORE/ CAFE BOOKS - CARDS - RECOROS 81 H4YWOOO ST. ASHEVlllE. NC 29801 704-254-8734 KA7f A - pa ge 29 H Winter 1985-86 £ �LIFE DESIGN: A counseling/consultant service; addressing communication , cooperation and a centered, focused approach to ENJOYING your life! Group Workshops , Individual and Family Sessions. Located at 5 Ravenscroft ~. Asheville. Phone Cat Gilliam at 254-8140 or Lorra Streifel at 2535575. RURAL SOUTRERN VOICE for PEACE (R.S.V.P.) is a network of people in rural/small city communities in the Southeast who are working to build the nonviolent alternative systems and lifestyles that can bring peace to our world. Publishes RSVP Newsletter. More info : RSVP, Rt 5 Box 335, Burnsville , NC 28714 NICARAGUAN COFFEE. Delicious, roasted coffee beans or ground coffee available for $6.00 a lb. Contact: Steve Livingston (704) 257-3019 IN 17th YEAR OF PUBLICATION, Akwesasne Notes is a Journal for Native and Natural Peoples, covering world events which effect indigenous peoples. For subscriptions or tax-deductible contributions: AKWESASNE NOTES, P.O. Box 196, Mohawk Nation , Rooseveltown , NY 13683-0196. liEADWATERS: What is your experience with water? Would you share your experience in your own means of expression (poetry, story, dance, music) for a performance and recording to explore and celebrate the beauty and purity of the mountain headwaters? We will focus on water in all its aspects-our goal is harmony. If you would like to be in a core group to create this production, contact Bill Melanson, P.O. Box 628, Asheville, NC 28802 T'AI CHI , a philosophy you can dance to. Mondays 7:30-9:30 pm at 70 Lexington Ave . Asheville with Harold Miller. APPALACHIAN GINSENG COMPANY. Stratfiied Seeds, Seedlings, 2-5 year old Roots. P.O . Box 547 , Dillsboro ,NC. 28725 ALTERNATIVE METHODS for controlling garden pests- send $2 . 00 to Joe Armstrong, Rt. l,Box 121 , Bardstown , KY. 40004 . If you have experience with methods of pest control that do not rely on synthetic pesticides, send your contributions to the "Alternative Methods of Pest Control" list being compiled by Joe Armstrong. Copies of the list available for $2.00 and a long SASE from address above SELF-RELP CREDIT UNION has now opened a branch office in Western North Carolina through the State Employees Credit Union system. For more info: Write: S.R.C.U., P.O. Box 3259, Durham, NC 27705, Or go by: State Employees Credit Union, 200 All Souls Crescent, Asheville, NC/telephone: (704) 274-4200 We are makers of Bamboo Flutes, Each of our flutes is capable of a twooctave range. They are electronically tuned, burnished, and lacquered. For prices and more information, write: Wood Song Rob Yard Route 3, Box 120-3 Floyd, VA. 24091 BACKROADS TOURS - A 32 page collection of self-guided motor tours through the rural areas of the Virginia Blue Ridge -$2.75 Laurel Publications Route 1 Meadows of Dan , VA 24120 WEBWORKING is free. Send submissions to: Katuah P.O.BOX 873 CULLOWREE, NC 28723 ·waterman ram pumps Q I ,t • .. • I • ~age, > 1\~ll~I ~a-Wr~ I ... , ' I t - • • I ' I T -SHIRTS E:1c h ori11 i n;il •• lf@~ia:n hand screened in 5 colors on lhe line~l 100% pre-shrunk cotton PaY "why to pump water when a ram pump wiil do it for free ?" Send for free brochure C. Hollifield 355 Cedar Creek Road Black Mountain, NC 28711 (704) 669-6821 ~ '<ATI:..\H - page 30 short a nd long sleeve t·shirts. I Sho11 Sleeve •1 ppcl S&P C/f£CJ<.H.a,"'41( I 0 1 CNA lt<;c 11" J ong Sf'eve indudes h owlc leol hers b eorpow') ' M r p d. Nome Ad dress _ _ _ _ _ _ _ _ _ _ __ f l ong Sleeve Bloclc Beor 0 Silver 0 Ton 0 White Phone Moslercord Viso t1 Red-Tniled Howle 0 Ec111 0 SilvN O Too Mallle· Rld10Rtmoodl•~"''' E-,.-p-d-:-n_l_ _ __ _ . e 1033''> 911s... Rd w , ....111 •• lfr.7Al~R .. • Shor! long S·M· l ·XL n 1><11•56 JOOJ or wnle for brochure 0 0 Winter 1985-86 �OUR ERROR We neglected to put the by-line on the excellent article on "Acorn Bread" in the fall issue of Katuab. The article was written by S~ ·Bear - herbalist, counselor, and co-director of the Pepperland Farm Swi:lit.sfi 8 Degi .:l>l11xk .JJ(ai.."1;1' ~i~ 8 1'.Jfaril!J 13afa11ct1~/ Cerrffi£cl Camp. 628-1537 GET BACK! ISSUES OF KATUAH ISSUE TWO - WINTER 1983-84 ISSUE SIX - WINTER 1984-85 Yona • Bear Hunters •Pigeon River • Another Way With Animals • Alma: Poems • Becoming Politically Effective • Mountain Woodlands • Katuah Under The Dril l • Spiritual Warriors Winter Solstice Earth Ceremony • Horsepasture River • Coming of Light • Log Cabin Roots • Mountain Agriculture-The Right Crop• William Taylor • Forest's Future ISSUE SEVEN - SPRING 1985 ISSUE THREE - SPRING 1984 Sustainable Economics • Bot Springs • Worker ownership • The Great Economy • Self Help Credit Onion • Wil d Turkey • Responsible Investing • Working In The Web Of Life Sustainable Agriculture • Sunflower_, • Human Impact On The Forest • Childrens ' Education • veronica Nicholas : Woman In Politics • Little People • Medicine Allies ISSUE EIGHT - SOMMER 1985 ISSUE FOUR - SOMMER 1984 Celebration: A Way of Life• Katuah 18,000 Years Ago • Sacred Sites • Folk Arts in the Schools ·Sun Cycle/Moon Cycle • Hilda Downer• Cherokee Heritage Center• Who Owns Appalachia? water Orum • Water Quality • Kudzu • Solar Eclipse • Clearcutting • Trout • Going To Water•Ram Pumps • Microhydro • Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE NINE - FALL 1985 ISSUE FIVE - FALL 1984 The Waldee Forest • The Trees Speak • Migrating Forests • Horse Logging • Starting A Tree crop • Orban Trees • J.\corn Bread • Myth Time Harvest • Old Ways In Cherokee • Ginseng • Nuclear Waste • Our Celtic Heritage • Bioregionalism Past, Present, And Future • John Wilnoty • Healing Darkness • Politics Of Participation I KATUAH: Bioregional Journal of the Southern Appalach ians B~x 873; Cul l owhee, N~rth Carolina 28723 ORDER FORM For more i n fo : call Marn ie Muller (70 4) 252- 916 7 Name Regular Membership ••• • • $10/ yr . Sponsor • • .••••..•• •• • •• $20/ y r . Contr ibutor • • . • •• ••• ••• $50/ yr . Add r ess Enclou .d .i4 , .t~.l.4 t66o~t c ity Area Code State Zip $ 4n txt~A .to 9.ivt bo o4.t Back Issue s Issue 2 Issue 3 Issue 4 Issue 5 Issue 6 Issue 7 Issue 8 Issue 9 @ $2 . 0 0 = $ @ $2.00 .. $- @ $2.00 = s-- @ $2. 00 • $- - @ $2.00 • @ $2 . 00 @ $2 . 00 @ $2.00 TOTAL PRICE • postage p a id $-$= $ $== $_ _ I can be a local contact peraon for m area y Phone NUilber KA rf AH - pa~e 31 Wint er 1985-86 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 10, Winter 1985-1986 Description An account of the resource The theme of the tenth issue of the Katúah Journal is on holistic healing, folk medicine traditions, and sacred places. Authors and artists in this issue include: Meridel LeSeur, Kate Rogers, Barbara Reimensnyder, Marlene Mountain, Stephen Knauth, Douglas A. Rossman, Nancy-Lou Patterson, D. Massey, David Wheeler, Roger Stephens, Richard Ciccarelli, Diannah Beauregard, J. Linn Mackey, and Karen Paquette. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1985-1986 Table Of Contents A list of subunits of the resource. Medicine Traditions Near Home.......1 Kate Rogers and Her Mountain Medicals.......3 Circles of Stone.......4 Internal Mythmaking: An Interview with Marlene Mountain.......6 "This is Heresy!" Holistic Healing on Trial.......9 Two Poems by Steve Knauth.......10 Cherokee Mythic Places.......11 The Uktena's Tale.......15 Crystal Magic.......19 Good Medicine: "What Makes a Place Sacred?".......20 Review: Deep Ecology.......21 Natural World News.......22 "Dreamspeaking".......24 Fall Katúah Gathering.......27 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Holistic medicine Alternative medicine--North Carolina, Western Art Therapy Visions Herbs-Therapeutic use--North Carolina, Western Dream interpretation Sacred space Stone circles North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Acid Deposition Appalachian Mountains Appalachian Studies Black Bears Book Reviews Cherokees Children's Page Earth Energies European Immigration Folklore and Ceremony Good Medicine Habitat Hazardous Chemicals Health Katúah Pigeon River Plants and Herbs Poems Radioactive Waste Sacred Sites Turtle Island Water Quality Women's Issues https://omeka-test.library.appstate.edu/files/original/a1feba40871ce614a08133c6846cda92.pdf 9ea20a95b097d62eeecabfc775e81415 PDF Text Text ---~ ATUAB $JOO ~ ISSUE XII ) " SUMMER 1986 �LIVI~ IN 'THE GARC>EN..............................................•...•...............1 r.c Tl-E Nl.n.EAR FEFERENDl.M..---···..····----·······-··········-···.3 SHIIT'Ali<E•••.••.•..•.•..•.......•......••••..•........................................................4 "Tl-E WATER CYCLE": A PC:EM...................................................•..6 'THE SACRE.D SCA,RAB.•...•...•...........................................................7 CIRCl.ES ~UNICATIC:>l'il-................................................•...8 a= fEVIEW: JHEWISE VOMN HERBAL FOO Tl-IE Cl-tll.DBEARI~ YEAR...........................................9 REVBV: 1HE SMALL-scAl..E AQ.JACULTI.JAE BOOK..........10 C3C:XD MEDONE: TOOA,COO.........................................................12 SUN ROOT.....•...................................................................................14 POEM: "THE HCMESTEAD ~ HORN MCX.JNTAIN"....-.............14 "HD..AHl'VlJ_.": THE FORMATIQ\J OF 1HE APPAl..ACl-tlAN ~NTAINS.............................................15 NATIJRAL ~ NEWS..............................................................19 '1l£ WIUDNTIEE": ACHILDREN'S STORY......-.................25 •. ,·,· i.~ '" NABC II...............................................................................................:;., M N ,.... Q) N ~ H ...l 0 ~ u i5 ~ ~ tj ~ g u M• ,.... co t< :i Q co = g 11111 ti ~ ... fj a 8 fll co a a ~ �...... ATUAH ~ Tf£ ffiSSlBLE ffiMOlst: LtUING 1 THE: GAPlOc(\) N "The garden", as it is known in the community below, occupies a small clearing among the folded ridges of the Black Mountains. In the summer the Rarden blooms profusely. Flowers, shrubs, vegetables, and trees crowd toget~r in what first appears to be a wild disarray of diverse colors and textures falling over the stone terraces stacked up the hillside. A tiny log cabin and gnomish yurt stand at the edge of the trees to one side, while "the pavilion", a large buildmg that is both work space and community danc~ hall looms above. In the midst ofthe riot of Rrowth, partners Joe Hollis and Rhea Rose Orm1Jnd work, looking like the small human figures in the middle of a Chinese paiflling. Joe has been on this site for 15 years now, intuitively creating an enviroMMnt to meet his particular needs of habitation, and consciously attuning and adapting himself to his chosen niche. KATUAH - page 1 ISSUE XII SUMMm 1986 by Joe Hollis illustrations by Rhea Rose Ormond "I came here with an idea to start a garden. It took: me a couple of years to clear trees and to build this cabin where I live now. But then I started to garden. I started right in front of the cabin, and I've been working out since then. The soil is good here; there's a lot of leaf mold in it. But it took: a lot of clearing to get out the roots, the stumps, the black:benies and the rocks. It is extremely rocky in this hollow. Some kind of landslide ended up here. The rocks are all jumbled; you can see how they ended up on top of each other. As I began to dig them out. I made rock piles. Then. to get rid of the rock piles, I made walls. Now this whole hillside is a tcrraccd garden, and the terraces are still growing. There arc rock piles down there right now waiting to get laid up. "I started with the standard flowering percnniaJ plants poppy, Sweet William, bulbs. All good, sturdy local varieties that I'd get by trading with old ladies down in the neighborhood. Then when I bad some walls laid up, I got the idea to put strawberries among the stones. Once I had the notion that plants could help tie the walls together, I stumbled into the world of rock gardening. For many people, rock - continued on p. 13 Summer 1986 �' 2!2·,·!l·.·#jW:·,·H:l U¢iijiJ@ld!#lt·UO,. · il!ll. EDITORIAL STAFF THIS ISSUE: Rob Messick Martha Tree Martha Overlock J. Linn Mackey David Wheeler Will Ashe Bason Chip Smith Mamie Muller Michael Red Fox Scott Bird Brad Stanback Judith Hallock EDITORIAL ASSISIANCE: Joe Roberts Brooks Michael Jeff Fobes EDITORIAL OFFICE THIS ISSUE: Asheville, NC PRINTEPBY: Sylva lk.rsls1 Publishing Co. Sylva, NC WEITEUSAI: TELEPHONE: (704) 252-9167 Kmih Box 873 Cullowbee, NC 28723 COVER· Rob Messick JR\10CllTJ0R 'fthf!""--. ~ Wt:. c.o.J£ ~ Cl..~E 'f~f'lhs: . . wf. CD.fl Live 'f~t::.f:h.Ef" . . . 'ti£ f ~r -.- CJ).N or Uu5t 'WE COil W E eDN 'f~lher .. . wrz 'f~ will OlrsdW:S. \w;al. ~ E"ARt\\ · T~ ... '11€ ~ bir-th f~ .. . paicE. our bo.bes. ~ ~ ~'4ES ~K as ONE". .. _ 'ti£ wi\\ uvf. oor clIEoJftS . Statement ofPurpose Here in the southern-most heanland of the Appalachian mountains, the oldest mountain range on our continent, Turtle Island, a small but growing group has begun to take on a sense of responsibiliry for the implications of that geographical and cultural heritage. This sense of responsibiliry centers on the concept of living within the natural scale and balance of universal systems and laws. We begin by invoking the Cherokee name "Kariiah" as the old/new name for this area of the mountains and for its journal as well. The editorial priorities for us are to collect and disseminate information and energy which pertains specifically to this area, and to foster the awareness that the land is a living being deserving of our love and respect. Living in this manner is the only way to ensure the sustainability of our biosphere and a lasting place for~ ourselves in its contifll4ing evolutionary process. ) , We seem to have reached the fulcrum point of a "db or die" situation in terms of a contilll4ed quality standard of life on this planet. It is the aim ofthis journal tO db its part in the re-inhabitation and re-culturation of the Kamah province of the Southern Appalachians. This province is indicated by its natural boundaries: the New River vicinity to the north; the foothills ofthe piedmont area to the east; Yona Mountain and the Georgia hill.s to the south; and the Tennessee River Valley to the west. Humbly, as self-appointed stewards with sacred instructions as "new natives" to protect and preserve its sacredness, we advocate a centered approach to the concept of decentralization and hope to become a support system for those accepting the challenge of sustainabiliry and the creation of harmony and balance in a total sense, here in this plaa. We welcome all correspondence, criticism, pertinent informa1ion, articles, artwork, etc. with hopes that K1l1fJ.gh will grow to serve the best interests of this region and all its living, breathing family members. • The Editors The Internal Revenue Service has declared K.aWAh a non-profit organization under section 50J(c)(3) of the Internal Revenue Code. All contributions to KilWlb. are deductible from personal income tax. Summer 19 6 �I THE IMPORTANCE OF SAYING "NO" ' THE NORTH CAROLINA NUCLEAR WASTE REFERENDUM by Avram Friedman On May 6, 1986, 93% of the electorate in North Carolina rejected the location of a high level nuclear waste and spent fuel repository in that state. At first glance' this event may not seem astounding, but its political significance is potentially far-reaching and could mean a watershed of good news for environmentalists on the local, state, regional, and national levels. The news of this referendum is still so fresh that as of yet many organiz.ations, active individuals, and politicians have not grasped the meaning of what has happened. A Powerful New Tool For Local Organizations A powerful tool has just been handed to anti-nuclear waste, anti-nuclear energy, and environmental organiz.ations in North Carolina State officials and politicians who have their fingers lifted to the winds to sense the public mood, just ran into a hurricane. 1t is now a matter of public record that Nonh Carolinians almost unanimously reject participation in one part of the nuclear fuel cycle. Politicians can now be effectively pressured into taking further environmentally responsible actions. For example, since the referendum, the Citizens for a Choice on Nuclear Waste (CCNW), of Jackson County, has informed every state legislator that North Carolina should not enter into a "compact" with other southeastern states that would result in this state receiving all th~low-level radioactive waste produced by the entire region. CCNW told the politicians that the public would be informed how each legislator votes on the issue when the decision is made this July in Raleigh. Will politicians dare to stand against 93% of the public in an election year? Although the entire 93% cannot necessarily be transferred from one related issue to the next, a politician can only use the information available to him/her to draw assumptions about the public mood. The only concrete indication available at this time, concerning nuclear issues, is the waste referendum. Combined with the Chernobyl nuclear power plant accident in April, the THERE WILL BE NO "SUSPENSION"OF To those who have worked on the related issues of the nuclear waste dump, the Monitored Retrievable Storage Facility (MRS), and the transportation of nuclear waste through the mountains of KatUah, it is blatantly obvious that the recent announcemer.t l.>y Energy Secretary John Herrington that the search for an eastern waste suppository has been "suspended" is a political move designed to take the heat off the incumbent administration until after the next presidential elections, at which time the hunt for the second nuclear waste suppository will be continued at full force. It is hard to believe the degree of callousness of those who would toy in this way with the hopes, the dreams, and the expectations of the people who live in the affected areas. Ultimately, their scheme will backfire, because eventually the people will know that they have been disenfranchised by the machinations of the technocrats who seem to wield so much power in government While it may put people to sleep for a time, in the end it will serve only to drive home the realization that doing away with nuclear involvement altogether is the only permanent solution to the problem of nuclear waste. Besides the obvious goal of manipulating the electoral vote, the strategic purposes of this move, the "suspension announcement", are twofold: First, the nuclear consortium hopes to divide the anti-waste movement They hope KA AH-page 3 that by offering a false security to the residents of the eastern states, they can increase the pressure on the western states to force a nuclear waste dump on them. Onoe this is accomplished, they will then tum their full attention to the goal of establishing a second dump site in the east The bureaucrats' second purpose is to create a lull in which they might establish an MRS facility in eastern Tennessee. The MRS always has been and still is the !'mt step in the strategy to bring a nuclear waste dump into the Appalachians. Allowing the MRS to be emplaced would constitute an engraved invitation to emplant a nuclear waste suppository in Katfiah sometime in the future. In one way the "suspension" announcement is helpful. It makes clear the difference between the politicians who are working in the interests of the people of this area and in the interests of the land itself and those politicians who are working strictly in their own interest or on behalf of large corporations in other parts of the country. Those who do not care about this land and its people are parading about crowing, "It's over! We've won! It's all finished now!" They are trying to disarm us and put us to sleep in the face of an impending nuclear catastrophe. But the leaders who have the interests of the people at heart are cautioning that the mountain interstates are stiJJ prime routes for the transportation of nuclear wastes and still referendum bas dramatically shifted the burden of popular support to the nuclear industry. Anti-nuclear groups will find it much easier to convince politicians that the safe political ground lies in opposing nukes. In addition to the political leverage gained in dealing with legislative action, anti-dump groups and individuals will now find it much easier and safer to carry out further actions against the U.S. Department · continued on . 26 DISBELIEF opposing the MRS. A truly conscientious leader would exhibit the courage to call for a moratorium on the construction and operation of all new nuclear facilities, but a leader of such caliber has not yet stepped forward. The "suspension" of the nuclear waste dump plan in the east does not mean a suspension of interest on the part of the DOE, but rather the suspension of a panicular strategic approach that has proved a failure. The DOE is simply going to approach its self-chosen task more carefully, trying to diYide and then conquer the anti-suppository movement and to disarm the people of Katuab in hopes they would awaken one day in the future to be faced with afait accompli in the form of an MRS facility installed in Tennessee just waiting to package high-level radioactive wastes for a second waste suppository in Appalachia. If this country is to have a nuclear future, and there is no doubt that this is what the DOE, the present political administration, and the giant energy corporations desire, there will necessarily have to be a second nuclear waste dump. The recent "suspension" of activity makes clear our task: to expose the actual environmental and economic costs of nuclear power and to promote the development of a more viable fuel to power our future. , ummer 1986 �by Michael Red Fox The generic name is Lentinus e®des, but say "shc-i-ta'-kee" if you want people to know that you arc talking about an oriental mushroom that has become a popular item in western urban gourmet cuisine. Long known in both China and Japan as "The Emperor's Food" and jealously guarded by Samurai warriors, shiitake today offers the more democratic promise of being a low-cost way to diversify small farm income and to improve the health of regular users. Demand for the dark brown, wide-gilled shiitakc mushrooms far exceeds the present supply. Why the demand? Because as well as being renowned for its flavor, the easily grown mush.room resists bruising and spoiling and can be quickly pickled, canned, or dried (remaining nutritious for 13 months). Using beat to dry shiitakc enhances certain popular navor characteristics. Shiitakc rehydrates well and when cooked maintains its color and impartS a smokey. full-bodied, aromatic navor while maintaining a delightfully delicate, fleshy texture. It can be added to any dish which uses the familiar white mushroom, though much Jess shiitakc is needed. Shiitakc has twice the protein value of the common mushroom and contains all eight essential amino acids in proportions similar to that or milk and animal nesh. It is low in calorics and contains large amounts of B vitamins and minerals. For centuries, the Japanese have priud the health· giving benefits of shiitake. Now modern research shows that shiitake reduces scrum cholesterol, strengthens the immune system against viral diseases, and bas prevented or caused remission of certain typeS of tumors in mice. Sbiitake already generates more than $1 billion annually in export sales for Japan. There arc nearly 200,000 shiitake growers in Japan raising 161,000 metric tons of shlitake every year. Toby Farris, head of the USDA Mushroom Project in Asheville, NC, estimates that small farms in KatUah can increase their incomes 30% by growing shiitakc. But he suggests that small farmers gradually develop shiitakc cultivation as a stabilizing second income rather than trying to turn it into a get-rich.quick scheme. Market price of fresh shiitake is anywhere from $4.00 - 20.00 per pound. This price varies according to the quality of GROWING SHIITAKE - HERE'S HOW There arc six key cultivation phases in growing shiitakc, each of which requires careful attention. These arc: 1) obtaining viable inoculum (spawn) in pure culture and storing it until use, 2) preparing logs for cultivation, 3) inoculation, 4) laying the logs to favor fungal growth, 5) raising the spawn to favor fruiting, and 6) harvesting and storing the crop. Spawn: Shiitakc spawn is usually grown on small dowel or peg-like pieces of wood 3/8 to 3/4 inches in length that are supplied in sealed autoclaved plastic containers. Occasionally it is grown on sawdust. The spawn should be moist, generally white, and appear rather fuzzy. Spawn may be kept as long as one year under refrigeration. The retail cost of spawn varies widely, so it would pay to carefully check different prices and quality. the product and the location of the market A com of oak firewood can sell for as little as $30.00. That same cord of wood could produce between $1,000 - 2,000 of shiitake during the average five-year life cycle. Preparing the logs: The most important ingredient of a good shHtakc farm is a sustainable source of hardwoods, prefcrabTy oak,. 6CCCii, or hornbeam. Softer hardwoods, such as poplar and maple arc being used experimentally to nurture shiitakc mushrooms, but whether they have a commercial future is still uncertain. White, black, northern red, and chestnut oak wilJ hold onto their bark and maintain the proper moisture content for shiitake. Thick-barked trees, such as locust, hamper the inoculations and spread of the shiitakc spawn. A growing area is necessary that provides protection from direct sunlight (70-85% shade is best) and from strong winds. Nearby there must be a good source of clean water. Shiitake is a non-pathogenic fungus and will not grow on living tissues. It survives on dead wood only and must establish itself before competitive fungi colonize the wood. For these reasons, only live trees arc cut for shiitakc cultivation. Cutting the live tree is best done in the fall or winter to capture the supply of sugar stored in the dormant wood. Also the bark tends to stay on the logs longer if the trees arc cut when the leaves arc gone. Keeping the bark on the logs and keeping it intact is �critical for proper moisture control and to block competitive "weed" fungi Logs are cut to 3-5 foot lengths and may be 2-8 inches in diameter. Branches may also be used. Seal the ends of the logs with a latex paint or soft wax to provide a moisture barrier and to keep out the "weed fungi". It is important to keep the exposed log ends from coming in contact with the soil. Therefore, never skid the logs from the forest. Soil contact greatly increases contamination of the logs. Stack the logs off the ground for six weeks to allow the natural defense mechanism against fungi to die off and allow the moisture level to adjust to 50-70%. How will you know when the logs have reached the proper moisture level? It can be measured by slicing off the end of a log and weighing it This figure is the net weight Weigh the cut end again after it has been dried overnight in a warm oven. This figure is the dry weight. Subtracting the dry weight from net weight gives the weight of the water in the slice. Dividing that figure by the net weight of the piece gives the percent of moisture in the log. Before inoculation, scrape lichen, mosses and debris off the logs without damaging the barlc. Inoculation: Inoculation is best done when daytime temperatures are 50-60 degrees F and the coldest weather is past. March and April are the best times to inoculate. Inoculation should be done in a shaded area to avoid direct exposure of the spawn to sunlight To inoculate the logs, drill holes 6-8 inches apart in a row along the length of the log. Insert a dowel in each hole immediately after drilling. Space the rows so that the holes are staggered and 2-3 inches apart around the citcumfercnce of the log. Tap the dowels in gently with a hammer and immediately brush over the plug with a thin layer of wax. Growth begins almost immediately under favorable conditions. If sawdust-grown spawn is used, the holes should be completely filled with the sawdust-and-spawn mixture. Laying: In practice, most failures in shiitake cultivation have been traced to incorrect stacking of the logs in the "laying yard" that creates conditions that favor "weed fungi" instead of the shiitake. Logs should be laid at a 45 degree angle to encourage growth of the shiitake mycelia. They should be reversed every 2-4 months to encourage even mycelial growth. In addition, the logs may be soaked in water for 18-24 hours if necessary during exceptionally dry periods. The optimum conditions in the laying yard are temperatures between 59-82 degrees F and a relative humidity of 80-85%. Raising: The following winter the logs can be moved to the "raising yard". There they arc laid nearly upright or stacked log cabin style and kept shaded and moist until fruiting. A relatively dry log surface will help discourage the growth of surface molds. Therefore, if logs are watered artificially, they should be watered thoroughly for a relatively short period of time. Studies show that if motsture is maintained near 70%, a 50% increase in production will result, but light, frequent waterings should be avoided. In commercial production, dehydration of the logs followed by soaking in cool water 55-70 degrees F is often done to stimulate fruiting. Logs that have been dehydrated usually produce bumper crops within a week of being soaked! Soaking also tends to eliminate cerUin kinds of pests. Any logs that lose their bark should be discarded. Old logs should be disposed of in a separate location a good distance from the cultivation site. logs ca.n provide 3-5 years of consistent cropping of shiitake mushrooms. Cultivated in the Orient for more than 400 years and praised as the "ginseng of mushrooms" and "elixir of life'', shiitake offers special promise for small farmers in Katuah. Happy 'shrooming! SOURCES OF SHIITAKE MUSHROOM SPAWN AND CULTIVATION AIDS: Fruiting: Shiitake is capable of fruiting only after the mycelia have completely colonized the log. First fruiting usually occurs early in spring or in late fall of the year following inoculation. At this time, a fuzzy white fungal growth can be seen at the cut ends of the Jog in the sapwood area, especially just under the bark. From this time on, conditions should be altered w favor fruiting. To fruit, the fungus requires abundant moisture, sufficient air movement, and little exposure to light Fruiting is favored by cool nights of 46-72 degrees F followed by warm days and a constantly high relative humidity of 85-90%. When the mushrooms appear, the caps begin as round buttons and flatten out as the mushroom matures. They will eventually reach a size of 2-6 inches in diameter. A flush of shiitake may last a week. Harvesting: Mushrooms are harvested as the cap begins to open to expose the gills. Fresh shiitake can be stored under refrigeration in ventilated containers for 2 weeks. Continuing Harvests: After ceasing to produce mushrooms, the logs must be rested for 3-6 months in an environment similar to the raising conditions. Winter conditions in KatUah ordinarily would not damage the mycelia as they lay dormant, ready to flush again during the next spring and again the following fall. Properly treated and cured, American Forest Mushroom Association P.O. Box 1362 Asheville, NC 28802 Ellie Corporation Route 1 Arvonia, VA 23004 Mushroompeople P.O. Box 158 Inverness, CA 94937 Dr. Yoo Farm P.O. Box 290 College Park, MD 20740 REFERENCES: Shiitake News ($25 I year) from Forest Resource Center Route 2, Box 156-A Lanesboro, MN 55949 Shiitake Oardcnine and Fannin& by Bob Harris ($3.00) CUltiyation of Shiitake The Japanese forest Mushroom. on Loes by Gary Leatham ($1.50) How to erow Forest Mushrooms CShiitakel by Daniel D. Kuo and Maw H. Kuo ($10.45) (Books listed above are available from Mushroompeople) " �KATUAH - page 6 Sum.mer 1986 �I have been _successfully experimenting with scandt1'cctles and their larvae as an answer to the problem of disposing of human waste. After eight years of 'field research', I feel I can now pass on what I have uncovered to .Ka.1Wih readers. Scarab beetle larvae eat fecal matter with a vengeance, turning it into a flaky, dry, odorless substance, which can later be used as a fertilizer. It is an extremely sanitary process, and no flies venture near the scarab beetle's domain, as they'll eat fly eggs too. The waste becomes so broken down or compacted that an individual could not fill a two foot square bole for many years no matter how much food be consumed. A change of location will not confuse the beetles, provided it is not too far away. All you need do is dig a new hole and bait it, and when spring has been around for a while, the beetles will be in the base of the hole awaiting your return. They will roll the fecal matter into little balls and lay their eggs. You may cover the hole with the luxury of an outhouse, or simply cover it with plywood so the scarabs won't drown when it rains. And as a matter of courtesy I avoid urinating on them. An empty jar will suffice for thaL Also avoid using lime. In peak summer months, one visit to the outhouse will be disposed of in a matter of minutes, provided you have built up a good population. They slow down activity when the nights get below freezing, and when the days no longer hold wannth they become dormant, not noticeably becoming efficient again until late spring or early summer. I know one fellow who kept his larvae warm enough to keep them active throughout the year so that there was no gap. I have an alternative outhouse that I use a few months out of the year. This past year my larvae did not close up shop until early January, but I kept a number of the larvae alive on into the winter by placing a large frying pan over them. On cold ni~hts this was warmed by a candle I placed m a jar covered by a metal lid punched with holes. I would pull it all off in the mornings and all the little things would be huddled under the operation. But I began to worry that I might be interfering with their normal life cycle or that when the new adults came, they might cat the balls with the eggs. In any case, on the coldest night of the year they perished. Either the candle went out, or after setting up my little rig, trembling, with a flashlight in my mouth, I forgot to light the candle. They must have cocooned or died thinking I was crazy. I think they can be kept alive in the KA AH-page 7 winter, but at this time I would recommend keeping a batch to survive the winter and a batch to keep their natural cycle for this region. Facts on scarab beetles arc mentioned in some texts, but utilizing their undertakings has never been considered, nor their effectiveness realized. At least not since the Egyptians, who regarded both beetles and their larvae as sacred. My variety of beetle is indigenous to the piedmont of South Carolina. They arc black and arc about the size of a quarter. A smaller, colorful variety has infiltrated their ranks in lesser numbers. I do not have any good pictures of them. I have a very overexposed slide of one beetle. The slide was taken under far too powerful a flash. The photographer should have gone with a bright light (but be was stressfully lazy). Usually they arc very gentle and docile, but this poor beetle must have bu.med its retinas out, for it went berserk - I never knew they could move that fast I put it back in the gallon jar to take it back home, but somehow it escaped, probably into the environs of the car, and I have felt quite sick about it ever since. When you get to know them, you will know that this is no joke. I have never considered turning this operation into a business, though the right person with the right setup could easily do so. If the dung ball gets rolling I could bask in the knowledge that I had done humankind, Mother Earth, and life itself a great service. I do not really eat enough to punch them out in vast quantities, though I do have more than enough, and usually feel obligated to make sure they get enough to eat during their active cycles. If I bad a larger setup a.n d more active, shitting humans, populations would soar. And I could go to Europe! I personally started with about 60 larvae. I expect 7- 10,000 by late summer, but it could be in the millions with more food. Sending larvae is a way to start a herd. They arc clean and easy to ship. I am willing to give away starter colonies maybe for a $10.00 mailing and handling fee. And if someone is enterprising enough to get a business going, a bumble royalty would not insult my virtues. Neither the larvae nor the beetles arc offensive to the sight or in any other manner. They are man (sic) and beast at their finest hour. For more information, contact Corry P.O. Box 5242 Columbia, SC 29250 The ancien1 Egyptians Wt!refascinated by the small scarab beetle. The scarab beetle, Scarabeus sggr, "lays its eggs in a ball of dung some two inches across,· this it subsequen1ly pushes around with its rear legs with great determination, loohng for a suitable crevice in which to deposit it. Inside the ball, the larvaefud on the dung until they eventually break through the ball to freedom. This was regarded by the ancienr Egyptians as a most mysterious process of self-generation: the young butlu appearing from a ball qfdung aµr they had been helped only by a single scarab butle. Jn a grand analogy, ii was a beetle thal was seen to be rolling the sun itself over the eastern horizon, as the climax to the self generative processes thal had taken place during the night. The beetle itself became a symbol for the change of state from deaJh to rebirth, which was ofprimary interest to the ancienl theologians, who described it in sorru: ofthe long tats ofthe royal tombs in considerable detail. The beetle also became one ofthe most popular symbols of ancien1 Egypt and small scarab seals were made in mi/JWns, a tradition thal continues to this day. It seems too, that parts of the mysterious functions of this beetle have never been lost since ancien1 times; early in the presen1 cenJUry the village women of Thebes ate these harny black insects which were supposed to aid their fertility, and many properties similar to the ancient symbolisms are attributed to Scarabeus sacer in the writings of the mediaeval alchemists." from valley Qf tbc Kines. byJohnRorru:r, 1981. ~ Summer 1986 �"-"X.1.NB NEW FR.1.ENDI HAV\NCl J'UNI J'1.JU:I "11.'JlU>UT '1.o\'J'Cf(£1 J'ORAB1.NB "11.LD FOODI CONCf:N'Jll..tTI.ON •.. .• CR.ljlTALI ... . . tC&U.1.NB 11.NCl'lNCl D.ANC1.NCl DR.WU 1.N TH£ 11"1£.U LOME . •••• KAWAH - page 8 J'1.ND'lNCl "1KO "1£ ~ Summer I 986 �Review Wise Woman Herb al Childbearing Year for the by Susun S. Weed published by Ashtree Publishing, POB 64, Woodstock, NY 12498 ($ 6.95 plus $ 2.00 for shipping & handling) reviewed by Ise Williams For more than a million years Wise Women have used herbs - ga1hered, eaten, tended, loved herbs - and taughl their daughters the wisdom of herbs in the cllildbean·ng year. In Europe, five hundred years ago, men tortured and burned the Wise Women who healed with herbs, the midwives, the ones who celebrated the cyclical ways. Calling them witches, they burned them in millions and broke the flow of mother-to-daughter transmission. In the Americas, their sons in later years killed the medicine women and c11randeras. the Wise Women of the New World. Then they denied the existence of Wise Wome" in history. Without our connections ro each other and the Earth, withollt our mothers' wisdom, we forgot our power. When we were told that we had no souls, and no minds, and no sisters, we believed it was true. When they cold us that childbearing was too difficult for women, midwives, and herbs, we believed it was true. Bm the Wise Women live in our dreams, our visions, our deepest munories. We hear their whispers, and we listen.. Wise Women herbalists see the whole herb, the physical forces and the subtle forces, and respect the wholeness. Wise Women make use of rite color, form, spirit, and substance of a plant, using it as a whole, not dividing it into parts and seeing power only in the HactiveH principle. Wise Women lcnbw thaJ we are each whole and unique, in an individu.a l, everchanging, symbiotic relationship with herbs. Wise Woman healing is grounded, earthed, rooted. The Wise Woman accepts herself and her changes, her moods, and her bleedings. She tends to birthing and dying withaur alienaiion from herself or rite ones site helps. Site is open to the life song surrounding her, she ~ the secrets of the herbs. Fairies appear to her; devas bless her. All that she needs for health and well-being grows within the fall of her foot. This book speaks to the Wise Woman in you - the pregnant woman - aT1d to the Wise Woman in your mare, lover, midwife, doctor, childbinh educator, and friends. It is based on the belief that you are capable of observing yo1u own body, heart, and mind, responding to the messages you receive during the childbearing year, and caring/or yourself in a context of loving s11ppon and assistance. ·from the introduction Thie; is a wonderful herbal. one that I'm sure will become the companion of many a pregnant woman, and also a resource that goes far beyond lhe childbearing year. Since pregnancy is a period of growth which couches on all aspeccs of our lives, I find many of the issues covered are also applicable to the situations of my non-pregnant friends, women and men alike. The dedication makes clear the spirit m which lhe book is written: May the six directzons empower tlus medicine work. May it be pleasing to my grandmothers, the a11ciem ones. And may it be of benefic to all beings. One of lhe chapters, titled "Herbal Pharmacy", covers very concisely how co respectfully encounter planes in our environment and how to safely tum them into water-. alcohol and oil-based herbal medicines. le is an excellent and comprehensive guide for everyone desiring to take responsibility for their own health care. KATUAH - page 9 The book is written in the Wise Woman tradition, which views everything as cyclical and deeply interconnected. In these ancient traditions, once owned by each tribe and each people, women were the gacherers and growers of herbs, the nunurers, and the healers. Today more and more men are beginning to work out of the same stream of consciousness. However, in our society the oral tradition has been brutally interrupted by the medieval witch burnings. A large body of knowledge was destroyed and losL We are only now beginning to reclaim it. Healing ways evencually were narrowed down co male-dominated allopathic medicine, which is linear in Lhink.ing and promotes a world view of black and white, of sickness versus health. Wise Woman healing begins with nourishing and nurturing and reseIVes dramatic interventions as the last reson. "Wise Women understand the attunement built into our cells after thousands of generations nourished on wild foods, the special kinship our bodies have with the vital elements condensed in herbs", says Susun Weed. Consequently you'll find in this Wjse Woman Herbal references to other pertinent publications, addresses of conscientious herb businesses, appendices that list herbal soun:es of vitamins and minerals, and recipes for herbal preparations. There are lovingly handwritten notes in the margins that give the names of herbs in different languages - including Russian and Chinese! A comprehensive index makes it easy to locate specific information. Susun's knowledge cenainly could fill many a volume. I hope that Susun will find the time to be a prolific writer, besides being an avid gardener, homesteader, naturalist, feminist artist, and travelling lecturer/workshop facilitator. Presently, her busy schedule takes ber from coast to coast, attending herbalists' conferences and sharing the knowledge extracted from 20 years of studying and working with medicinal herbs. The Wjse Woman Herbal is written with compassion and from direct experience. It is not just another compilation /;:;41" of facts retrieved from other books. What a blessing! p '* Elder The fragile, cream-colored flowers of Sambucus species, when tinctured., provide a superb remedy for treating infants' fevers. Elder blossom tincture seems to encourage balance in the mechanism which regulates temperature. It reduces frighteningly high fevers without fail. Put one drop per pound of body weight directly under your baby's tongue, or slide the dropper alongside your nipple and administer the drops while the baby is nursing. (Measure the drops into a spoon, then take the correct dose into the empty dropper.) The dose may be repeated as often as needed; it is completely harmless. The fever usually begins to decrease within a few hours of the first dose. Stories abound about the dangerous Elder. And there is a story told all over the world, in different cultures and various versions, of the woman who lives in the Elder. Sometimes she is called the Elder Lady, sometimes Elder Woman, but my favorite name for her is Elda Mor. The stories say that Elda Mor is a Wise Woman who has taken the shape of a tree in order to heal her children. She is powerful and she demands respect. If you wish to have her help, you must honor her. If you abuse her, or fail to ask her permission to take part of her, Elda Mor will poison you. Elder grows somewhere near you; look and ask for her. When you find an Elder bush, develop a relationship with Elda Mor. Visit with her from time to time. Then, when the Elder blooms, go out in the moonlight and tell her of your desire to heal with her magic and her knowledge. She wilJ respond, granting permission for you to take her sweet flowers. Thank her and put up your tincture immediately, capturing moon beams, Elder dreams, and the ancient wisdom of women in your bottle. From The Wjse Woman Herbal for the Chjldbearine Year �Review: THE FRESHWATER AQUACU LT URE BOOK A handbook for small scale fish culture in North America The Freshwater Aguaculture Book· A Handbook for Small Scale Fish Culture jn Noah America; William McLamey (Point Roberts, WA 98281; Box 147; Hartley and Marks, 1984) 600 pp. 150 illustrations; appendices, index. available from the publisher for $40.00 plus $1.00 handling. The need/or aquaculture arises from the same root as thaJ for agriculture. It is commonly accepted thaJ it would be impossible to supply human demands for meat solely on the basis of hunring wild game, or to provide all our fruits and vegetables by foraging in the naJUral environment. Yet most of the world still obtains fish in this manner, through traditional "capture" fisheries based on natural stocks ..... The current world harvest of about seventy million metric tons per year is not nearly enough to go around, much less to keep pace with the demands imposed by a still-increasing human population. The obvious solution is oquacubure. - The Freshwater Aquaculture Boole Bill McLarney was trained as a fisheries biologist at John Carroll University and the University of Michigan. He was a co-founder and director of aquaculture studies at the New Alchemy Institute in Massachusetts, which for 20 years has done pioneer experiments in ecological living. He presently divides his time between Fran.k lin, NC in Katiiab and Costa Rica, where he is director of New Alchemy's Central America project In the l 970's McLarney and his co-workers at New Alchemy developed innovative techniques for small-scale, low-budget fish culture. Because of their careful study, observation, and creativity, many of the methods developed then still stand as the simplest and most efficient available today. McLamey has distilled his years of experience and research into The Freshwater Aguaculturc Book. He has taken on an ambitious project, and has succeeded in giving us a highly useful tool: a comprehensive manual for raising all known varieties of food fish (as well as some types of aquatic animals) in all the areas of Turtle Island where fish-raising is feasible. There are also sections on greenhouse and closed system culture. McLamey's work is by far the most complete collection of factual material on the topic to date, but it is also of importance that he writes from a perspective that respects the needs and conditions of local ecologies and the "hidden" economic value and practicality of the efforts of small producers. This makes The freshwater Aquacul!ure Book eminently appropriate and a very valuable resource for people who choose to worJc in the context of their own particular locale. WORLD AQUACULTURE The introduction to the book is a brief survey of the history and practice of aquaculture around the world. But in the course of the world overview, McLarney breaks down these two primary values, ecological awareness and decentralization, into a set of principles which underpin the information he presents throughout the book. Illustrative examples are drawn mainly from the Chinese aquaculture system, which McLamey regards as the most highly develo~ in terms of simplicity, productivity, efficiency, and minimal environmental disruption. But although the language is "fish culture", the principles expressed could serve as well to ensure the sound operation and long-term survival of any type of bioregional enterprise. Keep in mind thaJ part ofthe secret ofChinese fish culture is in making the best use of a given local ecology and materials. However, consider this: The currem average production of traditional pond polyculture in China is said to be over 4 ,000 lb/acre/year (4,412 kg/ha/yr). (Much higher yields are achieved in southern China and in southeast Asia, where the growing season is year-round.) This is accomplished primarily through the use of fertilizers, with no processed feeds whatsoever, with virtually no technology, and using ancient methods developed without benefit of scientific research . The products of Chinese pond polyculture have traditionally been available widely and cheaply; they are an important factor in the nutrition of the Chinese people, as well as in Chinese high cuisine. Chinese aquaculture may also be regarded as ecologically beneficial, as it provides a facility f or recycling organic "wastes". The effect of s.kik must be considered for any enterprise in terms of economics, necessary labor, and relation to the surrounding environment to determine what is truly the most effective and appropriate system. l l i Freshwater Aquaculture Book emphasizes the simplest possible systems that require the least capital investment and are easiest to construcL INTEGRATED FARMSTEAD _ _ , _..,.,..... a. ,.....,. ... ,.. ....... .. -------.!_ ----___ -_ __ _ --.--......----_ __ - --............................... ......... .__ ...._. .. .......... , ,..... .. ··- ~ ._ 11. T... _ _ _ ,.... _ _ · --- _ - _____ ,.... ----·--...... ,_,~ 12. ~ ... - . . - - , _ ...... ta.- ..... - - - - . - 14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . -~----- ,.._...--. ,.. "·- ------"-Cont---. -19. _ _ _ _ _ _ _ 21.21.IU_...._ 24........W--._,..... KAWAH - page JO Surnrnerl986 �From the many aquatic habitars available, rite Chinese chose the small pond as providing the best combination of prod11ctiviry and manageability. Though aquaculrure has subseque111ly been pracriced in virmally every orher type of aquaric environmen.t, the truth of this rarely acknowledged insighr remains. Ponds are nawrally present in many localities and may be constructed, by hand labor if necessary, in nwst other places. As compared to larger laJces and the oceans, a higher percentage of pond warer is relatively shallow, hence more productive and easier to harvesr. Srreams represent a rheorerically more productive environment, but use of flowing waler often raises comperirive situations with regard to water righ1s,j1Shing, pollution, ere culrure or eaJ comnu:m carp, and aquaculrurisrs had to seek other fishJo raise. It was found rhar if one stocked several kinds offish - say one which fed on the botrom, one which fed in mid-water, and one which could eat green leaves provided by the farmer - grearer yields would be achieved rhan if one stocked the same number of common carp only. This was the beginning ofpolyculture. Through trial and error and observation, Chinese fish culrurists eventually developed much more complex polyculrures, in some cases including as many as a dozen species. These culrure systems are ofren unique to a particular locality, having taken advantage of local conditions, availability of stocks ofj1Sh, feed, or ferrilizer marerials. WASTE UTILIZATION What we wish to create are living systems, but it must be remembered that these living systems are always parts of greater ecosystems or natural communities and can only be considered as parts of the larger whole. This concept Mclarney calls jntemrion. It is nor customary in Norrh America 10 rlunk of bodies of water used for intensive aquaculture as parrs of a total farm ecosystem. A commercial fish/arm is afHh.farm period. Yet inregrarion of terrestrial and aquaric crops and byproducrs is part and parcel of many rraditional Oriental food-producing systems. The Oriental approach, which is more ecologically sensirive and less dependent on technology, may be difficult to adapt to a large-scale commercial situation in North America, but the small, diversified/armer, parricularly the/armer for whom fish is a subsistence crop, would do well to study it. The related principlcS' of diversity and~ are basic m considering any living community. Application of these two ideas can work to stabilize and maximize the productivity of a fish farm, as they do in nature. It happened that the family name of the Tang emperors was Lee, which has the same sound as the Chinese word/or the common carp. For a time it was considered sacrilegious to trout, e totem spirit of the Appalachian The cul tu waters, is well covered in The Freshwater AQuaculturc .RQQk, and author Bill McLamey emphasizes methods that are suitable and affordable for the small farmer and homesteader. Bass-bluegill combinations do well in ponds in all but the highest elevations of Katuah, but trout will always be most in demand as the pre-eminent Appalachian food fish and as representative of the cold, pristine waters beneath forested slopes that so many people come here to find. Trout have special requirements for their culture and require strict adherence to certain conditions to do well. They thrive only in cold water (50-60 degrees F) and require a high dissolved oxygen content (7 ppm) to simulate the freshness of a running stream - moving water is the best habitat. Trout are almost exclusively carnivorous and therefore require high-protein feeds. Because they favor cold water, they grow more slowly than do other fish species, and they are very sensitive to excessive handling and pollution. Cold water environments have a low nutrient-carrying capacity, so cold water food chains are shortened. Few intermediate-size or vegetarian fish share natural trout habitats. Therefore, trout ponds are essentially monoculture situations, which seems to violate the principle of diversifying the fishpond, but trout are virtually the only accepted food fish that can be grown in cold water, and their popularity makes their culture worthwhile. Because The Freshwater Aguaculture Book is a compendium of information covering fish-raising throughout Turtle Island, no one fish farmer will be able to use all the information the book contains. The best way to use the book KA AH - page 11 It is said in the study of ecology that a climax system, the most stable community possible at a given location, develops many layers of use for available materials, so that very little energy leaks out of the system. In human terms, this is stated as "Recycle!", and an important negative cntcrion of a system's effectiveness is the amount of waste it generates. A system truly integrated within itself and in the natural surroundings produces a rninimum of waste. The Chinese seem to have recognized rhe value of pond fertility early on, and to have understood thatfish could be grown more cheaply through fenilizarion with "wastes" than by direct feeding with marerials which could be eaten by other livesrock or by people. These basic principles, which are also basic to the ideas we choose to call "bioregional", are underlying assumptions to the text of The Freshwater AQuaculture Book and are inherent even in the structure of the book itself. For in presenting fish culture, McLamey does not set out pat formulas or a dogmatic school of practice. Rather, he 1) introduces the fish and their habitat requirements, 2) gives - continued on p. 24 is to read it through one time to get an overview of aquaculture, the conditions that need to be considered, and the options available, then to go back, aided by the comprehensive index, and look up the special requirements of the fish to be raised and find the most appropriate methods. Whether one wants to raise trout commercially for sale to restaurants, operate a catch-your-own trout pond, or just have a convenient source for a quick supper in the back yard, trout raising has a place on almost any small farm in Katilah where flowing water is available. Among trout species, the rainbow trout (Sa/mo gafrdneri ) responds best to culture. The native brook trout (Sa/mo fontinalis) are smaller, prefer colder water, and grow more slowly. They are therefore raised only when the farmer has a specific market or a specific personal preference for them. Brown trout (Salnw trutta ) are the preferred fish in commercial hatcheries for stream stocking. Of the three species, brown crout are the hardest to catch, most tolerant of pollution, and attain the greatest size where food is plentiful. But the browns are sensitive to overcrowding and the least favored for eating, and so a.re not widely cultured as a food source. DESIGNING A TROUT FARM The type of enclosure in which the fish are contained is determined by the amount of moving water available and the size of the operation desired. Ponds are easiest and most economical to construct for the amount of water contained, but raceways (defined by McLamey as any enclosure where there is a constantly moving CWTCnt perceptible throughout) as used in commercial hatcheries, can produce more fish in a given area of available space. McLamcy discusses the advantages of each and gives siting and design considerations. Trout feeding is another important variable that is - continued on . 21 Summer 1986 �TOBACCO We have been told that no non-food plant has had so great an impact on humans as tobacco. It has affected the whole world. It is a plant native to this continent, Turtle Island, but now there is not a country in the world that does not use tobacco in some fonn or other. The elders say that tobacco is an ancient planL The native Cherokee people call it the Old One or Tsal Agayun1i. They believe that after the lichen, moss and fem that the fU'St plant was ginseng and the second plant was tobacco. Native people consider plants to have a gender and a personality like people. Medicine plants are plants used for direct healing by treating a disease of the body or by altering a person spiritually. European science would say that it is the "active principle" in the drug that makes one well Native people call the healing power of plants the "spiritual personality" of the planL Healing with plants was based on the principle of using something positive to get rid of the negative or bad thing causing sickness. The spiritual personality of tobacco used in the traditional way was female and positive. We have been told that there were two original types of tobacco used by native people. The old tobacco, Nicotiana rustica, has yellow blossoms, the other, Nicoriana tabacwn, has pink blossoms. The old tobacco has about ten times the nicotine content of the tobacco raised commercially today. The old tobacco was jealously protected by the Cherokee. It was not usually traded with other tribes, but the pink-flowered tobacco was a common trade item. We have been told that the old tobacco was used for ritual and medicine purposes. It was raised in a special way. A medicine person would go into the woods and plant the tobacco seed in a spot he would clear by burning. They might plant eight or ten of these patches so that no one would see the tobacco. The tobacco would lose its power if someone else saw it growing. We have been told that tobacco was smoked in a ritual at the beginning of any important councils. The hopes and prayers of the people were sent up to all of the creation as the smoke rose to the heavens. It was also the custom to smoke tobacco when someone visited another person's lodge. The pipe was brought out and liL It would be passed around and everyone would take one or two puffs of the sacred smoke before the conversation would begin. We have been told that tobacco was used also in fasting and on vision quests. It helped a person fast because it cwbed the appetite and suppressed the need to sleep. The old tobacco of the Cherokees also helped to bring dreams and visions. We have been told that the pipes in which tobacco is smoked arc important Native people have medicine pipes and social pipes. Social pipes are made from clay or stone. - page 12 Medicine pipes are carved from soapstone. The Cherokee carved pipes are made from red or black soapstone. The red stone is preferred, but it is hard to come by so that most medfoine pipes are black. Images, say of a totem spirit or animal teacher are carved on Cherokee pipes. A medicine pipe never "belongs" to an individual. It is given to a person by someone who thinks they are ready for the pipe. Sometimes the pipe is a new one carved by the giver. Sometimes the pipe bas been passed through several hands. An individual is considered the caretaker, not the owner, of the pipe. It is their responsibility to see that the pipe is passed on in a good way. "A good way" means that the pipe's new caretaker will take care of the pipe, use it responsibly, and in tum pass it on. We have been told that tobacco was an integral part of a special ceremony to protect a sick person from "liver eaters". These were people that bad the power to create an illusion. They did not actually have the power to tum themselves into an owl or raven, but they could create this illusion. That is bow they moved abouL They would come into a lodge and kiss a sick person or a person nea.r death to taste the sweetness of their breath. The liver eater would then draw the power from the liver of the suffering person. This would immediately kill the person and the liver eater would receive however much time that person had been fated to live to extend its own evil life. We arc told that in the ceremony to protect the sick person, the medicine people would drive four sourwood stakes around the lodge. They would then go into the sick person's lodge and make a fire with sourwood or wood from a tree that had been struck by lightning and had lived. They would heap up the hot coals into a pile. Then they would take a pinch of fine-ground "old" tobacco and hold it over the coals. When the tobacco was dropped. it would fall in the direction from which the liver eater was coming. If it hit directly on center, then the liver eater was in the room or above the roof. Theo another pinch of tobacco was dropped. If it sparked or made an explosion, a person in the community would die in four or five days, and that person was the liver eater. That was how they killed the liver eaters. We have been told that native people used the old tobacco as an insect repellant on plants. It works well on everything except tomatoes. Tobacco extract was spread on beans and on the silks of the com. If insects eat the sprayed parts they die, but usually the scent confuses the insects so that they are not attracted. The only thing that eats tobacco is the tobacco worm. Native people used the extract of the nightshade plant to kill the tobacco worm. The extract was made by boiling the nightshade plant in water and spraying the water on the tobacco plants. We have been told that tobacco was also used as a poison. Pure nicotine is deadly in a dose as small as 100 milligrams. The nicotine was used on blow darts for revenge killing. The darts would be soaked in nicotine for a long time before they were used. The blow gun and poisoned dart were used only in this way. They were never used in war. It is true that native people never used tobacco as a personal drug as it is frequently used today. It was taken into the body only sparingly as part of a ceremony or ritual. Used in this way, it promoted healing. The way it is used today causes addiction and illness. We have been told that among the Cherokee there are tribal secrets about tobacco that cannot be revealed. When these secrets are taught within the tribe, the one who receives the knowledge promises not to reveal iL Keeping this lore hidden is done not for the sake of the knowledge itself, but as an obligation to the person who passed on the secret teachings. ~ Summer 1986 �THE GARDEN - continued from p.l gardening is a lesson in applied ecology. It deals mainly with alpine plants, and rock gardeners go to extreme lengths to duplicate exactly the conditions we have here: lots of tumbled-down rocks and perfect drainage, yet deep moisture. "In the terraces I was planting shrubs and vegetables, and a few trees as l could obtain them, so it was all progressing at the same time. All these beds are mixed flowers and vegetables now. They say flowers help the vegetables, but that is a meaningless distinction. They all flower. They all should be here in as much diversity as possible. "A lot of my training has been learning by mistakes. My gardening plan is simply to set out plants that I like, of all different varieties and types and see what naturalizes and multiplies. The plants you see here are the plants that have survived a natural selection process at this site. I've used a lot of self-seeding annuals. They pop up each year, and I leave them where they're appropriate and pull them up where they're in the way. They fill in all the holes. "Berries are a good crop for around here. This is good nut and berry country. It's easy to see, they grow so well in the wild. Did you know that blueberries only became a domesticated crop during the l 940's? Before that, people found all they needed on the hilltops. The plant was brought under cultivation under the auspices of the TVA right in this area. They gave kids a piece of cardboard with a hole punched in it If the kids could find a bush with berries that wouldn't fit through the hole and could lead the growers to it, they would earn $1.00. That's how they developed the first cultivated varieties of blueberries. "We're going to grow a lot more strawberries. We became acquainted with an everbearing variety that produced right up to Thanksgiving last year. Really good fruit! We also have bush cherries, lots of currants, rosehips, barberries - lots of food for wildlife. That helps to blur the line between cultivated and uncultivated aspects of the garden. "I've found that the easiest way to work is to use the natural energy flows. For instance, we get some colloidal phosphate, some lime, and some cottonseed meal for fertilizers, but we try to bring as few materials up the hill as possible. We plant rye in some of the beds in the fall and in the springtime we turn it in with handforks. We pile the weeds we pull out of the garden - it seems to generate a big heap every three weeks. "The creek that flows through the garden brings down leaves during the spring floods. The stream is normally buried by the landslide, but if it rains hard enough the stream rises to the surface. [f it rains mal1:t hard, the stream will flow right through the garden and on down the hill. But if I wait until it's raining enough so that the stream recedes back among the rocks inside the garden, I can go uphill and rake leaves into the water and they'll be dropped off right where I need them. They are deposited as wads of leaves mixed with silt. I have to collect them quickly because the mixture rots fairly fast. If I come back too late, it's already part of the soil. It's a wonderful system: during one short season in spring I can skim off a little of the surplus fertility." ~-.,, '{·~ . r,. . -..- ..:<::" - ~ - ~~~ ' k. " . " /- ~~ ~ • Joe is a quiet individual. He can be goaded to excitemmt when talking abour the plant.s or the people thaJ he Loves, bur he is generally content to let the obvious evitknce of the garden speak for him. He has spent marry moonlit nights and many winter months thinking about his relationship to the garden and the natural mountain landscape, however, and this shows up when he can be coaxed to speak ofthe deeper levels of his garden experience: "The garden is a mandala (a circular design) that expresses our understanding of the place we live. This garden is my conscious attempt to live in the context of nature. 'Paradise' means 'to be perfectly integrated in nature'. The prevalent vision in western culture of a life in accord with nature is the Garden of Eden, where human.kind, Adam and Eve, were given the garden and charged to 'dress and keep it' in the beautiful words of the King James version of the Bible <Genesis 2: 15). "But 'paradise' does not have to be an idealized place. It is a way of living here, wherever we're at right now. It is a co-evolutionary process - we change together. Living and learning, 1 transform myself to live as this place demands, and as part of the process I also transform this place into my personal paradise. "Eugene Odom had a more technical vision of the ideal human niche, which he called 'the ecosystem manager' whose function is to maximize the productivity and perpetuate the survival of the system. The ecosystem manager rearranges the growth of the natural environment a little - snipping something here, starting something over there - and s/he gets paid a little bit by all the diversity of other creatures in the system "It's a similar position to that of a bear or a wolf. If there's too much of something, that's what the bear or the wolf gets to eat that year. The service they perfonn for that plant or animal is selection and population control, which is to the benefit of that species. By keeping ecological balance, the manager gets enough off the top to keep him or her alive and functioning. By caring for the ecological principal, one gets to live off the ecological interest An unlimited number of people could devote themselves to that task, and it would provide for all of them. "Odom's somewhat mechanistic definition hinges on food supply as the determining factor. This is basic, but the idea of creating a niche also has to do with being surrounded by beautiful things when one walks out the door. Our aesthetic sense is a natural organizing system. It is a fine form of positive feedback that is much underrated in our culture. In this society the basic standard is the economic one which is expressed in terms of profit and loss. But what I'm saying is: 'Enjoy it!' Be spontaneous in gardening. Trust that intuitive sense of rightness that we all have in us. It is at least as true an indicator as the profit sheet of the health and productivity of a natural community. "Historically, some anthropologists believe that the 'Paradise' myth refers to the transition from a hunter/gatherer economy to an agricultural economy. Rindos, in his book 7J;=---:;:::::=~~~~ar·(iSth'-~:BF:::::_.--,r - continued on next page �- continued from p.13 THE GARDEN The Orieins of Amcu!ture. puts the changeover into the context of co-evolution, saying that there were changes on both sides. The hunter/gatherers were working with plants maybe by weeding preferred crops or by planting some selected seeds - and while the plants were changed to be more what the people wanted, the people were also changed as they developed certain behaviors to encourage these plants - disturbing the ground, staying in one place, experimentation, selection, and observation. These two processes together produced the gradual development of the agroecosystem. "I think to some extent the people were seduced into it Perhaps it was the plants who domesticated the people. I like to think that certain plants tricked us into devoting our lives to changing the world for their benefit One could look at it either way. "The food surplus produced by agricultural techniques had the effect of increasing human population. This resulted in a new context for human life as specialization developed and people became more involved within the framework of human society and less involved in the wider circle of nature. The human sphere continues to expand. It is replacing the diversity of nature with human diversity, and we are the worse off for it "A 'niche' is a way of describing an organism from the ecosystem's point of view: it is the relationship of the organism to its environment and the flows of energy and matter. Because there have been no effective natural checks on the human population, we have created an unhealthy niche for ourselves, called 'civilization'. "'Paradise' is a genetic memory of a time when humanity was integrated into the natural environment. It could be summed up as a continuing, spontaneous, intuitive response to the world. But that spontaneous response to the real conditions of life is buried under millenia of accretion of cultural elaborations on the distinction 'good/evil'. "The garden as you see it here is a conscious attempt to invent and occupy an appropriate niche. Using the knowledge of modern civilization, I am attempting to work a way back through centuries of physical and behavioral programming (our 'needs') to a real relationship with the Earth, a transition to a natural support system. "More and more," Joe reflected, "I'm beginning to feel I should specialize in the flora of the Black Mountains. It's such a beautiful habitat, and no one else has taken it on. I need to get out there, spend more time in the woods, find the specimens with the biggest fruits find the particular clones, the things that should be propagated, and work with them, get really involved....." - recorded by DW SUN ROOTS The Sun Root is a native American vegetable which was under cultivation by many tribes, including the Cherokee, when white people arrived here. These white people, for mysterious reasons, ignored this Indian name and called it Jerusalem Artichoke. The Latin name is /leliaruhus tuberousus, which means "sunflower full of swellings". This is an accurate label because Sun Roots are a sunflower with large, edible roots. By whatever name, this is one of the world's most practical and easiest to cultivate vegetables. They are started from a piece of tuber in the spring, much like potatoes, and are perennial in practice since even a very careful harvest leaves enough tubers for the next year's crop. The stalks are 6 to 12 feet high and are topped by beautiful brown and yellow flowers which smell a little like chocolate. Most varieties produce mature tubers in 120 days, but the Columbia and Stampede varieties are about 30 days earlier. Tubers can be harvested any time during the fall, winter, or early spring when the ground is not frozen. Nutritionally, Sun Roots are interesting because they have very little starch. Their carbohydrates are stored in the form of inulin, which is composed of fructose molecules. Humans lack the enzyme inulase which is necessary to break down this inulin, so most of the calories of Sun Roots pass through our systems unused. What is used is the protein, which is of very high quality and high in lysine, and the iron which is present in large quantity. These qualities, along with their good taste, high quality fiber, and satisfying crunch make Sun Roots a very good, low calorie snack food. There are people at work developing the "artichip". Sun Roots are an excellent feedstock for fuel alcohol stills because of their large yields and the fact that inulin, unlike starch, does not need to be broken down before fermentation. They are also a very good potential source of commercial fructose. A flour made from dried sun roots is good tasting and high in protein. A protein extract can be taken from sun roots which is 60- 70% high quality protein and could be used to feed the world's hungry people. The tops of this versatile vegetable are already finding commercial use as an animal feed (This information is taken from The ArticboJce Connection; Rt 2, Box 157; Spartansburg, PA 16434. Subscriptions are $10 a year and it comes out on a quarterly basis.) THE HOMESTEAD ON HORN MOUNTAIN Long ago someone climbed to the top of this mountain and dug a well. This is the place, marked by an elderly pine. I part a way through the overgrowth with my stick to the black brackish water in its circle of stones. This is mystery: the circle, older than the pine, stone more ancient than the mountain: water as eternal as all circles. Someone lived here and drank that water and disappeared under moss and bramble. The ground is littered with rocks of a fallen homestead. The well is a shaft of memory sunk in the ground. Turning to scribble a note to myself I start to the sound ofa motor. since I last climbed Hom Mountain somebody has cut a road just above the old homestead, I can see the cigarette in the driver's hand as a yellow truck comes trundling past - r duck below the bramble like the spirit of ruin that haunts this place, diving back down the black shaft of undrinkable remembrance past the names of mountains and roots of pines down to the fertile aquifer of earth's forgetfulness. Stephen Wingeier ;e:t' ~ KAfUAH - page 14 ))t Summer 1986 �by 4 cords hanging down · the island earth from the sky vault suspended of solid rock east west floating north south in a sea of water �0 750 MILLION ON1CF. - 650 MILU ON I '"\I'\ r., LG v.. n ·'""'......., .. . A(~ The southern Appalachians have evolved in a series of collisions of fragments of continental or island-an: material at the eastern edge of North America. About 750 million years ago magma rising deep from the interior of the earth split a megacontinental expanse into at least two large continents Laurentia or proto-North America Gondwana or proto-Africa and at least two continental fragments that included the Inner Piedmont-Blue Ridge fragment and the Carolina slate belt fragment ... Volcanism started in the island an: of the Carolina slate belt fragment some 650 million years ago. ...500 million years ago the basin between proto-North America and the Inner-Piedmont-Blue Ridge fragments began to close... beyond the arch in Galunlati above when all was water the animals were very crowded and wanting more room they wondered what was below the water Dayunisi, the little Water-beetle offered to go down and see if he could learn It darted over the surface in every direction but could find no firm place to rest Then it dived to the bottom and came up with some soft mud which began to grow and spread on every side until it became the island Earth 500 MILLION Most of the rocks at the swface of the southern Appalachians are highly defonned metamorphic ones ... older than or contemporaneous with the horizontal sedimentary strata under them ... suggesting that roughly 415 million years ago the swface rocks began to be transported as a thin sheet for at least 260 kilometers over the eastern continental margin of the land mass that was to become North America. ...from 300 million to 250 million years ago, the last major compressional event was the Alleghenian orogeny. This mountain-building episode can be attributed to the collision of proto-North America and proto-Africa (or perhaps South America) to form the supen:ontinent of Pangaea. ...a segment of the African (or South American) continental shelf underthrust the eastern margin of the Carolina slate belt fragment resulting in a fold-and-thrust belt that went in the opposite direction...the southern Appalachians... ...western Africa and northern South America all have belts of folding and thrusting... The Mauritanide mountain chain of western Africa is characterized east to west by a series of belts that are similar in some ways to the Appalachian belts. ... the Mauritanids are a mirror image of the Appalachians... �~75 MILLION 200 MILLION 300 .. 250MILLION ··.... '····· ....... at first the earth was flat and very soft and wet ... -~{_,:.:,+~. - .· the animals were anxious to get down and sent out different birds to see if it was dry but they found no place to alight and returned to Galunlati .....• ,,· t •• at last it seemed to be time and they sent out the Buzzard and told him to go and make ready for them . ·············· ········· : ..·········. '7.. \ ~ ....·· ... ·············· the Great Buzzard flew over the earth low down near the ground when he reached Cherokee Country he was very tired and his wings began to flap and strike the ground ... .· ..··· and wherever they struck the earth was a valley and where they turned up there was a mountain ... ... ...the continents that now border the Atlantic were joined 200 million years ago like the pieces of a jigsaw puzzle to fonn one huge expanse of land ... a megacontinent Pangaea... At that time North America began to separate from Europe, Africa, and South America. · As the continents drifted apart the Atlantic Ocean was left in their wake. As the Atlantic grew the current continental shelf was built up off the eastern coast of North America (and off the western coast of Africa and the northern coast of Sou~ America). when the animals above saw this they were afraid the whole world would be mountains so they called him back but the Cherokee Country remains full of mountains until this day ...· .· ..... .· •• . �-- .. ( J . :• ...······ . ... .·· .,...• when the world grows old and the earth will sink the people will die down into the ocean and the cord will break and all will be water again written by Jeny Trivette drawings by Rob Messick �0 --" NATURAL WORLD NEWS NANTAHALACO.BROUGHTTO U.S. SUPREME COURT Natunl World News Service Since 1976, when Henry Truett of Bryson City, NC filed suit against the Nantahala Power Company to protest the high costs resulting from hydroelectricity being drained from the mountains of KatUah to fuel the Alcoa aluminum plant in Marysville, TN, the question "Who owns the mountain water power?" has been a botJy-contested issue in this region (see Ki1V.ah #3). . The dispute came to a head April 21 as arguments were heard in the US Supreme Court from attorneys for Alcoa and for the Committee for Low-Cost Power, a citizens' group from five counties in Ka!Uah. The case was an appeal by Alcoa of a North Carolina State Suptcme Court ruling handed down last July that awarded $29 million in refunds to Nantahala customers because of practices by the company ~t .led to excessive rate costs. Two other surular decisions by the court awarded the ratepayers another $16 million in refunds. The conflict goes back to the very beginnings of the ~ant~hala Power Company and Tapoco, its sister company which operates two hydroelectric dams on the Santeetlah and Cheoah Rivers. Both companies arc registered as public utilities, but both arc also wholly-owned subsidiaries of the Alcoa Corporation. All the power from the Tapoco Company has gone to operate Alcoa smelters in Tennessee, although since its inception th7 coml?any ~ been receiving the benefits of us des1gnanon as a utility. Tapoco has never be~n responsible to regional customers, and 1n 1960 even tried to sell its high-power transmission lines to the Duke Power Company. But while "fapoco power .has been flowing down the nver to Marysville, the Nantahala Power Company has been supplementing its hydroelectric power with expensive, imported, nuclear power generated in Tennessee .by the.-rv:A. The North Carolina court recnfied this difference by declaring that North Carolina ratepayers should retroactively be charged as though the cheaper Tapoco power were available to them, which would result in a total of $45 million in refunds. Alcoa attorneys maintained in the Supreme Court hearings that the Nort!1 Carolina courts had overstepped the1t boundaries and were trying to set rates for power generation between states, citing a KATUAH - page 19 1971 Federal Energy Regulatory Commission (FERC) ruling that Tapoco had no obligation to make its power available to the Nantahala Company. Alcoa attorney Rex Lee stated before the court, "What North Carolina has done ... is to take from Tennessee a share of power which properly belongs to Tennessee." But William Crisp, a Raleigh lawyer who has worked with Nantahala ratepayers for 25 years, explained meticulously and eloquentJy that this was not a case of one state's interest against another's, but "a flagrant example of a corporate giant, a multinational. taking over public assets for its own benefit" Pointing out that the ruling of the NC Supreme Court did not actually divert any power, but instead created a "roll-in" where both companies were considered as one for ratemalcing purposes, Crisp made it clear that the issue was whether the hydroelectric resources of the mountains shouJd be used for public service or private profit. Alcoa has attempted to develop its subsidiary company Tapoco solely to divert water resources from Kanfah strictly for its own benefit, Crisp maintained, which in effect has forced the ratepayers in the mountains to pay the difference for Alcoa's cheap hydroelectric power. Alcoa has threatened that if they do not win continued access to the mountain water power, they would close their Marysville plant, terminating o~er l,~ jobs in East Tennessee. Responding to this threat, the US Steelworkers Union, Local 309, which represents the Alcoa plant workers, joined the corporate appeal as a "friend of the court". "If they had known the true facts of the case," said Veronica Nicholas, Jackson County commissioner and witness to the Supreme Court hearing, "I don 't believe they wouJd have taken that position. If we could talk with them people-to-people, I thinlc they would see that the corporation is trying to victimize us all in pursuit of its interests." , BIG MOUNTAIN UPDATE Na!W'al World News Service The Big Mountain issue - the proposed removal of 10,000 to 15 ,~ Navajo (Dineh) and Hopi Indians from their ancient homeland • remains critical. In 1974 Congtcss passed legislation (P.L. 93-531) to settJe a so-called "land dispute" between the two tribes calling for the removal by July 7, 1986 (see Kutfah #11). CoincidentJy, this area known as the Four Corners is extremely rich with high-quality coal and uranium deposits. Peabody Coal Co., among other energy giants, is extremely interested in the resources o~ the area. It appears, however, that a rrunor victory has been won. In early May, 1986, Ross Swimmer of the Bureau of Indian Affairs (BIA) and Ivan Sidney, Hopi Tribal Chairperson, said that they wouJd not forcibly remove Najajos (Dineh) from what they and the U.S. Government call "disputed land". The Hopi Tribal Council is a creation of the Bureau of Indian Affairs and the traditional people feel that the Tribal Council is a sham and docs not represent their interests. Swimmer sought an opinion from the U.S. Solicitor General who s.Ud that July, 1986 was merely a target date and was not cited within the actual law. Sidney commented, "We do want those Navajo off our land." This delay in the forced .remo~al ~s just that - a delay. Perhaps the intention 1s to allow the media and public attention on the issue to subside. The Big Mountain Legal Defense is still urging citiz.cns to ~te letters to U.S. Senators and Represent.aUves demanding the repeal of P.L. 93-531. If you write a letter and receive a form response, BMLD is asking that you wr!te and write again to establish dialogue with those in power. Send copies of your letters as well as copies of responses to: Big Mountain (JUA) Legal D/O Committee 2501 N. 4th St Suite 18 Flagstaff, AZ 86001 Write them also for updates and local contactinformation,orcall(602)7~ LOWER WEST SLOPE OF GRANDFATHER MOUNTAIN UP FOR SALE N11unl World News Sctvice AIRPORT PLANNED FOR JULIAN PRICE PARK Nllunl Wor1d News Service The Watauga County Commission is trying to build a county airport in Julian Price Park, part of the Blue Ridge Parkway near Blowing Rock, NC. The National Park Service is strongly opposed to an airport on Park Service land, but much of the lobbying for the airport is going on over their heads at the Department of Interior in Washington. The secret agenda ~or the airport is a new highway connec~g the high country ski and resort are~ directly with the Charlotte metropolitan area. National Parle land couJd not be obtained for the construction of a highway, but ~ere is apparently some precedent for putnng an airport in a National Park. Once the airport was OK'd, the highway could be put in to provide access to it and the developers would have their way. The lower west side of Grandfather Mountain in Avery County is up for sale and threatened with development as a ski resort Hugh Morton, one of Grandfather Mountain's owners, is adamant about protecting the upper elevations of the mountain, which is designated as a North Carolina Natural Heritage Area. A new hiking trail is being construe~ t~ ~la?C the classic Shanty Spring trail which 1s in the area to be sold. , ~ _ . ' J ...~~,fii;·}...... ~. '~"'-~ . - ,/., '<.. :. ' , ..\IV' ---~ - continued on next page Summer 1 86 �.· USFS 50-YEAR PLAN IN THE MAKING OUR "CHAMPION" IN COURT Nalllnl World News Service The dispute over the discharge standards of the Champion Paper Company plant in Canton, NC is heating up. In recent months charges and countercllargcs have been flying, there llas been a furious shllffiing of papers, and two solemn collrt decrees have been ordered. Yet the Pigeon River is still smelly, mllfky, and rolling with foam as it flows into Tennessee. On March 31 Judge David Scntclle of U.S. District Court in Asheville declared that the Champion Paper Company would have to apply for a federal wastewater discllarge pennit from the Environmental Protection Agency (EPA) while litigation continues in the controversy over the quality of the Pigeon River waters. The decision arose from an unprecedented move by the EPA, which in November of 1985 stepped in and superseded the right of the North Carolina Environmental Management Commission (EMC) to issue Champion a wastewater discllarge permit (as reported in KaW1h. #10). Under the national Clean Water Act, the issuance of discharge permits was placed under the jurisdiction of the EPA, but the agency has traditionally delegated that power to state environmental regulatory agencies and acted only in a supervisory capacity. In January of this year Champion responded to the EPA's action by filing suit in the District Court to void the agency's authority in the Pigeon River dispute. The company simultaneously filed a motion for a tctnporary restraining order to release Champion from obtaining a federal permit while the primary lawsuit was in the courts. It was this motion that was struck down, compelling Champion to apply to the EPA for a permit to operate until a ve.r dict on the request for a permanent injunction is reaclled. The EPA move to strip the state EMC of its power to dispense a permit to Champion implied that the federal government saw extraordinary neglect in enforcement of basic environmental standards by the state agency. In a prepared statement read last January, Champion manager Oliver Blackwell disagreed with that assessment, praising the state for a "professional job" of determining operating standards for the factory. This may have to do with the fact that in recent years the EMC has issued "variances" and "special consent orders" which have allowed Champion to operate below existing norms in the most controversial areas of regulation, water temperature and color, instead of comprehensive and enforceable discllarge directives. Apparent neglect on the part of the state environmental agency turned into apparent collusion as state attorneys sat at the same table with Champion lawyers in the district courtroom to argue that the corporate giant should be allowed to have its way with the Pigeon River without federal interference. "They shouldn't have taken the power away from the state," said assistant state attorney general Don Oakley. Although Champion did reluctantly comply with the judge's order to submit an application to the EPA, the company's pending suit will definitely delay a stringent The US Forest Service (USFS) is soliciting active citizen input on its revised version of the 50-ycar management plan for the Pisgah and Nantahala National Forests. According to Bob Cunningham, US Forest Service planner in the Asheville office, Forest Service staff have reorganized their data and are now compiling the preliminary results for their new plan. During the latter part of June and July, Cunningham will meet with individuals or representatives of any interest groups who wish to discuss the data at the Forest Service office in Asheville. "We're going to be building the new plan as we interact with the public on it," said Cunningham. Maps and brochures interpreting the environmental effects of each of the Forest Service plans will be available to the public at the USFS District Offices free upon request The Forest Service is inviting comment on the new plan. Take them up on it! Although they would like people to come to their Asheville office, cards and letters from those who cannot go to the city Yi.ill make a difference. Let the Forest Service serve us. Tell them how you feel about their policies, either in person or in writing: George Olson, Forest Supervisor US Forest Service Box 2750 Asheville, NC 28802 ~ (704) 257-4200 P' KA AH - page 20 Natutal Wodd News SeMcc permiL "It reveals the company's true stripes," said Pigeon River Action Group activist Jim Harrison. "They won't spend a nickel on the environment unless they're absolutely forced to. The money (and paper) they arc squandering on legal entanglement would be far better spent for real action to restore the river." In another collrtroOm in Nashville, the Tennessee State Supreme Court on April 21 threw out a lawsuit brought in 1983 by the government of that state against Champion that wollld have required the paper company to pay civil damages of $10,000 per day since 1977 to compensate for the degradation of the river in heu of a total river cleanup. The suit, as argued by Tennessee deputy attorney general Frank Scanlon, was based on Tennessee environmental protection laws, particularly clauses regulating water color standards, which are much stricter than the North Carolina laws tlnder which the Champion plant is operating. But the collrt ruled that one state has no jurisdiction or control over another state's environmental laws, even if laxness or environmental neglect causes damage tllat extends over state lines. After receiving the disappointing ruling of the Tennessee high court, deputy attorney general Scanlon vowed to carry the case on to the U.S. Supreme Collrt. There would seem to be some basis for this, for, short of discarding the whole patchwork system of state governments, there needs to be some remedy found to accommodate the blatant disregard by the natural clements of the illegitimate state boundaries. It would be unfortunate if this ruling were allowed to remain as a precedent, for the whole issue of atmospheric deposition ("acid rain") hinges on the ability of one region to convince the hllman inhabitants of a different region of their accountability for destruction of a distant habitaL In this ever-shrinking world, it is imperative that we recognize the evidences of Ollf close interdependence. Much is at stake. WRITE! There is sometlling we can do to help the Pigeon. The conditions of Champion's operating permit are being decided right now by the EPA. Write to: Jack Ravan, Regional Administrator U.S. Environmental Protection Agency 345 Courtland SL NE Atlanta, GA 30365 Ask that the new permit determine the maximum limits for color and water temperature, and that minimum levels of dissolved oxygen be maintained. Please send a copy of your letter to: Dick Mullinix c/o Pigeon River Action Group P.O. Box 105 WaynesviUc, NC 28786 Summer 1986 �COMMUNITY ALERT: BUNCOMBECO.THREATENED BY WASTE INCINERATOR Natun.I World News Service The Buncombe County Commissioners are being pressured to pursue a co-incinerator (for burning both municipal sewage sludge and solid waste) as a means to relieve the growing problems of sewage sludge and over 600 tons per day of solid waste going into the landfill on the French Broad River. In order to qualify for a $5 million EPA grant to help with new sewage treatment facilities, the Commissioners must decide prior to June 31, 1986 whether to pursue the technology of incineration. URGENT NEED FOR PUBLIC HEARINGS! Please write the commissioners, Curtis Ratcliff, Jesse Ledbetter, Wayne Montgomery, Tom Sobol, and Doris Giezentanner to request that a series of public hearings be held on the question of mcineration to examine the potential health risks from: • Hazardous air emissions (dioxin, dibenzo-furans, acid gasses, ethylene dichloride, toxic metals, etc.) • The disposal of toxic ash residue (heavy metals and other contaminants) • The inability to adequately screen out hazardous wastes from entering the incinerator Buncombe County Commissioners POB 7435 Asheville, NC 28807 252-5536 CLEARCUTTING BATTLE MOVES TO JACKSON COUNfY from a repon by Pcny Eul)' Proposed clcarcuts in the Nantahala National Forest in Jackson County have led residents to organize a county chapter of the Western North Carolina Alliance to preserve the natural diversity of the forest Sites on Greens Creek are scheduled to be clearcut this fall if citizen action cannot change the Forest Service's plans. Other clearcuts adding up to an estimated 300 acres of land are planned during the coming decade in the Sheeps Knob, Dicks Creek, Terrapin Mountain, Buckeye Gap, Fall Cliff, and Pinhook areas. Petitions bearing the names of over 300 Jackson County residents demanding that the Forest Service change its cutting methods have been sent to the USFS Regional Office in Atlanta. The next move in the campaign to save the Jackson County forest areas depends on the response of the Forest Service to the petitions. Clarence Hall, head of the Jackson County group, said, "I walked the area they plan to cut on Greens Creek with Marcus Moore and some of the Forest Service people. They acted real nice and were much easier to talk with than they have been in the past. They made some changes for us smaller areas to be clearcut, leaving some spots of timber, things like that "They seemed like they were very willing to compromise, but I think that the Gramm-Rudman Act has hit them hard, and they're not going to compromise any further than what they've been cut back to already." WNC Alliance SOURCE SEPARATION, RECYCLING, AND COMPOSTING ARE PROVEN - ~ALTERNATIVF.S! , ..p repared by Long Branch Environmen~ Education Center (704) 683-3662 /:"' HERE WE GLOW AGAIN! Natural World News Service Five western North Carolina counties are being seriously considered in the search for a suitable site to receive the low-level radioactive waste (LLW's) from eight southeastern states. The eight states (Alabama, Florida, Georgia, Mississippi, Tennessee, Virginia, South Carolina, and Nonh Carolina) have joined a Southeastern Compact to deal jointly with the waste problem, but many North Carolina citizens are demanding that North Carolina withdraw from the compact if the burden of waste disposal is to be shouldered by that state alone. The compact will choose one of its member states as the host for the low-level waste dump site by July 14, 1986 and locations in Burke, Cleveland, McDowell, Polk, and Rutherford counties are being closely examined for a potential low-level nuclear waste dump site. The term "low-level" is actually a mis-nomer as the category is defined as all radioactive wastes that are not specifically classified as "high-level". This encompasses a wide range of materials, many of which arc as deadly as high-level KATUAH- page 21 P.O. Box 117 Murphy, NC 28906 Call Clarence Hall at (704) 586-2056 for / more infonnation. wastes. LLW s can in fact be potentially more dangerous in many cases because there are no stringent safety standards for the handling of low-level radioactive materials. The most massive and most dangerous of the low-level wastes produced in North Carolina come mainly from the nuclear power plants which account for approximately 87% of the volume and 97% of the radioactivity. Citizen groups are suggesting that power plants manage their own waste in safe, on-site, storage facilities at their own expense. The remaining wastes - mostly medical, industrial and research wastes - a lot of which are short-lived - could be managed by the state in a small storage facility. It is important, the groups advise, that there be fi2 landfills and that various low-level wastes be separated according to radioactive life-span and managed in above-ground, monitored, retrievable storage facilities. For more info, contact - continued from p. 11 TROUT FARMING dependent on the size of the operation and the intensity of culture employed. Most trout farmers now use dry commercial feeds because of the high protein requirement of trout, but live foods are often less expensive, can sometimes be produced on the site, and have the advantage of producing trout flesh that is pink in color and tastier than that of commercially-fed fish, which is white in color. McLamey discusses several possibilities, including feeding trout meat wastes or slaughterhouse offal, starting a worm-raising operation to complement the home fish farm, using "bug lights" to capture insects, and even the trick of putting a rotting log upstream to be a free, natural culture medium for live trout food. Feeding times, feeding amount, and many other specifics are also covered. Methods of harvesting and handling fish are outlined in detail in the book. Trout can be harvested by seining, various kinds of trapping nets, or by draining the pond to capture all the fish. An "umbrella net" dangled under the feeding place is an easy alternative for a partial harvest, but the fishing rod will never be totally replaced for the home pond. McLarncy gives suggestions and complete instructions for the use of various nets and traps. Pests, predators, diseases, and contamination by silt and pollution are also discussed. Appendices to the book give additional infonnation on cooking the fish, a summary of their characteristics, and resource information on standard reference works and sources for supplies and further advice. "Experience is the best teacher", but The Freshwater Agyacutwre Book is an excellent place to start a fish-raising operation. Bill McLarney is offering an aquaculture consulting service for fish farmers in KatUah. Inquire by letter to: 1176 Bryson City Rd. Franklin, NC 28734 ~ j:Y h erbs, nct t ive plcsnl!;, f1erennidl:., flow~rs, fruit lrees, bulbs, bedding planl:.. 80 lakeside Drive 8/I01hs of a mile from turdee'li in Franklin, N.C. for infurmdlion c:all 524·3321 Millie Buch;man, Clca.n Water Fund ~ (704) 253-4423 /:"' Summer 1986 �RUMMING .. LETTERS TO KATUAH In Dwellers jn the L,and. Kirkpatrick Sale states: "What makes the bioregional vision different -- in any foreseeable future, anyway -- is that it asks nothing of the Federal government and needs no national legislation, no governmental regulation, no Presidential dispensation" (p. 169). But it seems to me that the bioregional movement cannot simply wait for the exhaustion of the world's supplies of fossil fuels to make long-distance transportation uneconomical and thus force the world to adopt bioregional economies. The carbon dioxide released into the atmosphere by the combustion of fossil and biomass fuels will so drastically change the climate of all pans of the earth as to fundamentally alter the biotic potential of every bioregion. In order to prevent that, it would be necessary for all industrial nations to begin ~ to phase out the petroleum, coal, automobile, railroad, and merchant marine industries. That would require political action, since those industries will not voluntary go out of business. How else could a liveable bioregional world be brought into being? Ed Price Sylva, NC Dear Friends, I have r;ad and enjoyed the K.aWah. I am broadcasting on WUM radio on Sundays at 1:45 P.M. I sing sacred songs, read poems, Bible, and etc. I am sending some home remedies from an old New York doctor book published 1919. Kate Rogers Franklin, NC LEMONS Heartburn - Slowly suck the juice from one to two lemons, which is generally sufficient to give relief. Colds - Add the juice of two lemons to the same quantity of strained honey, and mix thoroughly. Take a teaspoonful of this mixture every ten or fifteen minutes. Rheumatism - Take the juice of several lemons every day and in a short time all signs of rheumatism will disappear. Corns - Bind a piece of lemon over the com every night for four or five nights. Asthma - Persons suffering from asthma should drink the juice of two or three lemons every day. Headache - The juice from half a lemon added to a cup of hot water sweetened with honey will generally relieve the most severe headache. (For more on Kare Rogers, see Kmfil.lb.1110 - Eds.) KA 1 offer you a quote that has been a source of great power for me: Remember thaJ you live always wuler the protection of some mysterious force. T.hi.s...ffU« i~ ~.Therefore, true self-defense does not stop with defending oneself against others, but strives to make oneself worthy of defense by nature herself ... When your mind and your acts become OIU! with narure, then narure will protect you. Fear no enemy; fear only to be separated from the mind of nature. If you are on the right path, nature will protect you and you need not fear anything. Trust nanlre and do not worry. Leave both your mind and body to narure. Do not recognize friend or foe in your mind. In your heart, let tlwre be generosiry as large as the sea, which accepts both clean and unclean water. Let your mind be as merciful as namre, which loves the smallest tree or blade of grass. Let your mind be strong with sincerity thaJ can pierce iron or srone. Repay the favors of nature, work/or the good of all, and make yourself a person whom nature is pleased to let live. Koichi Tohei (in Ajkjdo, The Art of Self-Defense I The spirit and practice of the martial art of Aikido can give us some idea of principles that can successfully be used in political resistance. My knowledge and understandfog of Aikido are limited, so I speak as no expert, but to my understanding Aik.ido works with the "flow" of energy and does not confront force with force. Instead, it allows the opposing force its expression and then moves to turn the opposing force to its own disadvantage. The Aikido practitioner will allow an attacker to lunge and with a simple movement will use the attackers own energy to send him reeling. Aikido works with centering and directing the body's energy or ,Ki. That's an oversimplistic explanation, but it might give you an idea. Translating the principles into action is what presents the challenge. Obviously we can't match force with the nuclear power industry, the chemical industry, or the technological forces which are killing our Mother Earth. The Indians tried to stop it with force years ago, and look what happened So how do we keep it from happening and stay sane at the same time? First, maybe we have to give up the notion that ~ have to keep it from happening. If this crazy absurdity of the modem world were not a part of the Great Spirit's plan, it would not be happening. And maybe it's going to have to get even crazier before the majority of humans arc going to pay attention. Once during a discourse with a "psychic being", l expressed a great deal of concern about the rampant commercial development that was placing all our best food growing land under concrete and asphalt I was advised that the disease must run its course and not to base my life on fighting the disease, for if I did, when the disease vanished so would my life. So do we just give it up as hopeless? Absolutely not. F. Scott Fitzgerald once said, "The test of a first rate intelligence is to hold cwo opposed ideas in your mind at the same time and still retain your capacity to function. You should, for example, be able to sec that things are hopeless and yet be determined to make them otherwise." It sounds a lot easier than it really is. Once we begin the work in earnest in our own hearts, then the Great Spirit may guide us to other action. If we try to tackle the "evil" without purifying our own hearts, then we simply give it more energy and make it stronger. We are not alone. Many people all over this planet are facing similar situations. We live in a world that is extremely unbalanced and full of great suffering. For this reason we must develop and hold a clear vision of the world as we wish it to be - happy, healthy, and filled with life. Affirm that vision every day. Don't let negatives get in the way. Our vision is our prayer. Keep the vision foremost and clear. And we must not wish ill on our perceived "enemies" -- this is not Good Medicine. Pray for happiness, health and peace for all beings on the Earth Mother. Dan Vega Fayetteville, Arkansas Summer 1986 �Dear Folks, l am writing you concerning your promotional material for your Spring Gathering. I think .K..iUia.h is a great publication and I think your having a gathering is a good idea. Snow Bear came to our Fall Gathering last year and was on the teaching staff with Grandfather Wallace Black Elk, Grandmother Grace Spotted Eagle, Buck Ghost Horse, Ron Evans, and others. We really like Snow Bear and promote his camp through our newsletter. The way you have stated "SACRED SWEAT LODGE" on your promotional material can be easily interpreted to mean that you are selling the sweat lodge. I hope you are clear about what you are doing. I don't believe that Snow Bear would in fact charge money for a sweat. SeUing ceremonies of this type is as offensjve as having Christian sacraments offered on a sale basis. Advertising sweats as a prominent clement of a for-sale program is also offensive to many people. I wish you no harm. Several of your staff know me personally. I would appreciate some cla. ification on these r matters. We all make errors and it seems that errors of advertising and pubHcation are very easy to make and once made propagate rapidly. Sincerely, Art Horn Marietta, GA An, As the person who drew up the flyer for the ~ Spring Ga1hering, I am the person to respond to your letter. Thonks very much/or raising the issue. We appreciate your lerrer and the spirit in which it was offered. We did nor consider the Gathering as something that was for sale when we put together the flyer. The money mentioned represented our guess as to the minimum amount we would require from each participant ro cover our basic expenses for renting the camp and providing our food. All work on the Gathering was volunteer, as is all work on the Kiufimljournal. Nobody took any money home, unlike a lot of spiritual seminars put on by some white people (and a few native people, too, who have been mentioned/or Hselling" sacred gatherings and sacred objects). If we had been fasting in a wilderness area, the Ka1Uilh Gathering would have been free. I did not show the flyer to Snow Bear before sending it out. If I had, he said he would have advised me 10 take the sweat lodge off the page. He had some good words about that. He said that regardless of our circumstances, it is an historical fact that white people have consistently taken the tra&tions ofthe native people and abused them. We cenainly do not want to do that. On rlie contrary, I mentioned the proposed sweat lodge so people would know that we were seeking the highest possible spiritual level for our meeting, not to produce the opposite effect. So with that in mind, we thank you for poillling our attention to this mistake, and I rrust we won't re,,ea1 it. David Wheeler ~Friends, It seems desirable to consider some positive alternatives to the wasteful and dangerous burial of high level nuclear waste in "solid" rock. So, here is an alternative pattern that seems worth consideration: ( 1) Instead of transporting dangerous nuclear waste to an individual repository, why not keep the waste at the site where it is produced, thus avoiding the danger of transporting these dangerous materials. If persons in a given location produce such waste, and probably benefit financially from the operation, it seems only fair that those same people should deal with the waste; not persons in some distant location. (2) High level nuclear waste contains a great deal of energy. Instead of heating rock with that energy, it is suggested that the energy be converted directly to some useful form. (e.g., it is estimated that the 70,000 tons of waste proposed for burial in a permanent repository would yield, in a 256 year period, over 60 billion dollars worth of energy at $.035 per kwh.) (3) The present method of using thermal fission processes, with the demonstrated danger of catastrophic meltdown, is a relatively inefficient means of obtaining electrical energy. It is possible to ~izc direct coo version to electrical energy by slowing the beta and alpha particles in an electric field. The direct conversion could be used with suitably processed waste as weU as with nuclear fuel now being used in wasteful and dangerous thermal fission reactors. (Note: Some of the nuclear physicists who demonstrated the conversion of matter to energy in the early experiments with Fermi wanted to develop safer, more efficient conversion schemes for commercial use. The politics of that situation led to the present dangerous and wasteful methods, rather than the safer and more efficient processes proposed by those early pioneers in nuclear physics. It may be time to pay attention to the suggestions of those expert and creative persons.) (4) Placing large amounts of collected waste in a localized region is contrary to the teaching of the old ones. The forests, meadows, waters, winds, and earth processes tend to scatter and diffuse matter. Large concentrations may be an expression of humankind that is destructive and hannful when out-of-tune with nature. (5) Instead of spending over 9 billion dollars to place dangerous waste in the ground, why not spend that money on research and development that would use the waste for useful purposes and help to preserve the natural ways given to us? (6) Those of us in Katuah (Katuahins?) can come together to encourage alternative, more constructive patterns. The epic of nuclear processes on earth demonstrates again the power of the mind to rcaHze signillcant new patterns. That power of the mind can be used to help form these new patterns into beautiful and useful configurations. Fear, greed, and ignorance can be replaced by peace, fairness, and understanding. Harmony is a possible alternative. Ho, Peregrine Falcon KATIJAH - page 23 John Artley Hot Springs, NC - continued on p. 24 �- continued from p. 23 Dear Folks at~ Dear~. I wrote to the President of the United States and enclosed the pullout section on the nuclear dump plan from the spring K.ci.ah. Yesterday, I recieved a two page typed letter written "on behalf of President Reagan" in response to my letter "regarding the Nation's second repository program." The letter and a folder of materials came from the Department of Energy. According to the letter, "the DOE evaluated, with State assi.stance, existing publicly available geologic and envuonmental data ... to identify preliminary candidate areas.'' In my opinion, North Carolinians should be asking, "Where was Gevemor Martin during the time that South Carolina's Governor was in Washington, D.C. fighting to protect that state from being dumped on more than they already have beenr' Arc the people aware that Governor Martin is from South Carolina? Also, the people should be made aware that Congressman Bill Hendon accepted campaign funds from 18 out-of-state nuclear power companies of $250.00 each plus donations from in-state companies. Isn't it reasonable to assume that he would feel obligated to them rather than the people of this state? Isn't it possible that he may not be well-informed on the potential threat to the lives of the people in thC: vicinity of a hazardous nuclear waste dump as we arc? Consider the fact that he recently made a "mistake" in voting [Qr the MRS budget and that he has not been successful in getting one bill through Congress in over three years. If we are to be successful in protecting ourselves and future generations from a nuclear holocaust, we must get involved in the political process and elect public officials who w~ be responsive to our urgent requests to protect our envuonment DOE anticipates "recommending to the President three sites for characterization for a second repository in the early 1990's." Let's be sure that the people of wesrcrn North Carolina have someone in Washington, D.C. to care for YJnotjust big industry. Sincerely, Esther c. Cunningham Franklin, NC - continued from p. 11 'I . . . I am mtei:ested in_ proi:notin~ home music-making -smgmg & playing music with friends and writing songs. Those of us who were not born where we have put down roo~ become part of local culture, and can bring our insights & light co a place ... music is my way of doing it. I love spontaneous music-making & sharing. rt turns us away from mass culture (TV & MTV, etc.) and gives us a beauty and richness we can share. Als~>, in a mystic~! sense, our singing and playing adds music of a human kind 10 a place long after the music has stopped. M~st of my son~s sing about nature anyway. Human bemgs neeg to sing. Nature loves the singing. Thank you for .Katlulh's song. Love, Cindy Crossen Pittsboro, NC Dear friends at Kill!.ah. We appreciate your kind words for our publication and the Backroads column. We have seen young people, families, older people, and combinations of all of the above taking those tours. They occasionally stop by to say hello and all of them have been very nice people who appreciate the very things we would like to preserve about the Blue Ridge. We know that, like everywhere else, growth is inevitablC:, _but we hope to ~ abl~ to guide that growth along more posittve, non-destrucuve hnes. We feel one way is to create an awareness of what is here and has been here. In the past two years, The Mountain I.aurel has attracted national attention, so we must be on the right track. We have no degrees in journalism, but follow only our instincts. We try to present mountain people and their ways and mountain places in their true light and give people a "taste" of what mountain life is really like. Susan Thigpen, Editor The Mountain I.aurel: Monthly Journal of Mountain Life Route I MeadowsofDan, VA 24120 ,,# ,P' AQUACULTURE basic background information for each stage of the fish-raising process, and 3) offers a variety of techniques to handle the different fish species in different fish farm situations. The result is that fish farmers are able to design their own individual aquaculture operations that arc tailored to the particular conditions of their environment and the scale at which they want to work. The freshwater Aguaculture Book is a multi-leveled statement In its form and in its content it speaks to the question of what arc the true and enduring values that will make fish culture or any other enterprise a truly satisfying and life-enhancing occupation. Many people will benefit from the practical infonnation and advice McLamey offers on fish-raising. It can only be hoped that some will respond as well to the deeper discourse that seeks to define what is truly appropriate and lasting. Ultimately, these values can only be realized through experimentation and practice as part of a continuing process of maintaining our "place", the point where we arc in balance with the natural world, but il is most helpful to have a guidebook to help point the way. If we are to speak of an aquaculture for small groups and individuals, it will ultimately be up to us, as small groups and individuals, to create it. Fortuna1ely, despite the gaps in our knowledge, there is much that we can do right now. Some of what we can do is contained in this book. The implementaJion of this information and the testing of these ideas will be an important step toward a more diverse and imponant future for aquaculture in North America. reviewed by David Wheeler, KA AH-page 4 1 ,, . ~• l:11mmer 1986 �A CHILDREN'S PAGE W.l ow +he_.,; W,//ow~ r ~ f'P) ~ f ~ -"Jf' ~ 8/1.1,ru ze B , \ (l;;Y P/ /( ~ 111t1e /he AH - page 25 a11J Once fhere w,.~if. Su~ Sec.A a IN' S e>ri " COCA/J not /;,,.., 5o 11,c PltN.f a!iked WinJ. KA f to blow if 0'1 If. +k :fe°'r +o earlh. "'@ c::> ~ �.. - continued from p. 3 SA YING "NO!" of Energy. With the knowledge that the citizenry of this state is solidly behind them, activists can organize without fear of local h~tility from state officials. More people will be likely to participate in civil disobedience, for example, if it comes down to ~at It's nice to know you're in friendly temtory. Rererendums on Other Issues? When the Nonh Carolina legislature decided to place the high-level nuclear waste issue on the ballot, it broke a longstanding rule against holding referendums. Indeed, it was the first referendum in the history of the state on anything but a Constitutional Amendment or a bond issue, both of which are required by state law. Many other groups, representing a multitude of causes, have been clamoring for state-wide referendums on their issues, only to be rejected by the state legislature on the grounds that North Carolina traditionally has a "representative form of government". This means that the people elect officials who in turn are supposed to make all the important decisions for them. This is an archaic interpretation of democratic government which amounts to tight fisted, autocratic control and discourages a participatory role by the citizenry. This philosophy of government has ruled North Carolina and the entire Southeast since the Revolutionary War, and kept this state in the political dark ages. Many states, by contrast, have instated an "Initiative Process" whereby any group or individual can circulate a petition for a referendum and. once the required number of signatures has been achieved, it is placed on the st.ate-wide ballot In some states, such as Oregon and Maine, initiatives become binding laws if voted on and passed by a majority of the people. Now that the North Carolina State Legislature has broken with tradition by placing one referendum on the ballot, it will be hard to rationalize the denial of others. The pressure from lobbying groups will be enormous. Perhaps the stranglehold of authoritarian rule is finally beginning to lose its grip and a new political age is dawning. National Significance On a national level, the results of this referendum have great meaning. . As much as the ~t of Energy denies that politics enters its decision-making process, politics will be the ~iding factor in where, if anywhere, a high-level nuclear waste repository will go. There is no safe method to bury nuclear waste and there is no safe place for nuclear waste. No geological location is suitable. Everywhere is on top of some water table. The DOE is merely in the process of finding out where they can put the repository so that it will be economically suitable for the nuclear industry and where people will let them put it without major political upheaval. They have now discovered, to their disappointment, that Nonh Carolina is not that place. In addition to putting the DOE on notice, the waste referendum has sent out a signal. to the rest of the country which is of great importance. North Carolina and the southeast is not known for its leadership in en.~ental issues. Quite to the contrary, this region has been the most politically conservative and industry-oriented. The fact that this state has taken such an overwhelming stand in opposition to nuclear waste bas particular significance. The referendum has given North Carolina leadership potential on a national basis in regard to the nuclear waste issue. The less conservative st.ates, threatened with the dump, will in all probability, hold similar referendums of their own in the near future. (Wisconsin held a referendum prior to No~ .Carolina and rejc:cted the dump with a maJOnty of 89%.) This turn of events will create a block of st.ates from different regions of the ceuntry in alliance with each other. and ~pposcd to the misguided process that 1s being used to deal with nuclear waste. Io essence these states will spearhead a national movement which could lead to the demise of the Nuclear Waste Policy Act of 1982. •.»o0 • A variety 1J{ ~f,..i""'"" wholesome baked goods OC4 Chesterfte!d tttU next IO French Broad Trading Co.op Potential is the Key Word The referendum in North Carolina has come and gone. Those of us who worked bard to make it a reality have tasted a small measure of success. But the real fruits of our labor are yet to come, and it will involve a committment to years of hard work to bring this saga to a happy conclusion. The referendum has generated a great potential to bring about all the benefits outlined here, but the potential will not be realized unless people make a concerted effort to take advantage of the momentum we presently have, to direct that momentum, and to create the future scenario we desire. Let's use this referendum for what it's worth. If you live in a state other than North Carolina and wish to help instigate a referendum in your state, CCNW might be a good source of infonnation for you. Write: NATIJRAL FOOD STORE &DELI CCNW P.O. Box 653 Dillsboro, NC 28725 Avram FriMman and the CCNW group first initiated the idea of a NC nuclear waste referendwn this past winter (see ~ #ll). , Open 7 Days A Week 160 Broadway Asheville, NC 28801 Monday - Friday 9:00 a.rn. - 8:00 p.m. Saturday 9:00 a.m. - 6:30 p.m. Sunday 1:00 p.m. - 5:00 p.rn. (704) 253-7656 Where Broadway Meets Merrimoo And 1-240 ACUPUNCTURE ASSOCIATES of ASHEVILLE Mary C. Majebc 258-9016 KurtKochek 258-0837 Naoki Kubota 254-9236 Acupuncture, Nutritional Counselling, Chinese Herbology, Shiatsu Summer 1986 �N'flBe. tJ. - --ea-t L alces r- g-on-. C a- ca - Sh-asta, _ _ _ _ _ _ _ _.:..,__ Gr - - - e i - s -dia, _ 'The larger functi.oning of bjoregions leads to a consideration that the Earth be view~d pr~marily as an inlt!r-related system of b1oreg1ons and only secondarily as a community of nations. 'The more massive bureaucratic nations of the world have lost their inner vitality because they can no longer respond to the particular functioning of the various bioregions within their borders. A second difficulty within the massive nations is the exploitation of some bioregions for the advantage of others. A third difficulty is the threate~ devastalWn of the entire planel by the conflict ofmassive bureaucratic nations with their weaponry capable of continental and even planetary devastation . To break these nations down into their appropriate bioregiona/ communities could be a possible way to peace. 'This bioregional mode of thinking and acting is presently one of the most vigorous movements taking place anywhere on the North American continent. Its comprehensive concern is leading toward a rt!()rdering ofall our existing establishmenrs: the political-legal, the commercial-industrial communications, educational and religio~ establishmenrs. N Upper Sonoran, Ohio River basin Hudson River Estuary, and Katuah as ' well as others. The regions themselves were reercsented - the land, the plants, the animals, as well as the humans. The focus of the Congress was on the whole ecological community of North America Turtle Island. At the final plenary session ofNABC I it was unanimously agreed that a second North American Bioregional Congress should convene in 1986. Now plans are underway for NABC 1I! It will be hosted by the Great Lakes Bioregional Congress (GLBC) from August 25-29, 1986. There will be a conference style format at the beginning of the week followed by the convening of the formal Congress later in the week. Some major areas of ecologically-based work which will be represented at NABC D are: ~xhibit ~air. The format of the Congress itself will .be at the discretion of the representallves. The NABC I was structured to include NABC Standing Committees (Agriculture/Permaculture Econ?mics, Forests, Culture & Arts, etc.} ~ectln~ on a regular basis plus small d!scus~1on .groups meeting to discuss b1orcg1onal 1ssues and practical strategies as well as plenary sessions. ' Throughout the week there will be amp!~ . time for informal networking, socializing, and celebrating. I_'. contingency from Kat6ah will be a~tendi.ng NABC II and is developing a b1orc;g1onal .presentation and exhibit for sharing with the other bioregions. ~ponsors of NABC II from Appalachia include: Katiiab: Bjorc~onal Journal of the Southern Appalachjans. Indian Valley Ce~~r for Holistic Living and Learning (Wilhs, VA), Lon~ Branch Environmental Educatio~ Cen~ (S~dy Mush, NC), and A~p~ach1a-Sc1ence 10 the Public Interest ~LIVlng~ton, KY). For additional mfonnaoon, contact Mamie Muller ~ (704) 252-9167 P"' All Species Rights Appropriate Technology, An:hirecture, and Design Bioregionalisrn...Cooperatives/Communities Cul1we/Ans •• .Ecological Politics/Green Ec~Feminism'Posl patriarchlal values Politics Educalioo...Environmental DefensdConservatioo Forestry/Agrofaesuy Holistic Health Care/Healing Land Stewardship...Native People's Rights Organic Agricu ltute/Pennaculture - Thomas Berry in Bjoregjons.· The Context for Rejnhabjtjng the Eqrth. 1984 Peace/Equality/Justice...Regional Planning In May of 1984, over 200 participants from all over the continent attended the first North American Bi~egional Congress ... representatives from bloregional, ecological an~ sustain~bility-oriented groups, and nauve and tnbal organizations. Bioregional areas represented included the Prairie Ozarks, Cumberland-Green watershed' ' Renewable Resource Development Responsible lnves1rnent Spiriruallty/Sacredne.WCeremony Sustainable F.conomics/BU$iness Water Quality ....• as weU as others. The Conference time will include papers,. panels and special b1oregional presentauons,and a bioregional "".orks~ops, ~a~e, ~~ T-SHI RTS Each ori2inal desi 2n hand screened in 5 colors on the finest 100% pre-shrunk cotton Short SIMVe Long SIHVe short and lon2 sleeve t-shirts. 110 ppd. rSEJIP CJrFOC s14 pd l P CNA1t9E' • Na me Black Bear D Silver 0 Tan 0 While Red-failed Hawk D Ecru long Short 0 0 a l'f, a ,r , J long sleeve Includes hawk feat'-s /L__ _ ) ,.....,po~ Address '"&::::;:=~;:;;;~;::::::::::::= Mastercard v· " _T_,,......_........ flt.one Silver 0 Tan S·M-L-Xl .., r,,,..ti.. • ~( 1-· O(M,~:;1~.,. ISO -------Exp. date w.,....ui.,11en7M olltu dalgns_o - .-lob-1.e__ #Nlfar o lxocJuuc ULTRAVIOLET PURIFICATION ANO FILTERING SYSTE"IS SOLAR PRODUCTS WATER ANAlYSIS RANDALL C. LAN IER 704 29359 12 H W Y 107 RT. 68 BOX 125 CUL LOW HEE, N C 28 723 KAT AH - page 27 Joe Roberts 258-1038 734 Town Mountain Rd , 01vrd Reed 253 2846 Ashtville. NC 28805 . nmml'r IQRI'\ �20-22 e v € n t' 5 13-18 Slippery Rock, PA A People's Conference on the Fate of Our Forests. Slippery Rock University, Slippery Rock, PA; sponsored by The Earth Regeneration and Reforestation Association (fERRA); More info: TERRA c/o Elfin Permacu!ture; P.O. Box 202; Orange, MA 01364; (617) 544-7810. 28 20-25 28-July 5 Burnsville, NC Southern Appalachian Wilderness Encounter led by Doug Elliott; hiking camping, foraging in the mountains - for info, write or call: Doug Elliott; Rt 4, Box 137; Burnsville, NC 28714 (704) 682-9263. Nantahala River Nantaha!a River Festiya! - River cleanup, environmental awareness programs, biking, Bartram Trail walks, swimming. Free camping; meals available. Reply to: Brett Poirier; US 19W, Box 41; Bryson City, NC 28713. 21 Summer Solstice-Full Moon Celo Community, NC Full Moon Party - Drumming, dancing; bring instruments, snacks, high spirits; "Mountain Gardens," 3020 Whiteoak Creek Rd. (704) 675-5664. Pre-register: Southern Dharma Retreat Center; Rt. 1, Box 34H; Hot Springs, NC 28743. 28 Great Smokies Park Greeory Bald Azalea Hike Smoky Mountain Field School, see 6121-22 28 Banner Elk, NC R2an Mountain Hike North Carolina Nature Conservancy; P.O. Box 805; Chapel Hill, NC 27514. 21 21 Swannanoa, NC O_penine Concert of Swannanoa Oamber Festival at Warxcn Wi1son Co!!cze William Nelson and Werner John. 8:00 P.M., Kittredge Theater, WWC. Hot Sprlngs, NC Goddesses Arnone Us: An Empowr;rment Retreat for Meo and Women Black Mountain, NC Timmy Abell Irish & Traditional. McDibbs, see 6121. 28-29 Great Smokies Park Mt. LeConte Lodee Hjke & Oyernieht Research Qn Wild Mammals Qf the Sm2kies: A Hands-On Course Qn Animal Life jn SmQky Mountain Streams Smoley Mountain Field School, see 6121-22 Il1LY ~ July Genius Qf fubn Juliys WilnQty Cherokee Heritage Center. 21 Black Mountain, NC John Pabey Conte.mporary of Leo Kottke. McDibbs; 119 Cherry St; B!aclc Mountain, NC 28711. 21-22 13-15 Farner, TN Herbal Retreat at PeJ>perland Fann Camp; herb walks, foraging for wild foods, identifying medicinal plants, etc. $65.00 meals & lodging/adults; children 6-16, $15; under 6, free. (704) 494-2353. Leicester, NC "Positively StQppine tbe Dump" Celebration - Fuodraiser. Music, food, volleyball and information. Sandy Mush Community Center 12:00 Noon - 8:00 PM. 14 Great Smokies Park Identification of Fems Smoky Mountain Field School. Non-credit programs. 2016 Lake Ave.; University of Tennessee; Knoxville, 1N 37996. 22-28 Brasstown, NC June Dance Week English, American & Scottish country dance and song. Tuition $130 plus lodging and meals. John C. Campbell Folk School, see 6/15. 14-22 Sam's Knob Mountain Reeional Rainbow Summer Solstice Celebration Contact: David Recd, (704) 253-2846 (before 9:30 P.M.). Brasstown, NC June Festival Choice of classes in mountain singing, recorder, and dulcimer; or crafts. Tuition $130 plus meals and lodging. John C. Campbell Fol.le School; Rt. l; Brasstown, NC 28902. (704) 837-2775. 5 Alum Ridge, VA Psycho Chiroloey Seminar on psychological hand interpretation with Muzawir. $25 or barter, free camping. Pre-register: Penny Royal Educational Center; Rt. H C 67, Box 171 ; Alum Ridge, VA 24051 (703)763-3728. 6-7 Turtle Island "Circle Qf Lieht" - Prayers for protection of the Hopis and Dineb threatened with forced removal from their sacred land by the U.S. Government. From midnight July 6 throughout the removal deadline date of July 7. 15-21 23-27 Horsepasture River Pretty Pictures & Politics: visual Environmentalism Appalachian Environmental Arts Center; P.O. Drawer 580; Highlands, NC 28741. 6-7 Celo Community, NC "Mountain Gardens" tour and perennial plant sale; 3020 Whiteoak Creek Rd., (704) 675-5664. 18-21 Bakersville, NC RhQdQdendrnn Festival TRAC; Spruce Pine, NC 28777. Raleigh, NC l.ow-Jeyel Radiation Waste Rally to urge the NC General Assembly to get out of SE Compact (see ~ p.21) Maio speaker: Brost Schori, biosafety radiation officer at Dartmouth Medical Center. At State Capitol, starts 9:00 am. more info: (919) 832-7491. 17 25-26 Raleigh, NC NC Al!ematiye Faonine Fjeld Jlu. Promising new approaches for a sustainable agriculture. More info: Dr. R. H. Miller; Dept of Soil Science; P.O. Box 7619, NC State University; Raleigh, NC 27695-7619. 26-29 Swannanoa, NC SwQCds intQ Plowshares Peace Studies programs in higher education. Warren Wilson College. Swannanoa, NC 298-3325 (x231). 10-Aug 3 Blue Ridge Parkway MQuntain Sweet Talk Two-act play by The Folkte!Jers. Folk Art Center Theater. More info: Mountain Sweet Talk; c/o The Fol.lctellers; P.O. Box 2898; Asheville, NC 28802 (704) 258-1113. �11- 19 Alum Ridge, VA Psychic Allunement Seminar with Tom Williams and Muzawir. Explore the self-healing abilities we all possess. S200 or barter; bring food, pre-register. sec 115. '? ,·..~ ..~ .. · {u-~~ ~ • ~) ... ~~ :~ . ). :t ' '. ~-- . - . - r.:- _,. - ~~ - ~ 9-10 Willis, VA The Herbal Medjcjne Chest with Susun S. Weed. Contact: Indian Valley Holistic Center. Rt. 2, Box 58; Willis, VA 24380. 11-17 Willis, VA Women's Wellness Week Bodywork, herbal medicine and medical self-help, see 8/9. 12 West Jefferson, NC Bluff Mountain Hike North Carolina Nature Conservancy, see 6128. 14-25 Elkins, WV Augusta Heritage Arts fair food, crafts, and !otsa music! (3 workshops by Doug Elliott as well: herbs, woodslore, basketmaking) call : (304) 636-1903 for info. As heville, NC 39th Annya! Soythem Hiehlands Handicraft Guild Fair. Asheville Civic Center, (704) 298-7928. 16 Alum Ridge, VA Environmental Harmony Workshop with Edward J. Kesgen of Sunshine Weavers. Cost $35 per person, $55 per couple; bring food. Pre-register by 8/8. see 11 5. 19 13-20 Asheville, NC French Broad River Weck, Featuring: Sept. 13 RIVERFEST - AU-day event on the Asheville waterfront celebrating the French Broad River - raft rides, games, crafts, displays. Music by Mike Cross and local musicians. Celo Community, NC full Moon Paay - sec 612 ! . 17-20 19 Celo Community, NC full Moon Paey - see 612 l. Great Lakes Bioregion North American Bjoregional Coneress 11 NABC 11 Office; Bioregional Project; New Life Farm, Inc. Box 3; Brixey, MO 65618. Regionally: (704) 252-9167. 25-31 Banner Elk, NC Bie Yellow Mountain Hike NC Nature Conservancy, sec 6128. Also raft and canoe trips, hikes, displays, contests, river clean-up throughout French Broad River Weck. Dates not set at publication time. Call or write: Bill Eaker Land of Sky Regional Council 19 25 Heritage Drive Asheville, NC 28806 (704) 254-8131 for dates and details. SEPTEMBER 7-8 20-26 Brasstown, NC Multi-Media Week I Basketry, Pottery, Blacksmithing & more. John C. Campbell Folk School, sec 6/15. Celo Community, NC "Mountain Gardens" tour and perennial plant sale; see July 6-7. 18 21-25 Swannanoa, NC The Many faces of PeacemaJcjng, Elderhostel class on global understanding. Warren Wilson College; More info: 298-3325 (x231). ,.st3~ .~CJ,_ . -. Swannanoa, NC Facine the Nuclear Winter Njght: Options and Actjons. World Affairs Institute. Warren Wilson College, Swannanoa, NC (919) 786-5233. 25-27 Modica! Sell-Help 30-Aug 3 Swannanoa, NC fellowship of Reconcjliation National Conference Key speakers include Wendell Berry, Dorothy Cotton and Miles Honon. Contact: Rural Southern Voice for Peace; 190 I Hannah Branch Road; Burnsville, NC 28714. Celo Community, NC "Moyntajn Gardens" tour and perennial plant sale; sec July 6-7. 3-16 Brasstown, NC Mountain Traditions Stone Carving, Dulcimer & more. John C. Campbell Folk School, see 6/15. 8 Brasstown, NC Mountain Music Concert with Homer Ledford. John C. Campbell Folk School, see 6/15. - J:J11da J"!J G>tik S1'1'C.//Jfi (} fXtp ~(11.1<tf ~f.1.wqr :R!t~ ti 'R.;faritJ 'f3.1f..111rn~q - A llA!rlng Ind '-"'II mou,_, _ Cm!f"" August 11·17 Wldl H-S-WMd, c.,..,_ M_.t, MD. Hd 8od1 w...... udMlllklM Mtndldl Mclno..a "!ltffJ D:<'\1u_y.u .W•11 255-19M IHDIAH VALU!Y RETREAT - 2ao.sa.w... vA2-110317- , ff 13- 18 Ib' 20 -22 27-29 July 4-6 11- 13 6211-15J7 SOUTHE:RN DHARMJ\ RE:TRE:J\T CE:NTE:R SUMMER SCHEDULE Q11ddcuu Eamgy,~DJKn& AUGUST 3-4 / ~ HMology P•- . l l S - WOQIXD1'8 w.a&Jll!a W%llX Asheville, NC Bele Cher Festival; Downtown Asheville. f(1 ~ S""'"'9 w.....,_ 25-27 Celo Community, NC Full Moon Paey - sec 6121. ama111 Lii Ao B'-lttll Cm M= 1Dd Wgmm with Roger Woolger. Ao iouoductloo to the universal feminine archeiypcs aod ao exploration or their meaoiog to us. :Cai Cb! Cb11m - Ihc E11cmlm E11cm with Harold Miller. A wec.ltend CllploratioD ioto the way of oot-doiog, or dancing the Mystic Spiral, or creating your own Formless Form. A ~iRllllDI MGdllllhlD Yl';ks=Dd with Rodney Smith. RodDCy will provide useM guidlll(:e aod instruction in medication aod will be available as teacber-io-re11dence June 30 through July 3 for those who wish to do private retreats. 2S-27 SRWL with Harruoo HobU~lle, Ph.D. A weekend or mediUtiOD aod discuuioo ~latlog Buddhitm and ChriJtlaoil:y. Miad[11lan1 Mcdi111l11a with S11110 Augenstein. Medlutlon aod momnt to momen1 awareness are the focUJ or this week.cod. Aqust Xllll !Qt Xlllll Wb11lc l.iCI< with BODDe Kelly. Adaptiog yoga to daily 1etivitia aod individual needs. 22- 24 A Bjau! z,o Wi:ckmd with S&ody Stewar1. The way or the selllesa self. 29 . ~ Hs:1lia1 I•:r Imi11 Mt:dilltiSZD IDd Cal Sept I K.11.u. with Anna Joy Oaybeart. A comp~hens lve ioll'Oductlon to Ille ll)(:le111 Taoist pr1ellces. 12-14 I2iss<cD1laa lb' Cbd11 Seed l1!'.ilbia with A ~ilHlllDI Mcdllaliaa W"l"ad with John YungbluL Exploring Christlaoi1y and Rodney Smith. relatiag the mystical upcrieoce of Christ to lcsi1b1 Mcdi111i11n IDd lb' Li!c ac 1bc meditatioo and. cootempla11ve prayer. Southern Obarma Retreat Center is localed in a ~moie area of the Smoley M ountains near Asheville, North Carolina. For further information about Southern Ohanna or about aoy or the programs above, call or write: SOtrrH.ERN DRARMA RETREAT CENTER 8-10 RLI, Boll 34-H; Roi Sprio&J, NC 28743 (704) 622-7112 �Hoaldeas GARDENING NEWSLETTER - A monthly review gleaning the mos1 practical and innovative ideas from hundreds of teehnical iniemational horticuhural publications - S 10 per year; sample copy: SI. Route I; Gravel Swhch, KY 40328. ACCESS is a free lelephone infonnation service on peace issues including mili1ary spending, environ.menial impacts of miliiary activity, conflicl resolution, elC. Your only charge is your long-distance phone call. ACCESS I is (202) 328-2323. ln!m!arianal pmnacuhgrc Seeti Yearbook - The annual bulletin, direciory, and resource guide for pen:nacultvre practitionen; $10.00; Box 202; Onnge,MA 01364. DRUM WORKSHOPS - for children of all ages. lherapeutic massage - Relaxes lhe body & mind...Call Martha for more info 11 (704) 252-2420. MOON DANCE FARM HERBALS - herbal salves, tincnues, & oils for birthing & family heallh. For brochu~ please write: Moon Dance Farm; RL I, Box 726; Hampton. TN 37658 HOLOGRAPHIC ASTROLOGY - Every part of a hologram con1J1ins all !he info abou1 the en1ire hologram, and each ctll in your body contains all !he genetic data about your whole body. Similarly, every body conlains all Ille infounation about lhe entire solar sysiern - you are !he solar sysiem and each of your planeu is ooe of your potentials. Olan & Consul11tion, SS0.00 Harrie1 Witt Miller (704) 689-4617. FAIRGLEN FARMS offen organic, biological feniliz.ers for fmn md garden. Send SASE for price lisL Biologically-grown produce IO sell? We SC interested in acting IS cooperalive nwketing agenlS with other growers. Wriie: Rouie 1, Box 319; Clyde, NC 28721. HOW - TO - BOOKS: "Gemstones, Crysials & Healing" by The.Ima Isaacs - 30 mineral families cl oompleie descriptions ($8.00); "NllUJ'e's Pantty" by David Wilson - 100 wild edible foods ($3.00); "The Soler Energy N0tebook" by Rankins cl Wilson use lhe sun for home heating ($6.00}. Please add $I ~:Jpping per order. Lorien House, POB 1112, Black Mounlain, NC 28711. 1HE RAINBOW LODGE, a conference ctnier and reirea1 facility, is available for workshops, reueais, ete. - Write: RL 4, Boll 4636; BWrsville, GA 30512. CRAFTS FROM SALVADORAN AND GUATEMALAN REFUGEES IN NICARAGUA: Cards, plaques, boxes, puzzles, patt:bes; This irade benefits refugees directly. Brochure from: Dry Creek Cooperative Trading 918 Jennings CL Woodbu.ry, TN 37190 a oon-profil oraaniz.ation. UGHTWORKS - luminous fabric window pieces by Cathy Scou; 734 Town Mountain Rd.; Asheville, NC 28804. FRIENDS OF 1lfE MOUNTAINS is a grassrOOlS organization involved in !he conservation and proiection of !he soulhem Appalachian highlands. RL 2, Box 2279; ClaylOll, GA 30525. CHEROKEE CLEANSING lEA - over a doz.en herbs (makes app. one gallon) - $1 .SO from Medicine Canoe Products; RL2, Box 90-E; Old Fon. NC 28762. ELACHEE NATURE SCIENCE CENTER dedicaled IO !he undemanding and apjX1!Cialion of lhe nawral world. For membership or visiting info, write P.O. Boll 2771 ; Gainesville, GA 30503. AMRITA HERBAL PRODUCTS - Comfrey, Eucalypws, or Golden Seal Salve, Lemon or Lavender Pace Cream. Made wilh nawral and essential oils and love. Send for brochure: RL 1, Box 737; Floyd, VA 24091. AMERICAN MINOR BREEDS CONSERVANCY is saving endangered breeds of farm liveslOCk. If you keep any minor breeds or know of olhen who do, please lei AMBC know. $10 10 join. AMBC; P.O. Box 477; PillSboro, NC 27312. CUSTOM CELTIC HARPS - A'Coun Bason; Travianna F1rn1; RL 1; Check. VA 24072. Shares for sale in FLOYD AORICULTURAL ENERGY CO-OP; par valued at $100 each. Will Bason; Travianna Farm; Rt I ; Check, VA 24002. •AS WE ARE" - Women's music by Pomegrana1e Rose, a four-woman group playing lively original music. Casse11e llpe avail.able for $9.00 ppd. from RL 2, Box 435; Piusboro, NC 27312. INDIAN VALLEY RETREATS - We offer individual or group reireats on our 140 acteS of rolling meadows, wooded r:raiJs, fresh waier streams and clean air in the majestic Blue Ridge Mountains of Soulhwes1 Virginia, IS miles norlh of !he Blue Ridge Parkway. Reireats can be lailorcd 10 your needs, wilh as much or as little guidanct and social imerx1ion as you wish. We have rustic cabins, privaie or semi-private rooms or camping. $10 per nigh1 per person, bed and breakfasL Indian Valley Holistic Center; RL 2, Box 58; Willis, VA 24380 (703) 789-4295. THE LONE RECYQ ER -- Comic book advenwres of humankind's early suuggle to combat was1efulness. $4.00 pp. from Long Branch Environmenlal Education Cenicr; RL 2, Boll 132; ~._~.•::~~o "" Send submissions io: K.o.DWi P.O. Boll 873 Cniiownee, NC 28723 BIG MOUNTAIN - 10,000 traditional Navajo people lhreaiened with removal by US govemmenl IO make way for coal and uranium mines. Support and donations needed. Write: Big Mountain Legal Defense/Offense Committ.ee; 2501 N. 41h SI., Suile 18; Flags1aff, AZ 86001 (602) 774-5233. At ARTIIUR MORGAN SCHOOL 24 swdents and 14 staff learn iogelher by living in community. Curriculum includes creative academics. group decision-making, a work program, servict projects, extensive field trips, challenging ou1door ellperiencts. Write: 1901 Hannah Branch Rd.; Burnsville, NC 28714. GREEN RIVER RESEARCH JOURNAL exploring lhe connections beiween body. cools, and land. Send $1.00 for sample copy io: Boit 1919; Brattleboro, VT 05301. APPALACHIAN GINSENG CO. - Cuhivaied American ginseng, siratlfied seeds, seedling roots T-Shins wilh ginseng logo, $9.00 ppd from P.O. Box 547; Dillsboro, NC 28725. KA AH - page 30 MALAPROP'S BOOKSTORE/CAFE BOOKS - CARDS - RECORDS FOUR WINDS VlLLAGE - health and spiri1ua1 reireat; home for children in need. For visiting info, write: Boll 112; Tiger, GA 30576. 61 HAYWOOD ST., ASHEVILLE, NC 28801 (704) 254-6734 Summerl986 �K1Hfiah. wants to communicate your thoughts and f eelings 10 the other people in the bioregiona/ provirlce. Send them to us as letters, poems, stories, drawings, or pho tographs. Please send your contributions to us at: Kmflgh; Box 873; Cullowhee, NC 28723. The fall Kitiiah, Issue XIll, will collect our thoughts and experiences of "Death and Dying". The deadline for all submissions for that issue is August I. Please send your ideas for a theme for the winter issue of .Kat:Y.im. Medicine-- .Allies GET BACK! issues of Katuah full color T-sfiirts In the traditional Cherokee Indian belief, the creatures in the world today are only diminutive fonns of the mythic beings who once inhabited the world, but who now reside in Galuna'ti, the spirit world, the highest heaven. But a few of the original powers broke through the spiritual barrier and exist yet in the world as we know it. These beings are called with reverence "grandfathers". And of them, the strongest are KfilWi, the lightning, the power of the sky; Utsa'nati. the rattlesnake, who personifies the power of the earth plane; and Yunwi Usdj, "the little man", as ginseng is called in the sacred ceremonies, who draws up power from th.e underworld. Each is the strongest power in its own domain. Together they are allies: their energies complement each other to form an even greater power. As medicine allies, they represent the healing power of the Appalachian Mountains. The medicine powers of Katiiah have been depicted in a striking T-shirt design by Ibby Kenna. Printed in 5-color silkscreen by Ridgerunner Naturals on top-quality, all-cotton shirts, they are available now in all adult sii.es from the Km.ah journal. "To show r espect for this supernatural trinity of the natural world is to in turn become an ally in the continuing process of maintaining harmony and balance here in the mountains ofKatUah." To order, use the form below. ISSUE TWO - WTNTER 1983-84 Yona - But Huniers - Pigeon River Another Way With Animals - Alma Becoming Polilically Erreclive • Mountain Woodlands - Katii.ab Under lhc Drill - Spiritual Warriors ISSUE THREE - SPRING 1984 SUstainable Agriculture - SuoOowers Human lm.pect oo the Forest • Childrens' Education - Veronica Nicbolas:Woman in Politics - Little People - Medicine Allies ISSUE NINE - FAll 198S The Waldec Forest - The Trees Speak Migrating Foresu - Horse Logging Starting a Tree Crop - Urban Trees Acom Bread · Myth Tune ISSUE FOUR - SUMMER 1984 Waier Oram - Water Quality - Kudzu Solar Eclipse - Clcarcuttin8 - Trout · Going to Water • Ram Pumps Microhydro - Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE TEN - WINTER 198S-86 Kale Rogers - Circles of Stone • Internal Mylhmakiog - Holistic Hcalln8 on Trial - Poems: Sieve Koauth - Mythic Places The Uktena's Tale - Crystal Magic "Dreamspeaking" ISSUE FIVE- FAll 1984 Harvest • Old Ways in Cherokee Ginseng - Nuclear Wasie - Our Celtic Heritage - Biore8ionaliJm: Past, Present, and Future - John Wllnoty - Healio8 Oarlcness • Politics of Participation ISSUE EL£VSN - SPRING 1986 Community Planning · Cities and the Bioregional Vision - Recycling • Community Gardening· Floyd County, VA • Gasohol • Two Bioregiooal Views Nuclear Supplement - Foxfire Gamca -Good Medicine: Visions ISSUE SIX - WINTER 1984-85 Winter Solstice Barth Ceremony Horsepastu.re River • Com.log of lhe Light - Log Cabin Roou - Mountain Agriculture: The Right Crop - William Taylor - The Future of the Forest ISSUE SEVEN · SPRING 19&S Sustainable Economics - Hot Springs Worker Ownership - The Great Economy • Self Help Credit Union - Wild Turkey Responsible Investing • Working in the Web of Life KATUAH: Bjoreeional Journal of the Southern Ap_palacbjans Box 873; Cullowhee, North Carolina 28723 For more info: call Marnie Muller (704) 252-9167 Regular Membership........$10/yr. Sponsor.......................$20/yr. Contributor...................$50/yr. Name ISSUE EIGHT· SUMMER 1985 Celebration: A Way of Life - Ka!Uab 18,000 Years Ago • Sacred Siles - Folk Ans in the Schools - Sun Cycle/Moon Cycle Poems: Hilda Downer - Cherokee Heritage Center · Who Owns Appalachia? Address Back Issues Issue# @ $2.00 = $ Issue# - -@ $2.00 = $ - Issue#--@ $2.00 = $ - Issue#--@ $2.00 = $- Issue#--@ $2.00 = $ - Complete Set (2-11) -@ $15.00 = $_ _ T-Shirts: specify quantity color: tan M Enclosed is$ to give this effort an extra boost I can be a local contact person for my area State City Area Code Phone Number KATUAH - page 31 S L @ $9.50 each ............$_ _ XL Zip TOTAL PRICE = postage paid $_ _ Summer 1986 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 12, Summer 1986 Description An account of the resource The twelfth issue of the Katúah Journal covers a variety of topics, including, nuclear energy issues, shiitake mushrooms, trout farms, and the Cherokee people's historic use of tobacco. Authors and artists in this issue include: Joe Hollis, Rhea Rose Ormond, Avram Friedman, Michael Red Fox, D. Newton Smith, Rob Messick, Corry, Ise Williams, David Wheeler, Stephen Wingeier, Jerry Trivette, Perry Eury, and Marnie Muller. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1986 Table Of Contents A list of subunits of the resource. Living in the Garden.......1 The NC Nuclear Referendum.......3 Shiitake.......4 "The Water Cycle": A Poem.......6 The Sacred Scarab.......7 Circles of Communication.......8 Review: The Wise Woman Herbal For the Childbearing Year.......9 Review: The Small-Scale Aquaculture Book.......10 Good Medicine: Tobacco.......12 Sun Root.......14 Poem: "The Homestead on Horn Mountain".......14 "Hilahi'Yu...": The Formation of the Appalachian Mountains.......15 Natural World News.......19 "The Willow Tree": A Children's Story.......25 NABC II.......27 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Beginning Human ecology Radioactive waste disposal--Appalachian Region, Southern Shiitake--Appalachian Region, Southern Dung beetles Cherokee Indians--Tobacco use--History North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Agriculture Appalachian History Appalachian Mountains Appalachian Studies Bioregional Congress Book Reviews Cherokees Children's Page Community Electric Power Companies Folklore and Ceremony Forest Issues Good Medicine Habitat Hazardous Chemicals Health Katúah Pigeon River Poems Radioactive Waste Stories Turtle Island Water Quality Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/c5f08e481824615d18c6f5c6bd8ddef8.pdf ab8164d46d387f7db9c40c17d5a6eb35 PDF Text Text --~ ATUAH $JOO ISSUE XIV WINTER 1986-87 Wintertimef Dreamtime �i, g ci N u G: z <o ... w A. .... - w ~~ igN ~f t:: Ct> • w_, OZA.:;) 11. 0 u z CONTENTS ("') N ,.... co N ~ LLOYD CARL OWLE...........................................................................1 8()()(3ERS AND MUMMERS...............................................................3 ALL SPECIES DAY .............................................................................6 POEM BY WILL ASHE BASON.........................................................9 GOOD MEDICINE..............................................................................10 CABIN FEVER UNIVERSITY.........................................................12 POEMS BY OLIVER LOVEDAY ......................................................13 KEEPING WARM: HOMELESS IN KATUAH ................................ 14 HOMEMADE HOTWATER...............................................................18 A STOVEMAKER'S NARRATIVE. ................................................19 NATURAL WORLD NEWS..............................................................20 H ,..l 0 0 i5 a: en Ul ::> ~ u 0 :z: .. tll fZJ ~ ,..l s u ... ("') ,.... co II< i ~ 0 ~ z 0 ; 0:: 8 Cl) ~ 0 0 < �1111111111 ,.~:.u 1 1~tfl .1'!••@.:1!. .!:1~,11•·••:a~:1a1rn ISSUE XIV WlNTER 1986-87 ART AND SURVIVAL Lloyd Carl Owle is a Cherokee Indian, a descendent of Yonaguska. He is field director of the Save the Children Federation program for the southeastern Indian nations, but he is best known for his powerful and expressive stone carvings. His works are on display at the Qualia Craft Co·op and the "Miz-Chief' store in Cherokee. NC. Su 'The Work ofUoJd Ctul Owlt~ pp. 16-17 There is an old legend that says there are two people inside of us. One is young, and the other is old. These two figures of the legend represent two different viewpoints: the young one th:u does not discriminate, that sees the world as a whole; and the old one that is linear, that picks the world apart and focusses on only one thing at a time. This is 1rue for us. Kids have to be trained to think in a linear way. They take to the other way naturally. When I was a kid in school, I enjoyed looking at a Little bug with all its intricacy and detail more than doing English or math. Even now I have 600 things in my mind at any one time. As I'm working on one carving l have a lot of other things going on at the same time. They are all pictured individually in my head, but I can only put a part of what I see into any one piece. Even so, when I'm doing something with maybe ten ants and six people, it gets very intticate and complex. I have to keep it all in my mind at the same nme. I have to see a piece from several different sides at once. Either a person can see in that way or they can't. Size has always been strange to me, too. 1 play with that. Neutrons, atoms, planets.....all arc equally important to the functioning of the universe. So in my carvings a little ant can be as big as a person's face, or a snake will be larger than a person's body. When I'm working in my shed at two or three o'clock in the morning, I feel tuned in to a different time. h is a time or a place in my mind that is very primitive. My carvings reflect this. One might say that this "primitive" art comes from a place of deeper vision. From this place the activities of life have more meaning than they do to a person of the modem culture. This is because these things arc seen as being connected. Life is viewed as a whole, rather than "my life", "your Life", "their Life". This is a special way to see Lhe world. This power of mind is a gift that only some people have. Medicine men have this power, but they don't "make" it, it's already within them. In the same way, art is a part of a person. h's in their DNA, or their life-soul, however it is called. It is less an ability to consciously make something happen than to let something work through us. Sometimes I have the feeling l'm just watching my hands do something on their own. I just let them go. Often, afcer working late at night, I have to look at a piece again in the morning and re-identify with it. It seems sLrange and foreign, not like something I did myself. And, in a way, that is true, because a good angel came through and helped me. This reminds me of the legend of "the little people'; The "little people" represent the different dimensions of the mind. All the dimensions are here, and sometimes we slip into another time or another phase of the mind, and we find ourselves seeing things in a different way. It feels SLrange to us only because we have become separated from ourselves. The 'little people' are a sense that has been given us to help us survive and protect ourselves. Native American people have always listened to that other voice. It is something that has helped us to survive. Call it ESP, call it good judgement, or intuition-it is a way of thinking, but also a way of communicating. The basic power of the native medicine person was the ability to bring up the thought in someone else's mind that they were going to ge1 well. The medicine person would not do this by putting a thought from the outside into another person's mind. They helped their patients communicate with themselves and the Creator so they would be well. If their mind was not whole, they lYm sick! Some people might say, "Why is he talking about things like that in these modern times?" But this deep communicauon still works for us, because on thac level of the mind everything is connected. We are simuhaneously tuned into different times in the history of this world, faraway civilizations of long ago, different people living in differenc places, or even inco space. In dreams I've seen bowls with arrowheads and similar designs on them that are still buried in the ground. I know someday they'll be found, not only in this country, but in South America, and even in Egypt in places along the Nile. I've seen visions of a sculpture of a head with an elongated face that they'll dig out along the Nile someday. l put that face in a carving I did. Someday they may try to relate that carving back to the ancient Egyptian culture, to the art I do, or even to similar carvings from South America. ART AS LANGUAGE Masks, myth, music, art--anything that arises from that deep place is a language. Whether it's "Indians" from North America, Indians from lndia, or any other people, we can communicate through that language. In that deep place we are already connected. People have to protect themselves and the ways they have learned and survived. The Cherokee tribe protects itself, its customs, and its beliefs. The Hopi and the people in India do the same. But art cotcrs people's minds through the back door. Something pleasing to the eye relaxes people. It releases them, whether they are creating it or looking at it. People of any race or any culture in the world can see a piece of art, and, simply because they love and appreciate the beauty of it, they are taken to that place where they experience the same thoughts or feelings the artist bad when be or she created it. By seeing it or touching it, they can grasp that thought in a way no one could explain with words. And they also grasp that thought in a way that doesn't threaten their beliefs. Art is a way to communicate the differences between people. I'm not a doom-crier, but we need to communicate -- blacks, whites, Indians, Russians -· all of us. Our beliefs may be - continued on page 25 KATUAH-page 1 Winter 1986-87 �& )lATlii-a )• ... :1111il!ul!11m 1•1+11111wi111•1: 1 . 111:1amli'JP!li" •'"' "'"'•,.__ . 111 . EDITORIAL STAFF THlS ISSUE: Scott Bird Sylvia Fox Judith Hallock Rob Messick Mamie Muller Manha Overlock Michael Red Fox Chip Smith Brad Stanback Manha Tree David Wheeler EDITQRIAL ASSISTANCE: Tom Hendricks Mark Kelly Brooks Michael Jeff Fobes Sara Jane Thomas Julie Gaunt EDITOR CAL OEACE THIS ISSUE: Asheville, NC PRTNIEQBY: Sylva furalQ Publishing Co. Sylva, NC WRITE US AT: Katiiah Box 873 Cullowhee, NC 28723 TELEPHONE: (704) 252-9167 COVER: "Primitive Fear" by Lloyd Carl Qwle The ln1cmal Revenue Service hu declared .K.a.W&h a non-pr organization under section SOl(c)(3) of lhc Internal Revenue Code. All con1nbu1ions 10 K.ni!Jh arc deductible from personal income y WI. .K!n1lb wishes 10 thank lhc Salisbury Community Foundation for lheiT generous cran1 in suppon of our work. JRV0CllTJ0R Enter within The cave ckep dark :Below mountains IVhere ln slup tjona, 9reat black bear And we to9ether clream New patterns of existence New futu res for the world Green, blue, and white Lcoki~back From w£thin infinite ni9ht Our souls m~fe :Bri9ht amo~ the crystal stars KATUAH - page 2 Here in the sowhem-most heartland of the Appalachian mountains, the oldest mou111ai11 range on our continent, Turtle Island, a small but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of living within the na11ual scale and balance ofuniversal sys rems and laws. We begin by invoking the Cherokee name "Karuali" as the old/new name for this area of the mountains and for its journal as well. The editorial priorities for us are to collect and disseminate information and energy which pertains specijicafly to this area, and to foster the awareness thal the land is a living being deserving of oiu love and respect. Living in tlris manner is the only way to ensure the sustainability of our biosphere and a lasting place for ourselves in its continuir1g evol11tior1ary process. We seem to have reached thefulcrtvn poim ofa "do or die" situation in terms of a cominued quality standard oflife on this planet. It is the aim of 1/ris journal to drJ its part in the re-inhabitation and re-cultura1ion of the Ka1Uilh province of the Southern Appalachians. This province is indicated by its natural boundaries: the New River vicinity to the north; tlie foothills oftlie piedmont area to tlie east; Yona Mountain and the Georgia hills to the south; and tlie Tennessee River Valley to the west. Humbly, as self-appointed stewards with sacred instructions as "new natives" to protect and preserve i1s sacredness. we advocate a centered approach to tlie cor1cep1 of decentralization and hope to become a support system/or those accepting the challenge of sustainability and the creation of harmony and balance in a total sense, here in this place. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes that Kmlttlh wilf grow to serve the best imerests of this region and all its living, breatlUngfamily members. - The Editors Winter 1986-87 �BOOGEAS AND MUMMEAS While collecting material for his book Cherokee Dance and Drama, Frank G. Speck, on January 2, 1935, observed a performance of the "Booger Dance" during a social gathering at the house of Will Pheasant in the Big Cove community on the Cherokee Indian reservation. He described the dancers as being "a company of four to ten or more masked men, occasionally with a couple of women companions, representing people from far away or across the water - Germans, French, Chinese, Negroes.....Each masked dancer has a personal name, usually obscene, which is given upon request to the host of the house party.... Europeans show exaggerations of features--bushy eyebrows, moustaches. chin whiskers, red cheeks, big noses, ghastly white pallor, and bald heads. Animal masks are occasionally worn by the boogers when they desire to represent themselves as hunters and then they carry guns, bows, or clubs. Other equipment of the boogers may be a dead chicken to represent a wild rurkey, a dead lamb, or the skull of a cow or a horse. Boogers may distort their figures by stuffing abdomen, buttocks, or shins. Some carry an imitation phallus of gourd neck or wrapped cloth concealed beneath a quilt of sheet, which they expose when dashing toward women and girls. Sometimes the gourd phallus contains water, which is released, adding to the burlesque." The dancers would enter the house acting at the same time clownishly and violently--falling on the floor, swinging at the men, and making rushes at the women and girls. When questioned by the host of the party, who acted as master of KA TUAH - page 3 ceremonies, they said they wanted "Girls!" and they wanted "to fight", but they were mollified and introduced themselves with a song and a dance solo by each member of the cast. The host then invited the group to dance. Customarily, the boogers would do one of the "winter dances", the Bear Dance or the Eagle Dance. During the second round of the dance, women from the audience joined as the boogers' partners in the dancing. The boogers then left as boisterously as they had come, some dashing into the crowd of women and clumsily trying to carry off struggling victims, amid screams and laughter. The Mummers In lrcland, within living memory, it was the custom for companies of young men, called ''The Mummers" to go from house to house during the nights after ChristmaS wearing costumes and tall masks of plaited rushes, performing a ritualized drama of death and rebirth. The play was ostensibly to raise money for a large community dance, The Mummers' Ball, that took place early in January, but the roots of the custom go back into antiquity. The mummers were led by a captain who acted as master of ceremonies and was responsible for the conduct of his tr0upe in the kitchens of the community. In recent years, the company consisted more or less of eight basic characters: the Captain, Beelzebub, Prince George (of England), Oliver Cromwell, Saint Patrick, the Doctor, Big Head (a musician), and Miss Funny (the treasurer). The captain requested entrance into the house, and if it were granted, he strode into the kitchen, proclaiming: "Here comes/, Captain Mummer, And all me men. Room, room, gallant boys, Give us room to rhyme. We'll show you some diversion Around these Chrisrmas times." One after another the members of the cast came into the lighted kitchen, declaring in rhyme, and each introducing the next, until the character of SL Patrick entered: "Here Comes/, St. Patrick, And tile reason I came I'm in search ofthat bully Prince George is his name. And if I do find him, I'll tell you no lie, I'll hack him to pieces as small as a fly." Prince George and St. Patrick then had an altercation that ended when Prince George drew his rapier (stick) and ran his opponent through. The Doctor was called for and entered, bearing "...a wee bottle here in the waistband ofme trousers. Tlzey call it Hokey pokey halicumpain. Rise 11p dead man and jighi again." the Doctor would say as he revived the patient, and he would then call for Big Head, who entered and played music for two dancers to relieve the dramatic tension of the perfonnance. Miss Funny would then come in and ask for money, "All silver and no brass." At this point the show became more - continued on next page Wrnter 1986-87 �- continued ijfonnal, and members of the household were enco uraged to request songs and <Wices, or to step in for a dance with Miss Funny. At the conclusion of the event it was customary for the people of the house to try to guess the identity of the mummers, and if there were girls in the house bold enough, they might attempt to maneuver a position where they could knock the mask off one of the performers. The mummers would defend their fellow by pushfog and tickling, which frequently led to much squealing and giggling. Then with a farewell and good wishes the mummers would depan into the night In these days when people nightly invite murder and violence into their homes via their TV sets, the mummers' play may seem bland and unconvincing. But it was not as often seen in those days, and it was a live performance: "Rhyme and action render it all humorous, but the words are clear. There are many young men, armed with sticks, standing around your kitchen who would like you to give them some money," wrote Henry Glassie in his book on the mumming tradition, All Silver and No Brass, Common T hreads The two performances, boogers and mummers, from disparate cultures on opposite sides of the ocean, vary greatly due to the differences in geography and culture. Yet, even in such a superficial presentation of traditions that had evolved through centuries, certain srrong similarities stand out. First, the masks. These were the core of the presentation. They lent a compelling sense of presence to the dramas, and plunged the audience, the familiar household, and the players into a different reality. This was a visitation from the spirit world. T he masks were frightening, but they could also amaze and delight. The masked players were from outside the bounds of convention. They could talk and act in a way not permi11ed in ordinary community life. They could speak of things usually left unspoken. They could talce deep tensions and transfonn them through humor, song, and dance. The second similarity was the time of year. Both of these plays were done at night as part of the winter season celebration. Hayes Lossiah, who danced the Booger Dance in Big Cove, said, "We'd do it in the winter. It'd snow two, three days, mebbe, after the dance." "It was the performance of the season," said Peter Flanagan of County Ferman agh, Ireland of the Christmas mumming shows. ' KATUAH-page4 a• - ~-«¥ • I t:llltec.,... ...._...,-.,.IT The Booger Dance was sometimes origins a nd the original purpose o f the used by medicine men in the healing of the Booger Dance-, for the Iroquois marked the sick. These appearances would, of course, transitidn between the old and new years happen in any season needed, but: "In its with <t winter celebration called the "festival earliest form, the Booger Oilflce, 'strong in of dreall'.IS~, which is. described by James Frazer in bis book The Golden Boui:h: magic', was undoubtedly ti mi ted to win ter performance. since its association with 'The whole cel'cmonies lasted several days, or even weeks, and formed a kind of 'ghosts', those of aliens, is believed to bring killi ng frosts," said Speck. saturnalia. Men and women, variously The connectipn with healing shows disguised. went from wigwnm to wigwam smashing and throwing down whatever they the original spiritual nature of the masks, and should make us look closer to find the came across. It was a time of general purpose in the buffoonery of the winter license; the people were supposed to be out of their senses, and therefore not to be Booger Dance. The character and conduct of the responsible for what they did ....On one day mummers and th·e boogers is another of the festival the ceremony of driving away evil spiriis from the village took place. Men similarity. In both performances the casts showed highly exaggerated characteristics clothed in the skins of wild beasts, their of aggressiveness and clownishness. The faces covered with hideous masks, and their interplay bet ween the audience and the hands with the shell of the tortoise, wem performers contained an clement of the from hut to hut making frightful noises; in risque in both of the dramas, but it was every hut they took the fuel from 1he fire and scattered the embers and ashes about the more highly ,exaggerated and exploited by the boogers. floor with their hands. The general It is bold indeed to speculate on the confession of sins which preceded the origins of these two events of folk theatre, festival was probably a preparation for the when little p recise information is known public expulsion of evil influences; it was a about either. But the structure of the way of stripping the people of their moral mummers' play strongly reflects the old burdens, that these might be collected and cast out" myth of the god of the new year killing the god of the old that dates back to earliest Clearly the booger masks of the history in Europe and the British Isles. In Iroquois were aiding in the exorcism of other areas of Britain the same story is demons - the pent-up emotions of the winter enacted by the "wranboys" during the same and the stale energies of the old year. This could have been the original purpose of the days after Christmas, who hunt and kill a ~n. the deity of the year past, in the name Cherokee masks, as well, but as the of "Cock Robin", who represents the Christian missionaries inhibited the old coming cycle of regrowth. spiritual forms, and as European oppression The Doctor of the mummers and his anacked the Indians and their way of life, "wee bottle" of "hokey pokey halicumpain" the whites could have been given the also provides a death and resurrection theme principal role of devil-demon scapegoat to act out and carry away the year's negative symbolic of the regeneration of the year. A solstice play would have had an energies. important role in an early agricultural If we can accept, or even consider, these intuitive conclusions as to the origins community to teach the young and remind of the mask dramas, we see that these two the old that the changes of the year, while cultures approached the challenges of the dramatic and threatening, were a normal pan of the yearly cycle. winter season in very different ways: one in The influence of the Christian church an active, volatile way, and the other by internalizing the energies of the season by would have caused the substitution of St. Patrick as the main protagonist, as it did in re-enacting them as a story. But although so many other holidays and rituals. But very different from each other in their original form, the two events seem to spring then, as secular concerns became more immediate, SL Patrick and St. George could from a deep, common, spiritual matrix: the need to maintain the community, first in the have come to represent the relations between Ireland and England, which had so much changing flow of time, then of history. bearing on the life of the poor Irish farmers. That required that conventional social This was of special significance in the barriers be temporarily broken down to find a new and basic starting point from which divided communities of northern Ireland the people could move together into the new where those: tensions have continued at a slow, smoldering bum for centuries. year. It required exaggeration of the human capacities for violence and foolishness, that Wild Dreams we normally do not wish to acknowledge, that by laughter, movement, and song The booger masks, it is currently people could accept and come to terms with thought, came to the Cherokee from the their negativity and weakness. Iroquoian culture of the northeastern woodland tribes. This lends a hint as to the u Winter 1986-87 �rim : . Al look • mask plays ..., ippc.r IO have bcea ~and iUJICiaiaiola4 pno..-doa1,;anachronisms from a primiliwi put. Bus lookinJ one misfit sec a IOpbisaiCaled psycbolo&IW lbcnpy IO beal . ,- ..... *'ai"' ~DNA daal ~beck the QDIDIDunity and ttansform the inner demons that take shape in the world duriri1 the dadt winter months. We could extend Land Roots gradually faded away. THE BOOGER D ANCE as witnessed by Tom Underwood Tom Underwood is the proprietor of the Medicine Man Craft Shop in Cherokee, a long-time meeting-place for those interested in Cherokee Indian artwork and culture. Tom had tire rare privilege, although he did not realize it at tlte time, of being one of tlte few white people to see tlte Booger Dance performed/or healing ..... I grew up in lhe Birdtown section of the Cherokee Indian reservation. When I was growing up, my dad had the only automobile in that pan of the reservation, so he was often called upon to be ambulance, laxi, or messenger. I remember one day an urgent message came for Bird Panridge, a medicine man and a fine old fellow. I was a boy, 12 or 13 at lhe time, but I can remember it was getting dusky dark when we neared old man Partridge's house. My dad spoke a few words to a woman at the door, and she motioned up the hill behind the house. We walked up a rough sled road through the woods. It was a pretty good little climb, and when we got up there we could hear people talking and chants a'going on. We followed a trail to a clearing 40-50 feet in diameter . There was a circle of people around the perimeter of the KATUAH - page 5 dwup time from the deaceadanta o r die Henry Glassie's statement that. "The mummers (and the boogus) attacked the forces that keep people ap:m." The Cherokees and the subsistence farmers of lhe Irish countryside shared the heritage of a land-based small village culture. Both groups came under the dominance of the prevailing European industrial culture. As their societies came under auack, the conditions of life were changed, and their cultures were changed as well. The critical alteration was that, in both cases, the strong, enduring ties to the land that had nourished their people for centuries were forcibly broken by the invading culture. This was the crucial link. and when it was severed, the masks, which represented the spirits of the land, were doomed. Oppression became the primary demon that haunted these peoples, and the message of the masks changed. They spoke about the invader. They spoke about life and death in tenns the people could understand. They were so strongly rooted in the lives of the people, it took the maskings 200 years to die, but once their lifeline to the land was cut, their vitality . \'ct.dle~-lhe---. aiecblc.S . . . . . . . . tlcllC . ' ia ~ . . . two eul1*'CS meet. n. qirk ~ die .m1 •nmcn' .p1ay1 bas 4:0lne acroa IM Waler oa the ·toa1 1trands".o( And so, unfonunately, the last item that these two traditions share in common is that both are, for all practical purposes, extinguished as meaningful communication among the people. Although there are elders alive who have done lhe Booger Dance and the mummers' show, apparently the dramas are no longer in use. So it is relevant to question, "Why even write about these traditions from two culrures t hat are so distant from and so unlike each other? Why pay so much attention to old traditions that have already passed away?" It is tr ue. To study the mask traditions, the kachjnas of the Hopi Indians, which have been brought vinually intact through the time barrier of modern civilization, offer a much better subject for study. There the myth stories of the land and the e lemental beings still live in the wbite-llci.nftcd immigrantS 10 lhcir anceslOR in Europe. The booger spirits, too, lie dormant in the mountain shadows. their native home - sleeping, waiting to be aroused once again. The masks are looking for ne w fonns, for new meanings, and for a new generdtion to bring them alive . It would require only that some of lhe hu mans reconnect the vital link between themselves and the land, and the masks and the spirits they represenl would be resurrecled to chant and dance and amaze the people in the community circle once again. They are old, litera.lly "as old as the hills'', yet when lhe people call upon the masks, they will arise and come, bringing powers of invocation, communication, liberation, and delight. Resource Reading: All Silver and No Brass: Henry Glassie (Indiana University Press, Bloomington, IN) 1975 Cherokee Dance and Drama: Frank G. Speck and Leonard Broom (University of California Press, Berkeley, CA) 1951 yearly cycle of mask celebrations. clearing. In the center was a fire, and by the fire lay a person all wrapped up, obviously sick, and over him hovered another, the medicine man. I didn't see it, but I suppose the medicine man had given the pat.ient some medicine. Around this pair at the center were about 15-18 people with masks of many differenl kinds. Every one of them was covered up with blankets or old raggedy clothes, so no one could tell who they were at all. They wore all kinds of scarey masks. One was a hornets' nest - it was an old hornets' nest with the eyeholes and a breathing hole cul out. Most of the masks were faces cut out of wood. The m:tsked figures were dancing in a circle around the medicine man and the sick person at the fire. All of them were chanting. I knew the medicine man was old Bird Panridge, even though a mask covered his entire face. That went on for a little while, until a few of them noticed us, and then every bit of it just quit. My daddy stated his business and said that someone had an emergency. maybe it was a death in the family, and that he would carry the person back down. The people in the circle never moved another peg until we got out of lhe clearing and over the hill. As we walked down the hill, I could hear them taking up the chanl again. That was the only time I ever actually saw the Booger Dance performed in sincerity like it was done a long time ago. I was just a boy, but I remember it very vividly. My interest in it at the time was very casual, but later l became much more interested as I began to read and talk with other people. Masks were used in other ceremonies as well, but the booger masks were usually thought of as scarey masks. I have one at home I've had for 50 years. My father acquired it. It is very, very scarey-looking. ~ 100-year-otd mask by famed Cherokee mask-maker Will West Long Winter 1986-87 �. ~LL SPtC~tS DAY by Marnie Muller Ahead of the pageant, each person is asked to choose a plant or animal that they feel closest to, that they would like to represent at the celebration. Then there are mask-making sessions with a great deal of storytelling going on during this time about how individual creatures have helped the Earth and how many indigenous peoples have regarded the Eanh as the sacred being that it is. There are also stories of the interdependence of all life. "For more than 99 percent of human history, the world was enchanted and [humans] saw (themselves] as an integra l part of it. The complete reversal or this perception in a mere four hundred years or so has destroyed the continuity of the huma n experience and the integrity of the human psyche. It has ver y nearly wrecked the planet as well. The only hope, or so it seems to me, lies in a reenchantment of the world. Morris Berman In his book The Reenchantment of the World, Morris Berman explores the possibility of reawakening the integral or participating consciousness of the human psyche through a rich, sensual, ecological perspective of the world around us. This visceral, int.ellcctual, full re-understanding of the human connection with all life allows a deeper, more ttuthful perception of our "place" in the universe and in the specific place we inhabit An exciting educational project which nurtures this sense of "reenchantment" rooted in an ecological base is The All Species Day Project. Successful as a school curriculum activily or as a full-blown community pageant , All Species Day has provided both children and adults with an opportunity to celebrate and become the myriad species of plants and animal that co-inhabit _the place where we live. A_n All Species Day event usually Ulcludes a parade, dramanc presentations, storytelling, displays and a 'Creature Congress'. The Congress is a rime when each person who has represented a species can speak for or perform on behalf of that species. During this time, species may dialogue with each other in improvisational ways and can make requests or pleas, for example to humans. The Congress is a rime for all the species to convene and share a common vision of the world with each other and to speak to each other about the region they inhabit They can speak of its beauty and wealth but they can also speak of problems they as a species may face. All Species Day may also include a potluck picnic and music and games as well. With mask-making, movement and sound as well as storytelling, drama and dance, the many plants and animals and lifeforms that inhabit our world are able to "visit" and share with us their stories and visions. The bear, the hawk. the rainbow trout.... the cougar, the chickadee, the tunle... the ginseng, the willow, the chestnuL..all can come join in the festivities. KATUAH ·page 6 "All Species Day offers an educational fest ival in which ecological r eality is brought to life through a n organic, animistic celebration wher e the ancient, mimetic sense of identifying with plants and a nimals is playfully enacted in mask-making, parade, storytelling and drama." -Amy Hannon The mask-making itself is full of fun and creativity..and ingenuity. Some masks are made out of "found" materials such as bark... while others are fashioned from wood or gourd...and others from baling wire and paper mache..or cloth or clay. Some paint their masks very "realistically" while others superimpose images onto the face of the mask of things that remind one of the creature.. .for example, the trout mask may have a rushing stream pass across its face. Also, costumes may be made ...and the same motif may be used ... with clouds painted on the back of the eagle. Each person is given the opportunity to become Winter 1986-87 �familiar with the sounds, movements and feelings of the lifeform they are to represenL They are encouraged to caw as a crow or sway as a willow or chauer as a jay. It is suggested that their dreams at night may be helpful in getting them more in rune with their choice. In terms of originally selecting which animal or plant they want to be, it is always helpful to first go on a field trip... to a wild place... .leuing everyone "slow down" and take a deep breath...and listen to the sounds around them. Lemng them close their eyes and relax ...and settle in to the place where you are helps to encourage a time for daydreaming or reverie. It is in this kind of 'slowed down ' time that a choosing of "who to represent/ who to be" can best happen. After each person selects their totem animal or plant or lifeform, it is helpful, then, to consider the species' relationship with the place where you are...the water, the air, the wind, the sun, the night, the other plants and animals. If it seems appropriate, everyone may be ready to "practice" becoming/being their lifeform....through sounds, movement, and imagination. Afler masks and costumes are made and time is spent getting prepared, it is then time for the celebration. It can be a one-classroom event, a whole school event or an entire city pageant. It can be splashy with full media coverage...or it can be more intimate and less fuss. All Species Day celebrations began in the early l 970's and are now beginning to crop up in communities around Turtle Island (Nonh America). The All Species Project, located in Santa Fe, NM, assists groups and communities in setting up an AU Species Day in their locale. This non-profit, educational corporation offers several packets of materials and information: Packet #I (sample press release, sample poster, calendar listing, public service announcement, and mayor's proclamation) cost: $7 ; Packet #2 (suggested songs, some bibliography, short theater pieces, and information on sets, materials.and costume making) cost: $10 ; Packet #3 ( Newsletter/poster of recent events) cost: $5. The address /telephone: The AU Species Project 1349 Cerro Gordo Santa Fe, NM 87501 (505) 982-2768 About All Species Day "We have to bring back the animals and plants, and we have to do it through the children. I've been looking for this for a while." - Roberta Blackgoat Big Mountain Navajo Elder • cononucd on next page KATUAH - page 7 �~LL Sf£C~tS D~Y in Greenville NC " Self-unfolding, self-educating for the sheer joy of it ...The students were inspiring the teachers with enthusiasm. 'This is what teaching is au about', a teacher told me." -Amy Hannon All Species Day Coordinator for Greenville, NC All Species Day 1985 Greenville, NC Site: Sadie Sa ulter Elementa ry School, Green ville,NC Scale: School-wide Inspired by the Santa Fe, NM All Species Project , Amy Hannon, a parent of three, initiated this effort at her children's school in Greenville, NC. The event was endorsed by the school principal, the Enrichment Program director and the school librarian as well as others. It was a day-long, school-wide celebration. Each student chose 10 be a plant or animal and studied itS habitat, behavior and ecological relationships. Several classes focused on the sea and others on lhe coastal plain as a habitat. In the hallways and classrooms, there were 16 "centers" set up for students to visit School projects included murals, models, poems, displays, dioramas, and puppet show s. There were games, including tbe Food Web game, as well as storytelling. Students dressed in their plant and animal masks and costumes paraded around the school, singing. ALL All Species Day 1986 Greenville, NC Site: River Park North, G reem ille, NC Scale: Are:a-wide Enthused by the wonderful reception of "All Species" at Sadie Saulter Elcmenmry School, Amy Hannon felt that it would be good 10 expand All Sp ecies Day imo a communiiy-wide event. She contacted the director of Greenville Parks & Recreation who liked the idea very much and offered River Parle North. In addition, she gained the support of the Pamlico-Tar River Foundation, and the local chapters of the Sierra Club and The League of Women Voters. By applying to the NC Humanities Commiuee, Amy was able to procure a SP£Ct£S D..ty In a ll the world or living creatures (birds a nd fish, mammals and insects, algae and fungi, trees & flowers, etc.) AC'J'LV'L'TY grant to fund storytelling, mask-making and drama activities for the Day. She also contacted a number of school and community organizations working with youth groups who might like 10 set up displays. etc. The result: A tremendous success! All S pecies Day 1986 took place on Saturday, May 3rd. Many species themselves attended the festival: Carolina Raptor Center brough t a Golden Eagle, Barn Owl, Great Homed Owl, Red-tailed Hawk and Kestrel; the River Park's nature center had a community of tunics living in the touch tank including Spotted Turtle, Painted Turtle, Musk Tunle and Yellowbelly Slider; the NC Museum of Na tural History's outreach program brought a variety of snakes; a display prepared by a representative of the US Soil Conservation Service included a dozen perennial grasses. The trees and wildlife of the Park were also present . The day was filled with narure walks, storytelling, displays, and games as well as the celebration itself. There was a parade with the sound of drum beat and flute ...and then an improvisational drama, "The Parliament of Critters". Amy describes the day: " Animals and their powers came to light in stories told to small groups all day long under the shade of a large Loblolly Pine. Tunic. Whale, Rabbit, Fox, Crow and Mouse spoke through the mouths of s1orytellers ...Each story invited the humans present to entertain the world from a bird's eye view, as it were, or perhaps a whale's. "The next step in the magic of A ll S p ecies Day was to move from the enchantment of hearing stories to actively assuming the perspective of a non-human species by wearing masks or face and body paint, representing the creatures. In preliterate societies it is serious busrncss to discover the animals in one's soul. Elaborate ceremonies and endurance-testing vision quests prepare the way before one can wear the symbol of Eagle or Bear, Salmon or Wolf. At All Species Day it was largely a children's game save for some mature humans who would not have all playfulness relegated only to children." - continued on page 22 1J01UGSK££'J 3) How long has your species lived on Ea rth? choose one you would like to represent for AU Species Day. My choice is:_ _ _ _ _ _ _ _ _ _ _ __ (common name) (scientific name) 4) Describe your acti vities as the seasons cha nge from spring to s ummer, fa ll and winter. (If your life s pan is shorter than a year, describe your life cycle.) belonging to the _ ..pl...,.a... l......... nt.., a n jm,....a!...__ kingdom. (circlt ont) For the rest of this worksheet play the game: " If I were a " using the plant or anima l you have chosen, and tell about yourself. 5) What is your place in the food web? (What food do you eat? Who eats you?) 6) Is your species in danger of ex tinction? If so, tell why: 1) Describe yourself. (Your colors, your size, your s pecial features, your voice, etc.) 2) Where do you live? (Continent, geographical region, habitat.) 4 KATUAH ·page 8 - 7) When all the other plants a nd anima ls, including the humans, gather at the Parliament of Critters on All Species Day to talk to one another, what would you like to say or do? - - ; " ' ' .. Winter 1986-87 �catkin, hair, scarab, pear, redwood, ragweed, lousewort, bear, willow, leek, ear and cheek, euglena, spirolina, talon and beak, raven, hemlocks, ginseng, volvox, stinkbug, rosebud, black widow, hollyhocks, bluegill and kiwi vine, chestnut and pinion pine, dolphin, sunflower, chinquapin and human kind, sagebrush, endosperm, nectarine, arctic tern, onions, grunions, date palm, bracken fern, orchid, grouse, sumac, mouse, rhubarb, baobab, lotus, louse, lupine, lizard, fin and gizzard, phylum, xylem , trout and wizard, wolf and whale, nettle, quail, earthworm, sycamore, nutmeg, nightingale, elephant's eye, comfrey, rye, hawk's wing, trillium, thistle, thigh, gland, goose, bark, spruce, panther, anther, apple, moose, buzzard, knee, navel, pea, goat's horn, amaranth, beaver, bumblebee, mushroom, fig, termite, pig, oyster, violet, pigeon, maple twig, joe pye weed, alder seed, coyote, bluejay, parsley and river reed, cannabis, petiole, oak tree, blue cheese mold, salamander, rattlesnake, blackgum and oriole, large-mouth bass and lemongrass, coral, laurel, sorrel, and sassafrass Everyone who lives and breathes With hide or feathers, scales or leaves We invoke ourcellves in total range To bring about the needed change Poem by Will Ashe Bason KATUAH - page 9 Winter 1986-87 �A Katuah Conversation with a Cherokee native. Here a re his words about getting in touch with each other, our world, and our own selves: It seems to me that human beings probably do the worst job of communicating of all other species on the planet. We can't even communicate with one another. We still have wars and such..... People who are sensitive and conscious of the environment want to develop some kind of communication with plants and animals. Since they're so stuck in the mode of~. they try to communicate with plants and talk with plants on that level. Our relationship with the rest of the planet, though, is~ in most cases, and so the communication has to come through .thnl level, not a verbal sort of thing. The human inability to communicate well with other plants and animals comes from the fact that many of us have separated ourselves from the very environment that provides for us, living instead in an artificial, controlled environment. We ~ in houses instead of using housing just as shelter. When people are so completely self-oriented and out of touch with themselves, it's hard to communicate with plants and animals. I had an experience when l was about founccn. There weren't very many roads around where I lived. I was visiting a friend who lived two mountains over. There was a well-used trail going over there. Everybody had traveled it for years and years; it was like a super-highway of trails. I'd crossed this trail a hundred times - it was real familiar to me. One time, it was dusk, "long shadow time", and coming down the trail, all of a sudden I started to feel cold chills. I was feeling something. The farther l went down the trail, the more scared I got. All my instincts said to me: "Don't go any farther, there's something down there that's going to hurt you, don't go any farther." I ttied to push it a little bit more, but then I just turned before I panicked. I walked away very quickly, and it seemed that the farther I got away from that place, the better I got. By the time I had come down the trail a couple of hundred yards, I felt just fine. Then my rational mind came over and said: "You're just imagining all this." And I turned around and started back. The same thing happened to me again. So this time I went back and took another trail and everything was just fine. Later on that night I came back through the traiL It was dark, but nothing happened. I never again had that experience, that fceling ...and I was looking for it when I came back through. Well, when I got back home. I sat down and talked to my grandfather about il, and he said that the plants had been ta!Jdng to me. They had been communicating with me in a spiritual sort of sense. He said that when we're KATUAH- page 10 in harmony with things and meeting our responsibiltties as human beings towards the other things, that the other forms of life would be in communication with us all the time. Things are coming to us all the time, but if we are so self-indulgent within ourselves, focussing only on our own ideas and thoughts, we block out everything else. He said it all goes back to the separation ...our original sin is separation ....and that the more people can hook into the Great Life, the more control they will have over their lives, and the more ability they will have, not only to communicate, but also to listen. That was one of my first experiences communicating with green things. Since then, throughout my life, things like that have happened to me. I have walked in the woods at night and have stopped and had something reach out and touch me and I'd look behind me and there would be nothing there. Then something would touch me again, and I would look around and sec that it was a limb from a tree. Now, my rationalization would say that the wind had blown it and knocked it down ..... Leaming to Communicate My grandfather said every child should have a dog, and I said, "Why, just because they're neat? " And he said, "No, it's a way for a young child to learn to communicate without talking." Even though dogs can't talk, they'll let their needs be known, and so children can learn how to communicate with them without talking. Winter 1986-87 �When we communicare, it's imponant to pay attention, to listen and to be conscious of aJl the communicating that is going on. It takes practice. In this culture, communication isn't valid unless it's words. Someone may be communicating a message with all their being, but when somebody else begins to act upon that communication, the first person starts dropping back and denying that they said that. It creates mixed messages. It happens all the time, because we don't see that wider kind of communication as reliable, trustworthy, and valid. Animals like the dog species all communicate with their noses. Everything's coming in that way. I was watching a herd of deer the other day. They use their noses and their eyes...and they use signals. The female of the species flags, throws her tail up and waves it up and down, and no one even considers discussing it, you know, like "what'd you see?". They all leap and are gone, right now. Signals..... As a boy I used to huni squirrels with a blow gun. The nice thing about the blow gun is you could miss a squirrel two or three times and it would not even know you were shooting at i1. My hair was always long then, and when they'd catch me or see me, I would make a chattering noise with my lips and grab my pony tail and shake it up and down, flipping it. Their response might have been fear at first when they saw me, but I did the right signals, and they stopped and we just went back and forth at one another. hollering and waving our tails. It would get to the point where I couldn't even shoot the animal because we'd developed this communication, this relationship--even if it was a little hostile on his pan because he wanted me to get the heck out of his territory. All of our hunting skills are from observation and imitation of animals who are good hunters. That's where it all starts. We've probably learned more from animals than we have from each other. Imitation, though, is not a very well-accepted thing in the dominanc culture. Everybody wants to be original, and they won't admit that they admire or wish to take on certain traits. The Plant Spirits It's our custom when we collect plants 10 give thanks and 10 wait 'til the fourth one before we pick the species we're looking for. And if it's a medicine plant, we circle it. Someone can have lived in the mountains all bis life and never found ginseng, although he has looked for it lots of times. Then, finally, one day he may find it. My people say it was hiding from him. One time I went into the mountains with some people that I was to show herbs to, and I wasn't doing it in the right way. I should have stopped and explained how to collect them. They were interested in ginseng, so I took them to this particular place, because I had found ginseng there lots of times - an incredible amount of times. It was like my "sure" place to find it. r went there, and we walked up and down that whole mountainside and never found ~plant. Well, three days later my daughter came to me and said, "I wane to find some ginseng, I've never found any". So we did all the right things that we should do, and then we went out to the same place, and ginseng was everywhere. It was a sunny, fall day, warm and beautiful, but suddenly there was a wild crack of thunder. I was still overwhelmed by that when my daughter said, "Dad, here's a ginseng plan1." And that was her first one. I think attitude is important. If you go into the mountains or the woods or the forest and you have a "grabs-all" type attitude, where you're there to exploit and there's no feeling, you may find some stuff, but you ~ will be successful. And if you're using it for medicine, it may not work for you. You know what I mean. The problem sometimes is tha1 people close themselves off. They have c lear, defined lines of what reality is within !hemselves. Some people are so strong about that, they inflict u on other people as rules and such. So when 1hey hear soo:icthing that is outside of their ordinary "reality", ii doesn't register. The western philosophy is almost desi~ned to separate a p~rson from their environment. II is a war against the environment. Look at what's happened since industrialization. Western culture has changed the whole face of the Earth, and it is destroying many of the plants and animals. With that atcitude, it's hard to communicate with plants .and animal~. The crux of the whole thing is separauon. And until someone can come back and get in couch with what's around them, it will be difficult to have a right attitude. The whole thing all comes down to the fact that there's only one equation and that's ONE. There's only ONE. And we're all pan of that ONE. We're not separated from it. People suffer from intellectual separation - they're not Wl1J.x separated, but they have a strong~ that they're separated. The artitude of 'individualism' puts one at war against their environment. So, it starts again. Everything starts from where you're at. And so to get in touch with the environment, you've got to get 2lll there, first of all. You've got to start wilh yourself. And you've got to start serving, being a servant You've got to help your own species in what ways you can. All these things will chip away that 'individualism'. Trust, absolute trust, is what's needed. Y'know, I've extended myself a lot in my life and been whupped down, crushed, and badly hun. Well, there was a point when I said, "I'm not going to do that anymore." ~n~ ~o I t?~ that tactic a while. I started becoming more 10d1v1dualisnc, and then I sraned to get more self-oriented. I just didn't like the way all those things felt; I felt an emptiness and a loneliness that I had never felt before. Then I sat down and thought, "Well, it's better to extend myself and be hurt than to feel this emptiness." So what I'm saying in a simple way is: first of all, stan extending yourself...not in a suicidal son of way, though. When your flags go up, when lhe bushes say "Get the heck out of here" - listen. Or pull back to a point where you can see that you're safe. and then act. But it all starts with "self" and trust - and getting out there and looking at plants and bushes and animals and seeing how they live their lives. Start looking at your fellow humans. Stan listening to what they say. And then stan ruyfilg. And then, all of a sudden, a plant is going to reach out and snatch you, stretch out it's limbs and wrap them around you or something. Or you may go for walk in the woods and ~et lost, and confounded •. when all of a sudden something Jerks you and drags you nghc ou1. Then you will know that the Earth has spoken to you. Because the Earth is not dead· it's alive. Everything is alive. / KATUAH - page 11 vi Winter 1986-87 1lAv 11\A =>(!i>q • �(.1l131N What do horse logging, learning disabilities, and the Sweetie Pie Bake-off all have in common? Answer: They are all classes and evencs offered as part of Cabin Fever University. Cabin Fever You is dedicated to the proposition "that all seasons were not created equal and that wQJ1llth and light gin be found in mid-winter". If you are looking to find that warmth and light....read on! The idea for Cabin Fever University came from Dick Kennedy, a resident of the Cclo Community near Burnsville, NC. Dick had participated in a similar project in Detroit, Ml called "Open City". The basic principle in both organizations is to facilitate neighbors coming together to share skills, ideas, laughs, philosophies, food, and music. All the courses at Cabin Fever U. are free unless someone's professional skills and/or materials are needed. One of the many positive benefits of the program is that it promotes a feeling of unity within the community during the winter months when it is needed most Seven years ago when Dick Kennedy staned CFU, he bad to work hard to get 20 or 30 listings for that year. Now that most people in the Celo area and others throughout Yancey and Mitchell counties know about the program, the work is much easier, and the catalog has 80-90 listings each year. To organize the Cabin Fever curriculum now, volunteers begin in November to gather the listings from their KATIJAH- page 12 DNIV€~SICY neighbors and to print the catalog. Peggy Tibbits, John Pence, Miki Rolett, Douie Morgan, and Joanne Hodshon call all the people who held classes last year and ask them what they would like to offer this year. Any new families who have moved into the area are asked to panicipate also. Each person making calls is responsible for scheduling a two week period of time. Once all the calling has been completed, the schedule is checked for conflicts. The catalog is then copied on Dick Kennedy's copying machine. The entire job of producing the catalog - including calling, typing, layout, copying, and collating - can be completed within a total time of 25 hours. They are sold for $0.75 each. Jn 1985 150 catalogs were distributed. The classrooms for Cabin Fever You are the homes of the people who offer each course. All arrangements are made direclly with the "faculty person" leading the course. There are usually limits placed on the number of panicipants allowed in each class. Everyone in the Cclo area knows who are the best cooks in the community, so places at cooking classes are filled quickly! The kitchen and dining room at the Arthur Morgan School are used to host the Dreams Die Hard Diner every New Year's Day. Robin Dreyer opens for business at 9 a.m. as a New York City diner complete with hot coffee, bagels, eggs, and an occasional bag lady. Sometimes the classroom is under the wide-open sky as in the moonlight walk 10 Crabtree Falls offered by Sue and Lyle Snider. Other events include printing on clay with Catherine Brown, Contra and Square Dancing (with live music and callers), and Bad Food Night with Jan and Beth Plummer - a potluck gathering featuring the likes of macaroni and cheese, frozen pizzas, and Boone's Farm wine. The course offerings for CFU are a blend of serious studies and frivolous fun. If someone cannot find something in the catalogue that sparks their interest, they must be seriously devoted to staring at the fire in the wood stove during the winter. lf you do not live in Yancey or Mitchell counties, you can stan a Cabin Fever University in your own community. Basically, all it requires is one person to generate some interest in the project and a small investment of money 10 produce the catalog. Almost everyone knows a dozen people. Call them and find out what their interests are and what classes or events they would be willing to offer. Usually people are more than willing to get involved, and oftentimes they have been waiting for the opponunity 10 arrive. You would be surprised what your friends, people you have known - or thought you have known for a long time, are into. If you have any questions about CFU or are interested in staning a similar project. call Dick Kennedy at (704) 675-5286. - by Martha Overloc~ Winter 1986-87 �sequence: fire sequence: dream and winging the wind against the fog sailing across the silence below; into the vision and the atoms shirt and the stars re-align and the fog forms fractions I the tea still gets cold before I've drunk it. the heart's song resounds across the winds of time there is no broken heart there is love that is given through the shell that refuses the circle of love is bigger than any wall of hate. love is the loudest song of all the path of love is like the mountain trail; stony, steep, with many ups and downs and getting from one place to the other that are only a few steps across the gulf, but are many miles through reality. and after the traveler has walked his last few steps and has one last prayer to whisper one prays that the path has led a full circle to return from whence he came to end as he began a child created through love "the path of love is like the mountain trail.. ... " Poems by Oliver Loveday • and should we have a moment to turn and reflect no thought would be given to the trail blister or the skinned knee, nor the moments of doubt and confusion. time spent in the valley would leave memories of the tall trees, the bright flowers, the laughter of children, and the cool, clear stream. and the high points would be moments of solitude and freedom of far ranging vision and thoughts. of seeing the eagle in flight catching the first rays of the morning sun and feeling the wind from far above. sure the weary traveler would have a limp with slumped shoulders and a wind much too short to let his laughter run its full course but there would be a twinkle in his eye and a marked space in between his words that only the fire of love could possess. and there would be a strength in his manner of one who has run his course, remained firm to his choice even when lhe path ran the razor-sharp ridge top, when it would have been easier to tum back to the lush son forest floor below. the traveler has his moment of rest at the end of a race well run. but when asked to run the next; a longer, harder trail. the choicer stands to say yes and then is on his way not even a glance backward. sequence: love. yes. tonight, the path is well-lit by a moon so bright it dims the stars and reflects the clouds of steam billowing from my nostrils. As I drop into the cove the air becomes colder, crisp, clear, snapping with the intensity of ice; but the only sound I hear is my own motion. the cabin fire warms me as I recall the walk down. Its hissing name breaks the silence as smells of roast apple enters my senses like the incense of a meditating Buddha. I relax and listen to the clock reminding me of my humanity while my time is measured by the sound of boiling water for tea. I breathe and feel my blood rushing through my body like a million dreams cutting through the silence. I smile as I lay down my pen to listen closer. Outside a rabbit pauses in the frost to curse the dogs and the Full Moon. KATUAH-page 13 Winler 1986-87 �Keeping Warm in Winter: Homeless in Katuah All creatures need shelter ... a home...a nest. As human creatures become more and more dependent on the urban economy, they become removed or abstracted from the means to preserve their own survival. No longer is it easy for a human creature to be "native" with the earth... to find shelter and gather food to keep alive. One usually has 10 rent or own "propeny" which may include a house or apartment. No longer are community wells or water sources available... usually one must "pay" for the use of that very basic many plant closings around here; others never had a job to lose, nor the training to get one. This brief look at this issue is presented in hopes that a more humane, viable, life-centered economy can be developed in this locale and in this region. The human "systems" here are not working as well as they could ...families should nor be financially forced off their farms ... productive industries need to be regionally owned so there is less chance of multination,al-type plant closings... more cooperative small businesses need 10 be encouraged to start up in order 10 provide steady employment. .. and on and on. Our human "systems" need to be re-designed to ensure right livelihood for .i!.11 inhabitants of this area. People who are homeless do not so much need our sympathy but more our empathetic push towards looking at new/old ways in which our human community can live comfonably and gently within this land called Katuah. At present, the three people interviewed here are using the facilities of the Laurentine Shelter in Asheville, NC run by volunteers and the Asheville-Buncombe Community Christian Ministries. Other shelters in this locale include the Western Carolina Mission, the Salvation Army Emergency Lodge and a newly forming independent shelter, the Hospitality House which hopes to be able to accommodate people during the day as well as evenings. At present, uhere are not enough facilities to meet the needs of the homeless people in Asheville. Here is the transcript of the interview: element One may be fonunate enough to grow a garden but often it only supplements one's or one's family's diet. The truth is... much of survival in the city requires money-quite a lot of it. The following is an interview with three men in their 40's and 50's who grew up here in the KatU'ah region who have no shelter of their own to call home--no nest, nor economic niche. Two of them grew up in the country. For one of them, the city expanded into the 'country' thus he became urbanized by just staying put Another could not make it by living in the country, so moved into town. This interview is a glimpse into their stories and their lives. There are many more people like them, men and women, who too are homeless in this region. Some have lost their means of livelihood because of the KATUAH - page 14 K: Are you from around here? AM: I grew up here in Asheville near Oteen. K:What about your family; are they around here? AM: I have a mother living here now but I can't live with her because she lives in one of those low-income housing, so I'm out. [Katiiah checked with the Housing Authority and found that only families, the elderly and the handicapped are eligible to apply for housing assistance. Single adults-male or female-are not eligible to apply for any housing. A family can be any two or more blood relatives living together, so under that category AM. could apply for him and his elderly mother to live together as a "family"; however, there is a waiting list. -Ed.J K: When you were growing up, did you live in town or out in the country? JG: Where we lived was out in the country, still in Buncombe County, though. K: Did y'all do any farming? JG: Oh Lord, yes. All the time. Me and my grandmother and granddaddy. K: Was it tobacco fanning? JG: No, just com and other food. K: Did you sell any of it or just grow it for your own use? JG: Mainly, for our own use. We canned it and used it ourselves. 'Had to back in them days. K: Can you share with us why you feel that you need to use the Shelter. JG: I was born and raised here in this coun~ and you can't find a job nowhere. K: Have you tried to find if there is any kind of govemment way for you to get housing? JG: Well, I don't have no income and you have to have an income before you can do anything like tha1. [Recently, the Housing Authority has begun to accept applications for people who have no income. However, unfortunately, JG is not eligible to apply because he is a single individual. -Edi K: So, there's no way that the government will help you to get housing? JG: No. I know it doesn't sound right. Winter 1986-87 �K: Have you been offered any possibility for a work training program? JG: No. I do know how to do bnckwork, but I haven't been able to get work doing that. [There is a training progmm available in the area under the federal Job Training Partnership Act, administered by the county. -Ed.] K: Did you grow up in this area? DJ: Yes. In Asheville, right in town. K: What has been your experience with getting work-with getting by? DJ: I haven't done much work at all in my life, not at all. I've sold clothes. worked in bars and banks. That's about it. A liule bit of construction. I'm a diabetic and an epileptic. I'm trying to get the disability. That's why I cannot work at all. K: Do you apply for disability through Social Services? DJ: Yes. For what good it does, I really couldn't tell you. K: How is it going? DJ: Well, I was just turned down for the second time. The first time it took me basically about six months to even hear from anybody. And I had at that time, the first time, only one doctor who said I should not work. And now this time, I had three different doctors that told me I should not work. And it took them about three months to say 'no', again. So, now I am going to appeal it, this time. Without the shelter, really and truly I have no idea of what I could have done. My parents are divorced. My dad remarried and he just recently rnoved back to the area. But he doesn't even like to say hello. My mother, she's basically in the same situation as JG's mother. She's lives in low income housing ... in Atlanta. My mom, she and I get along very, very well but I only get to sec her about once every two months because of the regulations there about family visitntion. DJ: This area is a terrific place in the summer but it sure gets cold in the winter. K: What are the hours that you can be at U1e Sheller? DJ: Pretty much 6:30 in the evening til 6:30 in the morning. K: Well, in winter, what do you do? DJ: Just try basically to know somebody, where you could go. What I've been doing I go down to [a fast-food restaurant] and I am lucky enough that they don't ask me to leave. K: It seems your choices are very limited. DJ: I'm afraid a lot of days are like that. K: Did you grow up in this area? JM: Up in Madison County, out in the country. K: That's beautiful land up that way. JM: Yeah, it's nice if you can make it. Some folks go up as far as Tennessee for work. K: All the way to Tennessee? JM: Yeah, most of them do. You know, the ones who've got steady jobs. Most of them just farm down there. K: Are there people who just stay and try to hang on by the skin of their teeth? JM: Yeah, a lot of lhem. K: Do you think they're getting enough food and keeping warm enoogh? JM: Well, some of 'em is and some of 'em ain't I guess. A lot of 'em sleep in old junk cars. K: Do any of them h:l\e land themselves? JM: No, they're just out on the street. K: Is there any place up that way where people can spend the night? JM: No, they don't have a shelter up that way. K: Are there any ch urches that informally offer people an option? JM: I don't think there are. K: Are there any seasonal jobs available to these folks? JM: Yeah, chere're some jobs lhere in the summenime. But it's like around here in the wintertime, there just ain't nothing. K: Well, what do people do in \~inter? JM: They just do the best they can. There'rc not lhat many really there, you know, most of them are here in Asheville. K: How many folks do you know that came from Madison who need a place to live? JM: Well, there's quite a few. There's a lot of them around here and there's a lot of them down in Greenville, SC. They just stay around that mission down there as long as they can. "You set there, you stay warm. If you've got money to buy a cup of coffee or something, why it's alright. If you don't, they'll run you off." K: What's your story? Did you used to do fanning? JM: Yeah, we raised tobacco and stuff like that. My daddy worked for the Southern Railroad and we done farming and raised tobacco, com and stuff like that. We sold the tobacco and the other was garden vegetables that we used. K: Did your family stay up in Madison? JM: No, my brother and sister both moved to South Carolina. K: What do you think needs to happen here in the Asheville area in te rms of this need for housing? JM: I'd like to see them open up another shelter so we can get some more people off lhe street 'cause if it wasn't for the Shelter I'd be out on the street myself. The Shelter is one of the best things that happened here in Asheville. K: What do you do in winter? Do you have to figure out how to keep warm from 6:30 in the morning til the evening, too? JM: I sure do. Well, through the week it's not too bad 'cause , you know, things open up pretty early. Now, on the weekends, there ain't a thing to do. K:Hmrnmm. JM: You know, you can't go in no cafe if you ain't got no money to buy nothing. If they don't sell you nothing, they're going to run you out. DJ: They don't appreciate that. Even at the fast food resrourant I was talking about. JM: Yeah, they don't appreciate it if you go in there and just set. You set there, you siay warm. If you've got money to buy a cup of coffee or something, why it's alright If you don't, they'll run you off. K: What do you think wo uld be good, particularly through the wintertime... would you appreciate if there was a place, sav, a church social hall, wher e you could. be during the day...even have projects to work on there? JM: Yeah, that would be a good thing. For people who ain't got no place to go during the day. K: If there were projects the.re, what would you like to see there? JM: Mainly, woodworking. JG: Yeah, that'd be a good lhing. DJ: Sure would. K: When you moved to town from Madison, did you have work for a while? JM: Yeah, I worked last summer. K: What were you doing? JM: I stayed at lhe Mission down there [in Asheville) last summer and people called in there and wanted you to come out and work. I worked just about every day. K: Now this was at the Mission and people would call up there? JM: They'll let you work, you know, about three days a week. They split it up between everybody, so everybody gets a little bit of it. Mainly, that comes through the employment security office. K: How long have you been in the county here? JM: Well, off and on for the last 15 years. K: Before the mission was around, where did you go? JM: Well, mostly, 'fore they built that mission I was working down in Greenville, SC. You know, I had a preuy good job down there and I could afford an apanment and everything. But now, l ain't got nothing. K: What work were you doing down there? JM: Construction work. And I've worked in a lot of mills, too, you know, cotton mills. K: And then, what happened to the work, did it dry up? JM: Yeah, they just started laying people off, you know. They just kept the ones who'd been there the longest. - continued on page 23 photos by Mamie Muller KATUAH - page 15 \\linter 1986-87 �the w Lloyd C Survfrol ofthe Clans 'This speaks of relationships, who our kinfolk are. The names of the seven clans translate into the seven parts of the world." Tsali's Wife 'That woman is the center of the piece. All to do with the matriarchal society. 'The strength of the woman: how strong she can endure. She knows the dongers. She kno1 than tlie male's. You ca11't break her down." Tsali's Wijj The Family 'The mother, the father, the child. The mother's hand of control, of survival, is close to the child. They learn from her. The moving lines tie it all together, but the same themes move through all my carvings. It's hard to speak of one carving separate from the rest, because the ideas appear in one fonn or another in all the different carvings." �rR of · rl Owle Releasing the Spirit of tlze Stone 'There's something in chat rock, and once I carve it, and you can see it, the spirit is released." life is going on around her. It must have something How she can take care of the children, and how she 1ow to go on. Her system in a lot of ways is stronger I Tribute to Those Who Have Died 'The person is just barely there. Just a whisper, or a touch, or a mention that she is there in the scone." �- -- Each line from the solar panel must have a gate valve installed as close to the tank as possible. A boiler drain valve must be installed at the bottom of the solar panel. Finally, a vacuum breaker must be installed at the top of the panel. by Avrarn Friedman Did you know lhat more than half lhe electricity consumed by the average American household is used to heat water? If people employed alternative methods of heating wacer, such as solar energy or wood heat, there would be no rationale for the continued use of nuclear energy which supplies only about 12% of the nation's elecnicity. Unfortunately, many solar hot water systems on the market today are "active" systems which depend on some external source of energy to operate and which use electronically operated pumps, sensors, valves, controllers and elaborate networks of piping which leave homeowners in awe and bewilderment. It is not uncommon for such systems to remain inoperative for weeks, months, or forever, because repair work requires so much technical expertise. But solar energy systems do not have to be expensive and complex. If the user is willing to play a small active role, the system can be totally passive and all the fancy gadgets can be eliminated. This article will outline how a virtually maintenance-free system can be constructed inexpensively. Basic Principles This type of system is called a "thermosiphon". It requires that the bottom of the water storage tank be located at least 18" above the beat source. In this case there will be two sources of heat: a wood stove and a solar collector. This system can provide 100% of a household's hot water needs. Since cold water is more dense, it falls to the bottom of the system, displacing the less dense hot water to the top of the tank. The cold water continually returns to the bottom where it gains heat and rises to lhe top, etc. As more heat is added, the tank "builds down" with hot water. Components The major components of the system arc a wood stove, a hot water collector, a 40 gallon hot water tank. and copper tubing. Before any construction begins, a diagram of the system should be shown ro the local plumbing inspector. S/he can give you valuable pointers and steer you away from possible dangers. Most inspectors are glad to help. The Tank Any available hor water tank can be adapted to use in this system. It is best to use a new tank to be assured that it will last for a good while. Look for a tank that has at least two outlets on top. The side outlets are for the thennosiphon loop pipes. The top outlets will be used for the cold water supply and the pipe carrying hot water from the tank to the house fixtures (sinks, showers, etc.). The cold warer supply will enter the top and travel down a "dip tube" to the bottom of the tank. Most tanks already have dip tubes installed. Whenever hot water is demanded in rhe house it will come from t.he top of the tank where the water is honest, and is replaced by cold water entering through the dip rube to the bottom of the tank. Be sure to install a temperauue and pressure relief valve at the tOp ofthe rank! "Dielectric unions" at au outlets where copper pipe meets the galvanized steel tank will protect both tank and pipes from galvanic corrosion and extend the life of your system. Pipe Work The next step is to insulate all the pipes and the tank. ll is very important to maximize heat retention. Pipe insulation and hot water "blankets" arc commercially available and relatively cheap. The pipes should be secured with pipe supports, clamps, or fasteners. Make sure there is no stress on any soldered or threaded joints. Maintenana! If all work has been done carefully, the system should be virtually maintenance-free. When the sun is shining or when a fire is burning in the stove, hot water will be produced and available on tap. The only active role the user must play is 10 drain the solar collector in the fall, before freezing weather sets in, and to refill it in the spring, when all danger of freezing has passed. This can be done by the operation of the two "loop" valves and the boiler drain at the bottom of the solar collector. For more information, write: Friedman & Sun Design, Inc/ PO Box 657 Dillsboro, N.C. 28725 A PASSIVE SOLAB .\NO ~ Wood.stove Hot Water Loop Virtually any woodstove can be easily adapted into a thcrmosiphon system. There are several ways to do this, but probably the easiest way is to coil ten feet of 1/2" copper tubing and place it inside the firebox near the exhaust of the stove. This requires that a hole be drilled in the side of the srovc where the "intake" of the coil wilt enter from the bottom of the tank. In addition a hole must be drilled in the stovepipe, about 6" above the stove, where the coil exit.s and runs up to the top of the tank- This creates a "closed loop" between stove and tank. Whenever the stove is used. hot water will be produced. One thing to remember is that the pipe carrying hot water should run continuously in an upward direction and about 3" from the rop. Never loop the hot pipe above the tank and then down through the top of the HEAT HOT \o/ATEP. SV5TEM tank. Solar Loop The solar panel is connected to the tank in the identical fashion as the woodstovc. In this case the panel is the "coil" and forms a closed loop with the tank. If you are building your own solar panel, have the intake at the bottom diagonally positioned from the exit at the top. The solar panel pipes may "T' into the corresponding woodstove pipes instead of attaching directly into the tank. KATUAH - page 18 ~ . l£='= _..,..J'''~I " ) / \ \ I \ I \ Winter 1986-87 I �Homage to Prometheus: A Stovebuilder's Narrative I grew up with fireplaces and Warm Morning heaters that burned both wood and coal as a heat source during winter. As ecological concerns became popular in the late sixties, I became aware of several air-tight, fuel-efficient wood stoves that were available on the market. While they offered a solution to one problem, they were often beyond the budget of most of the community in the area where I grew up. There was also a cenain romance involved in the "back to the land" folks who wanted to be self-sufficient as much as possible, which included building their own stove or fireplace. The fireplace is considered the most inefficient means of heat, but it is unbeatable in conveying a sense of home to a space in the winter. During my college days I picked up some welding skills in sculpture class while at the same time learning a good deal about fire and heating processes in pottery classes. With lhis background, I was taking a welding course at the local vocational school when the need for a woodstove arose. This offered us the opportunity to make a stove as a class project By using as a model a wood stove made domestically based on a Finnish stove design, I developed a design for a srove that utilized one-quarcer inch steel plate, with three of the sides and the bottom lined with regular fire brick. With a baffle chamber and an air-tight door, this stove offered many advantages that appealed to my ecological attitude. While the welding process is not the most balanced of processes in the ecological spectrum, the use of salvaged steel from scrap yards and the ability to build a fuel-efficient stove that could fit into the budget of most folks more than balances this drawback. As more people in my community became aware of my stoves, there was a good deal of interest in how to improve on the design. I received a lot of practical advice and was given recent articles and books about wood stoves. The design I have developed offers a versatile stove that can be customized to fit individual needs while increasing the price of the stove by little or nothing. By using the size of a regular fire brick as the basic unit of size for the box, I am able to offer two sizes of stoves as a general idea of what I can do. Recently I was commissioned to build a large furnace using the same design with simple modifications. After building the furnace and several examples of variations on the basic design, I became interested in two new designs; one being a wood cookstove that used the firebox design and the second being a modification of the barrel stove using large pipe instead of an oil drum with its thin walls. I began the wood cookstove three years ago as a side project using whatever steel was available at the end of other projects. I spent as much time working out the design on paper as I did actually building the stove. This stove was recently completed, but I have not used it enough to be sure that a person can cook on it, bake in the oven, and still not be run out of an overly heated room. There are advantages and disadvanrages in the design, but the disadvantages should become minimal with minor alLerations. The second project proved much easier to apply. After locating a section of pipe two feet in diameter with half-inch wall thickness, I designed a stove for a friend who did truck farming for a living. He needed a stove for his greenhouse that would hold a fire all night and not bum out after one season's use. The stove more than satisfied that need. I used half-inch plate to weld a "V" to the top of the horizantally laid pipe to make a baffle chamber. With an air-tight door, the stove was fuel-efficient and easily adaptable to the space needing heat A current project is to modify my original stove design to fit in the stone work Weld a " V" of 112" plate in 2' pipe of 3/8' wall for a r ugged but effective stove of the house a friend has built. The stone was laid with vents for forced draft to generate uniform heat. We are considering separating the baffle chamber from the firebox so that the forced draft can go between them to increase the amount of BTU's available. Being an anist, I am interested in building stoves that are customized to project an individual statement for the home-owner, while remaining cost-effective and fuel-efficient I plan to explore the use of other fuels and other building materials in the future. Natural gas, while it is a non-renewable heat source, is the most practical fuel for urban residents. It would be easy to design unique, efficient stoves of salvaged pipe (cast iron sewer pipe, etc.) for this fuel. Cast earthenware clay is another material that has been largely ignored in this country in recent years. While clay would not withstand the shock of loading wood into it, it could offer a lot of versatility in design as a material for a gas stove. l have fantasies of someday starting a non-profit co-operative of stove builders to meet the needs of the community and the Earth Mother. While I would be glad to share my ideas with others, I am also aware of the need to get patents on som.e of my original designs so I could continue to use them without someone else gaining legal control over them. With all the advancement of the innovative ideas, my favorite source of heat remains the open-pit fire. I have done little to improve on this design. -Oliver Loveday KATUAH - page 19 Winter 1986-87 I ,..1; I ,;' �NATURAL WORLD NEWS LOW-LEVEL RADIOACITVE WASTE UPDATE Natural World News SCNicc In the present winter session, the srate legislature will decide whether or not Nonh Carolina will remain in the Southeast Low-Level Radioactive Waste Compact. If North Carolina chooses to remain in the compact, it wilJ receive all the low-level waste from eight states in the southeast for the next 20 years. If the legislature chooses to withdraw from the compact, the state will still need a smaller facility to accomodate its own low-level waste. State legislators and the governor arc presently saying that the pros and cons of both courses of action are being studied. An underlying assumption of the radioactive waste debate is that the nuclear induscry will continue to operate its waste generating power plants and perhaps even add new nuclear plants to the grid in the future. The debate, then, is presented 10 the public as merely one in which we decide where and how we bury the waste. The idea of limiting our waste output is not even discussed. In this case, however, the waste dump issue docs affect the source of a large pan of the waste, the nuclear power induscry. If North Carolina and other states choose to handle only their own low-level wastes, it creates a powerful incentive to minimize the waste produced. It would then become a problem each state must deal with. It could not be passed on to "the other guy". Electorates and governments would resist the construction of new nuclear power plants, and they might even press to shut down existing plants. This prospect terrifies the nuclear induscry. This is the real issue at stake. in the Compact debate. Nuclear industry lobbyists are right now twisting arms in ~eigh, causing legislators to give indirect, wIShy-washy answers to public inquiries concerning their positions on Compact m~mbership: "Right now I tend to favor withdrawal, but I'm going to wait until all the facts are in before I commit myself." lf !cgislat~rs ~ait until the legislative session is over, 1t will be too late to withdraw from the Compact. False issues are being raised to dilute the public sentiment to withdraw from the Compact. For instance, the fear is raised that "if we go it alone we'll have to accept waste from all other states", because we won't have the exclusionary clause which protects Compact members. But in reality, KATIJAH - page 20 the Low-Level RadioacLive Waste Policy Act of 1980 directs all states Lo either deal with their own waste or to join a Regional Compact. If every state complies with this federal law by 1993, there will be no one left to send waste to Nonh Carolina. It is particularly disturbing that in this process the will of the people of North Carolina is being basically ignored. The public is being "informed" of the situation and "prepared" for what is to come in the future. This is an arrogant posture for public officials to assume on an issue that the electorate is relatively well-informed about. Democratic government is only democratic if the people realize their power and exercise it. Legislators will operate under the illusion that they can ignore the p~blic until they arc proven wrong. The V 1etnam War and Watergate are examples of arrogant lawmakers learning about the power of the people in this country. le is obvious that the people of Nonh ~li~a don't want a regi~nal waste dump rn tbetr state. But to influence their legislat~rs l? act accordingly, the public will have to msntuie a popular movement which will r~nder the nuclear industry's massive lobbying effon useless. We can not just assume that the legislature will do what is best for the public. Legislators must be made to realize that their political lives depend on voting to withdraw from the Compact. Citizens for a Choice on Nuclear Waste (CCNW) has been circulating a p~tition statewide demanding either withdrawal from the Compact or a binding referendum on the issue. To dare over 5000 signatures have been collected on the petition, and it has been supponed by 20 legislative candidates. This is a good start but it is not nearly enough. ' All concerned people need to get into action again, quickly. Circulating this petition is just one of the iasks that needs to be done. Legislators need to be called written, and confronted directly. Publi~ demonscrations need to be organized and well-attended. In general, it's rime for us all to wake up. If you live in Nonh Carolina and have an opinion about low-level radioactive waste being shipped into the state, call Governor Martin at his toll-free number: 1-800-662-7952 and telJ him how you feel. For copies of the petition, write to: CCNW P.O. Box 653 Dillsboro, NC 28725 MRS: BEHJND CLOSED DOORS from Natural RigltlS Ncwslc11cr The United States Coun of Appeals is deliberating on the case of Tennessee v Herrington. The lawsuit, initiated by th~ State of Tennessee to prevent conscruction of the "temporary" storage and processing facility for High Level Nuclear Wastes known as the MRS (Monitored Retreivablc Storage) which the Dept. of Energy (DOE) wants to site in Oak Ridge. Meanwhile, DOE operatives are quietly at work behind the scenes to bring the nation's waste to Oak Ridge irrespective of how the coun rules. . Last F~bi:unry. District Judge Thomas Wiseman enJorned DOE from submitting any Monitored Retreivable Storage proposal to Congress that was based on the "fatalJy flawed" Oak Ridge siting study. DOE appeale~ that injunctio~. arguing among other things, that the Judicial branch has no constitutional power to enjoin the Executive bra~ch . from commu~icaring with the Lcg1slauve .branch. As 1f to prove the point, DOE conunues 10 engage in extensive communications with senators and con.gressmen in an effon 10 win suppon for !h~1r ~RS plan, despite the court's lnJUnCUOn. Now it appears 1ha1 a bill to create an MRS is being drafted by Senators Johnson (D-LA) and McClure (R-ID) for introduction as soon as the court proceedings are concluded. Such a bill wouJd shortcut the Nuclear Waste Policy Act process and simply authorize DOE 10 construct and operate an MRS at the site of the abandoned Clinch River Breeder Reactor. 30,000 spent nuclear fuel assemblies wouJd be rrucked to that site. Suppon for the Johnson-McClure bill is the trade DOE is offering the 34 senators and 164 representatives in the 17 Second Round Nuclear Waste Repository States and the 12 senators and 53 representatives in the 6 states studied for the First Round Repository. In exchange for help with MRS, DOE is offering 10 slow First Round studies and drop the Second Round selection process entirely. By agreeing to put an MRS in eastern Tennessee, these senators and representatives could t:ruLhfully bra~ about having kept nuclear waste out of their home state in future re-election campaigns. It is not responsible waste ~anagement to put all the nation's high-level nuclear waste in an open field beside a waterway that flows through 8 states before washing into the Gulf of Mexico. It is stupid and dangerous to truck it~ over interstate highways; once to Winter 1986-87 �Tennessee, t~e.n later to a final repos11ory. But the. $4 b1lhon that the plan will cost is ~01 s~bJCCl 10 qramm-Rudman cuts because It will be paid by electric ratepayers. Hopefully. _those who worry about the hazar~s o_f nvers and highways - and their elc~~nc bills - will be powerful allies in the pohucal battle ahead. NUCLEAR FUEL SERVICES AGAIN ' from N1lu1"11l Righis Ncwslcucr In the l 970's, Nuclear Fuel Services Inc. (NFS) simply walked away from it~ reprocessing plant in West Valley. NY, and left 10 state and federal agencies the $400,000,000 task of cleaning up 560,000 gallons of _highly radioactive wastes leaking from the sue. NFS moved its operations to Tennessee, where it went into the business of supplying nuclear fuel for submarines and selling uranium bullets to the international anns trade. Congre.ssperson Edward Markey (0-MA) studied the NFS plant in Erwin, TN as part of a survey of nuclear waste handling in this country. On September 18 1986 Re~. Markey !CP,?"ed to congress 1ha; the. Erw1~ pla~t 1s a toxic nightmare, ooi.mg rad1oacuve contamination into work areas, into lunchrooms and other non-working areas, and into the soil outside work buildings. The plant has coniamina1ed groundwater and off-site railroad land. Even parts of vending machines had 10 be disposed as radioactive waste. In addition. rndioactive waste buried on the plant site linancially endangers state and federal ta_xpaycrs". Markey is conducting a congressional inquiry into union charges 1ha_t .NFS an~ NRC conspire to keep the facility operanng despite safety violations. / . The Namral Ri2f1ts Newslecrer is ava1/ablefrom tl~e ~atural Rights Center, a non-pro/11 public 111terest law project of USA; P.0.Box; Summertown, TN ';/MBJ· EPA PIGEON HOLES CIIAMPION by Mi!Uc Buch•mlll Environmentalists and friends of the Pigeon River won a major legal battle this month in the continuing srruggle to clean up the long-polluted river. U.S. District Judge David Sentelle on Dec. I. dismissed a lawsuit brought by Champion International Corporation against the U.S. Environmental Protection Agency. Sentelle ruled that EPA did not overstep its autho_ritr _when it. took away North Caroltn~ s i;ght. to write a _Pem1it governing C~amp1on s discharge 111to the Pigeon River. Champion was joined by North Carolin.a in its .l egal challenge to the EPA move; rntervemng on behalf of EPA were the State of Tennessee, the Pigeon River Acti~n Group (PRAG), and the Legal Environmental Assistance Foundation (LEAF)._ ~hampion has 30 days to appeal the d~1s1on. If the appeal fails, both Champion and North Carolina will have to accept the terms of the permit currently being drafted by the EPA. . N_orth C~rolina's long history of penmssive penruts has left the Pigeon River below Champion's Canton plant coffee-colored and nearly devoid of life, in sharp contrast to the pure crout scream !bat emerges from the mountains of Haywood County above the plant. Efforts by PRAG and the State of Tennessee led to the unprecedented EPA decision to take back pennitting authority from a state. Key issues in the struggle are the color of the river, which is still brown when it crosses into Tennessee; and the elevated temperature, which has consistently violated Nonh Carolina water quality standards. For more information, contact: Millie Buchanan Qean Water Fund 102 Tacoma Circle Asheville, NC 28801 Pigeon River Action Group P.O. Box 105 Waynesville, NC 28786 (704) 627-9774 BILLBOARD BLIGHT: EYE POLLUTION SOLUTION Natural World News Servu:c . Recently, the meager efforts made by legislators to deal with the advancing onslaught of billboards grai.ing the mount_ains have been compromised by hard !obbymg on the part of the billboard tndustry. To combat this unyielding invading unsightliness, cicizens groups have sprung up and are confronting the billboard industry and its legislators. Carolina Coalition for Scenic Beauty, with its 350 members in Hendersonville and chapters in Buncombe County and Charlotte, has a two-fold plan modeled after the new Waynesville, NC sign ordinance: I) halt ereccion of new billboards (there are now over 17,000 billboards gracing the land in Western Nonh Carolina and the NC coastal tourist areas); 2) repeal laws which allow cutting of crees to put up billboards. f" ~inc m~mber governmental study commission which held hearings for eight months on possible sii.e reduction made no recomendations to reduce the number p_rotect i:ees, or meaningfully reduce th~ sii.e of billboards. Co-chairperson Senator Bo Thomas was the only commission member who recommended any meaningful refo~ and he couldn't even get a second for h1s_p~posals from the nine person study commission. One observer wryly commented that she thought the commission was accing out of self-interest when it was revealed that 2 members owned billboards, another rents land for billboards and yet another member uses billboards for his personal use. Now is the time to get active! Write your legislators, call them on the phone, meet them face to face. Plant trees not • billboards! For more info on ordinance guidelines & legal advice, call: Kay McNett Southern Environmental Law Center Charlottesville, VA (804) 977-4090. I Carolina Coalition for Scenic Beauty POB 1433. Hendersonville, NC 28793 (704) 693-6776. KATUAH- page 21 Winter 1986-87 �NATURAL WORLD NEWS - continued BEARLY MAKING IT Natural World News Service Black bears in Katiiah are facing lean times. In addition to the lack of hard mast (nuts, acorns) resulting from the drought this summer, Roger Powell (Dept. of Zoology, NCSU, Raleigh) of the Pisgah Bear Project reports that because of increased hunting pressure bear "mortality is outstripping reproductivity". Poaching accounts for 50% of all kills, while legal kills account for 30-40% of all bear mortality. In addition, of the 15 bears studied at the Pisgah Bear Sanctuary (one of 28 bear sanctuaries in NC) only one bear is a breeding age female! Previous studies reveal a history of poor "population management". Warburton's 1981-82 study of the Pisgah Bear Sanctuary showed that, of the bears being monitored, 60% were killed, 75% of which were females. ~LL SftC~tS D~~ 22 • continued from page In the drama perfonned at the end of the day, Mother Nature expresses "especially dear to me is Earth, the blue-green gem io space, the watery Living planet where I take delight in all of you and in your spectacular diversity." Amy shares with us, in her own words, the progress of the play: "Then, one by one the critters stood and named themselves. They told each other about troubled times, poisoned waters, disappearing forests, mass slaughters. They confessed fear for the future. They wondered aloud whether their na.~Ln9 Pa.per n a.chi rta.s~s Making a head mask of paper mache is simple in description, but often hard and tedious in practice until, through much repetition, some degree of skill is gained. The fust step is to make a rough frame of wire mesh to stiffen and hold the paper mache as it dries. The frame will be incorporated into the mask. The best material for the frame is regular chicken wire, which is both strong and flexible. If the holes are too big to adequately support the paper mache, two layers may be used. KATUAH - page 22 The N.C. Wild life Resources Commission (N CWR C), whose stated goals are to 1) maintain a stable viable bear population, and 2) maimain an abundant surplus for hunters is "not living up to their mandate as wildlife managers" according to Paul Gal limore, coordinator of the Bear Action Network. T he NCWRC has disregarded Powell's and Warburton's data and maintains that although the bears are facing hardships this year , the "natural mechanics" are such that the bear population normally fluctuates with mast production. Fortunately female bears are denning-up early, and the impact of hunting (legal and illegal) may be lessened this year. Recently, Tennessee shortened their bear season to the last week in December after research from black bear expert Dr. Mike Pelton of the University of Tennessee and the Tennessee Wildlife Commission revealed that populations could be sustained if hunting was restricted until after the denning of females and cubs. Clearly it is time to bring pressure to bear on the NCWRC. The data is in and the bears aren't going co be with us unless WE take action. young cousin s, the humans, understood how all the world was alive, balanced and beautiful, and how they were devastating the entire planet. "Meanwhile people playing 'humans' sauntered in their midst, oblivious to the creatures' plaints. Earphones covered their human ears. The gaze of their human eyes was fixed on television or computer screens or o n literal mirrors. Mother Nature assessed that they were hypnotized and so wrapped up in thoughts of themselves that they had forgotten their place in the magic web of life. "'But if we call Lhem, all of us in our different voices, perhaps we can waken them before it's too late,' suggested Mother Nature. Three times a cry went up from the The frame must be big enough to sit over a person's head; sometimes it helps to begin to form the wire frame over a log or ball of adequate size. The frame must also be formed so that the eye holes and perhaps the mouth and nose holes will line up in advantageous places that fit in with the design of the mask, particularly if it is larger than lifesize. The frame needs only to give a rough outline of the head shape, because the actual contours can be filled in with layers of paper mache. Bur the closer the frame is to a true outline, the better, because building layers of paper mache is slow work. Bend all wire ends into the frame so that they do not catch or poke. Once the frame is constructed, strips of newspaper I 1/2 to 2 inches wide need to be cut. A lot of them! Paper mache work demands a lot of newspaper, and the more that is used, the sturdier the mask. The major limitation is usually time and patience. Call or write the NCWRC now. Ask them to reopen Powell's data and restudy his research. Ask for a moratorium on killing bears. Ask for a shoner season (NC has the longes t bear hunting season in the Southeast). so the females and their cubs have a chance. Executive Director N.C. Wildlife Resources Commission . 512 N.SalisburySt. ~ IWdgh, NC 27611 .Br"' To repon poaching or other violations, call: NC.......... 1-800-662-7137 1-800-922-5431 TN.......... 1-800-262-6704 GA .......... 1-800-241-4113 VA .......... 1-804-257-1000 sc.......... For more infonnation, contact: Paul Gallimore Bear Action Network Route 2, Box 132 Leicester, NC 28748 (704) 683-3662 throat of Lion, Owl and Hawk. Three times a call from Gull and Frog and Dolphin. Three times a call from Heron, Snake and Oak Tree, un til finally the humans responded. Then all joined ha nds and danced to the closing music of flute and drum." All Species Day-Greenville Coordinalor Amy Hannon is a pioneer in the creation of ceremonies and community riwals with an ecological focus. She holds a PhD in Philosophy from Boston College where she taught for seven years. A Winter Solstice earth ceremony based 011 Amy's a1mual solstice ceremony for Greenville was adaptedfor our Kat'iiah region and appeared inKmfla.b..lssue VI, Wimer84-85. , , Then a large bowl of flour-and-water paste needs to be mixed. This is a legitimate use for the cheap, white, bleached flour. Fill the bowl about 1/3 full with flour, and then dip some of the flour into a cup or smaller bowl. Add water (enough to make a thin soupy mixture) and stir until the flour is thoroughly dissolved. The resulting mixture may be added to the larger bowl. Mixing it gradually in this way (always adding the water to the flour) insures a smooth mixture with no lumps. Add water to the mixture unril it is slick and wet and slides off a strip of the newspaper when you run your fingers down it leaving only a thin film adhe.ring. Construct the mask, first defining the general shape and then building up around the ridges and hollows to emphasize the finer features. Paper mache should optimally be added only one layer at a time - continued on next page Winter 1986-87 - •y . �W~11rm KeeJl))fting Wimiteir: nmi ftmi IHiommeiless OC11h1illbl - continued from page 15 K : Do you talk to m any other people who have the problem of no wor k, too? JM: Yeah, 1here's a !or of 'em righ1 here in Asheville. I know a bunch of 'em sleeping down here in these old junk cars. r don'! know how they can stand ir, it's cold. K: Did they try to get in the Shelter? JM: Well, some of them do. And, you know, they come in, slay awhile. Then, 1hey migh1 ger drunk and miss a night or two and somebody else gets their place. And there they are again. "Most of the time, I'm not even hungry. Two meals a day, I can make it on that." K: What about food? Do you get supper at the shelter, then an early breakfast? JM: Yes. K: What about a midday meal? JM: Well, mos1 of the time, I can go down to the Christian Ministry down there to eat, if I'm hungry. Most of the time, I'm not even hungry. Two meals a day, I can make it on that. K: Is that midday meal available aU the time? JM: Just during the week, five days a week. K: So on Saturday and Sunday what can you do? 11.a.'-t.n9 Pa.pet" 11.a.ch.e 11.a.s'-s - continued &om page 22 to allow thorough drying. In any case, do not build up more than 1/8 inch wi1hout allowing a drying time, so that no wet spots (which may rot) are left between the layers. Usually the inside of the mask. or at least the top, is lined so that the wearer is not in direct contact with 1he wire frame of the mask which will poke or catch the hair. Lining can be made with layers of paper KATUAH - page 23 JM: Well, on Sa1urday and Sunday, you can go down 10 the Mjssion and they'll give you a sandwich or 1wo. K: Let's see t here's t he Mission a nd the Shelter, is there any other place in town? JG: The Salvation Am1y, bu1 all you can s1ay is three nights a month. K : Three night.s a month ?? Have you stayed over at the Salvation Army? JM: Oh, yeah. JG: I can'1 stay a1 1he Salvation Army, 'cause I'm a local and they wilJ no1 keep a local there, so they 1old me. They won't even~ a local. K: Is that true?! [Katuah called the Salvation Army and was 1old 1ha1 Lhe Lodge was for "ttansienLs" and LhaL "locals" were discouraged from using it] DJ: The only way [ got in was someone from the Sheller called down there and sfild to let me stay !here. JM: If he hadn't called, you wouldn't have got in. DJ: That's exactly righ1. fm aware of it. They Lold me LO get lost the next morning, LOO. K : Wha t a r e the requiremen ts for the Mission? JM: Their reqllliremems are an ID. K: What does that mean? JM: A driver's license or something to prove where you're from. K: Can a local person go to the mission? JG: Oh yeah. K: Is there a restriction on how many nights you can stay there? JM: Well, they go1 a program down there. If you get on tha1 program, if they let you get on tha1 program, you can stay 45 days. JG: But you got to be alcoholic [or have drug-rela1ed problems -Ed.] to gel on 1ha1 program. JM: Yeah, you have 10 be alcoholic to get in the program. If you stay there long enough, it'll drive you 10 drink.[Jaugh1er] Even if you never touched a drop of ii in your life. K: So, really the Shelter is providing a real service in ter ms of offe ring you an option. Is th er e a ny r est r iction on the length of days? I n other words, if you don 't get 'bumped', you can keep coming back? JM: Yes. K : Do you have to p resent an y ID at the Shelter? JG: They ask who you are and where you're from, then they sign you in. And you get a ticket the next morrung to get back in the next night. K: And bow many beds are there? JG: Twenty. K: I asked about food, what about clothing? Are ther e clot hes ava ilable to you if you need them? Coats, etc? mache laid on the inside of the invened mask or by glueing in pieces of lhin foam or fabric. (Too much foam, however, makes a mask stifling and stuffy.) Sometimes padding is needed for extra protection for Lhe nose or chfo or where the mask rests on the shoulders. When the shape of the mask looks right, it can be painted, or colored paper, fabric, or ornaments may be glued on. Oil-based enamel paints adhere best to paper mache and leave the best finish, but la1ex paints will work also. Water-color pamts DJ: Basically, clothes are available through the Christian Ministry. K: What about basic spending money? You know, you need som e mon ey to get by...JM, have you applied for a ny monies or any kjn d of thing? JM: No, I haven't. Now and then, I get a day's work so I've made it so far. K: So, you 've at least had some pocket money, ever y once in a while. J G, what' s your situation, a re you able off and on to get a day's job? JG: Well, just now and then. "I know a bunch of 'em sleeping down here in these old junk cars. I don't know how they can stand it, it's cold." K: Is the Shelter able to help you find work? Does the E mployment Commission call over to the Shelter a t aU? JG: I don'1 1hink. I never heard tell of them calling over there on account of you can't call over there during the day. It's after 6:30 in the evening and til 6:30 in the morning that the Shelter is open.[The Shelter does encourage people to go over to the employment office, though. -Ed.) K: Would that be good, t hen, for a shelter to stay open longer and connect in wit h the E mpl oyme n t Commisssion a nd other sources so you'd know about possible jobs? JG: Why, sure that would be about the best thing that ever happened. lf we had a "day" sheller here to do 1hat. K : Let me ask you a nother q uestion about t he possibility of a " day" shelter... what if no salaried jobs came up, but say "volunteer jobs" came up, for exam ple, to work on a project or to hel p out in some way.... would that be something you'd like to know about? Particularly, during t he winter so you could keep occupied, indoors. JG: Well, tha1'd be helping somebody that needed it. Cause I know a wealthy person ain't going to ask you to do some1hing like that. DJ: Why, it would be great! I sure 1hink it would. It would be something to do, just ge1 away from the boredom. JM: It would keep your mind occupied. --interviewed by Marnie Muller will not work. Now the mask is finished. Put it on. Identify with it Practice the animal's (or element's) sounds and motions in front of a mirror. Forge1 what is inside the mask and be the creature that is visible in the mirror. To aid in the 1ransference of identity, practice doing things and makfog noises (privately at first) that you would not do in your own body. Gradually an empathy between you and the crea1ure of the mask _, will arise. Winter 1986-87 �DRUMMING LETTERS TO KATUAH Hello Karuah, Herc is a poem that I think you might find interesting. Dark Ridge Creek is in Jackson County and I have walked quite a bit of ii. We are not down to the last trout yet. There are lois of native speckles swimming around; a lot of rainbows, coo. If you want to use the poem, feel free. Keep up the good work. 11iE LAST TROUT IN DARK RIDGE CREEK The only mate I have ever known the only one of my kind to ever swim beside me lies on his side in still water color fading like an autumn leaf sinking to the stream's bonom If I had voice Dear Friends: Your Fall, 1986 issue, centering on the subject of death, is great! I especially appreciate the attention given to DealinK Creatively with Death, I would have liked to see more attention given to memorial societies. There are nearly 200 of these societies and they are the major consumer advocates in the funeral industry. You might like to publish the name and address of the Continental Association of funeral and Memorial Societies and perhaps the names and addresses of societies in the Appalachian area and nearby. I was delighted to see you publish a detailed description and instructions for building burial boxes. Along this same line, a few paragraphs on dealing with the legal details of non-professional bunal might be helpful. Cordially, Ernest Morgan like the bird in the laurel that can sing her young from a tangle of twigs and slow the sun's flight across the sky I would not be alone Our spawn our children once growing breathing wombed in a bed of gravel lie smothered under a blankec of silc as if dark grains of nighc fell from the sky and buried a thousand sunrises Truly, Thad Beach Waynesville, NC Many thanks 10 Ernest Morgan/or his contributions tQ KarUah#J3. The addresses of the memorial societies serving the KatUah province are asfo/kJws: ConJinelllal A.ssodalion cf FUMral aNl Memorial Societies 2()()1 s strtl!l NW (Suitt 530) Washi11g1011, DC 20009 Dear Katiiah, I so enjoy reading the Kllllahl I would like to lcnow more about it, and if there is a group meeting, etc. I have enclosed a poem about "A Place of Warmth for Me". Mtm0rial Society ofGeorgia 191 I Cliff Vality Way NE A1/an1a. GA 30329 Blw Ridge Memorial Society Bo;c2601 ArMvillt, NC 2/WJJ East Tt1111essu Memorial Society Bo;c 1057 KnoJC11illt, TN 37919 Memorial Society ofROQ/IOke Valley Bo;clJIX)l ROQ/IOke, VA 24014 As to the legal details of Mn-professional burial, all sources say, "Consult Tlie Manual' (Ernest Morgan's book Dealing C&tivefy wjth [)emh>." -The Edif()rs Keep up the journal; the reading is great! A PLACE OF WARM1H FOR ME rve searched for my own special place, Where nature's views reflect in my space. My very own plot of ground, Where I could live year 'round. A cabin, small, I'd build, With flowers on the window sills, A happy place, where I could dream, As I listened quietly to a stream. Then, when winter's full of cold and snow, A log fire burning all aglow. The smoke rising ever so high, Like an Eagle in the sky. I've wandered far and near, My place must be full of cheer, Where peace and Jove abide, With God close by my side. I'd dream, I'd sing, I'd write, I'd paint, You'd never hear me say "I can't." l'd look from my mountain top, oh, the beauty I'd see, I'd be just as warm, happy. and content as I could be. Sincerely, Barbara Ann Satterfield Sylva, NC KATUAH - page 24 Wimer 1986-87 �INITIATION Wrapped in buckskin Anllercrown the wind was her king down in the grove where the trees whisper..... Shandoah ..... Shandoah she runs with the deer to her place of power she sleeps on the Earth Her Mother's heartbeat in her ear She receives her Mother's smile knows what to do She walks with the deer spirit to the river of life falling starS in her eyes Moon bath Swimming She is born She is rising The river is sweet She drinks from iis blood She anoints herself and lays in the thicket full and ripe she falls into the world of 1he undreaming She forgets 1he meaning of her Mother's tongue of her Grandmother's sorrow She wears the robe of shadow She mee1s her test with the promise that she will live in all that is that she will awake from the dream to be reclaimed that lhe river flows on through her body and will always empty into her heart -Colleen Rcdman·Copus More Thoughts On Death ToKat6ah: Dear Friends, I enjoyed the issue on death, that cheerful topic. h is something I have been thinking about a lot recently, in connection with my praccice of the "Tac Kwon Do" karate technique. The ancient warrior codes all pivo1ed on !hat stark moment when the warrior was face-to-face with his own death. that was the focus of all their rules of conduct and practice. Whether it was among the Japanese samurai, the Celtic chieftains or the American Indian braves, the key principle was to meet death wherever it came. or, even, 1n the words of Mushashi, the 15th century Japanese swordsman and philosopher, " If you have a choice, seek your death." The concept of facing one's death was also central to lhe "spiritual warrior" practices of, say, Tibetan Buddhism and the classic case of Carlos Castenada's Don Juan, the Mexican b.IJUQ. The practice of the warrior was of course concerned with facing death for pragmatic reasons, but to a large extent it was also because of the depth and meaning it brought into their lives. Sometimes it takes an encounter with death to wake a person up to the richness of life. The warriors saw themselves as examples to the people, as well, teaching them to regard death fearlessly. In those times, war was a personal thing a point of honor. It was fought as much for the glory as for the conquest. The battlefield was a testing-place, an initiation. Compare that to the craven coward with his finger over the nuclear button, who would sacrifice an incalculable number of lives to achieve his own ends. For these men, death is no longer real. Their lives, and all of our lives, arc diminished as a result. For the warrior, living in close proximity to death was the only way to live. The teaching there is that this is the human condition. It is the same for all of us, all the time. Even if we do not make it so graphically clear by seeking our own death, "Death is always over your shoulder"( in the words of Castaneda's Don Juan). We would benefit greatly from having teachers brave enough co tell us that 1he way to die is the way to live. Thank you for bringing the notion of "death" into the Katuah Journal. This is a much-needed discussion, as our culture purposely avoids the idea of death. Death is something to be swept under the rug ...flushed down the toilet ... carried out like the trash. Out of sight, out of mind. The main reason for this, I think, is fear. Our culture is scared to "death" of death and tries to protect its people from having to face the experience of death during the course of their lives. And so we as individuals are left to meet our own demise unprepared and unfamiliar with death. This only promotes confusion and deepens the fear. and so the spiral of alienation continues. The results of this have been disastrous, both for us as people and for the planet as a whole. A tremendous amount of energy and resources go into insulating ourselves from lhe world and propping up the fallacy of the individual ego. We would rather sacrifice whole species of other creatures than allow and accept our individual death. Our neurotic fear of dying has contributed in a large pan to the overpopulation of humans, the degeneration of the planetary environmoot, and our own alienated lifestyles. Of course, the fear of death is not totally responsible for this, but coming to terms with our own monality and realizing the importance of death in our lives would go a long way to helping us change our attitudes and accepting our place in the world. Thank you for helping to lead us a few steps in this direction. Sincerely, Ava Livingston Roanoke, VA My best, E. Thornton Charlotte, NC >'I' KATUAH - page 25 Winter 1986-87 U \IU\.., •••,.It AC'.,.,..,, - ~ATITA ;f �- continued from page 1 different, bm we need to take counsel together. This was desirable before, but since the splitting of the atom, this has become a necessity. I carve a lot of pieces with figures that have what I call "visionary eyes". There is fear in those eyes. Those eyes have seen the bomb, and they're afraid. I guess I'm afraid too. I ge1 the feeling I had as a kid when I read in the Bible of how "They shall have sores and splotches, and so many wounded, and so many of the people will be killed". At the time of the Chernobyl accident they said 1he Chernobyl plant was unprotected and without containment, but later it turned out that the reactor rug have all of that. There are lots of those graphite-cooled nuclear plants within range of us. If four or five of those were to have a meltdown, it would change the nature of life on this planet. When I was in the siitth grade, I was pro-nuclear. I was really for it. "What a wondeiful ideal All that energy!" But we didn't know about nuclear waste. We're primitive when it comes to dealing with our nuclear waste. We think we can bury it in holes in the ground, and that it won't go into the water, and everything will be alright. Bm how delicate the world isl I guess everything is beautiful to me. Everything has its own way. When I see people out there, all together, by the millions, it's beautiful the way that they move. But again, speaking face to face is beautiful because o( the way people are and the ways they are different. I try to communicate through my art. I think of people touching my carvings when I make them, because I know that the love and affection I feel are not for me to keep to myself. Any artist knows his or her work is for all people. An is to help bring out a lot of things about the Creator and how we have come to be humans living as we do. An is also about how to improve ourselves to be better people. Through time artists have helped us more than almost anyone else to figure out who we are and what we're doing. h's a healing feeling to know that God does give us the power to do all these things to feel better or 10 appreciate life more. I ask God to make or to bless each carving that 1 do and ask that people can appreciate and take care of ii. Bui it's just art It should just be appreciated as art, but I guess every artist does feel some attachment to their work. I would like people to understand the thoughts and feelings I put into my carvings. Otherwise they might use a carving for a doorstop. Of course, that's o.k. too, I suppose. It's a rock-it'll hold a door open. But a rock is not "jus1 a rock". The rock I carve is the old pipestone: s1eati1e or chloride schist. It gets a nice finish when I sand it, and it turns darker as people handle it Rock seems primitive, but one wonders whether it's back in time or whether it's in the future. Rock itself is alive. Rock has been ~where and seen ~thing. Rock has traveled the tracks of the stars. It has traveled through all of time. Each time the Earth has gone 1hrough another cycle, the rock has become more condensed. There is an incredible amount of history and eitperience condensed in each chunk of rock. I search out my own pipestone to carve. I see things in the rocks: arms, legs, faces, animals, spirits - all the things of the universe. Sometimes where granite and quartz come together r see designs. When I carve, often I will leave some of the rock in its natural state. Then, along with all the other creatures I represent, the spirit of the stone is in the carving, too. PASSING IT ON people and had no way to eitpress that. So they got upset about it and went to war with the world. Maybe we could have at least a small effect on the problems of the future--the neglect and the abuse. Maybe by communicating or working with some an, people could be more happy, more creative, and perhaps they would be less abusive. It's o.k. to use something, whether it's land or a creative gift, as long as you give something back. That's why l like to show carving to a lot of kids: to give something back. Sometimes on Saturday morning I like to have kids and their parents who are really intcreSted come over here, and I show them how to do some of the carving. Kids are smart, y'know. Often I.bey know more than adults, because their view of the world has not been broken and fragmented. There is as much or more in their minds than in an adult's, bul they don't have the mentnl tools to explain it. There are adults like that, too. A lot of people in prison have seen the world in a different way from the rest of the Interview by Martha Tree, David Wheeler, and Michael Red Fox Joe Roberts 258· 1038 734 Town Mountain Rd FRIEDMAN & 8 Asheville, NC 28805 ~ DESIGN, INC. - ENERGY SYSTEMS THAT PAY FOR THEMSELVF.S AVRAM FRIEDMAN OESlGH~TECHNICIAN KATUAH - page 26 garmiN Water System ......... Ul. IRAVIOl.U PURIFICAllOtl AHO FILIERIHG SYSIEMS SOlAA PAOOUCIS • WAIER ANALYSIS HWY. 107 PO BOX657 DIUS80RO. NC 28125 RANDALL C LANIER 704 293 51112 AT. 68 BOX 125 CULLOWHEE, NC 28723 Winter 1986-87 �A CHILDREN'S PAGE WHAT Wll..D ANIMAL WOULD YOU LIKE MOST TOBE? Darby,8 Miles, 5 A mountain Jion...because I've A rattJesnake...because I like their colors. always liked them...and because I could run fast. Jason,5 Tshu-Tshu, 5 A rattlesnake...because I like how their tail is rattly. A bluejay"'because I like how they ny and how they drop their feathers. Karl, 7 Tyler, 8 A squirrel ....because they're kind if you don't pick them up. Being a squirrel, I can climb up trees and I can run fasLand I can live in a 'treehouse'. An eagle. ...because I Jike to be high....when you're an eagle it's easier to hunt for food ....... . ah, lunch! Lars,8 A robin...because you're able to fly ....you'd be free...you'd be able to see everything•... no limitations... Amanda,7 A wild bird...a cardinal I think it would be neat to see how they live...... and because I could fly above the sky•.. Sara, 7 Ariel, 7 A deer...they seem so quiet... they look so nice...they look gentle,too... Jay, 8 A mountain lion...because they like to roam in the mountains...and so do I. A squirrel....because they'd be protected, not too many creatures could get at them. I would like to be a squirrel because people can't climb trees as well as they can. We welcome original drawings, stories, poems, ideas, or Thanks lo Rainbow Mountain School, Asheville, NC KATUAH - page 27 comments by individua1 children or groups for this page. Let us know what the children of KatUah are doing! Wiruer 19116-87 �J......... .,..~ - '"'"'"'• A.Aov: .· fO~ ·n•e. atUGN0 ntE RULf.S: ' A NOTE ON NEW GRAMMAR . \. We all learned in school dw •a pronoun must agree widl the object oi the JP. RfN~ 3 G~T'N6RCNG The Spring Gathering will be happening 7) Katuah ecology in the 80's again in April. We would like some input 8) Drumming from our readers on activities they would 9) Living outside & inside (dealing with) like to have available. Here are some to the 80's economy choose from. Let us know if these 10) Dowsing suggested topics or others would make 11) Sweat Lodge interesting workshops for the gathering: 12) Community planning, etc. 13) Spirituality (individual and as a whole) l) Herb identification and usage Anyone interested in being on a 2) Tree identification steering committee to bring this gathering 3) Primitive strucrure construelion together please write to us at Katiiah; Box 4) Wilderness survival techniques 873; CuUowhcc, NC 28723. 5) Crystals 6) Wild food foraging and preparation Thi powerful GOl..OEN EAGLE nlH abon lh11iu. tlus tull •Mic•• co!0< dllllJ' , .._...,.11114 °" T· ~~RTS Of 100'<. NUHRUNk COT· C4I011.S11Ytr.[cru, wi.tc SinJ•Ad11111S.XL $hor1SIHnT: AduK·$10.00ppd. l ontSlunT: Adolt·S14.00ppd. 1\!age> 1 J ~ unnCJe 'Na &~r~~l ~ ~ All designs, except Golden Eagle. also available in sweatshirts. Feather or tracks imprinted on sleeve. r ~1IOnl1t;:;:;~~;.;;;;.,N1;.1ls.,..... w : 103311, l1l11mRd.. I 0 Chtd i - ··----- 111. NC 281M(104)456-3003 M ame M11terCa~ NO---------t : O M•••10nl•• O Vl$A Eip. 0•1•1-- - - -- --1 I Lens $1HW toc:l•dH dtlall• d pnlll of lta!Mr °" 110 ... Sallllactioa 1 1 0< 1111JmWlull . - _ Addru•------ -------- --t !, ~• When looking over the Kl1Uh Journal. English teachers and sharp-eyed proofreaders cringe and soflly curse the KaWAh staff for the recurrence of sentences such as: "The attitude of individualism puts one at war against their environment." The pronoun in that sentence is used in a way that violates the precepts of orthodox grammar. But the orthodox grammar assumes that the basic unit of the human race is the archetypal "he", an assumption that we can no longer subscribe to because it leaves the feminine half of the population as non-entities - just one of the subtle ways we are all taught 10 disregard women and their role. Trying to overcome this has led to various complexities in the alternative printed media. If we were to write out the above sentence, for instance, it would read, "The attitude of individualism puts one at war with his or her environmenL" Rather than encumbering our sentences by writing out "his or her", "he and she" each time, we have often chosen to refer to them collectively as "their" and "they", so that in fact that "someone" potentially has become two, and the pronoun agrees with this possibility. That's not any harder to under~tand than it was in sixth grade, is ii? (Or is it still just as hard?) Some may be pleased at this change, others may consider it th e rankest of heresies, most probably could care less. But language is a process and subject 10 change, and there probably will be other changes as we continue to modify our language to conform to the conditions of our lives. We welcome comments and suggestions on this, as we do on all aspeclS of the KluYah journal. Changing our speech is another way we can participate in creating ourselves a life suitable to face the rimes we live in and the times that are to come. "'""'- ------------- - -t i i '- CMck ......... FR(( COlOll CATAUKO ol all eur W1tdltt. Gl•pll••'OU.LU INQUllll[$ UMTlO CIBII!NlE§IE NAWRAL FOOD STORE &DELI ~C1Un»1UNC'll'1UlilE AM» IHl~llllOLOGV cn...nmc 107 Merrimon Avenue Asheville. rt.c. (704) 258·90 J6 KATUAH - page 28 MALAPROP'S BOOKSTORFJCAFE 160 Broadway Asheville, NC 28801 (704) 253-7656 BOOKS - CARDS - RECORDS Where Broadway 61 HAYWOOD ST., ASHEVll..LE, NC 28801 (704) 2S4-6734 Meets Menimon Andl-240 Open 7 Days A Week Monday - Friday 9:00 a.m. - 8:00 p.m. Saturday 9:00 a.m. - 6:30 p.m. Sunday 1:00 p.m. - 5 :00 p.m. Winter 1986-87 �a • ~ S · 4.!'J!sv:t./J•.:.l 'Jf1-.Jh ,, 'J.i ~,1 ~~o :rro ~,., DECEMBER 21 ASHEVILLE, NC "A Festival of Lights: A Winter Solstice Celebration" with Unity of the Mountains. 6:30 pm. 70 Lexington Ave. Donation. Call 669-9276. MARCH JANUARY 10 & AS HE VILLE,NC 17 Literacy Workshop to train volunteers to teach people how to read. 10:00 am to 4:30 pm. Pack Library. More info: (704) 254-3442. "Parenting for Peace and Justice" conference with Jim and Kathy McGinnis at University Hills Baptist Church. Contacc Joanne Frazier (704)372-9140. 16-17 tANCEL THE COUNTDOWN 17 27-1/4 HOT SPRINGS, NC New Year's Meditation Retreat with John Orr. Southern Dhanna Retreat Center; Rt. 1, Box 34-H; Hot Springs, NC 28743 COOKEVILLE, TN Tennessee Alternative Growers' Association Annual Conference at Tennessee Tech Aqua Facility. For more information, contact TAGA; Rt. 6, Box 526; Crossville, TN 38555 Major national action to protest Trident missiles and "Star Wars" testing, Cape Canaveral, FL. For more information, contact Rural Southern Voice for Peace; 1901 Hannah Branch Rd.; Burnsville, NC 28714 30-1/4 W AYNESVILLE, NC New Year's Retreat at Stil-light Center. $5.00/day. Pre-register: Rt. 1, Box 326; Waynesville, NC 28786 CHARLOTTE, NC 6·9 17 20-22 ASH EVILLE, NC Martin Luther King Prayer Breakfast. 8:30 am. Asheville Civic Cenrer. WAYNESVILLE, NC "Numerology" workshop with Karol Kettering. $20. Stil-light Center. Pre-register. see 12/30-1/4. ABINGDON, VA Teach Our Children Well Festival in honor of Martin Luther King. 3:30 pm. Washington County Library. 18 The Cente r for New Prioriti es is now open, in Asheville, NC, for all groups dedicated to working towards genuine, life-oriented, change for the community. Office space, small meeting space, and kitchen facilities are available. The Center plans to sponsor workshops as welJ as provide a place for groups to network. In January, there will be a meeting of all groups-environmental, peace, social action, spiritual, cultural, etc-who are interested in participating in the formulation of the "scope" of the Center's goals and activities. For more infonnation, call (704) 254-4714 or write the Center, 54 Starnes Avenue, Asheville, NC 28801. The Center appreciates donations, large or small, to help wilh its upkeep and activities. GERTON, NC 24 Drumming Workshop/ African & Haitian, featuirin~ Darrel Rose. Potluck lunch & potluck dinner. $ 25. (partial work scholarships available). Call (704) 625-9722 (ask for Martha) or wrire P.O. Box 65, Genon, NC 28735 FEBRUARY 13-15 W AYNESVILLE,NC Group study weekend: "The Yoga Sutras of Patanjali". $20. Pre-register: Slil-lighr Center. See 12/30-1/4. Rainbow Family Tribal Gathering '87 By a council decision at the 1986 Rainbow Family Tribal Gathering in Pennsylvania, the 1987 gathering of the continental Rainbow people will be held in the Appalachian Mountain Bioregion from July 1 - 7. The Rainbow Gathering currently brings together 10-15,000 people during the week of the event, although people arrive long before and stay long after at the site. They gather in remote natural settings to promote and practice an alternative lifestyle free from the constraints of the dominant culture. Everything is free and shared communally at the gatherings. The temporary village takes care of its own food, medical, sanitary, and security needs, and prides itself on leaving behind a site that is clean and green. The stated goals of the gathering are peace, unity, love, and respect for the Mother Earth. All are welcome. Scouts are moving into the National Forest lands in Appalachia to search for a suitable site on which the Rainbow family can gather in July. They arc looking for 1987 NEW IJOJlLt> eyer,£ Of' e£L£BRAT'LON8 eAI..£N1>...t1t JOURNAL about a 50-acre area of flat or rolling meadows and open woods with a good water supply. The site must be remote from towns and paved roads, yet must have adequate parking for 1,000 or more vehicles somewhere nearby. T o discourage unwanted interference, the site should be accessible only by several miles of trail or road that is closed to vehicles. If there is anyone in the bioregion who knows of a suitable site with a stable ecosystem and soils that would not be dislocated by a great amount of human activity, please contact the Rainbow scouts at the Rainbow regional center: ~ !ftl' ~ ~ Rainbow Family of Living Light Box 1097 Newport, TN 37821 8 1/2" x 1", 160 p ci9es, over 100 cfi.cin s cind tUus trcitlons. r\vcilLci&te f or Sl l.80 ppcL. from: For more information on the continental Rainbow Gathering. contact their publication: All Ways Free Box664 Bearsville, NY 12409 Cross-Cu t turat CaLe nr:!ar Journat of Celebrations New 1Jortc£ Ce!e&r citt.ons L P .O. Box. 6054 CfmrCotte , NC 28207 ...... ~~~~~~~~~~~~~~~__. KATUAH - page 29 Winter 1986-87 �Ridge mountains with facilities available to rent for groups or individual retreats, either guided or unstructured. Send for information and seasonal calendar of healing, iransformativc events to: Indian Valley Holistic Center: RL 2, Box 58; Willis, VA SCIENCE CENTER dedicated to the understanding and appreciation of the natural world. For membership or visiting info, write P.O. Box 2771; Gainesville, GA 30503. 24380. AMRITA HERBAL PRODUCTS - Comfrey, Eucalyptus, or Golden Seal Salve, Lemon or Lavender Face Cream. Made with natural and essential oils and love. Send for brochure: RL I, Box 737; Floyd, VA 24001. HEROES CONCERT - Music and stories about Martin Luther King, Rosa Parks, and other champions of peace and courage. For mformauon and bookings, contact: Meg Macleod, 160 Flint SL. AsheviUe, NC 28801 (704) 254-6484. APPALACHIAN PATCHWORK - Mountain talcs and songs by the Appalachian Puppet Theatre. Cassette tape S7.00 from: Appalachian Puppet Theatre, 355 Cedar Creclt Road, Black Mountain, NC 28711 (704) 669-6821. HEALTH and FITNESS SELF.CARE CENTER: A private centet offering comprehensive programs or scientifiealJy and medically docwnented approaches to opumum health and fitness. Seminars, worlcshops.and private consult.a.lions for individuals, famili~ and businesses. Contact: Jeffrey Brown; HFSC; POB 278; Lexington, NC 27293 (704) 2464919. ASHEVILLE I BUNCOMBE COUNTY SOLID WASTE ALTERNATIVES PLANNING WORKSHOP: A design for handling solid wasics in any urban contexL SIS from Long Branch Environmental Education Center. RL 2, Box 132: Leicester, NC 28748. TWO PAPERS - "How to Stan a Co-op" and "Steps Toward Forming an Auto Repair Cooperative" by Dr. Rodney S. Wead, PhD. Available from Appalachian People's Service Organization; P.O. Box 1007: Blacksburg, VA THE LONE RECYCLER - Comic book adventures of humankfod's early struggle to combat wastefulness. $4.00 pp. from Long Branch Environmental Education Center. Rt. 2, Box 132; Leicester, NC 28748. HOLOGRAPH1C ASTROLOGY - Every pan of a hologram contains all the info about the entire hologram, and each cell in your body contains all the genetic data about your whole body. Similarly, every body contains all the information about the entire solar system - you are the solar system and each of your planets is one of your potentials. Chnrt &. Consultation, SS0.00 Harriet Witt Miller (704) 684-0810. MOON DANCE FARM HERBALS - hctbaJ salves, tincnues, &: Olis for birthing & family health. For brochure, please wriic: Moon Dance Fann; RL I, Box 726; Hampwn, TN 37658 DRUM WORKSHOPS - for children of all ages. therapeutic massage - Relaxes the body &: mind ...Call Martha for more info 11 (704) 258-6016 FAIRGLEN FARMS offers organic, biological fCltil.i7.ers for fann and garden. Send SASE for price list Biologically-grown produce to sell? We arc interested in acting as cooperative marlccting agenis with other growers. Write: Route I, Box 319; Clyde, NC 28721. DRUMS - Custom handcrafted ceramic dumbecks &: wooden medicine drums. CalJ Joe at (704) 258-1038 or write to: Joe Roberts, 738 Town Mountain Rd.; Asheville, NC 28804. 24060.Frce. CUSTOM CELTIC HARPS • A'Court Bason; Travianna Fann; Rt. I: Check, VA 24072. •AS WE ARE" - Women's music by Pomegranate Rose, a four-woman group playing lively original music. Cassette tape available for S9.00 ppd. from Rt. 2, Box 435; Pi1tsboro, NC 27312. CRAFTS FROM SALVADORAN AND GUATEMALAN REFUGEES lN NICARAGUA: cards, plaques, boxes, puzzles, paiches; This trade benditS refugees dittctly. Brochure from: Dry Creek Coopemive Trading 918 Jennings Ct. Woodbury, TN 37190 I CAME TO A MOUNTAIN - by William Walters. A book about the Light Ccntet (in Black Mountain, NC) and the power of prayer for peace in the world. Includes a look at the Center's activities for peace and their prayer tours around the world. Avai lable for $9.00 pp. from New World Bookstore, WNC Shopping Center, Hwy 70, Black Mountain, NC a non-profit organization. FOUR WINDS VILLAGE • health and spiritual retreat; home for children in need. For visiting info, write: Box 112: Tiger, GA 30576. 28711. FLOWER ESSENCES - Harmony with Nature&: SpiriL Gentle emotional support during transitions, specific issues, relationships. Opens communications. Self-adjusting, non-toxic, awareness "tools" for improving the inner quality. Correspondence to: Elaine Gcouge, c/o Patchwork Castle, Celo, 3931 HWY 80 So.. Burnsville, NC 28714. "PEACE THROUGH MUSIC" - Ethereal &: Tranquilizing Celestial Music tapes by Medicine Wind/George Tortorelli. Plus exotic Bamboo FluteS, rate scales. Send for free brochure: Medicine Wind Music, 86 NW SSth St., Gainesville, FL 32601. ACCESS is a fiee telephone information service on peace issues including military spending, environmental impacts of military activity, connict resolution, etc. Your only charge is your long-distance phone call. ACCESS # Is (202) 328-2323. KATUAH • page 30 APPALACHIA 1987: THE SIMPLE LIFESTYLE CALENDAR - Distributed by Appalachia Science in the Public Interest to fund their work of developing, an appropriate technology for Appalachia Photos of the "Children of Appalachia" by Warren Brunner. $6.00 pp. from ASP!; Rt. 5, Box 423; Livingston, KY 40445. "CELEBRATION SPACE: Songs to Celebrate Life" - A cassette tape completely produced, performed. and recorded by mem bets and friends of the Floyd County community to raise money for the Floyd County Community Hall. This audio songbook contains IS original songs and chants and 3 traditional songs to learn and sing in your own community. The sound quality is uneven, but the energy, spirit, and joy shine through. For the cassette tape with lyric sheet (ppd.), send SI0.00 to the Floyd County Community Hall Project; Rt. l, Box 735; Floyd, Va 24091. At ARTHUR MORGAN SCHOOL 24 students and 14 staff learn together by living in community. Curriculum includes creative academics, group decision-making, a work program, service prop:ts, extensive field trips, challenging outdoor experiences. Write: 1901 Hannah Branch Rd.; Burnsville, NC 28714. WEB WORKING is free. Send submissions to: KA1GAh P.O. Box 873 Cullowhcc, NC 28723 Winter 1986-87 �MediciHt'-' Allies K.IJJiilJ.Jl wants ta communicate your rl@ughts and feelings I() the other people in the bi.oregi.onal province. Send them to us as letters, poems, stories, drawings, or plio~ographs. Please send your contributions to us at: Kmfmh; Box 873; Cullowhee, NC 28723. The Spring Klu.U.ah. Issue XV, will focus on Women's Issues. The deadline for all submissions for that issue is January 31. Please send your ideas for future themes for Kaiiia.b. ISSUE EIGHT · S UMMER 1985 Celebration' A Way of Life . Katuah 18,000 Years Ago • Sacred Sites • Folk Aru in lhe Schools • Sun Cycle/Moon Cycle Poems: Hilda Downer • Cherokee Herit age Center • Who Owns Appalachia? BACK ISSUES full color T-.s6irt.s ISSUE TWO · WINTER 1983.84 Vona - Bear Hunten • Pigeon River • Another Way With Animals • Alma • Bceoming Politically Effective . Mountain Woodlands • Katuah Under the Drill - Spirilual Warriors In the traditional Cherokee Indian belief, the creatures in the world today are only diminutive forms of the mythic beings who once inhabited the world, but who now reside in Galuna'ti, the spirit world, the highest heaven. But a few of the original powers broke through the spiritual barrier and exist yet in the world as we know it These beings are called with reverence "grandfathers". And of them, the strongest are K.ma.1i. the lightning, the power of the sky; Utsa'natL the rattlesnake, who personifies the power of the earth plane; and Yynwj Usdj, "the little man", as ginseng is called in the sacred ceremonies, who draws up power from the underworld. Each is the strongest power in its own domain. Together they are allies: their energies complement each other to form an even greater power. As medicine allies, they represent the healing power of the Appalachian Mountains. The medicine powers of Katuah have been depicted in a striking T-shirt design by Ibby Kenna. Printed in 5-color silkscreen by Ridgerunner Naturals on top-quality, all-cotton shirts, they are available now in all adult sizes from tbe~joumal. "To show respect for this supernatural trinity of the natural world is to in tum become an ally in the continuing process of maintaining harmony and balance here in the mountains of Karuah." To order, use the form below. ISSUE NINE · FALL 1985 Tho Waldcc Forest · The Trees Speak • M ia:rating Foresu · Horse Logging • Star1ing a Tree Crop • Urban Trees • Acom Bread · Myth Time ISSUE THREE • SPRINO I984 Sustainable Agriculture • Sunflowers • Humm Impact on the Forest • Childrcns' Education • Veronica Nichotas:Wcmm in Politics • Little People • Mcdicme Allies ISSUE TEN · WINTER 19&5-86 Kate Rogers • Circles of Stone • Internal Mytlunatting • Holistic Healing on Trial • Poems: Steve Knauth • Mythic Places • The Uktcna's Talc • Crystal Magic • "Drcamspcalcing • ISSUE FOUR · SUMMER 1984 Water Orum • Water Quality • Kudm • Solar Ecbpsc • Clearcunin& • Trout • Going to W ater • Ram Pumps • Microhydro • Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE ELEVEN· SPRING 1986 Communily Planning • Cities and tho Bioregional Vision • Recycling • Community Gardening- Floyd County, VA • Gasohol · Two Biorcgional Views • Nuclear Supplement • Foxfire Oomes Good Medicine: Visions ISSUE FIVE - FALL 1984 Harvest - Old Ways in Cherokee Ginseng - Nuclear Wute • Our Celtic Heritage • Bioreg1onalism: Past, Present, md Future - John Wilnoty • Healing Darkness • Polities of Panic1pation ISSUETWELVE - SUMMER 1986 Livmg in the Garden • Sbiitakc • The SICRCI Scuab • NC Nuclear Rcfctcndum • Sun Root.s • Aquaculture • "HILAHl'YU": The Form ation of lhe Appalachian Mountains • WISC Woman Herbal • Good Medicine: Tobacco ISSUE SIX · WINTER 1984-85 WinLCt Sobticc Earth Ceremony Horscpasturc River • Coming of lhc Light • Log Cabin Roota • Mountain Agriculwrc: The Right Crop • William Taylor· The Future of the Forest ISSUE THIRTEEN· Fall 1986 Center For Awakening • Eliubelh Callari • A Oenllc Death • Hospice • Emel! Morgm • Dealing Creatively with Death • Home Burial Box • The Wake • The Raven Mocker · Woodslore and Wildwoods Wisdom • Good Medicine: The Sweat Lodge ISSUE SEVEN - SPRJNO 1985 S11Stainablc Economics • Hot Springs • Worlccr Ownership • The Orea! Economy • Self Help Credit Union Wild Turkey • Responsible Investing • Working in the Web of Life J<AIUAH: Bjoregional Journal of the Southern Appalachians Box 873; Cullowhee, North Carolina 28723 Back Issues Issue# __@ $2.00 = $_ _ Issue# __@ $2.00 = $_ _ Issue# __@ $2.00 = $_ _ Issue# __@ $2.00 = $_ _ Issue# __@ $2.00 = $_ _ Complete Set (2· J3) @ $18.00 = $ _ _ For more info: call Mamie Muller (704) 252-9167 Regular Membership........$10/yr. Sponsor.......................$20/yr. Contributor...................$50/yr. Name Address Enclosed is$ I() give this ejf an exrra boost on City State Zip I can be a local contact person for my area Area Code Phone Number ... T-Shirts: specify quantity color: tan S_ _ M_ _ L_ _ XL_ _ @ $9.50 each............$_ _ TOTAL PRICE= postage paid KAWAH - page 31 $_ _ Winter 1986-87 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 14, Winter 1986-1987 Description An account of the resource The fourteenth issue of the Katúah Journal focuses on varied topics such as the work of stone carver Lloyd Carl Owle, a comparison between the Cherokee Booger dance and the Irish Mummers dance, human beings' place in nature, and an interview with people who are homeless. Authors and artists in this issue include: David Wheeler, Marnie Muller, Tom Underwood, Will Ashe Bason, Martha Overlock, Oliver Loveday, Avram Friedman, Millie Buchanan, Colleen Redman-Copus, Martha Tree, David Wheeler, and Michael Red Fox. Date A point or period of time associated with an event in the lifecycle of the resource 1986-1987 Table Of Contents A list of subunits of the resource. Lloyd Carl Owle.......1 Boogers and Mummers........3 All Species Day........6 Poem by Will Ashe Bason.......9 Good Medicine.......10 Cabin Fever University.......12 Poems by Oliver Loveday.......13 Keeping Warm: Homeless in Katúah.......14 Homemade Hot Water.......18 A Stovemaker's Narrative.......19 Natural World News.......20 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Appalachians (People)--Social life and customs Human ecology Native American--History Cherokee Art Homeless persons--North Carolina, Western North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a> Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Alternative Energy Appalachian History Appalachian Mountains Appalachian Studies Black Bears Cherokees Children's Page Community European Immigration Folklore and Ceremony Good Medicine Habitat Katúah Katúah Organization Pigeon River Poems Politics Radioactive Waste Turtle Island Water Quality https://omeka-test.library.appstate.edu/files/original/2eba56fdc00beaa31e7ec2362fbd5f28.pdf b4508265c38b24f4f7d519e688f43aca PDF Text Text --~ ATUAH $JOO ISSUE XV SPRING 1987 Wo.men's Voices ! �c,g u C ONZ L - • ..,t - ~ ~gtj ... tlo 2~r~ ~ ~ COVERLETS..................................................................................... 1 POEM: ·MY MOTHER'S eves·..................................................... 5 LISLOTT HARBERTS: FORESTER............................................... 6 SUSIE l\AcMAHAN: MIDWIFE......................................................... 9 RESOURCES FOR WOMEN..........................................................10 ALTERNATIVE CONTRACEPTION ............................................... 11 BIOSEXUALllY................................................................................12 BIOREGIONALISM AND WOMEN ................................................ 13 POEMS..............................................................................................14 GOOD MEDICINE: MATRIARCHIAL CULTURE. ........................15 PEARL ...............................................................................................16 NATURAL WORLD NEWS.............................................................18 A CHILDREN'S PAGE.....................................................................21 KAlUAH - pagc 32 i ~ ~ ~ I ~ r-- 00 ~ i I l'.I) ~ �ISSUE XV SPRING 1987 We, as women, live in a time of uncertainty, and crossing through this time often feels like fording a river. The bank looks far away, but when we reach it we may find that the cold, rushing water has purified and cleansed us. We, as women, are making those crossings. As well as being an uncertain time, this is also a time of choice for us. Pausing to reflect sometimes seems weak or indecisive, but this time may be necessary for making our choices. Let us take time to listen to our inner voice. Let us choose to fill our cup full oflove, and let the blessings of that cup spill over and fill every other part of our lives. It is imperative during this time of making crossings and choices that women support each other. We need to listen to one another, to continually take soundings. Where are we in the process? How are we doing? Where are we going? Our inner musing is sacred. Harmony arises as we join our voices together in true expression of our heart's song. In this time, women's voices need to be beard. Women are being born and waiting to be born. In the release of this energy of our transformations, we help to heal the world. That is our success. Francis Goodrich And Coverlets COVERLETS: WOMEN AND THE HANDICRAFTS REVIVAL CHALLENGE THE INDUSTRIAL REVOLUTION by Jan Davidson By 1895 the coming of the railroad had already brought the industrial revolution to the doorstep of the Appalachians. It began a decades-long migration that lured many families from their mountain farms to the fact.Ory gates looking for a place in the new social order. To observers during that period, it seemed that it would be just a matter of time until every vestige of the rural arts would disappear. Before that time people were thought to be well-rounded, achieving individuals if they were able to make everything for themselves - not necessarily well, but able 10 do it for themselves. AU of a sudden those people had become obsolete. One hundred miles away from the heart of the Appalachians in the North and South Carolina piedmont were modem, automated textile mills where children eight and nine years old worked 13 hours a day making and weaving thread. The mills would send people into the mountains to recruit families to work for them. They would find a mountain shack, one almost falling down, and tell the man of the family, "You're being left behind, buddy. You'd better get in line. Come down here, and we'll fix you up in a company house with electricity, indoor toilets, and good jobs for you and your entire family." Even now if you go look up the roots of families in Gaffney, Gastonia, and Greenville, SC, you will find that if you go back a few generations, a lot of them come right out of the hills. It was during this time that a woman named Frances Goodrich moved into the mountains near Asheville, NC. She was what mountain people call a "fotched-on woman". She was from Binghamton, NY of an old and wealthy New England family. She had attended the Yale Art School and (continued on p. 3) KATUAH - page 1 Sprin) 1987 �• JV\Tgi-H , ..... . . !U1i:J:CiilH:tdW l1li!:lt6'l1lMl#l4.itli il#l#1@f4U:@l 1tM#jM¢I......._ EDITQRIAL STAFF nus ISSllB: Scott Bird Michael Red Fox Judith Hallock Rob Messick Marnie Muller Tad Poles Chip Smith Brad Stanback Martha Tree David Wheeler EDITORIAL ASSISTANCE: Will Ashe Bason Chaquoia Mahaney Kay Byer Manha Overlock Sylvfa Fox Kathleen Mclaughlin Julie Gaunt (love and oookies) Tom Hendricks Raven and Minne Kala Emile Sawyer Oliver Loveday Sara Jane Thomas ..... and the light of children and Star Crystals EDITORIAL OFFICE THIS ISSUE: Globe, NC WBITEUSAI: KlWBh PRINTED BY: Sylva~ Publishing Co. Sylva, NC TELEPHONE: (704) 252-9167 Box 873 Cullowhee, NC Katuah Province 28723 Speciat thanfts to ttichaet a.n4 ~on.n.i.e Li.ebhout for thei.r i.n.va.Lu®Ce cissi.sta.nce to u.s. The Internal Revenue Service has declared .Kalllab a non-profit organization onde.r section 50l(c)(3) of lhe Internal Revenue Code. All contributions to Kaliiah are deducn'ble from personal income i.ax. JRV0CllT:l0R Here in the southern-most hean/an.d ofthe Appalachian mountains, the oldest mountain range on our continent, Turtle Island, a small but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of Jiving within the natural scale and balance of universal systems and laws. We begin by invoking the Cherokee name "Katftah'' as the old/new name for this area of the mountains and for its journal as well. The editorial priorities for us are to collect and disseminate information and energy which pertains specifically to this area, and to foster the awareness 1ha1 the land is a living being deserving of our love and respect. Living in this manner is the only way to ensure the sustainability of our biosphere and a lasting place for ourselves in its continuing evolutionary process. We seem to have reached the fulcrum point of a "di> or die" situation in terms of a continued quality standard of life on this planet. It is the aim of this journal to di> its part in the re-inhabitation and re-culturation of the Katiiah province of the Southern Appalachians. This province is indicated by its natural boundaries: the Roanoke River Valley to the north, the foothills of the piedmont area to the east; Yona Mountain and the Georgia hills to the south; and the Tennessee River Valley to the west. Humbly, as self-appointed stewards with sacred instructions as ''new natives" to protect and preserve its sacredness, we advocate a centered approach to the concept of decentralization and hope to become a support system/or those accepting the challenge of sustainability and the creation of harmony and balance in a total sense, here in this place. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes that ~ will grow to serve the best interests of this region and all its living, breathing family members. - The Editors KATUAH-page2 : -· £~ing 1987 �COVERLETS (continued from p. I) been to Europe. She was very much a lady of her time. She was single, had no particular interest in raising a family, was very smart, and very much of an achiever. What was a woman with all these characteristics to do in the 1890's ? One answer for that time was to do good works: be a missionary, a social worker, a charity volunteer. The other answer had to do with art - a nice, proper, rich girl was very much involved with iL So Frances combined the two in her life. She came to Buncombe County, NC in 1890 to set up a settlement house. An important model for her work was Jane Addams' Hull House in Chicago. This was a new idea, a very popular idea, and by 1890 most of the big cities in America had at least one settlement house. The first one had been started in London in 1884 when Oxford and Cambridge students organiud a settlement house in the slums. In that early manifestation of the idea, it was almost as if they thought that by placing a person from an upper-class background in a slum neighborhood, the effect would magically transform the neighbors. The model for a settlement house was a storefront in a poor neighborhood where volunteers opened the door and hung out a sign so that people passing by would see it and drop in to get information on nutrition, sanitation, children's education, money management - basic life skills that the poor people did not necessarily have. In the absence of any government social agencies, these settlement houses did a tremendous amount of practical good. In the settlement house movement handicrafts and social work were already tied together. To support this aspect of their work, the early social work volunteers drew largely on the writings of John Ruskin and William Morris, two Englishmen who were the spiritual godfathers of the settlement house movement and the arts and crafts revival. Ruskin and Morris proposed the movements as antidotes to the demeaning life industrialization had brought to workers and as a statement of the ennobling virtues of handwork. Ruskin had warned that people were becoming little more than parts of machines, and that they enjoyed no creativity or satisfaction in theii labor. His disciple Morris had early denounced the poor quality of machine-made goods, and the brutal industrial system that produced them. In time, be offered an alternative, setting up a workshop where high-quality, well-designed items were made using old methods of handwork. Ruskin himself had sponsored a revival of the handmade linen industry in Langdale, Englamd in 1885. According to Morris, "The beauty of handicrafts comes from this: that the workman has control over his material, tools, and time. The followers of Ruskin and Morris called themselves the Arts and Crafts Movement Their interest in old hand methods of manufacture had led them to pay special attention to those parts of rural England where, as in Appalachia, the Industrial Age bad not yet prevailed. The idea of the intrinsic value of handwork was a very old one, but it was given a new expression here in the 19th Century as the evidence of the evils of industrialization became obvious. (continued on p. 4) Coverlets display, 1935 - the photo has been marked to identify patlems for sales plll]lOSeS. Top row, from left: SL Anne's Robe, Blooming Flower. High Criclc, Zion Rosie, Dogwood. Bottom row: Whig Rose, Rattlesnake, Pine Cone, Three Roads Trail, Double Chariot Wheel KATIJAH - page 3 Spring 1987 �The Lealhuwood family. Coverlets were prized posessions and were ofien used as baclcdrops for fonnal family phocographs. COVERLETS (continued from p. 3) Frances Goodrich began the first rural settlement house in a cove near Asheville, NC. She was also instrumental in initiating what is now called the Appalachian handicrafts revival. Being a progressive, educated woman, it is likely that she was aware of Ruskin and Morris and the theoretical basis of the arts and crafts movement, but as she later told the story, the importance of the coverlets woven in backwoods cabins by the mountain women came to her as a sudden revelation when a neighbor woman brought her a fifty-year-old coverlet for a gift in 1895. Frances, with her artist's eye, was aware that this was a very fine piece of work. She knew that most of the women in the area had looms around the house that were not being used. Her first thoughts were: "Could we produce the coverlets at a moderate cost? And if so, could we find or make a market for them? At that time there was in this country no general interest in such handicraft, and little demand for hand-woven fabrics. 'The coverlet made a journey north, and the admiration it received made me believe that if we in the cove could produce the like, a market could be found It was surely worth a try, and in the trying we would at least have a good time." (Frances Goodrich, from Mountajn Homespun. Yale University Press, 1931) ON OLD BARN LOOMS The weaving tradition extended back to Ireland where weaving fine linens from flax was a very important cottage industry for the women of lower-class families. When the Scotch-Irish settlers came into the mountains, they began to raise sheep to supply wool for their clothing needs and built the old "barn looms", which were large and heavy but serviceable, to weave cloth for their families. It was on these looms that the techniques for the "overshot" coverlets, an authentic New World art form, were developed. In the old Appalachian cabin culture wool was processed at home, and the yarn was dyed with colors from native plants, such as mullein, goldenrod, Joe Pye weed, rock tripe lichen, the bark of chestnut oak and apple trees, onionskins, and marigold flowers. A few "boughten" dyes were also used: indigo, madder root, and cochineal being among the most popular and most available. The coverlets were woven from homespun, white cotton yarn across which the colored woolen yam was "overshot" to create the vibrant designs that carried names like: "Pine Cone Bloom", "49 Snowballs", Governor's Garden", "Star and Cross", "Sun, Moon, and Stars", "Lee's Surrender", and "Cat Tracks and Snails' Tails". By the I820's machine-made cotton had already begun to replace the homespun, but sheep were a usual part of the livestock of mountain farms to within living memory. Draft patterns passed down from mother to daughter within the family gave diagrammed instructions on how to KATIJAH- page 4 set up the loom, push the pedals, and alternate the colors. The coverlets were made for he.irlooms and were often in a mountain girl's dowry when she went off to be married. To the old mountain people the coverlets symbolized beauty, warmth, and kinship. They originally had no commercial purpose whatsoever. But during the handicrafts revival they began to be made as something to be sold out of the region that came to represent that region to the rest of the world. Whether for good or ill, this made a definite change in the relationship of the weaver to the piece of work and of the piece of work to the land. The old coverlets stayed right in the family. The coverlets made for Frances Goodrich went to Chicago and New York. One detail that exemplified that difference was the seam between the panels that were sewn together to make the coverlets. In most of the coverlets made before 1895, the seam is not closely matched. After 1895 most of the coverlets that were made for sale as part of the Appalachian handicrafts revival had peifectly matched seams. There were a couple of reasons for that. For one thing, the eqwpmenf became better. One of the advancements of the handicrafts revival was that during the 1920's the cumbersome, old barn loom was replaced by a well-built, streamlined loom that was smaller, lighter, and easier to operate. The women could run a more even beat on these looms, and the patterns came out more even. A second reason was that the ladies who were leading the handicraftrevival told che weavers, "Match the seams." It seems very quaint to some people that the mountain women needed someone to point that out to them. The real reason behind that, however, was in how they thought of it. A Yankee woman thought of a coverlet as a bedspread, and or course she wanted it to look like a single piece of cloth. B\lt the mountain women thought about it as a thing that was taken apart at the seams once every year or two so it could be W!lshed in the creek in a basket and spread across some bushes to dry. Then the coverlet was sewn back together, and if the middle panel looked like it was wearing out, the pieces were switched about so that the wear was distributed. The idea, after all, was to keep it clean, keep it in the family, keep it forever, and use it : When Frances Goodrich gave her reasons for working td begin the handicrafts revival, bringing money to the people was about the third item on her list She thought of it first of all as a way of bringing some color to the "drab lives", as she described them, of the mountain women. That attitude itself may have shown some cultural centrism. Mountain women generally maintained a stoic demeanor, and th~y certainly were not as expressive in their clothes and personalities as people at an urban art school. Frances Goodrich did not necessarily have a concept of folklore in mind either. Although she recognized the woven overshot coverlets as an old tradition, she was not so m·uch interested in preserving that craft as she was in px:oviding the women an activity. But her Allanstand marketing operation, which first worked from a rural location outside of Asheville and later moved into a storefront in town, did provide money for the (continued on p. 25) COVERLETS is an exhibit of an authentic mountain handcraft featuring 40 pieces woven between 1840 and 1940. Special attention is given to the mountain handicraft revival of the 1890's with photos and documents from several of the WJ:>men key to beginning the movement. The exhibit will be at the Mountain Heritage Center in the Robinson Administration Building on the campus of Western Carolina University, Cullowbee, NC through July, 1987. Visitors are welcomed from 8-5 on weekdays. "Weaving Wednesday" with demonstrations on band looms by volunteers from the Smoky Mountain Fiber Arts Guild is rrom 1-4 on Wednesday afternoons. A nine-projector, multi-image slide program "New Threads in Old Patterns" accompanies the exhibit. Spring 1987 �MY MOTHER'S EYES Mother, with your Falcon's eyes, I saw today in Cullowhee an Eagle which circled Overhead and Dipped its wings In perfect freedom. t• Mother, I was alone, Walking on a Mountain path. Mother, I was Alone and saw An eagle dip its wings and ,,,__ . --- Draw a circle Around the way I traveled as if My path was in the Sky and, child of Your falcon eyes, I Saw the earth with Eagles flying high. Mother, its wings Were dipped in An azure sky. Patricia Claire Peters KATUAH-page5 ~ing 1987 �- - - - ...... - .. - ~ ..-.... LISLOTT HARBERTS A Woman Who Cares For Forests Llslott Harberts by David Wheeler It was summer when we first visited Lislott Harberts why her forestry operation, FOREST CARE, was making such a stir among people who knew something about trees and about the timber industry in the Appalachians. I remember that when we met her on the job site, she came striding down out of the woods so confidently and with such a wide smile, that when she drew close I was surprised to see that she only came up to my chin. I also remember that mostly what we saw of her for the rest of that visit was the back of her green work jeans and the enormous chopping knife strapped to the back of her belt, as we hurried up the hill, listening to a description of the work in progress. Ms. Harben's FOREST CARE company is different from other forestry consulting firms in the Statesville, NC area: the business of FOREST CARE is not to extract the maximum profit from tree-cutting operations, but rather to set up long-term relationships with landowners to create healthy forests that are at once beautiful and profitable on a sustained basis. to find out "We have carefully chosen the name of our company: FORES!' CARE. In our complex English language the word "care" has two meanings: the primary one carries an emotional connotation. We at FOREST CARE care about forests. The second meaning turns the feeling into action: because we care, we have become 'caretakers'. 'Two basic rules make up the credo of FOREST CARE. Rule one: WORK WITH NATURE. Forestry can be defined as manipulation of living trees. Every species, every grouping of trees follows certain biological rules. By learning about these rules, we can encourage nature to do what she is already inclined to do. We can induce natural regeneration, improve growth, modify species composition, and get her generous cooperation. "Rule two naturally follows rule one: DONT MANHANDLE NATURE. If you throw a si/vicultural tantrum, expect to be spanked, because the lady has a way to fightback! "Don't expect trees to play roles they are not meant to play, or they will go on strike. Shade-intolerant species cannot regenerate in shade. Slow-growing species cannot KATUAH - page 6 compete with fast starters. Shade-seeking trees sulk in full sunlight. 'These seem like very simplistic rules, yet they are conrinuously overlt>oked in routine industrial for est managemefll." The two points that set FOREST CARE apart from other logging operations are, first, the differing goals of the company's management policy and, second, the skill with which they are carried out Ms. Harbens relies largely on selective cutting techniques to bring a forest stand to a long-term state of health. She will use clear-cutting on a site that has been "high-graded", where all the best timber has been removed. leaving only the poorer species and smaller trees to propagate a forest of inferior quality, but clearcutting is only done on a site that needs a completely new start to produce high-quality trees. The determining factors in the work of FOREST CARE are the needs of the land itself and the management goals of the landowners. "Don't expect trees to play roles they are not meant to play or they will go on strike. " "If a private landowner wants to manage a forest and has ruled out a clear-cut, aesthetics is almost certainly an important consideration in his or her management decisions. 'There is nothing more gratifying than to look at a quality tree. People see those trees, and, yes, they know there is money in that kind of timber, but there is also so much pleasure in the aesthetics. That is a non-dollar value that is very real in small woodlot managemem. "We try to keep a realistic sense ofbusiness. Slow, caring Spring 1987 �work tends to cost more than production-oriented logging, at least up front. Stumpage prices that are qumed in any given area are based on clearcutting, because that is the rowine procedure in our region. We tell landowners not to expect selective cutting for the same stumpage price. However, if they opt for the more costly approach, they can be almost sure that it is a good investmenl, since it is likely to lead to improved quality in their timber. "When we are called to a job, we submit our plan in the form of a proposal. We tell che landowner: 'This is whac we can do for you, this is what it will cost you, and this is where le will be different from a standard job; plus you will have a lovely place to walk in, you will have wildlife, and srreams that were clear bejore will be clear after the work is done. Then it is up to the landowner to make the decision." Ms. Harbens is of Swiss descent, and so bad a deep love and respect for trees instilled in her since childhood. But she did not begin her forestry career until she was already into middle age, and she and her husband wanted to begin to manage pan of the forest on their own propeny. "/got started because we could not find services for our own land. We had forest land, and we knew what we wanted done. We engaged a consulting forester who made us a management plan and put all these approaches in, and we said, 'Exactly whac we had in mind! Now would you please get the loggers in and let them srart?' "He said, 'Oh, there"s nobody who could do that!' "At that point my husband said, 'look, the kids don't really need you any more, so why don't you see if 'Y.f}JLCan get this project done.' "/ spent the next two years in the forest with the logging crews, observing, learning, supervising, arid participating where I could. The men showed me how to hook up a log, how to drive a tractor, why to do this, and why not to do that. We also tried new things together. I learned abow good logging and bad logging, good clear-cuts and bad clear-cUts. I realized that one ofthe biggest problems in the logging world is that loggers have never really had any basic skills training. And if you do not have the skills, you cannot plan a job." FOREST CARE got staned, as Ms. Harberts put.s it, because "the neighbors looked over the fence and said That's what Y& want."' Now FOREST CARE has two and sometimes three logging crews working regularly, mostly on custom forestry jobs for small landowners. The work is coming in steadily, and Ms. Harbens says she has been able to keep her crews working even during times when other crews have been idle. Llslott Ha.rberts is very aware of the contradictions of her position as a middle-aged, former housewife working in Lislott Harberts is very aware of the contradictions of her position as a middle-aged, former hou sewife working in what is traditionally a very masculine domain. what is traditionally a very masculine domain. "At first loggers thought it was preposterous. 'What? Work for a woman who can't even speak English?"' Ms. Harbens laughs. But she herself sometimes wonders how she came to be out in the woods dealing with the pressure of work that is physically demanding and requires const.ant responsibility for estimating and decision-making. She often reflects on bow strange it is that she should be one of those bringing the message of responsible forest management to the - continued on next page Lislott Harberts: ON SUSTAINED YIELD "It's not that no one knows what good forestry is. It's all there in the books. It's just that it's not being carried out. FOREST CARE does nothing that bas not been practiced before, but some of our practices are not commonly available in this region. Our goal is simple: we want to help landowners become the kind or stewards they would like to be. "The ability of a site to deliver sustained yield is very much a question of the size of the tract and the species of trees involved. A tract of several thousand acres can easily provide a good continuing yield, but it would be hard to get 50 acres of oaks to produce a regular income poplars and white pines, perhaps; oaks, no. "Sustained yield is also a question or timing. It often means postponing immediate gain for a greater gain in the future. •••• • "Deciding what techniques to use depends on the condHion of the site and the goals of the landowner. Everyone wants to get a good stand of quality trees on their land, but what is the best species for that particular site? "The landowner also may have other ideas in mind than just selling timber. Often with small KATUAH - page 7 landowners aesthetic and recreational factors figure strongly in any plan. We recently did a stand that was being managed strictly as a wildlife stand. A wildlife biologist was the first one on the site. It was interesting. His management plan suggested almost exactly what good forestry would have demanded. ••••• "I consistently am telling landowners that planting trees is not the same thing as forest management. If a landowner wants a particular species of tree, and the soil is right, then he may want to plant it. But usually it is much better to start with the natural habitat and ask, 'What will do well here? Let 's find out and help those species a long. ' " Planting trees is an uphill fight. It is a constant struggle to maintain the life of those trees for the first 8-12 years of their existence. " Yellow poplar, for instance, is a very promising species for a timber tree in the future that is very much maligned right now. There is no need to plant poplar trees. Given parent trees and some exposed soil, they seed themselves very easily. - continued on next page Sprin;J 1987 �Llslott H11rberts Appalachian foothills. But, considering it objectively, is it so strange that a woman should be especially qualified to work among the trees? The new forestry (Llslott Harberts would simply say "good forestry") requires, first of all, a rapport with naiure and a sense of the needs of the non-human forest community. The key to achieving a sustained yield of timber on any forest site requires an attitude directed toward fostering a healthy forest ecosystem in all its diversity rather than demolishing it for immediate profit. The field technique that fulfills that attitude is to regard each site, even each tree, as individual and unique and to prescribe the particular treatment ~ctated by each unique situation. " That tree will need to come out," she said at one point, "and it's going to fall right into the kindergarten where all these young sprouts are coming up." Ms. Harberts speaks of the trees in her charge in a highly personal way. As we went through the woods, she said, "There's a cripple, poor thing," and she would speak of "these gentlemen over here" or "Santa Claus over there". "That tree will need to come out," she said at one point, "and it's going to faJI right into the kindergarten where all these young sprouts are coming up." Drawing on her European heritage, Ms. Harberts is a capable, exacting business-person, yet she loves the forest for its beauty and brings a delightful sense of humor to her work. She is a very refined person, yet, like the loggers she ON SUSTAINED YIELD continued "Poplar is by nature one of the best-formed trees, and it has a tremendous growth ra te. It can be used for framing. The furniture industry favors it because it takes any kind of color stain. It is also the easiest species to manage for valuable veneer wood. ••••• "Selective cutting can be done only when there is saleable timber in the stand. Otherwise, a cut is a "timber stand improvement" (TSI) cut. A TSI brings little if any income to the landowner, but if I come into a mess, I will not tell the landowner, 'I will take out your good trees.' I say, 'Let's leave your good trees and take your bad trees. You will make less, but you r good trees wiJJ get better.' "TSJ is a big investment for the landowner, but in a promising stand it is a good investment that will pay off many times over as the lot is continuously managed over time. "When we do have conditions for selective cutting, there are many different ways to select. Some tree species lend themselves to single-tree selection. With white pines, for instance, we can create wonderful effects where in a single stand the grand-dad, the middle aged t rees, the teenagers, and the babies are all growing together, and this balance can be perpetuated. T his is the classic uneven-aged management system. It's possible with white pines because the you ng ones enjoy t he gentle light that is filter ed through the shade of their parents, and they will take the place of their elders when their grand-dad is taken out by selective logging. "Selective cutting with hardwoods is tricky and the results are not seen so fast. One of my KATUAH- page 8 works with, bard work in the woods satisfies something very deep and basic within her. She is highly disciplined she has mastered the technical aspects of her calling completely and has an impeccable knowledge of the forest trees, their habits, and their needs - but she is also flexible and learns from each new situation she encounters in her day-to-day experience. "A big problem in rhe timber industry of this region is thar the loggers are over-financed and over-equipped. In this area a cracr.or works better than a slddder for the smaller jobs. But fo~ a larger job one of the smaller skidders - say, a Franklin 134, a John Deere 450, or even a 500 - work fine. A machine any bigger than that would be 100 hard to maneuver for our type of work, and the job would actually go slower because the operawr would have 10 be Sfl awfully careful. 'Tracwr-1.oatiers serve our purpose much helter llwn a truck with a knuckle-boom loader, because 1hey are so much more mobile. Jf you don't have big jobs, il's a real project moving a knuckle-boom from one site 10 another. 'We IUJVe a flying crew 1hat can leave one job and be a1 work again a1 ano1her si1e in two hours. When you have a lot of big dinosaur equipmem, 1here's no way you can do 1/wt. Jfyour equipmem is big, you need a big job. "/ 1hink it's bes1 10 buY the fines1-grade equipmen1. /i's cheaper in the long run, because the good equipment will hold together and produce, produce, produce, and you avoid a fol of repair bills and down-lime, which can get very expensive. "We do not do subsidized logging. It is my responsibiliry to see that/, the loggers, 1he landowner, and the sawmill all make some ITl()ney. With my kind of crew - continued on page 26 crews bas just finished selective cutting in 110 acres of hardwoods. This was one of the most challenging jobs we have done. It took a year, and we took out a million board feet of timber. "We used two k.i nds of selective cutting at that site. If we saw a mature poplar within a good distance of two younger poplars, our very skilled loggers wouJd take that big poplar out between the younger trees. But there were other areas where all the trees were big oaks with lopsided crowns that had not been harvested 40 years ago because they were worthless as timber trees. Literally, taking two of these trees out made a one-quarter acre opening in the forest canopy. This was not big enough to provide ample light for young oaks to grow, so we had to enla r ge these cuts to three-quarters of an acre. Then a slow-growing species like oak would have enough room to regenerate. That was also a selection, but it was a group selection. "If understory trees are not in the way of one of the 'stars', then leave them. These trees are 'trainers' for the next generation of the dominant species. Ideally, we want to arrange it so that the crowns of the best trees are unencumbered by competition, but their trunks ar e protected. ••••• "There is a tremendous need to educate landowners about selective cutting - about the methods, the cost picture, and the benefits. But if it could be d one we could expect to see far-reaching chan ges in the timber industry. A well-developed p rivate timber-producing sector would relieve a lot of pressure on the Forest Service and would set an example that would help change the forestry practices used in the national forests. Conceivably we could, over time, move gradually back into selling high-quality hardwood ~ timber." pt' Spring 1987 �- · .. .a. - a• .. - ... _ - ...- - - - - - - - - - - - - - - - - - - - - - - - - - - - - . �W®mm<em 0 m IR<e~®lllllf<t~ <C~IDft~ll' In response to the needs of women in its area, the YWCA of Asheville, NC has set up a Women's Resource Center. It is a place to share and exchange information as well as to fmd out about resources available to women. The Center offers one-to-one peer suppon, educational seminars and the opponunity to join an existing group or form a new one. As a meeting place for all women, the Women's Resource Center is a welcome asset to the community. Topics of interest include: single women parenting; juggling work and parenting; traumatic birth experiences; employment and widowing. Members and non-members alike are welcome at no charge. Suggestions and input are invited. For more info, contact: Ann Von Brock, YWCA, 185 S. French Broad Ave., Asheville, NC/# 28801. (704) 254-7200. I' Until fairly recently, the problem of domestic violence has been very effectively "hushed-up". It has been traditionally dismissed as an individual or family problem to be dealt with privately. This is changing thanks to a sisterhood of domestic violence programs which have sprung up across the U.S. Some courageous women, often having escaped a battering situation themselves, started providing shelters for their battered sistm. These first sheltecs became models for later programs. R.E.A.C.H. of Jackson County, NC is one of the local groups in mountain communities that are reaching out to abused women. Mountain women, who may be affected by geographic isolation and economic stress, face increased risk of domestic violence. Also, there is an increased incidence of abuse in the "bible-belt" area Already, in the few years of its o.-ation, R.E.A.C.H. has supported hundreds of women in their process of empowennent. It has become a major resource for women in breaking the cycle of violence in an area where they previously suffered in an absence of support. Frequently, different forms of domestic violence occur in one family. Furthermore, the self-perpetuating nature of family violence means that children who grow up in a violent environment will continue the pattern as adults. How many more women need shelter or suppon and do n()( seek it? They face economic, social, and psychological obstacles in leaving the men who beat them. They may be immobilized by fear, anger, guilt, or even doubts about their own sanity. KA TUAH - page 10 We live in a society which tolerates and to a large extent encourages violence. This is a major cultural flaw. Domestic violence is a symptom of a widespread disease. It's time for men and women together to re-assess our culture's propensity to violence. There are peaceful societies where children grow up to love peace. We can surround our children with loving and affectionate environments. Conflicts can be negotiated without the use of violence. Domestic violence can be relegated to the pasL Let's choose peace in the home now. There are about 20 domestic violence programs in the Katuah area. For more information about the programs, contact: Georgia Network Against Domest.ic Violence 250 Ga. Ave... SB Suite 367 AtWu.. Ga. 30312 404.524-3847 Norlh Carolina Coalition A&ainst Oomestic Violence POBoxrn Conc:onl. NC 28026-0877 704-786-9317 T - T u k Fon:e On Family Violence PO Box 120972 Nashville, TN. 37212-0972 615-242-8288 Virginians Against Domestic Viol~ POBoxS692 Richmond. v &. 23210 804-780..3SOS West Virginia Coalition Against Domestic Violence Fam.ily Refuge Service ~YWCA of wi-ling Chapline SL noo Wheeling, WV 26003 3044IS-6334 graphic: Swain Co. SAFE. inc Spring 1987 �IR~~ a7 !~ lh>®®lk~? ....~mm~ $llll!!~$~®1D~ ~a W®mm~m 0 $ ~ftllll~a®~ ~ ffi®~®lllllr<t®~ lllft A~lU A rich selection of Women's Studies courses are available not only to students at Appalachian State University (Boone, NC) but also to anyone in the wider community...women .and men. Courses include such topics as: Sex Roles In Cross-Cultural Perspective; Woman As Image & Image-Maker; and Appalachian Women: Myths and Reality. Since 1979, ASU has offered students the opportunity to elect a minor in Women's Studies by taking an interdisciplinary program of co~ taught in various departments across campus. In addition to the Women's Studies Minor, other opportunities both academic and non-academic are available including academic and professional advising; a speakers' bureau on topics related to women; and non-academic services available on and off campus. An informative newsletter is published six times yearly by the Office of Women's Studies which lists events, classes and resouroes. For more info on the newsletter or the programs: Office of Women's Studies, 107 D.D.Dougherty Library, ASU, Boone, NC 28608/ Woman and Nature: The Roaring Inside of Her Susan Griffin Eartli Wisdom Dolores LaChapel/e Always Coming Home Ursula LeGuin In Search ofOur Mothers Gardens Alice Walker Goddesses In Everywoman Jean Sltimcda Bolen Fai Is A Feminist Issue Susie Orbach Spiders And Spinsters Marta Weigle Moon, Moon Anne Kent Rush Women's Mysteries Esther Harding Our Bodies, Ourselves Boston Womens Health Collective mid many others... .. .,..· ·.• ··.• . Just before the first frosts make the leaves tum, the Queen Anne's Lace comes into perfect harvesting condition. The umbels are brown, folded up, and dry, but the seeds are not yet scattered. Plants growing like this in close proximity to our doorstep and in great abundance are saying, "Use me. Use me often." Herbalist Susun Weed has shared the information with us that Queen Anne's Lace (or Wild Carrot) is possibly the best contraceptive there is. Apparently Indian women in the Far East have been using Wild Carrot seed as the preferred method of contraception for ages. In her book, ~ Wise Woman Herbal for the Childbearin& Year, Susun mentions these hairy little seeds as a morning-after contraceptive. The directions she gives are to talce one teaspoonful the morning after a fertilizing intercourse and continue for five days. Queen Anne's Lace seeds work by making the inner wall of the uterus slippery so that no egg will implant. How beautifully simple! Since writing her book Susun has learned of a group of white women in Alaska who have been using Wild Carrot seeds with great success for eight years. They were eating up to half a teaspoonful of the seeds everyday. They woul4 sprinkle the seeds on their food and keep a bowl of them sining on the table so they could take a few seeds each time they walked by. Two of the women decided they wanted to have children while they were using this method, so they simply discontinued using the seeds and conceived promptly. Hall women knew about this method and would put the method into practice, what a blow to the drug companies it would be! Who would want to cal their pills and suffer the dreadful. side effects (one of them being the draining of money from our pockets) any longer? A very dynamic resource for accessing women's music is Ladyslipper's annual publication of the most comprehen.;ive Catalog and Resource Guide of Records and Tapes by Women. This exceptional annotated me catalog offers recordings by an expansive variety of female musicians, writers, comics and composers. Ladyslipper is a regional, non-profit. tax-exempt organizatioc involved in many facets of women's music. Begun in 1976, its main emphasis is to heighten public awareness of the achievements of women artists and musicians and to expand the scope and availability of musical and literary recordings by women. To contact Ladyslipper, P.O.Box 3130, Durham, NC 27705. graphics: Rob Messick KATUAH - page 11 am .,.,., ,, - Ise Williams Spri.rv; 1987 �H ealing Our H earts H ealing The Earth The Promise of Biosexuality "The flowering of human sexuality is the untapped resource for the evolution and healing of the Planet." The nature of my experience as a human being has been such that I have spent a lot of time looking for deeper meanings in my experience, and looking for the events or feelings which give meaning to iL Probably the most "disturbing" and enlightening type of energy I have worked wilh consistently over the years is sexual energy. Over the last several months, I have come upon information and experiences which have allowed me to integrate my sexual expression with my devotion to the earth. I call this integrative sense "Biosexuality". In a nutshc!L it is "experiencing the erotic energy of the earth". It is also getting outside of the ego boundaries we feel trapped in, and feeling our sexual energy as a flow, rather than a "drive". While I have not been able to clearly define what "sexual energy" exactly is, I know it when I feel it, and I experience somewhat the same energy in erotic encounters that I do when t am intensely involved with the natural world. This experience has led me to conclude that this energy is one that flows in, around, and through us, which we can tap into and channel. There has been a lot of information published by cco-feminists on how the oppression of nature is linked, philosophically and literally, to the oppression of women. I acknowledge this work, and owe a debt to these writers. What I am striving to do is to derive inspiration for healing the earth from our experience in healing our separation from our sexual natures. Western "rational" patriarchy has tried to teach us that the earth is our enemy, and that our bodies are dirty. The contradiction of either one of these false concepts must lead inevitably to the contradiction of the other. This process should be acknowledged and expanded upon, and we will gain much wisdom and joy thereby. These understandings about sexual energy, which is the force which keeps life activated, are little known or investigated in the Euro-American cultural reality. Various ancient disciplines explored these energies, and the work of Wilhelm Reich and Carl Jung did a lot to open up these hidden matters. In the current era, as we get in touch with our own feelings as well as ancient wisdom, there is much to be done. The basis of "Biosexualiry" is a holistic sexuality, which strives to transcend ego boundaries, extending throughout the body and beyond. It requires that one be willing to look at the hidden parts of the psyche, and explore the mysteries of the erotic. As a man, I can affirm that these are difficult and important steps on the road to spiritual liberation. Quoting Edward Whitmont, "The new holistic consciousness perceives human existence as an aspect of a unitary, cosmic organism. From that perspective, conscience is an inherent potentiality which underlies existence, rather than a quasi-accidental byproduct of man-made culture." The legend of the Cirail includes a motif in which the Goddess has been ignored or despised, and the land is barren. It is the quest of the Grail Knights to encounter the Goddess, and affirm her power so that the land may be fruitful again. This is a very powerful metaphor for the present ecological catastrophe facing civilization. A key ingredient in healing the wrongs perpetrated in the name of human sexual expression is the respectful validation of female sexuality. We see this happening today in changing panems of sexual expression, as well as the validation of the Goddess through earth r ituals and scientific acknowledgement of the Gaea Hypothesis. The Feminine Principle must be restored to its pince of power in the human psyche. The key element is not the oppression of women, but the oppression of the feminine in both men and women. The imponance of feeling values must be restored to us all, and the sovereignty of women needs to be respected in human affairs. Our sense of alienation is created and bolstered as pan of the patriarchal worldview. We experience a.lienation from our own bodies, and alienation from nature. Young people are frequently taught to fear both the earth and their own feelings as evil, dirty, or poisonous. We are taught to fear the destructive forces in nature, and to dread the changeability of the weather, and our own (or another's) emotions. We try to control that which we fear, and will destroy that which we cannot control. This concept of "power over" lies at the root of all oppressive power relations, both among humans, and between humans and other life forms. We learn to separate all our experience into "good" and "bad", black and white, life and death. If we see these as opposites rather than as pans of the same thing, we are split apan from our deeper nature; our minds can deny our bodies, our thoughts can conquer our feelings. When we accept death as a natural part of the process, we may truly begin to live our lives. The denial of our sexual natures and the desire to control nature are both attempts to gain power over death. This is a needless effort; we cannot control death, but we can accept our whole experience in all its beauty and power. As we become aware of our animal/erotic selves, we can use sexual energy as a bridge between action and feeling. We are often unable to allow our work and emotional life to be in harmony. They seem like two different things. Jn erotic expression, action and feeling arc blended, and we have a chance to experience this blend.. We can get used to feeling our emotions and creatively acting on them. We can learn to acknowledge our feelings without becoming their prisoner. The healing of the split between our emotional and our acting selves is pan of the healing of the rift between the "spiritual" and the "political" in our transformational work",,# This is at least one of the promises ofBiosexualiry. ,ltY graphic: Rob Messick KATUAH - page 12 Spring 1987 �Bioregionalism/W estern C ulture/Women Bioregionalism begins to tap the very heart of the Western historic tradition by re-asking the question: "Whal is our place in t he uni verse?" Bioregionalism does this by squarely challenging the error of hierarchical thinking as it looks at: • the historic dogma of the male God's dominion (read oppression ) over the heavens and the human (white) male's dominion (oppression) over the Eanh • the secular, ptolemaic system of anthropocentrism whereby all of nalllrC revolves around lhe human race • the more "liberal" concept of benign (read pa1ernalis1ic) stewardship whereby humans "t.akc care or the Earth. As if that was not enough in itself, bioregionalism has also begun to challenge the very innards of historic Western tradition by examining the error of body/mind dualism .. This dichotomy has been woven into the very fabric of Western culture for hundreds of years, and it will be difficult to realize all the ways it has affected and lobotomizr,d us. However, bioregionalism, with its emphasis on in-corporating (literally) the sensual, the spiritual and the mental in our relationship with our Earth means that healing is occurring - that mind and body are beginning to grow together once again. Praise to all of us in our efforts toward this healing, for it is wi th this healing that our Earth will become less tormented. Another error of thinking underpinning Western culture which bioregionalism challenges is the "trash your homeplace... there's always a new frontier" mentality. In light of bioregional self-criticism, I ask that we all regard these errors of thinking in depth, in order to see how they affect not only how Western culture relates to the Earth bat also how it relates to the female. In the interest of bioregional self-criticism, I suggest that we explore in earnest how these two areas are vitally intertwined and how, in order to deal with the treatment of Earth, we must also deal with the treatment of Women. Hiera rchical T hinking For thousands of years we have been assured that God is male; that the human male has dominion over the human female; that the human female came from the human male; that the human male has dominion over the female and children; that the human male has dominion over the female, children and animals, plants and the Earth itself. This opinion has been the basis for overt physical, political, spiritual and psychological oppression for centuries. Finally, a number of males today have begun to "catch on" (many females have known for quite some time), to realize that by this system they too are entrapped. They have begun ·to realize the perverseness and pervasiveness of this system, ~s some people in the white population have begun to get a glimmer of the oppression directed towards peoples of color. Still, realization is only a first step. Pervasiveness is insidious when it comes to actually changing an age-old system. Body/Mind Dualis m By historically divorcing 'mind' from 'body', Western culture was able to do away with a number of truths. This KATUAH - page 13 by Marnie Muller was accomplished by drastically reducing the human powers of perception and declaring them to be false. Our perceptions (not deceptions) had told us that the Earth was alive, that we were pan of this functioning process...that che food we ate and the air we breathed united us with this intimizing process...that our children were born of this process...that the Eanh turned from this process. Stars beckoned us. Waters lapped us. Sunlight fell on us. Music/sound pulsed through us. Western culture untied us from this "process" - from sensual reality. (By 'sensual', I mean all the aspects of our being which allow us co experience fully, with all our senses, the creation around us.) Western culture began to emphasize mind and 'spiric' and to denigrate the sensual. The sensual became "other'' - it was a source of enticement, temptation, of sin, blame - something to be suppressed.· Because the culcure was dominaced by male patriarchal concepts which identified the male with 'mind', the female was then identified with 'sensual', 'flesh', 'dark'. With suppression came oppression. Objectificacion and use of the female and objectification and use of the Earth occurred. Perception of the full presence of the female and of the full presence of the Earth was obscured because of this objectification. T he Homeplace In bioregional thought, the homeplace is sacred. In Western culture, it is the place "to get away from"; the homeplace is the place where chores need to be done, where children are, where the elderly need to be cared for. In a wider context, the homeplace is boring, should be used up so that new frontiers can be moved towards. At best, it is used as a retreat. Throughout cultural history, the female is associated with the homeplace. It is here where we, as bioregionalists, most need to look. Whether male or female, we need to allow our homeplace to be resacralized. Our shelter (whether nomadic or stationary) is our place from which we go out and to which we return. It is our membrane - something to be cared for, nunured with energy, loved. Sometimes we have a shelter with someone else - a partner or friend. Sometimes we have children - sometimes we have elders with us - in our shelter. It is a place to be in, ~o relax in, to prepare food in, to repair when necessary. It is situated in a wider place - a homeplace of Nature - a place to know ...to find out about water, animals, plants, trees, soil, wind currents, seasons, migration patterns. Reconnecting with our homeplace allows us, in a safe way, to begin reconnecting with our inner selves. In tum, we Lhen connect or reconnect with other humans. In addition to Western culture's treatment of the Eanh and of the female, we also need to look at Western culture's treatment of the child. Our homeplace will not become "breathable" again until we do this. Western culture treats the child as though s/he is not really all the way there. It is as though the culture's bounds of reality have become so narrowed that no longer can the full presence of the child be acknowledged. Within the child's psyche there is so much crossover between the 'sensual' and the 'conceptual' that in order to acknowledge and rejoice in the full presence of the child, we as a culture would have to "un-atrophy" our powers of perception and reincorporate the 'sensual' into our lives. A step in our own healing process is to recognize and nurture in children the gifts of "being" we are attempting to reclaim for ourselves. As we bioregionalists truly begin to locate ourselves in the universe, let us, as females and males, begin to locate ourselves in relation to each other. Then we can mutually begin to work together on an equal basis to reform the values of our human culture as it affects ourselves and ou~ homeplace Earth. /:' ,,# Reprinted wi t h pe rmiss ion from Raise The Stakes, Planet Drum, Summer, 1984. gnphicby Ta1aAndres Spring 1987 �Graphic by Anne McDonald MOTIIER MOON by Linda Mathis Mother Moon I have come for your embrace. I begged long and hard for the Wind to bring me. My insides Are in turmoil from the pulling of the tidal wave. The smell of the forest fem has made my senses drunk. My fingers have raked the face of the great rock cliff. Take my blood Mother Moon. A sacrifice to You. Wrap your white feathered arm about me. Your helpenhe Wind has chapped my skin. He teased me saying my tears Were biner like crab apple and too salty to the taste. I have tried so hard, but the first night you were only Quarter-moon. The Wind held my wrists and hissed no... Witches Moon. I tried to sleep. Again I tried to find You. The Wind had left me And I had hope, but you chose to stay behind the clouds. Now at last I have found you, Mother Moon, shining white and Wise. The Wind laughs around me. Hear your daughter, strengthen me. The dirt between my fingers is cold and hurts, the ground under my body hard and uncaring. Warm me with your beams of star dusl Help your daughter, Mother Moon. - by Linda Mathis / Meditation I entered the Medicine Wheel and sat facing the North. I spoke my intention--to sing for the Eanh, for the people in my life, and for myself. I sang to find our way home. I sang for illumination. I sang for ease in the world and with each other. My vision staned in the west when a strong male Native American Helper sat to the west slightly behind me. The deer spirit came next and my song choked for her, because I hadn't expected to be so honored by her prese.nce, and because I felt touched by her muteness. My song had two sounds, one in the South which was feminine, and one in the North which was masculine. As I moved around the circle my song blended into one sound and I could no longer remember the first song. I approached the East and felt no one occupying that space. Regardless, as I began to sing in the East for whoever needed it, I felt a strong Native American Grandmother Helper move in. I had felt her presence earlier over my shoulder, but she was reluctant to reveal herself then. As I sang my song in the East, again my voice choked. This time I was literally moved into my own hurt femaleness-the part of me that had felt silenced, as a child, in schools during my hospital birth experience, and living as a woman in a "man's world." I felt the hurt part of me that had kept my words in, thinking that I could protect others from their own pain. I felt the part of me that has been untruthful and afraid to fully believe in my own power. I changed the song in the East. I sang out my grief, and with my Grandmother attending me, I was eventually able to sing my song out strong. My Grandmother and I exchanged communication. I was given a direction to affirm. I can say anything I want to. I must. I am cheating myself and others if I do not speak what I am directed to. My Grandmother lives in me. I am her. She is me. I am healing the male/female in myself. I am balancing those shields. Colleen Redman-Copus KA1UAH - page 14 ~ ,P-:..J Sprir¥J 1987 �This is a transcription ofthe views of a traditional Cherokee medicine man concerning the Cherokee matriarchal culture. The Cherokee culture is matriarchal and probably comes originally from our Iroquois ancestry.. because no other southeastern tribe has a matriarchal culture. The matriarchal culture with the Cherokee worked probably different than other matriarchal cultures. We got our clan from our mother, all of our lineage comes through our mother. An example, the clan was almost Ii.kc your last name as far as identification, etc. In this culture, the women owned all the property, the house and most of the stuff in it -all but the men's personal stuff. Men preferred to have female children because their lineage came through the female. A man couldn't exist without a woman in the culture, he had no home ; if a conflict came between them, the woman would throw the man's personal possessions--his tools or his weapons, whatever he had, out 1.11 the yard and he had to go home to his mother. If his mother wasn't alive, he would go home to one of his sisters and if he didn't have a sister, he didn't have a home. So there probably was a little more 'harmony' in the home in those days. We also used to have an official and sort of unofficial office..we had what we call "The Beloved Woman" or "the Beloved One" and it was a woman that was chosen by natural consensus from all the people.. based on the kind of person this woman was. She was always helping and sharing and giving and loving and wise in what she did and made wise decisions and all the people would choose her to be the Beloved Woman and she was in that position all her life 'til she died. And the kind of influence she had over the people was in several different ways. During the time there was any conflict in our tribes, any captives that were brought into the village -she decided what happened to them; if the chief in the tribe decided to go to war, her influence was so sttong that she could cause that decision to be changed. I know that a lot of us ln.dian people are looking for our ttaditional ways. Some of us think that perhaps we have to go to extremes and wear buckskins and all that son of stuff. That's not our traditional way anymore in a sense. The buffalo arc gone and the freedom we had of moving around the earth on the land like we did is all gone. That was a different time. But we can look back at our ancestors and we can see good things, useful things. One of these is the matriarchial system. It seems to me that where there is a sttong matriarchal culture, there is less conflict with our neighbors, less war. Women, it seems to me, arc not as 'aggressive' as men and they mollify that aggressiveness. I think it is important that women really look at themselves and try not to go into cxttemes. They arc egg-carriers, and they are nurturers and 'taker-carer-of-ers'. And from the very existence of humans, they've probably been in this role. So what I am saying, women can be a nurturer and a taker-carer-of and still express their natural talents as human beings--doctor, lawyer, whatever. I think if one studies that ancient matriarchal culture as I have been describing, I think you'll find that women had value--trcmcndous value. They had pride and dignity and they didn't have to go to extremes and feel uncomfortable about their womancss and their moon lodges. Politically, we've always had women that were in high positions within our tribe. During war, numerous accounts of white people in battles with Cherokee describe that afterwards they found many women painted and dressed as warriors. Throughout our history we've had famous women as warriors. We arc what we arc and we should find the best of what we arc... And the negativeness of myself as a male, such as aggressive behavior, these are the sort of things I've learned 10 lessen by observing women's ability to instinctively know how to nurture and to take care of and show outside affection. Due to the extremely strong influence on the Cherokee people, the matriarchial system has broken down. There's sttong signs of a matriarchy still there. It still isn't as I described it before because a patriarchial culture has enforced some of their ways on them. And I had to teach myself and work hard to pick up on these qualities which I think are very desirable. And probably if we had more of these qualities we could interact with not only individual people but with individual countries. That's 1 l( I KATUAH-page 15 all. ') Spring 1987 �EFFIE (1901-1918) Come a day ~e now with the sumac burning fiery on the mountain, and the poplar yaller, I think on Effie and our time back yonder, before the Kaiser's War where life was simpler, us playing Jack in the Bush and singing songs, or kicking the stick going 10 school, till our high tops was scuffed, and we got fussed at for iL Effie and me was like sisters only bener, for we was agreeable always and shared our thoughts, and giggled and cried at a heap of things together. And at the proper age, Effie turned to womanhood, filling out, and hiding behind the privy door at times 'till my womanhood come, too. Then we ogled the boys and always combed our hair, and pinched our cheeks for color. We sneaked on face chalk and sported sooty lashes that run, and laughed while we swished our sateen skins and flirted. Then, the boys went across the waters and died in the war, sometimes before our leners come, us feeling romantic and not understanding sorrow, then, until Effie come down sick and wasted before my eyes, in pain. And time on end I sat and held her hand, her singing, and giggling, and crying, not herself. And no more'n a year gone by, Doc Allen come and shook his head, sad. 'There ain't no manner of hope," he said, and I watched her go, at fall-time, holding her hand, and couldn't cry Ii.Ice the rest when Effie laid in her box. And folks whispered and said it was onnatural, but I said, "Leave her go, for Tdon't want Effie back to hurt no more." It's been nigh onto sixty year, since Effie left, and it's been hard sometimes. But I've bad her remembrance in my heart. And after Carl and me married, later, come us a little girl, and her name was Effie. And I loved her, too. Pearl from the book by PATRICIA SHIRLEY young and strong, while my tears run, and Ma called, "Pearl, I need you!" I stayed too long, till Aunt Juncy Ball, dark and spiteful, come and whispered in my ear, "If I was you, Pearl, I'd get to Will's Holler before my man didn't need me no more." and I said, "What do you mean, Aunt Juney?" And she said, "I've said my say." Brother Pleas carried me and my babies to Will's Holler after I'd kissed Ma goodbye, her crying. And I waited in my own house till the cock crowed, for Carl who come Sll'Ong and handsome through the door and stopped short, saying, "What are you doing here?" And I answered, "I can come home, if I choose, I reckon, and were you with another woman?" And Carl scringed and owned up. "You were long gone, and she didn't mean nothing, Pearl, but I was lonesome." And I turned away, bitter, when he reached to me. And I said, "Don't never touch me no more." And Carl got down on his knees and vowed he'd never look at another woman all his life. It tore me up, as I couldn't hardly stand to sec him cry, and I said, "I'll think on it, but tell me who the heifer was." Carl didn't want to but allowed it was Iva Belle Gibson over the ridge, that no account female who was easy with the fellers. And I said, "Ain't you a'feared of the disease?" And Carl said he was too strong for that I put him off, and he worked in the fields like his life dependod on it And soon I took LIFEAINT ALWAYS FAIR, 1923 Go ahead and cry, girl. Tears help when the pain bums deep, and you'd as soon die as not. You ain't the first whose man broke her trust and wants it back lilce nothing ever happened. But you can build from mistakes, girl, if you put your mind to it. II ain't easy. I know. My nightmare come before ever your daddy was bomed, when Pa died. With Pa in the ground that day, I longed to go home with Carl and lean on his strength. But Ma plagued me to stay and comfort her. So with a little'un on my hip and a knee-child a'holt of my skirt, I watched Carl ride away, KATUAH-page 16 my babies and went over to see Iva Belle Gibson, and found her sitting on the porch with a red ribbon in her yaller hair and a red dress, and I said, "Iva BeUe, that color suits your kind, and if you look at my man again in your lifetime, I will put a stob through your hean and call the devil up to burn you in hell!" And Iva Belle looked scain and said, she wouldn't, as she didn't want no curse. And I said, "Do you have the disease?" And she swore she hadn't never, so I left her on that porch and went home. And Carl begged me again to forget, and I said, "I'm still thinking on it." And he said, "Don't put me off too long, Pearl, for I treasure you and won't never stray again." So it was time to balance the partS for what come next and believe in the Lord that things work out to make us strong, and I quit thinking on it, and took a chance on Carl, geuing your daddy on the heels of iL Carl kept his word, and we never talked it again, but times I thought of him sharing with Iva Belle Gibson what was rightfully mine, and it was hard to take. Life ain't always fair, girl, and I knowed I'd remember it always, but you build from mistakes, if you put your mind to it. You got to lean on your faith. Spring 1987 �THE SIMPLER LIFE, 1926 Ways have changed since Carl and me made crops for a living on that steep ridge in Will's Holler, with weekend farmers now-a-days planting a row of this and a row of that, fertilizing and spraying, turning bits of soil with little tractor-plows, in their spare time from a job in town. As they look back to "olden times," envying folks that simpler life. I recollect most, in that past time, the younguns and me putting in the crop one year, Carl laid up with shoulder and leg broke from cutting wood. and he couldn't do nothing much to help. And Carl cursed and beat his good fist agin the wall, while I hitched Sal to the turning plow and snaked rows around the ridge top, Herman and Ben rolling the destroying rocks into Hope Creek. And I kicked the plow at ever turn, letting the mule drag it back into place, for it was the fourth month of carrying Carlie in my belly, and the going was hard. TIIlNGS, THEY WORK OUT, 1924 Law, Hallie, I've been where you're at. I recollect when there was just a handful of meal and a tad of long sweetning between us and nothing, with four hungry younguns to feed. It was bad, me laying big-eyed of a night, with the fifth one kicking at the knot in my stornick. to say there was more to come, and I cried. But I couldn't fault Carl when the com warshed off the scrabbly ridge side in Will's Holler, along with the garden stuff, down into Hope Creek, while the cow died that year. Carl, he didn't sleep much neither but tromped oatSide of a'night worrying, working bone-tired of a'day so we'd survive. Ma come, sometimes, with food to help us through, while Carl's head bent in shame that he couldn't provide. And once I said, "Ma, we're pore as Job's last turkey, with no letup in sight, and I'm near loony with it all. Ma. what're we going to do?" And Ma. she said, "Things, they work out, Pearl. What you've got ain't no better or worse than most folks, sometimes. It's hard! But your daddy and me, we went through bad times and come out stronger for the fight. Pearl, the Lord and Carl won't let you down, and come later, that baby will be your delight." Ma. she patted me and said, "Things likely won't come as you pictured, Pearl, but they'll work out." Next day, Carl come and said we was going to the coal camp, while the baby got bomed and seed money got saved for next year's crop. And his back was straight and his head up, while he said. "It won't be much, Pearl, but we'll eat all right." And I went, for the Lord and Carl was doing their part, when Carl, he'd always shunned t.he mine. My little one was bomed in that dirty town, with Ma helping out, and I said, "Ma, you're smart, and I'm calling this one Will Hope, for he needs his piece of home." At planting time, Hallie, we was clawing at the ridge again, then routed mulish weeds in com rows, while eyeing new potatoes and coming beans in the garden patch, and tracking our good milker down the holler by her neck-bell. And like Ma said, your Uncle Will Hope was my delight. We'd got through a terrible bad time, but I fell a deeper strength for whatever come next. The Lord don't give all good things, Hallie, else we'd not have room to grow. You place your faith in Him and do your best. Things, they work out. KAlUAH-page 17 I dropped com we'd shelled on a winter's night, Herman and Ben covering it with the scrabbly soiL And when the com pushed up, we hoed from daylight, sometimes stopping to blow in a fence comer, going on again, 'till shadows was as long on the ridges. And at the row's end, we'd leave the babies to play on a quilt, or maybe in the sled, for its sides kept them from the ground and outen harm. And Carl, clumsy, would sharpen our hoes, while the boys and me routed the weeds, row by row, around the ridge, backs tired and callouses hard, readying to lay the com by and take a little rest. Our last day out, we hoed and joshed in fun, at times, Carl minding Effie on the porch, while Jesse stood in lhe sled, throwing kisses at his ma, corning along the row. When I heared him giggle, saw him duck, to stand again, laughing, there come me a feeling along the ridge, and I run, yelling, with Herman and Ben behind, Carl lurching offen the porch in fear. And the ugly thing coiled to strike again, while Jesse, he hung over the sled box singing, "Pretty." But I hit first, cutting it plumb into with the hoe, chopping till Hennan said, "You can quit, now, Ma." And he flung it down the ridge like the evil rocks. And I cried, holding Jesse, while Carl cursed some more. Herman got hisself the rattlers to save, and then we went back and finished our job, praying for a tolerable rain that didn't warsh the soil, and for a good crop to trade on younguns' shoes and whatever else we needed through another year. That was our simpler life. I know my people. for through time they've handed down their stories ~lives through the stories of her life and the lives of her ancesU>rs. fJ:flJ:1 is a tapestry of Appalachian life and history extending from 1732 to the preselll. The book is available for $5.50 postpaid from: Seven Buffaloes Press; P.O. BoJC 249; Big Timber, MT 59011 ~1987 �MSD: "SLUDGE CAN FLY" MSD Boan1 oCDircctors P.O.Box 8969 Natural World News Service NATURAL WORLD NEWS THE BATTLE IS LOST, BUT..... Natural World News Service The administrative appeal filed by the Western Nonh Carolina Alliance (WNCA) to change the clear-cut prescription for the Little Laurel timber sale on the south side of the Cowee Ridge above Franklin, NC was flatly turned down by the US Forest Service (USFS) at the national level. The appeal procedure on that suit exhausted, the WNCA has conceded the sale, as the group does not have the resources for an expensive civil coun action. The group will carefully monitor the Little Laurel clear-cut, both to be sure that proper logging practices are adhered to and to analyze the effects of the clear-cut technique on a typical section of Appalachian hardwood forest. In turning down the Little Laurel suit, the Forest Service refused to consider the validity of other forest management techniques other than clear-cutting and even-aged forest management Therefore the WNCA feels that it would be wasted energy to initiate suits on upcoming USFS timber sales in the Greens Creek and Terrapin Mountain areas. The group's Forest Management Task Force is, however, considering a challenge of the USFS 15-year management plan for the Pisgah and Nantahala National Forests. Clear-cutting is the predominant management program in the plan, and the Alliance feels that shelterwood cuts, proposed for some areas as a compromise measure, arc unacceptable, as they are only "delayed clear-cuts" that still lead to even-aged forest management, which is inappropriate in the Appalachian hardwood forest community. The WNCA also plans to step up irs edcucational campaign about the forestry methods used on public lands, analyze practices on private lands, and try to reach small landowners to initiate selective cutting and uneven-aged management on individually-held forest tracts as a demonstration to the Forest Service and to the public at large of the method's aesthetic and economic benefits and i1s long-term viability. For more information on the WNCA Forest Management Task Force, contact: Taylor Barnhill 101 Beech Glen Rd. Mars Hill, NC 28754 KA11JAH- page 18 Despi1e widespread citizen concern, Buncombe County's (NC) Metropolitan Sewerage District (MSD) has announced that it plans to build a sewerage sludge incinerator to bum solid waste generated by irs treatment facility. So far, no adequate environmental assessment of various sludge disposal options has been prepared, although such an assessment is required by law. MSD responded to the need for an assessment with a short, inadequate document, stating that incineration would have no environmental impacts. In fact, the scrubbers planned for the incinerator will not remove particles smaller than one micron which contain the heaviest load of heavy metals and dioxins. MSD does not have an adequate plan for disposing of its hazardous scrubber water. Also, MSD plans to place the ash from the incinerator, which will contain high concentrations of heavy metals, in its existing lagoon. How safe is that form of disposal? Full environmental and economic assessments of all the sludge disposal alternatives are needed in order for MSD to make an informed decision. Local citizen groups are calling for MSD to compost its solid wastes and sell the compost as a soil amendment for use on non-food crop plantings. As an added incentive, Buncombe County is open to the possibility of setting up a co-composting facility with the MSD. Citizen input is particularly needed at this time. Citizens groups are recommending that a letter be sent to EPA with copies to MSD, the NC Natural Resources & Community Development Depanment (NRCD) and elected officials. EPA, Region IV Harold Hopkins. Chief Facilities Construct.ion Branch Waw Management Div. 345 Courtland St, NE Atlanlll, GA 30365 Asheville, NC 28814 Siephanie Rici:uutlsoo NC Dept of Natural Resources & Community Development Consll'Uction Grants Section 521 N. Salisbury St. Raleigh, NC 27611 For more info: Citizens for Clean ~ir.,# (704) 628-1636 or (704) 658-0294p EPA PROTECTS PIGEON from Gary Davis, Knoxville. TN The US Environmental Protection Agency (EPA) has issued a draft of a permit for the Champion Paper Co. to continue to operate on the Pigeon River in Haywood County, NC. The EPA draft toughened the standards for water color, one of the most controversial water quality factors, saying that the river must not be occluded more than 50 color units 0.4 mile downstream from the plant. The pennit did not revise water temperature requirements, but controlling the water color would require recycling of the water from the bleaching process, which would effectively cool the water as well. The Champion Company is expected to appeal the terms of the EPA permit. As it does each time compliance with environmental regulations is required, the company is loudly proclaiming that it will have to shut down all its operations in Haywood County if they are forced to bring their plant operations up to an acceptable standard / Spring 1987 �"They've Got Us Surrounded .... And They're Closing In" On the one hand, nuclear pollution. On the other, potemial disaster. Karuah is surrounded by a nuclear noose of present dangers and planned radioactivity sites. And the cord is being pulled righter about our throats. 1987 and 1988 will be years ofdecision for the mountain province. Low-Level Waste Dump The MRS Oconee I, 2, and 3 On February 5, 1987 Frank Scanlon, deputy attorney-general of the State of Tennessee, submitted an appeal to the US Supreme Court contesting a ruling in December by the Sixth District Court of Appeals that gave the US Department of Energy (DOE) legal pennission to continue the process of installing the Monitored Retrievable Storage (MRS) facility in east Tennessee. The MRS would handle high-level radioactive nuclear wastes, storing them temporarily and re-packaging them for "permanent" storage in a nuclear waste suppository. The MRS is presently slated to be constructed at the site of the defunct Clinch River Breeder reactor near Oak Ridge, TN. Tennessee officials contend that the MRS should be halted because the DOE violated the law by not informing the state and its citizens before moving in to begin work on the facility. The Supreme Coun will rule in the late spring or early summer on whether or not it will bear the case. An injunction issued by a lower court prohibiting the DOE from continuing siting activities on the MRS will remain in effect until the Supreme Court gives its final verdict. In the meantime President Reagan has included $58 milJion in the budget he recently sent to Congress for funds to begin construction of the MRS. Debate on the MRS will now begin in the national legislature. The DOE is not relenting in its search for a first round nuclear waste suppository in the west, but it is meeting passionate opposition in the designated areas, and its construction timetable is threatened. The agency has already contracted to take reactor wastes from private utility companies in 1996, and it wants the MRS to ensure that it will be able to meet that deadline. Residents of Katliah need to oppose the MRS facility with every means at their command. If the plant is installed, the results will be devastating for the Appalachian Mountains: 1) The high mountain forests downwind of the plant. already dying from atmospheric pollution, will be burdened by additional toxic radioactive contamination. In the event of an accident, the mountains will receive the full brunt of the effects of any radioactive release. The crucial decision point in the question of whether the state of Nonh Carolina will stay in the Southeastern Low-Level Nuclear Waste Compact will come during the current session of the NC State Legislature. The Compact is a large game of Russian roulette in which eight southeastern states have come together to put all of their low-level radioactive waste (LLRW's) for the next 20 years off on one of the member states. If the NC State legislators elect to stay in the Compact, direct action by the citizens of the state will be required to avert the siting of a low-level waste dump in North Carolina that would otherwise have to accept 32 million cubic feet of radioactive wastes over the next 20 years. Five sites on the North Carolina Piedmont are among those deemed "suitable" to handle the wastes. These wastes are termed "low-level" radioactive wastes, but because of inadequate containers, careless handling, and "disposal" by burying in shallow, underground trenches, they are at least as dangerous as high-level radioactive wastes. .. It would be an ecological and financial disaster for North Carolina to accept the wastes of all the states of the Southeastern Compact. To date, all facilities where low-level wastes have been stored have experienced severe leaking and environmental contamination. All the sites except the Barnwell site in SC have been forcibly closed, leaving clean-up bills in the millions of dollars for the taxpayers of each state to pick up. Shallow-trench burial has been proven ineffective and should be banned. Yet it is the disposal method of choice despite the threat to the physical and genetic health of nearby human and animal residents and plant life. Visible from the top of Whiteside Mountain near Highlands, NC, the Oconee I, 2, and 3 nuclear reactors sit in the lake district of northwestern South Carolina. These plants were designed by the Babcock and Wilcox (B&W) company to the same plan as the ill-fated reactor at Three Mile Island that suffered a partial meltdown in 1979. In 1980 the Nuclear Regulatory Commission (NRC) stated that eight B&W nuclear power plants, including the Oconee I, 2, and 3 generators, would have to undergo safety modifications to prevent a repeat of the Three Mile Island accident. Yet today, due to negligence or indulgence on the part of the NRC, the Oconee plants are still in operation, their basic design problems unchanged, despite accidents at each of the reactors. While they arc operating, the three nuclear power stations constitute a significant threat to the lives of all living things in their vicinity. The Union of Concerned ScientistS (UCS) last February filed a formal petition with the NRC listing these conditions and demanding that the eight plants in question, including the Oconee reactors, be immediately closed until the necessary changes are made. "The unique B&W design makes the reactors extremely sensitive to even minor failures,"said Robert Pollard, USC safety engineer and former NRC official. "Something as tiny as a blown fuse could send a B&W plant into a tailspin that could lead to a major accident with a large release of radiation." In 1 979 the Oconee 3 plant lost its integrated control system. In a B&W reactor, this could lead to serious consequences, but fortunately in this instance the situation was brought under control. Other accidents have occurred at each of the plants, underlining the concern of the UCS that the plants be brought up to minimum safety levels before a serious incident occurs in the course of normal operation. The NRC has taken note of the safety problems existing in all the B&W reactors. They set two deadlines, first in 1984 and again in 1986, for the built-in safety hazards to be rectified, but hedged on both deadlines when they expired. Why the NRC is not fulfilling its responsibilities is not known, but it is clear that while the NRC may be watching out for somebody's interests, it (conlimM!d on pqe 20) (continued on page 20) (continued on pqe 20) Shaded areas rqweun1 po1ettliaJ dump siles for IC1W'-levtl 11MCkar waste ill Nonlt CtuoliM.. Spring 1987 KA1UAH - page 19 ; , • ·~ l �MRS (continued from page 19) 2) The mountains will become the neck of a funnel of radioactive waste pouring into Oak Ridge from the east and southeast. Unmarked 1rucks and trains carrying the highly volatile and dangerous wastes will begin moving daily through the KatGah province. The steep, winding transp<>rtation routes and unpredictable weather of the mountains will make a catastrophic accident very likely. 3) An MRS in Oak Ridge would be an open invitation to the DOE lo implant a deep-shaft nuclear waste repository in Katuah. The second-round waste suppository has not been forgotten by the DOE. It has only been delayed for the sake of expediency. The close proximity of the second-round repository site called the "Elk River Site" by the DOE near Asheville, NC and the Great Smoky Mountains National ParJs would make it almost cenain that Katuah would be designated the eastern dump for the nation's nuclear trash. Contacc Blue Ridge Environmental Defense League PO Box 808 West Jefferson, NC 28694 or Western Nonh Carolina Alliance~ Rt 1, Box 304 · Zirconia, NC 28790 LOW-LEVEL WASTE (continued from p:ige 19) Transponation of the wastes also poses a danger. It is estimated that one 1ruck per hour will roll through the countryside carrying hazardous material to the dump site, endangering the lives and health of living things all along the route. Despite the obvious dangers and disadvaniages of a low-level radioactive waste dump in the state, NC legislators have proven reluctant to demand that the state pull out of the Southeastern Compact. This is because the large utility companies in eastern NC and throughout the southeast have been exerting powerful pressure behind the scenes to ensure that the state government offers no resistance to the Compact idea. The campaign to pull out of the Compact is being led in the state legislature by Rep. Joe Mavretic in the House and state Senators Charles Hipps and "Bo" Thomas, who will introduce bills into the current legislative session. "I think the best option is for Nonh Carolina to build its own facility, to go it on its own or with one more state, maybe South Carolina or Virginia, to work with us," said Hipps at a meeting with members of the Western Nonh Carolina Tomorrow last February. A strong popular movement to break away from the Compact has arisen among voters. A petition circulated by the group "Citizens for a Choice on Nuclear Waste" now stands ready to be presented to the state legislacure bearing 9,000 signatures of residents who wish the state to leave the Compact. Work begun by the Western Nonh Carolina Alliance in Polk County has resulted in community meetings in opposition to the dump that have drawn hundreds of participants. If North Carolina accepts the waste, responsibility for the long-term effects of the highly toxic waste products will be out of the hands of the utilities and far from the area where they are produced and consumed. This helps keep up the companies' profits and their media image and masks the actual costs of producing nuclear power. In NC 87% of the LLRW's by volume and 97% by curies (radioactivity) are produced by the utility companies from the generation of nuclear power. If the state broke away from the Compact and made the utility companies in the state assume responsibility for their own wastes, only a small facility would need to be built by the state's taxpayers to handle hospital and other low-level radioactive wastes. NC residents need to make their needs and feelings known. The only way to get the sheepish legislators to act is to make sure they realize that supporting the Compact idea would be political suicide. NC state residents need to demand Lt. Governor Robert Jordan, House Speaker Liston Ramsey, and their legislators to: 0 1) leave the Southeastern Compact 2) ban shallow-trench burial of low-level nuclear wastes 3) require utilities to manage their own wastes under state regulation. 4) begin phasing out nuclear energy in the state in favor of more benign sources of power. For more information, contact: Western Nonh Carolina Alliance Rt. I, Box 304 Zirconia, NC 28790 or Citizens For a Choice on Nuclear Waste POBox653 ~~ Dillsboro, NC 28725 ~ »MIL£ AAOtUS ""OM I . - <>COHEE UNITS •-3 I ·- OCONEE 1, 2, and 3 (continued from p:ige 19) certainly is not watching over !he interests of those who live in the vicinity of the three Oconee reactors. Local residents are urged to join the UCS petition and write to the NRC to request that the Oconee plants be immediately shut down because of their dangerous design deficiencies. Write: The Nuclear Regulatory Commission 1717 H SL NW /~ Washington, DC 20555 ~ I LISTEN I am a child of the mountains; For when a whippoorwill calls from the darkened Blue Ridge, I listen. And when I sit on a mossy rock next to the creek And see a Cooper's hawk skimming the pinetops. His cry as clear as the sky, I listen. And I listen to the ttain whistle moaning through the valley And the echoing rumble that makes me pull the bedclothes close to my chin; I am a child of the mountains and I listen. Julia Nunnally Duncan KATUAH - page 20 Spring 1987 �A CHILDRENS' PAGE T re_°'\- TYi e_ wor\ d .tQ''\'j .,- As a young girl, if you could do or give something to this world, what would you give? ! ( / o 0 ~p D :; Annie, age 7 years: 1 would give love, and I would tell them to treat people equally. Drawings by Hannah Freed Serena, age 5 years: I would give love. Abby, age 9 years . I would give a giant healing crystal to the world. ~~ -- Leila, age 9 years: I would let the world live, like the people who are building highways, I would just leave it alone. Samala, age 7 years: I would give things to poor people, things that they didn't have. Hannah, age 12 years: I would try to clean up this world and treat the world nicely so that it doesn't become trashy and go to waste. I'd also build houses for the poor so that they could have the same amount of money as everybody and live so people are so that there are no wars. KATUAH - page 21 We welcome original drawings, stories, poems, ideas or comments by individual children or groups for !his page. The children are our teachers! May their thoughts and dreams enlighten us! , Spring 1987 �·r. Trillium Cove 1· - ,'"'\ I DRUMMING LETTERS TO KATUAH precious, perfect day - a jewel clear 'midst sand and stones, we plucked it from the swift stream passing by, my cider friend and I. white trillium stars lighting still coves, our rising spirits from blue sleep ascended the feast of forest verdure sweet. KatU'.ah, Thank you for the letter and information you sent I very much appreciate your concern and help. I am in touch with another person who was active in the Allegheny Watershed group, but it seems that this bioregional sparlc is inactive for now. I am encouraged and will be contacting both the Kindred Spirits Journal and the community publication you provided. I know there are many people like myself who are searching for a better way of life. I know for myself, I often feel a sense of despair and alienation living in the midst of the dominant culture. I sometimes wonder if I am the only one who hears the birds, the animals, all other life forms cry out at the senseless and callous exploitation of the earth and its life, for the gross profit and material greed of humans. Then I read a joum.al like Karoah and somehow I feel better, I feel at least a sense of hope, that I am not alone, and that my beliefs and struggles are not totally crazy. It is of the utmost importance that people who believe in bioregional approaches to living somehow make contact with each other. I know the frustration I feel at not being able to find other beings in the Allegheny-Monongahela watershed to join together in building a better life. We arc all pioneers in re-inhabiting Turtle Island and need the support of each other. For myself, I know that to continue to remain within the modem-humanized industrial culture will soon destroy me. It has already taken its toll. I don't know where or how, but I must establish a closer relationship with the earth. I must at least try. Your journal has given me much courage in this struggle. Once again thanks for being there. Most sincerely, Ed Lytwak 30 Seanor St . Jeannette, PA 15644 NOVA After sixty years Rebecca tired of inventing new qualities for stars. They grew fewer as the city brushed her small frontyard, and those few couldn't carry all her dreams in their sagging tracks. So, ooe day when those old constellations left for the other side of the world, she found the deepest dry well in Harrodsburg, Kentucky, shinnied down from the noon heat for a new set of stars she could name without mythology: the magnolia tipped a careful question, caring to soften the distance of our years I asked, "ls every Spring forever new?" as through newborn, greening eyes our road ribbon'd the passing majesty, our hearts leaning homesick toward the Mother of all hungry life. shining his reply from ancient, young eyes, as o'er the highway our feelings unfurled like new leaves, each mile beguiled by pale quiltings of woolly hills and valleys plaid, "Oh, yes! Spring is eternally new!" eJCulting, we agreed for its purity of promise, for its tender, supple life, for its pouring and molding to shape our dreams. - Donna VanLear Dear K.anl.ah. I have been working 10 hours a day, seven days a week, and I haven't had time to answer your letters promptly or anything else. The computer factory I work at (UNISYS) is being closed due to merger of Sperry and Burroughs. Actually it was a hostile takeover. Anyway, about 2,000 people will be unemployed in Bristol. My job is being transferred to Winnipeg, Canada, and as soon as they get a "clean room" built there, I will be laid off. The other jobs are going to Nogales, Meltico and Israel. The Canadians and Mexicans are here now for training and are quarreling over which one will get our test equipment Last m<inth we shipped 15.9 million dollars worth of computer products to customers, and the president of the company wants one year of surplus to buffer the transition, but it looks impossible to me. I don't know where I will be working next, but perhaps I will have time to distribute some v~ .r.~ i..· .c.IWIJiUl s. I will try to come to the Spring Gathering, if I don't have to wodc then. Blessed be, Bia.kc Lawson Bristol, TN in dazzling dew; the red pair of possum eyes met with headlights on the backroads; the north quadrant, its promise changing with every hour, she named after herself and the small things in her path. - Marcia Hurlow KATUAH - page 22 Spring 1987 �Dear Kanlah, I write concerning a movement to create a 65,000 acre MORE WILDERNESS! wilderness area on the Virginia, West Virginia line in George Dear Karuahans. We dream of the day when large populations of the Gray Wolf, the Eastern Cougar, and Yona, the bear, again roam the wilds of the entire Appalachian Region. When the Appalachlans are able to support healthy populations of these and other indicator species, they should be able to support healthy populations of all native micro-organisms and plant and animal species. For this to happen, we need a large, contiguous Wilderness uniting Florida with Maine and the Maritimes, using the great Appalachian Trail as the "backbone." We are currently working on such a proposal for the Earth First! Journal and Katuah which we hope to publish in May. We need your advice and assistance in identifying core Wilderness areas (existing roadless areas and wild areas which ought to be quickly returned to a roadless state). These areas need not lie directly on the AT; wild corridors linking the core areas to the AT must also be identified. Which areas in your region should we include in the general proposal? (Think Big.) Which areas will need Wilderness Recovery plans? What steps will be necessary to reintroduce native species driven to or near extinction in recent centuries (i.e., the Chestnut)? How can we recover private lands in your region? What roads should be closed today? In a few years? In the long-range vision? We need descriptions of local bioregions. Are there special features of the geology and ecology of an ecosystem which caU for preservation? What are we overlooking? We especiaUy need the guidance of Native Americans, Poets, Artists, and Musicians. Please send copies of letters to both Jamie and Roland (who is designing a Wilderness Recovery plan for the Appalachians). In Wildness, Roland A. Knapp Jamie Sayen Rt. 2, Box 433-A RRl, PO Box 132-A North Stratford, NH Frostburg, MD 21532 03590 Washington National Forest. This new Shenandoah Wilderness would be the largest contiguous wilderness in the Southern Appalachians. Perhaps more importantly, for the first time a river valley with more than a large creek in it will be completely protected by the wilderness system. Many eastern National Forests, like George Washington, are slowly dying because thousands of miles of roads are being built along every stream bed. The biological diversity and carrying capacity of the Forest are dropping as more of the delicate riparian zones are invaded by roads. To complement this pattern, our wilderness system is designed to protect small islands of land that are usually too infertile and dry to support the full range of a forest plant and arlimal spectrums. The designation of Shenandoah Wilderness is definitely needed and entirely attainable. But the efforts to create at least one large wilderness in the Appalachians are approaching a major hurdle. The Forest Service is in the process of finalizing plans to reconstruct a road through the heart of the proposed wilderness area. The reconstruction of the North River Road will do irreparable damage to the primary waterway of the area, the North River. If prodded by numerous letters the Forest Service might slow down long enough to consider the benefits of not rebuilding the North River Road, which was destroyed by floods a year ago. It is the only major forest road in the section proposed to be wilderness, so its closure would open the door 10 wilderness designation. Please write to George W. Kelley, Forest Supervisor, George Washington National Forest at Harrison Plaza, POB 233, Harrisonburg, Va. 22801, encouraging him to study the positive and negative environmental impacts of rebuilding or not rebuilding this road. Letters to Virginia's Congressional delegation would also help. H you are interested in getting more involved in the designation of Shenandoah Wilderness, write me as well and I will send you some more complete infonnation. "No compromise in the defense of Mother Earth." John Hutchinson c/oOAlnc 1717 Massachusetts Ave. NW Washington, DC 20036 Dear Kattlah, Thank you for your comments on creating a "new grammar" and for your dedication to using inclusive language in Karuah. The continued use of "he" and "him" as the standard is one of the subtle ways we continue to be told that the male is the nonn and the female is the deviation. Thank you for doing your part in the evolution of our language as it changes in respome to our changes. Sincerely, Glenda Neel Pender Nature's Cellar Dahlonega, GA SWEET WILLIAM Sweet William cut his plough into the earth, Sweet William flared a thousand shades of pink, The first my cousin, second it gave binh To color as would make the dogwoods blink While one farmed in these hills for sixty years, The other spread its wild-flower unde. foot r They both are part of Appalachian tears ... Where one's dug deep, the other's taken root -John Grey (DRUMMING continued nelll page) KATUAH - page 23 Tata Andres Spr.in; J.987 �I DRUMMING (continued from p. 23) lHE MOUNfAIN IS A WOMAN 1. Dear Katiiah You look at the evemng ridge; it is a pan of you now, Hearing that your next issue will be aboor women I wrote down these thoughts. I hope there will be room for them in that edition: and wonder how these things can happen. "Woman lam Spirit I am I am the infinite within my soul I have no beginning and I have no end all this I am" ...we always chant to end the meditation in our women's group. ''Woman I am." Yes. But what docs that mean? What docs it mean to be a woman? Katherine's question "When do you feel most like a woman?" had started me pondering at the last meeting. Unable to come up with an answer right away, we had decided to observe ourselves as "homework". When do I feel like a woman? As mother of a four month old, nursing and mothering arc prime occasions. And the pregnancy, of course. What couJd be more womanly than that? But I was 38 when my son was born. Had I not felt like a woman before? Looking back on my life (in those precious moments when he is asleep) I realize I spent much time proving that I was a non-typical woman. Woman as I saw her then was a weak, submissive being, whose interests were restricted to household matters, whose conversations were boring, and who defined herself mostly by adopting and rendering her husband's tastes, ideas and views. I did my best to turn out the opposite. I pursued a career, participated in intellectual discussions and chose hobbies where women were not usually found. Men were the scale I measured my worth on. I had to be as good, daring, intellectual, skilled as they were. After years of emotional healing I have enough self-esteem today to know my worth as a person. But as to my womanhood I am still puzzled, confused, uncertain. The man-oriented history of our civilization is frustrating. The perfectly masked female faces and girlish bodies in magazines and films, offices and shops are depressing. I lack role models. My body is the body of a woman. But what about my mind, my soul, my spirit? I am not alone in my search for identity within the female. Most of my friends share these feelings. We have been estranged from our essence for so long. We need time. Time to ourselves. And space and togelhemess wilh other women. This is how lhe idea of a Women's Wellness Week was born last year: a week for women to be together and explore !heir bodies, emotions, spirits. To reconnect with their special female power and to nurture those who usually do most of the nurturing for Dreamers often do The moon is as proud and distant in its rising as her smile this moon lifts proud and brooding somewhere inside of you Drifting as siJent and as singular as Bu the owl 2. Her daughter has touched you She is heaJing, she makes you bleed. She has a boy, her dreams are rcaJ. The mountain is a woman Once I made poetry now I will make songs. - Donald Morton The Hawk Wjnd There comes a day in the Spring of the year when Eanh and Air interact to create a special wind, a wind that allows the hawks to ride aloft on their great spring migrations. This same Hawk Wind affects the soul of Man, instilling in him - for at least this one brief day - a wanderlust that will not let him rest. This intense longing defies description, but once the Hawk Wind has claimed you, you will never forget it. The Hawk Wind is rising in the West,. And with it I must rise, Or be forever bound to Earth While in this earthly guise. @ Douglas A. Rossman others. We want to do all this again this year and have fun together at Indian Valley Retreat in August. It would be wonderful if many of you could join us for this special event. Or maybe organize a wellncss week of your own. I hope that all women will sometime be able to answer the question "What docs it mean to be a woman?" with "It means to feel good." Michaela Schmidt c/o Indian Valley Retreat Willis, Va. 1UAH - page 24 Spring 1987 �COVERLETS (continued from p. 4) mountain weaving women and did have an effect on the conditions of their lives. handicrafts revival was cenainly of economic benefit. It also had a big effect on a woman's position in the family in the cases where she provided the only source of cash and her work enabled the family to stay on their land. By the mid-1920's the mountains were dolled with schools, co-ops, shops, and settlement houses. But Frances Goodrich's dream of creating a market for mountain crafts had only been partly realized. In a 1928 meeting of mountain volunteer workers in Knoxville, TN, Olive Campbell proposed to Lucy Morgan that a guild be formed. ln December of that year another meeting wfls held in the weaving cabin at Penland that led to the founding of the Southern Highlands Handicraft Guild in 1931. Frances Goodrich offered the new organization the facilities of her Allanstand shop. Almost as soon as the guild was formed, it began its long involvement with the Great Smoky National Park and later with the Blue Ridge Parkway, providing items for sale and demonstrations of traditional crafts. In the mountains there is a continuum that remains here to this day. It consists of two overlapping traditions: the pioneer cabin culture that is 200 years old and still survives in some ways, and the craft revival tradition that is already 100 years old and is an individual as well as an intellectual, social, political, and economic movement. These two traditions blend together, and it is impossible to draw a clear line between where one Stans and the other ends. Even today new things are being discovered and other things revived. Back in 1895 people were pessimistic about the furore of the old, rural, mountain traditions. Today we can better realize the resilience and adaptability of the mountain ways. Mountain people are practical. They were never attached to tradition for tradition's sake. They have always been eager to find a better way to do things. But mountain people cling tenaciously to the old ways "if it suits 'em" to do so. MAINTAINING MOUNTAIN CULTURE Lucy Morgan and Olive Campbell represent the second generation of the Appalachian handicrafts revival. Lucy Morgan was a native-born Appalachian woman who founded the Penland School of Crafts in the early I 920's and Fireside Industries to help mountain women market their craftwork. Olive Campbell founded the John C. Campbell Folk School in 1925. These second-generation revival leaders had slightly different goals from their predecessors. "First, I wanted to promote a revival of mountain handiwork. Second, I wanted to add to their meager incomes while not forcing them to leave their homes," said Lucy Morgan. In her work she was always conscious that in helping mountain women get cash for their work, she was helping them to achieve a degree of independence that they had never had before. She appreciated that mountain women were breaking into the modem system by means of some of their oldest trades. ''Thoughts danced through my head nights and days," she wrote in later years. "My mind wove fanciful visions while my tired. sore fingers were weaving tangible materials. I saw innumerable women in modest mountain homes, happily engrossed in weaving beautiful homespuns in delightful old designs, their worries vanishing and their hopes brightening for their children's futures. "I saw the education of countless mountain children, even college educations, being clacked out on home looms in the coves and valleys and along the slopes of the Blue Ridge and the Great Smokies." <Gift from the Hills, by Lucy Morgan with LeGette Blythe, Univ. of NC, 1950) The mountain economy was largely outside of the cash economy - particularly during times like the Civil War and the Great Depression. The men could feed their families from their farms, but, shon of leaving home, there were few ways for them to bring in any cash. During the Depression the Jan Davidson is locally well-known as a musician who plays traditional mountain mu.sic, bw he is also curator of the Mountain Center in Cullowhee, NC. He, his wife Nanette, who calls a lively square dance, and their son, John Neil; ~ live in Webster, NC. p Landlines ~ mu.1( Orac(es - C6u~, <"1)5tc.Ur., Custom Mapping and T Geographic Information Management yl~•r)Q wnls, l~rods 0 A ndrew W. Feonslem CnrtOQropheT T...,e 108 Chu•ch Rd. A.h..mo NC 28804 (704) 254-9551 / PruviJm11 Pcnanal ~rvlu Fllhn11 Yc•n Boole Needs In Speciallz.etl Acids 701-26+ 5866 tmor, 1"""E' ]"°"'' /Co. Tm*(~,... 601 Ca1t1p f((IOt'~c:L $tat~"' Ol<llt1Ut)1 / (( .. 1g7 /I c...t.J '• <'1".w.i~ .... r1, om.,. Books Q.,J Things L~- ·· l08 Blowing R..ick RQad 8unM, Nonh Carolina 28607 GARY HEMSOTH ~ Tho powotM GOLDEN EAGLE ria.1 alloYe 1111 tluo Ri<ftt mltlis lull .o1.. dos1111. h•ftd.scr....., ... r. ~~:,Ts Of 100'1. PRESHRUNK COT· Colon:SilYor.fcrv.wi.•tc Sinr;AdUlllS·XL. ShottSIHveT: .lduft·SIO.OOppd. 1\jane,, 1 ~~ I unno 'Na . . ~r~~l ~ ~ Lon1Slttv1T: Adull·Sl4-00ppd. All designs, except Golden Eagle, also available in sweatshirts. Feather or tracks imprinted on sleeve. ULTRAVIOLET PURIFICATION AND FILTERING SYSTEMS SOLAR PRODUCTS· WATER ANALYSIS RANDALL C. LANIER 704-293-5912 ..-----------·-----·--·------· ! : MIO! Ordtr To: Rl<lc• Runner H•M•I• 1033°h81ls1mlld.. Waynuvillt,NC 28785(7041456·3003 O MuttrClrdHo. _ __ _ _ _ _ __ , :JClltck ! O MoneyOnltf O VISElp.D•~------Name _ _ _ __ _ _ _ _ _ _ _ _ _ _ __ I • AddttH _ _ _ _ _ __ __ 1 Lona Sitt•• Includes d•ialled prom ot tuther on slttvt. S..trsfaction auurtd orrtlllmlortull refund. _ _ _ _ _ __ : FRIEDMAN & .HWY. 107 RT. 68 BOX 125 CULLOWHEE, NC 28723 8 DESIGN, INC. ENERGY SYSTEMS THAT PAY FOR THEMSELVES '': • Pt\on•- - -- -- -- - - - - - - - - 1 :JChtck her> tor rR££ COl0:~~~:~=~:;,~;.';.~~:~11 Gnphi<s. PO 80Xe57 OIUSllORO. NC 29125 KATUAH - page 25 Sprin;J 1987 �using this kind of equipnumt, we can all go home with money in our poclcets." Feminine qualities would seem to be excellent assets when supervising work among the webs of a complex life community. It requires a sensitive hand to create a scene of beauty while keeping the books balanced. Compassion is needed to keep the life processes of a place in mind while trees are dropping and bulldozers are moving across the forest floor. And it takes a calm mind to clearly discern the line between purposeful production and wasteful destruction. "With my kind of crew using this kind of equipment, we can all go home with money in our pockets." "When I got into this business, I didn't know anything about logging. I was so disgusted IJy the clear-cutting issue, that I wished I could do forest management without having to deal with loggers. Needless to say, I soon found out there was noway. "So I first hired two men. I was told they were excellent loggers. They came in at the given time, 7:00 am, they tUTned on their saws, and off they went. They worked for an hour without looking up, and trees were flying in all directions. I thought, This is great. Within a day this will all be cut.' But then I realized that all that material had to come out. Unless you stop at the right moment, it becomes rather complicated, and you have to climb over a lot oftimber to pull the next piece out. 'This was the beginning of my learning. I told myself, 'We need a plan. In order to know haw to finish, we need to know how to start.' ·so I read some boo/cs and consuilld with some penple experienced in harvesting, and 1111/lde a plan. I taught the loggers. I said, '/nstead of felling everything left and right, go a little bit more slowly and/ell them in rows. Then between the rows will be spaces we can plant.• "Now, every time we do a cut, we have a plan. "loggers at the sawmill are like washerwomen at tire public fountain. Wiren they get together, they yak. Tire loggers all know who is cutting what for whom for haw much. They know it all. And now I'm beginning to have loggers who call us and say, 'I would like to work for you.' I've had several crews I've worked with. Some could change their ways, others couldn't. We say, 'We'll give it a try, and if you find this is not the way you can work, then that's too bad.' The men who work with me are very responsive. I love them. They work hard. But I mark every tree, I lay out every foot of the skid trail myself. I always let them know that 'mama is here'. Seeing Lislott Harbens' excitement when she is in the woods or talking about her work, observing her relationship with the forest, and watching her chaoning, yet utterly competent manner of doing business, it makes one think it would be good to see more women earning degrees in forestry school or going out into the woods to tend the rrees. FOREST CARE may be contacted at 437 Walnut Street; Sta1esville, NC 28677 or aJ (704) 873-5344 or (704) 872-1930. Uslott Harberts has said, Hf would love to /rave a FOREST CARE <XJmpany up in the high mountain area. It would take an enterprising person with the rig/it qualifications. It would take an initial investment, but we would lend our name to the enterprise, if an entrepreneur would be willing to subscribe to tire guidelines and standards / that we have set up for our company. ~\\~>~\\'\ll\\"''i'l\'!\'\'~·~~'°''tt\\\'\~\~"'\\.t~\\1:'~''\)\~,~~¥\\\~i~~~~\tMi~:A~\l\~~ti'\~¥\~~-t.\\'l.°tli ~~$ ~ Susie helped out area doctors like Doc Wilkes, Big ~ * ~ ~ $ ~ - Susie McMahan/Midwife · continued tromi>&&e9 ~ ~ ~ $. ~ ~ ~ jf If, 1: ~ ~ .~ ~ ~ ~ ~ ~ 'J; ~ ~ ~ ~ ~ ~ ~ :::;. ~ ~ -,.. "veil" is a membrane which sometimes envelopes the infant's head at birth and is refened to as a "caul" in medical tenninology). When cars got more common, Susie remembers stepping out of a car to go deliver a baby and sinking waist deep in snow. But weather never stopped her from helping those who needed her. Lawrence was obviously behind her all the way, for when she was away delivering someone else's child, he kept their 11 children at home. Susie said she was lucky she never had to deliver a baby so small it had to be incubated. Back in those days, the incubator consisted of a basket filled with wool to warm the child, said Susie. Her babies were always five pounds or larger, and the largest she can recall today was 12 pounds, one of her daughter's children. The Morgan twins (Harold and Carroll) stick out in Susie's mind even today, because she had to fight so hard and long to keep the babies breathing. Luckily she had some help that day. While she breathed life into one baby, she said the other one would stop breathing. She'd hand the breathing child to her helper while she breathed life back into the other one. For over half an hour Susie continued to breathe into the infants until they began to breathe on their own, putting them into wann water to help stimulate them. "Th. ir mother tells 'em even today they'd better be c good to me because I saved their lives," said Susie with a laugh. Doc Nichols, and Little Doc Nichols. She said often Doc Wilkes would stay until she could get there, and he would then leave mother and baby in her capable hands. Susie recalls the good doctor telling his patients, "I know Mrs. McMahan can do as good as I can," before he left When trials arose during a binh, Susie had to use her instincts to save lives. After walking four miles out into the mountains Susie thought a baby was not going to get born because it was crossways. She got some help and held the mother up on he.r head so she could tum the baby. The baby was born safe and sound. Often the families slept on bed ticks made out of tow sacks and stuffed with cornshucks. If the baby was born before she arrived, she often had to fish the infant out of cornsbucks. Susie had all her children at home, most delivered by other midwives. When a doctor was available, she would use him. As a midwife, probably some of Susie's proudest births were her own grandchildren, many of whom she helped to bring into the world. Today Susie has 123 grandchildren, great-grandchildren, and great-great-grandchildren. uld Susie dretired asdahmid.walife in 1966il, whedn whomen co get to octors an ospll s more eas y, an s e was no longer needed as desperately as she had once been. "I thought I'd done my duty," she said. And no one could argue with that statement! ,.~ ~ Reprinted with permission from The Sylva /h.rJJ.JJL. Sylva, NC ~ ~ -: ;5 ~ ~ ~ t: ~ ~ ;:;:. ~ ~ ~ ..;. ~ t r;,,. 1i>- ;.i ~ ~ ._p ~ ;.t.. ;:; :.r_ ~ ~· '9'i ~ ~ ~tilNli'•~'Mii~Wi~Jt~.'''M.f~\~~~,~~~~..tt~~r.~~flt;\~~t~\~l~~~l~J\','ix~\\.\'~!.ttt~~~\~\\IW,tl(~W4\\~tl\{{!~~U~:tt1~~j,W+\'~ KATUAH - page 26 Spring 1987 �MARCH 23-25 CREA T SMOKY MTNS "Spring Wildflower Pilgrimage". Auto and walking tours to view the diverse vegellllioo or the park in spring. Coniact Park Headquarters; Gatlinburg, TN 37738 24 ASHEVILLE, NC "LATINO·. highly acclaimed. fcnturc-length film shown during Central Americn Week. 7:30 pm. Humanities Lecture Hall, UNC·A~ S2.SO 25 26 ASHEVILLE, NC Acid Rain Panel Discuss1on.Wcnoca Sicmi Club. Uniwian Church. 7:00 pm social: 7:30 pm program. ARDEN, NC "Dreams" with Adrienne Quinn <Dreams· Seem Mcssaecs [rpm Your Mind). Creating and interpreting dreams. 9 am • 4 pm. Love offering. Unity Center: Airpon Rd. (704) 684-3798 27-29 25-26 FARNER, TN "Wild Foods, Earth Medicines" • identification, preparation, cookery. Meals. bunks. Pre-register: Pcppertand Fann Camp (sec 3128-29) JOHNSON CITY, TN 10th ·Annual Appalachian Studies Conference. "Rememberance, Reunion, & Revival: Celebnuing A Decade of Appalachian Studies". Info: Helen Roseberry; East TN Siate University: P.O. Box 22, 300A; Johnson City. TN 37614 (615) 929-4392. 30 BOONE, NC Paul Winier Concert. Farthing Auditor1um, Appalachian State University. SYLVA, NC Gurney Norman, Appalachian prose writer~ pjyjnc Rjghl's Trip>. reading from has works :it City Lights Bookstore. 55 E. Main St.. 7:30 pm 30 DUBLIN, VA "LEAVING EGYPT" · The Rood.side Thca1tc Info: (606) 633-0108 28-29 1-3 27 MAY FARNER, TN Caving Expedition with Snow Benr. Instruction in snfety, geology, cave formations.Pre-register: S6S includes meals, equipment. Pcppcrland Farm Camp; Sw Rouie; Farner, TN 37333 FARNER, TN KATUAH SPRING GATHERING at Pcppcrlnnd Farm Camp. Sec announcement next page. 10 28-29 WILLIS, VA "Natural Vision Improvement• with Michaela Schmidt. Indian Valley Holistic Center; Rt 2 Box 58; Willis, VA 24380. (703) 789-4295. KNOXVILLE, TN "Fundraising Workshop for Grassroou Orpnil.ations" with nationally acclaimed consultant Kim Klein. 9 1111-4:30 pm. $35. To rcgisicr (before 3(1.7): Community Shares; 517 Union Ave (Suite 203): Knoxville, TN 37902. (615) 522-1604. APRIL SWANNANOA, NC WATER FOR LIFE/ STREAMWATCH. Siatewide gathering or citiicns concerned with improving rivers .t streams in NC. Speakers, workshops, activities for teachers. recreational activities, ac. Info: Environmental Sllldics, Warren Wilson College, Swannanoa, NC 28778 2 WILLIS, VA Couples Workshop with Tom Williams. Indian Valley Holistic Ccnl.CI' (see 3128) 2 BRASSTOWN, NC Homesteading Workshops. John C. Campbell Folk School: Brasstown, NC 28902. (704) 837-2n5. 10-11 3-5 FARNER, TN Spring Camping Trip into a virgin hardwood forest. Wildflowers. foraging, tracking with Snow Bear (see 3/28-29). 3-5 HOT SPRINGS, NC "Tilc Mystic Journey Retreat". Southern Dharma Retreat Center; Rt. I, Box 34 H; H0t Springs, NC 28743. (704) 622-7112. 4 SWANNANOA, NC 3rd Annual WNC ENVIRONMENTAL SUMMIT. A look at key environmenlal issues, problems. solutions, and strategics. 8:30 am-5:00 pm., Kiuredge Center, Warren Wilson College. Registration $5. Info: Environmenlal Studies, Warren Wilson College, Swannnnoa. NC 28n8. 9-10 FARNER, TN "Earth Skills Seminar" • staying warm, dry, and well-fed with what the forest has to give. Pre-register: $50 includes mcab, lodging. Peppcrtand Farm Camp (sec 3128-29) 15-17 19-25 SW ANNA NOA, NC "Swannanoa River Awareness Weck" with Clean Streams Day, benefit square dance, etc. Info: Joe L..acltey, Environmental Studies.. Warren Wilson College, Swannanoa, NC 28n8. BLACK MOUNTAIN, NC 1987 BLACK MOUNTAIN SPRING MUSIC FESTIVAL. Claudia Schmidt. Trapezoid, Tuin, The Folkiellers, Golden Rod Puppets, Braidstream, more. S30 for the weekend. Wriie: P.O. Box 216: Black Min., NC 28711. • continued on next p1ge 10-12 WAYNESVILLE, NC "The Sounds of Spring: A Silent Meditation Retreat". Stil-Light Theosophical Rctrea1 Center, Rt I Box 326, Waynesville, NC 28786. (704) 452-4569 ~@(MJ~ft ~f!.IUJO~ ~~~ RECLAIM YOUR PERSONAL. POWER AT A NURTURING MOUNTAIN RETREAT CHl.DCARE AVl>U8.I: AUGUST 17 - 23 $285 HERBALIST, SUSAN WEED; BODY WORKER,UBBY OUTLAW CAROLYN MOORE, M.D. INDIAN VALLEY RETREAT RT 2 BOX 58, WILLIS. VA. 24380 (703) 789--4295 KATUAH - page Tl Spring 1987 �22-25 WILLIS, VA Vision Quest with Dan Goodp:ith. Indian Valley Holistic C.entcr (see 3128) 24-30 BRASSTOWN, NC "Native American Week" at John C. Campbell Folk School. Baskets, pouery, weaving, woodC3t'Ving. (soc S/2) 7-13 30 NC~ ALERT! 19-21 GREAT SMOKY MT'NS. "Geologic Evolution of the Great Smokies•, "Spring Wild Edibles". and • Animnl Life in Smoky Mtn. Sueams•. Smoky Mountain Field School (see 4/4) ~31 HENDERSONVILLE, NC NC Chapter Siemi Oub Annual Meeting. Kanuga Conference Center. Regisuntion fee. Info: Shirl Thomas (704) 885-8229. BRASSTOWN, JUNE DANCE WEEK, includes English Country, Scouish Country & English Garland Dancing. John C. Campbell Folk School (see 5/2). The IRS has proposed regulations to change the definition of lobbying. If adopted, these new regulations could d r astically affect what tax-exempt organizations can do. The changes would also be retroactive affecting the ww and ~ status of 501 C4 and possibly some 50 I C5 organizations. THE IRS IS ACCEPTING PUBLIC COMMENTS ON THESE PROPOSED NEW RULES UNTIL APRIL 3, 1987. Direct your comments to: WAYNESVILLE, NC • Flower Essences: Archetypes of Consciousness". Stil-LighL (see 4/10} 21 SUMMER SOLSTICE GATHERING and Seed Camp for National Rainbow Gathering. Rainbow Family of Living Light: Box 1097: Newport, TN 37821 23-24 JUNE 6 GREAT SMOKY MTNS "Forests and Trees of the Smokies". Smoley Mountain Field School (see 4/4} SWANNANOA, NC ALTERNATIVE FARMING FIELD DAYS. Sponsored by Carolina Fann Stewardship Assoc .. Keynote: Dick Harwood, fonncr director of Rodalc's Farm Research. Includes workshops, displays, field trips, etc. Info: Ian Robertson, Warren Wilson College, Swnnnaooa, NC 2877g. (704) 298-3325, ext 256. Commissioner of Internal Revenue Aucntion: CC:LR:T:E-154·78 Washington, DC 20224 For more infonnation: contact your local Sierra Club or Harvard Ayers, Blue Ridge Sierra Club, 205 Anne Marie Drive, Boone, NC 28607. (704) 264 4367 or 262-2295. Join a Circle of PEOPLE WHO CARE Cost if pre-registered by April 15: Katiiah Spring Gathering $20.00IJ.ri< $10.00chlf Cost al carll>: "working for a viable future for the Southern Appalachian Bioregion" Friday evening May 1 thru May 3 Sunday afternoon PEPPERLAND FARM CAMP wor1<shops on: Communities, Herb and Tree Identification Dowsing, Nukes, and Bear Action Crystal Circle, Childrens' Activities KA TUAH - page 28 $16.00 camping $20. ()() ~ $12.00 chl:1 All money received pays for food and camp costs. This Is a not·for-prof1t event. Name - - - - - - - - - - - - Address - - - - - - - - - - - Phone Enclosed is _ _ __ adults and _ _ Camping in payment for children. Bunk Please return to Katuah: Box 873: Cullowhee, NC: Katuah Province: 28723 For more Info, phone: (704) 586-3146 Spring 1987 �cefEBWO~ APPALACHIAN PATCHWORK - Mountain talcs and songs by the Appalachian Puppet ThC4trc. Cassette tape $7.00 from: Appalachian Puppet Theatre, 3SS Cedar Cteelc Road. Black Mountain, NC 28711 (704) 669-6821. DRUM WORKSHOPS - for children of all ages. Lherapeutic massage • Relaxes lhe body & mind ...Call Martha for more info at (704) 252-2420. CUSTOM CELTIC HARPS - A'CoW't Bason; Travianna Farm; Rt. I; Check, VA 24072. "AS WE ARE" - Women's music by Pomegrunatc Rose, a four-woman group playing lively original music. Cassettc tape available for $9.00 ppd. from RL 2, Box 43S; Piusboro, NC 27 IN DEFENSE OF SACRED LANDS • Support the rU'St Amendment lawsuit to stOp forced relocation of lhe Dineh (Navajo) people. Buy a sacred lands sweatshirt or long-sleeve T-shirt. SO/SO sweatshirts - $20 postpaid, in grey, red. turquoise. 100% couon long sleeve T-shirts - SI 5 postpaid, in black, forest green, lavender. sii.es: S-M-L-XL Crom BMLDiOC; 2501 N. 4th St; Flagstaff, AZ 86001. WINGED HEART HOMESTEAD - 283 acres in Indian Valley district, SW Virginia. On lhis farm we wam to start a selC-reliant communi1y of families emphasizing orpnic fanning methods and creative persooaJ and spiritu:il growth. Cootact: Mulawir; Rt HC-67, Box 171; Alum Ridge, VA 24051. MOON DANCE FARM HERBALS - herbal salves, lincturcs, & oils for birlhing &. family health. For ' brochure, please wri1.e: Moon Dance Farm; RL I, Box 726; Hrunpcon, TN 37658 OAK LEAP WORKS - band-crafted futon mattresses, :i:abuton floor cushions, yogamats, and buckwheat hull pillows: standard 4 custom size$ available, to suit your needs. Write or call for our free brochure: Oak Leaf Works; Star Route, Box 43: Aoyd, VA 24091; (703) 763-2373. FAIRGLEN FARMS oCfers organic, biological fertilizers for farm and garden. Send SASE for price list. Biologically-grown produce to sell? We are intcreSled in acting as coopc:rative ma.dceting agents with other growers. Write: Route I, BOA 319; Clyde. NC 28721. COALITION FOR ALTERNATlVES TO SHEARON HARRIS (CASH) - is working to proiect the N.C. Piedmont from the Shearon Harris nuclear reactor and a low-level nuclear waste dump. Now, more than ever, they need financial support and people's energy. CASH; 237 McCauley SL; Chapel Hill, NC 27514. DRUMS - Custom handcrafted ceramic dumbeclcs & wooden medicine drums. Call Joe at (704) 258-1038 or David at (704) 253-2846, or writc to: Joe Robens, 738 Town Mountain Rd.; Asheville, NC 28804. ORIGINAL WATERCOLORS - Nina Anderson; Box 888; CUllowhce, NC 28723; (704) 293-5670. THE CENTER FOR NEW PRIORITIES - now open, in Asheville, NC, for all groups dedicated to working towards genuine, life>orient.cd, change for the community. Office space, small meeling s113CC, and kitchen facilities are available. For more information, call (704) 254-4714 or write the Center, S4 Starnes Avenue, Asheville. NC 28801. The Center apprecia.t es donations. largCl or small, to help with iis upkeep and activities. FARM WANTED - young family seeks owner-financed, low down payment (SSOO or less) small acreage (10 acres or less) in lhe N.C. mountains for home, gardens, fruit tree, and peace. Also, we would appreciate info on jobs and/or job offen in the area. We are young. hard-wating and dependable. Please write Mr. cl Mrs. Jorge Veluque:i:; 174 Countrywood, Cleveland, TX TI327. CUSTOM WOODWORKS & HOME IMPROVEMENT CO. - tables, cabinets, bookcases, house repair. Gerald Ashe; (704) 497-9834: Whittier, NC 28789. KA1UAH • page 29 PERMACULTURE ASSISTANT- "For five years now I've been doing research and trials on Permacnlturc candidate species for the interior Soulhcastem Highlands. I need to find an apprentict/research assistant. preferably one with the potential to become a partner and/or eventual successor. Gardening and writing experience would be useful, but 1 will IJ'8in anyone with a sincere interest." Adam Turtle; Nobody's Mountain; Livingston, TN 38S70. INDIAN VALLEY RETREAT - 140 acres in Blue Ridge mountains with facilities availnble to rent for groups or individual retreats. either guided or unstructured. Send for information and seasonal calendar of healing, transfomuu.ive events to: Indian Valley Holistic Center; Rt 2, Box S8; Willis, VA 24380. 0.INCH RIVER EDUCATIONAL CENTER offers counseling for individuals, couples, groups. Also classes in personal growth and body awareness. P.O. Box 993; Abingdon, VA 24210. CREEKSIDE PRESS • Assistance for authors and poets in editing, computer services, and submitting manuscripts for publication. Lori Ward Hamm: P.O. Box 331: Abingdon, VA 24210. FARM FOR SALB • 43 acres, Calhoun C1y. WV; S room older house, deep well. 30+ apple trees, indoor hot water and bath, outdoor toilet, FREE NATURAL GAS, hilltop, 1/4 mile well-maintained access road. Allan cl Carol Freeman, (704) 264-S726. $30,000. PEPPERLAND FARM CAMP - a unique summet camp experience for children 6-16 years. Adventure trips, riding, Indian lore, swimming, more. Delicious vegetarian meals - special diets accomodaled. Also seeking counselors and staff. For info: Pcpperland Farm Camp; Star Route; Farner. TN 37333 (704) 494-2353 FOUR WINDS VILLAGE - health and spiritual retreat; home for children in need. For visiling info. write: Box 112: Tiger, GA 30S76. Sprin:J 1987 �MORE cef€BW OR/5efg APPRENTICESHIPS - offered in large. organic, market garden business and home subsistence/ preservation garden. Gardeners have eight years experience teaching organic, biodynamic-Frcnch intensive, labor intensive gardening. Housing. Contacc Bob and Sandy Gow; Rt. 2, BOJC 51; Zionvillc, NC 28698. (919) 385~. "CELEBRATION SPACE: Songs 10 Celebrate Life" - A cassette tape completely produced, pezforrned, and recorded by members and friends of the Floyd County community IO raise money for the Floyd County Community Hall. This audio songbook contains IS original songs and chants and 3 traditional songs to learn and sing in your own community. The sound quality is uneven, but the energy, spirit, and joy shine through. For the cassette tape with lyric sheet (ppd.). send $10.00 IO the Floyd County Community Hall Project; Rt. I, Box 735; Floyd, VA 24091. TWO PAPERS - "How 10 Stan a Co-op" and "Steps Toward Forming an Auto Repair Cooperative• by Dr. Rodney S. Wead, PhD. Available from Appalachian People's Service Organization; P.O. Box 1007; Blacksburg, VA 24060. TECHNOLOGICAL APPROPRIATE COMMUNICATIONS - low-tech, economical telephone systems for the alternative community or farm. 2·100 phones. automatic or human-assisted systems available. Write: TAC; PO Box 936; Gatlinburg, TN 37730 ARCHITECTURAL ADVJCE AND DESIGN: Adam Cohen; Rt. 2, Box 217; Check, VA 24072 DAYSTAR ASTROLOGICAL SERVICE - natal, transit, comparison charts. Very accurate. Only $3.00 each. Chris and Will Bason; Rt. 2, Boit 217; Cbcck, VA 24072 (703) 651-3492 SOCK-A-DOOZ PUPPET PETS - Walk 'cm, talk 'cm, make 'cm fly. Wag their tails, you can try. They will love you, hug you if you're blue. Now PUPPET PETS can be your friends loo. Handcrafted by Bonnie Blue; P.O. Box 65; Genon, NC 28735. ASREVll..LE I BUNCOMBE COUNTY SOLID WASTE ALTERNATIVES PLANNING WORKBOOK: A design for handling solid wastes in any urban context. SIS from Long Branch Environmental Education Center, Rt. 2, Box 132; Lcices!Ct, NC 28748. ~OBS CONCERT - Music and stories about Martin Lulher King, Rosa Parks. and other champions df peace & courage. for information and boo\.ings, contacc Meg Macl..eod. 160 Aint St., Asheville, NC 28801 (704) 2S4-64S4. ELACHEE NATURE SCIENCE CENTER dcdicaled to the undcrslanding and appreciation o( the natural world. For membership or visiting info, write P.O. Box 2771; Gainesville, GA 30503. WEBWORKING is lice. Send subm~sions IO: . K.a.tGah P.O. Box 873 Cullowhce, NC KatUah Province 28723 THE SECOND NORTH AMERICAN BIOREGIONAL CONGRESS was a continental gathering of biorcgionalists held in August 1986 on the shores of Lake Michigan. The NABC II Proceedings, a 90-page quality paperbound book, conUlins reports and resolutions from seventeen committees, highlights and texts of panels, workshops and presentations on such subjects as eco-feminism, pennacuhure, native peoples and people of color, economics, and spirituality, as well as biorcgional an, poetry, and photos. The publication is an anractive and comprehensive current statement of the bioregional movement. Price is $10 each plus $1.50 p&h. California residents add 6% sales tax. Wholesale prices available. Alexandra Han/ Proceedings; Box 10 IO; Forestville, CA 95436. ln Canada, contact Christopher Plant, The New Catalyst; POB 99; LiUooct, BC VOK IVO Canada. Al ARTHUR MORGAN SCHOOL 24 students and 14 staff learn together by living in community. Curriculum includes creative academics. group dccision.maJcing, a work program. service prOJCClS, extensive rield trips, challenging outdoor experiences. Write: 1901 Hannah Branch Rd.; Burnsville, NC 28714. FLOWER ESSENCES - Harmony with Nature & SpiriL Gentle emotional suppon during transi!JOllS, specific issues, relationships. Opens communications. Self-adjusting, non-toxic, awareness "tools" for improving the inner qll31ity. Correspondence to: Elaine Geouge, c/o Patchwork Castle, Celo, 3931 HWY 80 So.. Burnsville, NC 28714 STIL-LIGHT THEOSOPHICAL RETREAT CENTER - a quiet space for personal mcdlllltlon. group intcracLion through study and community work, and spiritual seminars. Contaet Leon Frankel; RL I, Box 326; Waynesville, NC 28786 .. CIBlllNI&SIE ACUlPllJ~C1'1U!ilE AMP lllIIE!il!OILOG 'W CILlIMIC NATURAL FOOD STORE & DELI We now have. u.tVtA.ive. monthly ~pe.cial..6, wi.th a di66t1te.tit SUPER SPECIAL EACll 160 Broadway Asheville, N.C. 28801 (704) 253-7656 MALAPROP'S BOOKSTORE/CAFE 342 MERRIMON AVE., ASHEVILLE. NC 704 -258·901 6 BOOKS - CAROS - wmc RECORDS 61 HAYWOOO ST ASHEV1ll.E. NC 28801 70l·25<1-873ol KATUAH ·page 30 Open 7 Daya A Week Where Broadway Meets Merrlmon And 1·240 9:00 a.m. · 6:30 p.m. Monday • Friday 9:00 a.m · 8:00 p m Saturday Sunday 1:00 p .m. • 5:00 p.m Spriz¥J 1987 ::. �KJl.Jimh. wants to communfcate your tlwuglits and feelings to the other people in the bioregional province. Send them to us as letters, poems, stories, drawings, or photographs. Please send your contributions to us at: Kmlmh,· Box 873; Cullowhee, NC ; Ka/Uah Province 28723. In the summer we will be considering an and music, gardens and growing, and the process ofinitiation that ta/res place as we move through our life stages. Medtrlnt'-' ."'111tes Please send your ideas for futme themes for K.!uiiah. BACK ISSUES ISSUE 1WO • WlNl'ER 1983-84 Yona - Bear Huniers - Pigeon River· Anolhct Way Wilh Animals - Alma - Becoming Politically Effective - Mounlllin Woodlands - Katiiah Under the Drill· Spiriwal Warriors ISSUE THREE· SPRING 1984 Suslainable Agriculture - Sunflowers • Human Impact on the Forest - Childrens' Education • Veronica Nicholas:Woman in Politics - Lillie People - Me<licine Allies ful I color T-s6irts In the traditional Cherokee Indian belief, the creatures in the world today arc only diminutive forms of the mythic beings who once inhabited the world. but who now reside in Galuna'ti, the spirit world, the highest heaven. But a few of the original powers broke through the spiritual barrier and exist yet in the world as we know it These beings are called with reverence "grandfathers". And of them, the strongest arc KilWi, the lightning, the power of the sky; Utsa'nati, the rattlesnake , who personifies the power of the earth plane; and Yunwi Us<fi. "the little man", as ginseng is called in the sacred ceremonies, who draws up power from the underworld. Each is the strongest power in itll own domain. Together they are allies: their energies complement each other to form an even greater power. As medicine allies, they represent the healing power of the Appalachian Mountains. The medicine powers of Kawah have been depicted in a striking T-shirt design by Ibby Kenna. Printed in 5-color silkscreen by Ridgerunner Naturals on top-quality, all-cotton shirts, they arc available now in all adult sizes from the~joumal. "To show respect for this supernatural trinity of the natural world is to in tum become an ally in the continuing process of maintaining harmony and balance here in the mountains of Katllah." To order, use the form below. ISSUE FOUR • SUMMER 1984 Water Drum - Water Qualiiy - Kudzu - Solar Eclipse - Clearcuuing - Trout - Going to Water • Ram Pumps - Microhydro - Poems: BeMie Lee Sinclair, Jim Wayne Miller ISSUE FIVE· FALL 1984 Harvest ·Old Ways in Olerokee - Ginseng • Nuclear Waste - Our Celtic Heriiage - Bioregionalism: Past. Present, and Future - John Wilnoty - Healing Darlrn~ ·Politics of Pani<:ipation ISSUE SIX· WINTER 1984-85 Winter Solstice Earth Ceremony • Horsepasture River - Coming of the Light - Log Cabin Roots • Mounraln Agriculture: The Right Crop • William Taylor - The Future of the Forest ISSUE SEVEN - SPRING 1985 Sustainable Economics - Hot Springs • Worker Ownership • The Great Economy - Self Help Credit Union • Wild Turlcey - Responsible Investing Working in the Web of Life ISSUE EIGHr - SUMMER 1985 Celebration: A Way of Life - Katllah 18,000 Years Ago· Sacred Sites - Folk Ans in the Schools - Sun Cycle/Moon Cycle Poems: Hilda Downer Cherokee Heritage Center - Who Owns Appalachia? ISSUE NINE· FALL 1985 The Waldee Forest - The Trees Speak - Migraling Forests • Horse Logging • Staning a Tree Crop • Urban Ttt.es - Acom Bread - Myth Tune KATUAH: Bioregional Journal of the Southern Appalachians Box 873; Cullowhee, NC; Kanlah Province 28723 For more info: call Mamie Muller (704) 252-9167 Regular Membership........$10/yr. Sponsor..........................$20/yr. Contributor.....................$50/yr. Name Address Enclosed is $ to give this effort an extra bOost City State Zip I can be a local contact person for my area Area Code KATUAH-pue31 Phone Number ·- - - - - - .. =---"'--•• -- ISSUE TEN - WINTER 1985-U Kate Rogers - Circles of Stone - Internal Mythmalcing • Holistic Healing on Trial - Poems: Steve Knaoth - Mythic Places - The Uktena's Tare Crystal Magic - "Drcamspcaking" ISSUE ELEVEN - SPRING 1986 Community Planning - Cities and the Bioregional Vision - Recycling - Communily Gardening- Floyd County, VA· Gaoohol - Two Biorcgionat Views · Nuclear Supplement - Foxfue Games -Good Medicine: Visions ISSUE THIRTEEN· Fall 1986 Center For Awakening - Elizabeth Callari - A Gentle Dealh - Hospice - Ernest Morgan - Dealing Creatively with Death • Home Burial Box • The Wake - The Raven Mocker • Woodslore and Wildwoods Wisdom • Good Medicine: The Sweal Lodge ISSUE FOURTEEN· Winter 1986-87 Lloyd Carl Owle - Boogers and Mummers - All Species Day - Cabin Fever University - Homeless in Katiiah - Hommade Hot Water - Stovemaker's Narrative • Good Medicine: Interspecies Communication Back Issues Issue#_@ $2.00 $_ _ Issue#_@ $2.00 = $_ _ Issue# _ _@ $2.00 $_ _ Issue#_@ $2.00 = $_ _ Issue#_@ $2.00 = $_ _ CompleteSet(2·11, 13-14) @ $18.00 =$_ _ = = T-Shirts: specify quantity color: tan s__ ~ L_ _ XL_ _ @ $9.50 each............$_ _ TOTALPRICE= postage paid $_ _ � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 15, Spring 1987 Description An account of the resource The fifteenth issue of the Katúah Journal focuses on women: Francis Goodrich's settlement work, Lislott Harberts' Forest Care business, midwife Susie McMahan, the Cherokee matriarchal culture and various resources for women in general. Authors and artists in this issue include: Jan Davidson, Patricia Claire Peters, David Wheeler, Angela Griffin, Rob Messick, Ise Williams, Marnie Muller, Tata Andres, Linda Mathis, Colleen Redman-Copus, Martha Tree, Patricia Shirley, Gary Davis, Julia Nunnally Duncan, Donna VanLear, Marcia Hurlow, John Grey, Donald Morton, and Douglas A. Rossman. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1987 Table Of Contents A list of subunits of the resource. Coverlets.......1 Poem: "My Mother's Eyes".......5 Lislott Harberts: Forester.......6 Susie McMahan: Midwife.......9 Resources for Women.......10 Alternative Contraception.......11 Biosexuality.......12 Bioregionalism and Women.......13 Poems.......14 Good Medicine: Matriarchial Culture.......15 Pearl.......16 Natural World News.......18 A Children's Page.......21 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Women-owned business enterprises--North Carolina, Western Coverlets--North Carolina, Western--History Midwifery--North Carolina, Western Ecofeminism Patriarchy Matriarchy North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian Mountains Appalachian Studies Bioregional Definitions Children's Page Community Folklore and Ceremony Forest Issues Forest Practice Good Medicine Katúah Pigeon River Poems Radioactive Waste Reading Resources Recycling Stories Turtle Island Water Quality Western North Carolina Alliance Women's Issues https://omeka-test.library.appstate.edu/files/original/e7f01928de6c753c09827e4dfd0aace1.pdf ef599a4389ecc1498b620fa99229c8b9 PDF Text Text --~ $JOO ATUAH ISSUE XVI SUMMER1987 Coming of Age �('"I N [" 00 N El ~ ~ ll.. INTERVIEW: HELEN WAITE. .............................................................3 POEM : "VISIONS IN A GARDEN"....................................................5 THE VISION QlJEST............................................................................6 FIRST FLOW .........................................................................................8 THOUGHTS ON INITIATION.............................................................9 ARCHETYPES OF MALE INITIATION.............................................9 LEARNING IN THE WILDERNESS................................................. 12 CHEROKEE CHALLENGE ..................................................................15 NATURAL WORLD NEWS................................................................16 VIEW FROM THE CORNERS: "VALUING TREf;:S"......................19 TURTLE ISLAND TALKING ............................................................20 YOUNG PEOPLE'S PAGE..................................................................25 ~ ~ . ... -. = ~ ~ :; ·. . • z .s, Ul (.) ~ ~ • ~ ti !; ~ ~~ g ..J St ~ a~ ~ so ~ ~ ~ 0 ~ E-1 CJ) ~ 0 ~ i::t:; z 0 H E-1 u ~ ~ u 0 CJ) CJ) ~ 0 ~ �---~ ATUAH ISSUE XVI SUMMER 1987 f'om time immemorial, aJ the onset of sexual maturity the young peopk would leave the tribe and go out, each one alone, into the world to meet the elements, be tested a11d taught, and find out who they really were. They would make a bond, often expressed in the form of an animal spirit ally, with their homeland that would be a foundation for their adulthood and a continuing source of strength. Thereafter, for all their lives, they would know with a deep and certain awareness that the waves from their every gesture rippled to the farthest reaches of creation and that the power that flowed through them was the force of the all of life. These expeditions into the wild te"ain of the soul were ritualized and became an important part of community life. The community was revitalized and the social bonds were strengthened as the old ones offered their wisdom to the young, and the young ones dedicated their exuberant life energy to the continuance of the tribe and the life ofthe world. In our times, the continuity has been broken. The land is still there • all knowledge lies just outside our doorway, just off the side of the road - and life continues to pulse in the bodies of the young ones coming of age. But that crucial connection in which these were joined is largely missing. Today we must drill into our intelkctual minds the message that was aJ one time a matter of cellular certainty: KATIJAH - page l that we are part of a wider community of life, and we need to take responsibility for our participation in the Earth family. But that urge to seek ourselves in the wild and to touch the wild in ourselves is instinctive and deep, and there are yet those willing to bring the young ones to the threshold of the world, to the edge of their own being, and say, "You must take the next step alone, but I will be here. I will wait for you, and I will be watching." Even without the benefit of the old traditions, these leaders of the coming generation are woking for new forms and new guidance to re-establish the old continuity and reunite the two circles, the circle of the world and the cyc/,e of our lives, and make them once more single and whole. In this issue of KatUah. some of these teachers and guides speak to us ofhow they are bringing young p eople out from civilization to meet the world and some of the lessons that are there lo be learned. In speaking of these things, they offer to us the same challenge that each young person meets when they stand on the brink of adulthood: to open to the world, to kt iJflow through the body into the soul, to feel its power, and by following that power back to its source, to once again come upon the essential nature of our existence and touch our deepest roots. Summer 1987 �H EDITORIAL STAFF nus ISSUE: Snow Bear Scott Bird Julie Gaunt Judith Hallock Rob Messick Mamie Muller Michael Red Fox Chip Smith Brad Stanback Manha Tree David Wheeler EDITORIAL ASSISTANCE: Sylvia Fox Than.le you again, Kathleen! Special lhanks 10 Bob Wiesclman EDITORIAL OFFICE nus ISSUE: Asheville, NC PRINTED BY: Sylva Herald Publishing Co. Sylva, NC WRITE US AT: Katiiab Box638 Leicester, NC Katuah Province 28748 TELEPHONE: (704) 683-1414 COVER: "One must become chaos, ro give binh ro a dancing star....." (Picasso) - by Manha Tree Diversity is an important element of biorcgional ecology, both natural and social. In line with this principle, lWWib cries IO serve as a forum for discussion ol rcgiooal issues. Signed articles express ooly the opinioo or the authors and are n<ll oecessarily the opinions of the KaWab ediLOrS or Stlff. The Internal Revenue Service has declared Klu.Wih a non-profit organization under section 501 (c)(3) of the Internal Revenue Code. A II coniributions IO KA1UWi are deductible from personal income tax. CORRECTION We apologize to Milo Guthrie and to our readers for neglecting to put his name as author of the excellent article ''The Promise of Biosexuality" on page 12 of KruYfil! #15. 'Ult{VOC~TWN lHE SOUTHERN APPALACHIAN BIOREGION AND MAJOR EASTERN RIVER SYSTEMS Statement of Purpose Here in the sowhem-most heanland ofthe Appalachian mountains, the oldest mountain range on our continent, Tunle Island, a small bw growing group has begun to talce on a sense of responsibility for the implications of that geographical and cultural heritage. Tlris sense of responsibility centers on the concept of living within the natural scale and balance ofuniversal systems and laws. We begin by invoking the Cherokee name "KatfLah" as the old/new name for this area of the mountains and for its journal as well. The editorial priorities for us are to collect and disseminate information and energy which pertains specifically to this area, and to foster the awareness that the land is a living being deserving of our love and respect. Living in this manner is the only way to ensure the sustainability of our biosphere and a lasting place for ourselves in itS continuing evolutionary process. We seem ro have reached thefulcrwnpoinrof a "do or dieH sirnarion in terms ofa continued qU111iry standard of life on this planet. lt is the aim ofthis journal ro do itS part in the re-inhabitation and re-culturation ofthe Kamah province of the Somhern Appalachians. This province is indicated by its natural boundaries: the Roanoke River Valley to tlte north, the foothills ofthe piedmont area to the east,· Yona Mottntain and the Georgia hills to the sourh; and the Tennessee River Valley 10 the west. Humbly, as self-appointed stewards with sacred instructions as "new natives" to protect and preserve its sacredness, we advocate a centered approach to the concept of decentralization and hope to become a support system for those accepting the challenge of sustainability and the creation of harmony and balance in a total sense, here in this plaa. We are nourished by OUT Mother the Eanhfrom whom all life springs. We must understand OUT dependence, and protect her with our love, respect, and ceremonies. The natural law says that the Eanh belongs ro our children seven generations in the future, and we are the caretakers wJw must understand, respect, and protect E Te No Ha for all life. The faces ofthe future generations are looking up to us from the Eanh, and we step with great care not to disturb OUT grandchildren. from a mes.rage to the Unittd Nations GtMral Assemblyfrom the Navajo-Hopi Traditional Circle ofElders, August, 1982 KATUAH - page 2 We welcome all correspondence, criticism, pertinent inforrnaJion, articles, ariwork, etc. with hopes that Kmflah will grow to serve the best interestS of this region and all its living, breathing family members. - The Editors With the next issue, the K.WAh journal will be changing from a tabloid format to a magazine format. This will mean better quality paper and more durability, as welJ as a two-color cover. We're looking forward to the shift and we hope you will be pleased with it. Coincidentally, this upcoming issue, Autumn '87, will also mark the fourth anniversary since KfilYAh began publishing. Summer 1987 �The Eagle has always represented the soaring spirit..... Of all the birds who fly between Heaven and Earth, the Eagle ascends the highest..... But even the Eagle, born to fly, hatches from the egg into a nest ..... Now, on a bright day in the early summer of his life, the young eaglet crouches on the edge of the nest..... Until this moment, the woven circle of sticks has been the bounds of his world..... Within the nest.food came; all the young bird had to do was wait. Within the nest, it was familiar; if the young bird stayed, mother would always return. Within the nest, it was always safe; all the young bird had to do was not look outside. Now.for the eaglet, hesitating there, the nest is a center point in a much greater circle that extends to the horizon in every direction unknown, dangerous, exciting, and free. The young eagle spreads his wings and leaps into the boundless sky..... To the American Camp Association, Helen Waite is the director of the Eagle's Nest Camp near Brevard, NC, an accredited summer camp for boys and girls that is now entering its sixtieth year ofoperation and its third generation ofcampers. But during the summer months, to the young people attending Eagle's Nest Camp, Helen Waite is "Bending GrassH, medicine woman of the camp tri~. a leader and a ~cher by virtue of the love and respect offered to her. Helen Waite works confuJe111ly and capably on both levels of her life, giving the young people who attend Eagle's Nest an excellenl place in which to explore, grow, and change, and then e111ering with them into that special place and rime to help guide them through their changes. Helen: One of the important clements we utilize in camp is "myth-time". This is an underlying aspect of every camp activity. I see a summer camp experience as being about relationships: relationships between the camp members, relationships between ourselves and the Earth, relationships between our split inner selves, etc. In order to learn from anything or anybody, one must first acknowledge one's inter-relationship with that other. Once this connection is recognized. the relationship can be seen as the bonded space between the two. The speed of learning is the quality of lhat space. Camp is the connection field, and we put our attention into creating quality bonding. "Myth-time" is what makes this possible. It is "the time before time", the beginning of lhings. By being aware of the "myth-time" that always lies beneath the surface of our camp activities and our relationships. we create a circle, a tribal circle, within which our relauonships grow - honest, strong, and deep. We humans arc like gods and goddesses in that we can create prodigious amounts of constructive effort or prodigious amounts of chaos. I think we have to return to "myth-time" to relearn lhe true nature of things and to re-connect the two halves of our soul, before we can undertake "initiation", which is talcing a big step "forward" into the next stage of life. ~: How docs this sense of "myth-time" make itself felt in the course of camp life? Helen: "Myth-time" appears in some situations more clearly than others. All the campers do routine ch.ores as part of the camp flow. They learn to take care of themselves by making their beds and taking care of their cabin areas, but they also take part in camp maintainence, doing dishes, making bread, carrying out the compost, tending the gardens. These are tasks that simply need to be done, but they also build relationships. The campers arc learning to serve and to take care of others, and although they may not realize it, they are going back to beginnings. By baking bread they learn the basic nature of bread - the primary relationships that exist before the plastic wrap goes on. The gardens teach them that the Earth is a patient giver. By caring for the animals, the campers come to know them and learn the relationships between all species. By doing subsistence work, the kids learn basic things about the world with the right side of their minds, even as they are consciously acquiring basic skills with the left side of their minds. The presence of "myth-time" is more easily seen when we do story-dramas in the evenings. We start from old Indian tales, creation stories usually, but as the kids go from there and create their own stories, these dramas begin to present in mythic terms what is happening in the camp at the moment. The kids write their own scripts and make their own costumes. We encourage them to use natural music - drums, flutes, and sometimes guitar - to emphasize the basic relationship with the Earth. Katiiah: One of the main driving forces of the adolescent transformation is the awakening sexual energy. Do you deal with that at the camp? Helen: Very much so. First of all, groups are co-ed. We want to have the boys and girls interacting together. We want to encourage strong, natural relationships. In the greater culture young people usually follow roles that on the one hand deviously try to ensnare someone of the opposite sex, and on the other band domincerin&lv try to ensnare someone of the opposite sex. At camp and on field trips the kids are involved in real situations that often demand courage and physical stamina. When everybody is pitching in on a difficult task or talking openly together in a group circle, the sham tends to fall away, and they deal with each other more as individuals and allow each person to make their own, unique contributions. - continued on page 4 KATUAH - page 3 Summer 1987 �• COlllim.aed fiom NC 3 Relationships arise that arc based on friendliness and arc deep and enduring. We see big changes. The girls in particular become more assertive. Often in a group there is one girl, whom I call the "goddess" or the "queen of beans", who takes an active role in the other girls' lives and relationships.The "queen" takes confessions from the other girls - I'm amazed sometimes about how frank they are! - and negotiates relationships. Sometimes she gives her blessing; other times it's "Off with his head!" We talk about siruations like this in the girls' circle, and I ask them, "Do you like having her decide on your life and decide whom you should like?" Usually they say "No", but if they say "Yes", then it's out in the open, and we set up basic ground rules about bow to carry it on. Another approach is to act out the situation. I sometimes say, "Sarah, you be Betty. Jane, you be Sue. Now what would you say, if she came up and said this: ..... " It's often very educational for the kids to see how the others perceive siruations they're all involved in. There are also times when a boy will do something like go into a girl's trunk and snatch out her underwear, because be thinks that that is a powerful act. But it's actually an act of domination. The girl has bad something that's close to her, something very private and personal, exposed against her will. In a siruation like that, I might take the ones involved apart from the group and talk with them about the different levels and the different meanings of the word "rape", trying to be very frank and open so it can be seen as something manageable and not a dark sin someone will be condemned for. I might express it in terms of old stories of gods abducting goddesses, or I might suggest they act out parts of Troilius and Cressida or another story like that something so that the basic relationships are very clear to them. These arc valuable experiences .....if we confront them. So we always try to confront them when they occur. We spend a remarkable amount of time doing that. Of course we do horseback riding, swimming, and all the regular camp things, but we spend a great deal of ti.me in learning siruations like these. But to be learning experiences, there bas to always be someone there who is aware and understands the implications of the siruation in order to take advantage of it and bring it to a satisfactory resolution. In the evenings when we have our shows or entertainment, the kids will let it all out, and we'll see them really strut their stuff. That's great - that's up front and real, and if a camper does have some attra.ction as an actor/actress or a story-teller, that's quite valid. That's their real self coming out KllWlb: "Initiation" is used to mean peak moments that mark stages in a process of transformation that is acrually gradual and happening continuously. But at certain key points one can stop the action and say, "A change is happening here," by recognizing and celebrating the occasion with a ceremony or ritual. Arc there cenain ways these moments are recogniz.ed in camp life? Helen: The first major initiation is for a camper to leave home. This is "moving into the tribal circle". Our society is so fragmented that this sometimes is a major growth-change for a child and often the most important single event of the camp experience. KATUAH - page4 Every camper receives a camp name. I work with an Indian lore group, which is a "tribe within the tribe". They receive their names in a little ceremony which is held at a small waterfall. Each camper has already chosen their name, and they crawl through the waterfall into a small crevice behind, getting completely wet in the process. They are then called back out by their new name. I start with the campers to whom this is a challenge of medium proportions. This docs not make it seem like a light thing of no consequence, but at the same time it encourages those who are more afraid. Because the situation is a ceremonial one, the lcids all go through with it, even though it may be a big step for some. There is something about ceremony and ritual that brings out the deepest and truest aspects of people. The sense of "myth-time" gives meaning to the situation. There is also an element of sacrifice in the ceremony. That is one reason it is hard for some of the kids to go under the waterfall. Beyond just thinking about getting their clothes wet. there is a part of them that realizes that they have to give something up, that "something" being their old identity, to receive a new name and a new identity. For the older kids, we have a program called Hanre, which is roughly analagous to the "walkabout" or other ancient puberty rites in which the young people went out to seek power and to learn about themselves in the context of the natural elements. But while young people in ancient times who had grown up in the circle of the tribe went off on their own as individuals, our campers go off in a group of kids their own age. Hante challenges their physical abilities, which gives them a feeling of accomplishment; it gets them outside in close touch with nature; and, not least imponantly, it tires them out. They do activities like rock-climbing, whitewater kayaking, making a mountains-to-the-sea bicycle trek, and hiking. The "Odyessy Trek" is an 11-day, 100-mile walk along the Appalachian Trail. Being able to take care of yourself completely is an important part of that stage of life, and the Hante group provides for itself totally: they live in their own area, and they cook all their own meals. That means if they come back late from somewhere, and they decide they want supper, they have to decide to prepare it, too. They also prepare and pack alJ their own food for the "Odyssey" hike. We have two food dryers, which the campers built for themselves, and they dry food and make "pemmican" (which is actually my grandmother's fruitcake recipe with a lot more fruit and nuts added) to take with them on the trail. While they're hiking, each camper carries their own food and equipment for the whole 11 days in a 45 pound pack on their back. The group cooks supper together over a communal fire, but each camper is responsible for their other two meals each day. They have to ration their food for themselves. If they cat it all up before the bike is over, then it's gone. The mountains and the woods have an effect on the kids.The "Odyessy" is a journey back to our first home, the wild places. These mountains are very special. They are powerful teachers, and they will work on anyone who will make the effon to get off into the backcountry. Body movement itself is important Jusr the rhythm of feet on the trail can set up a meditative state that changes the kids' consciousness. On the trail we always have a sunset ceremony each day. We gather and pass a "talking feather" so that each camper - continued on page 28 Summer 1987 �Visions in a Garden A light green voice lihs my eyes from the leaves: the Goddess of Green Things is approaching me. Between okra and squash and tomatoes she comes smiling at the com rows through the green song she hums. She·s the mistress of mustard greens an oracle of onions proctor of pumpkins serenader of squash. She·s the governess of garlic enchanter of eggplants leading the lettuce in a growing symphony. With no written rhythms of the cycles and seasons she sings to tempt the turnips and beguile the green beans. With leafy green lyrics highlighting sunshine and rain she conducts the orchestra of my garden and fertilizes my brain. Tat& Andres �by Snow Bear Conirary to what others may say, the dominant culture has evolved cenain "rites of passage" for young people. Drug, alcohol, or toba.cco abuse; early sexual relations; and the thrill of fast and reckless driving are ways that our youth sometimes signify to themselves and to their parents that they are emerging into adulthood. These things arc glorified by the television, movies, and advertising that control the way children of the dominant culture think. I was initiated by my father into the world of men when I recieved a gun from him at the aic of twelve. This is still an imponant moment for many young men in this area. It is a statement of trust for a father to place a gun, and therefore the power of life or death, into his son's hands. It is a major responsibility to accept a gun, for if it is used carelessly, a human life could be ta.lccn. But hunting is also an excuse for the father and son to go out i.nto the woods together. It was a very meaningful time to me. When one is hunting, one is very quiet and sensitive to the presence of other living things. Of course there is the adrenalin rush of squeezing the ttiggcr and ending a life, but, for me, a large pan of the initiation consisted of being alone with my father, silent in the forest Today, I have come to feel that receiving a gun is not a good token of maturity. Our forests arc small and ovcrhuntcd. Where I live we can nor afford to continue killing the few remaining animals. I strongly believe that today our young people need a siitnificant emcrience i.n1Q. life; we should not place such an emphasis on taking life. Before, when hunting was a way of life among the native people, a successful hunt was a matter of human survival; hunters took the lives of their fellow creatures with a spirit of thankfulness based on revcrancc. Today the gun removes us from panicipation in the life and death of the animals we hunt. When someone shoots down a buck from 100 yards away, they do not have to know the animal as well as if they had to get within bowshot. They arc removed from the pain and terror in the animal's eyes at the time of death. I put down the gun at 14 years of age when I discovered I would rather sec squirrels jumping through the treetops, and the deer grazing peacefully under massive oaks. HELPING TROUBLED TEENS MAKE TIIE PASSAGE Part of my family's work is to reach out with understanding to youth at risk and adjudicated youth. In our Second Home Program we take young people into our family (my wife Khalisa, Jody (14), Leilana (6), Johanna (3), who is handicapped). For two months to a year, they arc part of our life and work. We tutor them in all their school subjects; if they are high school graduates, we do remedial work and indepcndant academic study. They learn agricultural and building skills, receive daily counsel, and extend their physical and emotional limits through wilderness challenge activities - backpacking, KATUAH - page 6 visioN QU£ST being self-centered to thinking of things ouLSide themselves and providing for needs other than their own. Another challenge is to see that whatever task they are given is done well. The kids that come to us often do the minimum expected of them at home or in school and make linle effon at personal achievement. In school, when a student "fails", it is assumed that they cannot do any better. Usually they do not~ to do better. In our one-on-one tutoring, we carefully go over every mistake made, and the work is redone correctly. The result of this has been that in a four hour learning day, kids who were labeled '1earning disabled" passed the achievement level of their peers going to school seven hours a day. We are also, literally, a "second family" to the kids. We live in a family context, and we spend most of our time at home. We grow food and make meals together, clean house and cut firewood together, and serve the people who come to the school group programs, seminars, and summer camp. Teenagers from the city are used to having school, the movies and hangouts be the setting for their lives. In our experience, the kids with the least family life are the most messed up. We give them membership in a family that is physically together. There is a feeling of having an extended family built on a foundation of understanding and acceptance, trust and love. It is something solid to move out into the world from, and a place to return to when things get hard TirE VISION QUEST whitewater canoeing, horseback riding, and primitive camping skills. Most of these young people have come from the urban culture and have been damaged by negative "rites of passage". We try to replace those negative rites with positive qualities that will serve them wherever they choose to live. The first order of business is to introduce them to the real world. Not the "real world" as they thought of it • which was largely concrete and fast action, but the living world that sustains us. Connectedness with the earth is healing to human beings, no matter where they are from or bow they grew up. When a person is surrounded by the beauty of living things and the songs of wind and water, the spirit begins to heal. no matter how wounded it is. I try to bring knowledge of the plants and animals to these young people, because it is easier to feel close to familiar things. Along with this, we present them with personal challenges: responsibilities successfully fulfilled, communicating honestly and openly, showing energy and initiative in all their work. We extend our trust to them unless they have betrayed it by being dishonest with us. Responsibilities successfully fulfilled usually lead to a feeling of confidence and strength. As teenagers become proficient at handling responsibility, we tum over to them more responsibility for their own lives, and with that comes more freedom, which is what they keenly desire. A good beginning is taking care of the horses. Keeping them watered, fed and exercised takes a young person beyond As a single rite of passage, the Vision Quest is the form I most strongly relate to, simply because of what it did for me and the influence it had on my life. My understanding of the Vision Quest is that it is a time of solitude in the wilderness, of fasting and prayer, of self examination; a time of discovering one's beginning gifts (strengths and virtues), and limitations, one's medicine name, and how to be of service to others. Two of the teenagers with us in the Second Home Program chose to go on Vision Quests. One boy tried to do a four-day quest fasting alone in the woods, using only water and sage herb. When he began, be thought it would be an easy thing to accomplish, but he returned after a day and a half in the woods. The fasting had been bard, but the "aloneness" was what had driven him back. He said he had been scared of what I would say, but I told him, "What I think matters very little. The important thing is not to be ashamed. The Vision Quest is a teacher. You thought it would be easy to be with yourself alone, and you found that it was not so. You learned something about yourself, and therefore the experience was not a failure." The other person to attempt the Vision Quest was a woman 20 years old. She had stayed with us when sh.e was 15, and had been visiting us regularly ever since, so she was truly "family" to us. She completed her vision quest, in the course of it facing up to some difficult things about herself, and came through in a very strong way. Nowadays few people pass directly Summer 1987 �into adulthood from pubeny. I know that was true for myself. My body was mature quite awhile before I was, and I am still not finished! I have had six people ask me to help with their Vision QuesL Most of them were in their twenties or thinies before they began even asking the 4uestions that led them to make the passage. In the old days when a girl reached the age of 13 or 14 it was time to begin raising a family, and she had to be ready for it. Now there are people in their fonies looking for answers and feeling that they have missed something. Whenever these people ask me, I tell them that they have not missed out, that this change does not come at a set time for everyone, and that it is never LOO late to go through the transition. Those people who come to me asking my help with their Vision Quest, come because they k:now me, and they know the effect my Vision Quest had on my life. The first thing I tell them is that there are other people who can help them better than I could. Then, if they persist, I warn them that, because we are not the Old People, what worked for them in one way may not work for us in the same way. I warn them not to expect dramatic, thunderous visions. Then, if they still want the experience, I make sure that they themselves choose the conditions of their quest. There are two main possibilities. One is a quest for a personal vision to gain better self-understanding and a purpose in life and to find a beginning place on the world medicine wheel. This is best helped by fasting, personal prayer, song, and selfcxamination. The other possibility is to fast for the benefit of all living beings. In this fast I encourage people to make a medicine wheel and walk, first LO the east where they make a song or prayer, then back to the center, and then to the south, where they make a song or prayer, continuing in this way around the medicine wheel for the whole day, or as long as their strength holds out. Several people have mixed the two ways, doing the first for two days. and then the second for two days more. PREPARING FOR THE JOURNEY We prepare for the Vision Quest first by exploring the person's purpose in choosing to do the quest, agreeing to the conditions of it (how long, in what place) and passing on any necessary instructions, such as how to build a medicine wheel or how to bless the Vision Quest site. Then we go to the sweat lodge together with a few carefully chosen friends to help us. In the lodge we sing and pray to strengthen and purify ourselves for the healing work ahead. After the sweat lodge, we fill the prayer pipe in a sacred manner. If the person has their own, we fill it, seal it, and that person holds that pipe every waking moment of their quest. My prayer pipe is filled and scaled, and every sunset during the Vision Quest I hold it to make prayer and song to send my power to them. Also at sunset I leave water and sage for them at a place near the site of their Vision Quest At the end of their time I meet them, carrying my prayer pipe. We do not say anything until we have smoked in silence, then the person relates what has happened during the time of the Vision Quest. Of panicular importance to me is to KA TUAH - page 7 know what living things visited them in the course of their fast and what they thought and felt in the presence of these beings. Even the smallest messengers of the spirit arc imponant., and often they have very strong powers. I tell people, "Until you can receive a fly or an ant as one of your relations, you won't be able to receive the eagle or bear." One woman was visited by a spider that dangled just in front of her eyes. She watched it for hours as it went about its work. They became sisters and she learned much. drumming of the woodpecker echoing always there with the trees - yakking laughing i don't know where a feeling ifollow i am the forest around me the activity i am the creek the mus the violets and the bees i am the branches spreading into the sky the sun in your eyes which vanishes suddenly the clouds birds come around a rabbit Only after we talk of these things do the people tell me about their dreams. Even on a Vision Quest, most people's dreams that I have heard have been quite ordinary. I am not a spiritual dream interpreter, but I do give my thoughts and observations as a fellow human being. Dreams arc valuable because they arc often the battleground where peop.lc contend with the fears, doubts, and things they do not like about themselves. In consenting to aid people in their Vision Quests, I am not trying to set myself up as a teacher. I do this with people whom I feel arc my. brothers or sisters. I do this first as a friend. Today many people cannot find elders who know the way of the Vision Quest to aid them. Lacking thi.s , I consider that for them to have this experience with the help of a friend is better than not to have it at all. Everyone I know who has taken a Vision Quest has returned from it strcnghthcned, humbled, and deeply moved. On the Vision Quest we come to know ourselves and our world in a way words cannot express. they don't mind the rain somethingfallsfrom a tree and lands with a thud stay here long enough and you will know there are no secrets i can't describe whaJ i understand the entire meaning seems to be almost here coming from everywhere a/la/once i can't even see guided by the wind whispering in my ear - Patrick Clark Snow Bear has bun co·dirtctor of Farm Camp with hU wife Kh.alisafor niM years. lie is a naturalist, htrbologist. and / follower tf native Earth ways. Pep~rland Medicine s.h.i~ld by Snow Beu Photo by Rob Mcuick Summer 1987 �.. an experience that was hidden for them ...and where they can pass onto her, my daughter, in an atmosphere of empowerment, something that they will in a sense be giving to themselves that they have learned in their own time. I love any and all ceremonies. Do you have any specifics as to how or where you'd li ke to shar e this ceremony with your daughter? W h o would you invite? Where will you hold your ceremony ? Bonnie: When the event occurs, my daughter has requested that she would like to go out with the family for a special dinner at her favorite restaurant. We have quite a few younger daughtefll also and I think it would be beneficial to them co be a part of this celebration and to understand that this is a "big" day --their sister's special day. My daughter and I would then create within the following few days a ceremony for her and some women friends, mutual friends, and we would come together in our teepee. How do you feel about this? Hannah: A little strange... Bonnie: What is strange? Do you think this ceremony will help you to feel less strange? Hannah: Probably Do you feel this way because you know tha t other girls your age do not have this type olf ceremony? first flow We are here today 10 ta.l k about something very special Hannah: Yes Do you want to gather together with other girls your age? 10 a Hannah: No, grownups, but not girls in my class. Bonnie: Would you like to share with us an impression that you woman --her initiation into womanhood. Two friends are here got from the Amazon lndians? with me .. .Bonnie Freed, mother and her daughter Hannah, 12 years old. We've come here to discuss the celebration for this daughter's soon-to-come puberty. Julie Gaunt , interviewing for .Katu.ah Hannah: Yes, I watched this movie called Emerald Forest about this boy who got lost in the Amazon and these Indians kidnapped him and he grew up with them in their tribe and when he got old enough, they put ants all over him and this made him change into a man. Bonnie: That was the symbol of his passing into adulthood. What is it that has inspired you to want to celebr ate your stepdaughter's coming into womanhood? Would you like to go through that? Bonnie: I read a wonderful article in Mothering magazine about a community in California that celebrates the coming of age of the young men and women in their community, boys when they tum 13 and girls when they experience their first menses. It just really inspired me because I feel that whenever we put out or put in front of us an intention, it draws to itself 'like energy'. ln other words, if we choose to celebrate a certain time or coming of age and we do it with an energy, we draw in real positive energy and we give it emphasis. ln a loving and powerful way, my daughter will gain some of that strength in her experience. I believe that it is important, in whatever way we can, to acknowledge and reconnect ourselves to the rhythms of our bodies and also our Earth. These acknowledgements are powerful for us as human beings. There is a rhythm to our lives, our bodies, and to our planet . As a culture we have become very disconnected from these rhythms. So it is very helpful for us to create our own ceremonies from our own instinctive beingness and to empower each other to enact them. I felt very attracted to this particular ceremony as it is presenting itself in my life--having a daughter who is coming along very much into puberty. I feel this could be beneficial to all of us. I want to say though that we do not have to follow any certain ceremony. although we can draw from other ceremonies and learn from them. We should go ahead and create out of our hearts, our love, and our own instincts, ceremonies for passages so that all of us feel connected to our deep inner rhythms. I can re-affirm my own feminine wisdom, my own ageless womanhood, and bring my daughter this celebration that will create a groove..or a flow .. where her life can have a direction... where other women will also come together and affirm for themselves an experience that was difficult for them, or KATUAH - page 8 Hannah: No. (laughter) Bonnie: l think it's important to acknowledge that it is a bodily symbol of passage into adulthood. Hannah: It's scarey! Bonnie: Why do you feel it's scarey? Hannah: I don't know. Bonnie: Do you feel it will be less scarey if you share with other women about how they felt and what becoming a woman meant to them? Hannah: Yes. What 's often scarey is the unknown. We a r e talking abou t somethin g that you h ave not yet e:rcperi enced. This is something you've never been through, so it's na tural for you to be scar ed. Bonnie: So many adolescents don't have an acknowledgement of their passage and so they use other ways to try to establish it, like rebellion and pushing the parents away. Nothing they do seems right to them and they drive too fast, do drugs or whatever they can. If we as parents take that opportunity to acknowledge this passage, perhaps it will free them from these confusing times where they are trying to prove they are adults--if we allow them to become adults. Resources: "Self.(jenerated Ceremonies", Foster, S. & Little, M. in Molherlng. Winter 1986. The article is excerpted from an upcoming book by Foster & Little entitled Crossjng !be Threshold; Contrnrnvrarv 7 Rites of Passage and lnjtjation at SjgniCicant Stages oC !.jCe. Also Earth Wisdom, Dolores LaChapelle. Summer 1987 �THOUGHTS ON INITIATION In connection with the topic of initiations, I have been having thoughts, particularly in relation to young people coming of age, and, I agree, it's vital work. In the past year I've spent a lot of time growing toward an understanding of what's lacking for teenage kids these days and how to provide opportunities for them to find and follow their own visions in a positive cultural context. Today's adolescents are the Pluto conjunct Uranus generation born into the nuclear/mass media age of insanity and deep global transformation.• They need to develop the inner resources necessary to cope with the unbelievable stress built into our social environment. They don't need more information. They don't need dogma in any form. They need iniuanon mto their own private, collective mysteries. There's a fierceness of spirit in kids these days that demands to be grounded in timeless reality to enable them to find strength, compassion, and clarity within, while chaos and change rage unchecked about them. What is initiation? ft is a self- or group-induced experience that frees one to encoun1er one's highest self, one's deepest truth, and one's most expansive vision of reality. What are the functions of such an experience? To provide opportunities for people to find and trLtSt their own myths to live by and to aid them in all life transitions by leading them 10 their own connection with rhe Great Mystery. . l~IJI And ritual? Ufe is a ritual, wherein we learn to bring feelings and ideas into physical reality and to enjoy the process. Along the way, we are all constantly being initiatied into greater awareness and responsibilicy by every instant's dreams. Occasionally we take the time to recognize the miracle of the moment and to honor it: ritual. We need more of those moments of recognition and remembering. We need to do it for ourselves and for each other, and a group ricual provides a structure and context in which it can happen. It is exciting and comforting to be with others who are also daring to get back to their essential selves. It confirms the power, beauty, and reality of the experience we are all sharing. Someday I wish to do initiation rituals with young adolescents. I would ger them our into nature, let them go wild, and then bring all that energy back to Earth in grounded group mediui.tions. I would teach them how to focus all that fine cellular energy in healing ways by channeling it through their hearts. I would give them time, space, and encouragement to find their own deep connections with both the Eanh and the Stars. We would explore and share our discoveries through artwork, poetry, music, and dance. The initiation would be into our infinitely creative selves and into the healing power of love. Rituals would grow out of each person's dreams and awakenings, deaths and creations. The ri1uals would be each person's narratives of reality as experienced both inwardly and outwardly and would serve as bridges between the two. Thank you for existing Maggie Schneider ARCHETYPES OF MALE INITIATION by Rob Messick The first initiation of a human being into the world occurs at binh. At this sacred time an infant instinctively needs to bond with parents. As with other primates, this bond is made through touch and is crucial to the healthy and associative development of an individual throughout his or her life. Due to the large skull and brain size of our species, we are born somewhat prematurely, so that we can pass through the pelvis. The infant is helpless for many months after birth and must have support from parents or other adults for the survival not only of the body, but also for the transmission of human culture through language and other customs. Likewise in human evolution, puberty has also become premacure to the begetting of an adult into responsible life in a community. We can reproduce before our highly structured societies can accommodate the effect of this urge. Near puberty we need a bond slightly different from that required at childbirth. We seek relationships with other adults in the community and with peers of both the SlL!lC and the opposite sex. There are three basic themes in initiation rites of a youth into adulthood: sepfJation from parents and siblings; transformation of roles and attitudes; and integration into the village or community through apprenticeship. The main purpose of initiation practices for young men is to start them on paths into the community, away from the influence of their immediate families, yet still being in proximity to them. Many cultures of the past, and some today, recognize this coming of age time as basic to the health and longevity of a people. The industrial era, or "civilii.ation" in general, has created an environment where these essential bonds are easily jeopardized. It is deprivation at 1hese important junctures that can lead to isolation or disinterest in the cohesive contacts human beings need. Adolescence is basically a result of our descent into "civilization" and the hyper-industrialiw:I era which has created a kind of extended dependency. This period starts after puberty and can last into a young person's twenties. Through schools, jails, factories, and military posts we have institutionalized the spontaneity out of a boy's rite of passage until it hardly exists any longer. Instead of a sudden initiation near puberty, the process is dragged out over many years, which sets up obstacles that can block an individual's ability to integrate into a meaningful role within a community. It is doubtful that we will ever be able to give up adolescence and fully initiate young men into adult roles a1 puberty. There is much to be absorbed of what humans have learned about Universe and our place in it. Yet the initiation process must be started at or near the time of puberty t0 avoid confusion. Some cultural event needs to happen, so that a boy knows that be is accepted and that the other members of the - continued on page 10 KATUAH - page 9 Summer 1987 �"Initiation is a critical time in which the direction is set for the next generation of humanity." • :..:- .J.' J1.t;.' ... ~ - -- ---- ._..!_;i.}..:... lllusintion from a painting by Greg Smith ARCHETYPES OF MALE INITIATION corthJed flan precedlrG page community are ready for him to change. It can be done through tests or trials of strength or endurance, or through vision quests in times of fasting and searching. Initiation is a critical time in which the direction is set for the next generation of humanity. Adults in a village or community need to give great attention to young people going through these changes because the time of cultural bonding can pass swiftly, and for a youth the complexity of finding worth in the world is already frustrating. In these times of great emotional intensity, neglect is the root of misery for individuals and societies. The effects may be delayed for a time, but the response, assistance or abuse, that is offered to a human being in time of need shows the true health or illness of a society. If we mishandle these responsibilities, we cause suffering. For the initiation process to fully flower, a boy must find a role model or set of role models with which he can readily identify. The archetypes, or pre-existing forms., that manifest in these role models are basically those of the Warrior and the Husbandman. Throughout all human systems these complementary aspects exist An individual becomes a miniature of the whole human experience, re.fleeting into and being reflected by all that is good and all that is bad in it. Each person has the capacity to give life and to take life as well. We live out the full circle of our decision to die with peace or with killing. Either path requires great courage. The Warrior is partially represented in the range of de.~b1.lctive role models offered by the present dominant western culture. Militarism is the primary culprit in this psychological tragedy, not only in terms of wars fought among nations, but also in communities, the family, and especially within a man's soul. Militarism seeks to break the spirit and split the heart and mind of an individual and then call these powers back in the allegiance of a state or cause. This is done by manipulation through fear and rupturing or perverting lhe ties with family, peers, and community. There is a false discipline in this alienation from deep human bonds, which ultimately denies a sustentative initiation into life. Militarism also perpetuates the myth that the only evil enemy is somewhere outside the self, neglecting the necessary struggle to conquer the enemy within. A real initiation should clearly teach that the potential for doing wrong exists in everyone, but that the power of choice exists also. It is only through self-examination that the faults of our species can be clearly identified and transformed. KATUAH- page 10 The personae that arise from a long-standing tradition of militarism become deceptively enticing, and appear to offer roles that are important and economically worthwhile to those on the verge of initiation. These destructive male role models ultimately weaken and often tear apart the social fabric of human beings and the sacred web of life on this planet. There is a need for strong, alternative male example in this society. The archetype of Husbandman offers a vital option. The practice of Husbandry is defined as male caretaking, not only in helping to raise a family but also in tenns of growing food, caring for other species, and being a contributing member in a community. This involves a deep and spontaneous motion away from the trodden paths of destructive male energies toward those that plant good seed and provide a place for them to grow. Also "Sensitivity and the ability to love and be compassionate are essential to human survival, as are the qualities of being determined and forceful." involved in this creative process is the wisdom that recognizes the generations to come. Planting for the future joins the human path with other life in such a way that humans become a kind of permaculture, adapting and innovating within a bioregion as an interconnected yet distinct structure. The Husbandman attempts to integrate and heal within the human community. This does not mean that men should become effeminate and passive. It means that the strength of male energy can be expressed through beneficial roles within a community. It is important for a male to be in balance with the female part of his soul. Sensitivity and the ability to love and be compassionate are essential to human survival, as are the qualities of being determined and forceful The love within the heart of our species can flourish when we respect our connectedness. Initiation is a call to face the Wanior and the Husbandman. This initiation rite should exist to allow a boy to listen to his inner voice, with guidance and wisdom from elders, to determine what path he must take. Initiation for a male is successful when it evokes conscience even in the midst of fear; when it shows that both archetypes exist within him. Summer 1987 �Katuah Spring Gathering KATIJAH - page 11 Summer 1987 '( .,'.Lq • 111\U l IVI �ADVENTURES IN THE REAL WORLD: LEARNING IN THE WILDERNESS SLICKROCK EXPEDmONS and so perhaps our adolescent rites of passage should be less specific and less strucrured than in a deeply-rooted society. On the trips I lead, our goal is to learn about ourselves. I keep the groups small. There are five boys or three father-and-son pairs in each trip. The fathers and sons take a siit-day trip, and the boys take an eight-day trip, of which five are spent hiking and three in canoes. I supply the people taking part with everything except their clothes. The Joyce Kilmer-Slickrock Wilderness Area is an ideal place for our exploration because it is high, rugged country and contains one of the largest remaining stands of old-growth forest in the Southern Appalachian Mountains. This is a portion of the Appalachians that remains unaltered, and with Lake Cheoah to the north for canoeing, I feel that this area offers a deep experience of the basic elements of the natural world. On the trips I emphasize survival skills blended with experiences of naturt!. I want the kids to learn how to make a camp, how to cook, and how to clean the site so that there is no trace of camp remaining. At the same time, I want them to learn to identify plants and animals and to know which plants are useful to the camper. complete the trip. After two or three days it is as easy to continue up the mountain as it is to go down, and each boy wants to keep up with the others. When we SW1 out, the boys have a hard time concentrating on any one thing. They are noisy, and their minds are going in 20 different directions at once. But when they get out in the deep woods among the mountains, there is a sobering effect. When we are camping out on Stratton Bald, for instance, which is a 5,000 foot high grassy bald, there are miles of unbroken forest all around us, and it gives a sense of the enduring strength of these Southern Appalachian Mountains. It is humbling to be up there on your own resources, so far away that the nearest town is just a small glow on the horizon and overhead is all of the immense, dark sky. lt makes one feel not quite so gigantic in the world, but more a part of the world. I would also like the boys to gain a sense of the world in and of itself. I hope that more than once on every trip each boy has an opportunity to forget aU about himself in contemplating some aspec1 of nature, whether it is a butterfly, a tiny flower, or something as awesome and frightening as being on top of a mountain and seeing a thunderstorm come in at eye level. by Bun Kornegay Burr Kornegay is an experienced wilderness guide, having led trips since 1971 when he started taking people into the Adirondack Mountains of New York Stace. Now he takes groups of boys 11-16 years ofage and f ather-a11d-son groups to explore rile Slickrock Wilderness Area in Graham County, NC. We visited and talked wirh Bun, and he told us how he brings boys to and through a particular rite of passage. This initiation helps the young adolescents to discover and work with a new, mature perspective. There is nolhing that one could call an "ideal initiation" as such. An initiation implies a very definite idea of the status that a person is being initiated into. There are some very elaborate and enduring initiation rites among tribal groups. The ceremony for boys who are passing into manhood in the Masai tribe of Kenya is an elaborate ritual that lasts several days. The Masai have, in the course of a long, unbroken tradition, come to a very clear idea of what a man is, and their initiation prepares the boys for that. Perhaps for them that is an ideal initiation, because it makes everything very definite. The boys know exactly what they are heading for, and are led there by a carefully defined procedure. The way our society is, I do not believe we can have that sort of thing. And perhaps it is not so desireable anymore to know so clearly what a man or a woman is, KATUAH- page 12 "Any kind of rite of passage slwuld be a challenge to the young people involved. It should test them to what they believe is their utmost to utilize both their mental and physical endurance and to draw out of them qualities that they did not know they had." At the end of the trip the boys will know a way of camping that works. The next time they go out, they can add their own ideas and do things their own way, but they always have the basic knowledge that they can live well in lhe wild. Any kind of rite of passage should be a challenge to the young people involved. It should test them to what they believe is their utmost to utilize both their mental and physical endurance and to draw out of them qualities that they did not know they had. While hiking, I have had boys say that they were going to literally die right at that moment at that very spot on the trail, but I have never yet had a boy who did not Summer 1987 �"It is humbling to be up there on your own resources, so far away that the nearest town is just a small glow on the horizon and overhead is all of the immense, dark sky. It makes one feel not quite so gigantic in the world, but more a part of the world." I want them to sense the age of these mountains. That is another aspect of learning their place in this world: to remember how long these ridges have been here. Another thing I hope to bring to the boys is some degree of organization and self-discipline. This is an important aspect of attaining adulthood, because another name for a teenage boy is "disorganization". Camping is literally an exercise in getting one's life together for a time. Trips demand a lot of attention to details, or else a boy might find himself unable to locate that poncho or that flashlight at a time when he needs it. When we are on the expeditions we do everything as a group. The boys do not carry their own rations or cook their own meals.We rotate duties, and the meals are packed so that in one package is everything for a complete meal for the whole group. I run a tight ship when we are in the woods. I do not allow the boys to run off this way and that, because that is taking a chance that they would get bun or get lost. The boys soon realize that they are going to have to work and play together to be both safe and comfortable in the woods. When I am leading these groups of boys I have to remember that I'm offering myself as an example to them. When I was young and in Scouts, I remember how I looked up to my Scout leaders. It's a natural thing. This is an imponant influence for a young person's behavior. Out in the woods I try to set an example of an "outdoorsman" in the fullest and best sense of the word: one who is not only a skilled camper, but someone who sees nature as more than just something to exploit KATUAH - page 13 I have to be a teacher, a guide, and a counselor, but sometimes I like to just be one of the boys. I like to swim and play "king of the mountain". I like to have fun too. J have had boys who were considered "problem cases". One boy who came the first summer had been diagnosed as hyperactive and was on two or three different types of medications. He had been in a lot of trouble at school, and the psychiatrist who was working with him advised me to not accept him on the ttip. He was an active fellow. It was hard to wear him out, but there was not a mean bone in his body. That first year, I saw he took his medicine every day, but he was still as hyperactive as any boy could be. It appeared that the medicine was having no effect at all He came out again the next summer, bringing all his medicines with him, but I did not remind him about it, and he did not take his medicine the whofo time we were out. He was so much better! Calmer, mvre responsible, much more pleasant to be around. I told his grandfather about this when he came to pick the boy up. The boy's mother later told me on the telephone that he bad not been on any medication at all since that trip. That was a kind of initiation weaning from Ritalin! Many of today's outdoor recreation activities reflect a desire to conquer or dominate the world, a trait that runs deep within our culture. The world does naturally present us with obstacles, and surmounting these obstacles as they confront us is very imponant to our development. But on my expeditions I downplay external thrills. There is a lot of challenge and adventure in living outside and exploring rugged, wild country. If someone goes out with the purpose of dominating or overcoming nature, they are using it to build up their own ego. There is a big difference between that and going out to humbly learn about oneself. For mQre information on Slickrock Expeditions, wntact: Burt Kornegay P.O. Box 1129 Cullowhee, NC 28723 -recorded by Stephaen De/or, Didier Cuzange, and David Whttkr Summer 1987 �more ADVENTURES IN THE REAL WORLD WOLFCREEK Wll.DERNESS SCHOOL by Curry Morris Wolfcreek Wilderness School in Blairsville, GA has been offering programs for teenagers for 15 years. The school recognizes the natural environment as the ideal locale for self-realization and offers a variety of outdoor courses to promote self-reliance and personal growth. The school also has mountain heritage programs that teach aspects of the land-based cultures of the Cherokee Indians and the early white setllers. "I'd like to leave you with a little thought I've been thinking about ..... it's about finding the "rhythm of life" .... .'The Rhythm oflife" is like truly good music: if you have to ask what it is, you'll never know. You and the people at Wolfcreek showed me how to find my "rhythm of life". Thank you." - C (Sclwol course) One of the school's most specialized offerings is a 26-day outdoor exploration program for teenage boys in trouble with the law. For many of the boys the program is a last alternative to long jail sentences. The program is not specifically therapeutic or rehabilitory, but is based on the premise that challenging experiences in contact with the world of nature can put a boy in touch with deeper and truer inner resources untapped in life on the urban streets, that can serve as the foundation for a new awareness of self and can lead to a new relationship to society. During the summer one- to three-week courses are open to individual youths of all ages. Wolfcreek Wilderness School Rt. I, Box II90 Blairsville, GA 30512 KATUAH- page 14 OU1WARDBOUND by Doug Silsbee Outward Bound was conceived when a British shipping magnate observed that, in several instances when his ships were torpedoed in the North Sea, it was often the older, more seasoned sailors who survived in the lifeboats, while younger, physically stronger seamen perished. Outward Bound founder Kurt Hahn began the program as an experimental approach to train younger seamen - not in survival skills per se, but in fully utilizing their own tenacity and inner resources in difficult circumstances. The program was continued in British private schools as a training course for adolescents. Hahn's vision was to strengthen society by improving the individual's self-concept, sense of responsibility to others, and awareness of Lhe potential to achieve seemingly impossible goals. There are now 30 Outward Bound schools in the world, one of which is located on Table Rock Mountain, NC. The North Carolina Outward Bound School runs wilderness-based courses in a number of places in Katiiah, from Linville Gorge and Grandfather Mountain to Standing Indian and the Chatooga River. The goal of the school is to create powerful emotional and spiritual experiences for the 2,000 students that take part each year. The programs offered by the organization are personal growth and values oriented, and wilderness is an important component of the training experience. Participants, many of whom have never slept outside in their iives, spend from 4 to 23 days outside with a group of 10 to 12 other students and two instructors. Courses take place in the wilderness because of its inherent spiritual value, and because it is a new and unfamiliar environment for most of the participants, and it is a much less complex emotional environment than civilized society in which to learn about oneself. fears: of falling, of not looking good in front of their peers, of being alone, of failing. By dealing with the external challenge of the activities, and the internal challenge of their own fears and perceived limitations, participants come to better know themselves. Other activities focus much more on the group, and impel group members to come to terms with conflict, to look hard at their own decision-making processes, and to find new and more effective ways to work together towards a common goal Outward Bound experiences are different from most initiation rites in that they do not occur at a set time in a person's life, and are (usually) not proscribed by someone else as a prerequisite for coming of age. There are special c-0urses offered for educators, adult women, people over age 55, corporate executives, alcoholics, and cancer patients, but a majority of Outward Bound participants are adolescents, and for these the course provides a powerful and meaningful "initiation rite" into adulthood. NC OurwardBound School 121 N. Sterling St. Morganton, NC 28679 ,y/1 p Course activities are designed to place people under a manageable, yet significant, degree of stress. Rock-climbing, a specially designed ropes course, whitewater canoeing, hiking. solitary time in the forest, and runs on mountain roads and trails are new and challenging experiences for most of the participants. Many of the activities require inctividuals to confront their own Summer 1987 �adventure, education about the tribe's cultural heritage, and community service. In 1979 Gil Jackson, head of the Family Services office on the Cherokee Indian Reservation, and Earl Davis, a former Peace Corps worker, began the Cherokee Challenge program in response to problems they saw among the youth of the Eastern Band of the Cherokees. "Most of the kids felt poorly about themselves," said Davis, "and that feeling arose specifically because they didn't feel good about being Indians. Any time they saw Indians portrayed, it was in a negative way - the image they had was that Indians were at best poor and slovenly and at worst public drunks. "Cherokee Challenge was begun initially because the kids needed to know that there was a lot in their Indian heritage that they could be proud of. We want the young people to feel good ~of who they are, not in~ of who they arc. "That was in 1979. Now the organization's concept has broadened somewhat, because we have found that when the kids think better of themselves, they do better in school, they're more fun to be around, and, in general, they're bener, healthier people." The Challenge groups from each township on the reservation and in Robbinsville are organhed into gru ups called"clans", after the fu~cient Cherokee clan system. Participants arc 11-14 years of age and mostly boys. One clan has a mixed membership of boys and girls. The others meet separately. Cherokee Challenge activities stress KATIJAH - page 15 All aspects of the Challenge program are group oriented, and the canoeing, rock-climbing, hiking, and caving eitpeditions, said Davis, "help the group members to learn about themselves and about each other. The trips get the kids outdoors, where they learn new skills and learn how to get along with others." On one caving expedition the group went to cast Tennessee near Craighead Caverns (now the tourist attraction Lost Sea Caverns), which archeological excavations have revealed was formerly used for council meetings or ceremonies by the native inhabitants. 'The group went into large caves near there," Davis related, "so they could experience the wonder of the caves and feel the annospherc their ancestors felt 200 years ago when they gathered there for an initiation or a meeting." Service work - picking up trash, splitting wood for the elderly, visiting at the old people's home, to name a few of the activities - helps the children in getting along with the community and points them toward worthwhile ways to fit in. "It shows them that they, too, have a role in the life of the community," said Davis. As a part of reclaiming pride in their native heritage, the children have been doing sweat lodge ceremonies under the tutelage of Nora Montelongo and her son, who is a pipe-carrier for the Cherokee nation. The sweat lodge is a sacred rite of bodily and spiritual purification that in fonncr times was practiced before any important mission was undertaken. In the lodge the children learn chants and songs in the Cherokee language, which otherwise is not widely spoken among the young people on the reservation. In speaking of the ceremony, Davis said that the young people are expected to approach it seriously and that "they are taught that the sweat lodge is a valid way to communicate with God, the Great Spirit, the Life Force, or whatever we want to call that part of ourselves." The Cherokee language has proven a stumbling block, however, in the cuhural preservation project "Fading Voices", which is an interview program fun ded by a foundation grant in which young people from Cherokee Challenge were to go among elders of the tribe to record their stories, reminiscences, and details of the way tribal life used to be. "We haven't been able to get as much participation by the kids as we had at first hoped," explained Davis, "because the old people are more comfortable speaking in Cherokee. It is their native tongue, and they can express themselves beuer in their native language. Since so few of the kids know Cherokee, many times they got left out of the conversation. "Since we have been under some pressure to produce materials in order to comply with the conditions of the grant, much of the work has necessarily been taken over by adults familiar with the language. However, I hope that later on we can turn the kids loose with tape recorders to get interviews in the way they want to. This oral history program is extremely valuable - any time one of those old people passes away, something irreplaceable is lost - but it would also be valuable for the kids to have the experience of communicating with the ciders, even if we don't get a foot of tape from it." "We want the young people to feel good because of who they are, not in spite of who they are." Material from the "Fading Voices" interviews will be printed in a special issue of the Journal of Cherokee Studies published by the Cherokee Historical Museum. Working on a shoestring budget and relying largely on volunteer help from the community, Cherokee Challenge has made strong beginnings in the formidable job of picking up the broken threads of Cherokee tribal tradition and reweaving them into a meaningful community life for the youth of the tribe today. / Cherokee Challenge P.O. Box507 Cherokee,NC 28719 Cheroue Challenge is a Mn·fJl'ofil organization. Summer 1987 �NATURAL WORLD NEWS THE BUTTERNUT IS DYING by Clyde Osborne The white walnut, another of America's great nut and timber trees, seems headed for extinction, says Bob Anderson, a plant pathologist at the Southeastern Forest Experiment Station near Asheville, NC. Better known as the butternut tree, this walnut species has been hit by a fungus disease known as the butternut canker. "And no one is doing.anything about it," Anderson said as he pointed out tree after tree in the Bent Creek drainage basin being devastated by the disease. "There's not a single scientist in the nation trying to find a solution to this problem. A pathologist at the University of Wisconsin worked on it for 10 years, but he retired three years ago, and no one has taken up his work," Anderson said. The disease was first found in 1967 and has spread rapidly. In 1966 a survey in North Carolina and Virginia found 7 .5 million butternut trees in the two states. A new survey which has just been finished found that there are only 2.5 million left, and almost all of them are diseased. Cankers spread around branches and trunks, eventually killing the infected trees, although each canker lasts for only one year and then heals over. Eventually the trees are girdled by canker after canker in the bark and the cambium "right down to the wood", according to Anderson. The chestnut tree, decimated by a blight disease, has continued to live because it continually sprouts from the roots left in the soil. But the butternut doesn't send up sprouts from the roots. And sadder yet is the fact that the nuts of diseased butternut trees are not viable. The disease puts the trees under extreme stress. The nuts produced are useless for propagation. "So unless some answers are found by someone, it looks like the tree is a goner," said Anderson. A pathologist in Virginia told Anderson that he had found a few butternuts which seem to have some resistance to the disease. If these resistant trees could be propagated, he said, they might be used to restock forests where butternuts have been eliminated or are being killed. The butternut tree is basically a northeastern American tree. Like many other northeastern species, it grows in the Appalachian mountains, but is uncommon in other parts of North Carolina. KATUAH-page 16 Butternut has been used for furniture, cabinets, fine woodwork, and panelling. Its wood is lighter than that of black walnut. But it has been an economically valuable tree just like its cousin over the years, although it has never been as prevalent . The black walnut seems to be resistant to the butternut canker, Anderson said, "although you can infect the tree manually by intrOducing the fungus into it" And occasionally, black walnut saplings, if under stress, will show signs of the disease. Still the disease does not seem to be a threat to the black walnut. Reprinted from the Asheville Ci1ill.l1 by permission. THE AMERICAN CHESTNUT Nawral World News Seivice The American Chestnut was the: most generous tree in the forest., giving nutritious nuts for humans, livestock, and wildlife. The wood was lightweight, rot resistant, and had a beautiful grain. The bark was an excellent source of tannin. The native chestnuts grew 30% faster than oaks, and even surpassed the rate of growth of Tulip Poplar. A mature American Chestnut tree could be over 100 feet tall and have a diameter of 10 feet or more. And furthermore, the chestnut composed 25% of the Appalachian forest trees, growing everywhere from deep rich coves to dry acid ridges. The American Chestnut is now extinct within its native range, except for the shrubby sprouts that grow from the old root systems. It is the victim of a fungus disease called "the blight" that was accidentally imported on some Chinese Chestnut trees around the turn of the century. The blight kills the trees by forming a canker just underneath the bark, which spreads until it eventually girdles the tree. The Cninese trees evolved with the blight for thousands of years, and are resistant to it, but the American Chestnut had no resistance. The root systems of the trees survive and continue to send up new sprouts, but the blight usually kills these before they grow large enough to produce nuts. Because of the American Chestnut's generosity and dominance of the eastern forests, its demise is considered the greatest biological disaster in recorded history. There have been many disappointing attempts to bring the trees back, but it seems that the time has finally come for a breakthrough in blight-resistant American Chestnut trees. The Chinese Chestnut is blight-resistant and produces large nuts, but it is a cultivated orchard tree and could not survive or reproduce in a wild forest ecosystem. The American Chestnut Foundation is undertaking a "backcross" breeding program that will result in a tree with the blight resistance of the Chinese Chestnut and the forest-type timber growth of the American Chestnut. The initial step in the backcross breeding program is to cross a Chinese with an American chestnut. This bas been done before, but the offspring usually resemble the Chinese parent in their growth pattern and only about half of them are able to resist the blighL With backcross breeding, the blight-resistant half of the Chinese X American offspring are crossed with a pure American Chestnut. Approximately half of the hybrid offspring of this cross are blight-resistant, but since they are 3/4 American Chestnut, they will exhibit more of a forest-type growth pattern. Working with only the blight-resistant half of each generation, the backcross step is repeated to bring in more and more of the American Chestnut growth pattern while retaining the blight resistance acquired from the original cross with the Chinese parent. If the American Chestnut Foundation can get the financial support it needs to continue the backcross program for 20 years, we should have a blight resistant chestnut tree that is almost identical to the native American Chestnut. (Then we'll have to get out our hoedads and stan planting chestnut trees on those Farce Service clearcuts.) There is yet another ray of hope for the American Chestnut. The blight, a fungus disease, has become infected with a virus disease in some areas of the country. The infected blight is known as hypovirulent, and even the non-resistant chestnut trees are usually able to survive infestation by bypovirulent blight. If the hypovirulent blight spreads and replaces the killing blight, then the old American Chestnut root sprouts that are already here in the forest will be able to grow to Summer 1987 �maturity. The drawback to hypovirulence is that there appear to be many different strains of the blight fungus, and each strain of the blight can only be affected by a compatible strain of hypovirulent blight The American Chesmut Foundation is sponsoring research on hypovirulence aimed at isolating hypovirulent strains that can spread naturally through the forests. The American Cllestnut Foundation publishes an annual joumal and accepts tax-deductible contributions. Contact: Dr. David French, Treasurer The American Chestnut Foundation c/o Dept of Plant Palhology University of MinllCSOla St. Paul, MN 55108 For more information on chestnuts, subscribe to: Cheslllutworks RL I, Box 341 Alachua, FL 32615 ($10 per yenr - 2 issues) NATIONAL FOREST PLAN: CONTROVERSY CONTINUES TIIB GYPSY MOTii COMETH Nalllral World News Service The "public input" meetings were well attended, yet an eerie silence persisted throughout. Most had already heard of the millions of acres defoliated in the northeastern states. Few came to debate or question the proposed treatments. AU came to find out just what was to take place. At stake was the fate of 11,000 acres of private and federal lands in Clay County, NC. The Fires Creek watershed bad become the site of a "spot infestation" of the feared gypsy moth and had received a personalized environmental impact statement and a custom-made "eradication program". The gypsy moth, Lymantria dispar L., was imponed into this country in 1869 in an attempt to create a silk-producing moth. The rest is history. What the future bolds for us here in Southern Appalachia may come as a surprise, for the gypsy has arrived. The gypsy moth is more than an out-of-state transplant. It is a symbol of our mobile society. It is highly adaptable and has no natural predators here. The larvae spin silken threads and are carried by the four winds. The adult moth lays eggs on any object near at banct, thus hitching a ride to faraway and exotic places. Natunl World News Service The 15-year management plan for the Pisgah and Nantabala National Forests was made official in April and immediately elicited another storm of protest from both local and national environmental watchdog groups. At issue were three points insened into the plan in Washington after a compromise draft plan was submitted from the US Forest Service regional office. The first point said that if timber demand increases, the maximum acreage liable for cutting could be raised from 586,000 to 846,420 acres. The new plan also called for a study to assess that demand, although the last study was completed only two years ago. The new plan also called into question the status of three areas declared as wilderness in the draft plan. A brief statement insened into the final document said that wilderness designation for Craggy Mountain, Lost Cove (Avery Co.), and Harper Creek (Avery-Caldwell Co's.) would be subject to review and "possible modification by the Chief of the Forest Service, the Secretary of Agriculture, and the President." The Western North Carolina Alliance was already intending to appeal the plan because of the high level of clearcutting called for in the Pisgah and Nantahala forests, but the Wilderness Society, a national environmental group, said through spokesman Ron Tipton that the insertion of the three points into the plan would almost cenainly result in an appeal from that group as well. Tipton indicated that other environmental groups might join in the action. Its food source is primarily the foliage of oak trees, but it also feeds on hickory, poplar, birch, and cherry leaves, while a menu of 500 species of shrubs and vines is also available. Fruit trees, some nursery stock, and evergreens such as spruces, helmlock, and pines are selected as well by older larvae. The primary goal. of the larvae is to eat, and after the first molnng this becomes a twenty-four-hour-a-day obsession. The effects of defoliation are varied and depend on several factors. Dry sites with shallow soils seem to be more susceptible than protected sites where moisture and organic matter are adequate. Yet, slow-growing trees may survive repeated defoliation better than fast-growing timber. Healthy trees can withstand one or two consecutive defoliations while stressed trees and evergreens succomb after one attack. Even the healthiest tree will exhibit dieback and a 30 to 50% reduction in diametric growth. Defoliation weakens trees and valuable energy reserves are used to refoliate. Weakened trees are attacked by other opponunistic pests and usually die. Defoliated areas are subject to increased levels of runoff and sedimentation, increased temperature, and ultra-violet light levels at the forest floor and waterways. Larvae droppings are a stream pollutant Mast crops would be drastically reduced. The overall change in plant and animal species composition would be cataclysmic. It was obvious that some action had to be take.n. The Southern Appalachian region is considered to be more favorable than any other area previously occupied by the gypsy. Conditions in Clay County we~ shown to be more than adequate to sustatn very high population levels. AdditionallY, clearcutting to favor oaks, the current management technique iJn the National Forest lands, encourages infestation and timber loss while mixed hardwood stands are less susceptible. Unless remedial action against the moth was taken, the Animal and Plant Health Inspection Service (APffiS) of the US Department of Agriculture, acting on a congressional mandate, could quarantine all timber products, nursery stock, horticultural and agricultural crops, and regulate the movement of mobile homes, RV's, and any object that could harbor eggs and increase the spread of the insect The result of this quarantine would be socio-economic chaos in the region. Because of the large acreage of the Fires Creek tract, aerial spraying was accepted at the public meeting as the o.nlY viable method of attack. Several chenucal and biological alternatives were proposed to curb the infestation. Each came with its own dangers. The dangers of introducing synthetic, chemical insecticides are widely known, thus the treatment was not seriously considered. The idea of biological control was the preferred alternative. It was agreed that two foliar applications of a liquid formulation of Bacillus thuringiensis (Bl) and Dimilin (Diflubenzmon) would be sprayed 7 to 10 days apart at the onslaught of larval feeding. Bt would be used along waterwars and Dimilin throughout the steep mountatn terrain. Bt is a naturally-occurring bacteria which when eaten by the larvae, induces digestive paralysis and death by starvation within three days. It has a relatively small target group of insect species. EPA bas given it a "full registration" and has not assigned precautionary restrications for use over water. The Bt spores are degraded by sunlight in 3 to 12 days bot may persist in the soil for several months before passing into the food chain. It is "essentially nontoxic" to mammals, birds, fish and other animals. Treated areas may be re-entered once the spray has dried. . Dimilin is a harsher but more effecnve treatment. It belongs to a group of insecticides known as growth regulators. It targets insects having exoskeletons and kills by interfering with the molting stage of their life cycle. EPA considers Dimilin to be "moderately to extremely" toxic to insects and aquatic invertebrates and "slightly" toxic to mammals, fish and birds. lt has a soil half life of 1 to 3 years and "will not accumulate in organisms as it degrades and passes through the food chain." Research on the use of parasites and sterile male moths as natural controls has shown promise, but the methods are still oriented towards small "hot spots." It was the opinion of the expens that this treatment would control the gypsy moth with minimal environmental impact. A - continued on page 18 KATUAH - page 17 Summer 1987 �--------- ,;::II_.·. . w--- _i_ _ trca - cn - co-n- u _ i_ _l_ 8 4 8 5 - - -tsim lar _ -tm -t, - d -c-ted n 9_ --- . ---""""" .;~,~~~=·--------C- &_ - - E- -- -A - P L_RAT- S ARE over thousands of acres along the Tennessee-North Carolina line (cast of Johnson City and west of Boone), provided hopeful results. In early May spraying on Fires Creek was completed. Monitoring of the area will continue for several years. The local feeling is "what's done is done and it had better work." But the gypsy moth is advancing south at the rate of 6 miles per year. Rcgardlcssofthcdcgrccofcontrol achieved in watersheds such as Fires Creek, the gypsy moth will enter Katuah in approximately 20 years and within 35 years will become well established throughout the bioregional province. WASTE TRANSPORTATION Natural World Newi The Monitored Retrievable Storage (MRS) facility that the US Department of Energy wants to locate in Oak Ridge, TN may rum into a semi-permanent repository for all of the nation's high-level nuclear waste. Faced by widespread citizen resistance, DOE hopes for completing a nuclear waste repository by their 1996 contract deadline have faded into the distance. The MRS is currently the favored alternative as a storage place for the spent nuclear fuel rods that will be passed over to the government in that year. If the MRS were to be built, 13,400 shipment-miles of radioactive nuclear waste in railcars and 6,200 shipment-miles in trucks would pass through the Katiiah mountain area annually, according to figures released by the Southern States Energy Board. Without an MRS facility, 3,700-5,400 shipment-miles of wastes would pass through the mountains annually during the next few years. Responding to this threat, citizens from 13 states met in Maryville, TN in response to a call by the Blue Ridge Environmental Defense League to devise a strategy to counter the proposed MRS and the problem of nuclear waste transponation. The group coalesced into a new organization, the Southeastern Environmental Network and agreed to work on nuclear and hazardous waste transponation problems and to encourage alternative fuels and energy sources. The new organization represents a consensus that local people need to take the initiative in determining new directions for energy policy. The feeling was that if the people did not do it for them.selves, nobody would, and that local groups needed to make their needs clearly felt in the legislative chambers and, in effect, "lead the leaders" to better solutions to questions of energy generation and waste disposal. KATUAH- page 18 .[:\_f;~~; .·· ~:f-'"''".. . . ; ·'1:· .-:).:• ·~ ..,, • ".:!.: :.-. ,• .·!~·::··;-. ~, · ti· ·:.,.,.~.~ ;;~t:~Y · STATE ENDANGERED LIST ·z~;!:: .#~. NC Wildlife Resources Commission r"i ,.. !~J/_. The North Carolina Wildlife Resources Commission is seeking legislation that would create an official state list of animals that arc endangered, threatened, or of special concern in that state. A bill now under consideration by the NC General Assembly would allow the Commission's Nongame Advisory Committee to name members to a council of wildlife scientists. Those experts would develop and use standard criteria for identifying and placing animals and birds in the three categories. Debbie Paul, manager of the Nongame Section of the Division of Wildlife Management, said, "We have rare species of particular interest in North Carolina that aren't on the federal list. There are several unofficial lists of rare animals, but none developed under scientific review or using standard criteria." Some animals already considered endangered in Nonh Carolina include the peregrine falcon, the bald eagle, and th~ eastern cougar. • , MOUNTAINS GET THE SHAKES NUCLE A_ ....., - - _ R WASTE," SAYS DR. SMELLO Nauual World News Sa-vice How far away is the Shearon Harris nuclear plant from the mountains? As close as your electric bill, CP&L ratepayers learned at a NC Utilities Commission hearing in Asheville May 20 when company representatives told a stunned audience that they were seeking a 26% rate increase over the next two years. The revenue is largely to pay for the $3.8 billion Shearon Harris facility, which went into operation on May 2. CP&L spokespeople did offer to give customers a reduction in fuel rates and an overcharge refund, -which would panially offset the effects of the increase during the first year, if consumers agreed to swallow the proposed rate hike. Many of the people who jammed the hearing were elderly people on fixed incomes who may have remembered the exuberant early days of nuclear power when officials promised "power too cheap to meter". The Harris plant was criticized throughout its construction for consistently running over budget, but only later will consumers learn about the "hidden costs" of the Harris plant, which are not figured into cost estimates for nuclear power: the price of radioactive waste disposal and of "decommissioning" (tearing apan and disposing of the irradiated building structures) in 40-50 years when it must be taken out of service. Environmental coSts, of course, never show op in corporate accounting. Or. Smcllo, a colorful clown , attended the meeting wearing a sign saying, "CP&L rates are a nuclear waste". Smello accurately summed up the feeling of the meeting at the end of his address when he said, "I may look like a clown, but CP&L is areal joke." / Narural World News Service An earthquake registering 4.2 on the Richter seismic scale shook parts of Katiiah during the early-morning hours of March 29, 1987. Sheriffs' departments and rescue squads received several calls from alarmed residents, but damage by the tremor was limited to pictures shaken off the walls. The quake centered 30 miles southwest of Knoxville, TN, but the effects were felt as far cast as Andrews, NC. Katiiah is located in the Appalachian Seismic Zone. According to the Tennessee Eanhquake Information Center, this wne is a weak spot in the Earth's crust where two major tectonic plates meet and overlap.The two plates generate great stresses where they press together. The seismic rone is an area where that pressure is likely to be released in the form of an earthquake. The last major quake in the Appalachian Zone was a movement of 5.8 magnitude in 1897 that was centered near Pearisburg, VA. The March tremor was the first to register over 4.0 in 13 years. According to the eanhquake center, the Appalachian Seismic Zone is an active area, recording 25 to 30 shakes per year, but most of the activity registers under 2.0 on the Richter scale and is not perceptible to humans. NEWS The senate was held hostage today by strongwomen who fired brilliant bursts of metaphor over their heads and then escaped into a waiting Future. The Right Hemisphere Liberation Army has claimed responsibility. • Will Ashe Bason Summer 1987 �MONITORING TIIE 'CIDE SEASON It's summertime again in Katuah! Time for sunshine, birds, flowers .....and poisonous chemical sprays. Many farmers, companies, and government agencies use herbicides and pesticides for fast, effective, and highly tocic weed and insect control. Farmers spray pre-emergent herbicides to discourage weeds in their com and tobacco. Railroad companies and state transportation departments regularly spray railroad beds and roadsides, utility companies poison powerline right-of-ways to keep them clear, and the US Forest Service blankets selected areas in the National Forests with herbicide sprays from helicopters. Throughout the growing season, farmers protect their crops with pernicious, long-lasttng pesticides. Suspended particles of these liquid sprays drift great distances through the air. They enter the food chain by being inhaled or ingested in contaminated water and food. The sprays are highly foen, carbon-bound chemicals, so instead of being broken down, they accumulate in the bodies of humans and animals. Acute exposure to pesticides and herbicides cause a burning sensation in the skin, eyes, or throat, and forms congestion in the head and lungs. There may be swelling and aching in these areas and coughing. Sub-acute exposure may cause only a listless, achey feeling and a low resistance to virus. This level of exposure is possibly more dangerous in the long run, because the cumulative effects may result in cancer or other degenerative diseases years later when the cause is hard to pinpoint. A group in Floyd County, VA is surveying the effects of toxic sp rays among their community members and encourages groups in other parts of Katuah to do the same by keeping records of spraying dates and locations and watching for any apparent differences among family and friends. "If we all do this and compile our records," they say, "we may notice a pattern, and we will have more information with which to stand up and say that most spraying is unnecessary and unsafe." Contact: Nancy Barnhardt P.O. Box 417 Floyd, VA 24091 A VIEW FROM THE by Mchael Hockaday CORNERS Valuing Trees: A Thought Burl Had Nowadays I was thinking: what Is a tree worth anyways, In the year of its cutting, and in its lifetime, that being a history of everytime we change it? One half a tree becomes a stud framed In a wall as long as it stands, forever worth about a dollar twenty-nine. That's what you paid for it. Sure, it helps (or doesn't help) hold up a wall, a door, a window, but its inherent value as a stud has been fixed, done with, forgotten behind a layer of fabric, sheetrock, paneling. Done for. Gone. Another soldier of the forest bites the dust of anonymity. Other trees, or half-trees, quarter-trees, trunks, boards, cherished in their dead state more than when they grew alive, are used, touched again and again, changed, utilized in continually various ways; these have a life in history as various as many lives. This winter, after Christmas mostly, I started cutting up the gnarly little yellow pine poles a neighbor used some years ago to hang that season's crop of tobacco in my barn. I had mentioned in the fall he'd better come get them, else they'd be dust by spring. More nitrogen in the garden. Gone. Done for. I decided to handcut them to stove and hearth length with my bucksaw that's been hanging around doing very little since I made it more than a year ago. It's work, in-between, after-work, work that's harder as their girth gets bigger, but chainsawing them hasn't been a joy either. And it's quiet at least, a task more aimed at viewing and appreciating the winter sunsets, end as they may. These poles (trees) 1 was rendering into kindling had been grown, whether by God and nature or man 1 don't know, cut down, trucked around, de-limbed, nailed up to support a cancer-causing agent, left to rot, then taken down, de-nailed, dragged from the barn, sawed Into length, and carried again inside to quickly burn into ash. Makes a hot fire. Good start for winter mornings. Can't be used to hold up much anymore. Gone. Glad to have it. And what a store of time and labor went into the using of those trees, each one a part of the shade we love in summer, helping to sustain some forest's mystery. What attention we have given them.we who are In need of trees, maybe more attention than some people and animals get. So what 1 the worth of is those trees that cost the original user nothing but the time spent getting them? And another thing: the same parts of a tree that may be less than their worth to use them - a real waste of time twisty, doughty , unmanageable for building needs maybe the very material made into items that become collectibles - the life-size carving of a saint, a sparkling oaken threshold, or the delicate-colored, uniquely shaped panel, screen, or fan. What is the worth of only that sort of tree? How expensive is shade? So is it irony, fate, wisdom, or simply a matter of economics that the ugliest, most hard-to-get-to, orneriest trees become the survivors, landmarks, or sacred ones? Some trees are not made for studs, but mostly all wood bums if you get it hot enough. When summer came and that shade that is woven by a community of trees appeared, beckoning in its cool appeal, I left off the burning of deadwood to go and just sit under such a precious canopy of living wonder. I sat content awhile, having for a spell no further need to cut, change, bum. There, in those healing depths of forest - or was it a wood? who cares? - the creek chuckled as it sparkled along to the sea, and I could not but agree that things seemed fine in such a greenwood, while the sun blazed and wind shimmered the heatwaves. "What is the worth of these trees?" I was thinking. Gr1tphics by Rob Mcssiclt KATUAH- page 19 Summer 1987 �Resource Directory Hurrah! Plan et Dr um Foundation has just published A Bioregiona l Directo ry listing bioregional groups, publications and contact persons in Nonh America. The directory includes a brief description of each listing and it also includes a map of the represented areas. To purchase a directory ($2) or to fi.nd out about joini.ng Planet Drum ($15), contact: P lanet Dru m P.O . Box 31251, S an F r a ncisco, CA F oundation, 9413L Here are some selections from the Directory: Mattole Watershed Salmon Support Group, P.O.Box 188, Petrolia, CA 95558 (707) 629-3514 Restoring near-extinct native populations of Ki.ng and Silver salmon through the use of low-tech propagation techniques and habitat repair, MWSSG focuses on salmon as an indicator species in order to raise local watershed consciousness. Established in 1980, the group has released over 100,000 salmon into the Mattole River. Ohio River Basin Info rmation Service, 103 Gibson Lane; Wilder, KY 41076 (606) 781-5502 ORBIS gathers and distributes information that is pertinent to the health of both the natural and social ecology of the Ohio River Basin. It is concerned with water pollution, soil erosion, and ways in which the human community can promote healing the bioregion. ORBIS runs Sunrock Farm, a bioregional educational center, which hosts a program on "Fanning and the Natural World" including activities, tours, songs and hayrides for lhe kids. ORBIS will eventually publish a resource newsletter, "The Heartland Teacher", to promote bioregional education at the elementary school level. The Hopi Epicentre for International Outreach The Hopi E p icentre fo r I ntern ational O u t r each has opened its doors under the authority and auspices of the Hopi Traditional Leaders from the village of Mishongnovi on Second Mesa. Its purpose is to educate the national and international communities about Hopi culture, history and spirituality in relation to current events and how each individual must take personal responsibility towards the healing of the Earth and all her inhabitants. Directed by spokeswoman Marilyn Harris from Mishongnovi, the office is currently worlcing on a film project ba~ed on the "Hopi/Dine Neighborship Gathering". It is an effon to inform, educate and share important spiritual perspectives of Natural Law with the hope of stimulating creative solutions to the problems facing humankind today. Also, there is an effort to gain entrance to the UN as the Sovereign Hopi Nation to address an official meeting of the General Assembly in order to deliver the Navoti (Hopi prophecy and knowledge). To inquire or connibute: Hopi Epicentre for International Outreach, 22 S. San Francisco St., Suite 211, Flagstaff, AZ 86001. (601) TILTH Association, P.O. Box 218, Tualatin, OR 97062 TILTH is a non-profit association on the Pacific Nonhwest which links urban and rural people who support a sustainable, regional agriculture. Members include commercial organic farmers, small holders, market and home gardeners, landscape designers and many others who either practice or support biologically sound and socially equitable agriculture for the region. TILTH publishes a quarterly journal and periodic newsletter updates. TILTH ASSOCIATION/SEATILE 4649 Sunnyside Avenue North, Seattle, WA 98103 SEATILE Til.,TH is an urban chapter within Til.,TH's regional network that is interested in city-based food production. Its office contains a resource library of books and journals devoted to urban gardening and animal husbandry. Seattle TILTH .aJso has a "Demonstration Garden" featuring raised-bed vegetable planting, espaliered fruit trees, composting demonstrations and a solar greenhouse. 774-2644 Earth Island Earth Island Journal, An International E n viron m en tal N~ws Magazine is an invaluable resource for keeping in touch with the ecologicaVcultural health of the planet--including rainforests, sustainable development, indigenous peoples, appropriate technology, etc. Earth Island is a network (computer and otherwise) of individuals, projects, ideas, and places that promote ecological consciousness and action. Ea r t h Island I n stitute, 13 Columbus Avenue, San Fran cisco, CA 94111 KATUAR - page 20 NABC Il Proceedings The NABC II P r oceedings from the North American Bioregional Congress, 1986 is now being published. It is a 90-page quality paperbound book which contains highlights of the week-long Congress, including reports, resolutions, and summaries of presentations as well as photos. The topic areas ran;l:e from alternative economics, eco-feminism, permaculture, nauve peoples and people of color to bioregionaJ envisioning and poetry. Price is $l0eacb plus $1.50 p&h. Contact: Alexandra Han/ Proceedings, P.O. Box 1010, Forestville, CA 95436 Summer 1987 �m Big Mountain "Our way of life is our re ligion, and our teaching. If we are r elocated by force, we will all die slowly. The people wo uld not be in bala nce with Mother Earth and Father Sky and t he spirit ual people. In ever y way, he re we are connected to t he la nd. We belong here." Ma ry T. Begay, Dine elder Background: Just south of the Peabody Co:i1 Company strip mine at Black Mesa (AZ), the U.S. government is forcibly relocnting 10,000 Navajos (Dine) nnd 100 Hopis in what has come 10 be known as the Navajo-Hopi land dispute. In 1974, Congress passed Public Law 93-531, which crcntcd n Relocation Commission and declared that Navajos and Hopis living on I.he wrong side or Lile panition hne c1rawn by Congress would have to move. Native leaders charge that the relocation is designed 10 facilitate access 10 minerals, primarily coal, underlying the disputed lands. Relocation is cwrently being accelerated by livestock seizures, fencing by government crews, a housing construction ban, and harassment of Navajos resisting relocation. Nnvajos who hove voluntarily moved to nearby cities have fallen victim 10 fradulent real estate deals and loansharking. (frotn Th e Workbook, Southwest Research & Information Center, P.O. Box 4524, Albuqucniue. NM 87106) Big Mountain suppon groups around th~. contin~nt continue to renew their effons to suppon the traditional Dine (Navajo) and Hopi peoples in their struggle against forced relocation from lheir homelands. Currently, a lawsuit is being filed which challenges the constitutionality of forced relocation by demonstrating the inseparable relationship between the land and the religious practices of the traditional Dine. All attorneys involv_ed a;e donating their services, but funding for offices, etc. is sull needed. Both the US House and US Senate arc planning to conduct field hearings this fall in the Joint Use Area (JUA) and Hopi Village Nations, concerning this issue. In the House, the commiuce which will be conducting the hearing will be the House Interior and Insular Affairs Committee. Three representatives from around the Katuah arc~ are on this committee: Clarke (NC); Darden (GA); and Lewis (GA). These hearings could possibly be an imponant way for ~c traditional Hopi and Dine voices to be heard. If you want to wntc to express your concerns, write: Rep_ _; US House; Washington, DC 20515. Although the Dine arc usually self-sufficient, government harassment in recent years has created a serious need for food, clothing, wool, and tools. A slide show "In Defense of Sacred Land" (30 min w/ tape) is available for sale ($65) or rent ($20/wk). It offers a close·up look at 1he traditional Dine cult~re at Big Mountain and features the complex reasons behind relocation and the people's acts of resistance. A video "The Wrong Side of the Fence" (VHS, 60 min) is also available for sale ($50) or rental ($20). For general information on Big Mountain and to make contributions, contact: Big Mounta i n Legal Defense/Offense Committee, 2029 N. Center St., Flagstaff, AZ 86001 (602) 774-5233 Prophecies The coming of great eanh changes ( canhquakes, upheaval, polar shifts, etc.) in this period of our canh history has been spoken of in the prophecies of many cultures including_ Hopi, Mayan, ~s wcli as Christian. In the Mayan tradition, this August, 1987 is regarded as an extremely significant time. In all the traditions. great emphasis is placed o~ the period lc_ading up !o these changes as an important ume for conscious cleanng a_nd hcaling... a rime for getting in _balance with the Earth an~ w11h oncsclf...a time to make a special effon to walk evenly With one anothcr...a time to acknowledge and live within the ways of the Great Spirit ... to remember the Great Mystery. Even now, Tunle Island and the whole planet is experiencing great stress. It is imponant that we listen keenly to what is occurring. Ho! KATUAH-page21 Green Politics "Throughous our country aNJ our region there is a deep Med /0 reclaim tht word 'politics'. Politics does /IOI hove 10 conjure up images of special illteresu. corporOle affiances aNJ short·range vi.sum. It can begin 10 mean self-gowrnance, day-kH/ay ciliunshipaNJ long-range understanding. Politics can begin 10 reflect and align itself with nature and tht Earth instead of actively defying it. Wt can begin to see pofilics.. .as if people mal/ered...as if tht biotic community mauered...as if tht Earth mO/ttred. from "Tht Politics of Participation" ~ Autumn, 1984 H Currently, there is a thrust towards a new/old dimension to politics...one that speaks to ecological wisdom, grassroots democracy, and personal & social re5P0nsibility. It promotes regionally-based cultures as well as community-based economics. It encourages an envisioning of the present and the future, in terms of bioccntric sustainability. The movement here in North America and around the globe is called "Green Politics". In North America, both in Canada and the United States, the activity and focus is more regional and local rather than national. In the United States, though, there is a Committees of Correspondence Clearinghouse which serves as a national networking center for local and regional groups and individuals in the country. Groups around the continent are working on many levcls--some arc running local and regional candidates, others arc drafting political platforms, while others arc forming study groups, addressing specific environmental and economic issues, etc. This summer 1987, Building the G reco Movement will be the first open national meeting of the Greens in the US, and will take place July 2-7, 1987 in Amherst, Massachusetts. It will be an educational conference rather than a gathering to make decisions for the Green movement. Sponsored by the Committees of Correspondence, it is open to all Greens and activists in kindred movements. It will include plenary panels, workshops, and group discussions as well as music and celebration. For conference infonnarion and general inquiry: Na ti o n al C learinghouse, Comm i ttees of Correspondence, P.O. Box 30208, Kansas City, MO 64112 The ten key values which have been drafted by the Committees of Correspondence and are being discussed and stmtcgiz.ed by local Green groups around the country arc: *Ecological W isdom •Grassroots Democracy *PersonaJ & Social Responsibility •Nonviolence •Decentralization •Community-Based Economics •Postpatriarchal Values •Respect for Diversity *Global Responsibility *Future Focus & Sustainability Richard Harrison, from the Katiiah region, is planning to attend the national conference as well as assist in forming a regional ·11oca1 Green Discussion group . The first meeting will be held on Wednesday, July 22 at the Pack Library meeting room in Asheville, NC from 7:00 -9:00 pm. For more information: Richard Harrison, 183 Edgewood Road, Asheville. NC 28804 (704) 254-6910. Resource reading: Green Poli!ks. The G(obnl Promjss:, Capra and SprellUllc. Bear & Co, S:111t:1 Fe, NM, New cdir.ion t986; Secjo g Green; The Polj!jcs or Ecology Exp(pjncd. Porritt, J. Basil Blackwell, Inc. NY 1984 ; The Sojrilunl Dimcosjon or Green Po(il!cs, Spretnak. Bear & Co, 1986 ... periodicals: Green Lfllrr. ed. Jerry Gwnthney. P.O.Box 9242, Berkeley, CA 94709; New Options , ed. !'.tuk Satin. / P.O.Box 19324, Washington. DC 20036 Turrie Island is the native name for the continent of Norrh America. Summer 1987 �DRUMMING LETTERS TO KATUAH Following are portions of a letter sent to the editors of community papers in Georgia and Tennessee as well as to Katuah: Dear Editor, In order to keep my family off food stamps, I've had to leave my home in southwestern Virginia for the past three winters and set pine seedlings on clearcut National Forest land in the Southern Appalachians. We use an axe-like tool called a "hoedad" and get paid by the tree, so we hustle over mountainsides and through briars, bushes, and the tops of fallen trees. It is hard work, but the pay is good. The land we plant has usually been clearcut of any vegetation over three inches in diameter and then burned over so that when a planter looks up from planting the view in the distance is often like a picrure postcard, while the closeup Looks like a scene of nuclear devastation. At fll'St I thought that the government must make a lot of money doing this, but in truth it costs tire taxpayers a lot of171()ney to clearcut National Forest land! In the fll'St place, the timber or pulpwood is usually sold cheaply because of the remoteness of most National Forest land. Then there is the cost. both environmental and economic, of the roads that the Forest Service puts in to the site and the cost of a new gate and Ioele to keep the public out. Then there are the salaries of various people who mark the boundaries, bum the site, replant pines, people who oversee the people who replant pines, and often people to cut away or poison competing hardwoods a few years later. The cash from the timber sale only barely begins to pay the money price and could never pay the environmental price of the cuttings. Replacing the mixed hardwood forests with rows of pines reduces the food resources available for many animals. Cutting the hardwoods also reduces the brilliance of the fall colors in the mountains. The new pine forests are made of trees genetically similar to each other, which are more likely to fall prey to insects or disease before they are scheduled to be cut When this happens, the Forest Service sometimes sprays large areas with insecticides, and this has a large economic and ecological cost The Appalachians can never really compete in growing pulpwood with the deeper soil and warmer climare of the nearby Piedmont or the Coastal Plain, and in the misguided and federally-funded attempt to do this we will lose priceless mountain topsoil into our streams and lakes and also lose a lot of money. rm not advocating an immediate end to clearcutting, rather a slowing down to think it over and an end to automatically favoring pines over hardwoods. The policy of clearcutting was begun in a sincere attempt to help our local economies. 11 is certainly true that I need the money I make at my job. So let's invent some more wholesome employment for ourselves: - Perhaps we could pay people to replant ginseng on suitable mountain sides in the national forest. This could KATUAH-page 22 conceivably make more money than timber sales with vastly less environmental impact. Harvest could be by permit or by free foraging. This could greatly benefit all kinds of local people and even earn needed foreign eithange, as Appalachian ginseng is esteemed the world over as the very best. - Perhaps people could be employed seeking out the surviving American chestnut trees and helping them survive. Perhaps some of the new blight-resistant hybrids of American and Chinese chestnuts could be planted. - Perhaps the Forest Service could hire more people to extend and maintain hiking, bicycle, and horse trails. - Perhaps the Forest Service could help local people set up more efficient sawmills, solar kilns, and small woodworking industries to make better use of the hardwoods we do log. - Perhaps the Forest Service could establish small, local nurseries for treeS and shrubs that benefit local ecology and economy. - Perhaps the Forest Service could do more work educating itself and the people about the terrible realiiy of acid rain, which has already killed the trees on the tops of the highest peaks and is threatening the entire forest. - Perhaps the Forest Service could foster the development of a few small, viable, village communities within the National Forest which use local energy sources and are built to suict environmental standards to teach us how to live with the forest instead of off it, and offer the people wholesome alternatives to living in trailer parks at the bottoms of mountains or in cabins in beautiful bu1 lonely hollows. If any of these ideas seem far-fetched, remember that we could save taxpayers a lot of money by deciding 10 give the land back to the Cherokee Elders who, after all, did a very good job of land stewardship here for thousands of years and would probably take the job at no pay! The Forest Service is composed mostly of fine outdoor-loving men and women who hate the bureaucracy that siymies them more than any outsider possibly could. They have been caught between a rock and a hard pince with a charter that demands economic benefit of the local communiry, the reality of local timber economics, and the the basically similar needs of sponspeople, conserv:uioniStS. and tourists. Remember, only you can prevent runaway bureaucracy! The Forest Service was set up to nuke policy based on feedback from local people, and when we don't offer this feedback, we short-circuit a very good and idealistic system. Please write down your ideas about National Forest land use and send them to: Chief Forester, US Forest Service, USDA P.O. Box 2417 Washington, DC 20013 Help return the Forest Service to the service of the forest. Will Ashe Bason Check, VA Summer 1987 �Dear Katiiah, rocks only by shoring their silence ond solitude or e we invi ted into their deep time their woy of being before god whot they do they do well keep time w eor w eother guard secr et s mark the eorth whot we see them d o is nothing our senses ore too human their shopes t oo eternal t he life t hat flow s too hidden for all our owareness we have little understanding of how such life Is sacred so they fall split open sit p atiently until w e come ond hear the universe w i thin them groan Its sacred groon - Thom as Dal e Cowan Pho10 by Rob Messick This information is im~t! Can you include this, in pan, in the 'Solstice' issue of Katiiab? Please try to find room! (Excerpts from material senr in) The canh operates as a resonant function of the interface of two metaprograms, the solar and the galactic, whlch together comprise a single field. A resonant frequency phase shift (RFPS) is scheduled to occur August 16/17, 1987. The RFPS will alter the molecular resonance patterns of all living phenomena. By their plasmic nature, most biological fonns will be able to absorb this shift and adjust to the new frequency pat1ern. However, much that has been artificially constructed according to stress specifications not accounting for RFPS may well be disintegrated. In prepara.tion for Phase Shift '87, it is important to reactivate spirit guides and human-to-human bonding programs; to reactivate biopsychic maintenance of planet nodes and crystal gridwoik so that new frequency imprinting can be received by the earth itself in order to activate and monitor the new phase. This is to be accomplished by groups of people in common attunement attending to all planetary nodes-power points, shrines, sacred sites; to alert people by whatever skillful means possible concerning what is about to occur. Ultimately this means the evacuation of the cities. since their artificial structures will be largely destroyed Therefore, plan a crusade--a phase shift crossing--that is a completely hannonic operation, one that can synthesize the old frequency into the new. The Crusade should be in motion by Summer Solstice, 1986. (transmission) 1987-- 144,000 Sun Dance enlightened teachers will totally awaken in their dream mind bodies. They will begin to meet in their own feathered serpent or winged seipent wheels and become a major source of the light to help the rest of humanity to dance their dream awake. A Sun Dance teacher is any human being who has awakened, who has balanced their shields, who has gained the dream mindbody and who honors all paths, all teachers, and all ways. (from Prophecies of lntenribal Medicine Societies of Native American Indians) Beginning at Dawn everywhere on the canh on Sunday, August 16, 1987, 144,000 humans arc being called upon to create a complete field of trust by surrendering themselves to the planet and to the hlgher galactic intelligences which monitor the planet At that time and continuing through Monday, August 17, the higher galactic intelligences will be transmitting a collective planetary vision as well as messages of personal destiny to and through these people, the rainbow humans. (Open letter) Harmonic Convergence: World Harmony Days Aug 16-17, 1987 Join in the Celebration of Harmonic Convergence, a conscious bonding of people to support an evolutionary shift from separation to unity and from fear to love. World Harmony Days include celebrations at local, regional and international levels which will focus healing energies to the earth. At the core, 144,000 people will gather at sunrise on Aug 16 at sacred sites around the globe. They will join at these Earth "acupuncture points" to create a resonating link between Universal Energies and the Earth. For info: Harmonic Convergence, P.O. Box 6111, Boulder, CO 80306 (303) 443-4328. Anonymous DRUMMING -conlinuedpage24 KATUAH- page 23 Sammer 1987 �Dear Follc- 1 really enjoyed the latest issue of KatUah. Il continues to give me great joy to think of the time, energy, spirit, and blood that is cycled through each issue. It is a great labor oflove and work. I liked the "Coverlets" anicle a great deal. I learned much. But the letters on "More Wilderness" in the "Drumming" section seemed to me to be shon-sighted. Sometimes I am confused by what most people think of as being a "whole system", since the word as it is commonly only used often seems to have little to do with the world of good science. (I'm ralkjng about responsive scientists who care about the land, and there are more than a few out there.) I wonder if those writers have any idea how complex a proposal it is to suggest that cougars could once again roam "the wild areas of the Appalachian Region"? Let them take a trip to south Florida and take a look at how hard it is to support a couple of dozen cougars in an area as large as .illl of western North Carolina! Who knows how common cougars were in this area? They are primarily "big package" predators by preference, which would suggest that white-tailed deer would be a major food source. The scat of healthy cougar cats consists of 90% "big packages" and 10% small game. So maybe to establish a Fe/is concolor population in Katuab, we should put them in Cades Cove instead of in a "wilderness area". Like Henry Thoreau, I feel now is the time to stop building castles in the air and start putting in a few foundations. I'd as soon see us use our energy to create a "working community" of people, plants, animals, land, and life in the Appalachians with what we have now. We already have a wonderful predator moving into our area: lhe coyote. What"s wrong with a few coyotes? I would suggest that people who care about the wildlife in our area go out with a good .410 shotgun and kill every feral housccat in the region. These "wild" cats take a huge toll on songbirds and small mammals. John Lane , fKJl iffl)J~(}={f !NJ!ElfWO!RlK ~fPJflOfli1@~ ffrr©m @~qfhl@rrnfli1@Jrq Over 125 adults and children gathered at the Pepperland Farm Camp in Farner, TN for the Katiiah Spring Gathering. It would take quite a while to describe in depth the things we learned, the experiences we shared, and the spirit we felt there. But we can say that, there, the beginnings were set to help the Katuah bioregional organization grow and become more firmly rooted in our daily lives and in our local communities. A network of local contact people is developing... to help nurture a bioregional vision in their communities, to help bring the Katiiah journal to more people, to encourage more local input into the journal, to pass around the word about events and actions, and to sponsor bioregional speakers and events in their local communities. Write to the Katiiah journal to find out what being a local contact per son means. Volunteer, if you can. People are also coming together into " speci fic interest" groups to discuss particular areas of bioregional life and culture. The emphasis is on educatin g themselves as to the most a ppropriate strategies for living in the mountains. It includes keeping up with news, events, and new developments in that particular interest area as well as lively discussions of how it relates to this r egion. Hopefull y, it will also mean submitting articles on that topic so that each aspect of mountain life is represented in the Katuab journal. to "Specific interest " topics include: Forestry and Wildlife, Agriculture and Regional Diet, Water, Sustainable Economics, Healing, Education/Personal Growth, Communities, Ene rg y, Spirituality, Bioregional Theory, Regional Politics, and Shelter. Luke Staengl of Floyd County, Virginia agreed to coordinate a Katuah regional phone tree to be used as a networking tool for issues that require immediate attention such as environmental defense issues, legislative action, and other special events. Luke emphasized that when an issue comes up locally and yet receives regional attention and response, it is much more likely to be taken seriously. He encourages all of us to make use of this kind of networking. Already, there are over 70 names on the phone tree list. Some people have agreed to simply receive a phone call and act on it (write a letter, etc.). Others have volunteered to call others in their community, as well. If you would like to participate in this important regional phone tree send name, add ress, phone number to: Luke Stacngl, Rt.3, Box 120·2, Floyd, VA 24091. KA11JAH - page 24 Write to the Katiiah journal if you have an interest you would like to discuss with other people in the region or if you would like to participate in this budding regional network in some way: Katiiah , P.O.Box 638, Leicester, NC 28748 Summer 1987 �TRANSITION The hawk flies over me and up it sings silently soaring; "Spring!" I have died from lack of flight from lack of green it grows. I see the new and turn my head the old has clasped my soul strength welling up and tears that are not wet but fall like acid rain, scorching emotions and stunting growth. The hawk flies over me and east. I turn to see what it sees - taking on the sorrows all around and shaking and testing my new wings I cannot fly yet. I turn east, thirst overcoming, I long for water. Mirages appear in front of me and I think I have found what I am looking for but it is not water in my mouth, it is stars. The hawk flies over me and up singing, silently soaring, springing from ashes and into lightning. I am becoming light free as the clouds, soaring..... I am learning to love with the intensity of fire. Hawk, energy condensed, shadow threatening those like me who laugh and put if off. Shadow comforting those like me who cry, and my tears are sizzling like hot oil on the water of transition. Wustration by Misha Wilson - Mara Bradburn LESSONS IN PEACE Young Pe op I e's Page Wanted: a world of peace. I say peace - easily, freely, the word stems out and perhaps is used too often. Wanted: Peace. I crave it. Freely. I create it. Sometimes. Peace is when my anger turns back on itself and cries for wisdom. When anger thinks logically and knows it's not worth it. Anger, mushrooming, exploding in my body, turning, facing, understanding ..... Wanted: A peaceful world. The earth is crying. Peace is when my sorrow grows into the trees the leaves absorb it and say; :"rejoicer· When sorrow is channelled the tears become song Peace is when I ache but I walk, singing, in the woods anyway. Wanted: Peace. I say peace as if I know what it means. But when I listen, instead of talking, Peace says that no one knows. No one. Peace is when my resentment lets loose its harsh ties and becomes forgiveness. Wanted: a world of peace. I dance. I talk. I laugh. I act. I create. Peace is when you're doing everything you can and the only one listening Is Peace. - Mara Bradbu, KATUAH- page 25 Summer 1987 �f't't~'t'f'f't'f'ft'tf't'f'ft'f't't'f't events ~:::~::r~JUNE 9-8/16 ASHEVILLE, NC 19-21 CULLOWHEE, NC Appalachian Writers' Association meeting. Contact: Jim Nicholl; Dept. of English; Western Carolina University; Cullowhee, NC 28723 21 SUMMER SOLSTICE Local gatherings everywhere! 21-27 BRASSTOWN, NC Music/Craft Week. Contact: John C. Campbell Follc School; Brasstown, NC 28902 (704) 837-2775 JULY 1-7 G R AHAM COUNTY, NC Continental Rainbow Family Gathering. For information, contact: Rainbow Family of Living Light Box 1097 Newpon, TN 37821 Center on the Blue Ridge Parkway. For ticket info., write: The Follctellers, P.O. Box 2898; Asheville, NC 28802 10 CELO, NC Full Moon Gathering. Mount.ain Gardens, 6/24. See 11 HIGHLANDS, NC "Nantahala Week". Education, exploration, raft trip. Contac1: The Mountain Retreat Center; 841 Highway 106; Highlands, NC 28741 (704) 526-5838 21-27 23-24 SWANNANOA, NC Second Annual North Carolina Alternative Earmin& Fjeld Days. Workshops: Marketing Green Manure Crops Spccialiry Crops Grceobousc Management Tools..... more. Exhibits, demonscrations. At Warren Wilson College campus. Contact: Dr. Greg Hoyt; Mountain Horticultural Oops Rescareh Station; 2016 Fanning Bridge Rd.; Fletcher, NC 28732 2-7 AMHERST, MA "National Conference for a New (Green) Politics" - workshops, strategy, principles. Write: New England Committees of Correspondence; P.O. Box 703; White River Jct., VT 05001 3-5 WAYNESVILLE, NC "The Bliss of Freedom" meditation retreat. Stil-Light Theosophical Rc1rcat Center; Rt. 1, Box 326; Waynesville, NC 28786 11 ROAN MOUNTAIN Roan Mountain Day Hike. See Nature Conservancy, 6111 11-12 LINVILLE, NC The Highland Games. Scottish piping, dancing, Highland athletics ("tossing the caber", "putting the sheath", more). $7.00. McRae Meadows (US 221 two miles north of Linville, NC) 13-18 ~",r ,-....,.,..-, CELO, NC "Building and Planting Stone Walls" workshop. Joe Hollis; c/o Mountain Gardens; 3020 White Oak Creek Rd.; Burnsville, NC 28714 24 ~" ,£~ HOT SPRINGS, NC A Rinzai Zen Retreat. Contact: Southern Dhanna Retreat Center; Rt 1, Box 34-H; Hot Springs, NC 28743 24-28 MARSHALL, NC Timber Framing Workshop. Contact: Country Workshops; 90 Mill Occk Rd.; Marshall, NC 28753 (704) 656-2280 15 CELO, NC "Building and Planting Stone Walls". Mountain Gardens, sec 6/24. GREAT SMOKY MT'NS. "Mosses and Related Plants". Smoky Mountain Field School, see 6127-28. 18-19 22 27 BAT CAVE, NC Day bike. Contact: NC Nature Conservancy; P.O. Box 805; Chapel Hill, NC 27514 CELO, NC "Art in the Gnrden" - drawing and painting class. Saturdays through 8/1. Rhea Rose Ormond; Mountain Gardens, see 6/24. 3-12 HOT SPRINGS, NC " Breathing and Meditation". Southern Dharma, see 6124-28. ASHEVILLE, NC Formative meeting for Green Politics Discussion Group. 7:00, Pack Library. Contact:. Richard Harrison; 183 Edgewood Rd.; Asheville, NC 28804 (704) 254-6910 5-11 27 T ROUTVILLE, VA "When Modem Medicine Fails What Then?" Exploring alternatives. Rainbow Chapel; Rt. 4, Box 87-A; Troutville, VA 24175 GREAT SMOKY MT'NS. "Research on Wild Mammals of the Great Smokies" workshop with Dr. Michael Pelton. Smoky Mountain Field School; Dep't. of Non-Credit Programs; 2016 Lake Ave.; Knoxville, TN 37996 CULLOWHEE, NC "Landscaping with Native Plants" seminar. Contact: Jim Honon; Dept. of Biology; Cullowhec, NC 28723 (704) 227-7244 BRASSTOWN, NC Black smithing Summer Craft Session. JCC Folk School, sec 6/21-27. 25 HIGHLANDS, NC "Folks, Lore, and Truth". Sec The Mountain, 6/21-27. 23-25 5-18 BLUFF MOUNTAIN, NC Day hike. Nature Conservancy, sec 6/27. 27-28 8 CELO, NC "Dancing on the Deck" - morning and evening dance classes. Wednesdays through August 12. Rhea Rose Ormond; Mountain Gnrdens, see 6/24. MARSHALL, NC Ladder-back Chairmaking Workshop. Country Workshops, see 7/13-18 27-31 f't't'f'f'f'f'f't't'f'tf't't't't't~'t't't KATUAH - page 26 Summer 1987 �AUGUST 1-2 GREAT SMOKY MT'NS. "Mushroom Identification" weekend and "Big Game Observation" backpacking trip. Smoky Mountain Field School, see 6/27-28. 2-15 CELO, NC Full Moon Gathering. Mountain Gardens, see 6/24 9-14 GREAT SMOKY MT'NS. 19 "Forests and Trees of the Smokies". Smoky Mountain Field School, see 6/27-28. 23-30 WA YNES VILLE, NC "What is Theosophy? " seminar/retreat. Stil-Light, see 7/3-5. 19-20 GREAT SMOKY MT'NS. "Research on Wild Mammals of the Great Smokies" with Dr. Michael Pelton. Smoky Mountain Field School, see 6/27-28. 24-28 MARSHALL, NC White Oak Basketry Workshop. Country Workshops, see 7/13-18. HOT SPRINGS, NC "Vipassana and Hatha Yoga". Southern Dhmna, see 6/24-28. 8 NORTH WEBSTER, IN "The North American Conference on Christianity and Ecology". Write c/o P.O. Box 14305; San Francisco, CA 94114 BRASSTOWN, NC Blacksmithing, Knife Making courses. JCC Folk School, see 6/21-27. 7-14 19-22 26-30 HOT SPRINGS, NC "Satipatthana Vipassana Meditation Retreat" . Southern Dharma, see 6/24-28. 29-9/4 BRASSTOWN, NC "Eanhworks" (Fiber and Clay Week). JCC Folk School, see 6/21-27. MARSHALL, NC 20-26 BRASSTOWN, NC Blacksmithing and Early American Crafts. JCC Folk School, see 6/21-27. 25-27 WA YNES VILLE, NC "An Introduction to Spiritual Astrology". Stil-Light, see 7/3-5. 29 ASHEVILLE, NC "Is There a Future for the Black Bear in the Southern Appalachians?" conference. $5.00. 9 am - 6 pm.Owen Conference Center; UNC-Asheville. See ad this page. Windsor Chairmaking Workshop. Country Workshops, see 7/13-18. 10-15 FARNER, TN "Backpacking Adventure" (ages 11-18); tracking, foraging, primitive camping with Snow Bear. Pepperland Fann Camp; Star Route; Farner, 1N 37333 "IS THERE A FUTURE FOR THE BLACK BEAR IN THE SOUTHERN APPALACHIANS?" SEPTEMBER 3-7 FARNER, TN "Touching the Earth Mother". Retreat with Shahabuddin Less. See 8/10-15. ~~~tt RECLAIM YOUR P£RSONAl POWER AT A NUA1\JRING MCM.NTAIN RETFtEAT °""""" - AUGUST17-23 $285 am. U 81Y OUT\.AW, UIT, MICHAEL.A&CHMlOT CHR1$TIHE 9YRD. C.H.C.. HERBALIST PAM MONTGOMERY, 4-7 BRASSTOWN, NC Labor Day Music and Dance Weekend. JCC Folk School, see 6/21-27. CAROLYN MOOR£, INOIAN VAUEY RETREAT 6 CELO, NC Ill 2 eox sa. WI.US, VA. 24390 fnl3l .,...295 PleMt tMJ.11• 04/I bfocAn ICW oet.MI Full Moon Gathering. Mountain Gardens, see 6/24. 14-16 ELKINS, WV Augusta Folk Festival. Augusta Heritage Center; Davis and Elkins College; 100 Sycamore St.; Elkins, WV 26241 11-13 GREAT SMOKY MT'NS. "Spiders of the Great Smoky Mountains National Park". Smoky Mountain Field School, see 6127-28. 16 GREAT SMOKY MT'NS. "Summer Wildflowers of the Great Smokies". Smoky Mountain Field School, see 6/27-28. 16 HARMONIC CONVERGENCE Join with others at sunrise and share your vision of world peace and harmony. 16-19 HIGHLANDS, NC "Dare to Explore". Rock climbing, whitewater canoeing, hiking. The Mountain, see 6/21-27. Issues Facing the Black Bear and Mountain Habitat Its TUESDAY, SEPTEMBER 29, 1987 Owen Conference Center, UNC-Asheville 11-13 WAYNESVILLE, NC "Henry David Thoreau and the Tao of Simplicity" seminar at Stil-Light. See 7/3-5. 16 CELO, NC "Dividing Perennials and Making a Flower Garden" workshop. Mountain Gardens, see 6/24. 18-20 ASHEVILLE, NC New Priorities Conference on Peace, Social Justice, and the Environment. Contact: The New Priorities Center; 54 Starnes Ave.; Asheville, NC 28801 Invited Speakers Include: Dr. Michael Pelton (University of Tennessee) Dr. Roger Powell (NC State University) Ms. Lauren Hillman (US Forest Service) Dr. John Collins (NC Wildlife Resources Comm.) Jim Noles (NC Bearhunters' Ass'n.) Admission: $5.00 Sponsored by: Dept. of Environmental Studies, UNC-A Bear Action Networlt Kal(iah �gets a chance to speak. They talk about things they are feeling, experiences of that day, or whatever they want to speak about The simple ritual of passing the feather puts a lot of meaning into that little gathering. It makes it ceremonial, and I find the Jcids often talk of very deep things that are on their minds. Again, it's the power of the mythic that seems to bring out people's deeper selves. We always try to have a fire in the evenings when we're traveling . It's not just for the practical necessity of cooking our foocl. nor only because the fire is a center for the group circle, but we make a fire because it is in itself such a basic, important element that I want to invite it into our circle and introduce the Jcids to it. And fire is a teacher. In mythic tenns it says to us very starkJy, "That which would give light must endure burning." ~: Besides the external recognition, there is also an initiation that happens within the adolescent at this time of change. These private initiations are perhaps the most important Do you run into examples of these at the camp? Helen: Kids want to be heroes and heroines. They will do a lot to achieve a victory. And they want to be good grown-ops, so they will respond to a challenge to prove themselves. Kayaking and rock-climbing provide a different type of challenge. Rather than testing endurance and encouraging a reflective, meditative state, they bring the campers very much into the immediate moment They have to extend tlleir senses and concentrate on putting all their energies 10 the task at always some point where they have to meet that fear and overcome it to be able to continue. At that crisis point there is a sudden sensation of becoming very calm and objective. As the Hopi Indians say, "The soul comes out of the top of the head" through the fontanelle and looks down on the body clinging there with a single, perfectly clear eye that transcends all fear or questioning. Kat\Jah: So these experiences actually coun that fear to generate energy for an initiatory experience. Helen: They inevitably do that, but they also demand total physical exertion which often exceeds what the camper believed to be his or her physical limits. The world is perceived very clearly when one is hanging on to a finger-hold crevice, and a single climb can shift the terms in which a young person defines his or her identity, creating a new acceptance of self. And all these elements together add up in some way to a spiritual connection with the God force, which, while it is not readily defineable, is the strongest source of personal power. Bot we don't have to seeJc these situations out. They are a naturally-occuuing part of camp life. One time I was with a group of the younger campers. The thing we were going to do that period was to climb trecS. They all started going up, except for a mentally disturbed boy named Jimmy. He was standing on the ground malcing climbing motions with his hands, ~oing "Uh, uh, uh," like a monkey. I thtnk it's very important for the kids that, once we say we're going to do something, we do it. I realized that this was an important moment for him; it was very imponant that he at least got to the first branch. So I called the other Jcids around. Some of them were already way op in the tops of the trees, but they all gathered around, and we talked about this. We made it a group project. Jimmy didn't mind the group talking about his problem, in fact I find that the kids seldom mind having the others talk about them in the circle. We talked about it, and then with a lot of reaching, hoisting, and encouragement, Jimmy made it up into the tree. It was a group effon, but it was also a personal victory for him. hand. 11 The river is a good teacher of humility, because in a kayak, the ldds have to recognize and use that force. 11 Groups go k.ayalcing in the fast rapids in several of the mountain rivers. On the water, the kids have to concentrate on their movements, their techniques, while always being aware of the rapids coming up ahead. They have to be constantly sensitive to the river. It's an immense, strong force. The river is a good teacher of humility, because in a kayak, the kids have to recognize and use that force. TI1ey have to flow with it, if they're going to avoid being thrown under. Rock-<:limbing is another challenging activity that tests the kids' abilities. When they're pulling themselves up the side of a cliff, the campers have 10 rely on their own strength and have to watch their own motions in the same way as on the river. They have to control their fear, so their body can be completely relaxed, and they can continue 10 climb. There's KATUAH - page 28 These experiences come up, bot for them to have a positive effect, there must be a teacher present who can interpret and resolve them. "Education" in its Latin beginnings derived from educatus, part of the verb educare, "to bring fonh from within". Education does not mean to superimpose knowledge that belongs to others on top of the initiate. It means to bring out the eternal truths that lie hidden in every relationship. So there must be relationship and it must be experiemial. Now that's a school! ,, - Recorded by DIV Summer 1987 �w€BWO~ ENVlRONME.NTAL IN'raRNSHIPS available at Long Branch Environmental Education Center in pcnnaculllR. wildlife ad'JOCIC)', 80lid and ha%ardous waste issues, appropriate technology. Room and board. Coruacc Paul and Pal Gallimore; RL 2, Box 132; Leicester, NC 28748 (704) 683-3662 ORGANlC FERTILIZERS, herbs, and organically-grown, local produce at the WNC Farmers' MJutetl Look for the Fa.irglen Farms stall, uniis F and G in the wholesale area of the Farmcn' Market: 570 Brevard Rd.; Asheville, NC (704) 252-4414 ELEMENTARY SCHOOL TEACHER, cenified, creative, self-motivated, and organized needed at Valley School, a parent-governed alternative school in Monongahela National Forest, WV. Resume, refeicnces to: Teri KulSko; I Kirk St.; Elkins, WV 26241(304)636-2979 THE APPALACHIAN HERB NEWSLETTER: exploring the potenlial for herbs as cash crops in Appalachia. Subscriptions $12/yr.. Write: A!)J)a!acbjan Herb Newslcttcr - ASPI; RL 5, Box 423; Livings100, KY 40445 acres near Boone, NC sccting families with SIJ'Ol1g visions and resources to manifest a peaceful place for our children to grow in love and to survive the corning of the new age. Paul and Susan Del Rios; RL 2, Box 314; Vilas, NC 28692 (704) 297-4937 LAND TRUST in the forming on 57 PURE HONEY - unhealed and unfiltered. Poplar, locust, and sourwood. One of nature's blessings! Price and ordering info from Jimmy Holladay, the Beekeeper; P.O. Box 908; Black Mt'n., NC 28711 (704) 669-9788 INDIAN VALLEY RETREAT- 140 llC(CS in Blue Ridge mountains with facilities available to rent for groups or individual retreats, either guided or unstructured. Send for information and seasonal calendar of healing, transformative evenis to: Indian Valley Holistic Center; RL 2, Box 58; Willis, VA 24380. "AS WE ARE" - Women's music by Pomegranate Rose, a four-woman group playing lively original music. Casseue tape available for $9.00 ppd. from RL 2, Box 435; Pittsboro, NC 27312 A Bil.L is under consideration in the NC legislawre that would affect lhe future of homeschooling in the state. For info, call: Candy Boehm (704) 667-8826 or Tricia Sommerville (704) 658-0809 Tiffi CENTER FOR NEW PRIORITIES - now open, in Asheville, NC, for all groups dedicated to wort:ing towards genuine, life-oricnl.cd, change for lhe community. Office space, small meeting space, and ltitchen facmties are available. For more information, call (704) 254-4714 or write the Center, 54 Starnes Avenue, Asheville, NC 28801. The Cenier appreciates donations, large or small, to help with iis upkeep and activities. PEPPERLAND FARM CAMP - a unique summer camp experience for chi.ldrcn 6-16 years. AdvenlWI: trips, riding, Indian lore, swimming, more. Delicious vegetarian meals - special diets accomodated. Also seeking counselors and slllff. For info: Pepperland Fann Camp; Star Route; Farner, TN 37333 (704) 494-2353 WINGED HEART HOMESTEAD - 283 ICl'CS in Indian Valley district, SW Virginia. On this Cann we want IO start a self-reliant community of families emphasizing organic farming melbods and creative personal and spiritual growth. Contaet: Muzawir; RL HC-67, Box 171: Alum Ridge, VA 24051. APPRENTICESHIPS • offered in large, organic, m3Jket garden business and home subsistence/ preservation garden. Gardeners have eight years experience teaching organic, biodynamic-French intensive, labor intensive gardening. Housing. Contact: Bob and Sandy Gow; Rt. 2, Box SI; Zionvillc, NC 28698. {919) 385-6606. CLINCH RIVER EDUCATIONAL CENTER offers counseling for individuals, couples, groups. Also classes in personal growth and body awareness. P.O. Box 993; Abingdon, VA 24210. FARM FOR SALE - 43 acres, Calhoun Cty. WV; 5 room older house, deep well, 30+ apple trees, indoor hot water and bath, outdoor toilet, FREE NATURAL GAS, hilltop. 1/4 mile well-maintained access road. Allan &: Carol Freeman, (704) FLOWER ESSENCES - Harmony with Nature &: SpiriL Gentle emotiortal support during transitions, specific issues, relationships. Opens communications. Self-adjusting, non-toxic, awareness "tools" for improving the ionCl quality. Correspondence to: Elaine Geouge, c/o Patchwork Castle, Celo, 3931 HWY 80 So., BumsvWe, NC 28714 At ARTHUR MORGAN SCHOOL 24 studenlS and 264-5726. $30,000. KA11JAH - page 29 SOCK-A-DOOZ PUPPET PETS - Walk 'cm, talk 'em, make 'cm Oy. Wag their tails, you can try. They will love you, hug you if you're blue. Now PUPPET PETS can be your friends too. Handcrafted by Bonnie Blue; 78 1(2 Patton Ave. (#10): Asheville, NC 28801 "CELEBRATION SPACE: Songs to Celebrate Life" - A casset.te tape completely produced, performed, and recorded by members and friends or lhe Floyd County community to raise money for the Floyd County Community Hall. This audio songbook contains 15 original songs and chants and 3 traditional songs to learn and sing in your own community. The sound quality is uneven, but the c:ncrgy. spirit, and joy shine through. For the cassette 1ape with lyric sheet (ppd.), send $10.00 to the Floyd County Communi1y Hall Projca; RL 1, Box 735; Floyd, VA 24091. CREEKSIDE PRESS - Assistance for authors and poctS in editing, computer scrvices, and submitting manuscripts for publication. Lori Ward Hamm; P.O. Box 331; Abingdon, VA 24210. PARM WANTED - young family seeks owner-financed, low down payment (SSOO or less) small acreage (10 acres or less) in the N.C. mountains for home, gardens, fruit tree, and peace. Also, we would appreciate info on jobs and/or job offers in the area. We are young, hard-working and dependable. Please write Mr. &. Mrs. Jorge Velazquez: 174 Countrywood, Cleveland, TX 77327. ARCHITECTURAL ADVlCE AND DESIGN: Adam C.ohen; RL 2. Box 217; Check, VA 24072 14 staff learn together by living in community. Curriculum includes creative academics, group decision-making, a work program, service projccis, extensive field trips, challenging outdoor experiences. Write: 1901 Hannah Branch Rd.; Burnsville, NC 28714. Shell gorget llJlelJ1hod 11 IM Orcat MoWld. ScvieiviUe. TN WEBWORKING continued next page Summer 1987 �WEBWORKING cootinucd ASTROLOGICAL CHART S. 7-page interpretations of planets in signs and houses with planetary aspects. Easy to read. Great gift for the newly-born. Send SIS, name, date. time, and place of birth to TouchslOOe; Rt. 2, Box 314-K; Vilas, NC 28692 OAK LEAF WORKS - hand-crafted futon mauresses, zabolOO noor cushions, yogamats, and buckwheat bull pillows; SUllldard & custom sius available, to suit your needs. Write or call for our free brochwe: Oak Leaf Works; Star Route, Box 43; Floyd, VA 24()1)1; (703) 763-2373. DA YSTAR ASTROLOGICAL SERVICE - niual, transit, comparison charts. Very accurate. Only $3.00 each. Chris and Will Bason; Rt. 2, Box 217; Check, VA 24072 (703) 651-3492 ROSE AROMATICS - cssentiai oils have been healing body, mind, spirit, since ancient EgypL A most pleasant therapy! Dabney Rose; 108 Church Rd.; Asheville, NC 28804 (704)2S4-9SS I WEBWORKING Is free. Send submissions to: Ka1W MOON DANCE FARM HERBALS - herbal salves, tinctures, & oils for bitthing & family health. For brochwe., please wrire: Moon Dance Farm; RL l, Box 726; Hampton, TN 376S8 P.O. Box638 Leicester, NC Katliah \ Province 28748 SCOTT BIRD GREG BLACK (704) 683-1414 683-4795 Mebtcltte of tne farlfJ ~Spirit Ul.TIIAVIOLET PUAlflCATIOH AHO ALTElllMG SYSTEMS cus~m beabeb nystal MCklaces SOLAR PRODUCT'S · WATER AHALVSIS RANDA~ C. 704-~5912 LANIER _.._.. ~ 131 r.,_ -..,..,, 1111. - l l o. N C. 2*4 . HWY. 107 RT. 88 BOX 125 CULLOWHEE, NC 28723 (1041 291-103' Chinese Acupuncture and Herbology Clinic NaturaJ Food Store & Deli 160 BroadWay Asheville, NC 28801 MALAPROP'S BOOKSTORE/ CAFE BOOKS - 342 Merrimon Avenue Asheville, NC (704) 258-9016 CARDS - OPEN 7 DAYS A WEEK Monday-Saturday: 9am·8pm Sunday: 1pm-5pm RECORDS 61 Haywood Street, Asheville, NC 28801 (704) 253-7656 (704) 254-0134 'Jlja!?~ 'J\!1~1 BOBCAT l'ruvoJ1na PttM>nol ~<Vt« Fllloni Book Nttds In Spcclahzecl Fle!Js 704-264-5866 'Nat!lr<\ls y,.., T-SHIRT SHORT SLEEVE T: $10.00 ppd. Colors: Ecru, White, Sliver, Seafoam (It. green) Tea/ LONG SLEEVE T: $14.00 ppd. (Include• Paw Print on Sleeve) Colors: Ecru, Sliver, Tea/, White Satisfaction assured or return for full refund. PleaH Indicate size, color, sleeve length, quantity. B ~)OkD Q""' Thin(s L, .. . GARY HEMSO'TH 8ooludrr IN ADULT SIZES S,M,L,XL We a/so have a /In• of aweanhlrts and kid• T-Shlrta Boone Bel&bts Sbopploc Centu Boone, North CaroUna 28607 t-----------------t FRIEDMAN & Introducing the BOBCAT This full color design Is hand-screened on T-SHIRTS OF 100% PRESHRUNK COTTON KAlUAH - page 30 Where Broadway mMts Merrlmon Ave & 1-240 8 DESIGN, INC. ENUGY SYSTEMS THAT />AY FOR THEAISELVF..'i I ..- - ~-- -,.. -.., ~-=..,.,ca=-=-.,:-:.=-.-=-= - -=::-::....,..==. l(AWI~- P O llOXlll7 OIUS80AO. H C 21125 Summer 1987 �Kmflal1 wants to communicate your thoughts a11d feeli11gs to the other people in the bioregional province. Send them to us as letters, poems, stories, drawings, or photographs. Please send your contributions to us at: K.atiJ11.b; Box 638; Leicester, NC; Ka!Uah Province 28748. For fall, Katflah is looking for facts.feelings, and amazing tales about Yonah, the black bear, totem spirit of the Southern Appalachians. In the winter issue, the focus will be on "Sheller". Please send drawings, designs, thoughts, or ideas on what is appropriate she/1.:r in the mountains. Medfclnt" ;illfes BACK ISSUES ISSUE NINE - FALL 1985 The Waldee Forest - The Trees Spealc Migrating Forests - Horse Logging Starting a Tree Crop · Urban Trees Acom Bread - Mylll 'Time ISSUE 1WO- WINTER 1983-84 Yona - Bear Hunters - Pigeon River Another Way With Animals - Alma Becoming PoliticaJly Effective Mountain Woodlands - Katiiah Under the Drill- Spiritual Warriors full color ISSUE TEN - WIN11'ER 1985-86 Kate Rogers - Circles of Stone : Internal Mythmalting - Holistic Healing OD Trial Poems: Steve Knaulh - Mythic Places The Uktena's Tale. - Crystal Magic "Dreamspcaking" ISSUE THREE - SPRING 1984 Sustainable Agriculture - Sunflowers Human Impact on the Forest - Childrens' Education - Veronica N"icholas:Woman in Politics - Lillle People - Medicine Allies T- s&frts In the traditional Cherokee Indian belief, the creatures in the world today are only diminuitive forms of the mythic beings who once inhabited the world, but who now reside in Galuna'ti, the spirit world, the highest heaven. But a few of the original powers broke through the spiritual barrier and exist yet in the world as we know it. These beings arc called with reverence "grandfathers". And of them, the strongest are Kanati, the lightning, the power of the sky; Utsa'nati, the raulesnake, who personifies the power of the earth plane; and Yunwi Usdi, "the little man", as ginseng is called in the sacred ceremonies, who draws up power &om the underworld. Each is the strongest power in its own domain. Together they are allies: their energies compliment each ocher to form an even greater power. As medicine allies, they represent the healing powers of the Appalachian Mountains. The medicine powers of Katuah have been depicted in a striking T-shirt design by Ibby Kenna. Printed in 5-color silkscreen by Ridgerunner Naturals on top quality, all-cotton shirts, they are available now in all adult sizes from the Katfiah journal. "To show respect for this supernatural trinity of the natural world is to in turn become an ally in the continuing process of maintaining harmony and balance here in the mountains of Katuah." To order, use the form below. ISSUE ELEVEN - SPRING 1986 Community Planning - Cities and the Bioregional Vision - Recycling Community Gardening- Floyd County, VA - Gasohol - Two Bioregional Views Nuclear Supplement - Foxfire Games -Oood Medicine: Visions ISSUE FOUR - SUMMER 1984 Water Drum - Water Quality - Kudzu Solar Eclipse - Clearcuuing - Trout Going to Water - Ram Pumps Mierohydro- Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE FIVE- FALL 1984 Harvest - Old Ways in Cheroltee Ginseng - Nuclear Waste - Our Celtic Heritage - Bioregionalism: Past, Present, and Future - John Wilnoty - Healing Darltness - Politics of Participation ISSUE THIRTEEN - Fall 1986 Center For Awakening· Elizabeth Callari - A Gentle Death - Ro.spice - Ernest Morgan - Dealing Creatively with Death Home Burial Box - The Walce - The Raven. Moelter - Woodslore and Wildwoods Wisdom ·Good Medicine: The Sweat Lodge ISSUE SIX - WIN'IBR 1984-85 Winter Solstice Earth Ceremony Horsepasture River - Coming of the Light - Log Cabin Roots - Mountain Agriculwre: The Right Crop • WilJiam Taylor - The Future of the Forest ISSUE FOURTEEN • Winter 1986-87 Lloyd Carl Owle - Boogers and Mummers - All Species Day - Cabin Fever University - Homeless in Katuah Hommade Hot Water - Stovemaker's Narrative - Good Medicine: Interspecies Communication ISSUE SEVEN - SPRING 1985 Sustainable Economics - Hot Springs WOTker Ownership-The Great Economy Self Help Credit Un.ion - Wild Turkey Responsible Investing - Worlting in the Web of Life ISSUE FIFTEEN - Spring 1987 Coverlets - Woman Forester - Susie McM.ahan: Midwife - Alternative Contraception - Biosexuality Bioregionalism and Women - Good Medicine: Mauiarchical CullUl'e - "Pead" JSSUE EIGHT - SUMMER 1985 Celebration: A Way of Life - Katiiah 18,000 Years Ago - Sacred Sites - Polit Ans in the Schools - Sun Cycle/Moon Cycle Poems: Hilda Downer - Cherokee Hcriiage Center - Who Owns Appalachia? Celebration KAWAH: Bjoreruonal Journal of the Southern Appalachians Box 638; Leicester, NC; Katuah Province 28748 Regular Membership........$10/yr. Sponsor..........................$20/yr. Contributor.....................$50/yr. Name Address City Area Code K.AWAH- page 31 Enclosed is $ to give this ejfort an extra boost State Phone Number Zip I can be a local contact person for my area Back Issues Issue# _ _@ $2.00 = $_ _ Issue# _ _@ $2.00 = $_ _ Issue#_@ $2.00 = $_ _ Issue# _ _@ $2.00 = $_ _ Issue#_@ $2.00 = $_ _ Complete Set (2-11, 13-15) @ $19.00 = $_ _ T-Shirts: specify quantity color: tan S_ _ M_ _ L_ _ XL_ _ @ $9.50 each............$_ TOTAL PRICE= postage paid _ $_ _ Summer 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 16, Summer 1987 Description An account of the resource The sixteenth issue of the Katúah Journal focuses on the initiations and rituals surrounding the coming of age and the maturation of young people. Authors and artists in this issue include Tata Andres, Snow Bear, Patrick Clark, Maggie Schneider, Rob Messick, Burt Kornegay, Stephaen Delor, Didier Cuzange, David Wheeler, Curry Morris, Doug Silsbee, John Lane, Clyde Osborne, Will Ashe Bason, Michael Hockaday, Nancy Barnhardt, Thomas Dale Cowan, and Mara Bradburn. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1987 Table Of Contents A list of subunits of the resource. Interview: Helen Waite.......3 Poem: "Visions in a Garden".......5 The Vision Quest.......6 First Flow.......8 Thoughts on Initiation.......9 Archetypes of Male Initiation.......9 Learning in the Wilderness.......12 Cherokee Challenge.......15 Natural World News.......16 View from the Corners: "Valuing Trees".......19 Turtle Island Talking.......20 Young People's Page.......25 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Puberty rites Outdoor Education--North Carolina, Western Camps--North Carolina, Western Youth development--North Carolina, Western Cherokee youth--North Carolina, Western North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian Mountains Appalachian Studies Bioregional Congress Cherokees Community Education Electric Power Companies Folklore and Ceremony Forest Issues Geography Habitat Hazardous Chemicals Katúah Katúah Organization Poems Radioactive Waste Reading Resources Turtle Island Western North Carolina Alliance Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/2f5c7a65526cf67e7320e0c5525d2492.pdf a25df4140491bff73a4b9d4c92436ab2 PDF Text Text ISSUE 23 SPRING 1989 $1.50 BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS �~LJAHjOURNAL Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 P.O. Box 638 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED �THE PISGAH VILLAGE: A Window into Ancient Ways ..~..-··-·-···-"·-·- ··..·-----··-··-..··-......~.. ...... ·' - ....... - -......· -.. Pisgah Village: A Window into Ancient Ways ..............! by Kim Sandland Planet Art in Katuah............................. 5 by Denise Newbourne The Green City as Thriving City.........8 by David Morris Poplar AppeaJ .................................... l 0 lJy Doug Elliott Written and Illustrated by Kim Sandland Clear Sky: A Composite Portrait... .... 13 by James Rhea "A New Earth" ................................... 14 by Jerry Trivette College as Community Resource .......16 by C.B. Squire Wild l ovely Days ............................... 18 Poems by Elizabeth Griffin Photographs by Gil Leebrick Natural World News..........................20 Reviews: Sacred Latu/ Sacred Se.x Rapuue of the Deep .....................23 Stopping the Coming Ice Age ............25 Drumming: Leuers to Kafllah ...........26 ''Sudden Tendrils" .............................28 a poem by Michael Hockaday Events Calendar................................32 Webworking .....................................34 On a low rise above the Catawba River there was a village .....Once, long ago, the village flourished ..... Flanked by magnificent forests, with mountains rising abruptly on the western side, it stood on floodplain soils, with fields and gardens enriched by seasonal deposits of sih..... lt has long since been abandoned. and now it lies underground, a ghost town enslirouded in the mystery of its demise.....Remains of posts in 1he ground delineate where homes once stood. cold heanhs contain fragments of roasted nuts and seeds and the bones of deer and small game animals.....Picces of hand-formed and decorated clay ea.nhenware. tempered with the sands of village paths, litter old floors .....When one stands in what was probably once the cemcr of the village, there is a pervasive aura of kindred association and the lingering question of why was this village abandoned by its rcsidcnls 600 years ago..... The old town has been named the Pisgah Village by mhaeologists presently excavating the Cn1awbn River site. Ken Robinson of Warren Wilson College and his field workers are only now uncovering the village, and it will be some time before a thorough picture of its rcs1den1s' wiy of life is pieced together. Excavation hns already taken months of work, and the project will continue through October of 1989. Laboratory study of the artifacts recovered from the site, photography. drawing, mapwork, and comparisons with other sites will take much longer. NOTE. The exact locOUO!t of the "Pisgah VI/Inge" article 10 protect tlit #le fro111 po.r3iblt di!.turlJanus before ucawJlion rs c:ompltttd. is 1101 11l•tlf 111 thU Archaeology allows us to reconstruct the lifeways of chose who lived here before us. II allows us to determine the distribution, availability, and use of natural resources by peoples of 1he past; climatic conditions; cultural, behavioral, and spiritual traditions and their material representations. Archaeological fieldwork can also tell us when - and possibly even why • such cultures dlsappeared. The Pisgah Village is one of thirty promising sites that were identified in McDowell County. North Carolina. Three of the sites were tested for future study, but this is the only one currently under inrcnsive study. The site is interesting. says Robinson, because of its location at the edge of the mountains on the boundary between 1 very differe nt wo geographical situations. This was not typical of late prehistoric settlements. The Pisgah village presents lhe first opportunity for study of what is possibly a definitive boundary between the ancestors of the Cherokee and the ances1ors of the Catawba peoples. whose culrurcs were evidently very differenL Anifac1s so far recovered indicate two occupations of I.he village sire - the first from about 500-1000 AD, the second from about 900·1500 AD. The focus of the current research is on the later occupation, says Robinson. He hopes to shed some light on why the Pisgah Village site was ab3ndoned. Widespread disruption of narive settlements throughout the Southeast occurred around 1450· l 550, and the dissipation of such (oonunucd on p:ige 3 �~LJAHjOURNAL ·- EDITORl AL STAFF THIS ISSUE: Will Ashe Bason Michael Red Fox Richard Lowenthal Rob Messick Christina Morrison Marnie Muller Kim Sandland David Wheeler EDITORIAL ASSISTANCE: Scou Bird Manha Tree Jack Otaney John Creech Jay Joyce Marsha Ring Patrick Clark Chip Smith COVER by Rob Messick INVOCATION - a poem, •world.~ by Elizabeth Griffin PUBLISHED BY: Kauiah Journal PRINTED BY: The Waynesville Mow11ainecr Press WRITE US AT: Kail1ah Journal Box 638 Leicester, NC Katuah Province 28748 !ELF.PHONE: (704)683-1414 D1vcrsi1y is an 1mport:tn1 elemcm of bioregional ecology, both nawrol and social. Tn line wath Iha~ principle, lhe KaJ1'ah Journal uics 10 ~e as a forum for the discussion ot regional Issues. Signed arucles e~rcss only lhe op111ion of the aulbors and arc not necesSill'il)' Ille opanions of the Karliah Jounw/ tduors or stnff. The lmcmal Revenue Servtce bas declared Kat11ah a non·pront organiza1ion under seer.ion SQl(cXJ) or Ille ln1cmnl Revenue Code. All conuibwions lO Katiiah are deductible from person.al income tl.it. tNVOC.ATWN the vJorld is as W9- are TH£ SOtll'HERN APPALACHtAN BJORECJON AND MAJOR EASTERN RJVER SYSTEMS STATEMENT OF PURPOSE Herc m lhe souLhcm-most hcattlund of Lhc App:ilnchian mounuins, 1he oldest mounlllan range on our continetll, Turtle lslnnd; a small bu1 growing group h:is begun IO mke on a sense of responsibilhy for Ille implicau(ln.~ of lhl11 gcogr.tphicnl nnd culturol heritngc. This sense of responsib1li1y c:cnu:rs on lhe conccp1 of hvmg w11hin the ruuural ~ and bal3nce of universal sysiems Md pnllClJllcs. Wilhan dus circle we began by invoking Lhc Cherokee mime • K;u.Ualt' a.~ lhe old/new name for this nrca of the mouniains and for ii.s joU!Tllll as well The province is indicated by •L~ naUDUI boundarie$! the Ro:inokc Ri~cr Valley 10 the nonh; the foollulls of the piedmont area IO the cast: Yona Mount.am nnd lhc Georgia halls lO lhc :>0u1h: and the Tennessee Raver Valley to the west. TI1~ editorial pnootieli ror u:; arc t0 c:o!Ject and disseminate mfonnar.ion Md energy which pcrL'llllS specifically LO lllls region, nnd IO ro.u:r IJ1e awareness 1h:u 1hc land i~ a hvmg be.mg de$CMng of our love and rcspeeL Livmg in this manner is a way IO ansuro the su.~n:ibility of the bao.~phcrc and a la.rung placc for ourselves m 11.S continuing cvolutlonary process. We seem IO h3ve readied Ille fulcrum Point of a• do or die • si111t1tion m t.cnrn; of a quality standard of life for all living beings on !his planeL A~ a voice for lhc can:lakcrs or llus saarcd land. Kaniah. we advoc:uie a c:enlefed approach 10 Ilic cooccp1 of dccenlnlli1..otion. II is our hope 1 become a support sysicm for those acocpong lhe .0 challenge of SUStninabilhy and lhe creation of harmony and balance an a total sense, here an this place. We welcome all correspondence, critlcism, perunen1 infonnation, articles, an work, etc. with hopes th31 K.a.tWib will grow ID serve lhe best in1eres1S of lhis region and all us li11'11lg, breathing members. -The EdilOrS let us desire only that consciousness ,r Of life in which the cosmic will and the will to be are.,one Some of lhe K01iiah JourfllJ] Staff: (le1i IO right) Foreeround: Andy Ha!I-Bak.cr Middlr: David Wheeler, Mamie Muller, Rob Messick Standing: Will A.She Bason. Christina Morrison. Chip Smith, Rithiud Lowenlh3l. Lisa Franklin Sprt"'J, 1989 �(continued from page J) well-developed, thriving cultures has never been fully understood. Robinson feels lhat CJCcavauon of the Pisgah Village may lend some support 10 the theory that early Spanish explorers had a devastating effect on native aboriginal peoples. lt has long been surmised that Spa.nish explorers, led by Hernando De Soto and Juan Pardo among others, came up from the east and Gulf coasts through South Carolina and then inlMd to the Little Tennessee River. The routes of these explorers have lately been re-evaluated, however, and much evidence now indicates that they came along the eastern edge of the mountains ~ perhaps even as far east as the Catawba River. Some of the ac!ual records from the DeSoto and l>ardo expcdhions contain references to what are now believed to be villages in McDowell County. a hand in decimating these large animal populations. The burgeoning human population. unchecked by disease and nunurcd by abundance, reached a saturation point. The time from about 8,000 BC to I AD is called the Archaic Period. when human living took on a very different approach. In the woodlands the Archaic peoples hunted small game - primarily deer - fished. and collected plant foods. They were only seasonally nomadic, capitalizing on the migrations of animals, the spawning of fish, the maturing of nuts, and the flush of ripening benics. The people of the Archaic Period were efficient enough in their hunting and gathering that the search for food did not take up all of their time; they also pursued other endeavors. They made basketS and mats which have been found preserved in sites in the dry Southwest desen. They made hand-polished stone articles - some done very anistically, others left undecorated fo~ utilitarian use. Graves from the Archaic Period contain tools, weapons, red ochre (a pigment associated with ceremonies), beads, pendants, and dogs - all mcticulo_usly placed to accompany the dead into an aflcrhfe. Their stone hunting points were made with stems to be attached to sbaftS, an innovation from the time of lhc Palco-Indians. The earliest evidences of human occupation in the Southern Appalachian Mountains date from the Archaic Period. They consist of isolated find.~ of a distinct type of projectile point used for hunting - the Morrow Mountain type - dated to 4500 BC. The Woodland Period The Woodland Period of human habirotion The Spanish brought conflict and murder along wi1h their pack trains. They also brought Q.iseases - smallpox, measles, tuberculosis, and influenza - the likes of which the native population had not experienced on this continent. The Spanish, according to their own writings, burned villages, kidnapped and enslaved natives, abused the native cullure, and spread their imponed diseases. They formed trade alliances with some of the native tribes and introduced European materials. The full extent of the cultural and social disruption caused by the introduction of these trade goods is only now being realized. Robinson hopes that study of the Pisgah Village site will provide new links in the chain of undenaanding. extended from about I AD to 1600 AD. Three primary developmentS marked the transition from the Archaic to the Woodland cuhural iypes: · the development of pottery for cooking, storing, and transporting food and other items: - the cultivation of vegetable crops to supplement hunting and gathering: - and the first pcnnanent settlements. People of the Woodland phase settled in river valleys, where seed-bearing plants thrive. and became almost sedentary. cultivating native grains and then com. gourds, and squash as these crops were passed nonh from Mexico. Projectile poinis became smaller and more finely crafted. The bow and arrow replaced the spear and the dan. Woodland peoples traded across long distances. Mica from the Southern Appalachians and shells and fossilized shark's teeth from the coastal areas appear in archaeological sites throughout the southeast Burial practices continued the tradition of placing grave goods to accompany the dead. Some individuals were bwied in elaborate earth mounds, indicating some status or rank among their feUow villagers. Some of the Woodland Period peoples built tremendous carthworlcs for purposes that are still unclear to archeo-historians. They show a remarkable diversity, some being mathematically executed, others shaped like serpents. birds, and other figures. The full extent of some of these landscape sculptures was fully realiz.cd only after observers could fly above them. In some pans of the Southeast during the Woodland Period, clements of what is called "Mississippian culture" appeared. Mississippian culture was characterized by temple mounds (eanhworks which were the foundation for ceremonial centers). village) fortifLed with encircling palisades of stakes. copper tools and jewelry, and inrncruely designed ceremonial an. The v.intings of early European explorers of the 15th century describe palisaded towns with an ehtborate soctal development and material culture. (continued on JXl8C 4) The First People During the last lee Age a land bridge JOined Asia and Nonh America acrosi. chc Berin~ Strait. Many scientist:. believe that prehistoric people followed the large game animals into the new continent by this rou!e, and by the year 10,000 BC the first humans were well-established in both Nonh and South America. These Palco-Indian people. as they arc called. were nomadic hunters. They had no settlements, and the only evidences of their culture that have been round arc hunting weapons (stone spear points and darts), chipped stone knives, choppers and scrapers used for processing game meat and cutting wood, and animal bones thnt are evidence of their big game kills. By 8,000 BC the glaciers had retreated, and the climate became wanner. Many of the big game animals - species of horse. camel. rhinoceros, and bison not seen today. the great ground sloths and the woolly mammoth - became extinct on this continent Some scientists believe that humans had Spr~"'J. 1989 Ken Rotmisnn and visiring school class t!t.Omi1U! parrially ew1WJ1ed grid .fllUl1re OJ PiSgaJ1 Vi/Inge. Pho•o by Morme1 Mulltf �(col\Ullucd from p:ige 3) In the Southern Appalachians, lhis Mississippian tradition, borrowed from cuhural influences 10 the west is called "the Pisgah tradition" by arch~eologists. Peoples of the Pisgah tradition were the direct ancestors of the Cherokee. The Pisgah tradition of lhe late Woodland Period with its Mississippian influences, marks the pi~nacle of the cultural evolution of native peoples in the Southern Appalachians. Although some cultural traditions persisted until the rime of the Cherokee Removal, the native way of life was altered forever with the arrival or white explorers and seulers. Pottery fragments, called sherds, cons~ilute the majority of anifacts from the Warren Wilso11 excavations. Pottery vessels were fashioned from coils of clay, shaped and rounded. Some of the containers hnd handles or thickened runs and were tempered with sand before firing for extra s1rCng1h. Some were plain and undecorated, while others bore complica1cd panerns created by stamping the unfired vessels with carved wooden paddles. Cords or nets were also used lO l~ve fiber impressions in the wet clay, and des1~ns were also incised with small, sharp. marking tools. Plnin and decorated clay tobacco pipes have also been recovered, as well as small s1one and clay discs. believed to be counters or gamepieces. Also found were clay and soapstone beads and polished stone gorgeis. A hole was drilled into each of the ornaments so that it might be worn around the neck. The Pisgah rradition was a way of life which allowed individualized expression of talent and beliefs. During this phase livelihood was secure enough to allow time for artistic embellishment of functional tools. Carved soapstone bowls were made in sizes to hold from Relics AJong the Swannanoa The Pisgah tradition is best represented by archaeological discoveries made on the campus of Warren Wilson C-0llegc in Swannanoa in Kan'.iah. Artifacts found there preview what might be uncovered at the Pisgah Village site along the Catawba. The Warren Wilson site snw four penods of habitat ion by native peoples. The earliest occupation daies back nearly to the beginning of !he Archaic Period, The snc has been disturbed by erosion, dig~ing. and more recently by plowing. Disturbed sues are more dlfficull to interpret, because artifacts are misplaced, and feature.~ such as building foundations, heanhs and r::rosh pits are scauered. Despilc such disturbances, archaeologists have learned a great deal from the Warren Wilson site. No anifacts later than the Pisgah phase have been. recovered ~1 Warren Wilson. Its residents vanished someume 1n the mid- l600's and never returned. two quaris to 1wo gallons of liquid. Polished stone axes were found, some grooved to be anached to shafts, others designed to be hand-held. The excavation yielded monars and pestles of stone for grinding seeds, nuts, and drie(benies. and caches of red and yellow ochre and graphite used for paint pigments. The villagers who occupied the Warren Wilson site lived in rectangular dwellings. Over the years. the sunken posts rotted and left dark circular Stains in lhe earth, like perfect shadows. ghoslly visions of the past. The walls were Likely made of waule-and-daub, a mixture of clay and grasses. Mose of the dwellings were not within the village itself, but in outlying farmsteads. In lhe center of each house was a raised clay fire basin for warmth and cooking. The heanhs and the storage vessels buried nearby contained evidence of the foods these early people utilii.ed, among them hickory nuts, waJnucs, buuemuts, acorns, persimmons, maypops, grapes, bl~ck cherries. and chesmuts. There were also remains of com, squash, beans, and sumpweed, all of which were cultivated. Trash pits contained the bones of 30 species of animals, including bear, deer, bobcat, weasel, mountain lion, squirrels. turtles, snakes, frogs, and turkeys. From the distribution of foods, it is sunnised that the Pisgah (conbJlued oo page 24) EXCAVATION OF A PREHISTORIC SITE An archneological cxcavarion site is chosen because of the discovery of surface artifacts. because of a promising location that looks likely to yield evidence of occupation, or because th.e area is threatened by development or by destruction by vandals. Fieldwork begins with a surface collection of artifacts. Surface finds are ploued on a detailed map of the site, because their distribution may in itself reveal important information. The plow zone is scraped away and sifted through mesh screen 10 separate out any artifacts. Below the plow zone may lie a surface undisturbed by the activities of lauer-day humans. A grid of stakes and Jines is then laid out over the site, usually in a true nonh-south alignment, to correspond with grid l~nes mark~d on a site map. The area of each gnd square 1s usually one square meter. Soil samples may be taken with augers to determine distinct strata and/or the presence of hidden constructions or features (visible item which cannot be removed from the site and taken to the laboratory, such as house floors. burials, cooking fire pits, etc.). Selected grid squares may be excavated at random if the site is large. Small sites may be excavated entirely. Test excavations help 10 determine where to concentrate digging e!Tons. As the squares are excavated, the wall of each square 1s left intaCt m display lhe stratigraphy (visible layering) of the soil. Small layers, and sometimes whole strata, of soiJ are removed using shovels or trowels, and the exposed surface is levelled. M~terial from each level is sifted and soned. The an1facts recovered are bagged, labelled with their exact location in the soil stratigraphy. Soil samples are taken from each stratum 10 be examined in the laboratory. for even mJcroscop1c elements in the soil {such as pollen grains) may reveal information about the nora of the area and the climate (such 11s periods of drought and rainfall). Each exposed surface level is mapped and photographed, and details arc recorded in field notebooks. Features arc very carefully u~covcred ~s they appear in the strata. To d1~turb lh_e1r placement would be 10 destroy the rnformauon they contain. Small dental picks, 1ooth~:ushes, and even fine paintbrushes may be uuhzed to remove the soil from artifacL~ and features. Laboratory analysis of the artifacts. notes, maps, drawings. and photographs may take months, possibly years, of additional work once the fieldwork is completed. . Artifacts and features from each gnd and srratum and their relationships to the other finds through~ut the site, will reveal the lifeways of the people who once lived there - their t<?Ols,_ trades, rituals, subsjstence. An archaeologist literally delves into the relationship that ancient peoples maintained with the world around them. Archaeological fieldwork reveals details .of th~t relationship. It may te~ how lo~g lhat ~elauonship was sustained, and Dllgh1 possibly potnl to clues as to why it came to an end ;st:t' Sprtng, J!189 • �Art by Denise Newboume Dream f rQl}ment . •• Slt.e fell oslup that mghl and as she dre<uttM her spirit was luult'd through the long spiral tunnel and inII) till! scars. M1uri-dimtJtSional ribbons with Jhimmering citcu.ils drifted past aJ incompreJumsiblt spuds Slie realized she was in 1/ie center of the 1rwi.rplanetary in~rface, a place similar to a radio sroJibn w/ll!re lJfU! can nW'. into past <JNlfimue choices and possibilities for any piaMt, and/inc tune w tlic path ofgre01esr harmony. "Hmmm," she wondered, .,what can that p01h possibly be for the eartlrr Finding ow ~·as as simple as speaking the roMS that most corresponded with Earth's vihrationaljreqrumcy ar tlie prese111 tu~. No soonu had llll! said "John Wayne" than she fo1uld lu:rself in a lwlogram oftill! Earth. Her SU&Sitivc a.11ral rectpum M-Ve overw/11:/med a1fv.~t with an almost 1111/Jearablt colkaion of hurrlingferocities, terrified srreaming, and lrnpelt!Ss fwiliry. She re111(Ji/led calm, knowing from experience tll/Jl often tire jint reception ofsuch planets was the hardest lmagu of marching soldiers appeared before her, rows ofmen 1n unifonns, who turned on their heels and became long rows of ballerinas, all dressed in the same rum dolng rl~ uact SOllW hops and twirls while myriads of musicians all played variatwns of the SattU'! song. A smal I number of "others" hod them wrapped in strings, wl11ch the>• kept rig/rt, and twisted tfl/!nt this Wtl)' and tllDt, like puppets. Then she noticed thOl'-fand:. of beings sitting i11 tlie darkness.paralyzed The dancers and musicians wen' used to dii-en rheir anention from tll/!ir dl!.rperarely repres.ud condition. Then di/! Sct!nario began to change the people in darkness bt:gan to wake 11p and cw the strings. They swpped allowing tl.e cloned do.nurs and arrisrs to llypnoti:e them and started dancing tlll!mSelvts. Nor imuating any form, they simply followed wh1tre their own bodies led tht!ITI. The "official" artisu also stopptd their/~en.sh reprodJJJ:twnr ofprescribedforms long en1mgh w listen to the songs and dances from wid1itt They all begD11 listen.ing to and performing thdr own unique songs and danus. and helping otlll!rs learn tlll! s~. More and 1111>re strings were cw. and tlle ligliJ gr~ brigluer wilh t!llch ""e's gift of color. until of/ the beings became a mandala ofilrlerw<J\'tn harmony and beawy. Her anelllion tllrMd to a man in a belly dancers silks and veils, doing rhl sinuous, anciefll dance of binh She looked closer and saw it war .. John Wayfll!! "What a nice resolurilln," slie mused to herself. "It doesn't seem so hard looking at ft from oUlhere.·· "'do We are now witnesses to the ultimate dead-end created when reason attempt~ to dominate spirit, men to dominate women, science to dominate an. and "civilized" peoples ro dominate "'n:uive" ones. The5e are all external eumples of a fundamental split and sttuggle within e:ich of us. We have come so far from our primordial heritage of wholeness. that many of us arc at a los:. as to how to regain it We are still StrUggling to learn lhnt our fundamental problem is not any category of people. but the \'Cry existence of ~~teg~es.. 9ur problem ~s nOt science.~ power. not an, not ~pintuahty; n 1s the pcrcepuon of these tlnngs as sepanuc rather than facc1~ of a unified whole. ,\ key clemenr of the 1houglit sys1cm in which we perceive each Other ns lw lhan whole 1s the notion lhat some people arc creative and Olhm arc no1. Thi:. is extremely discmpowcring becllusc the power to cn.:.ltC is a cenrral attribute of divinity in all n:ligions. Thi~ c~tivc now from within provides us with 1he knowledge of our own power. b:iJance, and self-wonh. lf we believe that we do not have this rcgcnenitive power, then we promote scarcity for ourselves and others. So here we all nre amidst terrifying psychological scarcity collectively creaccd by the majority of the population who for one rcawn or another do no:i belie~ they arc creo.rivi- nnd powerful The planet cnn only a1wn the pence thut com~ from wholenes.~ when the beings who comprise it acknowledge •heir own and each others' wonh An. ai. we know 11 today. b a mirror for our plnnewy condiuon. There arc some people who do it. and they are n:vercd :is if they have something others do not. There is a funher dhtinction between "fine" an and "folk" an, with the unplicarion that fine an is somehow nobl~-r and better than folk., because it is non-funclionnl. TIUs 1s the alienating idea that an is only real if it is removed from the daily now oflifc. When a peoplCli: he.1.rlfclt. arti~ cxprcs.sion is_ lo;-t or s~tenurically extingu15.hcd, they begin to feel empty inside and often beccmc caught up in a funle effon to saiisfy themselves with utemal g~. 11us exu:mal grasping often IC3ds lO the phenomenon o! ~ictiveness The fact &tlat ~e !'ow ha~oe whole societie~ c:."pcncnang desperate levels of addlCtlOn :uid_ 1is a11endan1 destruction is a signal that it is ume forchoosmg to heal ourselves. One way we can do this is by tapping our unique expression~ and bl~ing ourselves llild the planet ~;th the creative energy that Oows from our spinL Our culrural definition of an needs to expand from the activiucs or an elite few to that or all people. Jose ArgueUes, in his latest book Surfers ofthe luvuya, provides such a definition: "You've all gott.t undcrsuind th:tt you're artists. Nothing fancy, but anists of life. anists of reality....Anything that's harmoniwl. that's an. This is an imponnn1 point ... since the planet's got to (conunllCld on PQ&ll 6) SJJrin9' 1989 ~ ~~~ - 1'.!'9'1 ~ y �be cleaned up and rehnm1omzed, there isn't any1hmg that isn't Planet An." With this kind of definition. an becomes intrinsic to the flow of life. \Ve are now beginning to realize that a11y expression that comes from our own spirits i'> valid, even if it docs not confom110 formerly prescribed ideas of'' an". To see an as a force for hnrmonizing our world is also to odd a higher di~s1on '?f social respon~i~ility to it. 111~. question "Will this conmbute to harmomzing our plam:t? becomes a standll!"d pan of the creative process, and an irnpon:mt criteria for whether or not 10 mar.ifest nn idea. Also integral 10 a holistic perspective is the understanding that an and science are not separate but are indivisible facets of a life-oriented culture. This understanding would ~1e a much-needed ~1al . . responsibility for everyone m all areas of human producuvny What exactly is Planet An? It is about reclaiming our concept of an to encompass all forms of exchange with our world. An is the language our species has used to communicate with the universe for thousands of years. Primitive an focussed on the intimate relationship of a tribe to it~ particular homeplace and all of its inhabitants. Now our homeplace has become the entire planet and beyond...aod our an has begun to rcllect this reality. Planetary an is a conscious awareness of the whole Life community in which we participate and a strong intent to . hannonize with it. lt is vital to our species' survival that we shift to this more active engagement and interplay with the universe. Jn this way. the many facets of our reality become intimately woven toget.hcr...our own interior world, our human cultural communiry, our planetary life community and the rest of the universe. How does the Harmonic Convergencu fit in with all this? Broadly speaking. the purpose of the Converge.nee wa.s 10 reactivate our ay, an:ness of the earth as a consc1ou~ b<:ang and to pro-.idc a time to rcatlirm our choice to co-create with her. Those who consciously made that cho1ce at that umc are the people Arguelles is now calling the "Eanh Force". By next year, Arguelles feels that this Earth Force will begin to manifest itself as a global and cultural phenomenon. He also feels that all need 10 move in a much more direct, mobilized way. By the second anniversary of Hannonic Convergence, he sees the opponunity for a Rainbow Peace Event. That would signal that the Campaign for the Earth has coalesced and bonded enough in the underground to begin 10 manifest as an alternative force of allied, planetary, non-government organizations moving in concen to take measures int0 our own hands. When I think of "art camps" and the "alternative force of allied, planetary, non-government organizations", the bioregional movement comes to my mind. We are a ready-made resource of diverse people who are awan: of the Earth's aliveness and are choosing to assist with her healing process. Karuah is a very supportive communuy for Planet An, and a strong network is already fom1ing. Here are some examples of Planet An going on inKatuah... Heart Dance Pat Sharkey, who lives in Floyd, Virginia, makes beauoful jewelry from crystals and stones. One lhing she has learned from working with crystals is that our own bodies operate in a similar way ... that is, they can be programmed, and they amplify energy. These conceptS have inspired her to create ways for an and science to become pans of a whole... through sacred dance. "Dance is like a gridwork, a system of conduction," she iold me. "By encompassing tones, using our bodies as conductors by arranging them in specific geometric configurations, employing corresponding herbs and stones, and consciously utilizing the energy gridwork of Icy lines on the planet, we can attune oarselves to move any specific energy through, and use it for healing." This kind of work could be done at key sites alJ over the eanh ...those places that amplify energy as well as those in need of healing. She Stressed the impon.nncc of a disciplined preparation of daily meditation for at least a month before coming together to do sacred dance. "The more preparation, the clearer the channel, the more juice we all reccive...the more we personally understand -something, the more authentically we can put it out to others." One way that planetary art is manifesting is through networking. Jose Arguelles, one of the key figures in the 1987 Harmonic Convergence, helped to found The Planet An Network in 1983. According to Arguelles. it is far too late for anything else save for artists, from all medias, 10 converge and produce inter-media performance rituals and other forms of planet art. He feels that these performance rituals should be simulcast via satellite to as many cities as possible to raise the consciousness of humanity. He sees this as a higher purpose of our extensive system of mass communication. When we are able 10 liberate this media system from the forces of fear and domiruuion we will have an incredible tool for dispersing immediate visions of peace. Astrologer Amero Alli envisions "the emergence of multiple 'art camps' ...clusters of resonant core groups dedicated to varied forms of planet an." Again.. the indicauon is that this an js a grassroots, collective phenomenon. Some of the elements for such activities could be music, dnnce, comedy, drama and sign language, combined with visual an. lighting, costumes. holograms. crystals and audience participation. There is no limit lO the possibilities! Drawing by Sbe.IJ Lodge The example she gave is for a Hean Dance, in which men and women would come together nnd fonn into a Star of David ...men forming one triangle, women the other. Rose quru:ii; would be in the center. Pora month beforehand each pamcipant would have spent time meditating daily on healing between men and women. They would then come together in meditation and symbolic movemenrs. and allow their energies to interact for the purpose of healing. The same concept can be used with any symbol, for any healing purpose, anywhere on the planet. Groups could begin travelling 10 other countries f~ the expres.s purpose of performing sacred dance there to amplify the energies of hannony and healing. "This is a way we can utilize all the systems we've learned - astrology, numerology, the tarot...and combine them in perfonnance through our bodies. High technology has become so overspecialized that no one can see the whole anymo.rc. By using our bodies as holographic componenis we are going back to lhe source of all recbnology...our inner beings." Pat is interested in organizing an Earth Dance gathering, and in exchanging inspiration and info with others interesled in this idea. Her address is P.O. Box 606, Aoyd, Virginia, Kaulah Province 2409 l. SprLf19, 1989 �Orandmottu A planetary art exhibit ... The popular Gmndmothc:r band in Asheville, North Carolina is a group tha1 is already doing visionary planet an. The group is composed of four women who each play several different insD"Uments and sing h:innonics 1ogelhl'r. They arc a visual, muhi-me<lia band. incorporating inro !heir performances creative movement, sign language. masks, costumes. acting and comedy. Their inclusive approach 10 music provides an enthusiastic vision of peace. leaving nudiences with a tremendous feeling of satisfaction. l talked with Deb Criss. one of 1he founding members of Grandmother, on her thoughts about Pl:lnet The People of Lhc One Song UV!NG ART F!Xll/B!T An. Her inspiration for Grund mother crunc to her when she was visiting lhe pyramid sites at Palenque. Mellico. She sa1 for long periods of time in the part of the complex that had been the Mayan's theatre. There :;he had visions of "blending ri1ual art into a music concert with respect to 1he four elemems and a ~ensc of oneness with 1he eanh, using costumes and masks. and finding ways io reach ou1 and dec~se 1he distance be1wecn audience and performers.'' ''The original vision l had was for an intentional way of doing a show, beginning by smudging the area, a group prayer and quie1 rime of positive thought We could then play with 1oncs, color, and lights, blended with modem-day music 10 induce frequencies tha1 unify heart, will, and higher mind. People of1en become uncomfonable when things are quiet, sacred, and serious for 100 long, so comedy is also an important part of our shows." Grandmother is very community orienled ... at one of their shows !his past fall four women joined 1he show for theatre and signing. One of them was an 89-year·old woman from Waynesville, the "honored Grandmother" of the evening. "I feel 1hat i1's important 10 in1cgra1e all ages, so that we all have a fuller understanding of the circle of life," said Criss. Their group is a dynamic process of consensus, and chooses to be open to additional aclS (with prior pl!lnning) being part of the show. "Grandmother is the ancient spiri1 of the winds Lhrough lime that speak through the earth to all people ... if s..meone feels that inner voice speaking through them. it is good 10 claim it and find a way to express ii. We hope 1hat Grandmother is a catalystic agent to inspire others 10 do this." For more information about Grandmother, call Deb Criss at (704) 253-4831. Contact Improvisation Also going on in Asheville is the quie1 revolution of Contact Improvisation, a newly arising dance form. Its emphasis is on releasing individual and group creativity through spontaneous movement rather than following a specific 1echnique or choreography. More than traditional dance forms, Contact relies heavily on suppon and cooperation among the dancers. II strengthens both the "I" and the "we" because the movements come from one's own center as well as being shaped by one's interactions with the other dancers. It's a way for 1 physical body to learn he trust. •. in a literal fashion, through physical imerac1ion. rn Contact, there are no wrong steps or movemcn1s---1here is only more or less fiowing, depending on how relaxed, trusting, and sensitive the dancers allow themselves 10 be. Contact is also p:utidpatory rather th:m perfoml!lnccorlented. fl is primarily an expenence for the d:lncel'li instead of for an audience. The movemenlS spring from deep v. ithin and nre a continual source of surprise, even 10 1he dancers This makes 11 nlJ the more dynamic to Y.itness. Audience and dancers are brought together llS both expcnence in different ways the everchanging now of movement coming from spiri1 into form. Leigh Hollowell and Christina Morrison are co-1e.'lching the first Conmct Dance class in Asheville. Chrisuna had auendcd a Dance New E11gland Conmc1 ln1ensivc la.~1 summer and rerurned home excited 10 share this fonn with others. She immediately began teaching friends in Celo and talking with Marnie Muller abou1 the possibility of a regional Dance Kn11"1Ji. Spring, 1989 (continued on pago 29) Who are the People of the One Song? They are ILf a1ul nwre ...They are inspiratian ... />a.rt 14ah.ng into furure ..Funue leaking into past. We invite rlrem into prese111 being ro help us remember rite word.f to The One Song Singing in rite liearrs and mitids ofall Earth's People. Tile People of rlie One Song is an art exhibit centering on the clay pottery faces and masks by artisl/poner Jane Avery-Grubel. The faces, strikingly adorned with beadwork, .shells, and feathers by artiM Jeri Dewey, represent a culture of people dr:Jwn from archetypal memory of natural tribal living. and from the vision of a futuri.~1ic tribe we may become. Out of lhe faces have come stories, written by local poet Colleen Redv.onun, tha1 1ell of the uibe's dreams, ri1uals. roles. and relationships. The exhibit will also fua1ure many local crafts people's works such as baskets, jewelry. clothing, musical insuurnents, pottery and herbs that v.ill repre~ent the tribe's anifacts of everyday living and celebration. The People ofThe One &mg is a \ision of a tribe leading resourceful, crea1ive, peaceful lives in relationship with the Earth and each other. The concept is an expression of 1ime transcending--a merging of pa~r. pn:o;en1, and future 10 cn:ati: a cuhure of our wildcs1 d~a~...one that may have been...could be. The artists involved sec Thr People nf'The o~ Snr.g as a modcl....''Through art we can nffirm a fuum: that i~ noc so dependent on modem 1echnology. Most c~cry1h1og cxhib11ed can be made, grown, or found m na1ure 111e show is a ·work in progress that we are continually crra1ing and recreaung, jus1 as we create our every day rc;tli1y. It's like opening our minds and doing an archeolog1cal dig into 1hc: future." Open through April 1989 at Old Church Glllery. M:un Street. Floyd, Virginia, Katuah Province 24091. For more infonnation or to schedule additional gallery engngcments: _-~ (703) 7-i5-4849 or 745·3316 ~ e • "-I ... >Can.ah Jourrnal pCMJe 1 �THE GREEN CITY AS THRIVING CITY Implications For local Economic Development by David Morris This April, David Morris ofthe I nstiture for Local Self-Reliance will be the key1Wte speaker for the WNC Environmental Summit '89. Here is an article from the conriner110/ bioregionat publication Raise the Stakes that highlighis some ofhis thoughrs. In discussing the greening of ciLies. one is reminded of Lhe slogan Lhat the French s1udents used in 1968. On their posters they said "all that we want to change is every1hing," which comes from that famous ecological dictum, "everything is connected to everything else." When we pull a thread, we may in fact unwind a sweater. The 1wo fundamental assumptions underlying the way we've designed our communities nre the assumptions of cheap energy and cheap disposal cosis. Jn constant dollars, a barrel of oil that cost five dollars in 1910 cost a little over a dollar in 1965. The cost of lhrowing away a ton of garbage remained preuy much the same from 1900 to 1960. We could lherefore ignore lite operating inefficiencies and wastes of the systems that we developed. Cities reflect that inefficiency and waste. Our cities are dependent creatures. A city of 100,000 people impons 200 tons of food, I 000 tons of fuel and 62,000 ions of water a day, and dumps 100,000 tons of garbage and 40,000 tons of human waste a ye:ir. We've accepLed long disaibution systems as the price we pay for progress and development. Jndeed, we've elevated separation to Lhe status of vinue and internalized those principles into our way of thinking about our local economies. J was recently reminded of how much we take 1ha1 state of affairs for granted when Twas in a SL Paul, Minnesota res1auran1. After finishing lunch. 1 got a toothpick, and of course all toothpicks now have an obligatory plastic wrapper. The word Japan was primed on the wrapper. Now, I thought to myself, Japan has no wood, bur it has been considered economical 10 take pieces of wood and send them LO Japan, wrap them in plastic and send lhe whole thing back: 10 Minnesota. Thal toothpick embodied 50,000 miles within it. Well, not to be outdone, Minnesota just set up a fac1ory. Ir's producing chopsticks and it's sending them to Tokyo. This brings to mind an image of two sh1ps passing each other in lhc Pacific, one carrying lildc pieces of wood from Japan to the United States, and the other carrying linle pieces of wood from the United Slates to Japan. That is economical only if one acceplS the twin assump1ions noted at the outset - those pillars upon which our economic system has been established. This impon-expon paradigm is the way our economy runs. It is also the way our waste economy runs. Washington, D.C., for instance, was becoming overwhelmed by its. hum:in wastes, and paid a consulWlt $150,000 to come up with a solution. He suggested they barge them to Haiti. That recommendation was approved by D.C., but Haiti vetoed lhe idea. Haiti decided though they'd been offered the wastes of the c:apiLal of the Frtt World, they preferred nOL to be shat upon. The integrated planetary economy was supposed to make us more secure, but has it? Global trade expands and so do planetary tensions. For example, developing counaies arc now exporting more and more food to the developed counaics to eam the hard currency necessary to repay debts that they incurred primarily to build up their expon indusaies. lndusaial development and utilizacion both have increased. The developed counaies are in an inlCTesting protecrionis1 free trade dance, a pas de deux of late planelruy economics. in which each country tries desperately to preserve ac lease some amount of ils sovereignty and its productive assets. at the same rime trying not to interfere with free trade and the mobility of resources. Capilal has become the lubricant for the planetary economy, the grease that lets the planetary machine functioo. We fervently believe lhat capital should flow at least as freely as raw maLerinls and products. Last year 20 times more currency was iraded than was needed to underwrite world trade. We are more reluctant to embrace the unimpeded rnobili1y of the third factor of production: labor. But we're inching up to it Six months ago the Council of Economic Advisors recommended abolishing all barriers LO migration in order t0 improve the economy. JC.cu .(ui.h ) o"rnal. p~ 8 We've lost sight of the underpinning of a society - lhe sense of community. Mobility is not synonymous with progress. Weve ignored Benjamin Franklin's advice: those who would trade independence for security usually wind up with neither. We have made tha1 crade and in the process have become an increasingly dependent and insecure people. But now the rules have changed. Cheap energy and cheap disposal are no longer available. Despite the recent drop in oil prices, lhe cos1 of energy has risen more than 1000 percent in the last 15 years. Disposal costs have risen even more dramatically. In 1975 it typically cost about three to five dollars to dispose of a ton of garbage. Today in the U.S. it costs between $30 and $50 to dispose of that ton of garbage. In 1970, to dispose of a barrel of hazardous waste cost berween $5 and $10 a barrel •• although most companies just spilled ii on the side of the road. Today, to dispose of hazardous waste costs abou1 $300 a barrel, and for many companies the disposed hazardous wasce now has a legal liability attached to it that is po~ntiallyenormous. What's imponant to note about these price changes is that they have changed not because or the real world exhaustion of supply, but because of a change in political a1tirude. The rising price of oil did not occur because oil began running out, but because OPEC artificially limired the supply. The cost of W3SlC disposal did not rise because we suddenly ran out of dump space but because communities, by establishing new disposal rules, anificially limited the supply. We consciously and willfully changed the cost of doing things the traditional way. One of lhe enduring legacies of the environmental movement is that it bas managed to begin to move the price of doing things to the cost of doing things. The price is what an individual pays; the cost is what the community pays. Let me give you a specific example of price versus cost Rock salt is used 10 de-ice roadways. lls price is very cheap: one to rwo centS a pound. There is at least one alternative to rock salt, made out of plant mau~: calcium-magnesium acetate. It can be produced a1 present for abou1 20 cents a pound · 10 to 20 times more than rock salt. That's ilS price. However, rock salt has some problems. It corrodes the undcrbody of cars, it corrodes bridges, and ill New York City, Coosolidnted Edison has found that it causes a great many problems in the electrical supply system which runs through the sewers. Sprlf\9. 1989 �Sewer water, c1111yi11g dhsulved rock sah. can corrode insulation and lay bare wires. A neoprene gas can be genmued and if a spark occurs. an explosion can send manhole CO\et'S flying. By one estimate Consolidated Edison spends S75 million to n:pa.ir damage caused by rock sah. Thu's part of the cost of roclc salt. Another cost is polluted groundwater and the devastation of vcgetntion. New York S!Atc has made an informal esumate that the acruaJ, internalized cost of rocl salt is 80 ccnlS a pound. Which de-icer should you buy? The individual is unt1warc: of this cost. It is the n:sponsibility of the community 10 make price and cost similar. Even though the rules have changed, we haven't yet adopl.Cd a new paradigm, a new way of organiting our knowledge and our information. One of the principles of that new paradigm should be to extract the mnximum amounl of useful work ecologically possible from the local resource base. Thar sounds like a very modest proposal, but it has profound repercussions. As we begin to obtain more and more u~ful work, we (ind thnt we've begun to be more and more self-reliant and self-conlll.incd. ls self-reliance economical? Whnt do we mean by eoooornics? Whnt do we value in our economic system? Those who praise the global economy and trade as the underpinnings of our economic henlth invariably point to the benefits of comparnrive advantage and just 11s invariably point to the example of bananas. Surely local self-reliance docs not mean raising our own bananas in the United States when the clirruue 1s so much more favorable in Guatemala. Il may be cheaper to impon those bananas. once again, depending on what the price is versus the cost. Bananas that come from Central America cooie from countries that do not pennit unions. arc produced by companies that do not pay any iaxcs, and are grown by production methods that have no environmenta: regulations. I submit that if you ca.lcuhued the number of dollars that have been spent by the Unil.Cd Sratcs in military intervention in Central America, and dh'ided by the number of bananas that 11.rC imponed into the United States, you would find that it's very costly co tmpon bananas rather 1h:ln 10 grow them you~lr. When we look at c<:onornic signals, we need ro look at them in a holistic sense. first, we arc leamio&, as our s)",\tems get ever larger, tlw the downi.hle rhks get com:spondingly gru.icr. Twenty years ago when we wked about a cau1strophe, it meant a flood or an earthquake. Today when we talk about a catastrophe we mean the end of the ozone layer. the end of the human species. Local self-reliance also has a downside risk: you could try '>Omething and it might not work. but the risk Is modest. Second, locnl self-reliance leads to a diversity of cxpcnmenmion. As communities experiment with differcn1 technologies, we advance on the learning curve. Third, local sclf-reliBnCe by definition reduces pollution by improving efficiency. Fourth, local sclr-rcllancc Is economical because It recycles money internally for more productive purposes that would otherwise have to be spent on maintaining the system. A crude estimate that r made recently :;uggcstcd that 15 years ago the United States was spending between one and three percent of its overall income for system maintenance and cleanup. Today we're spending almost 15 percent of our income fOI' that purpo~. And finally. an advan1.1gc of local self-rcli.tncc is that we begin 10 channel our ingenuity into developing new bodies of knowledge that may be appropriate 10 a world that is in a vef} dlITcn:nt cond1tioo. The technologies that we're developing 1n North America, for example, art technologies appropnatc to ruuions that arc resource· rich and pcople·poof. But ISO percent of the world's popufauon li\lcs in countries that 31C rc~·poor nnd peoplc·nch. ff you try 10 make the United State~ !>Clf-~ufficicnt or sdf·reli:mt, the technologies you develop tO do so will be neither appropnaic nor comp:inble wnh the needs of dc\•eloping nat.tons.. Bui if you move towazd m:tking our tknsely populated and rcsou~-short cities sclf·rcliant the i«hnologicsdcvc:lopcd \I.Ill be appropnate to a resource-poor 1.1.orld. The kno1.1. lcdge generated can become a fll!ljor export commodity. But the pnmary benefit or local sclf·rcliancc J~ not economic; it's psychological and ~oc1nl. II improves decision nuldng because the costs or the decision fall on the smne community. We do not separate the productive process over long.dhtllllC~ Psycho.logicall)'. we improve the setf-<XX1fidencc 11nd socunty of our commuruues. We begin to miniaturize the economy. h means achieving v.hat Fritz Schumacher, one of the great cconomim of our time, dreamt of: local productton tor local markets from local rcsourct$. SprU\9• 1989 ls that theory or is that pr3Cticc? ..yeu: it rums out that in ~c scrap metaJ industry, the scale of producuon IS much smal~ than 111 the raw matcrittls industry. The best ex.ample J know of is 1he steel industry, where the newest technology is called the mini-mill. They used to be called neighborhood mills. but the industry decided t.h:u that would rais.c the image or Mao 1.e-<long's backyard fumaus. aod they didn't feel this was good advertising. Miru-mills use 100 percen1 scrap, and arc very sm:all- 200.000 tons a year average produc1ioo. A raw ore-based, vcnically integrated steel mill produces between two and three million ions a year. The healthiest. fastest-growing pan of the steel indu~try is based on scnp that comes from regional matb:ts and products often sold regionally. Another example 1~ the chemurgy movement, created SO yean ago by scienlisti-. from around the world concerned with using the then-large agriculrural surpluses lb mdustrial products. In 1932. the ltalian ambass3dor 10 Oreat Bnlllin arrived at the coun of St James dressed in a sun made or milk. That is, Italian scientists had discovered how to weave the casein in milk into clolhes. Tn 1941, Henry Ford, a devotee of the chemurgy movement, unveiled his biological car. The car body was made or soybeans. lhe fuel came from com, and the wheels were made of goldenrod. The soybean plastic body weighed hlllf as much as a steel-bodied car, so the car was more fuel·eflic1cnt. lf you dented it modestly, the dentS could be knocked back out. The C11r was wanner in the winter and (COISinuoj ... pq• lO) Green C ily 11 How-To 11 Mnnual---Just Published! "Cities need to be<ome more 'green'. They must be transformed illtu places that are life-enhancing an<l regenerarfre." • PelCr Berg <:rr~a Ci11 as a "how-to• m~nual (Of mdlv1<tUllts and O(JJ.n11AllOns antcmo1ed an a :iuswnablc future. tis intnl3C i.s &hat urban att.aS Cllll Cl.isl lunnonlou\I)" with na111nll 1ysu:im • :md 111nctudca bolb practical mid visL;xury :aw1tcut1on1 lh11I •re uppllc•btt 1;; ny ci17 or 1ino11. lbcte ts also 1 ~ 1ts11ng of volllllUlet o.:uv11a with i:lc:a. llbout gctllftS: wried and womns 0 IO'll<-.ds D £n'C1)" fuwrc. • URBA."' Pl.Af.ilNG • SMARTTRASSPORTATIO' • SUSTAIN"BLEPLA,~'t'l!O • RF.l'>'E\\'ARl.ll E.''ERGY • l'."EIOHBORHOOD CHARAC'rnR AND li."IPOWERM£.'lol • RECYCUNG Al'tl> REUSE • CE.l..EllRATtNG l.IF'E·l'L-\C'F. VITA.Un' • IJRBA.'J WILD HABITAT • SOC'tAU.Y RF.SPONSIBLE SMALL BUSINESSES ANO COOP'ERATIVE.S 'Tbe CrttD C117 Proi:nam 11 1V111bblc d1tcc1ty from Pbru:l Drum Foundation for S7 f'CISIP.1ld Mcmben ol lbc Foundation =eh-cu free aloag with lbc hl·annu.:11 ne11;1p;pcr lfluu tM Suills llld Olhcr public:atiol\1 for ~i: yearly membership rec Sl5. Thta llddtc.ss Is PIAnet Drum FoundaUon, Boit 31251, Son 1'111nt11COCA 9413t �POPLAR APPEAL written and illustrated by Doug Elliott W hen I tell northerners Lhat 1 built my house almost entirely of poplar, including the framing, rafters, interior panelling, and exterior siding, they seem confused. When I go on to say that there arc a 101 of old log cabins in 1hc Carolina mountains built from large poplar logs. they look a1 me like I'm crazy. I'm finally learning that to a nonhcmer, the word "poplar" refers to the aspens and other related trees whose wood is light, soft. and vinually useless for house construction. After a bit more discussion, we finally ge1 our terminology straightened out, and I get the response, " Oh, you mean 'tulip tree'". Yes, this magnificent tree has many names and even more uses. It is not a crue poplar, but was so named because iis leaves are attatched to its branches by long petioles (or leaf stems) that allow the leaves to move m the breeze in a manner not unlike that of a quaking aspen. The tulip poplar is actually in the Magnolia family . ' l ts scientific name, Liriodendron tulipifera, translates roughly to m~ "tulip-bearing lily tree". This is a fitting name for the ttee because itS flowers look like a combination of a tulip and a lily. They are a light greenish yellow and each of the six petals has a blaze of orange at its base. OUJ ofa giant tulip tree A grem gay blossumfalls on me; Old gold andfire iu petals are. Ir flashes like a/al/Ing swr. - Maurice Thomas A large tulip poplar lit up wilh hundreds of these large, cup-like blooms in spring is a magnificent sight indeed. The tulip poplar is the king of the magnolia family. 11 is considered to be the tallest hardwood tree in North America. In the old forests of the southern Appalachians il has been known to attain a height of 200 feet with a straight ttUok 1en feet in diameter and clear of branches for eighty to one hundred feet . The largest tulip poplar on record is the "Reems Creek Poplar" in Buncombe County. It was I98 feet 1all with a ttunk IO fcec I I inches in diameter four feet above the ground. When it was burned in April.1935, it was believed to be the largest tulip poplar in the world, possibly over a thousand years old. "But despite the splendor of its dimensions. there is oothing overwhelming about the Tuliptree, bm rather something joyous in ilS springing straightness, in the candle-liU blaze of its sunlit flowers, in the fresh green ofus leaves, which being more or less pendulous 011 long slender sralks, are forever IW'ning and rusrling in the slighres1 breeze; this gives the tree an air ofliveliness, lightening iJS grandeur. So even a very ancieltl tUlip tree has no look of tld abou1 It, for not only does it make a swift growth in youth, but in maturity it maintains itself marvelously free of<kcay. This look of vitality comes partly from the vivid paleue from which tire Tullptree is colored. The flowers which give it 1/Us name are yellow or orange a t base, a liglu greenish shade above. Almost as brilliant are the leaves when they first appear, a glossy, sunshiny pale green: they deepen in tint in summer, and in awwnn tum a rich, re1oicing gold. Even in winter the tree is still flOt UJllldorned.for the .•.cone remal'ns, candel/Jbrum f as/Uon, erect on r/le bare twig ...(1111Iil) all the seeds have.fallei1." - DoNJld Culross P~ Each of the seed cones 10 which Pcauic refers can produce l 00 or more seeds. Each seed is located a1 the end of a blade-shaped wing, called a samara, which keeps it airborne. On windy days 1hcse seeds whirl like tiny helicopters and are dispersed over great distances. Because they are released gradually all through the winter, the seeds arc important to wildlife. They are ca1cn by many kinds of birds as well as by squirrels, chipmunks. and other small rodenlS. On a bright snowy day rwo friends cross-countty skiing in the Pisgah National Forest were surprised to see a white-footed mouse scampering all over I.he snow, so busy collecting and devouring freshly shed tulip poplar seeds that ir seeme~ eomple1cl y unaware of their presence. Old Uses Indians had many uses for the rulip poplar. Us.ing fire and stone tools, they carved dugout canoes out of large straight sections of the ttunks and taught pioneer se1tlers the an. One of the first accountS of this was in 1590 in Thomas Harriot's brief and true report of the new-found land of Virginia: " ... rite irrhabitams that were neere 10 us doe comrtlQnly make tlleir boars or Canoes of the fomi oftrowes (troughs), only with the helpe of fire , ltarcl~IS of stoMS and shels; we have known soml! being so great ...tluu they have carried well XX men at once besides much baggage· 1/ie timber being greor, ta/, streight, soft, lig/11, & yes tough ...". Captain John Smith in 1612 reported canoes large enough to hold 40 men. Daniel Boone made such a canoe 60 feet long, capable of carrying five tons. Into it he loaded his family and all their possessions and in 1799 they floated from Kentucky down the Ohio River and on into what was then Spanish territory. The tree is still known as "canoewood" in some areas. Poplar blossom time is very important to beekeepers. The poplar is one of the most dependable sources of nectar in the Southeast The yield of nectar per bloom is possibly the highest of any plant on the continent and has been calculated at an average of 1.64 grams - or about one third of a teaspoon - per flower. During a favorable season, poplar nectar is secreted so abundantly that honey bees and other insects cannot carry i1 away as faSt as it appears. Sometimes one can feel the nectar dripping down like a gentle sticky rain when sranding under a blooming wlip tree in a light breeze. (People who park their shiny new cars under tulip trees often complain about this.) Because the poplar blooms early in the season, many honeybee colonies are not strong enough 10 fully utilize the abundance. For StrOng hives, however, harvesLS of 100 pounds of hooey per hive have been recorded during just the three week poplar bloom. The honey is dark in color and is sometimes called Spf'tn9. 1989 �"black poplar honey". When held up to the light, however, it can be seen tha1 it is actually a deep amber-red in color. Though it is not as light as locust honey nor as sought-after as sourwood honey, it has a rlch full-bodied flavor that can sweeten fruit salads, yogurt, tea, and other beverages. Poplar honey goes well on pancakes, waffles, cereal, biscuits, cornbread, and other baked goods. Rarely a day goes by that I don'1 eat some. If you want the ultimate tulip-poplar-tasting experience, sip the nectar straight from the flower like the bees do. You need to find a freshly opened blossom within reach. Pick or lower the blossom carefully without josrling it. Then lick. the drople1s on the inside of the petals, and taSte tha1 ambrosial Sometimes the nectar collects in a puddle on one of the lower sepals. If the air has been warm and dry, the nectar will often be thick like syrup. After one taste, you will know you have imbibed the nectar of the gods! In European gardens the tulip poplar is one of the favorite "exotic" American ornamental shade trees, and it has been so for mOTC than 300 years. In fact, the tulip poplar was first described botanically in 1687 from a specimen that had been brought from the New World and was growing in an English garden. In the early part of the 18th century John Lawson, Surveyor-General of North Ol.rolina, reponcd a hollow tulip poplar "wherein a lusty Man had his Bed and Household Furniture, and lived in it till his labor got him a more fashionable MMsion." Of course the senler's "more fashionable mansion" would probably have been no more than a log cabin made of tulip poplar logs. There is many an old tulip poplar log cabin still standing today and new ones arc still being built Using Poplar Lumber The first significant cutting of poplars in the new world was by settlers who were clearing ground for farming. They knew that where the tulip poplars grew, the soil was the richest. Today this still tends to be true. Ginseng hunters look for stands of tulip poplars when SC'Jnning distant mountainsides in search of the moist soil that characterizes good ginseng habitat lt was not until two decades after the Civil War, when the r:>ilroads began 10 penetrate the rugged mountainous areas of the Southern Appalachians, that the huge poplars and other southern hardwoods were harvested. In those days only trees over 30 inches in diameter, each yielding more than 400 board feet in lumber, were accepl.ed at the mills. In some areas tulip poplar grows in almost pure stands. In 1912, a tract of land near Looking Glass Rock in Transylvania County yielded 40,000 board feet of tulip poplar lumber per acre. Nowadays loggers are pleased IO get 10,000 board feet per acre. Foresters call tulip poplar a hardwood because it is a broad-leafed tree, like oaks and maples. Pinc, fir and other conifers arc called softwoods. The wood of tulip poplar however, is as soft and workable as white pine. Because the extensive heanwood is a yellowish tan in color, it is known as "yellow poplar" in the lumber business. The sapwood is creamy white and has been used as interior panelling. When used in this capacity, i1 has been called "whirewood". Because of its lighmess and strength. ii is used for boxes and crates. Yokes for oxen were often made from tulip poplar, because it was so easily carved. lt was one of the favorite materials for building aircraft in the days when airplane bodies were built of wood. Poplar wood has the ability to return to its normal shape after being compressed under great pressure. This property accounts for the wood's popularity for building barrel bungs. Poplar lumber is used extensively in the furniture-making industry. Its porosity and ability to take glue makes it an ideal core upon which to glue fine wood veneers, and, because it talces a polish beuer than any orher native wood. poplar wood is itself often used as a veneer. Kiln-dried yellow poplar wood makes a good framing lumber for house construction. It is moderately lightweight, yet stronger than spruce, fit; or white pine. Unlike the whole poplar logs used in cabin construction. milled, dry poplar lumber has little tendency to split when nailed. The Nonh Carolina Building Code accepts graded poplar lumber as a framing material. However, it has been infrequently used in recent years because of the.abundance of low cost softwood timber, such as Douglas fir and spruce, shipped in from the western Sl4tes. As the supply of western softwoods decreases. tulip poplar may come back into more common use. Dead and Rotting Wood Tulip poplar is also valuable when dead and rotting. The stumps decay quickly and provide an ideal habitat for various wood boring beetles. These beetles and their larva are one of the favorite foods of the majestic pilca1ed woodpecker (often called "wood hen" by mounroin folks). The pileated woodpecker is so named because of its brilliant red crest. It 1s our largest woodpecker. almost as big as a crow. These and other woodpeckers regularly visit decaying tulip poplar. and some people purposely cut poplar slumps high or use the Jogs in gn:rden beds near the house in order to artmct them. Dead tulip poplar is also the favorite growing medium for cenain fungi. most notably the delec1nble oyster mushroom (Pleurorus osrrearus). Oys1er mushrooms arc one of my favorite 'Aild mushrooms. l learned to identify them by Clll'Cfully studying them in mushroom field guides. They arc f.urly easy 10 recognilC, hence they are one of the safest of the edible wild mushrooms. They grow in cluster:., usually out of the sides of logs or stumps. They vary from a creamy. "oyster" whi1e to 1.1n or gray in color and arc distincbve because the gills run down the entire length of the stem. They arc delicious in soups. on p;ista. and can be saut6ed and gently stewed lO make an elegant side dish. Once l had oyster mushrooms fried in fritter batter, and (conunucc1cmJllil&e30) they actually tasted like oyster mttcn.. ~'°""" J--' 9"'JS t t �The bark of the poplar tree can be remo1Jed in the spring and early swnmer and has been used in many ways. Large sheers of Ir were used by the Indians as CO\'trings for wigwams, wickiups, lodges, and orher living quarrers. In the Nonfl Carolina mountain.s, poplar bark has bun used as siding on frame houses. When I first disco11ered it on some homes near Burns11ilfe in Yancey County, I was suuclc by ir.s rustic, }'et eleganJ beaury. As I was building my own house at the time, I wonted to /ind ow how poplar bark siding wa.f made and how long it wollld last. Wizen l asked around, however, it seemed tlw.t most of the builders of these hauses Jw.d long since passed on, but t~y had left a legacy ofpoplar bark. siding thol was sdll holding up well qfter 70 or more years. 1 finally found one older man who was a poplar bark crafts11w..n, and he tk.scribed tlie process UJ me. In early swnrner when the "sap's running", large sheers of the bark are removed from mediwn-sized trees. The bark is carefully pried off tlie trunk with a to0I know11 as a "tan bark spud". This tool hark.ens back to the days w}ien the collecting ofoak, chestnut and hemlock bark was o pan ofevery timber cutting operation. The bark was sold to tanneries as a source of tannic acid. A spud could be Improvised mu of a stout curved stick with a chisel-like edge carved on one end. Those made by blacksmiths look somewhat like a small-lieaded spade. After 1/ie bark is remo11ed, it is cut illro large rectangular sheets, taken ro a barn or other dry p/act and "stacked and stickered" like green lumber with na"ow strips ofwood between each sheet of bark to allow air to circulate. Rocks or other weights pilled on rop of the stock ofbark en.sure that the sheets stay flat and do not curl up as they dry After a month or two of drying, rhey can be cut 10 length and nailed like slung/es onro the building. Armed with th8se minimal instructions. and a lift·long love of tulip poplar, I knew I had to onempt co/leering bark 10 cover at lea.rt part ofmy house. A friend who was building ms own lwuse was about to CUI some poplars on his land 10 use as suppon beams. He told me that if I'd help him cut them and haul them down to the building site, he'd help me get the bark. The first tree we/tiled was aboUI afoot in dianieter, and it fell uphill. We trimmed off the upper br01iches, until we had a length ofclear trunk abou1 30 feet long. With 1he chainsaw, we mode one long CUI throught the bark down the entire length ofth4 l.og. Then, staningfrom the bonom, with one of us on eilkr side of the log, wt wenr at it with the bark spuds, ourf111gers, hate/let blades and whatever else we collld improvise to genJly pry the bark from the log. . .. - TIU! nt•wly formed cambium layer benn•e11 the bark and the sapw(l(Jd was sofr, slippery and Yer)' juics. As the: bark gave way 10 our efforts arul .tepararedjrom ti~ rrunk, it made a slurpy hissing noise. !Ve gradll(l//')! worked our Wll) up the log . The bark was coming ojf bc:outifully. When wc:j1r1ally reached the 11pper end oftlu: log, tire remaining section f1f the bark StpcJrated wirh a rtsowuling hollow "pop" We stood up and ~ere congrarularing ourselves on a job well dmu:, when we heard a noise. lt>okinR down we sow our newly-skinned log heading off down the hi/IT ltsfreshl)• removea bark had created a trough t/IQJ was slick.er tlllJll any bobsled run, and b>· rhe time that log left that piece of bark, it had picW up a terrific amo1u11 of speed and momenlltm. It we111 careenin,g down the mountainside, and all we co11Jd do was watch in astonisl11T1enl as thoJ log leapt over rock ledges and crashed through thic~ts. It fi111Jlly .rropped uh0111 fl!ry yards down the hill when i1 collided with a srump jusr above rhe house .tire. We breathed a huge sigh of relief. If it had nor been sropped by the s111mp, that .flippery bauering ram would hove done considerable damage to rhe ho11se founda1io11. Afrer rhar, we senved a rope to each log before we removed ilS bark. I found ow larer rluJt mountain loggers hove a word/or a log sliding down a nwu111ainside. TluJt log is nball·hootin'," and it is recognued as a serious danger in logging steep f1W11n1al11 ,f/opes during spring and s1unmer. As one old logger told me, 'Them poplar logs is bad/or that. Wilen the sap's up, that bark can slip off a log you're dragging and if tha1 log gets loose and goes a balf-Jwotin' down the mou111ain, buddy, 'hit can kill a ma11l" The bark of small poplar trees can be scored and folded into carrying 11essels ofall sizes from berry baskets to backpacks. /11dia11s daubed the seams with pine pitch and used them as W(ller buckets. I was first introduced to bark basketry by my mountain neighbor and friend Paul Geouge, wlio has been mak.i11g baskets for years. I was enchanted by the way he explained their simple practicalily; "So you've been out fishing all morning .following the creek up in.lb the nwuntain.t. You're cau:hlnJl some of 1/iem nmive speckled trour, bUJ afrer a while the srream gets too small. So you call it quir.s and head up onto the ridge/or rhe long walk home, There you TUii into the biggest patch of ripe huckleberries you halle ever seen. ~You'd 1011e to take some of them berries lwme, hut you ai11'1 go11101hing to carry 'em in. Whor collld you do?" Paul asks wirh a twinkle in his eye. "Well, if you knew how 10 make a berry basker, you'd just find you a young poplar rree, make you a poplar bark basket, and tote tllUn berries home. Now they'd taste mighry g()()d after a fish dinner! ... Between the ower layer of the bark and the sapwood is a layer rich in fibro11s vascular material known as bast. When rorred under controlled condirfons it can be used to mah ropes. twine and other cordage. Ir was high/}' valued by Native ~ricansfor rhese tiles Poplar bark has also been 11sed medicinally as a tonic and a remedy/or fevers, stomach ailments, dysentary, rhe1unari.sm and gour. It is a source oftulipiferine, an allt:aloid that acrs as a heart stimulanr. / 2 ! ff.'" • Doug Elliou's most recent book, (that includes step-by-s1ep instruetions on how to make a rulip poplar bark basket) is entitled Woods/ore and Wildwood Wisdom. It can be ordered from him at Possum Productions; R1 1, Box 388; Union Mills. NC 28167 for $10.00 post paid. Sprl·"'J· 1989 ""'' .... - �CLEAR SKY a drawing by James Rhea The concept for the drawing derives from my years growing up in the southern foothills and hearing Cherokee follclore, and being fascinated by their lifestyle and contributions. I have always been inspired by other culrun:s, especially so called primitives. This picture is pan of a series of portraits of healers or philosophical leaders, who arc inspirational to their people, representing cultures throughout the world. From that I envisioned a change of bean from a life of war and bloodshed to one of service and ~ce. This choice was indicauve of several individuals who laid the foundation for the later culturnl flowering of the Cherokees. Clear Sky is more of a composite of an ideal figure lhan a definite ponrait. The Cherokee people in the late l700's were in a state of despair and desperation because of the encroachment upon their lands and military defeat by European scnlcis. SC\'Cral individu:tls came to the forefront to encourage and inspire their people. To the Cherokee. they were lcnown as beloved persons. both men and women. They felt a need for a transition or integration into white society, but at the same time they hoped to retain the best of their past for cultural survival. Clear Sky's dress is typical for the time. He wears a blue EngltSh bro3dcloth shin and has a Spanish trade blanket around his waisr. The necklace is wampum with a silver gorget. The eamngs are archaic beaten copper with slit earlobes. The hair is trimmed with a dyed egret feather ornament In his band he holds a turkey feather (an with natural bead work. a sign of respect and dignity. lsk.agua CJtr Clear Sky was listed in Duane K. King's book CMrolcee Indian Na1ion as being present and signing a document protesting the tt'Catment of Chickamauga Cherokees by the Americans. The petition was sent to King George m of England aslcing his government to intervene. At the time of the signing, or thereabouts 1789-1791, he changed his name from NeMnoataah, or "Bloody Fellow" to lsk.agua. "Clear Sky." Spr~nAJ. I used several sources Ill compiling his dress, ornaments and general demcaner. but the most informative was the JnditlJIS of the Southeastern Un11ed States by John R. Swanton, Smithsonian Anthropology. James Rhta lives in an old farmhou.st in a rural pan of Cabarras CoUllt)'. Ht is illlertsttd in organic gardening and environmental issul!S and spends time canoeing and hiking for inspiration and peace of mind. His artwork includes tM subfecrs of wildlife as well as portraits. "In gentral" he says •1 favor world peace and holistic liftstyks". ,/ 1989 Xat-~ )o\UnoL ~ 15 �II a Early, al tine o'clodt IWO sbocb ol-an anbqaUe Wlft felt. Tbc boule D cuM:d mid ew:rytbing WU ID mowmelll. The bcns fell to the paid fJOm lheir room ud set up a pi.tifol cry. You cm see chat the white people mR diffaalt bc:ings from us, we are made or.red clay. they of white sand. About lbe J'Cll' 1811 IOIDC of the Cleroba cbamed ud Olha'S RCtiwd. in various ways. cQ11111mictricw from lhe Oral Spirit. all lr:Dding IO discredit die ICbane ol c:ivilization. See 10 ll dw you get back your old Beloved Towns. Yoor mother is not pleased you punish each other so ha1d. I have told you what the Gn:ac Spirit's will is, and you are 10 pass on iL la on:tcr that you might know bow things want to tell you what happened bcrc in the Nation ju,st the other day. ~Pl in die Wkl IDday, I Jusr dne rughis ago I was at a Wk in C>o&1mally. To tha1 place came~ man and two women who to1d that while they were on 11 journey, Ibey came eo an unoccupied house near a hill called Rocky Mountain and enlCttd it in order to spend the night thcte. Just as it had become dark, they heard a violenl noise in che air.•.As !hey went outside to sec abou1 ii they saw a whole crowd of Indians ~g on I.be hill from the sky•... nding on small black horses...their leader beating a drum. .•came very close.• .They were much frightened .•.•. "Don'1 be afraid. we arc your brothers and have been sent by the Great Spirit 10 spcalc co you. The Great Spirit is dissatisfied that you arc n:ceiving the white people into your lnnd•.•.. You sec that the hunting is gone, you are planting lhe corn of the white people. go and sell ii back to them and plant Indian com and pound it in the manner of your forefathers. do away with the mills. The Mother of the Nation h~ fOtY.lccn you. •. her bones are being broken through the grinding. She will return co you if you put the white people out of lhe land and return to your fonncr manner of life. If you don't believe my words then look up at the sky." They did and saw the sky open...an indescribably beautiful light and in it four white houses. "Such houses you are to build in your Beloved Towns... for white men who can be useful to the Nation.. . ." I mn not Ible IO delcribe lhe creat perplexity into which we C11D11 Jasa ...L Our dwelling bowie was in die most violent mDVellXIH IO lhu it seemed IO be Deir II> be falling in. .. .a strongviolent noise beard from the W.N.W. _ .and stteaks of l.ighlning..... This morning between 7 and 81>'c1ock we felt tw0 more shocks without the sli1thtcst noise. ...our house was r:rembling..•the roof moved. The m:es were in movemen1 wilhout !he slightest wind. It is true, the white people must all go from lhe Nation; boWevcr, 4 smiths, S()tne school ceachers a.rid those who arc building mills for us a.re to be toleralbd. but later. they too must return to their own country..•.. Some of them anribuce the occurrence co the sorcerers; some, to a large snake which must have crawled under their house; some to the weakness and old age of the eanh which will soon cave in. . •.they held a grand feast and celebrated a great medicine dance. .• .. . . .if they believed and obeyed, then game would abound, the white ll1!ll1 would disappear. . • .• .• .instead of beef and bacon they would have venison, and instead of chicken they would have turkeys. . . •we heani today from a traveler tb:u in Taloni. •. thiny miles from here along the road to Georgia. in a field 13 sink holes appeared as a result of the earthquake. the largest of \\<hich is 20fcet deep and 120 feet in circumference and is. • .full of gn:enish water. . . .he would like to know whether lhe end of 1hc world were not near. .•• • sprin9. 1989 �J ...many lndians believe that the white people were responsible because they had already taken possession of so much of the Indian land and wruned still more. The Great Spirit is angry...and be wanted to put an end to it through eanhquakes. , Soon after the eanh had tremble4 an Indian was silting in his house in deep thought, his children were lying sick in front of the fire. ...a tall man appe~ clothed entirely in the foliage of ihe trees, with a wrca1b on his head. ..carrying a small child in his ami.~ and had a larger child by the hand. "The small child on my arm is the s ClJC:it Spirit. l am not able to tell you whether the Great Spirit will soon destroy the earth or not. 1be Great Spirit is not pleased that tbc lndillll$. have sold so 111uch land to the white man. :rugalo, wl!K:I\ is now possessed by white people, u; the r~t place the Great Spirit created. There in a hill he placed the firs& fire. for all fin: comes from the Great Spirit. . . .the white people have built a house on th3t hill. They should ab:lndon th~ place; on thru hill there ~hould be grass growing. only then will there be ptaee. ...the Indians no longer thank the Great Spirit before they enjoy the fust fruits of the land. They no longer have dances in his honor before they eat the first fruit~. You arc sad because you thin.le your childn:n m ill, they are not renlly ill. but have only taken in a. little dust.~ •.. he gave him two small piece5 of bark from a certain tree ••• and told him to cook them and to give the drink to his children. and from that they became weU right then. 7 ...the residents of one wwn fled into the hills and tried to crawl into hiding in the ho!~ of lhe rocks in order to escape the danger of I.he hail stones, the size of half bushels. which were to full .••.. ...numbers of the aibe.. .abandoned their bees. their orchards, their slaves, and everything else that might have come to them through the white man, and...took up their toilsome march for the mounwns of Carolina. ..•mills. clothes, feather beds and iables - worse still •.. books, and domestic cats! This was not good· theieforc the buffaloes and other game were disappearing. The Great Spirit was angry. and had withdrawn his protection. The Cherokees must return to the customs of their fathers. They must kill their cats, cut shon their frocks, and dress as became Indians and warriors. They must discard all the fashions of the whites, abandon the use of any communication with each other except by word of mouth, and give up their mills. their houses, and all the ans learned from the white people. ~ Oicrokecs arc at this time in a rcmarlc.able manner - occasioned by the late shocks of the eanh ·endeavoring to appease the Anger of the Ore3t Spirit They have revived thcnr religious dances of ancient origin to appease the Anger of the Great Spirit....with 115 much solemnicy as ever was seen in worship In our churches. They then repair to the water, go in and wash. These ablutions arc intended 10 show that their sins are washed away and that they are cleansed from all defilements. These fanatics or prophelS tell them that the Great Spirit is :ingry with them for adopting the manners, customs, and habfo; of the white people who, they think. are very wicked. Some of the females an: mutililting fine muslin drcsses and arc told that they must discontinue dancing n:cls and country dances whieh have become very common ampn~l the young people. . . .!here is llllk ...in the space of 3 months the moon would again become black. and thereafter hail stones as large as hominy blocks would fall, all cattle would die Md soon the earth would come to an end. A sorcerer said uncil then there would be peace; how things would be after thnt he did not know. that a new earth will come into being in the Spring.••.. •• ,it has bc!en revealed by the Great Spirit th:u there would be an intense darkm~ss and that it would last three day~ - during which :lll white people would be snatched away as well as 1111 Indians who had any clothing or household articles of the white man's kind.••• •.• they should put aside everything that i:. similar to the white people and that which they had learned from them, so that in the darkness the Great Spirit might not mistake them and snatch them a~ay. ... many llre doing away with their household articles and clothing.•.• The above ma1trial if parr fJf a /011ger work in progress. Jr is drawn entirelyfrom actual occounLS uf the events ~ntitmed, a.s recorded in ltrrers and diaries from the period, many of wlrich were locared in rhe Mortn•ian lfrchh'es In Winsron·Salem, North Carolina. 5 �Imagine what could happen over, say, the next five years, if similar projects were begun in cities and communities all around the region and beyond.... A Look at the Black Swan Center By C.8. Squire College students encouraging community economic development in the community that surrounds their campus? Thai is exactly what's happening in the Swannanoa River Valley. The effon is being carried out by student-faculty teams from Warren Wilson College working ou1 of the BlacJc Swan Center. The Black Swan Center. named for Black. Mountain and Swnnnanoa, !he two towns in !he Valley it embraces. is currently located on the Wnrrcn Wilson campus and serves as a community resouN:e organization for the entire area. A key ob)ective is to explore how small colleges can "serve as catalysts in their own backyards for community and ce-0nomic development projec ts," according to Black Swan directors Laura Temple Haney and Louise Solomon. Initially funded by grants from the Z. Smith Reynolds Foundation and the Broyhill Family Foundation, the Center operates with a work/study crew made up of students and faculty advisers responsible for various individual projects of the Center. This "work crew". made up of fifteen students majoring in Sociology, Environmental Studies, Social Work, Political Science, and English, meets regularly to review their various projects centered around !he "community economic developmem" concept. The Black Swan Center grew out of lhe Swannanoa Valley Projcc1 (SVP), a land-use planning and economic development study carried out in 1985 by Swannanoa Valley residents and Warren Wilson College Staff, faculty, and students. Funded by the Mary Reynolds Babcock Foundation and TV A, the SVP found that most project participants wanted the Valley to reverse its downward economic trend "while remaining an essentially rural area wilh a viable economic base." It became apparent thm what wa!"> needed was an ongoing community resource center to serve these needs. Thus, the Black Swan Center was born. The vital importance of a community planning and resource center such as this cannot be overestimated. Tf we wish to preserve and enhance the quality of life here in Kaniah, in ways thar nre ecologically and economically sound, we can no longer allow the haphazard and Shon-sighted type of growth and development that has predominated for decades. The key factor in reversing this trend and in finding truly workable solutions is to encourage local initiative, self-reliance, infonnalion exchange, and cooperative effort. This can be a very powerful grassroots movement, with far-reaching effects, but it demands susmined local commitment and involvement. This k:ind of sustained effon can best be supported JCQti&Qh Journot pc:M)e by citizens and businesspeople acting in concen with local academic institutions. After all, should we not make the mo.st of all of our available local resources, in order to assure the contin ued well-being of our communities? Only in this way can we intelligently deal with the tremendous forces of change that are confronting us. It is now critical !hat we re-learn and re-create the an of community - and projects such as the Black Swan Center arc beginning 10 lay the groundwork for !his crucial renaissance. In fact, this dynamic pilot project has already achieved tangible results. Imagine what could happen over, say, the next five years, if similar projects were begun in cities and communities all around lhe region and beyond. ... A key objective is to explore how small colleges can "serve as catalysts in their own backyards for community and economic development projects" ... In its first year, the Black Swan Center has been focusing on three essential components: (I ) A community economic development class for Warren Wilson students to prepare them to work in the Center; (2) development of a college work crew made up of faculty and students which operates and coordin:ncs Black Swan ruitivitics; and (3) a community-based education course for Valley residents designed to promote new business ventures, develop rural leadership Skills and teach community economic development concepts. AU three components are in place, with the community-based education course starting in March. Organalcd by Lisa Waners, a Sociology mnJOr, the course, "Community Development and the Economy in the Swannanoa Valley,''. is ~imed at .~elpmg Valley residents (l) "gain the leadership skills and ab1hoes that can make positive changes in the lives of the people that live in the Valley; (2) explore the Swunnanoa Valley community and its resources; (3) understand the problems facing the local economy; (4) seek: solutions. and; (5) determine what small businesses might succeed in the Valley." 16 Sprl.n.g, 1989 12 �As Lisa points out. this type of course was designed by the Highlander Center in Tennessee and has been used in such co~uniri~s. as Jellico,_Tennessee, and Dungannon, Virginia. Unlike tradiuonaJ educauon, the course doesn't separate learning from doing, theory from practice and education from work. "When Y?U put 'community' in front of 'economic development'," says Lisa, "it means ordinary citizens revitalizing their communities and stimulating quality economic development from within rather than waiting for the 'expens' to do it, or for outside industries 10 come in and provide jobs." In the long run, "community economic development doesn't only mean jobs. because ic can aJso make the difference in peoples' environments and quality of life." exploring options for municipal structures for the community of Swannanoa. He is also helping to draft a legal document that can be used as pan of an offical petition to the state to incorporate as a township. Christy Allred, an Environmental Studies major, and Katherine Crum, a Social Work major, are working with TV A 10 identify fanners in the Valley who are interested in growing specialty crops such as shiitake mushrooms and baby watennelons. Two workshops are planned, one in May, the other in the fall of 1989, that wiU bring Canners from Buncombe and Madison County together 10 discuss agricultural problems and trends facing the area and how to effectively market specialry crops. The 10.week course will be fnciJiiated by Louise Solomon and Laura Temple Haney, both faculty members at Warren Wilson, and Marilyn Bass, of the YMJ Cultural Center in Asheville. In the second part of this course, they will be joined by Tim Richnrds, of the Small Business Technology Development Center, and Dana Smith, of the Self-Help Credit Union, who will specifically instruct participants on how to work with a business idea. One of the more impn:ssive activities growing out of the Black Swan Center is a waste management center, directed by Melissa Gildersleeve, an lntercultural Studies major. Alrendy in operation on the College campus, the Center includes a processing pavilion for rccycleable items, including a baler for cardboard and specially designed "drop-off' bins for recycling glass, cans and newspapers. The waste management center grew out of a class exercise in an Environmental Policy cl:iss artd has resulted m the recycling of much of the 25,000 lbs/yr. of ttash generated by the collegc--trllSh that had been caned to the county landfill at a cost of up to Sl2,000/yr. Melissa bcheves that within a couple of years the college's waste management costs will be entirely covered by n:venucs from recycling. Her bu.~iness plan includes e~panding the College's program by establishing five more "drop·off' collection sues in the Swannaoa Valley, possibly as early as this spring. While important to carrying out the aims of the Center, the course in communicy economic development th.is spring is by no me~ns ~h~ center's sole: agenda_. A small ~usincss development project is in progress with the rum of "keeping more money in the Valley" by encouraging businesses in the area to buy from each other whenever possible, explained Brad Brock. another Sociology major and one of the Business Development coordinators for the Center. He added that the Black Swan Center and the Swannanoa Valley Ch:tmbcr of Commerce have almost completed a business directory of the Valley with one section made up of chamber members and the other. "the green pages". listing all valley-owned businesses. Brad and his partner. Rebel Bailey, an Environmental Studies 1113jor and owner of a flourishing backpack business. have a!so been working with Nonh Carolina REAL Enterprise (Rural &onomic Alternative Leaming, localed in Raleigh, North Carolina) 10 design a curriculum on developing student-owned enterprises for Wam:n Wilson College. Fffty people attended a five-pan series of workshops called "Business Basics''. Post-workshop follow-up has resulted in consulting sessions with four entrepreneurs with a "good strong prospect" for getting a business up and running in the Valley. Still another project for Brad and Rebel is the Stan-up of a breakfast club, modeled after the Briarpatch program on the west coast, that will provide networking opponunities for local entrepreneurs and owners of small businesses in the Valley. Another Black Swan project, headed by Heidi Erick.son. :in Environmental Studies and Education major, is a literacy program with a new twist-worlting directly with the business community to improve literacy. Heidi explains that those unable to read and write are often reluctant to tell their employers or their lack of reading skills. But one area employer, Charles D. Owen m, has agreed to have a literacy project operating at his plant site, with employees receiving half-pay for the time they spend on learning to read. Heidi's project has already trained 12 people at Warren Wilson College to teach such courses. Still another project of the Center involves working with the Alternative Energy Corporation. based 1n the Research Triangle area, in developing a "Community Energy Campaign~ for the Valley. This project plans to help weatherize non-profit buildings anc,1 to audit heat loss in college and community buildings-including the former Carver Alternative School property in Black Mountain which the county has just acquired from the town's Parks & Recreation DepanmenL Eventually, with this campaign, the Center hopes to help the community save much of the 40 miJlion dollars a year or so lhat leaks out in energy cosrs in the Swannanoa Valley. Dan Scbeuch, a Political Science major, has been working with Swannanoa Valley residents and the Nonh Carolina Department of Natural Resources and Co1TUI1un1ty Development in Sprt.nq. t989 Although all the ~tudents working at the Black Swan Center have different 'main' projects they are working on. they all have one thing in common. Each panicipates in one another's programs... wch as lending the experti~e the1y have gained in desktop publishing, to knocking on doors of local businesses. to picking up the College'!\ waste and recycleablcs from around campus once a week. For the future, chc Black Swan Ccnu;r hopes 10: organize n Swannanoa Valley community work day: perhaps relocate the Center more into the heart of the community: encourage other small colleges in Appalachia to explore setting up a similnr program. and, in general. coordinate the community development projects and courSCS and the starrup of at least one student-run entesprise. One of the most promising aspects of this entire project is for the Black Swan Center to serve as a working model for other insututions in the region. They. too. may want to embark on a similar cooperative program of community development that., in the words of the Center's grant application, "will overcome the 'LOwn-gown' barriers that separate so many colleges from their neighbors." To quote Gnscom Morgan, son of Arthur Morgan who founded the Cclo community in Yancey County. and who bjmself for the last four decades has inspired and assisted the cause of community through his association with Community Service. Inc.; "We need fol,k colleges-people's colleges...not jus1 for intellect.uals or whites, b11t to do what Highlander College (now Clllled Highlander Center) has done for Appalachia and the South. lf we had folk colleges 10 which the working class and rural people from across a region could come and htive association with the intellecruaJs--then rerum to their local communities with the strength and conviction of their own culture--tbese different groups of the common people could reinforce each other.• Morgan's dream is being rcallz.ed by a group of pioneers: so~ fifcecn students with very diverse background.<>, two faculty advisors, and an involved community•..... You are welcome 10 visit this dynamic center or call for more infonnation. The Black Swan Ctn1er, 701 Warren Wilson Road, Swanrwnoa, North Carolina 28778. (704) 299-9306 �wlld lovely days the wild lovely days come with a wind tossed violence they awaken a tantalizing bitterness of memory the spring morning of lilacs the wilting high noon of orange poppies the late afternoon sun of autumn marigolds and now the great wheel of night spins with dazzling circles of blue and gold light �dancer the tender talents of earth swelling with rapture birdsong and blue sky fluttering encore a thousand thousand leaves turning rich dark colors awaiting opulent carnage exalted limbs rising against dark skies crucible answer I who hurried thru lhe years running this way and that sometimes strangely knowing sometimes weeping beside the road spent at last, alone bereft of all I sought you came to me slowly without my knowing you touched me the stream carries me my face is wet I am submerged I will not let fear of drowning darken the bright water all that rs bright and clear filters thru the translucent waves of faith, the ineffable substance that fills the yearning crucible with timeless light endless peace Selections from the book Wifd Lovely Days. portraits of moments In time and nature expressed in complementary words and images. THE POET· THE PHOTOGRAPH:R; Ellmboth Griffin Is an artist, poet, and former lawyer residing in Highlands. Katuah Province. Gii Leebrick is an environmentally concerned falher, husband, mediator, photographer, and director of the Appalachian Environmental Arts Center in Highlands. �.:•····;••·.................................... .,.... .. .... .... .~~· ~ ~ i{ NATURAL \~. : wORLD : ~ ~ ~ ~ ·! i: \. .. :I .. NEWS .. .. ·~. .( .~ .. "!, ·:. .: ~~~~~.·~··· · · ~·.·.·.•.•.•.·.·· · · ....~::::::!: .!· ?· PANTHERTOWN RESTORED! Nllllnl World NCWJ Str-i= In one Inst expression of disdain for Congress and the Appalachian b1orcgion, the Reagan administration m the la.~L days of its reign took away money slated for the pun:hase of the Pa.nthenown tract high in the headwaters of the Tuckasegee River. Through an arrangement with Duke Power Company, which wants to run a high-voltage power line across pan of the Panthenown area, Congress hod appropriated $8 million to buy the remainder of the propeny for inclusion in National Forest Jnnds. Under a rechnicaliry the our-going administration stole away that money. plus $47 million for other land appropriations. to pay the costS of fighting the famous Yellowstone fire and other fires that occurred in the summer of 1988 in drought-soicken western states. On March 13. 1989, however, the Office of Management and Budget reversed the order, and put the money back into the special Land and Water Conservation Fund, where it is once available for land acquisition purposes. It is expected that the Panthcnown purchase will be able to be completed this summer. COLEY CREEK IS SAFE! Systems Research Group, to review the Coley Creelc plan. The study group pointed out that fuel prices would have to escalate considerably lO make the Coley Creek project economically viable. However, cbe consultants' review found that the most economical approach would be to emphasize "demand-side programs." These programs hcreate" extra energy by promoting conservation on the pan of utility customers through steps such as rewarding customers for efficient energy use pancrns and helping to cut down on energy consumption by wealherization programs, promoting energy-efficient appliances, etc. A more careful and judicious use of energy reduces the need for increased energy production. The report showed that through energy conservation Duke could make avnilable the same amount of energy that the Coley Creek pumped storage project would have provided. but at one-third the cost. The repon outlined five different demand-side programs and gave srep-by-srep directions for their implement.arlon. Bill Thomas, co-chair of rhe Jocassee Wate~hed Coalition, said, "h could be very imponant for a company like Duke to stan a series of pilot programs in energy conservation. Even if they weren't completely convinced that this was the best way to go, they should :u least experiment and find out for themselves what programs wo11ld work and what wouldn't." "In September the Nonh Carolina Utilities Commission will hold a series of six hearings at locations across the stare to gather public comment on a proposed least-cost planning rule that will include demand-side management items. A good tum-out by people s~ak.ing on behalf of these measures wouJCI show the COinmission where the public suppon lies." The Jocnssee Watershed has obtained a reprieve from funher depredations by Duke Power, but efforts continue to gain binding legislauve protection for the basin through designation of the Thompson and the \v'hitewater as Wild and Scenic Rivers. (The Horsepasturc River already has protected stntus.) Preliminnry studies have already been completed, and show very definttely that further srudy is justified. "We need to g~t legislacors to press the North Carolina Natural Resoun:es and Community Development Department to complete their sruclies so that the lcgislat.ion can proceed," said Thomas. "We arc asking people interested in the future of the Jocnssee Watershed to contact their state n:presentatives and ask them to get involved with this.'' ...AND NOW CHAITOOGA Duke Power Company has announced that it is postp<>ning indefinitely the Coley Creek Pump Storage Project, which would have done devastating environmental damage in the beautiful Jocassee Watershed area in the foothills of the Blue Ridge. Officially, the company said that a review of fuel prices and the economics of the pumped storage alternative convinced them that providing power by coal plants or combustion turbines was economically more advantageous. What the company did not mention was that they had met stiff resistance to the project every step of the way from the Jocassee Watershed Coalition, a broad-based organization of hikers, hunters. fishermen, and environmental groups. which may also have influenced their decision. With a grant from the Babcock Foundation. the coalition had hired an independent consulting firm, the Energy ~ )o"'nat P • 20 Officials of Rabun County, Georgia and the Associated Consulting Group are conspiring to build a jetpon on a mountaintop in the upper reaches of the Chattooga River, which is designated as a Wild and Scenic River. Preliminary design studies of the site illegally conducted by Associated Cousulting at the request of the Rabun County government have detennined that they would need t.o level the entire mountaintop to make room for the jet planes to land. The jets would take off and land directly over the river and roar over remote wild areas in their flighL The potential impacts on the Chattooga watershed would be devastating. They include massive sedimentation, wildlife habitat destruction, and noise pollution, as well as the fouling of the water and air. The remote and wild character of the Chattooga whitewater run would be severely degraded by the low-altitude overflighcs. The US Forest Service has refused ro talce a position to protect the "wild and scenic" status of the Chattooga despite their legislative mandate under the Wild and Scenic Rivers Act to do so. The agency has even backed down from an earlier comrninment to require an Environmental Impact Statement for actions affecting any Forest Service site. The American Rivers organization and a coalition of local citizens is working on behalf of the river. They say, ''Since t.be Forest Service has refused to direct the county away from the Chanooga site, citizen voices are essential to prevent the Chattooga site from bemg selected. The county and Associated Consulting are known to have a bias in favor of the Chattooga site, and only overwhelming public sentiment against lhe site can change their minds." Make yourfeelings known! Write: Associated Consulting Group 3 I5 W. Po111::e de Leon Ave. (Suite 125) Decatur, OA 30084 Kenneth Henderson, Forest Supen·i,s()r Cl111ual100d~e National Forest 508 Oak St. NW Gainesville. GA 30501 American Rivers 801 Pennsylvania Ave. SE (Suire 303) Washington. DC 20003 WHAT'S AN EIS? (or JUDGE HALTS VULCAN) There will be no rock quarry in Flat Creek nt least not anytime soon. Vulcan Matenals Company had planned to dig a 58-acre, open-pit quarry near Weaverville despite protests from local residents until Buncombe County Superior Coun Judge Roben D. Lewis voided Vulcan's state permit early this 'd year. Some 450 North Buncom be rest ents snowed up at the last public hearing in October of 1987. Most were against the quarry projecL The group fonned the North Buncombe Association of Concerned Citizens, which filed suit against VuJcan, a Fortune 500 company, and several state officials. Residents claimed in their suitS tha1 the mining permit was issued 10 the company despite evidence from expens that the quarry, which would have been sited about two miles nonh of the town of Weaverville, would deplete and pollute area groundwater. Spri-n9, 1989 �INCINERATORS THREATEN AIR QUALITY Jllmnl World News Service "Cloudy skies" would be the long-term weather forecast for meb'OpoliUUl Knoxville and all points downwind if four new waste incinerators were to come into operation in the area. Three proposed incinerators in the Knoxville area and one that is already constructed 1hrea1en 1he Great Smoky Mounrains National Park, only 40 miles downwind, and the already beleaguered mounrains of the Kan1ah province. Cum:n!ly, air in the Smokies ranks it among the ten most polluted of all the National Parks. It used to be that the Park was only "smokey" during the summer months when natural chemicals from the forest vegetation combined with panicles in the air. Now, even on a clear winter day, the view is noticeably hazy. An estimated 70% of the pall is due to air pollution. The Department of Energy (DOE) has built an incinerator at the K-25 Gaseous Diffusion Plant in Oak Ridge, Tennessee. According to engineer John Patton of the Division of Air Pollution Conttol for the State of Tennessee, it is licensed under the Toxic Substances Control Act to burn radioactively contaminated polychlorinated biphenyls (PCB's) and other wastes which are generated at the DOE facilities at Oak Ridge, Paducah, and the Ponsmouth Gaseous Diffusion Plants. The incinerator bums only propane gas now, but when it goes on line in the summer of 1989, it will burn 3000 pounds of r.idioactive waste every hour. A similar incinerator was defeated in Rocky Flats, Colorado through public opposition. A private company mis-named the Safe Ecology Group is proposing to build another incinerator on Bear Creek Road in Oak Ridge that will bum low-level radioactive waste for volume reduction. According to Lisa Finaldi of the Nonh Carolina Clean Water Fund, this incinerator will take low-level radioactive waste from states that are members of radioactive waste compact agreements, such as North Carolina and New York, reduce the volume of the waste, and then send it back to the states for disposal. The capacity of this incinerator will be 10,000 pounds of radioactive waste per hour. Also in the site selection stage is the East Knoxville mass burn incinerator that will be operated by Foster-Wheeler Power Systems of New Jersey. The proposed incinerator will bum 900 tons of municipal garbage a day. According to a Solid Waste Authority spokesperson in Knoxville, "The incinerator and recycling will be used to decrease landfill dependency.'' Opponents of the incinerator, however, declare that incineration will decrease the recycling incentive, since the operating company has a flat guarantee from the city and the county that it will receive a certain amount of waste to bum 10 produce electricity. Recyclers fear that quota will be filled by waste that would otherwise be potentially recoverable. . Electricity sales will not cover operation and maintenance costs for rhe incineraror facility. A group called CARE in Knoxville claims that the Solid Waste Authority did not compare the cost of incineration, which will come to $370 million over a 20-year period, with the coStS of alternative methods of reducing solid waste, i.e. commercial Sprl.ncj, l989 and household recycling, baling (compressing THE FATE OF THE ROSE garbage), and composting (brush, leaves, etc.). Even with an incinerator, about 40% of from• n;iort by N~ Blmhlrdl solid waste must be landfilled. A new landfill will Years ago the Agriculture Depanment be needed in Knox County whether there is an incincr.1tor or noL Incinerators actually raise the brought the multiflora rose into Virginia for soil cost of disposal, because incinerator a.sh is a conservation and to attTact wildlife. Now the state hazardous waste and must be sto1ed using encourages the eradication of this plant and may be expensive protective techniques in special making a mistake that will tum out to be far more serious than the spread of the shrubby muhiflora landfills. The CARE group also points out that, even bush. Montgomery and Grayson counties have with air pollution conttols, incinerators pose a passed, and Floyd county is considering, risk to public health that carries an incalculable legislation to force landowners to keep the plant cosL The most dangerous chemicals cannot be from scrting seed on their propeny. Farmers say that the roots of this plant arc seen or smelled. hard to lc:ill. Pulling multiflora roots out of the Finally, next door to the proposed site for ground usually causes tbero to start new plants. the Knoxville mass bum incinerator, the Dixie The multiflora grows in too many out-of-the-way Cement Company may bum bai.ardous waste in a places to keep it all cut. Therefore, the st.ate convened cement kiln. recommends herbicides to lcilltbe plant - herbicides that are particularly apt to contaminate groundwater. Dicamba and 2,4-D arc both on the list of pesticides which the Environmental Protection Agency (EPA) considers most lillely to leach into groundwater. Piclorfam, which is also on the EPA leaching list, is conrained in the pellets ofTordon, a restricted-use herbicide. SLUDGE ISSUE STILL STEAMING Though 2,4-D is not restricted and is classed only as a "possible carcinogen," it may soon be reclassified, because recent studies by the National Institute of Cancer have shown a link There is a new development in the bat!le between 2,4-D and cenain types of cancer. As over the fate of Buncombe County's sewage 2,4-D breaks down, it can form products of decomposition rhat are more toxic than the original sludge: Advanced Alkaline Stabilization. With encouragment from the Buncombe formulation. Like Tordon and Dicamba, 2,4-0 can County Commissioners, the Buncombe also be contaminated with nitrosamines, which are Metroplltan Sewerage District (MSD) has agreed cancer-causing. or more immediate concern is the stress which pesticides put on rhe kidneys and 10 hold a hearing on this waste treatment process, which mixes sludge with kilned lime dusr other pans of the human body. William (quicklime). ~ng pathogens and raising the pH agronomy at Wes1 Bryon, associate professor of Virginiu University Wiil> quolcd of the mixture, thus binding heavy metals and making the resulting material suitable for in the Roanoke TimtS of January 29, 1988 that herbicides cannot eradicate the multiflora rose and spreading on farm pastures. The hearing is are not wonh using. He also mentions a natural scheduled to be held in Asheville on March 21. rosette disease Foes of che sludge incinerator say that che control called Missouri. Thiswhich is spreading this way from disease, spread by outcome of that hearing will detennine their future a mite, can accomplish what the herbicides can't strategy. "If the MSD continues to favor the and kills the multiflora in a few years. incineration process," said Paul Gallimore of the (conlinucd on next .-ae} Long Branch Environmenral Education Center, "we will push for a review of the Environmental Protection Agency's health risk assessment that OK'd the incinerator proposal. "The EPA assessment is flawed. They looked at only one possible pathway for airbome pollution from the incineraror to enter the body by air inhalation - when actually there are four other possible parhways - through direct contamination of food, food grown in contaminated soils, dermal exposure, and inhalation of contaminared soil or dust. "After some method - any method - of sludge treatment is chosen, the next step is to put pressure on the MSD to righten up industrial pre-ueatrnent standards for wastes. Carcinogens and heavy metals should not be allowed to leave the point of origin regardless of the waste treatment technology selected." The MSD has agreed to institure a pilot operation to tesc the feasibility of composting sewage sludge no mauer what treatment process is used for the bulk of the county's wasre. "This is very positive," said GaJJimore. "Where an incinerator will give out in 20 or 30 years and have to be completely replaced at great expense, a composting operation just keeps turning out the humus. Biological microorganisms just don't quit." �(CQn.tinucd from pag$ 21) MOUNTAIN PEOPLE SAY "CUT THE CLEARCUITING" Nanni Wcxld News Savice The Western Nonh Carolina Alliance (WNCA) bas launched a public campaign to Fuade the US Forest Service (USFS) to change us primary timber management technique, even-aged management. Under that scheme patches of the National Forests up to 40 acres in size an: cut to the ground so that the resulting regrowth is of uniform size and easier 10 harvest. Alliance members held an anti-clearcuuing protest demonstration in front of the Forest Service headquarters in downtown Asheville. Banners and signs proclaiming "Cut the Clearcutting" were hoisted by the protesters who want the Forest Service to adopt a timber management strategy that relics heavily on uneven-aged management, which is based on careful examination of individual siteS and logging prescriptions that call for the thinning of undesirable trees as welJ as the removal of good sawtimbcr. so that future growcb is improved. Uneven-aged management requires greater expertise and auention to detail on the part of foresters, and the Forest Service claims it docs not have the budget to suppon these extra demands on its staff. Demonsttators lined the sidewalks in front of the USPS offices with tree stumps to ~give the flavor of what a forest of stumps looks like," said WNCA member Monroe Gilmour. Also displayed was a 90-foot long petition containing over 1,700 .names of Katuah residents opposed to clearcuning. The campaign was also carried into local ranger districts at several meetings held to give local community members a chance to speak about proposed clearcurs in their immediate areas. Over 100 Clay County residents auended a community meeting in Hayesville to protest planned clearcutting in their county. Retired fores1cr Walton Smith, chair of the WNCA Timber Management Taste Force, told the gathering that since the clcarcuuing method was iniri:ued the qualit) of the timber production had substanrially declined. Smith noted that the growth of sprouted limber, as found in clcarcuis. was substantially faster, but produced trees of poorer quality than trees grown from seed. Sprouts produced a cross-grain growth that created a weakness in the lumber, he said. Smith recently walked scveml clearcuts with USFS Regional Supervisor Bjorn Dahl. Smith said Dahl was "quite surprised'' to see a tract under uncven-:iged management thnt W3S full of young seedling trees. whereas the clearcut areas were full of sprouts. In another meeting with Forest Service personnel and a.ides to legis!Ative representatives, 150 Madison County residents met to protest proposed road construction and clcarcuning at the top of Bearpcn Ridge. The residenis complained that the road and the clearcutting operation would cause sedimentation in Hickey Fork Creek and would destr0y the trout hatchery there. The cold creek waters offer challenging fishing for rainbow and native brook trout The steep. remote forests in the Hickey Fork Creek watershed ~ovide excellent habiiat for bears and other wildlife, and the area is popular with bunters. Many in the assemblage were bear hunters who were concerned that the new roads and the clearcutting would cause bears to shy away &om the area. They were especially alarmed JGcitilah 'o~Ml P • 22 to learn that a stand of large white oalcs on top of Bearpen Ridge were t0 be included in the clearcut The hunters. who were all familiar with the woods and wildlife in the area. agreed that this .stand was one of the most imponant mast-eroducing areas in the region and that it was heavily used by bears. After hearing their concerns, Frank Roth of the USFS indicated that he would set aside an acre of so of the largest trees so that they could continue 10 provide wildlife food. The WNCA is plannning a "Cut the Clearcuuing" rally on April 15 at 11 :00 in the City-County Plaza with music, talks, and presenta1ion of a protest pe1itioo to USFS officials. For copies of the petirion in favor of uneven -aged forest management, or more informt111on on the "CUI the Clearct1tting" campaign, write or aJil: The Wesrern Nonlr Caro/iM Alliance P.O. Box 18087 Asheville, NC 28814 (704) 258- 8737 To win $50 in the "Ugliest Clearcut Photo Contest," send entries 10 tlU! Alliance by April I. Bjorn Dahl, Regional Forester US Porest Service Box 2750 Asheville, NC 28802 (704) 2574200 . ............. PEREGRINE FALCONS FLEDGE While the Natural World News often seems gloomy. here is a linle light: Scott Ball. a temporary eml'loyec of the NC Wildlife Resources Commission's Nongame Program, perched high up on Whiteside Mountain, observed lhe first confinned naturally-bred peregrine falcon to fledge in the Kal\fah province since 1957. With the help of volunteer falcon wa1chers, wildlife biologists found five pairs of peregrine falcons defending territories at mountain cliffs last ycor Three of these pairs made nesting attempts. Two pairs each raised a single chick to fledging age. Wildlife biologists seem cau11ously optimistic. While this level of reproduction will nol sustain 1he newly-established peregrine population, these successful auempts may augur well for the fuwre of this magnificent predator in Karuah. Biologisis will continue releases of young captive-bred peregrines for several more years. but will release a smaller number each year. ln 1988 18 young falcons were released along the Blue Ridge near Mt. Mitchell and on Grandfather Mountain. Biologists have released 63 young peregrine falcons in the mountains since the restoration effort began in 1984. If five breeding pairs can be csmblished in the Southern Appalachians, the program's emphasis will then switch to protection and management of the nesting peregrines. Excerptedfrom a report by John_ Alderman \..: CHEMTRONICS SPEWS POISONS Toe infamous Chemtronics plant in Swannahoa. North Carolina has dumped hundreds of thousands of potinds of a highly toxic industrial solvent into the air over the past several months, despite pleas of a company chemist to install equipment that would h.ave caught 90 percent of the chemical. . The plant has released 256 596 pounds of tetrachloroclhylcne, which is acutely or chronically toxic. according to \he US, Environmental Protection Agency '<EPA). The .solvent i~ also believed to destroy ozone in Jiu; high atmosphere, allowing increased pen~~at1on 9[, l;larmful ultra-viol~t radi;nio.o from ~he sun. Terrachloroethylene is also a suspected carcinogen and contribwes 10 s111o,g and air poJtutfon close to the Eanh's.$urface. .J • , Cbemtronics senior sc1entiSt, John Tylldall. who charted the releases. said a11 9ne.poln1t 'The cnvfronmental . impac~ (<~f the (eleases) is enormous. and wt:. need \o act on this situation immediately." He has since beep laid off by Chemtronics. Plans were approved for the installation of a recovery system to capture the escaping solvent, but Chemtronics' parent company, Halibunon Corporation. never advanced the money to pay for the lnstaUa1ion, according to a ~ll_en;llronics official. rn other recent and' rel~ued news, negotiauons between the companies responsible for dumping toxic industrial wastes at the Chemtronics Supcrfund site in Swnnnanoa have broken down, delaying clean-up of the former military munitions plant there. according to the EPA. Chemtronics, along with former owners Northrop Corporation and Ce~nese Corporaiion cannot agree on who should pay how much. The breakdown in ncgotialions means a delay of months and possibly years in the clean-up operation if the disagreement 1s submiued to litigation. according to EPA official John Bomholm. Celanese Corp. bought the now-polluted propcny in 1959 and made explosive!\, solid propellants, shells, rocket motors, and chemical agents the.re. Northrop Corp. bought 1he facility in 1965 and continued the military contracts. Jn 1971 Ainronics. Inc. leased the site and continued the work through its Cbemtronics division. Chemtronics bought the plant from Northrop in 1978, about the same time the EPA discovered the presence of more than 50 organic chemicals which had leaked into the surrounding soil and groundwater. In another recent corporate shuffle, the Halibl.lrlon Co. has dissolved its Chemtronics branch. and has turned the Swannanoa plant over co its Je1 Research subsidiary "We'rl! going LO be a lot more responsible company environmentally," said Bob King, Jet Research vice-president. "Jct Research makes warheads and other explosives for the military, but the processes will not involve the release of dangerous substances into the air and groundwater, as was the practice at the plant for so long." -SprLnq, 19U �REVIEW: Sacred Land Sacred Sex RapIUTe ofthe Deep: Concerning Deep Ecology and Celebrating Life by Dolores LaOuipelle (Pinn Hill AIU; Silvcncn, CO; 1988) '7n this kind of learni11g, there is no knowledge, in the usual stnse, to process and convey; thert is instead a deepening of anenlion to the pattern ofall lift around you, so tltat you ~gin to /Jw 'JOllT life accordUtg to thal pattern.• - DoWu LaC•Ue "Biorcgion" is a word of power. It encompasses what scientists call an "ecosystem," but goes beyond the mechanistic limitations of scientific nomenclature. A bioregion is clearly a community, a land alive - plants, animals. soil, water, sunlight, all the elements of life womng tOJCther. each sustaining the others. "Bioregion" is a word with the nng of rightness to it. The word "biorcgional" follows. It is descriptive, "panalcing of the qualities of the lioregion," but it is a little longer and the truth that resonates in the original noun is just ever so slightly diminished. But "bioregionalism" is a word that cmies no force whatsoever. Whenever the odious "-ism" is added to an otherwise usefuJ root idea, it completely drains whatever value for powerful communication that original word may previously have possessed. That simple suffix, just three letters, hardens a worthwhile approach to life into a dogmatic school of institutionalized thought, limits flexibility, and rums a life-giving relationship with the natural world into a set of precepts to be debated pro and con in sterile classrooms. "Deep ecology" is an alternative phrase inspired by Norwegian philosopher Arne Naess to define the auth of our individual and collective relationship to the natural world. The phrase has drawbacks. It is based in part on the Greek word meaning ''study," because ecology was developed as an interdisciplinary course of i:nstroction to explain the relationships between the different elements of a place and how they work together to sustain life. Now, however, the word "ecology" has grown beyond the idea of "a course of study" to mean an acrual life community and the web of relationships on which i1 depends. "Deep ecology" lacks the evocative sense of a phrase like "furure primitive," which describes people living in the world. "Future primitive" predicts a technology thar is sophisticated to the point of simplicity. It refers to a people whose culture is beautifully complex rather than needlessly complicated, because it is based on primal values as well as biologically accurate observation. Yet, while the actual choice of words may be somewhat stiff, the definition of "deep ecology" is eloquent. lt is ecology with a difference. The essential tenet of deep ecology is that there is intrinsic value to life in all its fonns. To fully understand deep ecology one must identify one's "self" as "all that lives." This in tum demands perceiving the world with more of our brain than the neo-conex, the seat of the intellect. Sensual and instinctual responses are as valuable for survival as intellectual analysis. It is also assumed that a full realization of the principles of deep ecology requires that one acts on them - it is necessary to defend the Earth and to work at changing our culture. This is what living is all about. This is "bioregionalism" as it should be. "Deep ecology" is useful as a t:ranSitional concept to describe our odysse.Y back into the world. It is not the perfect turn of phrase, but usage ts what lends definition, and those who are maJctng the strongest stance for the Eanh are doing so in the name of deep ecology. It is deep enough to suffice until we simply can say ~being," and other people undersmnd. ~ing, Because that is what it is all about, isn't i1? Being, simply here. Yet in these times that is such a complicated mauer. And it is the hardest of all things to express. The sages have always said, "The Tao that can be told is not the eternal Tao.• And that is where Dolores LaChapelle steps in. She has attempted the impossible - and done it valiantly. Her book Sacred Land Sacred Sex Raprure of ti~ Deep oies to communicate in words what can only be known through experience: the essence of deep ecology. Dolores LaChapelle herself is well aware of this paradox, which is faced by anyone who writes. And, like all writers, sbe feels compelled 10 wrestle with iL So in writing about deep ecology she takes another approach. Like a hawk, Dolores circles, circles. She first describes the essential mystery by describing the conditions of itS absence, and tells us the story of how we Lost touch with it. She then directs us 10 teachers who can demonstrate ic our animal relations in their rituals; authentic members of primitive cultures; scientists and psychologists who explore our deeper self And she introduces us to guides who can help us to find our own way: sage, the drum, the gourd rattle, Tai Chi, ritual, and, of course, the mounulins. Sacred land Sacred Sa Raprun of the Deep is a beautiful book - as deep in the telling as in the subject maner - created through a blend of hard scholarship, an unswerving dedication to the sacred, fierce passion, and the life experience of one of the true elders of our clan. (continued on next page) �(continued rrom page 4) (cantinuad fJom ~ 23) It is a difficult book, because I.he closer one approaches lO the essenr:ial truth, the more do ideas become unbound. ~e more do words betray their meanin&. But Doto~ La Chapelle is a_ woman of great intellectual stamma. Th~ stones and observatt.o ns we encounter along this convoluted JOume.Y arc ~th ~mg and wonderful. and each episode of the book is absorbing m itself. But, tnken together, the insights delineate an infonnational fiel~ that conveys a full sense (not mctely a pinned-to-the-board analysis) of what deep ecology is all about Impossible as it is to transmit an experiential stnte through linear type, the book Sacred land. Sacred ~G ROf~"e of tlu! Deep expertly i.rtfoans inclividuaJ cxpenence. It 1s a trauung manual that reaches the reader how to open up to the deepest elements of his or her own life joumey. After reading Dolores LaChapelle's book, we know the danger signals to watch for in our culture and in our own psyche. We know where io look and how to call for instruction. And we know what it feels like when we reach hannony, the center of the world We arc prepared to experience the sacred. Hopefully, the day will come when the concept "deep ecology" is obsolete, books will no longer be needed, and our minds won't be enmeshed in ideas. Then we won't have 10 sacrifice U'CCS to our earnest attempts IO explain the Mystery. Then a story, a night of love, a smile, or the wind moving a leafy branch will be communication enough. But until then we should be glad we have teachers such as Dolores LaChapelle. • reviewtd by David Whultr #' "AFFORDANCES" From Sacred land Sacred Sex Rapture of the Deep phase peoples cultivated most of their food, and supplemented their crops with native foods hunted and gathered from the forest. There was a ceremonial center with room coougb for large gatherings, built on raised earthen mounds. Ther~ wer~ semisubterranean eanh lodges. progenitors or those bwlt dunng the historic Qualia phase by the Cherokee. . . Pisgah phase peoples ma.de cane mats, the 1~prcssions of which were found in graves, even though the actual amcles no longer remained. Graves were dug in the floors or dwellings, and the dead were usually buried in a flexed posicion (lying on their sides in foetal position). They were accompanied by turtle shell rattles, bone neck.laces, tools of srone and bone, and pottery. Support Your Local Ar<:haeologist The Pisgah Village sue in McDowell County has been excavated primarily with volunteer labor, much of on the pan of local residents. Robinson is grateful for such suppon; in fact, it was local interest that made excavation possible in the first place. Archaeologists usually receive funding to conduct retrieval of information only when n site is threatened by development The rather comical image of the archaeologist busily sifting through the din in front of a moving bulldoi.eris all too real Robinson urges everyone who discovers artifacts or a possible archaeological site to contact him at Wam:n Wilson College, or get in touch with any archaeology laboratory. such as those located at Western Carolina University in Cullowhee, the University of Tennessee at Knoxville, or Appalachian State University io Boone. Archaeological sites are resources to be preserved, protected, and revered. It is only by careful recovery of the infonnatioo they contain, which often takes many years of study, that we will benefit from these historic resources. At a time when population saturation, disease, and decimation of our narura.I resources threatens our very survival, we cannot afford to desrroy the evidences of our region's past, which might perhaps offer answers for our fu1ure. Persons i111erested in leaniing f11()re abow archaeology can contact the Archaeological Society of Norrh Carolina; Research Laboratories of Archaeology; Universiry of Non/1 Carolina, and the Friends of North Carolina Archaeology, NC Depanmenc of Cu/rural Resources; 109 E. Jones St.; Raleigh, NC 27611. Archaeologist Ken Robinson may~ co111acted by writing him a1 Warren Wilson College, SwannallOQ, NC 28778 or calling (704) 298-3325. ~ "The affordances of the environment are what it offers the animal, what it provides or furnishes, either for good or ill." "Afford." as a verb, is found in the dictionary, but (James J.) Gibson (of c.ome11 University) made up I.he word ''ajforda.nce." He explains that this word refers to both the environment and the animal (including the human) "in a way that no existing tenn does. It implies the complementarity of the animal and the environment." This is precisely why I think this word is so important In our culture, we tend lO think that humans have discovered all these amazing things; in some ways we believe that these things didn't even exist until humans found them. I've been trying 10 break down this laner presupposition throughout this work; first, by showing how the affordancc we call the gourd gave us agri.culture and later with other examples. Once you begin using this word, you will find that every day you will realize how nature provides affordances for us to use. It's all there before us - it's not dependent on humans to figure it out This is a giant step forward in overcoming our culturallr,-induced split from nature. These affordanccs 'arc the way specific regions of the environment directly address themselves to particular species or individuals. Thus, to a human, a maple tree may afford 'looking at' or 'sitting under,' while 10 a sparrow it affords 'perching,' and '? a squincl it affords 'climbing.' But these values are not found inside the minds of the animals. Rather I.hey are...a reciprocal interchan~e between the living intentions of any animal and the dynamic affordances of its world ...The psyche .. .is a property of the ccosysLCm as a whole." _, - Dolores LoChopelle ' FOR FURTI!ER READING: Dickens, Roy S .. and J(JJ'MS l. McKinley. Frontiers in the Soil: The Archaeology of Georgia (Chapel Hill; Fronriers Pub. Co.; 1979) Hudson, Charles. The Southeastern Indians (Kn<>xville; University o/Tennessu Press: 1978) Keel, Bennie C .. Cherokee Archaeology: A Study of the Appalachian Summit (Knoxville; University of Tennessee Press; 1976) Mathis, Mark A. and Jeffrey J . Crow. The Prehistory of Nonh Carolina: An Archaeological Symposium (Raleigh, NC Div. of ArclUvesandHistory: 1983) McHargue, Georgena and Michael Ro~rrs. A Field Guide to Conservation Archaeology in North America (PhUadelphla: J.B . Uppincorr Co.; 1977) Wetmore. Rwh. First on the Land: The North Carolina Indians (Winston-Sa/em; l<>hn F. Blair, PublishQ; 1977) Wa.m:n Wilsoo College will offer an archaeologic:al f"icld 1thool 1his summer lhnt wdl focus on the Pisgah Village site. SllldclllS will lc4m survey and excavation leehniqucs mid will also be involved in lhe aruilysls of altifact and site da.13. Contact: Kt11 Robinson. Proj«t Dim<:t.or; Box 5277; Warren Wiison College; Swanannanoa. NC 28778 (704) 298-3325. s �Video Review: "Stopping the Coming Ice Age" Dirccled by l.JuTy Ephron Produced by the Institute for a Future (57 minules) Looking back, it ~eems tha1 1988 was ~ ye:ir for important, "new" environmental issues and concerns to surface. ln particular, ibis was the year in which the idc.i or lhe so-called "greenhouse effect" finally gained public acceptance. if not notoriety- a year lhat saw record-breaking drought. hurricanes, and forest fires. Suddenly, the idea of global warming was appearing everywhere in che media, and it seemed that concerned scienliSlS and poliricians were unanimous in their suppon for the global warming scenario. However, this unanimity is an illusion, media coverage to the contrary. ln fact, there is much contr0versy within the scientific community ns to the chmatic effects and socio-polilicctl nunificalions of the greenhouse effect. It is far from cenain that the climate changes we're seeing arc leading to/caused by global warming. In fact, there is ac1ually considerable evidence that points to a very different conclusion: lhn1 1he planet may be teetering on the brink of another Ice Age. One of the foremost proponents of this laner view is John Hamaker, a mechanical engineer who has cx1ensively analyzed clima1e and ecological paucms, and hn.<; developed a comprehensive and holistic approach to understanding global climate change. His lheories, expressed in h.is book The Survival of Civiliza1io11, arc now being supported and dissemina1ed by a foundation called "Institute For A Fu1urc", which re<.-ently created a remarkable video pr~ntation: "Stopping the Coming Jee Age". This video is inspiring, frightening, challenging, and very infonnative, as it takes us around the world in search of answers. While Hamaker agrees that the greenhouse effect is a very real Lhrea1, he believes - and backs this up with hard data and expert opinion - that it will [ll2l.warm ihe Eanh unifonnly, but instead will increase the temperarure differential between the equator and the poles, causing increased thermal convection, atmospheric turbulence, and rapidly shifting and biz:zare weather patterns.Jn this scenario, high winds moving from the equator tow111ds the poles will drop their abundan1 moisture in the h.ighcr latitudes in the form of snow and ice, often creating drought condicions in the temperate regions. He believes that lhe tropical and sub-tropical zones will indeed get hotter, but the tempenue zones arc likely to get cooler and drier. Hamakcr"s understanding of the greenhouse effect talces us far beyond the popularized, watered-down information available Lhrough the mass media because he explores deeper levels of cause and effec1, process and purpose. The mos1 profound information presented in this video concerns the connections beiween lhe greenhouse effect and the development of an ice age, and the importance of understanding long-tmn cycles (100,000 years!) of clima1e change. The video demonstrates the causal connections linking together all the different environmenuil/atmospheric phenomena that combine to bring on an ice age: 1) soil erosion and demineralizntion 2) the subscquem weakening and dying of the forestS 3) the resulting increase in insect inrestations, forest decay, and massive fortst fires 4) I.be dramatic increase in C02 released into the atmosphere by these na1ural causes, which induces the greenhouse effecL 5) and m the 20lh century - as opposed to 100,000 years ago man-made pollution and our destrUCtive tampering with the natural balance of life are intensifying and hastening the process. According 10 Hamaker. an ice age performs a vitally necessary natural function. As tbe glaciers advance and then retreat, they move and grind up immense quantities of roclc,thus spreading gravel and rock dust over much of lhe Lcmperate zones. This process, along with the winds that help distribute lhis rock dust even further, gradually l'Cllllneralizes the soil· which feeds the planis and forests, promoting rapid and healthy growth • during which lime the plants breathe in much of the excess C02 in the atmosphere • wh.ich gradually stops the greenhouse effect! The plants of the world breathe in C0 2, use the carbon, and release the o>cygen back into the air whlch we, and all other animals, breathe! SprLnq, 1989 Thus, n primary function of glaciation i~ to ttminerali1.e and help reforest the Eanh. The reason this video is called "S1oppfng the Coming Ice Age" is that Hamaker thinks we humans can indeed must. if we wanr our cwilization to survive • reminemlizc the Earth oursefres. We ourselves can fulfill the vital rolt pluyed by an ice age, rendering ~uch a geological event obsolete. This means, however. that the government~ and peoples of nil countric:; and regions would need to make it a top priority to remineralize our depleted ~ils, and also to engage in massive reforcs1ation projec1s, planting billions of trees worldwide. Without hc:aJthy forests, we have no chance at all of slowing the ttemendous C02 buildup which fuels the greenhouse effect. As the video pu1s it." The trees of the world are our best friends now. and only they can save us". Obviously, then, we also need 10 i;iop clear-cutting our foresis. both here and in the tropics, and to limit our fossil fuel burning, wh.ich has been accelerating the greenhouse process. Only by doing all these things, says Hamaker, can "e avoid horrific consequences for humani1y in the very near foture. The audacity of this theory and lhis proposal lies in its utter simplicity and common-sense quality. Yet many people may not heed H.ama.ker's message and information because we have become so enamored of "high- tech" solutions and shon-tenn planning, gratification, and profit. Hamaker's plan demands a clear understanding of our planetary dilemma. and a deep comminnent t0 creating a viable future, as well as some sacrifice or comfon and convenience. The video concludes with these questions: "Have we got the guts to do it? How much do we really want to be here?" Whether or not Hamaker's proposal is ever implemented on a large scale, we can all do things individually and collectively to help educate people and help heal the planet. The video pointS out 1hat even if these theories aren't totally "provable", or even completdy accurate, we should X1ill do the things Lhat Hamaker suggests, for 1he sake of ecological balance, conservation, and planetary sanity. rn addition to the ideas discussed in this review, this video explores JDl!.W! other aspects of our ecological and social dilemmas • many more than can be dealt with here. There is so much vital information presented, within such a comprehensive framework, that this video ranks as a definite "must see'· for anyone at all concerned about environmental issues and social change. • "Stopping The Coming Ice Age" is available for $20 from: lnstitue for a Future, 2000 Cenfer St. Berkeley, CA 94704. For info on other offerings of the lnstirutc call 1·800-441-77Cll • To arrange a showing or this video in the Asheville area, or for more information, call Richard Lowenthal ar(704) 251-2526. ~ LOCAL RESOURCE I ACTION INFORMATION • The December t988 issue or "American ForeSIS" m;igirant (published by the American Forcsuy Association) 11 cle110~ almo~1 ent.Ucl)' IO tropical defore.suuion, lhc gJCCnhou.sc effll(:I, and lhc prc.~ng n~ to ref~ the e:inb. II highlights the AlSOCiotion's nx:ently-formcd Olobal Ro-Leaf prognun, which aims to cducaLC Americans aboul Ille vil,DJ 1mpc:111.a11CO of rcfottsuulon. lllld to "cl'Cl!IC a new ruulon31 nctwort. (If c1ti~n aetiv1su· whU:h will, 11 i• hoped, plant at l~t 100,000.000 ll'Ce.$ nntiOCl·wiclc over the ne~1 sc~eral ycatt. For more informalion, wriie to: Amcriciln Forestry Association, PO Box 2000, Washinguin, DC 20013 (202) 667-3300 · WNC Alliance "Cut l.M ~Jng" c.imJiaign (st.o pege22 ! : P.O. Box 18087, A&be\'IUC. NC 28814 (704)2$8-8737 • Forest Voices - •an /;jormatlon netW'Ofk lhat assi.sls citiz.cm m pal'_llcipating in 1hc planning and managcmcmt or the Pisg:ih and Nant.ahala .h'!uional (919j.182-36'33 Fol'CSIS"· P.0 Box 1275. West. lcffttiOn. NC 28694 • Adopl a Tree· a muhi-faceted ~on which "works 10 make the vital connection between (IC(ll>lc 111d ttee•' and wcrts &c!;tly will\ rtfon:St3tion: P.O. Box 144, Supr Gnwc. NC 28679 • The Fctwwy 1989 publ~ "Mounuun ~Al Risk! the FulllTC of the Southern Appalachlari National ~13" )160+ pages, intludina 1ru1ny cxccllentchart$ and appendices). Available on rcqucst from: The Wilderness Society. 1819 Peaclusee Rood N.E. (Suite 714) Atlanlll , OA 30309 Drawing by rob mcJSlc:k (404) 3SS-178l. �What a wondetful journal! - a beanening combination of slwp-eycd icalism and full hearted poetry. I feel rve encountered a true compt111ion. Thanks IO D3ve Albert who passed iL on with your review of my book. J0311na Macy Bctb:ley, CA DRUMMING LETIERS TO KATUAH Friends in Kallia.h - "In the field or opponuni1y, it's plowing lime again.· Those or you working in the cnwonmenllll. public henlth, resource ma.nagcment fields may be questioning (tllllhority?). 1f your profe.~slOllal orienllllion is on the same path as your human development and land~lhie perogntivc. My Friends at Katliah Journal· Your publication is beautiful and 111Spirlng. I n:c:eived a complimentary copy {Auwmn, 1988) conceming the great chcsmul n:vival. and enjoyed lhe entire journal. I visil I.be Kaul.ah bioregion each year (feeling very Sll'Ongly lhat I was and am "born" lheic.) I am so cooccmcd about lhe negative human impact on this n:gion, and would be in~ed in anylh1ng I could do for l'CSIOnllion. rd<Xallll.ion. pl'CllCCUon, eu:.. Blessings. Nancy Llgnitt Olalhe, KS P. S. • Forgive my ignorance-.could you please lei me lmow the correct pronunciation of "Kanlah1" (Sure! Probably o lot of otltu ~pie have b4ie11 woNlerilog, IOO. bul Soy, "lea - TOO • ah.• jiut did11'1 d/Jre IO osk. Reody, fl/JW? Guruu!Mil! • eds.) Dear Kat.Udl • Many friends or mine propose pcrfeclioo (In lhe ronn or intcrpCtS0031 peace) as a .solution 10 Ille llul:aL or wincllOCl. I tell them, "Hey, I don't think we've got Ume.• l think I saw the snmc thing happening In Katli.ah JourMl 22 bul in an opposilC way. Thete the dhugence of individual, corpome. and govtmmcntal behavior from the ideal was plCSClllCd so forcdully as tO make any suggesuon of solutions ou1 or place. i wnnl tO argue lh41 in both lhcsc in.~ ideals malfunction when they an: mnde JWOX}mn1e goals rather !ban guiding beacons. One p;ndox of idealism is lhlli lhe greai.cr the con1ras1 bdWllCll lhc IC.Ill and ldCal behavior of people, the more wfficuh it Is to argue lhal Ille JdcaJ is naturul (to them). the mon: claboralC mast be the explanation as to how they got so aberrant. and lhe tw rusonablc it IS to hope Ibey will Ulkc the 1113Jly.111lUly steps from one to lhe other. Usually the conimst is sortened :wt hope ~by thc stnuch or cenlUries, millenia or aeons presumed 10 inluvcne between ~ and ideal But in the presclll crises the conuast and ~are ui=ased. Wh'fl Wlw I see happcnmg 11 thal lhe apocolyplic p0!>'iibili1y of our cnviroomcn141 and mililllrist trues is malung people shnnk the middle ground bctwcoo rc:il and ideal, mlllung them tlunk the ldeol m1m be nuained right away, u we are to survive. The resuh Is that the I~ ome lhctl) is left for clunge. the mocc of 11 is demanded. We use ideals to get at wlufs trul)' wrong bul then in a cnsis rrusiake lhcm Lo be a pracllcal progTI1111 for se1ung thmgsright. In conuas1. thc closer we appro:ich disaster 1he mote focused should be our analysis, the less suidcnt OU/ Judgcmcnl.s, the more specafte and llmillld our prcscripuons. Out ideals C:tll still gwdc 11$ bu! from a dl$UIJIOC. subonlloate to a goal of swvival as a ~ics w11l1 a 5uswnable OIOde or exislcnc:c. Once that is a,s_'>ll'Cd weC1111 resume lhc ncYCJ endulg wOlt or moving oursclvt$ and the world IOW8td the 1dc;al Respectfully yours. JlcltOwley M:idison County, NC I would like to begin gcncmting plans fora small compt111y of icsponsiblc people co promote land S?ewardsbip lllld conscrvlltion of natural resources. We11 provide professi01131 and 1.CChnico.I consulUttion and CSU!blish bioregi.oJllll criteria for environmerually sensitive site devclopmcnl silviculturc, archiiecturc. fanning. wau:r use. nnd small Cl\C.f&Y production. rm intcreSICd in communicating with others who an: ready with ide:is for lll!lking ~ TRANSmON to perpetual livelihood in a Clll'CCr lh;t1 will reward our f11111ilies as well as our PLANET. Sincetely. Steve Ovcndcn Box;JS Pntmcuo. Ft. 34220 Dear Katllah Friends · I saw the "Sheller" issue of your journal and especially love and use the Invocation (to WlnlU) - k's so beautiful to say. l was CMCCived and born 8lld also love those moun1auJS and tree$ tllld fresh air and flowing creeks. 1banlc you so much- .. the issue I saw wns bcauuful. iruly. Blessings, JUlllUI Forest Octr0it. Ml Docs my dog bite1 Lady. Lhat dog's so old lllat he'd only gum you If he caught you if he even hnd the gumption toehaseyou which he don'L Why do I keep him? Hah! Lady, that'~ the best watehdog ICYCJhad bar none. How do yau mean? Why, he don't chnsc chldtcn• or run hvestoek or keep me awake barking all night. Burgl:!n7 Lady, 1fyou see anylhing around here worlh r.i.cahng point ltOUI and l'll nulc:e )'OU a 11!31 good price on 1L 'Ccpl mlybe my dog. • RonJohnson Spn."9, 11109 �: .. equal "p:lttllCrSlup" with all Olher living entities. I dream of a world whcie long-sllllldmg cu1Lu!'111 tr3d11ions are honored and s upponcd, bolh in hCICIOgcncous groupings of oil kinds of people living 1.ogcthcr and in more isolntcd, sell-conlllined indigenous communities. h 1s being said · and even channeled · lhal we are entering o pcnod of 30 to 50 years of ca1BClysmic changes on the eanh. Some beings will pass on in this ume of purging, while othetS will come in to !like iheir place. Some or us wiU sUllld in the forefront of change and IJUllsmut.ation while others of us wiU follow close behind. Let us begin then LO create the v1s1ons that will ullimaiely provide the blueprints for our future on !his planci., and begin to eultiva1e the liUlc poclu:IS oC mmly and wholeness Lhal will evemually be the models from wrueh the rest of humanity cnn draw msp1r.11ion and duectioo. The time has come_ dear comrades, lei us dream ... together· Jay Joyce Asheville. NC ·. Dear Friends· c.ome. dream 11 liuJe dream with me. As we all sil~ inexornbly tnLO thc not-so-nif1y nmcties. its becoming clearer nnd c:ltlim dial life as we trow it mLISI be draWcally altered if we ait to reverse the lides or ecologic:il desuuction gaihcring fon:e nround the globe. h is clearly ume for us iocn:aie new visions for the rurure. lO look iownrd the 2 lst centW')' with a sense of hope and purpOSe and direction, and OOl just foreboding. And it i.~ in this spirit that I'd like to offer a few personal images far a new bcguming, an altcmru.ive futun: - and LO invite compatriots everywhere to color in these prclimm111Y skcu:hes fwther. Farst of all, I sec a plllce where boclc:ynrd fences have been lOOI down, and neighborhood gmdens, quiet ~cs, play SUUCUUCS. and gathering pl:ices sprawl acro&s the land insicad. Theo l see community ocntcJS blossoming :i.mong the dctri~ of ab:lndoncd school buildmgs nnd agmg warchow.es, where recycling proJCCU, compost dumps, and communru gardens repklce blllciclOp parking lots; and where weekend Ilea mnrkel.nnd bloclt panics. moon celebrotions, and ecology fairs fill those huge l<>nely spaces. where computer nctwolks and refemil scrvtCCS and gallery car~ keep people in touch Greetings Brochers and Sisu:ss of Ka111ah • r love you all and pray with you always, and alwoys my heart is so full wbeo I receive my copy of Ka1Uah JourMl. ll takes me back to the Appalachians and the memories flood m. r thought tha1 if your magazine came OUI be fan: Lbc equinox, you could pnn1 something from • Aoccwoo,• the Maori name f<W" New Zealo.nd. since ii seems 1hc chcslnut arucles (KOJiiah Journol #21 · ed.) cre:it.ed some communicauon. We rue organizing o gaihering on a friend's propeny 111 lhe end of o rood in a Nal.iOlllll Par1t, one or the mos1 beautiful places m lhe world. This is the only gruhcring this year as our annual "Towards 2000" workshop-oriented gathcrin~ wcrcn'1 held this yu.T. The annual nonh island "Tc WaiOU3" glllhcring hosn't happened foe lhc l3Sl two yClll'S or our "Hui Waiata." which is a musical glllhcring. Although there arc loL\ of open-minded folk and mony good things bnppcning here. we are going through a phase of fcwct gnthcrings ond feel the need for folk t0 gel tQgct.hcr to share their ideas and views and feel strong in their commitment to healing lhe Earth along with other brother! and !isters. Hopefully, our pthcring will provide llus opponuru ty, as it's mo progre$$ive area wilh communities. ocgaruc forms. and iCs a long way rrom any ctties or polllllion. so a lOt of naturul beauty along wilh a good growing climiue which has aurnc1ed 1'11311Y ovcneas follt. so we have an opponuouy to share Lbcir visions, as ITIOSl of them come from a vccy comamintued Northern Ht.maspbcrc. As USUllJ, alu:malive folk find 1t hard to deal with local authorities, but this is one of the few areas where people can make the effort ID be pin of local dc:cislon·makmg and help make folk fll01C aware of what is hnppcrung to our Mother and the roles W$ can play IO bcal Her and OUl1iClves. with each other. t look forward also LO a time when we all learn LO lhink about each thing we "tlvow away" long enough to decule how u can be recycled or properly disposed of. I imagine a place· ll Smithsonian of the mind. if you will • whc:re a few old TV's, microwaves, electric am-openers. wa1apiks, air-purifiers, etc. are kept in a museum lO remind us of whal we almost buried ourselves in . .• while the rest oC them ~ no longer nccdcd or wanted. I dlcll!n or a time when we no longer use tars, and freeways a.re no longer necessary eitcept roe skalcboordulg, sledding, skhng, bicycling, and wllldsurfing. I envision a scienlifx: communny thal seeks ou1 ways to gel rid or the nukes, cleanly, lO biodegradc the phlsuc. 10 trunsfOJ111 ihe 10X1e chemicals, IO clean up thc :ur and w.ucr, to cure the diseases, and IO develop stmplincd, life-nunuring ways Cot all ihe criUCIS still 3.m0f18 us LO reinhabil the pbneL I look forwllr<l to a lime when children learn IO love leaming, when they arc iniegmtcd into ihe life of their communities and when !hey Ill'!: openly adcoowlcdged and supponcd ror the grC&l comnbutions they mlllcc to our lives. 1 imagine a ume when people enj()y learning a> much ttbout lheir loctll ccosySlCITI as they now blow about the plol developments of the lalCSI soap opelilS and lhe lifcstyles or lhc rich and famous. I envision a time: when bUIDQll betn.gs 1cam LO QCCepl I.be Cllc:1 lha1 !hey tnhab11 one small niche m the pta& an:le of the eanh's ccosysicm end therefore leam IO uucmct m loving, Drllwmp by Sheli Lodge Love, Pc1ctOay 16 Jarrow Plac;c Christchurch 3 New 7.ea1ruld �Earliest February I begin searching along a neighbor's hedgerow for just a tendril of the coming miracle. Or gatlog as one stricken upon the si Us of morning when the fir'lt dreamy memories of daffodils return. l breathe a wisp of a vast movement stirring and alluring me. Deep in e veins of southern sloping woods. I know beside the coldest laughing waters bubbling and glittering in the soft. buucry sun some rich, mysterious. fragile awakenings unfold. Long before the geese come winding surely homeward, I discover and behold an anicle of r.ransfonnation that by narure disregards mere joy or faith or sorrow, to which uncr defeat or sheer victory remain the same. So even in this old hean of winter full of woes. the barrer1 season ofdui.t and frost is washed clean away. And this, I suppose. is why l wander seeking ccnitudc. ruming a 11one over by the path, or gazing above treetops. or gliding clflike lhfouJh the forest's solemn ~lonnadtli. for in this ~un-goW rime as the eaith starts siirring, c:ven the ~' n dcith of my brother is cased and gree the ve, delicaie, relentless mari:h of Spring. Alt. 1i\U.. ~ '"" 1'4Wah )ournal p«UJe 28 - Mitliattl Hockaday. Sp rlfMJ, l 989 �Planet Art conunucd rrom page 1 Christina then found Leigh Hollowell who had srudied Contact extensively on the West Coast and who was also very interested in seeing Contact happen in this area. Leigh enthusinstically agreed to co-teach a ContAct class with Christina. They knew that if they wanted to have people to do Contact with, they would have to help create a Contact community first. Leigh love:; Contact because "it's natural - it'~ not based on socialized preceptS but on an open exchange with other people in the reality of the present moment." She is aware that for many people dance classes and physical education have been emotionally painful and repressive, because they were not encouraged to learn their own natural movement but to imitate others. Her main goal is "to provide a positive movement experience for people so they can become friends with their bodies and learn to perceive it as a resource of creativity." I asked her how she felt that Contact would affect the larger community, and she said. "Because it is not based on any one culture's movement and is a form naruraJ to all human bodies, it is an effective way to trunscend barriers between people..• it would simply create a more trusting, and therefore more peaceful, community." l have been panicipating in this dance class since November and have been able to experience it "first hand". ln Contact dance, we maintain a ''point of contact" with another person, and it constantly shifts as both move. When we try to control where the movement goes with our minds, it becomes stiff and awkward. When we stop trying to control and simply focus on the point of contact, that point guides us in a flowing way towards movements that are easy and spontaneous. Our minds are shocked at how well we can do without their control. Imagine a society in which we allowed our interactions to come from our point of connection instead of our differences! For more information about Contact Improvisation, call Leigh Hollowell at (704) 252-4475. Art here in Karuah has begun to reflect the reality of our connection wilh the planet.... making art-all fonns of creative expression and ritual-a pan of our daily lives. By acknowledging the sacredness of our co-existence with the rest of ~Water Systems WATER PURIFICATION EQUIPMENT SOLAR PRODUCTS Membar NC Water O~lty AasoclaOon RANDALL C. LANIER 704-293-5912 HWY 107 RT 68 BOX 125 CULLOWHEE, NC 28723 che universe, we are beginning 10 harmonize with it Many of us, though, have closed off our energies to the vision of a hnrmonit.ed planet because it seems so elusive and far away, and we don't like feeling disappointed. Others have refused to sec and accept the truth of the planet as it is because il is painful .. and think that if they "shut their eyes it will go away.• The tnJth 1s that the sooner we open our eyes and accept what is there, the more effectively we will be able to deal with iL In a book called The Path of Ltas1 Resistance, a simple and effective method for manifesting a choice is given. This method can apply lO planetary as well 3S personal mmsfonnation. lt is lO constantly hold in our minds two things ... exactly what our vision is and the full truth of our current reality. It is based on the idea that "in order 10 ge1 where you want to go, you need to know where you are." Since we are all planet anisrs, this technique needs to be widely understood. As we hold our vision firmly in mind and continue to acknowledge what's happening now, new nod unexpected ways of achieving our goals will come to us. Jn order 10 do this, we need co be aware of the deep, undercurrent regenerative processes that exist around and within us that we can tap into. As more and more of us choose to love and accept our planet and all her inhabitanlS no matter what is happening, the easier it will be. A lot is happening in our region, and J'm sure there are many more people here with ideas and enthusiasm to contribute towards a biorcgional program of Planet An. Some suggestions arc... a traveling multi-media show that would tour the region to network and share bioregional idens...communicy rituals for healing the la.ad... restoring our environment with "Clean-Up An" events... synchronizing with planetary peace and art events ... All Species Day with parades and festivals ...Joining in the preparations for Earth Day '90. There is no linu1 to what we can dol...there is no shonage of things to rcharmonizel It's time to find out who we all are as anists and get our networks in place. At the next K.atuah Gathering we can come together and bntinstonn. t can be contacted by wrirtng P.O. Boll: 278, Asheville, North Carolina, KatUah Province 28802 or _,, ~ calling (704) 253-4831. ~ DE.S IGNS by Rob Messick Illustration & Design In Pen & Ink and COiored Pencil Po eox 2eoi • Boone Nt. 28W7 • 171l41r...i 1>0117 WIU> OllU> DESIGNS T-SHIRTS. SWEATSHIRTS For ADULTS and CHILDREN Clothing, Fabric A.rt and Miracles ORIGINAL HAND·PRINTED NATURE DESIGNS A DIVERSE COLLECTION OP WEARABLE ART Peac~ AIDbassador Garm~ats l\ta&icRob6 CALLor WRITE for 'Olousu and Pnothos _A,. ......,., tfubal Bdts THE ALTERNATIVE HEALING HOT-LINE l -800-544-4980 /\ lrtt 10 thl' public rel~rr.&1 servi~ •Ml N•llnn•I wrtlnt"<~ 5..;1chboml. •• J,. n1....1.•., P..,..1 /J., "ATIONAL DIRECTORY OF HOLISTIC PRACTmOSERS. HEALt::RS, SCHOOL<;, CENTERS & RETREATS l'bollt' I~ HOT-UN£ fo Rr>d Cltli how yo1it pr•cti«, s.chool, ~&Jina anter or tt1"'111 nn be Usitd in the N•tloMI Oirttto • Sprl.fMJ, 1989 .u Jler/Jg11J111 eti1tit 'lljaee, 'Ry~r 'Na@r~ FREE COLOR CATALOG e1ti1te1t At11p1Utct11re Drt~PillOW'I Appliqu&I &: Painted Deslgns Fur R/J1111I, ThtalT~, & S11f-&mpow1rmtt11 Send S 2 ror fuU-<:olor caulog/ Custom onlcrs llYlilablc t>en l.se New&oTJI. P.O. Box 178, Asheville, NC 28801 (70-4) 25).431 �POPLAR APPEAL Green City conunucd rrom p.9 cooler in the summer. and it wai. quieter - if you knock on steel and then knock on a soybean, you unders1and the sort of deadening chMIClerislics on the inside of lhat car. The dreams of Henry Ford and the rest of the chemurgy movement were postponed. but they seem to be resurfacing again. Russell Buchanan. a scientist in Maryland, envisions the rise of botano-chemical complexes, as he calls them, rather than pcrro-chemical complcitcs, as we learn to eittract from cellulose the same things that we extract from pcuoch~micals. One ts a hydrocarbon; the other is a carbohydrate. Compare these words and they're basically the same. One of the differences. however, between a botano·chcmical complex and a pcrro-<:hemical complex is that it's easy 10 transport oil over long distances, whereas it's not easy to transport plant mauer over long distances. So botnno·chemical complexes will tend to be locally based and rurally based near their sources of raw material~ and supplies. Local self-reliance can become an economic developmem strntegy, and cities ate the best place to try it out, for several J'C3.'\0llS. Mose of us live in cities. Cities tend to be large enough 10 have an internal market, and can in fact become laboratories. Cities are concentrations of science and technology. They have the ingeouil\', the expertise and the machine toolshops to build prototypes and try them out. Bur what is your nearest city's research and development budget? h's probably zero. The local self-reliance scenario is not inevil3ble nor is it even probable. It depends on political decisions. Economic development must be seen as a means to an end and not an end in itself. Alben Einstein once said that perfection of means and confusion or cods characterize our age. We're so mesmerized by technology and development that we forget to ask, "Technology for what?" and "Development for whom?" We have become consumers of change, bul we don't know the difference between change and ,erogress. To Bertrand Russell progiess is ethical and change ls scientific; change is inevitable, while progress is problematic. In other words. progress is valw:·laden and as we change, we need to ask ourselves, "Will we progress?" We can have a green city within a brown world by moving all or our production and disposal systems for away from our city. But 10 truly embrace the ecological motivation behind a green city, we must ~ome responsible for the wastes that are generated for our convemence. And the only way to do that is 10 begin 10 return that loop of production, use and disposal, b.'ICk to the community. Marcel Proust once said that the voyage of discovery consists nm In seeking new lands but in seeing with new eyes. It is in seeing O!Jf communities and our citi~s with new eyes, in pursuing a globe of Vlllag~s and not a global village, that we begin to create a new paradigm. @ lnsli1utc for Local Sclf·Rcli:incc. 2425 Ulm Sucet, t<W WllSbinguin. DC 2000!>. Also w1lh pcnnission fl'Ofll Raise IM Stt1lls. Planet Drum Foun<bLinn, P.O. Box 31251, San fran(isco, CA 94131. This anlclc appc:arcd 1n Winter 19118 issue. M.El>1.CtNE ALLtES 'J-SK1.1t'J tQllUnued from page 11 h wru; always a rare oy~rer mushrooms - that is. und special occasion when I found until I su1J1cd roaming the hills with my older mounuineer buddy Theron. Theron was rai~ed gathering roots and herbs at his grandmother's knee, and he knows the woods well, but he had ulw11ys been wisely hesitant about sampling unidentified wild mushrooms •tllc first few times in our wanderings when we found some oyster mushrooms. Theron would help me gather them and he would carefully examine them, but be always declined to share the harvest nnd rnke some home to em. However. after heming me talk so much about how good they were (and seeing that I was still thriving), he finally tried some. He and his wife enjoyed them immensely, and from then on it seemed that. with Theron's help, I was hardly ever without oyster mushrooms. From Theron I learned 10 visit areas 1ha1 had been logged a few years previosly and look on tulip poplar stumps after a spell of rainy weather. In the$C Meas we could find man)' pounds of the savory mushrooms in any season of the year. We often found enough to dry and store for times when the fresh ones were scarce. When Theron and I sn down together and share a meal of oyster mushrooms and other wild edibles, I think about what a strongc pair we make: me, a naturalist from the Oat land with a university education, and him, a tradjtional mountain wood~man and fanncr who barely finished eighth grade. Yet we both realize that if we hadn't met and been open and receptive 10 each other's knowledge. neither of us would be earing this delicious wild mushroom supper. Traditional knowledge and book learning can go well together. ©1989 by the tlJ.Uhor. Reprl111edfrom Wildlife in North Carolina Magazine. "Ranger Doug" EUiolt, as he is known to rite cltildren i11 the group, is an excellent naJuralist, but is also known as a lively~ storyteller and ''a real nice feller." p A Directory to North Carolina's Natural Areas (published by 1.he NC Natural Heritage Foundation) As pan of its important work in rare and endangered species identification and habitat preservation, the North Carolina Natural Heritage Foundation, a non-profit organization, has compiled the guidebook, A Directory to North Caroli11a's Namral Areas. The compact guidebook features dC!ieripcions of more than 100 natural areas open to the public in the state. The descriptions of each aro:i include infonnntion about natural history, geology. 1111d uuvcl information. To obtain copies of the book, send S5.00 10 the NC Natural Heritage Foundation; Box I I 105; Raleigh, NC 27604 Each is tl1c suongcst power 1n iis own domain. Together !hey lll'C allies: !heir C1111tgics complement each 01hcr m rorm an e\'et1 greater power. As medicine ollics, they rcpre«ent 1he hc;Uing powers of lbC Appalnahian In lhe tr.1d1uonal Cherokee Indian belief, lhe Moun1:11ns. TI111 medicine powers of Kl!uiah Juve been depicted crca!Ure\ in the world lOclay arc only d1minu11.ive forms or the mythic beings who once mlUlbucd the world, but who in o ~1r1l.;ing T-shin design by Ibby Kcn11:t. Printed in now fC$idc in Oal11na'IJ, lite 5pmt world. the highest 5-coloc silksi;irccn by Ridgerunncr Nnwr.ils on top qu:ility, he;ivcn. BuL • few of the ongmal powcr~ broke lhrough !he all-couoo shin.~. 1hcy arc avallnble now in all adul1 shes !!p1riLUAI barrier and exist yet m the world a~ we know il. from KALANU; Boit 282; SylYll, NC 28779. These beings arc called with rcv.:rcncc "grandfalhas" And or tl1cm. the suonges1 arc K.allilti, lhc ligh1mng. thc power Pl~ specify ~ir.t: Sm .• Med., Lg.. X·Lg. or the sky; utsa·nau, 1he r:mlcsn:tke, who pcrsoniries the Prke: S9.SO pOStf131d power of lhc cnnh pL'lllc: lllld Yunwi U!ldi, "I.he li1Llc !Mn". W.98 pns1pa1d for NC re.-i!knts as ginseng is called in I.he S!Crcd ceremonies. who draws up JlOYo er from lhc underwocld. "To .f/ww TU~l"lftx lhlS lll{lctflOllll'DI /Tinily of thl: Miura/ world iJ 10 111 111111 bcc0t1v t111 ally tn thl: con1i11w11g fll'OUS!. of niai111<Un111g harmony and bal1111Ct htrt 111 thl: moll/IJJJJJU of Ka1Uah" Spri.f19. 1969 �Emironmcntol Politics: 11Vlou.nttiln Ug'hl H!!:twork Lessons from the Gras.'>routs. Bob Hall. Editor Mountam Light Network is an eclec1ic, 1n1entionally group of people living in the Kaulah srea. Th<: tntercsts of the group include 3 deep commilnlCnl to 1nd1vidu:il llnd planct:u) peace. and to ecological hannony, with emphasis on coopera1ion between human, animal, plant and mineral kingdom~ . Other areas of interest include subtle energies, h~::iling, and techniques for utilizing new forms of power. Many w11hin t~c: g_oup n:lion::ite wi1h N?tive Indian philosophies and r ;;eek to h~c in ~~c1ous balanl'c ~nh the land. The mu;ority are involved in hohsuc heallh, explonng new paths now developing. Some _ re invot:--ed in the Anciem Wisdom and spiritual a <li-•c1phnes. Survival and food 11toragc are also of interest to many individuals We meet 4 times a year at the Franklin Communitv Center on Sundays. at 2:00 PM near the Sol"iccs and Equino11tes. There iU'C tables for those who wish to 5ell products or promote ideas; many books arc available a!; welt. We feature a speaker at each meeting. We have a directory of names. skiUs and intrn-~1~ Our aim is to provide a time and place for communication and exchange of ideas to become neighbors in a loose-I.nit network of people in our area. Part1c1pauon in meetings is free and open to all people of Like mind. This year our meetings an: on March 19, June 18. September 17. and Dcccmbct 17, 1989. For more anform:uion, call (404} 746-2454. ~structured ln.'itltule for Soul hem Studies, P. 0. Bo>< SJl, Durham. f\C 17702. 1988. ~7.00. 12? pgs. Whal can you do when an our·of·slalc corporation an_nounc~ plans for a hazardouli was1c rrearment facility a few nulc:s from your home. or when stare officials ~ay 1hey wan1 to pave 11 highway through your neighborhood? Where can you mm for help if real esta1e developers wuh close ties 10 local politicians decide to build a condominium or shopping center in a sensitive water;hed are;i? _ How much energy should you devote 10 door-to-door organizing, or seeking auention from the media, or gelling involved in elecrorul pohtics? For rhe past three yc:.m;, lhe lns111u1e for Southern Studies has conducted an investigation of environmental and land·u>e controversies in one state, Nonh Carohna. rn a remarkable number of cases. locnl citizens groups · even lhosc in relatively !solatcd. rural areas • have won s1gnifican1 victories ag:unst 1mpress1ve odds. They h:ive beaten well-endowed corporations and forced state policym:ikcu to change regulations, enforce ex1snng standards, and enact new laws. _Th~y have built ad hoc coalitions and enduring orgamzauons, occas1onally across rucc lines, more often across class and cultural divisions within the white community. And they have moved from crisis-oriented, hit-and-miss organization to sophisticated political lobbying and effective electoral activi~m. The key ingredients of these successful citizen-led camprugns are described in dwlll in the first chapter. The next 10 chapters chronicle the episodic. fragmented, yet growing cnv1rorunental movcmenr in consc.rvwve North Carolirui. The focus h less on the grim threats to life as we know it than on why pe~p~e respond, whar they do to win, and how grassroots acuv1s_m and electoral politics (including lobbying and voter educanon) imersec.1 to produce i.nstitutionru change. The result 1s a storybook of grassroots experiences. a handbook that lets our own past teach us bow to wodc. for a bener future. And while the location may be Nonh Carolina, the common lessons running through these stOrics are plainly uc;cful to people throughout the Soulh Md beyond. - excerpted from tlie preface ,..0 &..ot4(;t" WA.) I " ' ..nw i-c.t t,_f ------ TPC.. two ~Kt H~O M&.L.01.0 AMO I loll', 1' C.111''1 HO!ISf..l SprL119. t 989 JUST RECEIVED' Mountain Treasures at Risk: The Future of lhe Soulh~rn Appala&llian Nalional Fonsts by Laura E. Jackson The N:uional Forests of the Southern App11lachian Mountains are the last remaining habitar area available for many species of pl3Ilts and wildlife. The book Mountain Treasuru ot Risk says that these valuable habitat areas should be managed from a regional viewpoint and offers valuable infonnation tQward rcaliting n new vision for forest management which emphasizes the values of life suppon and ~gional biodiversity. Handsomely bound, profusely documented with photos, tables, and charts. Copies free on requ~t from The Wilderness Society; 1819 Peachm:c Rd NE (Suite 714); Atlanta, GA 30309. ... Katuah Journal is not just lull of Information. It is also full of images, and we appeal to all visual artists interested in ennching lhe pages of this journal, plus some exposure for you, to send us copies of your work Many times we need graphic images that are specific 10 a given article, yet there Is often space to put Images that are not specific You would be surprised the kinds of synchronicities that can happen when you send wori< in• Drawings in Ink. prints, photographs, borders, symbols. and cartoons that you think have some relevance to the journal are all welcome Don't be shy. we need your talent and image·ination to help visual-eyes a clearer relation with Katuah ... �evencs 2-8 BRASSTOWN, NC Spring Music and Dance Week. Music. StOries, dance, nature. John C. Campbell Folk School 28906. 8 BLOWING ROCK, NC Ocan-up of the Glen Burnie Falls Trail . Blue Ridge Group. Sletra Club. Call (704) 264-3931. MARCH 8·9 HIGHLANDS, NC Chiefs from the Native American Elders Circle meet at the Mountain to discuss Ecology and An. ''TIJU care how you place your 17-19 moccasins upon tM Eanh,step with care,for the faces oftM I unve generarions are looking up from Earth waiting their turn for life." $137. The FARNER, TN Leam "Wild Foods and Earth Medicines" with Snow Bear at Pcppcrland Farm Camp: Sw Route: Farner, 37333. (70<!) 494-2353. ™ IJ.16 GATUNBURG, TN Womyn·s Weekend Rctn:at: Spccilll Gu= Grey Cal, Lucinda F1odin. Write 10 P.O. Box 936: Gatlinburg. TN 37738 for more info. Mountain; 841 Highway 106: Highlands, NC 28741 (704) 526- 5838. NEW MARKET, TN sn> (Stop the Poisoning!) School a1 the Hishlander CcnlCf. Learn bow to figllt 1nduslrinl pollution For more info, call (615) 933-3443. 30 UNICOI, GA "Spring Earth Skills Workshop'' with Snow Bear, Darry Wood, Doug Elliott, and Yanna. Leaming the ways of the woods. $65. Comact Bob Slack at (404) 878-2201. 31·1 HENDEltSONVILLF., NC Workshop on Local and Regional Land Trusis. Kanug.a Episcopal Center. For more info call (704) 692-9136. WAYNESVILLE, NC Kanna m Daily Life-A Spiritual Rctrcal, with John Algeo. Stil·Light Tbcosopbieal RCllC41 Cent.er, Rt I, BOA 326: Wayncsy1lle, NC 28786 (70<!) 452-4569. Neighborh ood" confcronce sponsored by Asheville League of Women Votcts. Time and place TBA. Call (704) 258-8223. ASHEVILLE. NC A six-we.:k course. "Finding Your Path with HC3rt", begins a.t the Spiritual Growth Foundation. (sce4/l). The focus will be on finding our "lruC vmce• and expressing Lhc lifc-affinmng energy of l1W" Heart's desire. 17·18 ASHEV l LLE, NC Red Foll/Second ll.311gin', play prcscnltd by I.be Roadside ThcatTC. S)l3rU'lnburg. SC. For ume and location. call (606} 633-0108. nLACK MOUNTAIN, NC Robm Williamson. •a wl1.lltd of words and music:.· "'I h~ hunter ond the hu11ted howl 011e howl.• McDibbs'; S6 tdYanc~ door. 8pm, 119 Cherry Si., Black Mtn., NC 28711: (704)669-2456. ASREVlLLE, NC " Betw"n a Rock and a Hard Place: Westtrn No r th Carolina's Noclur 17 14-16 21-23 IS ASHEVCLLE, NC "Cut lhe Clearcutting!" says WNCA. From 1t am. Music, dancing, speakers. City/County Plaza, Asheville. Write Western North Carolina Alli:lncc; Box 18087; Asheville, NC 28814, orcall 258-8737 15 ASHEVILLE, NC The Enrth First! Road Show wilh Roger Featherstone and Susan Grace Stoltz, audio·visuals, news on EF! issues and actions. Lipinsky Auditorium, UNCA. 7:30 p.m. Students $1. General admission $3. For more info, call (704) 251-6144. 18 31·2 APRD.. 1·30 CHEROKEE, NC William Holland Thomas. "little ASlll-:VlLLE, NC Hum.an Potential Education Foundation Spring 1989 Conference, "Healers and the Healing Proces:~." For regiwation and brochure conw:c Human Poumlial Educlllion Foundation, Inc.: R1. s. 89 Tt1nyrud Rd.: Greenville. SC 29609. white chicr or lhe ChclOkec. cxhibiL OicroJcoe H~14Sc MUNCwn and GaJlcsy. I&8 28-30 ASHEVILLE, NC 'Commumcation and Healing." a lWO·Jllll 28-30 NEW MARKF.1', TN STP (Stop I.he Poisoning!) School Bl the Highlander Ccntcr. Learn how to fight tndu.suial pollution. ~3/21-23. wotlcshop focusing on inner commumon and outer communicauon as Yilal tools for bcaling ourselves Md our rclalionsh1ps. 10-Spm each day. Led by Richard l.owenlhBI. M. A. Spiritual Growth Foundation: 891 Haywood .Rd. (704) 252-3508. 2-5 PISGAH FOREST, NC Rockclimbing clinic for beginners Tedmiques, safely, gear. S28S. Eagle's Nest Camp; 43 Hart Road: Pisgah °Fon:.'ll: NC 28768. (704) 877-4349. X.~.Jo~ pgqe 52 · 29-31 FARNER, TN KATUAH SPRING GATHERTNO. Come celebrate. dance, play, meet. and talk with the family from all over the region (see announcement next page). mustratlons by Jackie Taylor- �JUNE 29 MOUNT AIRY, NC 18th Annual Ml. Airy Fiddler~ Convention. A weekend of lrod1tion:il Appal3chian Music. Bring instruments. tenlS, food. Regiwruion SlO. 2-3 SWANNANOA, NC Environmental Summit '89: Ethics, Economics and the Environment. This 5th annual summit will focus on environmental problems of immediate interest in WNC. and on how environmental and economic realities affect each other. Keynote speaker: David Morris of the Inst. for Local Self-Reliance. Warren Wilson College. 9am-4 pm. $5. For more info or to preregister call (704) 298-3325, ext. 250. 9· 11 CLOUDLAND CANYON Caving weekend w11h Snow Bear as instruc1or and guide. Equipment provided. Call (704) 494-2353 for more info. 9-11 WAYNESVILLE, NC "Mythology - The Modem Search for the Holy Grail" with Joy Mills. Stil-L1ghL See 3/31-4/2. MAY llRASSTOWN, NC June Homecoming Music/Dance Weck. English counuy dancing wi1h Jim Morison. John C. Campbell Folk School, 28906. 11·17 5-7 WAYNESVILLE, NC "Music as Meditation" with Diana Dunningh:un. S20/day. Sul-Light Center: See 3{31-4/2. 21-25 HIGHLANDS, NC Nature Photography Workshop. Prc.rcgisicr. Appalachian Environmental Ans Center. Sec 5/12-14. 6 LINVILLE, NC. Grandfather Mountain Prorilc Trait wildflower hilce. Blue Ridge Group, Sierra Club. Call (704) 2974098. 6-10 PISGAH FOREST, NC Whi1ewa1cr Canoe Clinic for novices and m1crmedia1es. $455. Sec 4/2-5. 12-14 lllGllLANDS, NC Spring Landscape Retreat Photography Workshop. Pre-regisicr: Appalachian Environmental Arts Ccnicr; Drawer S1l0: Highlands. NC 2874 I (704) 526-4303. 19-21 BLACK MOUNTAIN, NC The Black Mouniain Spring Festival. Three days of traditional music and dnnce at Black Mountain College/Camp Rockmont. Brave Combo, The Horsenies, Grandmother, David Wilcox, Phil and Gaye Johnson. For advance tickets call Grey Eagle and friends, (704) , 669-4546 from 2pm- IOpm. o~ ~3. &q o.ncL 3o o± -p e.p~et' la.rd.. ~ t()J\ft'l 7f.n ~ u.a -to ~~N.b..ooY 19·21 flfGllLANDS, NC Wildflower Pho1ogruphy Workshop. Pre-rcg1s1er. Appalachi$ Env1Tonmcnt.al Arts C..:nicr. Sec qy'~ 5/12-14. u.ou.aL I~~ ~ o..cliN~ a.r0.wo¥k shO(:.>s ~ o...d.uJtto 19-21 MILLBORO, VA EARTH FlRST! Appabchian Rendezvous. Talk, drum. s.we au things wild. For more info, write: Box 2(>6; Millboro. VA 2.4460 or call (703) 997-9448. BRASSTOWN, NC May Crafl/l)ance week. John C. Campbell Folk School 28906. 27-29 WHITTIER, NC Cclebralion on lhe land al Union Acres Communuy. All friends of Kauiah welcome. For more Info., ca11: Cynthia and Roy Gallinger, (704) 293-9230. spil.NJ, 1989 µ~~. ~ u.;tl.L ~ -t:hL- NEW MARKET, TN STP (Siop the Poisoning!) School a1 lhe Highlander Ccnier. Leum how IO figh1 indu.~trial poll111Jon. Soc3nl-23. 19-21 21-27 ().rd_ a.rd. ch.U.dA.t.n ' Pre-registration, by April 15: $15.00 adult $10.00 child under 12 After April 15: $17.00 adult $12.00 child under 12 .For mon: infonnalion, write: Snow Bear and Khallsa; Pepperland Farm Camp; Siar Route: Farner. TN 37333 or call: (704) 494-2353 or (704) 586-3146 �vfEBWO~ SEEKING TO JOIN OTHERS m a mlllllally -.upponivc comml.INly. Singl.c mamn: womon. ll'lis1-1eac.htt can offer skills: early childhood education. llU, earth llb111:, wri!Jnl Wn1c Alwyn MosJ., 1007 Turner SL, Blacksburg, V/> 24060: ("10'3) SS2·6331 VAGABOND GUJBETR01TTNG Stale of tlw Art. Revised Edition., by M.L. Endicoll. One of lhc moll compRhensivc insuucticm manua!J ror <yro uavelcrt SUS; Enchlridlon lntemational, Cullowhcc, NC 28723 ASCENSION Beg1111ttr's Mon.uJJ. a self-help boo1t for auaining lhc touchable ruii1y of lhc ASCENDEO <taic. usually lhou&ht to be bt!yood Raeh. By Theodore A lluoody, Ir~ $13.SO pp; &lcctic: Pren, 205 Pigeon SI. Waynesville. NC 28786. WlNCS WAY bttbal products. For pnce list. wme: Box 1477; Old Fon. NC 2.876Z EUSTACE CONWAY- Ou.ide and !Udler of (ll1lnit1ve £arlh Skills wilh cmphasi.t on rue blll1dln,. hide tanning she.Iler. and fongilla. He ILachti at public schools, parks cnvimnmencal oont.en, .and cJuscs ol .all tinds. For tllOl'C informllion coniact lum II' 602 Deerwood Drive, Oastonii. NC 28084 or oall Allcln Sianlcy al (704) 872-7972 FUTONS by Simple Pte.uuru affordably priced. Send SASE for Info io: Sunplc PICU\lrtJ: RL I. Box 1426 Clayton. GA 30S2.S (404) 782·3920. APPAJ..ACHIAN GINSENG CO.• sua.tified seeds. PEPPERLAND ofrcn a variety of ouldoor cdu.eation po,grams for chl.Wdl, school. or cMc gn>Up& ycu· round. Wo will help you ~pl a pogrom for your group. Send for infonnwon J*1c.ct to: Pcppcrland Fum Camp; Sw RoUlA!; Farner, TN 37333. R£AllERS' REACTIONS AND INSIGHTS wanic.d i.ganling lhc "consum«" culun we five in, and lhc idea of "consumaism" u a lifestyle.. Plcue write to Richard Lowenthal, 53 Greely St.. Asheville, NC 28806 (or call seedlings. roots. Send for price li51 io: P.O. Box S47 Dillsboro, NC 28725. M. TR& DESIGNS: UlllSIJlliom and Der;gn • Beyond lhc p!l&CS of lhis journal, I work DI penal. colored ponril. ink. QI\ paper. md t.lik. F'mc and graphk an to cxircu and cnh...,., our livea. Logos, btochuru, boob. ponnl1ure, window and wall h&ng~. Concct Manha Tree (704) 7S-4-«l97. STit.·UGHTTHEOSOPHICAl..RETREATCENTER -a qu1c1 spaeo for JlC'nOnal medilali<m, aniup inc.cractioo lhrough study, and community .-011<. and spintual smiinU$, Contact Leon Frankel; Rt. I. Box 326; Wayncs•ilk. NC 28786 WANTED: LAND 111 WQt.cm NC. Famlly f«b Sor mon: ICtCS. prd"crobly near Cullowhee. IO pr<S<TVC and evcnlll.ally inhllbil. U}'OU have or kno..•of afford.&blc l111d, oonlll:t Bob llld Miry Davis; 213 Wcrunorcland Cc., Ccorgetown. KY 40324 (502) 8634167. MOON DANCE FARM HERBAl..S · herbal salvC$, tinc1111cs. & oil• for b1nh111g a: family health. For bcochure, pt.,,.e wrii.:: Moon Dance Farm; Re. I. Box 726; Harnpcon. TN 37658 FREE t..ABOR • I would like ID learn about beekeeping and building New Ag< Housing Willing to wo1'k for free during summer. All I ask b a pl- for my tcnl and .., occasional muL Con11e1 ClvU Irwin; 1712 Whhc /we.; Knoxville:. TN 37916 (6lS) 673-0653. BUCITT RESISTANT CHESUIUT ·hybrid AmcricanlCluncS 0wman c:hcstnut treea • blight rcsisW\I timl>C!r pc>wth form. productive orchard crop wilh luge. sweet CQily·pcc\ed nuu. Cbutnut Hill l'luncry; RL I, Bo>. 34 l·K: Aadiua, FL 3261.S (904) 462·2820 ORGANTC FERTIUZERS. belts, and arganically-groMI. local produce 11 the> WNC Pannen' Marked Look for the FaiJglcn Fanns slllll. units F and 0 in lhc wholesale 1tU of' lhc F.umcn' Matkrl; 570 BteVud Rd.; Asheville, NC ("104 252-4414 Trudeau Dr.; Mc.Wrc, LA 70003. CENTEJl FOR AWA.KENlNC scck:ing 2 full-time, live.in volunlccn w/ main1cnance and/or n11ural food prep eitpericnce. RmManl. Wri1e; Human Services Allianoc Bo• IS42; WinSIOn.Salcm. NC 27102 (919) 761-874S. APPROPRIATE PASSIVE SOLAR des1111. blueprints and full wor.king dnwings for homes, shopt. and sheds Cr.,•llve dr1fling .....yow- ideas or ours. Harmony Sunbuildets; P.O. Bo• 194; Suiv Grove. NC 28697 SONGS OF LOVE ANO NATURE by Ron Lambe fcawring the voice of Hearuingcr wilh Slcphen Klein, Pi&no. Lavaul<r Lieder Records; R1 I, Box I JS; Bakcnvillc, NC 28705. (704) 6884791. B~c I01J.r111!1 inlo o f«alm of Evolution.ary lodvt:llllD'e by Pauick Clerk. A inu: -=ounl of a bicycle tnp from NATURAL FOOD SlORF. for ulc in Brevard, NC. E•ccllcnt IOCllion. $80,000 CJOS1 sales. Growlh poienti&I Owncn n10ving. mus1 p•U ii on. Call IDiubcth (704) 293·9534 evcnin&J. ORCANlC FOOD PRODUCING CO-OP land. aqwprncnl, apcrienced fannen provided for members The Bioclomc Pannet~lup; Rt. 2. Sox 184; Waynesville.. NC 28786. (704) 926-935$. ECO HELP NEEDED Long 8r111Ch Envlfonmcn1al Education Ccrue:r D«dJ volwileetlN!ICnlS 10 help "'•lh orchards, gardens, farmworl. rainbow 1tou1. cmrgy-efficimc bllild1ng. cnvimnmmtal/wildlifc/pmn1· cul11m issues and organizing. Room and boatd negntiable. Paul Calllmoce; l.BF.EC; RL 2. Box 132; ~icc.icr, NC 28748 YOU CAN CO HOME AGAIN· A Down To &rth JOURNEY INTO THE SLICK.ROCK Wildcmcu Atca Boys. falhu-son. falher-daughter cxpcdttJoN. Learn ob<•rvttion and woodcraft in lhe deep woods. Bun ~gay, upericnced guide Slicktock ElpeditionJ; Box 1214; Cullowhec. NC .28723. AMRITA HERBAL PRODUCTS · Comfrey. EucalyplUS Oii C.olclcn Seal salve. ~mon ar LA•cncler (ICIC ctam. Medo: wilh natural and c=nlial oih and love. Send for brochure Rt I. Box 737; Floyd, VA 24091. HAND.CARVED WOODSPIRITS. ln)"ucal hiking ital~ FINDING OUR "PATH WITH HEART" c.QI be v11al t0 O\lt health Ind ~•lfoxprasion. I offer guidcl<:e lhrou&h courueling, spimual 111uncmm1. ..1rolog1cal rcadings WOJbhops, common·llCJUC ftedbt.ell. For more info or an appoin1mcnl, call Richard Lowenthal , M.A . (704) 2Sl·2526. Sliding scale fcea. ALTERNATIVE COMMUNITY on bcauuful land~ Cbualccc, NC sr<king r1milirs domring gi:c11tt c:oopenlicm and self·sufficlen<:y. Based on Jpiricual Ind ocological valuea. Pcoperty now av11f1ble. Call (404) 77S.S7S4 for info. Wuhinglon, D.C 10 Ille au1boc's native home of Cullowbcc, NC. following muah of lhc Bluc Ridge Parkway. Avai1oblc for $7.95 pose paid from Dandylion Publicatio111. 47 Pmola. Sc., Ashcvillc NC 28801. COMMUNION WITH NATifRA • Long proclauncd to be cclcsual •tan &fOllllding their radiance on Mot.bcr !!viii flowers ""' the rcvcl11ion of lhc plan!. Come •hllfe in NATURA'$ sacred play. moyonunUJe facililJtin&. 3931 Hwy 80 S. Toe River, Bunuvillc. NC 28714 ("104} 6~-4806 CARDE.NERS arc ..-UJated t0 v11u our Parad~ Gardens for insirucuon and inspirauon (!'reel and/or peicmial plan11 sale (cheap). Artisu .re 1nvncd IO c:omtt and c:ru1c 1n tile gllda> • painUng. drawing. and phDioanplty arc cnMunged We oho ba,·• • cabin avtJ.IAblc mcxcrumgc for warlcin& in lhc ganlcn. Mount.m Gardens; 3020 White Oak Creek; Bunuvillc, NC 28714 (704) 67S·S664. and wall hAAgmp by SICVc Dunc111 For broch1... plcuc write Whippoorwill Swctio; llt 4, ~ 981; Manon. NC 28752. MEDITATION CUSHIONS Crom Carolina M<>mUll Do.signs. Troditionll ancl mllwblo 1.afus For free bnx:hurc wrii.e; RL I. Boa 31·8: Hot Spnng1, NC 237<13. HANDMADE RATTI..ES fot the 'JMlual warrnor or hcal~r made wilh maic.rial• provadcd by !he animal ltin1dom. <;:oncact: Jc._ HltnS Bathrict.-; SW Cm.notill AttifilC~ 1307 lvcnon St.: Allmta. GA (404) 588-0296 • INDIAN VAUEY RETREAT· 140 acrci in Blue Ridge mountains wilh faeilitiea available to rent far group1 or individual ll!lra!S. dlha 3J.1ided or unstn1C;1Ul1>d. Send for infom111ion and seasonal c1lo.ndar of h.e aling, transfl>ITil&live evcnlJ lo: lndu111 Vllllcy Holislic Center RL 2. Box S8; Willis, VA 24:180 h.Alld TN! Earth Li•ci /lappity Ever After - .caries from folk lrlditioni all ltOWld the wtidd chosen to help prolt:Ct all living beings by bringing 111'1 world soc1ecy a few steps do5Ct to peace and ~l for 1111 fife. Edited by Floar.ing Eagle Femhcr. $7 .00 ppd. (All profits go IO Clrempacc IJ1A! !he Pcau Museum.) Order &om: Wages of Peace; 309 704.251 ·2526). • MOTHER'S BREATit HERBAL PRODUCTS high quali1y b"fbal c•"'""· oin1ments, and 011J, lov1n1ly aa1cd. Send for free brochure 10 Re . 2. Ro• 251. Vllas. NC2K692 EARTH REACH EDUCATION ASSOCIATION 1cae1Un1 pnmitivc skills 10 children md adulu.. Roben Manin. Jr and JC&1111C Moo!\!'. RL I, Box 178-A. Fcnum, VA 24088. BEAUTIFUL EUCIUOE MOCCASINS Custom aitcd to your f~• AO narural ma1erials. Sof!SOle $2.5/lw<holt SSO. Send tncm& of your fool to Na1ivc American FoQ1wcar, 47 Panola St., Alhevillc NC 2.8801; 7~ 2:Sl·22.SO WEBWORK!NO is &cc 5""J •ubmis.1u1cu to: K01"4Jt J<><1rnal P.O. Bo• 638 ui=ler.NC Kall!ah Pro"incc 28743 SprinlJ, 1999 • �The Kaulah Journal wants to communicate your thoughts and feelings to the other people in the bioregional province. Send them to us as leners. poems, stories. articles. drawings, or photographs, etc. Please send your comnbutions to us at: Katuah Journal; P. 0. Box 638; Leicester, NC; Karuah Province 28748. • The summer issue of lhc Ka11iah Jo11.rlllll will deal with the meaning of the word "Pence" as a dynamic process lhal can replace cxisung SU"Uctures of donunation with vibrant new relarionships. Please send us descriptions and contact infonnarion for individuals and groups in your pan of the province that are doing lhings that are helping co create peace Ill the world. We would also Hke to know what is your definition of pence. We would like to get a collection of the mo.~t interesting and accurate definitions of that elusive idea. BACK ISSUES OF KATUAH AV All.ABLE $1.50 -·· ISSUE FIFTEEN Sprin& 1987 Coverlets - Woman Porcsler - Susie McMdwl Midwife . Alternative Conlncqmon • Bio>CJtualily - 81orcgionalism ~ Women Good Mtdic:inc: MmWdlal Clll~ ,_, WWJ[fl~- ISSUE THREE SPRJN(l 1984 Sustain.thlc Agriculture . SunOowas Human lmpac1 on lhc: Forut - Childrcns' Ed11c111ion Vct0nlca Nicholu·Woman in Politics Llitlc tsSUESIXTE:EN-Summerl987 Helen Wauc: Poem: Visions 111 • O~ . Vision Que,r1 - Fim Flow - ln11ia1ion • 1.umina in lhc Wildemeu • Cherokee Cllallcngc "Valuing T,_. People. Mcdlrinc Allies • ISSUE FOUR - SUMMER 198'1 W11c1 !>nun Water Quably Kudtu Solar Ecli~c Ctc:arcuttin& T1out • C.omg IO W111r1 Ram PllmP" • Mic:rohydro - Pocnu: Bennie l...ec Sinclair, Jim Wrync Mnlcr ISSUE EIGITTE.EN WUUO' 1987 88 VcmacuIIT Atchiittl\ITC - Dl'c;ams an Wood Q! Sione - Mount&Jll Home - E.Ulh l!ncrJi.. • Eanh-S!u:hcrcd Livmg • Mcmbr- Houses Brush Shchci - Poems· Ot:to«r Du.d • C'oOOd ModX:.nc: "Sheller" ISSLF. FIVE - FALL 191!4 llarv1:11 • Old Ways in Chc1ok"" GinKng Nuclear Waste: • Our Cchic Hcri1•ge Biorcgionalism: Put. Ptuc:nt. and Fu1ure Jahn Wilnol)' • Healing Dlltkness Politics or ISSUE NINETEe.N -Sll'Ulg. 19811 Pcrloandra Cltdtn Spring Tonics · Blueberries WUdOo11>cr O•rdcns Granny Hcrbalis1 • Flll"'l:r Es.cncea • lho Origin of lhe Animal : Stoty -Good Malicmo: "Po.. cr" • Be ATroe Paructp:iliDn ISSLIE SIX. WTNTER 1984-85 Wini.:r Soi.ti« Eanh Ceremony· H0<scpiu1u;i, ISSUE TWENTY · S11m1na. 19811 l'reM!rve App.alathilll WildcnlU.J • Hi,ghbnll of ltoan - Cel<1 Community - L.nd Trun • Arthur Miqan School • Zoning 'Wuc • ·'"The Ridgo" - Fanncrs Ind lhe Fann Bill • Cood Mcdir.:lnc! ''Lind" · Acid Rain · Duke"• Po..,cr Play Chaoic< Microhydro ProJCCI Rt\CT Com1111 ol lhc Llshl • Log Clbm Roo1a- MoUlll&in Apicullurc: Tho Righi Crop - W11l1am Tayl11< The Fuiun: of lhc: Forc.t ISSUE SEVEN SPRING 1985 Su.'ll&JA•blc Ec:onomic:J Hot Srrinp - Worlte; Ownership - The Great &onomy - Self Help Crccjj1 Union Wiid Turlt.cy - Rcsponslbl• lnvuting Workitlg in Ilic Web of Lite JSSUE EIGtrr - SUMMER 1985 Celebra11on: A Way of Life - Kat\Wl 18.000 Ye&l'J Ago • Sacred Sil.Cl - Follc Ans in lhc School& - Sun Cyc:l~oon Cycle • Powu: Hilda Downer Chcsolcu Heritage Caw:r • Who Owns Appaladlhl? ISSUENTNE- FALL 1985 The Wal~ Forest - Thi> Tfl'cS Spc:alt • Milf&llng Foruts • llcme Logging - Stanmg a Treci Crop Urb&n Trees · l\oom Btc«I - Mylh Tane ~- ISSUE Et.EVEN SPRINO 1986 Community Planning - Cities and the: Biotcgional Vision - Roc:yclmg Community Gardening- Floyd County, VA - Ouoliol Two Biottgional Views • Nuclear Suj)plema11 FoiU= Oarne.s. Good MtdldM: Visions Box - The Wake - TI1c Raven Moclcor Woodslorc and WildwoodJ Wildom Oood tsSUETWEHTY-ONE · Fall, 1988 Chc:stnu~ A 1~i.1ura.1 Hl11ory • Rostoring w Cheiulut. ·p~ orl'rcs<!rvation Uld Praise" Canunuing the Quesl Farella and Wildlife Chos1ru111 in Regional 011~1 Chcsuuu Ruoun:u - Hctb Noic - Good Mcdn:mc: "Changes 10 C<!me" • Rev~ Wkr# le&~Nls Medicine: The Sweat lodge ISSUETBN ·WINTER 19l!S-86 Ka1c Rogas • Circles of Slone • lnicmal Mylhmalcing - Holl•lic: Healing on Trial Poem$: Sieve Knaulh • My1Juc Pbc:c:s The Uklona's Talc: Cry11al Magic - Li~ ISSUE FOURTEEN - W-mi« 1986.t7 Uoyd Cul Owlc. Boogers and Mwnmcn - All !SSUETWENTY TWOWin1ct", l9S8-89 Cilobal Wmnaig and Kat4ah .irire This T~ • Thom.u Deny on "Biorcgsons" - Eanh E.xcrase Ko~ Loy McWluru:r • All Abundance oI l'..mplincSJ - LETS • Chninicl.. or Flo)'d - o.ry Wood lnlcrf!ICW The 9.,.., Clan ISSUE THIRTEEN · Fall 1986 Ccnlcr For Awakening - Elinbc:th Callari A Clc:n1lc Dca1h • Hosp>CA! Eincsl Morgan Dealing Crcalivcly with Dcalh Home Bunal Species Day - Cabin Fcve1 Uni•aaity • Homelcu !JI Kaiuah • Homcinadc Hos Wiler S1ovanJtkCf'5 Narrauvc • Good Meche.inc:: lntmpcci.. Conununication - - - - - - - - - - - - - - - - -- - - - - - - ,, ~UA~ QURNAL 0 -- - - - - ~ -------- For more info: call Mamie Muller (704) 683-1414 Boie 638; Leicester, NC; KatUah Province 28748 Regular Membership........ $10/yr. Sponsor........................$20/yr. Contributor.....................$50/yr. Name Enc/Med is$ Address City Area COde Sprl.nq, 1989 ro give this ejforr an extra boost State Phone Number Zip l can be a local contact person for my area Back [ssues Issue#-_@$2.50= $_ _ Issue#_@ $2.50 = $_ _ Issue# _@ $2.50 = S_ _ Issue#_@ $2.50 = $_ _ Issue# __@ S2.50 = $ _ _ Choose any 5 issues: SIO.OO=S_ _ Complete Set (3-11, 13-16, 18-22) @ $35.00 = $_ _ XAwaf1 Jou~ncit Pt«J~ ~s � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 23, Spring 1989 Description An account of the resource The twenty-third issue of the Katúah Journal focuses on varied topics such as the ancient ways of the first people groups in Appalachia; "Planet Art;" tulip poplar trees; the Black Swan Center; and environmentally-friendly economics. Authors and artists in this issue include: Kim Sandland, Denise Newbourne, David Morris, Doug Elliott, James Rhea, Jerry Trivette, C.B. Squire, Elizabeth Griffin, Gil Leebrick, Michael Hockaday, Sheli Lodge, Rob Messick, David Wheeler, Dolores LaChapelle, Martha Tree, Laura E. Jackson, and Jackie Taylor. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1989 Table Of Contents A list of subunits of the resource. Pisgah Village: A Window into Ancient Ways by Kim Sandland.......1 Planet Art in Katúah by Denise Newbourne.......5 The Green City as Thriving City by David Morris.......8 Poplar Appeal by Doug Elliott.......10 Clear Sky: A Composite Portrait by James Rhea.......13 "A New Earth" by Jerry Trivette.......14 College as Community Resource by C. B. Squire.......16 Wild Lovely Days: Poems by Elizabeth Griffin | Photographs by Gil Leebrick.......18 Natural World News.......20 Reviews: Sacred Land Sacred Sex Rapture of the Deep.......23 Stopping the Coming Ice Age.......25 Drumming: Letters to Katúah.......26 "Sudden Tendrils" a poem by Michael Hockaday.......28 Events Calendar.......32 Webworking.......34 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Cherokee Indians--History Excavations (Archaeology)--North Carolina, Western Mixed economy--Appalachian Region, Southern Poplar--North Carolina, Western Community development--North Carolina--Swannanoa River Valley Human ecology in art North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian History Appalachian Mountains Appalachian Studies Book Reviews Cherokees Community Earth Energies Ecological Peril Economic Alternatives Education Electric Power Companies Folklore and Ceremony Forest History Forest Issues Geography Habitat Hazardous Chemicals Katúah Poems Politics Reading Resources Recycling Shelter Turtle Island Villages Water Quality Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/1f2e1b45f5e29afd5e7816d6d6f26b51.pdf e62be1d7412c88f48ec27a25918ab429 PDF Text Text ISSUE 26 WINTER1989-90 CHILDREN $1.50 �~LJAt-t JOURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED Postage Pa1d l Bulk Mail Permit #18 Leicester, NC 28748 �Coming of Age in the Ecozoic Em .............. l by Tlwma.1 Berry Kids Saving Ratnforest................................4 b) Sama/a l/ir.H Kids' Treccyding Company............ .......... 5 ConOirt Resolution and the Family............ 6 by Ellie Ki,,cade Developing the Creative Spirit. ...................!i h\· /.i1uia J1c1mer The Balloon is a Unicom ............................9 b) Art.1p1ri1 Swdio Birth Power.................................. ............ 10 b) luc111da Flodin amt .Wanlru Pnk111s Birth Bonding........................................... 11 b\ Jan \'erJiaexhe Coming of Age in the Ecozoic Era The Magic or Puppetry: An Interview with Bonnie Blue................ 12 by 111omas Berry by Chriltinll \.forri.w11 uiul Karc11 n mk1m Horne Schooling..................................... 15 II) 001111 Wnmiward and Trilli Scver111 Ceremony................................................ 16 Trailin/llud Mother Earth: The i\atur;1l Classroom.......... ..... .. ... . •IX 111 Sma11 Grie.mwicr Bmdegradable Diapers............................ 1R lw Al'l\'a .Ill/ Romm Resources............ .................................. 19 Gardening Tips tor Children ............ ..... 19 by T<>m )'n1111gblood-Pe1er.e11 \ i\atural World News............................... 20 "From the Diary of a ~1odem Child".......... .. 24 by Roh Messi< k Pocket Culture::.......................................24 by \Viii A.1/ie Basm1 Drumming......................................... ..•. 26 Fon:st Rescue: An Ecological Manifesto.............. 29 Webworking.......................................... .30 We are now at the end of the Cenozoic Era of the planet Eanh's 4.5 billion year history. During the Cenozoic time which has been occuring for the last 65 million years. most all of the lire fom1s with which we are familiar came to their foll development. The Cenozoic is nlso when we humans came into being. I lowever. this era is rapidly being tcm1inated. Not only the human, but even more so. 1he functioning or the entire planet is being altered. The climate, the chemistry of the atmosphere. 1he wa1er and the soil, our relation to the sun, all the bio~ystem' of the planet, e\en the geological structure of the planet: all 1he'e are being altered in the most extensive transformation that has ta.ken place on the planet Eanh in the last 65 millicm years. So extensive is the d1ssolu11on of the life systems of the Earth during the past century that the viability of the human cannot be taken for gr-Jnted. T he long-term survival of our children depends on understanding the depth of what is happening to the planet at present--it is essential to admit that what b occuring 1s nothing less than biocide. It also depends on rekindling a relationship between the human and the natural world that is far beyond the exploitive relauonshi ps of the industrial mode. A different kind of prosperity and progress needs to be understood which embraces the wlwle Life community. All our human institutions, professions, all our programs and acti vities need to funcuon now m this wider Life community context. It is time to evoke the emergence of a new E.'Uth period which can be identified as the Ernzoic era. Even now the shift is beginning to 1;ike place in which a relationship or mutual enhancement between humans and the naturnl world is being regarded no1 only as possible but essential to planeiary survival. I low do our chtldrcn fit in wilh 1his change . . Hea/1hy £111"irm1me111 Our children need a healthy Eanh in which to live. A sickened planet is not conducive to healthy children physically, or to their emotional or psychic security. Continued conu1mination of water, soil, air and other life syMems by unnecessary and unsound production practices is jeopardizing their future existence ao; well as that of the planet. Children need pure air and water and sunligh1 and fruitfu l soil and all those living fonns that provide the context in which human existence can be properly nunured. Only if this context is kept intact and an appreciation of it is passed on will we fulfill our obligations to our children and to the planet. Membership in the l ife Community Our children need 10 be able 10 see that they are members or the whole Life communiiy of the natural world about them, not just members of a local or even global human community. Human society as such is an abscraction. The only real community is the entire community of the natural world. No pan of this integral community has either existence Dra1< tng by Rub Mo.nick t 98S c:ontu1ucd an p. 3 �J<eLlAHJOURNAL ~STAFF THIS ISSUE: Andy Half-baker Rob Messick Marnie Muller Rodney Webb Chip Smith Richard Lowenthal Christina Morrison James Rhea David Wheeler Heather Blair EDITORIAL ASSISTANCE: Stephen Bartlett Will Ashe Bason Susan Griesmaier Michael Havclin Scott Bird Jack Chancy COVER by Zack Brick, age 6, of Floyd Community. Reprinted from the Blue Mountain School Calendar (for sale from Colleen Redman; Box 634; Floyd, VA 24091) THE SOUTHERN APPALJ.CHIAN BIOREGION ANO MAJOR EASTERN RIVER SYSTEMS PUBLISHED BY: Kanlah Journol PRINTED BY: The Waynesville Mountaineer Press EDITORIAL QFACE nus ISSUE: Worley Cove, Sandy Mush Ouk WRITE US AT: Ka1Wih Journal Box 638; Leicester, NC; Katuah Province 28748 TELEPHQNE: (704) 683-1414 Ka/UahJournaJ is on SkYland BBS, Asheville, NC. For information, call (704) 254-6700. Diversity iJ an important clcmeot or bioregional ecology, bolh nalUral and social. ln line wilh !his principle, the Kataah Journal tries io serve m a forum for lhc discussion of regional issues. Signed aniclcs express only the opinion of the authors and arc not necessarily lhe opinions of lhe Kataah Journal edilOl'S a staff. The ln1U1181 Revenue Service has declared Kataah a non-profit organiulion Wlder section SOl{cX3) of the lnicmal Revenue Code. All contributions IO Kataah are deductible from pcrsooaJ income tax. 'LNVOCA.TWN I think ouer ogoin my smell oduentures, My fears, Those I thought so big. For ell the ultol things I hod to get And to reach, And yet, There Is only one greet thing The Only thing To Hue, To see the greet doy thot downs , And the light thot fill s the w orld. - Inuit song STATEMENT OF PURPOSE Here in the southern-most heartland of the Appalachian mountains, the oldest mountain range on our continent, Turile Island; a small but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of living within the natural scale and balance of universal systems and principles. Within this circle we begin by invoking the Cherokee name " KatUtih" as the old/new name for this area of the mountains and for its journal as well. The province is indicated by its natural boundaries: the Roanoke River Valley to the north; the foothills of the piedmont area to the east; Yona Mountai11 and the Georgia hills to the south,· and the Tennessee River Valley to the west. The editorial priorities for us are to collect and disseminate information and energy which periuins specifically to this region, and to foster the awareness that the land is a living being deserving of our love and respect. Living in this manner is a way to insure the sustainability of the biosphere and a lasting place for ourselves in its continuing evolutionary process. We seem to have reached the fulcrum point of a "do or die " situalion in terms ofa quality standard of life for all living beings on 1his planet. As a voice for the caretakers of this sacred land, Kat"'1h, we advocate a cenlered approach to the concept of decentralization. It is our hope to become a support system for those accepting 1he challenge of sustainability and the creation of harmony and balance in a total sense, here in this place. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes thaJ Ka/Uah will grow to serve the best interests of this region and all its living, breathing members. -The Editors ~ k)t,nt.er ,1989-90 �Coming of Age in the Ecozoic E r a-continued from p. 1 or life apan from the other members or the communiry. We arc awkward at this manner of thinking because many of our religions as well as humanist traditions carry a cenain antagonism toward the natural world. But now the refusal to acknowledge the intimate membership in the corrununity of Earth is leading to their own destrucrion as well as that of the planet. The next generation can survive only as functional members of this larger community. Our children are instinctively aware of this wider sense of identity. We need only foster I.his awareness. Earth Literacy Our children also need to be literate about the Eanh. They need to learn not only how to read books composed by human genius but also how to "read" the Great Book of Nature. Again, absorbing this Great Book is natural to children. Alienation from this primary educational experience has been, in our generation, the source of unmeasured disaster to every aspect of human existence. A true prosperity requires being able to understand the language of nature. Native peoples know this language. II is primarily the language of the Earth, a language of living relationships that extend throughout the universe. We have here within this Nonh American conrinent a superb natural setting in which our children can become Eanh-literate, capable of undemanding what their world is telling them. Energy Awareness Our children need to understand how to function with the energy of I.he sun and wind and the water rather than with the energies of fossil fuels or of nuclear processes. Our inabilny to use these other energies properly has led to a situation in which the planet Earth is covered with grime and poisons. These toxins are not only eating away with their acids the very stones and structures of all the great cities of the world, but they are also harmful to the planet itself. The understanding of more benign energy forms and the skills to interact with them effectively are absolute necessities for the survival of our children in a sustainable life context. In addition, it is imponant 1ha1 these energy systems be designed with sensitivity and a sense of appropriate scale. Our children also need to understand the healthy limits of their bioregion's capacity to provide energy and to suppon life. They need to be encouraged to envision a way of life that can be compatible with Lhose natuml limits. Helping children get in Lhe habit of conservation as well as recycling is an imponant step tn encouraging them to co-exist with the rest of the life community. Food Our children need to learn gardening. The reasons for this reach deep into their mental and emotional as well as into their physical survival. Gardening is an active participation in the deepest mysteries of the universe. By gardening our children learn that they constitute, with all growing things, a single community of life. They learn to nurture and be nunured in a universe Lhat is always precarious but ultimately benign. They leam profound reasons for the seasonal rituals of the great religous renditions. More immediately, however, i'> the question of physical survivaJ. With the ever-increasing loss of soil on which food-growing depends, with the rising innaiion in the economic sphere, with the need for food grown in a proper organic context, and with the crowded situation in our urban centers, the capacity of our children to grow a significant umount of their o~n food on very limited areas of Eanh will become an increasing urgency. Elementary education especially might very well begin and be developed in a gardening context. How much the children could learn! A language related to life! Emotional responses 10 blossoming and fruitful plants. social cooper:11ion, death as a source of life. They could learn geology and biology and ascronomy. They could learn the sources of poetry and lner.iture and the ans. They might even be saved from the sterile and ephemeral world of Atari. WUller. 1989- 90 Participawry Role Our children need to be prepared for their role in the fruitful functioning of the Great Earth itself, the first and greatest of all "corporations". They need to learn that the underlying role of all human corporative enterprises is to enhance the functioning and meaning and value of this primary corporation, the planet in which we live. If the Eanh becomes bankrupt there is no future for anything that lives within the Earth. The remarkable achievement of the Earth in its natural state is its ability 10 renew itself and all its living forms. There is a minimum of entropy in the Earth system_ Energies arc cycled recycled indefinitely. The infrastructure renews itself. No human process can do this. NeiLher automobiles nor Madways, nor subway systems, nor fossil fuels, nor railways, n..ir power plants, nor nuclear generating plants renew themselves_ They Inst but a few years and then rust away and the resources of the planet arc no longer sufficient 10 renew them. A completely different role of the human in relation to the Earth begins to identify usclf. One which functions in a different fashion and with different ideals from the highly entropic, exploitative manner in which our culture functions at present. Recognizing our intimate membership in the whole Life community and becoming literate in its wisdom and language, our role becomes that of dynamic panicipator. ln recognizing this intimate connecLion, we begin 10 understand and align ourselves with 1he natural world's capacity to be self-emerging, self-propagating, self-nourishing, self-educating, self-governing, and self·hcaling. Experience of the Sacred Our children need to understand the meaning and grandeur and sacredness of the Eanh as revelatory of the deep mysteries and meaning of the world. Rather than teaching them to disdain the natural world as unwonhy of their concern. it would be most helpful if our religious traditions would move toward a stronger emphasis on the glorious phenomena of the universe about us as modes of divine communicauon. In a special manner, through celebration and ceremony, our children need to observe and esteem the spontaneities of nature in our own bioregions here in the different areas of Nonh America; spontaneities that give expression 10 genetic diversity which is the most precious endowment of the living world. Without 1he marvelous variety of living forms that swim in the sea and live and move upon the Eanh and ny through the air, our own human understanding, our emotional life, our imaginative powers. our sense of 1he divine, our capacity for verbal expression; these would all be terribly diminished. If we lived on 1he moon, our sense of the divine would reOcct the lunar landscape: our cmouons. sensitivities and imagination would all, in a similar manner. be through a lunar mode of expression. So with our children, they are what they are and have such remarkable expansion of life because of that share in the natural world that they have here within the Nonh American continenL The radiance of their surTOundings is even now reflec1cd in the radiance of our children's countenances. Sc11se of History Our children need a sense of their historical role in creating this coming ecological age. 1hc F..cozoic. This future world is something that has never existed before within the context of the whole planeL We are involved in an irreversible sequence of planetary developments. For the first time an integral form of the planet Earth wi1h all its geological contours, its living forms and us human presence has become possible as a vital, functioning plane1ary whole expressing itself in its unbroken sequence of splendors tn movement and song and an infinite variety of color in the sky and throughout the continents. There 1s truth in the expression--· The Dream is at the heart of the Action. The greatest gift we can give our children is to assiM them in their dreams of a planet of pure air and water and sunlight and soil. where the community of all living beings can:.,;l!I' ~· nourii.h in the celebration of existence. A Thomas Berry noted geologian and awlwr of The Dream of the Earth (Sierra Club Books, 1988), is presently collaboraring with physicis1 Brian Swimme on a new book, The Universe Story. l'lb •'lnoenu Reny �~iftFJ. §trfilkT~ ~ftfp $11~~ ~ ~~T:P41 in '!8~&11. illus~uon by Jermain Mosely Mrs. Woods' science class at Asheville Alternative School has been studying forests and rainforests in particular. We went to the "Discovery Place" in Charlotte to see an exhibit on Rainforests and have studied about forestry in class and at Holmes State Forest. We have learned that if all the rainforests are destroyed then our oxygen will decrease a whole lot. We have also learned that the rainforests are ancient. They are very special and important to us. They give us many products as well as 1/2 the world's animals and plants. Our class is getting together and making money to help save these forests So far we have almost made $300. With that we will be able to buy 10 acres of land out of a rainforest in Belize . Jc.iiWcih Jo1Ul1Q( pllc:Je 4 ' •I We have been raking people's leaves in our neighborhood for $1.50 or more if the yard is really big. All of the people's yards we have raked, have given a little bit extra. One boy in our class raked a medium size yard with his friend tor a man and got $30.00. We have worked very hard on this project and hope that we will encourage other people to pitch in. We put pictures in the halls of our school. A few nights ago we had a woman named Mrs. Jeanne Cummings come to our school to show some slides of her 'Earthwatch' trip to a rainforest in Borneo. We had live entertainment and refreshments that night. It was very exciting for all of us. Do whatever you can to help save the Rainforests, it is important to all of us and we hope that these Rainforests will survive. / By Samala Hirst kll-ntcr, 1989-90 �Ph""'' b~ Karen W•tkin' Hey, all you people out there, have you heard of the new business Kid's T reecycling Co.?? !! It all started when our teacher started talking about how imponant trees and recycling are. We think 1hat this is a great Saving-The-Trees business and a grea1 class project. We sell all sorts of recycled paper producls like paper 1owcls. rissuc and 1oilet paper. On 1hc lirst day we only got two orders. Then we got more and more orders every day and week. We have $65.00 so far. Do you know when we get older there won't be many trees lefl? There won't be hardly any paper. Don't let 1hat happen! We all need to recycle. S1art now at Kid's Treecycling Co. We are in third grade at Asheville Alternative School. South French Broad Avenue. A ... hcv1llc. NC 28801. Ourtcacheris Victoria Maddux. You can call her in the evening at {704)- 645-4593. Call now and become a "Recycling .. Ci1i1en" -·-hy: llana Craig. l.arJ Weaver, Ken;. Wahcr,\Vill lknnen. Molly Ru ... h and Alesia Summey. l./UlU:t, 1989-90 �Conflict Resolution and the Family Conn1ct. Every family has it. Household chores, homework, messy rooms, schedule connicts, ~pace invasion~. values collisions, power struggles, and scape-goating have all been long-srnnding and universal sources of stress in 1hc American family. The quality of family life. though, is detennined not by \.\hethcr or not a family has conflict but by what they do with it. It is commonly recognized that parents have a great innuence on the overall process of dealing "'ith the inevitable conflicts that plague families. What is frequently overlooked. however, is the contribution that children have 10 make in the conflict resolution process. Children are our greatest source of inspiration and creativity; they have internalil.ed fe\.\er rules and limitations and "yes--bu1--tha1 wouldn't work bccause"s and have a natural spirit of discovery that can set the stage for new and more expansive ways of thinking. This article is based upon my own experience as a par.:nt and as a conflict management consultant and educator. coupled with the perspectives of my daughter Dana. age 14, and my son Nick, age 10. We will citplore three imponant variables which operate to affect an individual\ or a fomily'~ response to conflict: Spirit, Personality/Well·Being, and Skillfulnes5. by Ellie Kincade Spiritff he Spirit of Possibilit) Spuit is the auitude with which we approach problems and conflicts, and is the foundation of the process of resolution. Thomas Crum, author of The Magic of Conflict. makes two imponant points about the nature of conflict: ConOict js a na111ral phenomenon. We see it everywhere in nature - the magnificent beauty of mountains, canyons, beaches was formed by eons of connict. In our human relationships, from the intra- and interpersonal through global levels, the choices we make determine whether the intense energy inherent in conflict will be a del.tructive force or as Crum says. will be "the best sandpaper around for smoothing out our lives" ConOict js noi a comest. Winning and losing are goals for games. 001 for connict resolution. Resolving connict is rarely about \.\ho\ right: it's aboul the acknowledgement and appreciation of differences. Dana's summary of a positive spirit toward conflict is: *Trust one another. ,. Approach problem situations with lo\'e. (Y?u can love someone and be angry at the same nme.) t.n.rtrt'r',~90 �•Be flexible and willing lO undersl:lnd another's point of view. Nick adds: •Take responsibilny for your own "stuff' and realize thal whal you do affects others. •Anticipate your own and others· needs and try to prevent conflicts from happening. •Have a sense of humor, even when there are problems! Every family has to find its own unique way of discovering and fo:.tering a spirit of possibility for dealing with issues. Families who creatively integrate faith, hope. charity. and love, and playfulness into their everyday lives develop the flexibility. willingness and perspective to change gracefully and powerfully over time. They bring this creative power 10 every conflict or advei;ity they face. The family who believes that it is possible to find win/win solulions (rather than win/lose solutions) to their conflicb. finds them! A fringe benefit of lhis philosophy about confl1c1 1s that children (and eventually 1heir parents too!) learn that what they do and say makes a difference, thnt conflicts can be resolved v. ithout baules and that problems lhat seem "impossible" to solve arc really just challenges to human flexibility. compassion and creativity. Dana defines respect as the wtllmgness to allow each person the freedom to express their true and unique self. Affirrmng differences, making allowances, and building on those differences facilitate conflict resolution. We've grown up with homogeny as an ideal. Think about the all-American metaphor of the "melting pot" where cliversity becomes lost ma kenle of drab glop. Consider, instead. 1he image of a salad where each ingredient maintains its discrete qualities while adding volume, texture, nourishment, variety, and beauty to the whole. Each individual's personality de1ermines their preferences and style in dealing with conflict. Nick emphasizes that often he needs space and wants to be left alone when conflict arises; when he "cools orr· he is better able to talk about it. Dana usually wants to talk things out nght away, bu1 sometimes wants time 10 think things out alone. She stresses the importance of asking one another for what we need and being considerate of our different needs. Individual differences rue, in fact, one of the greatest resources in problem ~olving. Division of labor conflicts can often be easily resolved by having family members volunteer for their "favorite" chore. For example, Dana and Nick bo1h like to cook: I much prefer the mindlessness of cleaning up afterward. Dana likes carrying in the firewood and Nick builds and tends the fire. or cour.;e those preferences and inclinations do change in an evolving household, so frequent communication and negotiauon arc a musr. In a favorite 'Peanuts' car1oon. Sally is complaining, "I hate everything! I hate the whole world!" Charlie Brown responds. matter-of-factly. "I thought you had inner peace." Sally replies. "I do, but I still have outer obnoxiousness!" We all have outer obnoxiousness. the level and intensity of which is directly relatec.! 10 our general state of well-being. One's state of well-being (or lack 1hereof!) may be lhe most significant factor affecting the individual's ability to respond to conflict with tolerance, flexibility, creativity and a "Spirit of Possibility." The three of us agree thnt a bad day at school or work, exhaus1ion. pressures of upcoming events, or a general sense of malaise is often the root of our outer obnoxiousness which can lead 10 conflict. Here are several things families can do to enhance 1he well-being of individuals and the family unit: Herc are some fun ways families can develop and exercise the "Spirit of Possibility": •Play games like, "There's Not Only One Way 10 Do Anything". Discover throogh brruns1onnmg the many f>O"-s1h1l111cs m a snuauon. How many different wa)'~ arc there to m:ike p<1ll<!akcs? To plant a tree? To w~h a window? Wc"vc ycl IO find an acuvity lhal can he done m JUSl one way. Make the jOlhl)' or brrunstonnmg commonplace. so tl1'1l 11 occurs more na1urally in connict snuauons. •Keep 1rnck of "Impossible Things• that happen an the world Read and d1SCus.s news s1orics, historical evenL~. sporting accomplishmenb. amazing inventions, ulcs of survival and raniaslic JOumcys, and mo~l 1mporwuly, personal life cxpcncnccs m lhc accomplishment or "The Impossible". For example: Remember when ... ..."Nick almost gave up finding a shark's t0olh at the beach-and then found live!" ·~"Grandma 105t her diamond ring m lhc gnx:cry ~iorc parking 101 and wcnL b:lck lhat nighl and found 1L" ..."Dana though I she'd never be able to afford her trip to the Soviet Union and !hen raised all the money for tile lrip by selling hct pocll) books." Our true contcmpornry heroes arc ordinary people in ordinary cin:umslallCCS who occomplish cx1100td1nary tilings. • Acknowledge. and celebrate seasonal changes and cytlical llllnsfonmuions, e.g. watch 1hc moon wax and wane. gardcM grow. birds migraic. cocoons spin and haich. seeds di\-pc.rsc. Notice and honor developmental changes in ram1ly member;: e.g. have celebrations m honor or landmark events. bcginnmgs. endings. and annavcrw1cs-· there's always something IO cclcbrutc, rrom lo<;t w:cth to maJor rites of passage. American l1'3d1tion I\ lacking in mual. Look to other cultures and uad11ions and creaic your own! Gncve the losses and welcome the new growth !hat rollows Personalil~ Factor~ and Well-Being (I) Eyeball the week ahead 10 alert one anolhcr abou1 high ~lre5' limes and ask for cxlr'd supJ10n, e.g. Nack mak<:S school lunches when Dana has a track meet so she can get some cxtnl rest: Dan3 covers dinner when I need to prepare for a worlc'\hop. Communic~ning m advance •Experience and affinn your conna:ledn~ to tile world·•ll·latgc Mike family dcc1s1ons about what contnbuuons io m:t.lcc 10 commumty and global service projects. The needs, a~ we look around u•. arc overwhelming. Learning lO make choice~ aoout how to u<c: our personal energy and rc~rces 1s a b;i~1c hfc skill for hvang m th" age. Remember the story of 1hc person at the edge of the '>Ca, tossing beached si.arfish back mto the occan. A man appro:1chcd und '"I.ell, "Why arc yoo bothering to do tha11 Then: arc so mnny. Whm d11Tcrcncc docs it make io save a few?" 11ui person p3uscd. thought. smiled nnd, tossing ano1hcr \lllffitj\ mto 1hc sea, replied •1t make' a diffcrcnc.: to that one: •explore mull1-cuhurnl perspectives by cncuuragmg c~changc~ through pen.pals. ho,11ng mtcmauonal ''i\ltOrs, or travel D.> your g1fl·shopp1ng lhrough catalog., that \upport collage mdu\trlC\ 1n ,·nrious cuhures around the world. Dana involved our cnurc famil)·. from C03Sl to coast, in her ci111..cn-diplnmacy trap to lhe Soviet Union lhis past summer She enhanced our ·spirit or Po~1l>1hty" by making her own dream come true and ~he created a network of connectedness bctwc:cn many Sovic:ts and Americans \\ho share the larger dream or world peace. &.>Lnte.r, 1989-90 about schedules 1\ connic1 pn:vcnuon! (2) Milke \tree;,; mnnagcmcnt a family alTair. Take walks. have joint "temper tantrum'· 10 let off sicam. talk about your drc3111s, give one anolhcr massag~. have ·,1op-:icuon hug~· (prionty hug> can mltrTUp! any ac11vi1y, C\cn an argument). Plan healthy menu.' together, hsien lO music. dance. LAUGll A LOT! llavc nightly snuggles before bed. Every f;tmily ~ds to discover and invent 1ts own 'tlC'' managcmcn1 plan Suppon one another's mdl\·1du.al \l.l'CSS marugcmcnt programs, IOO. Dana ruid Nick ga>c me space for mcd11auon, racqlldball, or naps. Tran.•;pona110n to tllcir 'JX>rb. academic and ~ul cvcnL~ is a pnoruy for me. (3) Learn w1lh your ch1IJrcn wmc tools for ccn1ermg. n:laxauon 8lld sp1r11ual renewal Pra)'Cr. mcd1ta.t1on, visunli1.ation, brealhmg, }Oga, dance. ~ns. and CCr1ilm man1al JI'\.\ (p:llllCUlllfly the nuid, powerful and non-v1oleni ans suc;h as a1k1do and T11.1 Cha). arc all ways to develop a relaxed, Oc.ublc. balanced. aucnuvc, and strong poMllre. From tl11$ ccnicrcd siate at is easier to move with confidence and care through life's ngors. (oontiml<d an~ 23) �Developing the Creative Spirit by Linda Metzner Imagine a warm, lazy summer's day, sky very blue. You are on your back watching clouds roll by. What do you sec there in the clouds? How docs it sound to you? Can you move the way the clouds move? What are the possibilities? Can your imagination take you places you've never been before? Are there new ways to get there? If we are not utilizing the body-mind's creative capabilities, we are allowing ninety percent of the nco-conex --the largest and most recently-developed pan of the brain--to go unused, an ocean of untapped potenrial. The work of a lifetime, in tenns of mind evolution, is to make new connections, to use the heart-mind, the whole brain and the nervous system, to crave! to new realms on new paths, 10 envision and create ever-greater inter-relationships among things. A deeper goal of the teaching of creativity. and of an, is to offer a starting-point, a vocabulary of the spirit, tools for climbing through the changing terrain of the mind. The dilemmas of our lives are dealt with by looking not just or the problems but with them, around them, inside and outside of them, and beyond them. Imagination, "the ability to create images not present to the sensory system;· involves the creation of thousands of physical connecting links between neurons in the brain. If the neurological structures for creative thinking are allowed to develop in childhood, regardless of the end product of the imaginative thought, then the resulting system of abundant connecting links will be available to the adult as well. Joseph Chilton Pearce, m his book The Magical Child. speaks about a cenain point in childhood, especially between the ages of seven and eleven, where vmually any suggestion can be adopted and utilized by the child, if it is given without doubt or ambiguity. Wnlking through fire, healing ~·ith the hands, clairvoyance, many typ;!S of "paranormal" abilities arc really extensions of creative thinking exhibited by children given "pennission" to experience them. Here are a few travel tips for the lifelong journey of nunuring the creative spirit within ourselves and others: Play. relax, go slow. New ideas will come from places that are beyond your conscious control. Make time for them. Listen to your dreams, your flashes of insight, your intuition. Try not to label mind processes as weird or useless. Don't be shocked if you hear of other sounds, colors, or beings a child is conscious of. You arc tapping into a world Edith Cobb calls "common-plus-cosmic". Give yourself guidelines for creative activities. AJlow the mind to play with one or two small features, and explore all the possibilities: a few colors. a few textures, a musical interval or timbre. Try to have material that presents ever-increasing challenges, but stay grounded in past work. In teaching music, try to stan with the body, with movement. for every new idea introduced. JC.Qiiuih Journat p1t9e 8 "Compe1itions are for horses, not anists" (Picasso). Don't compare, rate, evaluate or "improve" anyone's work. Ask the anis1 to tell abou1 ii and get some insight into her/his thinking. Have some open rime, some open space, and some open materials. Keep a box of bright colored papers, scissors, glue, fabric. markers, pencils; loose clothes for movement: a variety of sound-makers; typewriter or tape recorder for stories. Study and learn. Be aware of how others are taking new leaps and exploring new territory. Look for examples in life of an going outside old boundaries: murals, mobiles, architecture, pantomime, storytelling. This is the same evolutionary process found in frogs, flowers, and blue-footed boobies. Look at how it's been done in other places. In Africa, animal forms become patterns on cloth; in Bali, girls dance as goddesses in a trance state; in China, a five-note scale played on bamboo pipes forms an orchesrra. Other cultures have already transcended some of the artistic boundaries that we've inherited in ours. After working alone, try working with one or two others. Your ideas may expand synergbtically, way beyond what you had alone. Learn simultaneously to respect others' crearions as you create your own. Sometimes this calls for quiet listening or watching others, or spending time with someone else's finished work. What new ways does he/she open up 10 you? A mind that craves new solutions, new paths. can leap out of trenches of conditioning and make miracles happen. This. after all, is how the Universe 1s being created, even as we speak! RESOURCES: CATALOGS • Animal Town CoopcraU\'C Ventures PO Box 2002. S:tnlll Barbara. CA 93102 • Chmabcny Book Scrvice 2830 Via Orange Way Su11.c B, Spring Valley, CA 92078 • Geode Educational ()pllon~ PO Box 106, We.~1 Che.qcr, PA 19381 • Music For Lillie People PO Box 1460, Redway, CA 95560 • Suzuki Musical lnsuumcnis PO Box 261030. San Diego, CA 92126 • World Music Press 11 Myrtle Avenue, PO Box 2565, Danberry, CT 06813 SUGGESTED READING Adams, James. The Cart 01ld Feeding of Ideas. Addison· Wesley. 1986. Amabile, TCIC.~ Growing Up Creative Crown Publishers, 1989. Cobb, Edith. The Ecology of lmDgina11on in Childhood Columbia Umvcrs11y Press, 1977. Gardner. Howard. Frames of M111d: Tht TMory of Multiplt lnttll1gtncts. Basic Books, Inc. 1983. Pearce. Joseph Chihon. TM Magical Child and TM MallU;al Child Matures. E.P. Dunon, New York. 1977 Piening, Ek.lcchan:I and Lyons, Nick. Educating as an Art, The Rudolf Si.cincr Mciliod. The Rudolf Si.cuicr School Press. NY. 1979. Reck, David. TllL Music of tM IVholt Earth. Charles Scribncr'5 Sons, NY. 1977. ~ lmdo Merzner reaches Orff music and co.directs Anspirit, a srudio of creorive orrs in Asheville. NC. She is a composer 011d arranger and direcis rlie choral group, Womansong. H.l~nter, 1989-90 �The :Balloon Ls A. Unworn These ukas /or cJ.vfik>plrJ.9 c:reattvit!I i.n mlldrcn '"" s!Jared U'ith us from A.rtspu1t, 11 i;reato-e art..s studio 1n Asm:i•1Jle, NC. 1'!4:mbcrs 1nc{Ulk: 1'frls A.rrwld. (day). 'BarrU: 'Barron (m<wcment), Norma 1Jradky (paper), Vicki. aadh~UIJ (ft/x:r ), and lmdu 1'f4Urwr (musu;). Xak.e a sefJ-portrait with pieces of coCored. paper. Choose the coCors that you.. IJorr.. as smaU: ' - mmn the most to or as i.ur9e as ~ou Llke. 1.nter , 1989- 90 �by Lucinda Aodin and Martha Perkins We need co recognize how imponant it is that women take back their power· the natural power of creation is ours. While a woman feels most in concrol of the birthing experience in her own home, it is most important that she be able to exercise her power wherever a binh should happen. Women often do not realize the tremendous reservoir of power that is theirs to tap into when they are delivering a newborn. Birthing a child is the most powerful activity that our bodies can perform, and a woman who can binh with power will be a better mother and a stronger woman. No matter where a baby is born, the mother should be able to accomplish it with the full power that is inherent in the act and with the dignity of womanhood. We recently viewed a slide show of binh as represented in an throughout history from cave glyphs to modem obstetrics. Traditionally women are shown birthing upright, strong and confident. A woman helper ·or sometimes a man • is behind her; a midwife is below and in front of her. Paintings and drawings from around the world and throughout the ages of history all depict this trinity of birth... until modem times. As the picrures draw closer to the present, the woman sinks fanher and farther back into the images until she disappears from the picture altogether. In recent photographs of operating room situations the woman giving birth is not even visible. She is flat on her back. her whole body draped except for a gaping vagina, which usually has been cut. She is not mother or a person, but a thing. Watching those slides brought home instantly what has happened since our birth power has been stripped from us. functions of her body, mind. and spirit, and she is delivered. She is not giving birth, or delivering her new-born life. She is being delivered, which implies that she is being set free ... "Deliver me from this childl" ... who is then taken away to the nurseries, to the bath, to be re-warmed after its small body is chilled. This separation creates much emotional hardship for both parents and child. But the love of a mother and a father is amazing. It reaches beyond the hardship and bonds in love with their child • but childbirth and bonding does not have to be so hard. We tend co think of power in terms of its mis-use rather than thinking of power as being healing and strong. A woman's birth power is power in its pure sense: power that is not manipulative, not selfish. Birth power is selfless. Labor is a series of overwhelming surges of energy, powerful waves. Binh is a power act. It is one way in which a woman quests for a vision and finds her pince in this life. In giving birth a woman must exercise the ultimate strength of yielding. In yielding to her labor she draws on the energy of the life foroe. Our culture tends to consider yielding as an act of weakness. But in giving birth, yielding is the strongest act. h is the strength of the whole uruversc that brings a baby into chis world. When birth is a narural act of power, a woman is not delivered. She embraces the power of her womanhood, yields to the strength of her body and her spirit, and gives her baby passage into his or her own life. Watching births we have learned that a midwife's job is to guide a woman into her power· to work with a mother, to educate her, and to help her to use her innate knowledge. It is amazing to watch the change in a woman as she comes into her power. Entering a hospiial a woman feels small and insignificant, like a pebble amid the looming technology. It is unnerving. The situation is out of her control and her mate's control as well. Every intervention tells her that she knows nothing about the procedures of birth and that her instincts arc not to be truSted. The hospital staff is in command. She is not IO yield tO the power of birth. Rather, anaesthesia takes over the We arc successful as midwives when at the end of a birthing the woman says, "I did it. Thank you for helping me." If a woman says,"I couldn't have done it without you," we have not done our job well enough. The mother deserves the credit. After all, she has done all the work. If someone were to ask us, "What is the job of a midwife?", we would reply, "To give back chc power." . ~t.UA.h . . JounwaC p"'.JS 10 �• To rcali1.C the binhing power we must first relearn the birthing process. It is an ancient process, a wise way, and generations of humaniiy have proven that it works. Then, anned with our knowledge, we must demand 1ha1 our institutions change with us. Our hospitals. doctors, nurses, anJ midwives have to allow us as women to have control over our own health - no, we as women must take control. Families will never be srrong until we take back the power of birth...and until we have power and strength in the family. we will never truly heal the Eanh. Lucinda Flodin and Manha Perkins art both motlU!rs a11d work togetlier as a midwife team in the area s11rrn11ndi11g their lwmes in the Doe River watershed. by Jan Verhaeghe Midwives nuending home binhs know the success of their calling-the welfare of the mothers and babies in their care-depends in pan on the special time immediately after birth. No midwife worth her salt, excep1 in a m.iner of life or death, would take a b:lby from the mother. What exactly is binh-bonding? Birth-bonding is the uninterrupted time immediately following binh when 1hc mother and baby establish the foundation for their relationship by re-connecting in every aspec1 of their now separate lives. The most intense and the most important period for birth-bonding is the firlit two hours but cenainly Iasis until the baby falls into 1he deep steep infants experience St!Veral hour.; after binh. During bonding, mother and child becollll! linked psychically in a way that defies our ability 10 analyze the experience. The newborn is extremely impressionable and everything that happens during this period leaves a deep imprinL The natural longing of 1he baby is to re-establish i1s cquilibrium--to be wann, 10 be held, to suck. to hear a familiar heartbeat. To be separated from the mother at this time must leave a la.sung and discressed memory. I believe bonding is visual, tactile, aural, oral, olfactory, and hormonal and occurs most easily when the mo1her holds her baby and interacts wi1h it through the senses during 1hc sensitive period immediately following birth. The "en face" posilion--touching and being touched, hearing and being heard, feeding and being fed. learning each others smells-are complex interactions that occur with case when a baby is placcd--and left--in its mother's arms. The mos1 immediate person to bond wiih a newborn i~ the mother, but it is very important that fa1hers also bond with their infantS. Fathers who have had 1he opponuni1y to bond with one child but not with another 1ell 1he same storie_, as the mothers of these children. Fathers of C-sccuon babies often are better·bonded with their infants than the mother simply because a woman who has just undergone major surgery cannot give her full allention to her infant Siblings bond wi1h an infant v.ith outsianding positive results as .... ell. Many well·mcaning physicians and hospnal personnel feel tha1 a mo1her's holding her baby for a few minuies on !he delivery table constitutes "bonding". However, true binh bonding means mother and baby are nm scpara1ed for hours or even days following 1he birth. While the imponance of binh-bonding has caugh1 the auention of many hospitals, us ~,it.er, l 989•90 specific meaning and significance has often become sacrificed to hospital routine. For citample, the widespread use of anaesthesia in hospiial binh.s continues to be common practice. My first three binhs in 1hc 60's were under Demerol and Scopolaminc, an amnesiac. With "scope;• a mother "forgets" the birth Cltperiencc and is too drugged to look at her baby who is also drugged. Twenty-four hours later, I was given my first look at my baby. I had no memory of the binh, and the baby seemed a perfect stranger. Having missed out on sucking during the minutes following birth, the baby seemed not to know what to do the first times at the breast, and I invariably felt rejected by each of my babies. I also felt inadequate as a mother. With each baby, a kind nurse suggested trying again later and went off to the nursery to give the baby a bottle. As a result I and many other women often questioned our ability not only to breastfeed a baby but to care for an infant. Later on many of us found little satisfaction in raising our young children. b:lby but to care for an intan1. Later on many of us found linle satisfaction in raising our young children. I am fonun:11e to have had another chance at childbinh and an opponunily 10 experience birth-bonding with two babies. With these babies or the 70's, one born in a hospital but with no drugs, the other born at home attended by a midwife, 1 breastfed with ease and confidence. In addition, I never felt any alienation from my babies, never knew post-partum depression, and experienced child rearing as a joyous and fulfilling experience--in my 40's. As a result of my mid-life binh experiences. I became a labor suppon person, childbinh educator. and activist. Undoubtedly the most important a.~pect of my las! 1wo binhs was the binh-bonding I had with my babies. Meeting and observing many mothers and babies over the last eigh1 years, I am convinced 1hat bonding has a profound effcc1 on how we parent and on how our children grov. spiritually as well as mentally and physically. When I first became nctive with childbinh in the RO's, I could not help bu1 noiice that mothers who expressed joy and who had an air of serenity about them as they dealt with their children were mothers who had drug-free deliveries and who were not separated from their newborn. ln 1nlking and corresponding with moihers who had experienced binh bonding with one child but no1 with another, I found the same story over and over. There were many more difficulties of every kind where there was linle or no bonding. These babies had problems feeding, cried more, were often unhappy as toddlers. The mothers often fell rejected by the babies, were frequcnily depressed, and questioned their abilities 10 mother Where there was bonding, the opposite was true. While no one wants a mother to experience any more pain than is necessary, the use of anaesthesia in whatever form is 1he factor most likely to prevent bonding. While an epidural anaesthetic (injected between the layers of the covering of 1he spinal cord) allows a woman 10 be awake, it canies with it many risks that make funherintervention likely. With an epidural, a woman mus1 lie almost motionless for a long time which compromises the baby's oxygen supply often making a C-section necessary. Even if she avoids surgery, she has no control over her body from the waist down and often experience~ headaches which further inccrfen: with the bonding process. Natural childbirth may seem an impossibility 10 women v. ho have been taught 10 fear the experience. However, with preparation and loving suppon. the great majori1y of women experience childbirth a:; an exhilarating even! with binh·bonding the a.\pcct that has the most positive long-term effect. Jan \'erliaeghe lives in tlw Hendersonville, NC are.a and provides c/Uldbirrh prepara1im1 for ho~ and hospilJl/ bin/~ XcltUM )o"-rt1.GL PIMJC l l �The Magic of Puppetry An Interview with Bonnie Blue by Christina Morrison and Karen Watkins Karuah: How did you become a professional puppetee11 You said it was a gradual process? Bonnie: J used 10 be an extremely shy, sensitive, unself-confident person. And going from 1here 10 an outrageous puppe1eer... you could ask why such a change? Kanlah: Was it the positive response to your gift with puppetS? Bonnie: I didn't have the confidence to see my gif1s. ll was playing with children. And by doing voice exercises, breath exercises, mime, developing charac1er, realizing what my body was doing when I was hunched over and covering my hean. And just grokking those things, understanding them, made me open up. That's all. I just got to break my own rules. Katuah: And do all those things your puppets were doing! Bonnie: Yeah, through the puppets I got to do them. And I got 10 realize how fun it was to run around my universe smashing my rules and "supposed to's." And then I got to see this whole new person in here that I liked! You know, self-likin~. It's so much fun teaching self-liking. Kids like themselves... they say, "I made rhis puppet and irs great! Bonnie says it's great. I know it's grear!" Kau1ah: Do you make your own puppets? Bonnie: Yes. Snooge was the first puppet I built. He's a three foot tall abominable snowman with a 2 year-old personaJity. So he says things like, "You! Come! Give me hug! Oh ho, that tickle Snooge; that make me happy!" (laughter)...That kind of lovable fella. And the show was a take-off on Scrooge; that's bow we got his name. Ka!Uah: How do you manipulate them? On strings? Bonnie: I know ... well, I'm glad you're here. (laughter) Frog: You know, its a funny thing about peoplc--thcy'll laugh al anything, won't you? AHAHAHA!! Oh, look at that- there's a gnat! Bonnie: No there's not ... Frog: No wonder I've got a headache... Frog: Right up thcre ...comc on you liule guy...(hystcrical laughter) HUSH! You might sea.re him away! ... bcre be comes!! (buzzzzz·---slurp!I) 1 LOVE GNATS!! Bonnie: And the other hand makes your ann move, and T don't have more hands to rn:ike your feet \lr'alk. Katuah: Oh that's great! The kids must go wild. I bet they can talk to him for hours and cell him all their feelings... Bonnie: Yeah, they do. and I.hey wanna touch him a loL. Frog: Get their hands in my mouth ... Bonnie: These arc moving mouth puppets so they·~ not on strings. I play with Mr. Frog most often in the classroom- he's a good lap puppet. Snooge is hard lo put on my lap, but Frog here... Bonnie: He does a series, Frog here. He comes to the classroom and helps me teach. First of alJ, l teach three forms of character. Physical character-when they build their own puppets they think about how we look and our differences, like hair color, etc. The second fonn is vocal cbaractcr-nol just talking but sound effects: Frog: Hi! (deep, froggy voice) Frog: .... Nyaat...... ncooow .....secceccuurp! ! Kawah: HL Frog! Bonnie: And the third form is movcment--how lo move their hands when they're making it talk. And within moving character you have the concept of gravity. For example, you Frog: Hello...about time I got outta my basket. );:Q Li4an l '' ( . don't let a puppet float because frogs don't float - they jump up, they come down. So we do this and he helps me teach gravity. The' way I do it is he begs me 10 make him walk: and I say, "I can't, I only have one hand-one hand's in your head, see? Frog: Aaarrghhh!!.... But I wanna walk! Bonnie: I'll make you hop! Frog: I don't wanna hop. I never liked to hop. I wanna WALK!! Bonnie: So then he'll say, "Hey. haven't you been teaching these kids how to use puppcts7" And 111 say "Yeah". And he'll whisper to me -and I love making puppelS whisper cause the whole class is listcning·--hc'll say... Frog: ...Maybe a couple of them could help me' walk ...??! Bonnie: So we do. A couple of kids come up and each takes one of his sticks and I say. "Now before you sum, remember we have lb exaggerate everything with a puppet. We're gonna lift each leg high in the air, bringing It far forward ... " Frog: Jllicelegs,huh? Jomrm! pa«Je 12 I I 1\: Winter, t 989-9l ' f I 1 •ll �Bonnie: And then down just a linle in front of the other leg... And then I get them going really fast and Frog'll say, "Oh this is so exciting! So exciting! I get 10 walk!" And his legs are going everywhere and he goes "AAAHHHHI!" and falls down! Major crash!... And then he goes: Frog: .... UUUUHHH ..... .AAARRRGHHH!! ....(painfully pulling his legs up) How long have you two been walking, anyway? Don't you know you don't pick up both feet at the same time? That's hard on the old frog belly... (J1ysrerica/ laughter) Bonnie: (to us) Are you alright? h's a wonderful way to show teachers how 10 use a puppet to teach a concept.The kids don't even know they're learning about gravity... they'rc having fun. try, even when it comes to folding a piece of cardboard. Third graders will say, "I can't; do mine!" And I'll say, "Silliness!, of course you can! If r gave you a snowy hill and a piece of cardboard you'd bring it back to me loonng like a rag!" And then every time, no mauer what it looks like, I'll say, "Perfect!, wonderful!, you guys are so good!" Katuah: Do you stage any productions in your program? Bonnie: No, I don't have time. First I do a demonstration of puppet types. I bring in shadow puppets, string puppets, rod puppets and scenery puppets--trccs that talk. And full size body puppets like Momma and Baby Dragon. Ka!Uah: And they're getting their bodies into it, so it's not just this abstract concept. Bonnie: According to Dr. Joseph Chilton Pearce, who wrote The Magical Child, children ICMn best when rhey use their bodies. That's why they'll be banging, clicking, rocking ... and then they're told to sit ~till! But a lot of rcachers now are using this idea. They say,"When r reach syllables, we drum! Katuah: And your kids also make their own puppets, right? Karuah· They must love having a puppet to take home. Katuah: And do their kids get out of hand when they're with you ... because they need to let loose? Bonnie: No, actually they don't. The thing is that Lhcy're not very creative - they're afraid to try. In classrooms where the teachers are saying "very good," "good for you," "my class is so great!"-- the kids can't wair. They Slllrt throwing their voices right away, they're anxious 10 explore new ground. But where the teachers are afraid and need to have "proper" behavior, the children arc afraid 10 Wlnter, 1989-90 Bonnie: I encourage the teachers to follow up. And after creating and learning to use I.heir puppet I let each one come up and do something wilh their puppet for the class. So they really discipline themselves and focus on it and create an imaginary friend ... and. you know?, its not really imaginary anymore. Katuah: Most kids are taken out of their imaginations and into "reality" way too soon. And all the creative potential that's losL.. Bonnie: It's true. The imagination is a preuy special space. C first learned this watching mime anists. Totally blank scage and they create imagcs...pulling ropes, falling in love, picking a flower. And the audience secs the flower, a yellow flower and it smells like a daisy .... I do a story called "The Fishes' Wishes", where puppets are by a nver, going fishing and there 's a troll under a bridge and all that. And once a 3 year old came up afterward and said, "How come your feet aren't wet after standing in that river all that time?" So there's a magic that goes on between audience and performer... that realm of imagination where you can walk without your body and be there with other people. And it's a place of extreme pleasure. Katuah: It's also unportam for kjds to work through their feelings with fantasy. Like dolls --it's play therapy. But \\.hen they get past second or third grade they get messages that it's not ok to pretend. they're not supposed to play dolls (especially boys). And puppets give them that okay. Bonnie: Yes. They bring in an old sock, knick-knacks, buttons, lace, etc .. and I provide the furl) hlllt and moving eyes. Bonnie : Oh gosh, they love these puppets. First they glue the fabnc mouth pieces together, which 1s prcuy challenging, and I take it as an opportunity to affirm them. Number one, when you're working with puppets you cannot fail. Anything you do 1s brilliant, and the more you do of it, the beuer. So they make brides, punk rockers, little girls, a lot of dragons. Then I say, "Go home and empty your junk drawers!" And the next day they bring in all kinds of stuff to decorate them. Fabric, nut shells, boule tops, yarn ... and we lay a big pile on the table and I insist that the children do all the choosing. And some teachers just can't sra11d it. They'll say, "Red and orange don't match". So I say, "But it doesn't maucr with a puppet- the wilder the beuerl Let's see what it looks like." Its just the "shoulds" we all learned as children that they're passing on ... Kaniah: So you leave them t0 create plays on their own. Bonnie: 1 think kids are pretty willing to pretend up until third or fourth grade. Mostly sixth grade is the oldest age I work with. People are afraid to try puppets with older kids. Kauiah: Why? When I introduce Momma Dragon I say, "One of the things we're going to study is character- physical, moving and vocal differences". And while I'm doing that I'm putting her head and hands on and I say, "Has my physical character changed, by the way?" And they say, "Yeah!" And I spread my body out and start breathing really deep and take a big, slow step. By then they're backing up, staning to squeal. Then I slowly tum around and make her look at one of the kids who's not backing up 100 much. And then I come forward and swallow that child! Katuah: Oh my Goddess! You're kidding! Bonnie: No--the head is so big it could encompass your whole body. And then she stands up and says "YUMMM• " And that's how I begin the program. Then they stan thinking about what they want to make, and the second day, we glue the mouths of the hand puppctS together. Then the third and founh days we finish the puppets and the fifth day we do skills ... breathing, talking, eye contact, gravny, moving. sound effectS. Bonnie: In America, people think puppets are for children ... in the European countries people know puppets are for all ages. And puppetry is also fairly new here, whereas it's thousands of years old in Europe and the Orient. I love the origin stories. I know there used to be puppets of Jesus that opened and closed their eyes and mouths, and most of these were burned during inquisition times--and I imagine so were the puppeteers! And in Java the puppeteer has been their spiritual teacher for cons. He goes from village to village and sets up his scrim and docs a shadow production for 2 or 3 nights ... and of course they don't have lights, so they use the fire. In India and Java they call the veil of the shadow scrim the "veil of the worlds". Kauiah : There arc so many ways to use puppets that most people aren't aware of. I taught French 10 a kindergarten using a puppet who only spoke French. He'd tell me he was embarasscd cause he couldn't speak English and was afraid the kids wouldn't like him. So immediately the children said, "tell him we'll continued on next page JC:ol.UM Jo14rnoC pcaqe 13 �speak in his language!" And they all wanted to learn French so they could talk to Giuseppe. Bonnie: How perfect. I'd really like to work in the depths of the education system and give teachers the tools to usc ...altcmatives. Most are so frustrated with all the paperwork. They say, ''I used to be able to do art work with the kids but I don't get to have fun with them anymore." gone into ans. And their parents have grown up with very little ... but through this program they meet so many different kinds of artists. It gives them an idea of the world other than T. V. and their own backyard. When I first staned "'ith Mountain Ans I was just going to perfonn and teach abou1 puppets. And then I gor the idea for having kids make 1he1r own puppets and so much has come out of it--all the characters- I had no idea. Katuah: Do you ask teachers to stay in the room while you're there? Karuah: Getting the kids involved ... expressing rhemselve~. Thar's the magic of i1. Bonnie: I like the teachers to be there and pick up on it and help our. And I've also had teachers inhibit the class wnh their "supposed to's". Especially with the sound effects. That drives teachers crazy 'cause they've spent all year teaching the kids not to do those things. And then I'll say,"Lct's hear your voice. let's hear it loud!", and the kids arc going wild and the teacher's looking at the door...(laughs) But they've got to realize they can let it all loose. They can take a puppet and be fun and make the kids laugh and they won't lose conrrol or respect, they will gain it. If they dare to share with a child in their realm, then they've gotten inside and can teach much more effectively. If they'll go into the child's world rather than criticizing the child for not being m the institutional world ... Bonnie: The primary value is definitely expression--in every form. in any form--and the accep1ance of that expression. Self acceptance: teachers accep1ing their self-expression, children accepting theirs. teachers accepting children. and children accepnng teachers. At the end of my program when the kids introduce their puppets 10 the class. every once in a while I'll get a teacher who'll do it, too, and the kids love it! They'll say."Wow!. she made a voice for her puppet"' And I know the teacher might feel like an idiot. especially when she's supposed to be a standard in a group and she's asked to do things that are real weird and silly. So going through and daring to feel that sillinesi. and create an expression--daring 10 do that is. I think, the greatest transformer. I've seen it first of all with myself, ho11. brave I've gouen, and I've seen it with the cluldren. In 1his process I've taken a close look at life and how we hold ourselves, the way we look. our hean area. With a puppet. if the bean's covered you know how Lllat feels • it's sad. And with love you're throwing it out. With anger, you cover it, tum it away. look down the long nose. I teach those types of expression. Katuah: Their world ... Bonnie: It's not even the teacher's world - it's the 'supposed to be' world. And they were taught 11 and they're still trying to be very good at it. But there are lots of exceptions... like Mrs. Thompson in Brevard. She takes her lcids out and teaches them to plant trees and grow seeds and mke care of animals. She teaches respect for nature. And she docs ii on her own. Katuah: What's your feeling about the Mountain Arts Program? Karuah: You're reaching a 101 about human relations and the self--much more than just "puppets". Bonnie: h's wonderful. The thing I love about it is we're touching the really rural communities. If it wasn't for Mtn. Ans those kids wouldn't be gelling hands-on contact with artists very often.They have strong spons programs but not a lot of funding has Bonnie: Teachers will say, "Kids that never talk have their puppets talking!" Or, "I learned so much about this child from his puppet and what it's saying." Sometimes I see children who might be abused at home and they'll punch their puppet or the JC.citiwh Journa! pciqe t 4 puppet 1s very aggressive and wants 10 chew and bite. So I might say to the puppet, "What's your name?" And the puppet says. "None of your business". And I say, ''Well aren't you glad to have a boy like this?" "No. I hate him." And I say, "But he sure did a good job making you. that I can say for sure". And the puppet gets quieter, softer ... So I plant a little seed of positive. It's all I get ume to do but it could be taken so much funher. That's why I encourage them to hug the puppet... Katuah: And make friends with their puppet. Bonme: Yes. Because they're expressing to themselves, talking 10 themselves. Another 1hing about problem children ... If you have a class of twenty-eight kids and one or two are hyperactive or disruptive, the teacher usually puts them in the hall because she doesn't have 1ime to deal with them. So I know that child is lacking love. Love really heals a battered child. So the disruptive child I find. which doesn't happen much 'cause with puppets even those children arc usually pretty engrossed ... Karuah: They just want a little more attention from you. Bonnie: Exactly. And that's what I give them. I give them what they wanr. I make them come up front and hold my hand. I'll pat 1heir hand or put my hand on their shoulder if they'll let that happen. And I'll say, "you need to hold my hand, that way if you don't hear my message with your cars, you'll feel it from my energy". I reach them about communication without words. I'll use gesture and mime and rouch because the problem children need to be touched. Katuah: Do you wish you had more time to spend wnh each group? Bonnie: Definitely. It'd be nice to teach puppetry as a full time cumculum. If you have a good puppet teacher you can have art and thearre in the same school. .. and you don't have to use only puppets. You could combine creative writing, theatre and an .•. And you might be doing Midsummer Nigl11's Dream so conum:cd on p. 28 WLntcr, 1989-90 r �by Doug Woodward and Trbh Severin There arc many different reasons pan:nts might want to teach their children ut home. As parents, the two of us panscularly want to nurture in our children the 4u.1lities of love crcativuy. mdcpendcnr thinking, enthusiasm for learning, a po~11ivc ..elf-1mage. and a spim or co-opcra11on (rather than compctiuon) with others. As there is no altcmauvc school in Macon County where we live, we at one point were seriously considering moving to an arc:1 that offered a good choice in alternative education Then we heard mention or homeschooltng and decided that maybe the quality education we sought could best be provided right here at home. The "social problem" often mentioned in connection with homeschooling gave us pause. however. We were afraid that our young one> might become isolated at home and not have enough interaction with other children. Our worries were needless. We found that there were many other families involved in homeschooling m our area, and that there were plenty of activities planned to bring the homeschoolers together. The more we read and the more we interacted with other families, the more assured we were that the "social problem" of homeschooling was not a problem at all. As we watched the children interactmg in small groups, we could not help but think it was a favorable co.1trast to the usual social experience found in a classroom of 25 or 30. If, like us, your family is interested in homeschooling, you might find that you are not as alone as you might think at first. Even in rural Registration The suuc of North Cnrolina requires that 11 child be registered by age seven for public, private, or homeschooling. For informauon on Ille requ1remcnis f0< regis1ntlion of homcschoolcrs, wmc: Staie of North C..olma Division or Non·Public EdllCllltOn c/o Ron Helder, DIJ'CCtor 532 N. Wilmingion SL Raleigh, NC 27604 (919) 733-4276 The states of Virginia and Tennessee regmcr homcschool children through the county bonrd$ of education. Contact your local board for mfonnalioo. areas the homeschooling population h significant, and chance~ are that the.re will be a support group dose by. Homeschooling support groups can serve 1heir member' in a number of ways. l.c:r's loClk at the children first ·1 hough it\ true that the parents can direct the kids toward rradit1on:d mu~ic cla;scs, sports activities, and classes for special skills. socializing with other homcschoolers has benefits all its own. When families get 1ogc1hcr, the age grouping is vertical and scattered. not horii.ontal as is found in an onhodox classroom. A ~ix-year--0ld might learn 1he needs of an infant. share thoughts with a teenager, and deal with adults on a personal level r.ither than as authority figures. Harmony, tolerance, and cooperation are fostered. Even wuhin the fun activities, opportunities for learning abound. For example, our group pressed apples this fall. Children involved in the ga1hering, washing, chopping, pressing, and bouling of organically grown fruit are likely to come away with more than just the mste of juice in their mouths! Adult members of a support group always have their own skills 10 share, whether they use these skills in the course of earning a living, or whether these are activities that they just love doing. And do not forget the emerging skills of the children. They, too, have something imponant to teach the adults. if we will listen. Family activities • planned so that bo1h spouses can panicipate - are the heart of the social opportunities in a support group. Potlucks, field trips, campouts, and service projects are but a few of these. On the other side of the coin, mcntorship Finding Help for Your Homeschooling Program Magazines llomt EdJ<c011011 MogortM Box 1083 Tonaske!, WA 98855 programs offer a one-on-one growing and learning experience. Here a child can select an adult who offers a skill m which he or she 1s interested. The child makes the contact and together the child and the adult work our a time when that skill is being used and the young one can ohscrve or participate. Support groups also offer the parents infoimation to help them get staned and to aid in dealing with legal requirements. The group can also provide curriculum help, creative ideas, workshops, connection to state or national homeschooling organizations. and plain old empathy! We greatly appreciate the nexibility and choice involved in homeschooling. The children's love and enthusiasm for learning has been fostered by studying subjects in which they are most interested and when the readiness is there. We srudy subjects in an integrated manner. always making it "hands on" as much as possible. If the children become interested in Indians, we get involved in native dance,.music, cooking, crafts, st0ries, and more. Since we continue to be actively involved in bicycle touring, canoeing, and ,backpacking, we just take the cllildren along. We can spontaneously take off on an adventure withowt the hqsS'le of school schedules. A family field trip is a highly educational expcriem.:c:! • Leaming togettier continues to be exciting and challenging as our falJlily-continues io.make its own path into eCluca[lpn'. No longer do we ~lk about relocating to anoiher ~a in S8anfh of an education that fits our children's needs, for we've found it right here ~t home. A Bcka Book Publications Box 18000 Pensacola. fl.. 32523 Calvcn School IOS Tuscany Rd. Bnllimorc. MD 21210 Oak Meadow School Bol 712 Blacksburg, VA 24060 Gr11wing Witlwut Sclwo/111g 2869 Massnchuscus Ave. Cambridge. MA 02140 The Sycamon: Troe Ttaching Books and Matt rlals CoSta Mesa. CA 92627 Rainbow Resource Center The loc:al library is a good place to begin your search for aYllllable homeschooling mrucrials. Some local libraries have worked with homeschooling groups in pun:hasing books, petiod1cals, and assisting in the Organlu t ions National Homeschool Assiocialion Box58746 Seattle, WA 98138 (SOO) 486-135 I (S<rvius: o quarterly newsle11u. teoclttng rt-'Ourct file, homuclwol trove/ directory, tttn·IO•lttn program, apprtnticeslups and mtntorships for homtschooltrs. student uchan~, oN1 o 11twslt11tr digest ~rviu.) k'lnwr, l 989-90 Box 365 Taylorville, lL 62568 2179 Meyer Place John Holt's Book and Music Siorc 2269 Massachuseus Ave. dcvelopma11 or vcrucal files on homc.schoolmg. Cambridge, MA 02140 lnrorma tlonal Book1 Educational Spccuums/ JltNnlSdtool RtDtkr Bluestocking Press Box 1014 (Dept. AF2) by Mad: and Helen Hegener Ttaclt Yowr Own by John Holl Pliurvillc. CA 95667 �-If! 1' SUI., J11,,t'J1, Sf (If/ ye fl1•f -nt•i/e ~ ff, , -Ae" ·Ceremony / 6it1 rP'U -Aeor ,,,, e.t /1t fo r~11r 11'1/t(f ( ~I J Ct1'>Ht. c'"'J'"' ye, I httf /.rL 1v?Ake 1~~ pt1fh $wt"o'/I, tf,.f ii fhe br~w 'J' ffte f 'r jf , 1 ff! f: M~Js, CJ,"Js, ~,>t, y;,,.Jf fJ/ f' lf,.f 111 ftt. I /;/II rtsf "'",...;-...,I /h'/o 1""" >tt/J$f 1ft4J e '14W '4/e.. On f ye, I iyl"re,,. Sf,lf 11 /11'1v1 Cini 4 ir Q 11J4~t Ifs?"#, Sht~"1, tf,.f if '114 r,4d '! ifte hnnJ "/ /(,e se<n.J hill ~! ~t Jf lls Valle~s, 1?.ivtrf, L~s, 1 7fe,~, C/r4'~eJ; 1df r of 7'e f4rft. e / /,/&/ r,#11 ftear n.e ! /hfo 'f""4r m//{ff ~o au..~ ti '1e~ /,(~ Ohse,,f '/'' I iH>tff.,rc.. "WJii<~ ii~ /'"'It, SmooH,1 f/,o/ if Jn'!J read -/4t br~w 1 /f,e tJ,1 hi// rJ tk Omalia 1"£an prayer Urtmtm!J introtfucine a new6orn dsi!tf to tk natural worUf. Ofun, in cqnttmporory cultuns, tk new5orn is fo~ introtfuutl w tk fiuman cOtlflflunity and to tk tfiviru orrftr··out not spu.ifially to tk natwTJl ul0rl4. !Here in tliis urem.ong, tk naturof wo& is atftfresstd rllrectly in anrwuntin9 tk arrival of tk diilrl into tk mUfst of tk wfwfe Lift community. 'Ifijs is Illustration by James Rhea .t, ' == ........ Q .,,,. ��Mother Earth The Natural Classroom Early one morning, I sat outside with my dnughtcr reading a children's ~tory .. h "'as a story dealing with bircb, habitat, animal adaptations. predators, and camoullag_c. In the middle of the story. we nouccd the 11n1est bare! dan under the eaves of our garage. How did ii get lhrough? It :.queaked underneath such a small space. !low hard to believe. More careful observation ~howed uo; there was indeed a hidden nest. We could h.'lrcly see the bits of l\\igs showing through. What a pcrf.:ct accompanimem far the story we were reading. It was one of those wonderful examples of ~ynchronici ty. One 1.hat Nature is so famous for, if only v.c arc patient and obscrvan1 CnOUl!h . ~ If only classroom tC.'lching could h:ivc more moments like that in science or environmental studies. In my teaching experience, I have noticed how attuned to nature students become when they arc allowed. More often than not, experiences like that arc reserved for "field trips," and those occur too . infrequently. We are usually forced to bnng natural science inside the classroom rather than r.ake the students directly to the Eanh. Twenty years ago, when l first read Si/enc Spring, 1 was amazed nt how we were S? closely intenwined to the Eanh. Why didn't we pay nuention back when it was written? Couldn't we have avoided many of our recent environmental pitfalls? Now, as we enter the L990's, having had some very harrowing cnvironmenrol disasters, it is clear that schools can no longer ignore the imponance of teaching and providing hands-on experiential cnvironmenlal programs. Leaming has to extend beyond the boundaries of the classroom. For the past three years, I have been involved with the Nonh Carolina Adopt-A-Stream Program which is part of lhe National Save Our Streams Program. The Strcam Program activities are primarily bands-on, very environmentally conscious lessons. Since our school is a five-minute walk from a stream, we are able to rcgulnrly take advantage of the opportunity to visit the stream. The children considered the activities wonhwhile and fun - and could see that they were making a difference. The program integrated well into our second and third grade cwriculum by including science, social studies, languuage ans. creativity, and problem-solving skills. In order to allow children to realize what a unique and precious place our Eanh is and to understand their participation in it, we need to step outside of our classrooms. Mother Eanh can teach us about our home, but we need to make provisions for being th.ere in direct contact with her. Students need to be outdoors · observing, listening, sensing - when Mother Eanh shares her synchronistic lessons with us. Second grade .mlllem Quinn \Vardin andpre-kindergarrner Anna Srein cleaning a srream ne.ar rhe_r 1 scltool on Clean Streams Day, 1988. Photo by Tun Reid Biodegradable Diapers: Not What They Say They Are! It sounds like a dream come true disposable diapers that are environmentally ~fe. "Degradable is a wann and fuzzy word, hke organic and natural," said R.A. Denison, a senior scientist at the Environmental Defcnst: Fund. Unfonunately, "These plasucs are being sold as a way to reduce waste and that is a hoax," says Jeanne Wirka of the Environmental Action Foundation. A truly degradable material breaks down into basic constituents like water and carbon dioxide through natural pr~esses. The n~w diapers do indeed break down 1mo...smaller b11s of plastic. But in the dry, oxygen·~tarved environment of modem landfills, they might not break down much at all. "Li11lc is known about what happens during and after the degradation process to chemical additives, toxic heavy metals. and other plastic ingredients," said Ann Beaudry in an anicle in Motlutring Magazine. And "even the eventual breakdown inr.o small pieces of plastic offers no solution to the landfill capacity crises because the breakdown of throwaway diapers, disposable or biodegradable, take up just as much room in the landfill as the original." Large amounts of human waste arc also - Susan Schneider Gries~!# deposited in the landfills possibily b!'Ceding virulent strains of pathogens such as poho virus fr' Suggested Rtadint: which may find 1.heir wny to underground water SltariJtg Nt111Ut with Children by Joseph Bh3tat Cornell sources. Toxic chemicals also follow the snme Keepers oftlu! Earth by M. Caduto route to the water sources. Streamwalkingfor Kids by Gwen D1ehn and Susan There has been a large eco-marketing Gricsmaict (NC Stn:am Watch Program, 1988) campaign for single-use "biodegradable diapers" C!IMtcling people ONl nlJIJVt, Lesson plans. (Great targeted at natural food stores and environmental Smoley Mll\S. !nstirute at Tremont, Gre:u Smoky catalogs, aimed at reaching environmentally MlnS. National Park. Townsend, 1N 37882) conscious parents. Xl••Unh 7ournnt PIUJ'- 111 For four and a half years our family has "recycled" cloth diapers in the wnshing machine. You can use 1.hem from one child to the next, tum them into rags when they're worn out, and let them truly biodegrade when they're no longer usable. Of course cotton production often uses pesticides, but there is little comparison betw~n that and the daily disposal of 5 to 15 plasuc yes, PLASTIC! · diapers. Most kids are in diapers for 2-3 years. The cost comparison is nbout $84 per month for disposables, $26 per month for clor.h through a diaper service, or a one time cost of about $50 for a few dozen cloth diapers if you buy and wash your own. "Each family that chooses natura l, recyclable conon diapers for their child prevents I ton of waste from entering the solid waste stream each year," wrote Benudry. I hope this makes you reconsider whether f you want to buy into this fal~e dream o_ the disposable diapers or the reality of creaung a healthy environment . Let's stop trying to take the easy way out. For more resources and infonnarion on how and why to use cloth diapers, feel free to call me at the Traditional Binh and .Natural Family Health Colleccive; 36 l Sterling St.; Atlanta GA 30302 (404) 880-9172. ' - Aviva Jill Romm "Doubts are Voices on Dcgracbblc Ptasuc: W3SJ.c." NY Tim(S, 10/25~9 "B1odcgr11dablc Diapers: A Pseudo Soluuon." Ann E. Beaudry. Molhtring Magam1t, Fall. 1989 • "The Ethics or Diapering," R.W. Hollis, Motltering MaglWM. Fall, 1989 ~ Wi.nt..er , 1989- 90 �RESOURCES Tips for Gardening with Children Parenting from Tom You11gblood-Pe1erse11 .\lo1huU1J: \lag;vmc P.O. Bo~ lo'IO; Santc Fe. NM 87'>0-l Start i.mall - a 6' x 10' garden can be a perfect · size for a liule one. N11n1inng Tf>d.1~ 187 Cao;clh Ave.: San Fmnc1S1:0, C,\ Q-l 11-l Have fun! I put this toward the top of the list because remember, beauty b in the c:yc of the beholdl.'r. This means no garden is perfect, and it's as much the proceH as ii is the results, for children. Education /'h(' C)t 11/The Chtld., Rulh \fueller (!'le" Soc1c1y Publishers) The best garden layout is narrow beds - no more lhan three feet wide so the children can work from the edges - and wide paths that can fit two willing and eager workers. Ch1ldhodd- l lu. l\'aldorf Pc·r.1{1('Cli>-c, by ~ancy Aldri.h R1. ::?. Bo~ :!675; We>.iford, VT 05-19-l Grc:en J~ic/Jcr c/o Tim Grant: 95 Robcn Succt; Toronto, Onwrio M5S 2K5, Canuda What to plam? Whatever the children like toe.at and nibble. lf that list 1s shon, you can supplcmem wtth vegetables and flowers 1ha1 are especially fun to grow. Like cherry tomatoes, sunflowers, ever-bearing srrawbcrries and nastuniums. All of 1hese can be nibbled fresh ..... tmmedia1e gratification is one of the easiest ways to keep children interested in the garden. National Dirtctory of Alttrnative SchocfJ, National Coahuon of Al1crnauve Community Schooh R.D. I. Bo~ 378: Glcnmoorc. Pa. 193-l 3 1lorne ~1wn Magaw11: P.O.Box IOIB: Tona.tj{e\, WA 98855 \1t:rlyn s Pt!n P.0.Box 1058: Ea~t Greenwich, RI 02818 Skipping Stones 80574 H:11.c1ton Road: Coungc Grove. OR 97424 Our Fwur<' al Stake: A lunugtr's Gwck 10 Stopping the Nuclear Arntf Rare, Melinda Moore & Laurie Ol'i<:n, ti tJ/ , (New Soe1e1y Puhfohcrs) l.111/e Fritnds for Pt!aa 4405 29th Street; Ml. R.1n1cr, MD 20712 Kid'IArt Nt!WS P.O.Box 27-l: Mt.Sh:lsm CA 96067 Nauonal Home School Assocwuon P.O.Box 167; Rodeo, NM 88056 American Montcsson Sococty ISO Sib Ave.: New York, NY 10011 Waldorf lnstilutc 260 Hungry Hollow Road Spring Valley, NY 109n Stop War Toys Campaign C/o Wur Re''-'lCrs' Lcaguc - NE Box 1093: Norv.•11:h. CT 06360 Who's Calling tilt Sho1.1: /lo" to Re~nd £f/wn·tly 10 Children's Fascina11on Kllh Illar Play and War toys by N311ey Crls.<oon-Pa1ge and Diane Levin (New Society Publishers) Stopping Abuse Nallonal Child Abuse HOl Linc, l-800-4AC-HILD National Association for I.he Educ111ion or Young Children 1834 Connccticul Ave. NW Wa~ing1on, D.C. 20009 Children's Defense Fund 122 C St NW; Wa.'>hingion. DC 20001 The Nalionnl Association for Mediation 1n Educauon 425 Amity St.; Amhcrs1, MA 01002 Child Welfare League of Amcnca 440 First SL NW (Suue J 10) Washington. DC 20001 Nnlional Coaliuon or Altcrnouvc Community Schoch 58 Schoolhouse Rd.: Summertown, Tn. 38483 End Violence Agamst lhe Next Gcncruuon, Inc. 977 Kcclc1 Ave.; Berkeley. CA 94708 Changing Schools Teacher; College 918 Ball Struc l.inivcrsity Mu11cie, IN 47306 ramily Violence Research Program Family Rc=h UiboralOry Univcr~11y of New Hampshire Durham, NH 03824-3586 Peace and No n-viole11ce An OutbrC'alc of fi:aci:. Sarah P1nlc. A "fanual on Nonv1oltnci: and Childrtn. compiled ancJ edited by SitphanicJudson (New Society Publishers) ,,li..n t.er, 1989-90 Kidsrights 3700 Progi:c~ Blvd.: Mount Dora. FL 32757 N3UOnal Chtld's RighlS Alliance P.O.Box 17005; Durham, NC 2no5 National Commiu.ce for the Prevention or Child Abuse 332 S. Michigan Ave.; Chicago, 0. 6060 Get real 1ools. (small ones), not toys for your children. No matter how young, don'1 waste your money on flimsy plastic 100ls in toy stores. Purchase smaller-sized good quali1y tools for $4-$5.00 from hardware or garden shops. Have the children wear old clothes and shoes. I telp the child clean and put away all tools when finished. Again, HAVE FUN! Tom Youngblood-Perersen ls director of the MAGIC Commu11iry Garden programs in A!iheville. NC. fie and his wife Berh eat 11aswriw11 buds in their own garden with their five year-old so11, Evan, and plan to imroduce the1r newbofll. Campbell, w rhe fun of it, as well Childre11's Media Four Arguments for tht Elimination of Television by Jerry Mander Action fat Children's Television 20 Unh·ersity Rd.; Cambridge, MA 02138 Council on lnitrracilll Books for Childn:n 1841 Bro:idway; New York, NY 10023 Lollipop 'PoWCJ Press 30S £.Chapel Hill St.; Durllam. NC 2no1 Much of I.he information for these resoiuces came from: lloliftic Educa1ion Rt!'oli<"W, P.O.Box 1476; Greenfield, MA 01302 'Ifuml;s to X/n.!JO'l 'Xlfl9for fufp in cmnpili119 tfiis resourus listintJ. / X4ti4ah ) o'4rnat palJtl 19 �HOSTAGEPANTHERTOWN FREED ACTION FOR BEARS BRINGS RESULTS Nlllrll World News Savice Nlllrll Worid News Service With the aid of the Nature Conservancy and national politicians, negotialions for a major hostage release wcre compleled Monday, No~cmber 27 when 6.295 acres of the Panlhcnown Valley in the headwaters of lhe Tuclcascgcc River WllletShcd were tnWfcrrcd IO the US Forest Scrvke. The valley has been the sub.)CCt of controversy since 1988 when Duke Power Company bought Ille l.r1ICt as part ol ilS land acquisition program for a high-voltage 11811Smission line IO go lhrough the hcan of Transylvania and Jackson counties In North Carolina. Much opposition IO the pawer line cenicrcd lllOWld lhc idea of "Save Panlhcnown Valley." Oulte bought the propeny suddenly in 1988. Ownership of the whole property was a powerful negotiation IOOI 10 help Duke secure 11S preferred route for the power line. Once the route was established. selling the propcsty to the Nature Conservancy was easy for the ginnl energy corporauon, as 11 only required an 800 acre comer of the land for the tmnsm ission line right-of-way. The sale softened some opposition 10 the power line, which 11"ill cause ml1JOT habi1a1 disruption along its route and spur damaging development in its service area, nnd gave Duke ihe appearance of being syrnpnthetic IO cnvironmcnial issues. However, Panlhcnown is a unique and scenic area and home IO several rare plant species. IL~ future appcnrs 10 be much more secure. The Forest Service will temporarily manage the land under a 4-C land management classification, which restricts use 10 non-motonzod recrcauon and favOlli black bear habil31, and promised IO preserve its 'ICCnic beauty and unique geological and biological features. The publrc attention the valley has received will most likely be a strong guarantee for lhn1 promise. A demonstration on behalf of black beats cag on the Cherokee lndioo Reservation for tourist auraction bas apparently brought results. The September demonst.ration, led by PETA (People for the Ethic Treatment of Animals) and allCnded by 100 maJChers including many Crom the rcserva1ion, wallccd from Oconoluf1ce Visitors' Center 1n the Great Smok Mountains National Park to the infamous Saunooke' Bear Land, cited as providing some of the wors conditions for animals among CAhibits tn this country. Chief Ed Taylor mcl the group and told them no ID meddle with internal affairs on the reservnlioo and go home. The response to this was a chorus of shou IS "We are home!" from many of the dcmonsi.nuors wh were residents of the reservation. The Chief then told lh group ihat Indians were tired of outsiders telling the what lO do, app:ircruly forgetting lhal. the exhibit owners on whose behalf he was speaking were all while pcopl who hnd leased space on the rcscrvntion IO cash in on lhe summer tourist now. Muuenng, Taylor then got into hi car and retired from lhc scc.ne. But Taylor was affected by the dcmon~tration. The following month he brought a resolution into th Tribal Council thnt wou Id hnve required that bears kept in "natural habitat areas" on penalty of SI ,000 fo ''iolallon. The Council. however, replaced this rcsolu tio with one that said the caging o( bears 1s "presenting problem• and nuthorized the Council 10 invcs1ig:ue th pol>~ibility of the habitat area. BENTON MacKA YE TRAIL After nine years 3 dedicated group of volunteers has comptcu:d a 78.5 mile hiking trail from Springer Mountain, Georgia Lo the COhuua Wilderness Arca on the Tcnncs.'iCC "lllle hnc. The hiking p:ith is called the Benton MacKaye Trail after ihe founder of the Appalachum Trail system. Pans of the trail follow an early fll3n for the Aflll3l3chian Trail. which was later ch311ged IO ilS prcscn1 route. The remarkable aspect of the Benton MacKaye Troll is that it was constructed entirely by voluntcc~. who have worlccd steadily over a nine-year period to complete the uaJI through the Goorgia mounuuns. Much work still needs Lo be done 10 bring the path 10 11s proposed termination po101 in the Great Smoky Mountains National Park, but trail votun1cers were jubilant to have completed lhc first ~uge of the route. Officials of the Southern Region of the US Forest Service agreed early rn the llllil's hisiory Ihm they would back the propo:;ed route if the Georglll segment were completed. A Tennc.'iSCC chapter of the trail volunlecrli has been formed IO extend ihc trail nonhwan:t through the Unicoi MounUlill.\ IO reach the Smokies. • scurce: article by John llarmon (n 1hr Atlanta Journal-Constitution, October 14. 1989. FOREST PLAN REMANDED Narlnl World News Service The Chief of the US Forest Service, Date Robenson, on September 28, 1989 sent back the bclcllgucrcd Land and Resource f\.lanngemem Plan for the Nantahala-Pisgah National Forests, saying in panicular Ihm the plan places too much emphasis oo clC31CuWng as the method of choice for lumbenng and 3Jso allows projected umber sates that would fail 10 recover their CO~ts. While not spcc1ficnlly outlawing clcarcutting or any limits on its use. Robcn.o;on dircctcd the N-P National Forest staffs 10 research altcmauvcs w the clcarcutting technique and to be more nex1b!e m their thoi~ of logging methods. His denial Ytllidatcd yc:ITS of work by conscrvation groups, parucul:irly the Western North Carolina Allianc~. to convince the Forest Service to stop 1ts smgle-minded reliance on the clcarcuumg ux:hnique. The Chiefs directive also said the rorcst rtan did not adequately JUstify proposed timber sales Lha1 would have resulted in the loss of additional tax money IO subsidi1.e clcarcuts in the Southern Appalachians. In 1987 the Nantahala·Pisgah National Forests lost a total of S2.5 million in bclow-<:ost limber sales. (l1lc For~l Service accounung procedure was changed in 1988 lO make it more d1fficull 10 dctcnmnc the economic swtus of timber SJlcs 1n indl\·1duat rorc.sts. hut 11 Is csumated that tosses held steady or rose slightly in that year.) A rccelll study author11cd by the Forest Service, Tiie Southern Appalachian Timber Study. documented a decade-long price drop in hardwood lumber in the Southern Appalachians. Robcnson's memo duected the Nauonnl Forests ndm11ustrauve siaffs to incorporate these more recent figures m their review of timber ~les policies and umber qUOlaS. Chief Robertson's remand order showed most clearly the political nature of the US Forest Service. for the issues of clcarcutung and below~t salcs that he dealt with in his administrative order were drawing much negauve publicity IO the agency. However, the Chief, white urging caution in the construction of fore.~ roads, did noc suggest any specific changes in road pohc1e.s in the N3ntahala-Pisgah Na11onal Forc.,ts. Alw, white he called for specific plans 10 provide hab11111 for 12 threatened and cnd:lngercd ~pccics, he did not cnll for a forests-wide roadlcss areas survey IO determine the noed for wildcmcss areas and undisturbed habnat. as called ror m particular by the rcgion:ll office of ihe Wilderness Society. Thc.sc 1s~~ arc as 1mponan1 as lhc clcarcumng issue. but 11 ~med th31 ihcy were neglected m ihe Chiefs repon because they had not aroused a vociferous public outcry ag111ns1 the For~t Service as h3d the umber policies. The message is clear; 10 bring chnnge to the nauonal forests, stir 11 up. ~uing II WE BRING GOOEY THINGS TOLIFE II Narunl World Ne"'• Service South of Hendersonville Nonh Carolina, in th below the East Flat Rock comm unit where some I 50 peorle draw their drinking water concentration~ of a canccr·causing mduslnal solvcn exceed the siatc stnndard by at least 3.500 times The General Electric lrghting fixtW'Cl> productio plant in lfcndcr,on County has ~ixu:cn undergroun Storage t.anks, two waste water trcaunent ponds, and sludge 1mpoundmcn1 on land owned by the plant. Tw landfills. a recently reported le:tlcing drain pipe, and 1983 chemical spill arc all contribuung factors to lh !isling of this s11c by the Nonh Carolina Clean Wate Fund as one of the 22 WOrsl groundwntcr contaminatio site.~ in Nonh Carolina. The Fund has also C!\llmaled ihat 35,000 peopt in lhe stale arc drinking water w11h some degree 0 contamination. Nonh Carolina has the c;ccond highcs number of household wells in the United States (822,000) as there is a ready supply of gruund water SOlllil of which is working 115 way to the sea from lh~ mountains of the Katuah region. It appears iha1 we Ill' playmg a dcm11I game of "chemical do-or-dare" wnh untamtcd war.er, esscnunl to our health and lhnt of lhc groundwntc~ b~hcre. A~ one of the "toxic 22" shes of sever contamination in Nonh Carohnn, General Elcctri contmucs to release poisons inio the underground wnters which participate in lhe cyd1c now of water through Lhc E:uth. It tna)· seem like these chemical ·sotu11ons' are gone from 'sne', yet when they rc.•wface will G.E. really be bnnging good things 10 life? . To register comments concerning G.E.'s you can ca.II the G.E. coMumer products IOll·frcc number 1-800-626-2000. praeucc~. �PICKENS DISTRICT FOREST WATCH Nanni World News 5cr'1ice WHAT'S H.A.A.P.-ENING?? Narural World News ELA (Ecological Living Ahemativcs), a broad· based eco-forum rccenlly ronned in East Tcnncs.'ICC, is addressing some local problems lhal threaten the Holston River 00..tjn and area rcsidcncs' heallh. One of the group·~ firs1 ac1ions was an 1nformnuonal demonslra1ion to promoic press coverage of an upcoming pubhc bearing concerning a permit rc-issunl for the was1e-wa1er 1tCalmen1 facility or 1he Hols1on Army Ammuniuoo Plani (H.A.A.P.). located in Hawkins and Sullivan counties. The plan1. managed by Easunan Kodak, manufactures RDX, Composiqon B, HMX, HMX·TNT, RDX-Plaslicv.cr and other spe(:1fteally ordered exple>sive compounds used m the U.S. and sold on the in1cmational weapons markc1. The action consis1ed or 15 ELA members cxh1b111ng signs reading "National Dcfen~ al Whose Expcn~?" and "Don'1 You Wish You Could Ea1 The Fish?" as well as posters promoung the lime and d:llc or Ille publt<: hearing. Mcmbcts handed OUl lcallclS to employees ond mo1ori~1S pa~smg through I.he busy faciory inu:rsccuon. !\.lost hearings m Ille o.rca receive small aucnd:ulCe and liU!e or no public eommenL However. the heanng. held Nov. 30. auracicd approx1ma1ely 30 people, indicating the success of the group's action. Al the beanng, comments were scheduled 10 be limi1cd to subject maucr rclevan1 lO NPDES Permit #TN0003671 only, relating specifically to water polluuon control guidelines. Activ1s1S speaking, though, insisted on citing several problems at the plant which contribuLC 10 water pollution. even though they were not included 1n the pcnniL Among these problems is a huardous waste landfill at the plant that has recently been re1llrflCd to service. ft is feared that leaching from this area. as well as other runoff from the 5800 acre plant, could cause additional accumulauons of 1oxins in the river. Among the elcmenis seeping from the munilion~ plant are vinyl chloride, chromium, cyanide and nickel. Some IOxins Ind heavy metals occur m the daily discharge crtlucn1 in amounts grca1er than one pound per day; some occur in ci1cess of 10 and 15 pounds per day. All discharge goes inlO the HolslOn River which must absorb other wastes as well. Eastman Kodak's PET plastic factory lie.:; just a rew miles upstream. On Nov. 15 Easunan cxpcnenced a "typical" spill loosing 36,000 pound., or acetic acid in10 the Holston. These accumulations, as well as ogncuhural run-off, together contaminate the river which is the source or lite Ci1y of Morrisiown's drinking waLCr supply. 1f you would hke IO register comments on Ibis and other problems concerning water pollu11on in Tennessee, wri1e to: TN Dept. or Heallh and Environment (Div. or Water Pollution Conttol); 150 9th Ave. North: Nashville, TN 37219, or call (615) 741-7883. If you would like IO know more about ELA and upcoming activiues, write to: ELA; P.O. Box 851; Jonesborough, 1N 37659. k'i.nur, 1989-90 1 1l '.' While the "Up State" may be viewed as ju~t a smllll comer or South Carolina. it holds a promineni place along 1he cas1.em cscnrpment of the Soulhcm Appl3chain Mountain Range. It is 31so home 10 a growing number or bioreg1onal folks actively involved'" the "public input" process of the Sumter National Forest's Andrew Pickens Dislnct. South Carolina Forest Wa1ch is presently appealing two comparunen1 plans in the Chauga River watershed. 1xlscd on the lack of a prcharvcst "hydrologic survey•. which would have addressed the prot.cCtion or two brook trout sucams and the conversion or the forest IO a pine plantation. Additionally. the planned umber cut was based on a study conducted in the piedmont and not on steep mountain slopes. "Those who arc only good with hammers sec every problem as a ruul." Quoting Abraham Maslow. Forest Wruch ttca..~urcr Richard Cam eqilamed that the 1985 Long Range Pinn for the district reveals a narrow· minded approach to muluplc use. "The Plan relics heavily on the conversion or milled hardwood and pine forests to pllllltations or hybrid pines plan1ed on ten by ten foot spacm~ Wildlife received very llUle auenuoo .• "In order 1ha1 we might co1ribu1e to the re-educa11ng of the Fores1 SCfVicc, we've done a 101 or Sllldy on our own. Aside lrom our meetings with the USFS and private timber interests. our bimonthly mce1ings host a variety or speakers and lcanung experiences. We also manage 10 gel out and cruise management companrnenL~ in the Picltcns Oistr1c1." For more information on the South Carolina Forest Watch, wntc: P. 0. Box 657 we.,tmmstcr, South Carolina 29693 CLEARCUTTING HAS ABAD DAY Natural World News S..,.jc., Research findings reported at a US Forest Service-sponsored work.shop in September di.o;putcd the notion that clcarc:utling provides crucial forage for cen.ain species of wildlife. The audience at the "Wildlife Considerations in lmplemcnung the Land and ReSOUtce Managemcn1 Plan" mccung was addlCsscd by =hers from various soulhcastcm universities. Recent work Bl the Univen1ty or Georgia has shown that deer appear IO be very adaptable 10 a wide variety or forest types. Contrary to popular belief, deer depend less on the type of browse found in clcarculS than they do on a variety of hard mast (acorns and nuts) provided l'y mature forests. Turkey research 11 Clemson h:l.s also revealed tha.l 1urkeys make liulc use or clcarcuts, needing a variety or hard and soft mast. Similarly, Univcrsi1y of Tenncsscc reseateh ha~ shown that bears make very ligh1 and seasonal use of forage in clcan:uts. depending more heavily on a good selection or hard mast. Furthermore. the roads as.<;0eiBICd with logging have proven IO have a severe impact on bear populatlon.s. Bears have been found to use rough woods roads and skid lnlib as they LrBvel in scarth or forage, but they avoid ~ystcm roads, whether open or closed to vehicle traffic. Thus, roads affect bear populations by effectively reducing Ille size of their range. as well as by providing easier access for hunLCr.> and poachers. Representatives from the NC Wildlife Commission also spoke and indicated their concern nbouc the effect of the Forest Servicc·s !'03d·building and harvc.qing practices on wildlife population<. THE CASE OF THE DISAPPEARING TRJTIUM Natural World News SetVice The US Dcparuncnt of Energy (DOE) has again suspended 311 commcrciai ~hipmcnts of 1ritium. the radioacti"e ~ used in nuclear wlll1lc::lds, after significant quantities of it turned up missing. Tritium is used in biological and energy research and in making luminous lights, signs. dials and w:u.ches as weU es being used to increase the power or nuclear warllcads. The halt in tritium shipments was 111nounccd in July or 1989 after an inconclusive search for: five grams or the element that laboraiory records said had been shipped to commercial customers. bu1 which buyers said had never arrived. ln August. the DOE said it would resume mosi shipmcnis after bilS or the missing malerial were found. The dcpartmcnt discounlcd the likclihood or theft at that time. Only a few special shipmenis have been made since then. An in1emal lab rcpon said d~pancies in the shipping records d:lted at least IO 1985. In some cases. customers reportC<I they h3d received 40 percent ~ tritium lhan they had paid for. A copy or the confidential July 20 report and rclalcd Oak Ridge documcnis were obtained through a legally enforceable request under the Freedom of Information Act. lnvesLigators for Martin Marien.a Energy Systems, wtuch nms opcr311on:; at the Oalt Ridge nuclear complex, said in the report that a significan1 amount of 1r11ium had been losL m a lest shipment bc1 ween buildings. It appeared lhat Ille I~~ amounted to abou1 two grams. approxima1ely half thc amoun1 used in a smglc aiomic warhead. According 10 the conliden1ial rcpon, workers loaded the Lriuum into a container, which was sent to another bu1ldmg. There pan of the contents of the coniamer was unloaded for sampling, then repacked and scn1 back 10 11.s ong1nal locauon. Thrcc-qW111CrS of the tritium was lost in that round trip. Leakage and procedural jXUblcms wcte ruled OUL Reprcscniative Edward J. Markey (0) or M3ss3chusctts swd, "You have IO \l/Olldct what kind of Keystone KOJl!I operntion the Dcpanment or Energy ha!. down at O:ik Ridge. when they lose more than 22,000 cunes or tntium in a I.Cl;! designed IO find out why DOE keeps on losing l.nlClt or tritium." DON'T CROSS DA GREAT PUMPKIN Nuunl WorldNcwsSavlcc The WCSICnl North Carolina Alliance undcrsoc:ml lhe gTOUp's opposjuon to wide.~ead clcarcu1ting in the na1ional forests by staging a Halloween day dcmonsLretion in front or the US Forest Service headquaners m Asheville. The action specifically protested a proposed clearcut near thc popular Craggy Gardens area on thc Blue Ridge Parkway. The clcen:ut would be in full view or tourisis at the visitor cerucr. "Even the Great Pumpkin says, 'Don"1 cu1 Craggy.'" rc3d a sign held by young David Gilmour of the group. The Alliance noted that lhis panicular cut. which would be 12 acres in $tlC and less than a mile away from the visitor center, is especially mappropriatc. (Other acuvists were of the opinion. however, that the Forest Service should be required 10 do oil their clearcutting within sight of major IOW'i.\t auractions.) As a result or the aucntion the Craggy clearcut has received, the Forest Service is re-evaluating the !ituauon. lrutcad of allowing the ll'BCt IO be clearcut, the agency may n:quuc selective culling. which would lca.-e ~ or the trccs standing • or 11 may spare the enure 12 11CrtS. The decision is yet 10 be announced. JC.at~ , l Jo\&rnaL p1i9t1 21 ... ' �Natural World News SPE C IAL REPOR T ALARKA CREEK CONTROVERSY by David Wheeler The headwaters of Alarka Creek rise high on the Cowee Ridge, where !he North Carolina counllc.~ or Swain, Jackson, and Macon comer. The creek\ origins are on !he Alarka Laurel properly, l1lOtC than 2,000 :icre.~ of IJlnt.I which includes 35 :icre.~ of a unique red spruce-bog association. The creek runs lhrough 2,000 acres or watershed uninhabited by human bemgs, along !he way wmbting over the Alarka Falls. once a place for fasting and p111ying held sacred by lhc native Chcrokcc people. Until 11 reaches the Alarb Community in Swam County. lhe wate.rs of lhc croelc are clear and support a nallll'lllly-reproducing populntion or brook IJ'Oul However, Alarka Creek is in clanger. The Alarlc.:J LaW'Cl propcny, owned as an invcStmcnt by a panner.;hip or land speculators, has been on the market for years. Only now is a developer showing <iome interest in the acreage. The identity of the developer is a catefully-kcpl ~ret. but it is known lh:lt plans for the Almb Laurel propcny include a golf course and a luxury resort. At the request of William Mcl.amey, an aqu:ttic biologist living in Macoo County, biologists from the NC Dcpruuneru of Envuoruncntal Management {DEM) visited Al:uka Crcd: and ~led the wnu:r.;. Biological and chemical tcsL:i confirmed that lhe wntershcd met the stringent standards for qualirica1ion as a state "OulSlanding Resource Water• (ORW). Streams 11ut 11\CCI ORV/ standards arc lamentably very few. and. clearly, Alarka Crock is an lllca worlhy of protection. But omcu1J efforts 10 preserve Alarka Creek have run Into an ob!<lllCle. There is still resentment in Swain County towards the insensitive acuons or big government, which m the mid-1940\ condemned !;ind in Swain, OSl.CllSibly for the citpans1on of !he Great Smoky Mountains Nauonal Part, but which in ac1U3!11y lumcd OUI IO be largely for lhe bencn1 of lhc Tcnnc.'--« Valley Authority for lhc creation of Fontana Lake. The focus for 1hc ire of 1his generation of Swam County citi7.cns is a promise made by the govemmcm i.ll the time of the land acquis1tOl1$ for a road that would p;is~ on the north side of 1hc lake. now within lhc Park boundaries. That promi~ was never fulfilled, althoogh lhc infamous North Carolina Senator Jesse Helms ha, blocked a bill lhal would have finanC13lly compcnsalcd the cow11y. The uprc_o;s1on for 1h1s anger 1s a group called "Citizens Against Wildemc.~~: which ha.~ a siorcrrom office in Bryson Ci1y. lhc Swam county _,eat. The group owes 1l1 existence and probably much of 1L~ crroc11vcncss to the slrollg wppon of Senator Helms Alway' on the lookout ror a political situation IO man1pulau: 10 has own advantage. Helms took the "Ci111.cn~ Against Waldcmc.s" under his ••mg and has fanned 1hc fires of their rcscntmcnL The group's baule-<:ry 1s; "We are ltvmg poorly because 85% of our county 1s under federal control." Abrka Creek lw been caughl rn the whirlwind This ,.."a$ clc;arly revealed when a reprcscmauvc from the Trust for Pubhc Land journeyed up tO lhe mountains to look at the an:a at William Mcl..amcy's !QQUCSL "He thought he was coming up to look at <1 pn:Uy creek with a waterfall," said Mclarney. "Bui when he 51,.. the area. he said. ilus )!)ould be a national priority fo •ur organi1.ation!' When he communicated h1~ lin1' "I'' IO the nntional office. they agreed w1lh hi$ II.\ <r.lcnt and gave cooseru 10 the project Bui to make a lnJnsfcr, they needed sponsorship from some appropriau: n:itional political figure. such as a senator or a congressional reprcscn1J11Jve but none was to be found. The reason: Jesse Helms. So efforts by the Trust for Public Land to help A!arlca Creek have been stalled: The Alarb Creek issue came to a head when lhe DEM held a public hearing on lhe ORW classification 111 the Bryson City courthouse on the evening or November 2. 1989. The district couruoom was p3Ckod. Over 250 people aucndcd the hearing, mos1 of 1hem on short notice, because the public announccmcn1 or the mceung h:id nol been published in the county newspaper until the week before the hearing dale. Mosl of lhe speakers present were from Swam County, and m~l expressed strong opposition to an ORW classilicauon for Alnrka Creek. Regnrdless of the ickology behind 11. local power is a fonnidablc force and noc to be underestimated. The proposed development on Cowee Ridge seemed to be synonymous with economic pro~rity m lhe mind.~ or most or those who spoke agams1 the ORW classific:iuon. Several dccned the opinions of "oul'idc~· from ncighbonng M:lcon and Jackson counties when they spoke in support or prou:cuon for Alarka. "You're JUst saying that because !'.iacon alre.ady ha.' six malls." called a woman from !he audience at one poim. "!l's very ironic." eommcnlCd William Mct..amcy. "They were calling people who laved 20 miles away 'outsiders.' while a California developer who ha..,n't even revealed his name 11nd was rcprescnicd only by 1wo Georgi.i lawyClS is considered one of lhcir own. "PCISOllally. I would l\OI favor any ~lution to the ultimaic fate of the Big Laurel lh:11 would lock Swain County people out. and a big development would do lh;al more effoctivcly than nnything else anyone could do. The kind or people who would frequent that place don't want locals around Swain County rcsidcnis couldn't afford to buy a membership. and even If they were w gc1 m !here, they wouldn'l find whnt they were lookmg for . 1 don't think any or lhc.<;c people play golf. "There would be short·lerm jobs building lhe resort complex and a few permanent JObs taking care or !he buildings and lhe grounds. Bul by all acounLs 1he m3m access rood is more than likely going LO go down !he Macon County side of the mounuun. Until 1t reaches the Alarka Community. the road into Swnin Cou.nly is cxuaort.11nari!y ~lcep. A four-wheel drive vehicle can make ll prcuy casily...whcn lhc roat.l's dry . However, 11 would be a tremendous JOb to put a first-<:lass. paved highway in lhcn: th:11 would be comrorublc anti snfc ror expensive car;. ·1 feel SltOngly that lhe economic benefits ror Swain Counly are being grcally exnggemte.d. Swain Coumy would receive an addition to their tax base and a few minimum wage jobs, bul lhen lhey would also gel all the run-off and all the golf course pcsuc1dcs, and lhe county would have a 101 of add1t1onal costs for ma.inu:nance and county service.~. • Anolher element of irony 1s lhal dcvclopmcnlS arc rrcqucnlly ralionnlizcd wi1h lhe argumeni lhat property values arc going to go up (which in lhis cnse I am sure 1s true), as if that were a good thing. For a l'C311or or person who has a piece or property and is interested in selling ii, a rise in property value.~ is a good lhmg. Bui for an)•onc else who is Uying 10 hold property or 1s m the market to buy property. a rise m costs is an unwelcome development These people may not be able to alTord to buy land or may lose propeny they already own v.hen the land values go up. The grca1 majority or people from Swnin who spoke up in favor of development arc acwally ca.~ing themselves out the door by calhng for big monc) IO move mto thcll'county." The hcanng in Bryson City did not tell the whole story. When they heard of the Alarka Creek dilemma. other local people, largely from Jackson and Macon coumies, responded with a massive leuer-wnting campaign to tho DEM c;ilhng for protection or 1hc watcr,hcd. Apparently Alarka Creek is well·known and :ipprcc1111ed as o spccanl place by many people in its \·icinuy. There was also $0me reaction 10 1he strong pressure exercised in Swam County by the Ciuzens Aga1ns1 Wilderness group. One local woman lOOk lhc swnd a1 the publu: hC.lling and lCMfully told the audience to pay aucn11on 10 what they value and be cautious about what they would lhrow away. It was obviously a great effort of will for her to male such a swtcmcnl, and she wns the only speaker m support of the ORW mc:isure who received applau:;c from the crowd. 111crc were othcn; who did not dare 10 lake 1h:11 courageous suind. Wilhom Mclarney said lhat he received phone calls after 1hc mecung from Swai n County nntives who had attended the h.:aring, but felt too mumidated IO publicly voice support for Alark.a Creek. "It's a complicated issue." s:iys Mcl.amcy. "The people of Swain County have real grievances. parti,ulatly in rcgnrd to Fonwl\3 Lake. Unfortuna1cly, these gricvanres arc being man1pul3tcd. "The wider issue to 'TIC. which gives me pause when I lhmk about it, ts whnt has the greater soc1cly done lO the...: people 10 create the situation 1hu1 c;cpn:.. \Cd ... 1lo;elf at th;it hcunng?" ~ Or1wmg by Junca Rhc• �The synergy that 1s created when each family member take!) responsibility for their own well-being and suppons the well-being of others, is another resource that serves the process of resolution when conflict docs arise. And of course, the greater the level of well-1>¢ing in the household. the less obnoxiousness and conflict there is! Skillfulness/ Talking it Out According 10 Dana and Nick, "talking it out"--and sometimes over. under. around and through--is the main process for conflict resolution. There are three aspects to that communication process: lisrening, Expressing, and The quality of family life is detennined not by whether or not a family has conflict but by what they do with it. Problem-solving. lisrening. Although the most powerful communication skill, listening remains underused by us all. It is still much easier to give advice, preach, argue, moralize, lecture, or change the subject than it is to reaJly listen 10 what someone else is saying. "We listen with our answers running," a colleague of mine said recently. Reflective or ac1ive lis1ening, on the 01her hand. is listening with your heart, listening for the unique essence of the speaker's experience, and letting the other person know that they have been heard by repeating back to 1hem their message as you heard it. It is particularly challenging to lis1en to another person's point of view in the mids1 of a conflict situation; i1 is, however, the cornerstone for resolution. Listening acknowledges and validates (not necessarily agreeing with) the other person's perspective and encourages important data in the conflict to emerge. Expressing. The other side of listerung is expression statements about perceptions, interpreta1ions, thoughts, feelings, wams, and actions. In conflict situations, it is helpful to state your experience in a way that gives specific information that can be clearly understood by the other party. Such direct expressions arc commonly called "I Statements," (as opposed to accusatory "You Statements.") Nick is the resident expert on "I Statements" in our house these days. His fifth grade class is studying conflict and its resolution in a Mediation Center program called "Fuss-Busters." Through the guidance and modeling of a gifted and committed teacher, the students are learning to express their anger and frustrations in an "l feel when, _ _ __ because " format. The objective of the "I Statement" is to communicate your feelings in a way that does not put down or attack the other and engages their assistance in resolving the conflict. Nick explains that if the other person does not respond helpfully, then it's time to ask the teacher for help. As the year progresses, trained student mediators m the classroom will be available 10 help resolve those conflicts. Dana reiterates that being assertive and letting your family and friends le.now what you're feeling and what help you need from them prevents conflict from building up. Communicating immediately and specifically and in a non-blameful style opens the door for positive resolution. Problem-Solving & Conjlicr Resolurion. Frequently, the simple expression of feelings or needs and a chance to vent or be heard dissolve would-be conflicts. Just as often, however, living in these bus~, high-stress, complicated times, family members need to put their heads together to solve problems. We've noticed that unsolved problems become conflicts to become resolved· if Confl~CtS arc ~Ot fCSOlved, they re-emerge, often growing in magrutude until .a blow-up occurs, or, worse, family members separate and distance themselves from one another in an avoidance pattern. . . Consider these typical modes of responding to conflict snuanons: I. Competition - "I win,• J get all rrry needs !Mt; you get 110thi11g. 2. Accommodation - "You win," I give ui; you get everything. 3 Avoidance - Neithu of ws geu a.ny1hing. 4 Compromiu - EtUh of ws gi11es a /i11/e fJJld gets a li11le. .S CollDbor(JliJ)n - "Win - Win,• we wief111t IN probum aN.i fwJ a crtasive sollllion that sat4fies both of our Mtds. lollnter, J 989-90 ~!though each o~ these a~proaches may be appropriate at some umc, ~oU:iborauo~ provides the m~st longlasting and mutually sausfyang soluuons. In collaborauon. the problem is auackcd - not the people! And what would it be like if the problem were embraced as an opportunity to fine-tune family functioning, rather than attacked? In the process of collaborative connict resolution, a critical stel? is for ~II concerned to clearly define the problem in terms of their own interests and needs. After carefully listening to each person verbalize their side of the conflict. then all can come to an agreement on the definirion of the problem. In their book Gerring To Yes. Fisher and Ury recount che. example of t~o sisters fighting over one orange. Finally, in an effort to be farr, they compromise and cut the orange in half. One sister takes her half, peels the orange and cats the orange. The other sister takes her half, throws away the fruit and uses 1he peel to bake a cake. Clearly, a far superior solution would have emerged had they identified what each person's interesis were. The more accurately the problem is defined in terms of basic interests and needs, the more easily and quickly it can be solved. The process of creatively managing conflict, stress and change in families is a dynamic and continuous one. The more enriching, supportive, compassionate and fun that process is. the less resistance we feel coward it. When conflict is approached in a "Spirit of Possibility" toward healthy change, when individual differences and personal well-being are protected and honored, and when families are committed to using the skills of open communication and problem-solving, conflict becomes a resource for growth rather than an clement of disintegration. Ellie Kincade 1s assisrant director of 1he Counseling Cemer ar UNC-Aslll!ville. She is also a consulranr in t/11! Aiki approach 10 creQlive corf/lier resolutwn. conducring workshops in the fields of edµcarion and human services. SUGGESTED BOOKS Ct11ing 10 Y1.s Roger Fisher and William Ury TllL Magic ofCofl/liCI Thomas Crum Parent E/ftctiveness Traimng Thomas Gordon Swttl D'eamsfo' Lillie Onts: Btdlimt! Fan/IJJks 10 Build Self Estum Michael G. Pappas RESOURCE ORGANlZATJONS Childrcn"s Ctcativc Response to Conflict c/o Fclbwship ofRcconcili.11.IOn Box 271, Nyack. NY 10960 (914) 358-4601 Na-th Carolina Ccn1e1 for Peace Education 214 Piusboro Street, Chapel Hill, NC 27514 (919)929·9821 The Eanh.stcwanis Network cto The Holycatth Foundation, PO Beu 10697 Bainbridge Island, WA 98110 (206) 842-7986 The Mediation Cciucr 408 County Court House. Asheville, NC 28801 (704} 2S 1-6089 The Nauonal Association for Mediation in E.ducation 425 Amity Sueet. Amherst. MA 01002 Parents llld Teachas for Social Rcsponsib.ility PO Box St7. MOtCIOwn, VT 05660 �From the Diary of a Modem Child How can I find a moral sense when falsehood lives protcetcd in governments? \\'hen playing false becomes the norm kids begin 10 wonder what's the form? Our role model> have been S10len our culture hns been stolen, corponue bored rooms determine our feeding, our clo1hing, tnmsp<>rting, and :;chooling style A way of gathering in council has been stolen by govcming images or faces we never see Menning ha:; been ~laced by scllini;, polling. and man ipulaung ... Waste bas been accelerated a~ we consume resources and spil out the remains on pi lcs of rock idols. profiteering religions. and streams of vidio Ulpc Is then: any way we can reclaim our live.~ from corporate and industrial wastelands or pictures that lie, jobs that don't work, :ind 'inter uiinment' tha1 teaches escapism a.~ a way of life that rcsponsibilily is boring· doesn't move fast enough • requires too much undeNanding ... Who is more immature the grown or the growing? At times it is in·sensing 10 think and feel hov. much and how quickly some aspects of human ~ociety are vanishing. It is as though the forces of our ungainly comple~ evolution arc usurping our ability to Ulke the time 10 recognize 1he v.onder and POCKET CULTURES by Wtll Ashe Bason When we look seven generations away we first sec ourselves and our children and then the grandchildren that are on tne Way. This is where our impact on the future is. I low arc we raising ourselves and our children and prepanng for our children's children Now? How can we restructure our lives so as to bener nunure ourselve:. and our children and our children's children? What sort of environmcm is best for growing whole and healthy humans? How do we bring this environmem into reJlilV in Katuah? Many of us "grew up" in the false commumries of modem amcrican cities or suburbs. These were and arc cnvironmenL<; which foster alienation. Almost everywhere is owned hy someone. People are "at home" only at home! lllc streets arc the only common ground around, and they belong 10 cars. There 1s relatively dense population without the community spin1 which would make such density bearable or even pleasurable. In reaction against this, some of us have chosen to live in rurul areas. We have tned to isolate and insulate ourselves from the dominant culture. Our children don't really underswnd this but they do understand that they want to be able 10 sec their friends more often then they do now, living at lhe end of funky driveways at 1hc end of long din roads. Fulfilling this need usually means school and spons and other activities which are driving us to drive. But the driving is not the worst of it, How can we build a new society, one without the faial dis eases of the old, if we send our children during their fol'TTl.llive yC41l'S to institutions whose very nature fosters competition, where s:icredness of place and being arc not even on the graph. Modem )C"I uon Jo~r~ pn9~ 24 necessity of simple enduring cultural bonds. Child "forwaroing" in the context of a dominating culture, or absence of culture, can be a very unsettling, frustrating, and paradoxical experience. Do we re-invent human cullurc again to satisfy the need to bring rights and meaning through the symbols we put into practice? Do we attempt some kind of symbiosis with a decaying power structure that needs a dose of creative innovation? Or do we just open the floodgates and let the grimy warer of predigested images and infonnation come into our senses without any sense of becoming in-sensed? The ad-age of images and sounds coming across screens and speakers 10 thousands of people each day may seem "cool" and scintilating but what arc their effects on the long-range accretion of mind, feeling, and decision for a child? Is it possible 10 create a suppon network that promotes family healing in the face of squashing pressures from a society that apparently doesn't represent or value many of the vital aspecb of its own being? Some of these impon-ances are sustainability, care for those less privileged. more extensive ecological well being, relevant work. a sense of the biological region we inhabit as home, and a healthy supponive extended family. What is the c:ltect of poverty on families m the Katuah region (and not just for us SCRUFFIES or Smanemng C:1retakers, Rurally Urbane, Fueled For Impoverished Ecological Survival)? What is the real effect of turbulence in 'broken homes' and 'instant familes' full of conflicting and compromising inrerests between close relatives and step-relatives on the gcner.il patterns of society? Perhaps 1hese questions arc 100 deep, yet these are the kinds of far-reaching ques1ions often coming to awareness these days. A major difficulty in trying 10 summon the context in which our vitals can flourish, wilhou1 being continually smothered in stress, manifests in the allure of electTOnic media, and its exrensive computer manipulation of visual and acoustic "space" that we all share. As this auruo/video gaming sucks in more and more attention it is essential io realize that it is not a clear expression of the whole mind of our species. The complex whole fields of human life encompass far more than movies. sit·coms, ads. and canoons could ever fuUillingly u:mslate. Commercial media is IJ'Uely an aucmpt by the few to dominate or falsify for the many. The right of choice in the means and content of any particular kind of media hypnotism should be considered~ primarv to essential responsible hum:in freedom . ~• Corporeally. Rob Messick American public schools are lhe melting po1 lef1 on 100 long to boil. They arc tee vec reali1y. At their best. they are only capabk of teaching the parts. Meaning lcs> lhL~ of wurds and dead f~g. organ:.. Our children only choose them because we haven t given them an alternative. We have presumed and pretended that providing an ahemative to school was mostly a mauer of legality and academics. In fact tt means providing a commun11y in which children can find friends as well as intellectual stimulation and emotional security. 11 is no1 enough 10 m~ulute ourselves from the dominant culture. We have 10 create new culture. Not another candidate for dominam culture. but hundreds and thousands of pocket cultures. Pocket cultures that anfully represent unique hum:in ad:ipiarion to unique and sacred places. Cultures m harmony with their environments and thus in harmony with each other. A iangihle culture of l'C.'.11 relationships between people and animals and plants and water and din and stone and architecture and real stuff hke that there and not a culture of tapes and magazme.~ and books and workshops and videos and seminars and full-Oedge~·n8J'$. etc. The culrurc that we have built m each other's heads is beautiful and true and meaningless unless it leads to way of life, which it will. The world is changing rapidly. Humans arc very. very numerous and on the move almost everywhere. Everyday we hear about more refugees and more homeless people. Earth's cities are overcrowded and choking on their own waste. It is a world of villages that will emerge from this nigh1marc. A world in which people once again know their neighbors.!'- ~orld ~ sobered by the environmental con sequences of our unthmking acuons. that respect for and worship of nature will once again be no1 the dommant bu1 lhe only religion. (c:on11nucd on ncxc P•&•) kllnter, l 989 - 90 �I know lll3Jly people of good ecological conscience who have bought land and wish 10 have a comm~nir_y. yet insist on living miles from each other. If a person ts wishing to move 10 one of these communities. about the fauxcs1 pas one could make would be t0 pick a house s!~t I~ near 10 a!1 ~i~ting home, ~nd 100 near usually means vmhin sight of. This 1ns1s1ence on d1s1a~ce seems . downright unfriendly when J_udged by '!ie Cherokee. T1beun. Thai. Dogon, Greek. Zulu, or Zuni (to name 1us1 a very few) standards. There is a very good book called A Pmtern Language by Christopher Alexander and some ~f his friends: and this l?ook i~ very highly respected among arch11ecrs and designers for its radical and coherent approach to archi1cc1ural planning. There is a paucrn called "connected play space"' and the book goes on to cite information to the effect that there is a direct corm;pondencc between neurosis and the number of friends that a child has growing up. Alexander and company used some statistics on family size and average 11ges of children and came up with the figure of 64 families as the number needed 10 insure that all children would have a good chance to find friends. They suggest that what children need is a community of this size in which each home borders on a continuous play area. In such a place, children would do much of the work we now call childcare. This is a much more time-honored and natural arrangement than the pauems we sec non-functioning around us at present. Children learn responsibility in taking care of other children. They also generally have a whole 101 more fun tllnte.r, 1989-90 hanging ar&ind with other kids. Saner and happier kids could help spread these virtues 10 the older folks. Adolescents have a compelling need to be around their own kind, which suits the rest of us just fine. This is sure easier 10 bring about in a small community than in isolated fanns1eads. Young people have a terrible SIJ'Uggle just trying to exist economically IOday. In villages and small communities young people can get good jobs and sec their friends regularly without the expense of a car. The ttansition from child 10 adult can be more gradual and na1ur.t.l 1han the current IJ"Cnd which is usually to move away from parents and friends who can function as a suppon group. Perhaps a 101 of suicide and depression is related to fear.; of nor being able 10 "make it on one's own'.' In a village or small community \\C: make it on our own 1oge1her, a much more reasswing and slllblc arrangemem. Perhaps future generations will look back at the dominant culture's concept of land ownership with the same horror with which we now view slavery. Up until fairly recently most of the \\Orld's people lived an agricultural village communities in which some or all of the land was owned or used in common. This common usage certainly more clearly reflects the basic biological reality of 1he planer we share. Children growing where some of the land is ~hared have a bener chance of learning ro see land as an en111y in it's own right. �Dear KatUah, Another excclltnt issue (Fall, 1989) ·But I mu't Like exception with lhc statement m Pnmck Clark's otherwise Cine arucle on the Eastern cougar/panther/paint.er. He wn1es: •Although it seems fitting and right for panthers tO be inh:lbiung the southern mountains. not one official sighting has been made. Until lhcn, panther ad"ocat~ have no basis for demanding protection for cougar habita1.0 (p.18) Wrong. The burden or proof is on the government to "prove" !here nr.: no pamhcrs. Until then. we must err on the side or lhc cml:ingcrcd cnt1er :llld manage as though lhcrc arc cougnrs. Curr.mil)· wildlife managers go by the dictum, •Extine! until proven ext.anL • We must rever<;e this: "Extant until pro"cn e~tincL • 01hcrwise, unscrupulous and/or incompetent managers c:in ignore even the best sightings. awruung the day someone brings in a cougar carcass to prove ther~ 1ll'C (oops, wue) cougan here. No compromise, Jwmc Saycn Prt.ltnJt Appoluchian IVildl!l'MSS DRUMMING LETTERS TO KATUAH Yts, wt agru. f hanks. Jamie. ·eds. Dear Kaui3h. At first. thank you for sending me a copy of the Katlinh Journal and the U.N. Charter for Na1Urc. I agree wilh your "StatemenL or Purpose·'. I enjoyed about all lh.: Joumal's articles, you're really on the right way; I wish every 81oregions should have a journal like yours. Herc in ltaly, the BiOregional Movement is ju.st starting. That's fine. but I lhink. they're sull a bit humon-ccnu:rcd. I. as member of lhe Italian Wilderness Association's D1rec11ve Council. am trying hard to spread an ccoccnuic awarcncSl; among i~ members.. O.K. Happy llllils tO all of you. Cioo, Morcul Giuseppe Mantova, Italy Dear Folks, Congratulations on your grc:it "For All Things Wild issue! I, IOO. am deeply concerned nboul the "Norlh Carolina road binge." The same insanity grips Virginlll. We need 10 form a coohuon ag:Unst the most environment.ally dcslIUCtivc clement in technology. (I wrote an article about it in lhc earth First' Jow-nal, Vol. IX, No. II. 1988). The on-going and looming cnv1ronmcnuil destruction is truly pl:inct-shalung and i~ the mojor clement in lhc "grccnhot1~ effect" when the infrastructure is considered Unfortunately there seems to be a strong block, e"cn among cnvironmcntahSlS, r.t. the automobile. We need t0 overcome lhis nnd tach individual mu.it act to reduce dependence drastically Tunnies ngoin for a great issue. Enrlh Firstl Bob Mueller Dear Kaltiah, I have enclosed several pamphlets explaining lhc Na11onal Peace T3X Fund Bill. This bill 1s designed to allow !hose persons consc1cn1iou.~ly opposed IO war IO have thc military ponion Of their taxes dirccled toward peace rclaled proJCCl.S. Over onc-lhird of our 1ru1 dollars arc going for current military expenses, 10 say nothing or lhe add1tionnJ 19% t0 take Ct11e of past military expenses. Fof mon: inform:iuon aboul lhc Peace Tax Fund Bill, please write io: National Campaign for 11 Peace Tax Fund 2121 Decatur Pt. NW Wa-.hington. DC 20008 (202) 483-3751 Mrs. llarold Sir.Idler Dear Ka.Wah People. I think you JUSt keep geuing better and bcuer! Congrntula11on~ on puumg t.ogethcr an cons-1stently fine JOUmal. But I'm upset! I can't believe Kataah of all plaec.,. lhousht 11 wns ok to pnnt a want ad for "Christions Only." J really gOt goosct>umps when I '1111\ that ad. I wonder why none among you removed 1t from pnnt Did you think it would offend no one? (Why?) l~s so out or your charnctcr 10 print something discnmin:itmg "'h1ch could only be painful to members of our emerging community I'm sure you won't do u ngain. bu1 I want to let you know how I feel. Sincerely. Randee Brenner GoodslJl<h Thanh for )'011.r kind words for 1~ Kaulah Journal. l\'t fttl that inc/1Uw11 of 1~ ad is not 11uusarily n11.1 of choracta for ·1\'eb,.·orl11111" which fr 111tt.ntkd to h('/p connect people cf t~ rtgwn with rach mhu. Thll.S ii rtfkcu the divusity ofpeople and 111tuc1.11111~ rtgio11. To i11dicatt that a f1U1ctio11 is "for chrwians 011/y" dot.< not necessarily co1Utit11.1t discrimlflaJiDn. bw rather Is 1ntt!ndtd to connut "'.t:mbus cf a s~cijic interest group. • tds JC.a• ah Journm ptu)e 26 l.ltnlcr, 1989-90 �Hau Kauiah, I am wriung lh1s lcllcr to you m reference to our ncwslcucr called 'echoes of lhc drum'. I am interested m pulling 11 m the wcbworkmg section of lhc Katllah Journal. Bui I wlll explain a liulc about ii before I go any further. 'echoes of lhc drum' 1s no1 your onlinnry ncwslcucr. It is not hke the of the ocwslcucr~ that only put news in 11. The news thnt we put in the newsleucr revolves around und1tional teaching or the Ntui\'C American Indians and lho1r Sacred Red Road. h eamo 11bou1 as a need to be able to get 1r.1du1onal tcachmgs m10 the iron houses (prisons) throughout Tunic hlJlnd. rcs1 I was a member of the Thunderbml Pmon Alliance. but when I saw that their goal was ne>I to tench but to become an acthl't sort of group. I separated myself from thc organi1.a1ion. And followed the mcditmc teaching thu1 I was brought up in. As a Lakot.a and descendent of several medicine icachers and trad1uon;ll leaders of my people, I left the radical a' u vi st ways behind and chose 10 seek a more aauvc involvement in gcmng the trnduional tcoch1ngs ms1dc the 1ronhouscs. And since money wns a big factor 111 not being able to buy books frQm publishers. I <;ought a \•isie>n "hlte I was inside lhc solitary confinement MX"llon of the Staunton Corrccuonal Center. As I fasted and prayed to Wnkan Tan~a. the vision came 10 me. And m the vision l saw the Ancestors calling out 10 me 10 tca.:h the teachings of all indigenous tribes. and not just only the Lakota way,. Because 111-.dc the iron houses there were more than JUSt Lakol<ls and behind the iron doors. The vision told me 10 remember bad. to when the drums sounded out with messages 10 the different villages. To become one with th•· 'ound of lhosc drums. And Ihm was the bcgmmng of the' ision or which I now follow. And 1hal 1s where the ncwslcucr got 1lS name from. II h called 'cch<X!s of 1hc drums'. The hardcM pan afterwards wa.~ to spc.ik to the Eld.: rs and TClKhcrs of the different tribes, to help me in this end<'.a,·or. And they saw the sUlt'Cfll)' in whal I wa.~ doing. And th.:y have all come 1ogcth.:r and pro' id~ me 11. ith teachings I will cnclo'e a copy of the ncw,lcuer. The next part was 10 resolve the issue or nm to wruc each and every warden of the different iron houses 1hroughout Turtle hland. So I went to the Lihrary of Congress m request for an I S S.N permit. And u 11.as granted. and therefore clc;mng another step m getung the teachings inside the iron houses by way or a ncwslcucr And from the initial 75 ncwslcncrs that were sent lo 1hc guys and women 1hroughou1 Turtle hl:md, the ncwskncr has grown to a ma1l111g l"t of over four-hundred and flfiy now. And 1hc 1mponan1 thing 1s thal 1hc ocw~lc11er 1s free or chargc. This is in ;icc;ordancc wnh the traditional 1c:11;hcrs that I have gi,cn my word to, that I would m no way ~II what 1~ given to us by th.: Grl'lll Sp1nt. And therefore I have done so. And II will be the pohr~ thal th.: newsleucr will never be sold, nor will then> Ile a -.uhscripuon r.i1e ror ll. The one message " 1hu1 the ncwslcuer is nQI onl) for 1nmale<. bu1 for ull who wisll to lcum from the teaching th:u arc in the newsletter>, We don't a.sk for any donation for the ocw~lcncr. we asi.. that 1f anyone wishes IO receive the ncwslcuer, tha1 lhcy help with the postage of it We give to all that Wl.'h 11, whether they can aHorJ to send postage or not. It will not be denied to anyone that wants 11. And our mo1lm1t hst 1s growing daily. So 1f an)·onc who wishes to rccc1\'C it. they c311 do so by writing the following people and they will be pul on the mailing li\t. I.) Thundcrhawk, 157372, Editor Rt.2Box Ill BIWld, VA 24315-9616 2.) Moonyccn Scay, Publi:>hcr P.0 Box 860; Vcron;i, VA 2441!2 3.) Zandc Griffith, AsM. Editor, 'echoe.~ of the drum' R.R. 1; Box 11 l·B: Pamphn. VA 23951! From v. hat I ha\'c 11. riucn you may lake anylhmg oul of 11 and put 11 the Wcbworkmg scc1ion. Or 1f you choose 10, you may me and wnt.: nhou11hc ncwslcucr once you have read 11. I will do~e thi' lcuc-r for now. lllld m clo~1ng I Jlf8Y that th.: Four Wm<;h do grant you the People of Kat~1 Jllany of beautiful 'iOngs of joy. \\'akan Tanl;a ntCI un wclo. I rClld your wonderful papcr and was cxcucd by it. You arc really doing a grea1 thing by pubhshmg the kind~ of things you prin1. One cmicbm: 11.hy nOI prim on recycled p:ipcr'! Sintetcly, Lonna Richmond Kno~villc, Tcnncs.~ Good question! Ont wt've often cn11sidertd. With all our local pruittr.<, rtcycltd paper would nu:an tlrat 1<-e would havt to bu}' o full roll of rtcyclt:d new.<print UI an enormous prirt wt cll!lnot anywhere near afford. Rccytlahlc f'<ll'e.T u tht be.ft wt con dQ riRht now. ·eds. Dl:ar KatU.lh, I just had 10 write and express appreciation for your summer '89 issue. It 1s a very thorough message mspinng all who read 11: to act rather than to ri:act. JOin wilh others for peace, listen mlhcr th.an shove. Welcome messages to a world or people rc.idy to run if we ,,lightly scno;c a hmt of bcm!l pushed. And lhcn ...as I looked for your address I saw a book review on /hr Chaliu arid Tiit Bladt--an incredible book I'm currently rtadmg Some things ju,1 fall in place, don'1 they! My heartfelt th:inks, Brcc1.e Bum.\ Quincy, Florida in Visual comments on tefc~·ision by Thom Preston (left) and Rob Messick (above). Muakyc Cya.,m. Thunikrhawk 1t K.Ul®n • 1.1 nDI paqd 27 ;r. '' Jour r '~ ft �New ELF In Town For six years Franklin and Susan Sides have been head gardeners at the Mother Eanh News demonstration gardens in Hendersonville in the upper reaches of the French Broad River. Now they have taken the first steps to distill their collective experience into a self-published newsletter that, in their words, "chases the soul of gardening." Rather than emphasizing the "how-to" aspects of gardening, their small publication will concern itself more with the delights and fears, the successes and mistakes, the small revelations and moments of humor that gardening brings. The Sides are asking for help for their infant publication. Quotes, shon articles, humor, poems, prayers, leuers, diaries are all eagerly solicited. And, of course, chan er subscribers are also welcomed. The first issue of this infant publication is scheduled for March, 1990. To contact Franklin and Susan Sides with submissions or inquiries, write them at: Rt. I , Box 57; Fairview, NC 28730. continued from p. 14 The increasingly critical planetary environmental situation has led many activists, both young and old, to the conclusion that polite protestations are not enough ro solve our present ills and that means of direct action arc necessary to save life on Earth in all its many manifestations. This holds true for the Ka1uah Province as well. A core group of fifty activists has fonned a Southern Appalachian chapter of Earth First!, a continental group known for its srrong stands and creative actions on behalf of the planet and all its species. The local chapter has taken the name Earth Liberation Front (ELF). The new group is action-oriented. At its first meeting the chapter decided to make its initial focus the controversy over cleareutting in the watershed from which the city of Asheville draws its drinking water and took 11 field trip out to the area the following week. "This is only a beginning," said one activist, identified only as Roadkill, "The natfonal forests are being decimated by roading and habitat destruction, and rampaging development is taking over more and more available habitat area. Our goals are to bring an awareness of the ecological law of 'carrying capacity' to the human population he~ and to restore wild habitat hy creating a large biosphere preserve in the Southern Appalachians that would be linked by connecting corridors to other preserve areas up and down the whole Appalachian Range " To jom ELF in its effons as pan of Eanh Fu-st! or for more information ahout the group, write them at Box 17 I: Alexander. l\C; Katuah Province 28701. '-''= 'I $ ~~ BARE .~ ..=.,.; 11' :J ESSENTIALS Natural Foods .~ .. Wine Making The Spirit of the Wild James Rhea's artwork that was the logo for the "Restoring Biodiversity in the Southern Appalachians" conference and the cover of Issue 25 of the K011iali Jmmw/. is now available to ;ill as conference posters and T-Shins. The poster. are beautiful. four·color 11" x 17'' renditions of the native species portrJll with conference information below and are available for $2.00. The T-shins arc heavy-duty, all-cotton. silkscreencd by Ridgerunner Naturals. Only large and extra-large sizes remain. They are available for$ l 0.50. Prices include postage. NC residents please add 5% sales tax. All proceeds from the sale of these items will support rescue actions for native habitat in the Southern Appalachian forest. Order fmm· KALANU Box 282; Sylva, 1\C Katuah Province 28789 •: Bulk Herbs, Spices, & Grmns Vicamins & Supplcmcnrs Wheat, Salt, & Yeast-Free Foods Dairy Substitutes •• Hair & Skin Care Produus • I11 200 west Kini! Street. Boone NC 28607 .. \.... ~\)-=- :c :c 111 __)~ 704-264-5220 ~· =4'.. 1 124 broadway ashevJlc. nc 28801 ]04-252-8..(04 carolina costume compa11y Katuah: Approval - giving 100% approval so there's no failing involved - that's what's lacking in our schools and why there's so much fear. It's incredible when you see how receptjve kids are to approval • 'cause Lhey have so much to give. Bonnie: It's attitudes. As the teacher walks through that door - how the children respond as a group is directly related to her attitude. Directly. I've seen it so many times that l feel it's an absolute truth. If the teacher is affirmative and listens to the children and inspires creativity then the children are eager to learn. Teachers all have to take psychology but if it's not their interest they may nor use it. But everybody's interested in what's fun and funny. They say people learn 80% mo~e effectively when they're laughing! Ev~~ tf you're not using puppets you l'lln be pos111ve and have joy in th.: classroom more often than not. Katuah: Could you say what you love most about your work? Ilonnie: h 's fun' I have a great time. ll's definitely not something I cho:,;e - the puppet:; chose me. / ~ Beer & Supplies you could get literature in there, 100. But there's so much specializing in schools that you don't get to put things together. And puppetry puts it together. I'd like to see the<ltre become a standard pan of elementary education ... for teachers to have to take puppetry in order to be educators. I've created workshops where I teach teachers how to use puppets in the classroom and Textend that to counselors and therapists ... anybody who works with people. I'd like to get rid of some of the rules and standards and replace them with imaginative, affirmative attitudes and teaching methods... then you're right on the crux of the whole problem in the institution. 801111ie Blue ca11 he camacted a1 PO Bo.\ lo57. Asltcville. NC 28802 (7()./) 6./5-9918. l\10LNTAIN ARTS PROGRAM C'rc.1w.I 1n I IJ1!3, lh~ Mouniam Mts Progr-dm (\!AP) ha." 'J'O!Nm.'d hundred' of ani,t·m rc,11kncc rrogram< for sd1ool • in wc,tcm 1'C. \' isu;il anisl< . dr~mall\IS, Jugi:lcr'. clo" ns, rn1111~'· mu,1cians, crafl<Jl<.'Of>l.: and wr111 ""orl. in >ehool\ r11r a wc.:I••11 ;i umc, 1yricall> '11<.·nJmg al kasl l\\O week' In a rnun1v. Rcs1Jcnc1c' i:"c -iudcms an opponuniL}' 10 r:it1ic,1patc m tfifktcnl an forms With \\Or~ing profc""onJh who ha'c ll tugh lc,cl of energy :inJ ,111hu,,..1.,m for their a.t. An) one intcrcslCJ m ha•mg .1n ar11s1 1n their .s<. hoot may comaf>I). For inronnouon or to reqllr\l llll ap1•ha111.. n, ""tc \11\P. no, 11611. Bumw1lk:, ;-;c 21!71.!, (7(>1) f.8~·721' t.>rntlr . t 989-90 �FOREST RESCUE IN THE KAT UAH PROVINCE (An Ecological Manifesto for the Southern Appalachian Bioregion) These are program ideas drawn from the discussion at the forest rescue action workshop. "For All Things Wild," held on Saturday, OcLOber 28 at Warren Wilson College. The workshop was held on the day following the conference "Restoring Biodiversily in the Southern Appalachians: A Strategy for SwvivaJ" and drew heavily on the ideas and analysis presented at the conference. All human use wirhin the biosphere preserve area must conform to the demands of old-growth habita1 10 maintain ample numbers of all native species. A grassroots initiative will be needed to bring this issue before the federal Congress. 2) There can be no funher road construction within the regional biosphere preserve, and we must begin clo~ing exi~ting roads that in1erferc with the needs of old-growth habuat species. The context for these proposals is the Preserve Appalachian Wilderness proposal envisioned by Jamie Sayco of New Hampshire. Put simply, the PAW proposal calls for a system of large evolutionary or biosphere preserve areas along the AppaJachian Mountain Range connected by wide mignuion corridors to enable the movement of individual species and genetic information up and down the length of the mountain range. The preserves would maimain a variety of viable habitat areas and characteristic ecosystems in protected landscapes large enough to suppon the largest native carnivorous predators and diverse enough to maintain all representative native species. (For a more detailed explanation of the PAW proposal, see Ka11iah Jour1111/, Issue 20.) The "Restoring Biodiversity in the Southern Appalachians" conference clearly demonslTated the necessity for profound and immediate change. The Appalachian hardwood forest is being severely compromised by human activities It may soon be unable to fulfill its integral role in local and planetary life support. We arc already in a crisis situation, and we need to think .and act boldly to meet the ecological demands of our time. The current political and social realities are self-serving and irrelevant due 10 a distorted world-view which values the continued dominance of Lhe human species al any cost. To conform to these present realilies would only lead us further along a suicidal course. A bold new vision based on ecological reality is required instead. To correct the imbalance beLWeen the human inhabitants of these mountains and our natural habitat, and to preserve the original inhabitants - the native species - we must act. These arc necessary first steps toward ecological sanity in the Katuah Province: l} A// the 3.5 million acres of public lands in the Southern Appalachian Mountains shall be mandated to be a regional biosphere reserve. AU inholdings need to be incorporated a~d the national forests shall be extended to the purchase boundanes to complete the biosphere preserve area. 'lljaee, '1\!tllngl 'Na@raj,s T-S HIRTS. SWEATSHIRTS For ADULTS and CHILDREN ORIGINAL HAND·PRINTED NATURE DESIGNS 3) Commercial logging in the biosphere reserve area must cease. This would not be an undue economic hardship for the region, as only 10% of the wood cut in the Southern Appalachian region comes from the areas presently in national forest. Compared 10 the ecological and social value of a large preserve area, the dollar value of logging in the national forests is inconsequential! 4) The Southern Appalachian Biosphere Preserve must be connected to other natural areas. To this end: - create a wide, viable wildlife corridor between the Cherokee National Fores1 in Tennessee and the Jefferson National Fores1 in Virginia - re-define all major waterways as aquatic habimt corridors from the mountains to the sea - and create a corridor connection between the Southem Appalachian bioregion and the Florida Peninsula biorcgion. 5) Bring human population lo a level within the ecological carrying capacity of the bioregion - a size which does not interfere wi1h the integrity or functions of the natural life community in the Southern Appalachians. , Rather than promote accelerated growth, we must work to decrease human numbers and impact to bring our species to its proper level of influence within the region. 6) T ake a leading role in efforts to end atmospheric deposition/air pollurion that is destroying the Southern Appalachian forest and contributing to global warming. 7) Change our individual and social consciousness and lifestyles to harmonize more closely with the natural conditions:# the Southern Appalachian bioregion. p .. - David Wheeler t!lti11ue At11p1111t/11re all Jler/J111D111 t!li11it CALL or WRITE for FREE COLOR CATALOG DE..5 1GNS by Rob \lessic.k Jllus1ra11011 & Design in Pen & Ink and Colored Pencil Natural Food Store & Dell 160 Broedw9y Ashevllle, NC 28801 Wher9 Broedw9y ~ Mmmnon Ave & ~40 OPEN 7 DAYS A WEEK Mond.)'·S.un:lay: lllim-8pm Sund.y; f ptn-Spm (704) 253-7656 Wl.ntcr, 1989- 90 ~t.Uah )ournGt P'"Je 29 �RECYCLED PAPER! - Directory of products sources for the sou~ Suggcsacd donation S 1.00 ao Western Norah Carolina Alliance, PO Box 18087. Asheville. NC 28814 (7~) 258-8737. HOMESCHOOLING FAMILIES gaaher on a weekly basis. weather permitting, at Lake Louise in Weaverville, NC on Wednesdays from 11:30 am until 1:30 • 2:30 pm. We arc a small group, very mfonnal, and open to anyone who wanas to join us to exchange energy, infonnauon, ideas. and playume. For more information, call Alice Coblcnu (7()4) 6S8-2676. BIODYNAMICALLY GROWN Com seed. Mini-pops to giant fillers. Varieue.~ for no-aill wilhoua hclbicidcs • and fOf compos1 ralher lhan salt rcnilization. For caaalog please send SASE 10 • Union Agriculwral lnstituae, Ra. 4 Box 463S, Blairsville. GA 30512. MOUNTAIN DULCIMERS • m3de of black walnua, red cherry. or maple. Tops available in wormy chestnut. buuemut, swcctgum, o;o~fras. western cedar, and other woods. ConlllCt: Mize Dulcimer Company; RL 2. Box 288; Blounaville, 37617 (615) 323-8489. GREENING CARDS· concspondencc and advocacy cards for people who care. Onginal an reproduced m color. (10% of proc;ccds don<lled ao proJCCLS ror peaoc and jus11ce.) Wriae to Ginny Lentz. LovEanh ™ SEA KAYAKfNG ·Come enjoy peace and solitude llllvehng wiah lhe rhylhms or lhe sea. Classes. day trips, overnight aours, cusaom charters. Kayal;/Sallboat tours 10 lhe Bllhamas. Knyak tours to Cosaa Rica. For more informntion contaca: Charlie Reeve:;; Sea Level Inc.: POB 478; Tybee Island, GA 31328 (912)786-S8S3 Creations: Box 144S: Black MounaaJn, NC 28711. MOON DANCE FARM HERBALS· habaJ salves, tincaures. &: ojls for birthing cl family health. For brochure, please wriac: Moon Dance Fann: RL I, Bolt 726: Hampton. 37658. ™ SCffiNCE TEACHER, ecologically aware, dcsm:s land in KatUah, preferably E. Tenn. or W. North Carolina for evenaual il\Mbiaauon. Mu.~1 lie well w/ road fronaage. Conaaca: B. Bicmullcr: Soulh Brunswick H.S.: Mammoch JcL, NJ 08852. AUTHOR SEEKING RECIPES for wild fOOds 10 comribuaors JR book upon publication. Recipes needed for fi'lh. game, wild plants. Thomas K. Squier, N.D.: Ra. I, Box 216; Abcrdc<:n NC 28315. cookbook. Will give c.rcdia CONSCIOUS COUPLE & infana, wish 10 learn/wort on organic farm for housing + slipcnd OR carelake a residence on acreage. Very comm1aed and sincere. Wana to leave ahc cuy and profcss10ns to work IOW8rd scU sufficiency. Can rcloc:ue Cllrly June '90. Open to Options. Please Con13c:1; Dan & Barb Umbcrget: 347 Sinclair Ave. N.E.; Allanm. GA 30307. (404) S21-2971 SKYLAND • log on to the computer bulletin board or the Smokies. Networking. plus new~ on the environment. natwc photography. giuncs. compuaer utilities, much more. Conaiiet Michael Havelin. sysop, (704) 254-7800. NATIJRAL CHILDBIRTH CLASES 'PCCiali1mg In Lile Bradley Method. Classes arc small and include nutrition physiology. consumerism. parenting skills, and rclaxaaion and labor SUJll'O'I techniques. For more informaaiOn call or write Maggie Sachs; 808 Florida Ave.: Bri~tol, TN 37620. (61S) ?M-2374. "THE GREENHOUSE EFFECT" • a complete report on our changing cmironmcna for lhc ncxa 60 years. $17.00 po~tpaid, or write for more information. Lorien House; POB 1112; Blac~ Mountain, NC 28711-1112. • PURE SORGHUM - and sorghum based dcsscr~ toppings and chocolates. Handmade m the Appalachian (OOthiUs. Free sorghum recipe bto.:hure send SASE. Candy sampler (2-KY Buckeye~ & 2-Bourbon Balls) S2.00 J>Cl'\lpaid. Golden Kcntuc:ky Products; POB 246: livmgslOO, KY 40445. (606) 453-9800. X.Oti&ah Jo\4rno! p"'Jl' 30 WANTED: HOUSE TO RENT. Profo.. "S1onal ccllha and arust with one child are IOOking for a country house. m lhC SUITOUn<ling A1.hev1llc, NC area from June I, 1990. Please conuact Ron & Rachel ClearfielJ: 7800 Colhn.~ Avenue; Miami Beach Fl.. 33141 (305) 86S-048 I. CIRCLES RETURNING • a new cassette by Bob Avery•Grul>cl' This JS music 10 touch lhc soul and heal ahe heart. Lynes included. To order send SIO per casscuc to: Bob Avcry·Grubcl; Rt l Box 735: Floyd, VA 2400 I St..~FOODS • fresh. hand-made herbal skin prepwaaions at '="able onces. Send for price list~ 106 E. Ma111 SL. Johnson City. TN 37601 REMEDY FOR rnE COMMON COLD?· I've found one; it\ natural and 11 works Send S3 and your SASE to: Heaven on Enrah; 482 Whue Oal. Cle Rd.; Burnsvlllc, NC 28714. RENEWAL PROGRAMS· I prov1Jc mdiv1dual and corporate renewal programs for bus1ncsse~ & organi1.ations interested m hcahng thcmsclvc~ and providing cmpowcrmcna 10 oth.:~. Wrote· Kalh1c Pieper c/o Pieper A~~oc1ntcs: Ra I, Box 238: Waync.~v1llc, NC 28786. CREATION SOAP- lund·crnfacd herbal soaps from the Blue Ridge Mounwn.~. Rose and bvcndet soaps, mo1>1uri1.mg bar, slumpoo/cond1t1oncr bar. Contnet Anna: RL I, Box 278; Blowmg RoU, NC 28605 (7™) 262-2321. YOGA FOR ALL AGES- Ongoint; cla.<;:;C.S m the Asheville lllC;l, workshops for group~. aml rnvaac sessions. Give your..clr the s1fa or wellness and peace. For more 1nfonna11on .:all Bo~ Kelly (704) 2.S4-8698. ORGANIC HONEY· Tulip Poplar, Sourwood,and Wildnowet. From Patrick Counay, Virginia. No chemicals. no white sugar, no hC11t, ever. Strained through cheesecloth and packed JR heavy glass canning J31'S. For a 4-oz. sample of our premium sourwood and our catalog, send S4 10: Wade Buckholas & Megan Phillips; Route 2. Box 248: Stuart, VA 2A 171. (703) 694-4571 STIL-LIGHT THEOSOPHICAL RETR EAT CENTER • a quiet sp3Ce for personal mediaalion, group inaerneaion through study, and community won:. and ~p1titual '1Cm1rnir;. Conmca Leon Frankel; RL I, Box 326; Waynesville, NC 287116. MOCCASINS, bnndcruftcd of elkhide in ahc trlld1lionnl Plains Indian style. W:ucr rc,~iswna, resoluble, and rugged • gtC<lt for hiking! Children's and infana sizes available. \'/rue: Blue Feather Mocca~ms: Box 931: Asheville. NC 28802, or call Pollick Clark Bl (7~) 2S3-5<};7. NATURE LOVERS' COMMUNITY • Chrisainns only. S1000 gives you hfctimc owncl'>h1p righlS on .S acres. Whole propetty consists of -is acres of wooded calm and privacy. Write: Gospel Ministry; P.O. Box 6S4: Clinton, TN 37717. RHYTHM .6LIVE • Handcrafacd African- Style Drums, workshops. learning tapes, drumbng_~. and aacssoncs. Please send SASE IO Rhythm Ahvc!; SS Phaux Cove Rd.: Weaverville, NC 28787 {704) 645-3911. NEW AGE · group forming. All mtcrc~aed m \haring about spirit to spirit commun1cotion, channchng. v1suah1auon, hc;ihng, chokrns, IMOI, etc. Emphasis on spmt and our connccaion to Mother Earth, v1suaH1mg po~11ivc growth and nurturing Conaact· Thcrc"a Carlson; ?SOI Ruic Rd .. Knoxville. TN 37920. WJ:BWORKING 1s free. Send submLssioos to: Kattlah Journal P.O. Box 63R Lc1.:.:,acr. NC Katllah Province 211748 Wint.er, 1989- 90 �The Kan1ah Journal wanrs ro communicate your thoughts and feelings to the other people in the bioregional province. Send them to us as le11ers, poems, stories, articles. drawings. or pliowgraphs, etc. Please send your comributions to us aJ: Kati/ah Journal; P. 0 . Box 638; Leicester, NC; Kati/ah Province 28748. The Spring 1990 issue of the Ka11foh Journal will be focusing on "Wellness in the Mountains." We are looking for information and aniclcs on !hose who contribu1e to the heahhful quality of life in our southern mountains; especially through activities which promote self-responsibility and a high level of wellness as the normal living state. Issue 28 of the KatUa11 Journal (Summer, '90) will take up the topic of "Carrying Capacity" and the burgeoning impact of the human presence and human teehnology in !he mounrains. The issue will look beyond the last induscrial smoke-cloud and past the end of real estate, when we apply !his imponant ecological principle to our own selves. BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THREE · SPRING 1984 Sustainable Agricuhure • SunJlowcn • HWTWI Impact on Ille Fon:st • Cltlldrcns' Education Veronica Nicholas:Wom1n m Poli11cs • Linle People • Medicine Allies ISSUE FOUR · SUMMER 1984 WateT Drum • WalCT Quality . Kudzu - Solu Eclipse • Clc.vcuuing · Trout • Going IO Waler Ram Pumps - MICIOhydro - Poems: Bennie Lee Sinclair, nm Wayne Miller ISSUE FIVE . FALL 1984 Hll'Vcst • Old Ways in Cherokee . Girucng · lofuclear Wu1e • Our Celtic Heritage · Bioregionalism: Past, Pre""t, and Future • John Wilnoty • Healing DatlaiC$S • Politics of Participation ISSUE SIX · WINTER 1984-&s Winier Solstice Eanh Ceremony • Horsepastur< River • Coming of the Light • Log Cabin Rooia • MO\llll&in Agiculture: The Right Crop - William Taylor ·The Future of the Forest ISSUE SEVEN · SPRING 198S Sustainable Economics - Hoi Springs • Worker Ownership - The Great Economy . Self Help Credit Union - Wild Turkey • Responsible Invuting • Woricing in lhc Web of Life ISSUE ElGIIT - SUMMER 198S Cclcbntion: A Way of Life · KauW. 18,000 Ye«n Ago • S-W Sites • Folk Arts in Ille Schools • Sun Cyclr./Moon Cycle • Poems: Hilda~ . Chuobe HaUa&e Cenll::r. Who Owns Appilachia? ISSUE NINE· FALL 198S The Waldu Forest - The Trees Speak • Mi&ratin& Forata • Hone Louina - Swtini a TrecCrop • UtbanTrea -AQQQI Bn:.od . Myth Tmo ISSUE TEN · WINTER 198S-i6 Kate Rogers • Circles of Sionc • Internal Mylllmaking • Holistic Healing on Trial • Poems: Steve Kmulll • Mytltlc Places • The Uktena's Tale • Crystal Magic "OrcamspW.ina" ISSUE TWENTY ..ONE • Fall, 1988 Chutnuts: A Natunl Hwory • Restoring the Chc:AAut . "Poem or Preservation and Praise" Continuing the Quest - Forests and Wildlife Chestnuts in Regional Diet - Chestnut Resources • Herb Note . Oood Medicine: "Changes to Come" • Re•iew: Wliuc legmds Live ISSUE ELEVEN · SPRINO 1986 Community Pl1nning - Cities and the Bioregional Vision - Recycling • Community Gardening· Floyd County, VA - Gasohol • Two Bioreglonal Views • Nuclear Supplement Foxfire Games · Ooocl Medicine: Visau ISSUE TWENTY-TWO · W°U11er, '88--89 Global Warm.ing • Fire This Tune - Thomu Berry on "Bioregions" · Earth E.xcrc:is4' . Kort Loy McWhiru:t - An Abundance or Emp<inea LETS - Cllroniclea of Floyd • Darry Wood .• TheBIOlltClm ISSUE THIRTEEN . Fall 1986 c - For Awakening • Elizabelll Callari - A Gentle Death • Hospice • Ernest Morgan Dealing Creatively with Death • Home Burial Box • The Wake • The Raven Moc.ku • Woodslorc and Wildwoods Wisdom • Oood Medicine: The s.._ Lodge ISSUE TWENTY-THREE - Spring, 1989 Pisgah Village • Pl111e1 An - Orcen City Poplar Appeal - "CllOllt Sky" · "A New Eulh" Black Sw1n • Wild IAvcly Days - Reviclwa: Socred Land Socr«d Sa; Ice "6«. Poem: "Sudclcn Tc:ndrits" ISSUE FOURTEEN . Winter 1986-87 lJoyd C.rt Owle • Boogers Ind Mummcn • All Species Day • Cabin Fever Univonity • Homeless in Kaulah • Homemade Hot Wat..Stovemalter's Narrative - Oood Medicine: Interspecies Communic:alion ISSUE EIOITTEEN. Winter 1987-88 Vamcular Archilecture • Dreams in Wood and Sione • Mountain Home • Earth Energies • Euth-She.llcred Uving • Membrane Houses • Brush Shelter • Poems: Octobu DWJt. • Good Medicine: "Shell.Cr" ISSUE FlFTE.E.N • Spring 1987 CoverlelS • Wom1n Forester - Susie McMahan Midwife • Alternative Contraception • Bioscxuality • Bion:gionalism 1nd Women Oood Modicinc: MAlriudW Culture - Petarl ISSUE NINETEEN · Spring. 1988 Perelmdra Cl~ · Spring Tonics • Blueberries WildOower Gardens - Cranny Herbalist • Flower Eucnces • "The Origin of lhc Animals: Siory. Good Modlcinc: "Power" - Be AT"'° ISSUE SIXTEEN · Summer 1987 Helen Waite • Poem: Visions in a Garden • Vision Quest - First Flow • lnitillion • Leaming in the WUclemess • Cherokee OWJcnp - -Valuing Trees" ISSUE TWENTY · Summer. 1988 l'luave AppaJacru.n Wildr:mw · HiaJ!landl of Roan • Cclo Community - l.IDd Trust Anh11r MOf1111 School - Zonin1 luue • .,,,_ Ricl&e" • Farmers and \he Farm Bill • Good Medicine: "lMld" - Acid Rain - Duke's Power Play · Chaokee Miaohydro Projoc:t ISSUE TWENTY ·FOUR - Summer. '89 Deep Listt:rting · Life in AIOmic C"lly - OiftlCt Actlonl · Tree of Pe.ce • Commuruty Buildlftg Pcaccmaltcrs - Ethnic Survival • Pairing Project • "Ba.tllesong" • Growing Peace in Cullurea · Review: Tltc Clta/iuOlld IN Blatk ISSUI! TWENTY-FIVE· FALL. 1989 The Gn:at Forest • Resl.orina Old Orowtlt • Regional Planning • Tunbcr • Forest Roada Poem: Sparr- Hawk. · A Pl..:e f« Bun • '7/uu FLU 1/tc RtWi HLaElfl" • l!utern P1nthcr • Oak Decline • People md Habiw Wtld S--n.s - Daner Fair - - - ---- - - - - - -- - - - - -- - - - - - - - -- ---- - - - - - -- - - - - - - - - - - - - ~UAtt)OURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 Formo~info: Name Regular Membership........ $10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Address City call Mamie Muller (704)683-1414 State Zip Enclosed is $ to give this ejfon an exua bOOst I can be a local contaet Area Code loll.mer, 1989-90 Phone Number person for my area Back Issues = Issue# __@ $2.50 S_ _ Issue# _@ $2.50 = $_ _ Issue# __@ $2.50 = $_ _ Issue# __@ $2.50 = $_ _ Issue#_@ $2.-59= $_ _ Complete Set (3-1 J, 13-16, 18-25) @ S3s.oo =s__ 1 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 26, Winter 1989-1990 Description An account of the resource The twenty-sixth issue of the Katúah Journal focuses on children and parents: their roles in family and in the bioregion. Authors and artists in this issue include: Thomas Berry, Samala Hirst, Ellie Kincade, Linda Metzner, Lucinda Flodin, Martha Perkins, Jan Verhaeghe, Christina Morrison, Karen Watkins, Doug Woodward, Trish Severin, Susan Griesmaier, Aviva Jill Romm, Tom Youngblood-Petersen, Rob Messick, Will Ashe Bason, Jermain Mosely, Marnie Mikell, James Rhea, Martha Tree, and David Wheeler. This issue also features an interview with Bonnie Blue, puppeteer. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1989-1990 Table Of Contents A list of subunits of the resource. Coming of Age in the Ecozoic Era by Thomas Berry.......1 Kids Saving Rainforests by Samala Hirst.......4 Kids' Treecycling Company.......5 Conflict Resolution and the Family by Ellie Kincade.......6 Developing the Creative Spirit by Linda Metzner........8 The Balloon is a Unicorn by Artspirit Studio.......9 Birth Power by Lucinda Flodin and Martha Perkins.......10 Birth Bonding by Jan Verhaeghe.......11 The Magic of Puppertry: An Interview with Bonnie Blue by Christina Morrison and Karen Watkins.......12 Home Schooling by Doug Woodward and Trish Severin.......15 Ceremony: Traditional.......16 Mother Earth: The Natural Classroom by Susan Griesmaier.......18 Biodegradable Diapers by Aviva Jill Romm.......18 Resources........19 Gardening Tips for Children by Tom Youngblood-Petersen.......19 Natural World News.......20 "From the Diary of a Modern Child" by Rob Messick.......24 Pocket Cultures by Will Ashe Bason.......24 Drumming.......26 Forest Rescue: An Ecological Manifesto.......29 Webworking.......30 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Puppeteers Conflict management Natural childbirth Child rearing--Appalachian Region, Southern Home schooling North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Agriculture Appalachian Mountains Appalachian Studies Bioregional Definitions Black Bears Community Education Electric Power Companies Folklore and Ceremony Forest Issues Habitat Hazardous Chemicals Health Katúah Poems Politics Radioactive Waste Reading Resources Recycling South PAW (Preserve Appalachian Wilderness) Transportation Issues Turtle Island Villages Western North Carolina Alliance Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/6ac3b2d6326ea4a47a252670915b7c24.pdf 39d93874ae21ffbb586dcabe91047fcd PDF Text Text ISSUE 27 SPRING 1990 $1.50 BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS �Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 P.O. Box 638 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED �Personal and Planetary Transformation: A Holistic Model of Healing.......... ! by Richard Lowenthal The Healing Power...................... 4 by David Wheeler Peace to Their Ashes .................... 6 by Sam Gray Healing in Katuah........................9 by Doug Aldridge "When Left to Grow" ................. 10 a poem by Rob Messick "Calling to the Ancestors, Calling Our Relations" .......... 11 poems by Stephen Wing PERSONAL AND PLANETARY TRANSFORMATION: A HOLISTIC MODEL OF HEALING The l3elly .................................. 12 by Lisa Sarasohn by Richard Lowenthal EARTH DAY 1990 !!. ................ 15 a special pull-ow supplement Food From the Ancient Porest.. .. .19 by Snow Bear Natural World News ..................20 Good Medicine .......................... 24 Drumming ................................ 26 Leners to Katuah Journal Events ...................................... 29 Webworking ............................. 30 It is abundantly clear that the Earth is in the midst of a tremendous ecological crisis. Human societies the world over are also experiencing phenomenal changes and crises as are the individuals who live in them. Our collective destiny seems to be shifting rapidly, and may well be careening out of control. A very good question, at this point in our evolution, is "What is happening to us and to the planet - and where are we heading?" Our planetary crisis, like all crises, combines great danger and great opportunity. If we are to meet the challenge successfully, we need to understand both the dangers and the opportunities - and learn how to deal with them. The best model I have found, to help us approach comprehension of this planetary crisis, is derived from the holistic understanding of health, illness, and the healing process. In order to better understand what is happening on a global scale, we need to consider the recently-articulated possibility that the Earth may in fact be one huge living being, with its own self-regulating systems. Both the Gaia Theory of Lovelock and Margulis, and Peter Russell's work on "The Global Brain", point in this direction. If the Earth is truly an individual, indivisible being, the processes of personal and planetary healing may mirror each other in many ways even more, they may be inseparable. In the holistic view, physical i!Jness is often the result of unresolved emotional and spiritual issues, as well as the build-up of toxic waste-products in various organs and tissues of the body. Our increasing understanding of the human psyche, and of the interaction between mind and body (if indeed they can even be separated), has shown that suppressed emotional traumas and long-buried negative self-concepts have a constricting, deadening effect upon the body/mind. They, too, may thus be considered powerful toxins which 'poison' our entire body/mind system. Their effect is reflected in, and amplified by, the accumulation of chemical toxins in the body an excellent example of the mirroring effect implicit in the holistic model of healing. That is, our body/mind system is an integrated whole, in which toxins on one level indicate (continued on page 3) �STAFFTinS ISSUE: Susan Adam Heather Blair Rob Messick Mamie Muller Lisa Sarasohn Scott Bini Jim Houser Richard Lowenthal James Rhea Chip Smith Rodney Webb Manha Tree David Wheeler EDITORIAL ASSISTANCE: Will Ashe Bason Trip Halbkat Michael Red Fox Phil Ross Jack Chaney Michael Havelin Marsha Ring Kim Sandland COVER by Martha Tree Special thanks Kitty Boniske for providing a home for this issue, and to Phil and Allen for their hospitality and forbearance. PUBLISHED BY: Kat"'1h Journal PRINTED BY: The Waynesville Mounraineer Press EDITORIAL OFACE JHIS ISSUE: The Cenier for New Priorities, Asheville WRITE US AT: Kar"'1h Journal Box 638; Leicester, NC; Katuah Province 28748 TELEPHONE: (704) 754-60')7 KalUah Journal is on Skyland BBS, Asheville, NC. For information, call (704) 254-6700. Diversity is an important clement of bioregional eoology, bolh natural and social. In line with !his principle, lhe KatUalt Journal 1rics IO serve as a forum for !he discussion of regional issues. Signed anicles express only lhe opinion of lhc aulhors and are not necessarily lhe opinions of lhe Ka1Ualt Journal edilOrs or slaff. The lnlCmal Revenue Service has declared KatUalt a non·profit organization under section 50l(cX3) of lhc lnlCmal Revenue Code. AU conlributions IO Ka1ao1t aic deductible from personal income tax. 'LNVOC:ATWN From the dark below The young stem curves upright Green into light Leaves open their cluster In the sun they sing Wisdom of the stars And blossom in the life of all creation 1l!E SOUTHERN APPALACFDAN BIOREGION ANO MAJOR EASTERN RJVER SYSTEMS STATEMENT OF PURPOSE Here in the southern-most heartland of the Appalachian mountains, the oldest mountain range on our continent, Turtle Island; a small but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of living within the natzual scale and balance of universal systems and principles. Within this circle we begin by invoking the Cherokee name " Kat1'ah 1' as the old/new name for this area of the mountains and for its journal as well. The province is indicated by its natural boundaries: the Roanoke River Valley to the north; the foothills of the piedmont area to the east; Yona Mountain and the Georgia hills to the south; and the Tennessee River Valley to the west. The editorial priorilies for us are to collect and disseminate information and energy which pertains specifically to this region, and to foster the awareness that the land is a living being deserving of our love and respect. Living in this manner is a way to insure the sustainability of the biosphere and a lasting place for ourselves in its continuing evolutionary process. We seem to have reached the fulcrum point of a " do or die " situation in terms ofa quality standard of life for all living beings on this planet. As a voice for the caretakers of this sacred land, Katuah, we advocate a centered approach to the concept of decentralization. It is our hope to become a support system for those accepting the challenge of sustainability and the creation of harmony and balance in a total sense, here in this place. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes that Kat1'ah will grow to serve the best interests of this region and all its living, breathing members. -The Editors "'-t\&nh )ournaL Pci<Je 2 / SprLnlJ, 199 0 �(conlinued Cmm peac 1) toxic build-up on other levels as well. Spiritual, emotional, mental, and physical problems :ire completely intertwined and interdependent. There 1s no separation between them, yet there is a twist to this scenario - there is usually a "time lag" involved in physical manifestation. This idea of "time lag" is imporunt, because it indicates that we may not sec visible, outer effects or iMer trauma or constriction for a long time. Conversely, when we do see outer effects, or when we consciously "feel bad," we can be pretty sure that toxic ideas or feelings have been poisoning us inwardly and subconsciously for some time, and/or our bodies are overwhelmed by toxins and stress. Since all the various "levels" of our being are interacting to produce "disease" (dis-ease). the most effective healing method addresses what is happening on each level simultaneously. In particular, it deals quickly and directly with any physical "presenting problems", especially those that are imminently life-threatening. (This is the fort.e of modem medicine.) It would also - and even more importantly - prescribe a process of gradual detoxification, "remedial learning", and therapy to help the person heal on the deeper, more intangible levels as well These deeper levels of healing present some problems, usually of a psychological nature. What happens is this: as the body/mind starts releasing toxins - physical or emotional - we enter a "healing crisis" which can take many forms. Often there be brief l'CCUJ!Cnccs <?fold illnes~s which were suppressed with drugs; chemical toxms st.an coming out through the skin, which can brcalc out in pimples, boils, or rashes; and we may experience nausea, weakness, and dizziness. These physical symptoms are not "problems" in themselves • in fact, they arc pan of the solution. Problems arise when we give in to fear and believe we arc "getting sick", instead of understanding that we are releasing toxins as we heal. But here's the rub: since repressed emotions arc themselves mental and emotional toxins, it is likely that we will experience a lot of fear - or anger, or sadness - as buried emotions are surfacing to be released. We wiU also be releasing and experiencing our cultural fear of emotion, and our training to be afraid of our fears! For this reason, we need extensive preparation and prior education about the nature of a healing crisis: what it means, what to expect, and how to deal with the emotional discharge. The crucial clement is that we learn to look beyond OUlU appearances or the temporary ill feeling, and ro trust that the body/mind krwws very well how ro heal itself when it is w!" properly supported in doing so. Withour this krwwing, this faith, healing is much more difficult. 4) Simultaneously, humanity as a whole is starting to awaken to the mind-boggling depth of the issues involved. Tremendous social problems such as drug and alcohol addiction, di~i~tegration of the familr, distrust of government, teenage suicide and pregnancy, SOCJal apathy, and overall deterioration of education and our quality of life arc spurring people to seek new ways, new answers. The success and rapid spread of the Alcoholics Anonymous movement, its many off-shoots, and therapy and support groups is one facet of this process. The primary toxin being released is our toxic belief in separation - our misunderstanding of our relation to the universe, nature, and other people. 5) The entire planet and all of humanity is going through a healing crisis involving the generation and release of toxins on every level. The crucial issue seems to be this: whatever we refuse to deal with inwardly MUST eventually appear outwardly, and KEEP appearing outwardly until we 'get the message'. This means that our 'inner' psychological reality and the 'outer' ecological reality are in fact ONE reality. Because we have allowed such a toxic build-up within ourselves and our societies, and have NOT dealt with our inner and interpersonal realities effectively, our world is mirroring our internal denial--by manifesting externally the pain we believe we've 'avoided'. Thus unbelievable amountS of deadly toxins arc being produced either intentionally - i.e. plutonium and chemical/biological weapons or as industrial wastes. And these toxins arc either stored away for 'safe' keeping or dumped directly into the planetary ecosystem, with disastrous results. This process is the 'outpicturing'- the outer result - of psychological toxins that have been accumulating for several thousand years. The primary toxin being released is our toxic belief in separation - our misunderstanding of our relation to the universe, nature, and other people - and with it the overwhelming fear and defensiveness this disempowering belief generates. 6) As humanity's emotional negativity and toxic belief systems rise up from the depths of the collective unconscious and come to the surface (become conscious). they at first cause an increase in violence, immorality, greed, exploitation, and narcissistic behavior. Initially, people identify with these surfacing negative patterns and act accordingly; they may temporarily become even more fearful, self-centered, and exploitive (as we've seen during the 80's). This 'regression' is Now, if we apply chis practical, yet visionary, model of healing to our planetary crisis, we might arrive at the following "diagnosis": part of the healing, difficult as it is to accept; it is making our inner reality outwardly visible and tangible - and inescapable. 1) We arc now experiencing on a planetary scale the destructive outer effects of long-standing, toxic beliefs and feelings operating within us, and within our social structures. The intensifying pollution and degradation of the Eanh is a reflection of humanity's inner pain, denial of interdependence, and emotional and spiritual degradation. The outer problems we arc generating arc mirroring back to us, in no unccnain terms, the concrete, tangible, and inevitable results of our arrogant and divisive belief systems. This outer reality is making our intangible INNER reality visible. Though we have prided ourselves on our 'enlightened self-interest'. we arc now being forced to see that our modern way of life is neither enlightened nor in our best interests - or the best interests of the planet. 2) Some of these outer effects are threatening our survival and the life of the planet - effects such as tropical deforestation, over-population, the "consumer mentality", acid rain, the world arms trade, erosion of topsoil, production of huge amounts of nuclear and chemical hazardous wastes, etc. 3) These life-threatening problems should be dealt with immediately, to at least reduce their impact and buy time so the body (of humanity and of the planet) has the time and strength to recuperate somewhat. This would require ecological, political, and social activism on a very broad-based, grass-roots level. It would also require that we institute educational processes that help people oo COMMUNICATE and COOPERATE more easily. ~~S!J'UCtivc tendencies we have set in motion may really be the We thus need to recogniz.c that all the "terrible" events and SprLnq, 1990 1moal messengers of a far deeper, positive change; we need to remember that appearances are not always what they seem. And we especially need an educationaJ approach that can help us get through the darkest moments - or years - of this planetary "healing crisis." A vision of the positive end result - the proverbial "light at the end of the tuMel" - will be absolutely necessary, if we arc not to lapse into judgementalism, impotent rage, or despair. Fonunatcly, we already have such visions available to us. Many writers and 'futurists' are exploring and communicating a~ut the incredible transformations already occurring in such diverse fields of human endeavor as physics, biology, the psy~hology and treatment of addiction, 'citizen diplomacy', sohd-waste management', economics, and world politics. All these developments have one thing in common: the gradu~I shift from a mechanistic, separative, controlling mode of consciousness to an ecological, holistic, relationship-oriented mode. This shift aligns us with the Earth; it is the fundameotal inner shift which will allow us, as it progresses, 10 adapt to the immense changes we arc experiencing. The old order based on separation, exploitation, and fear is dying. Let us assist in this tremendous transformation process, and panicipatc in the birthing of the new, with courage, determination. and love. ,, JGQt®h Jo1Mnat PQl}e s �THE HEALING POWER by David Wheeler The Appalachian Mountains are old, and their power is subtle. But their power is yet strong. Standing over the eastern seaboard of the Turtle Island continent, the intangible influence of ~e Appalachians racli~1es out over all the lowlands so thickly mhab11ed by human bemgs. As surely as that power is invisible and inexplicable, its subtle influence is also vital 10 maintaining the balance of life of the eastern half of Tunle Island. To the original inhabitants of the Southern Appalachians "medicine" meant power, and the mountains were always know~ to.~ sacr~ and powerful. Traditionally, Cherokee Indians of a spmtual mind would plunge every morning into the river that flowed by each village. Thus they partook of the medicine of water and mountains. They ate wild foods and healed bodily ailments with roots dug from the ground, roots lhat were full of the medicine of the mountains. C:Cnain peaks or waterfalls or other special spots in the mountams were known as sacred sites where the spiritual energy of the mountains was concentrated. The native people went to these places for fasting and prayer, to find who they were when they came of age, and, if they could, to die when their time was at an end. They knew that these were sacred places, for they could sense the energy directly. And did not Grandfather Eagle, the most sacred of creatures, choose to live on the mountain heights? The ftrst white people who came to the mountains were in awe of the imposing presence of the Appalachians. On the ~urface, the fi~t immigrants who followed 1he early explorers mto the mountain coves and "hollers" seemed to be too engrossed !n sim~ly making a livelihood .fo~ themselves, and too caught up m praying to an abstracted Chnsuan God, to recognize the power of mountains - but inside, deep down, they knew. Others, coming 100 years later, recognized the power of mountains and came for healing. First by carriage, then by ~I, they came to escape the flatland heat and to cure a variety of ailments - most often tuberculosis, for which the only cure known in both Europe and North America was to retreat to the mountains. Well-known resort centers, spas, and sanitariums were .built, an~ their prospe~ous ~de became an important early cash mdustry m the mountains. This type of commerce was at its peak when the lumber barons were just beginning their exploitation of the region's timber trees. Only the rich could afford the healing offered in the mountains, so the patrons of the fashionable resort/healing centers were largely southern aris1ocra1s with a sprinkling of northern industrialists. The Line between "healing" and "vacation" often became quite blurred. It was sometimes hard 10 tell a popular spa from a resort hotel, as the same building often served both purposes. The warm springs of the town now called Hot Springs in Madison County, and other mineral springs along the French Broad, became known as healing places, and several spas were constructed during the middle 1800's for people to "take the waters." Wilma Dykeman tells of the great resort/healing centers in her regional history, The French Broad. She wrote: "Health and pleasure were the attractions of the watering places: the first providing a worthy excuse for the indulgence of the second. Advertisements of the period mentioned immediate cures, upon use of the mineral waters, for 'Diseases of the Liver, Dyspepsis, Vertigo, Neuralgia, Opthalmia or Sore Eyes, Paralysis, Spinal Affections, Rheumatism, Scrofula, Gravel, Diabetes, Consumption and Chronic Cough, Diseases of the Skin, Tetter, Indolent Ulcers, General Debility, Sleeplessness, and Nervous Prostration.' The waters of many places were reputed good for barre nness in wives and impotence in husbands. th~ Drawing by Rob Messick Spri:rMJ1 ! 999.• �''The Wann Springs, most famous of all the French Broad watering places, mentioned in one of their brochures that partaking of their minerals would 'bring the bloom back to the chec_k, the lustre to the eye, tone to the languid pulse, sr:rcngth to the Jaded nerves, and vigor to the wasted frame.' From all co~tcmpo_rary accounts of t~e social life of the place, its patrons amved with cheeks already in full bloom, eyes overflowing with lustre,_ and pulses. in no need of stimulation beyond that of moonlight on the nver or the shady tum in a lover's walk." The city of Asheville became the hub of both the health and society circles. In 1888 a German doctor named Carl van Ruck established the first large tuberculosis sanitarium, arid, as word got out about the beneficial mountain climate, others soon sprung up around the area. . . . To ~he wealthy visitors, who knew only the highly c1v1hzed life of the lowlands, the mountain landscapes were exotic and wild. The fine "foreign folk" thrilled at the rugged scenery, the waterfalls and swift-running creeks, and the mountain air, so cool and crisp even in the summertime. T?<1ay, muc~ the same attractions bring people to the mount~1ns. Ostensibly, they say they come for tourism and rccrea~on, but the deepest _need is for healing: the healing of relax~on from ov~·paced lifestyles; healing from crowdedness, poll~uon, and existen?Cs overfull of people and machines; healing from banal rouones, fast food, and TV-screen lives· but most of all, healing from an inner emptiness of which they~ no; know the source. Easy accessibility has brought the culture of civilization ~eep into the m.ountains. They are no longer strange, exotic, isolated, and wild, as they were to the early socialites who thronged the fashionable watering spots during the late I800's. But there are what seem to modem urbanites to be great expanses of unbroken forest. There is water that is actually drinkable as it ~m~s out from a spring! This is a functioning native habitat this 1s wholeness, the world as it could be. There are so few examples of natural native environments in the eastern pan of the continent that the forests and mountains of ~ppalachia serve ~ ~ important grounding point for urban v1s1tors. From a hfe in which the human influence is omnip~nt, from an environment that is largely manufactured or synthesized by human hands, the Appalachian hardwood forest is a d.ose of reality. The ~~man spirit needs places like this by which to refresh our sp1ms and to judge our actions - a mark from which we can see if our culture is straying. This sense of wholeness could be the cornerstone for a whole new relationship between the human species and the mountains. As it becomes increasingly rare, that sense of wholeness becomes increasingly precious. Restoring the heaJth of the. Appalachian forest by ending commercial exploitation and allowing the forest to grow towards its natural climax state would be the key to this new relationship. It would transform the physical landscape of the mountains and would perhaps also work to change the inner landscape of human society as well. This new balance would require a greatly reduced human prc~nce in the n:iountain habitat area. The primary use of the region at present is as a resource base to support a large number of human beings - but this is obviously not the purpose of existence for the mountains. This has to change. The "resources" of the area, the continuing life cycles arc needed instead to support large numbers of trees, herbac~us plants, and native wildlife. There must be a core habitat area that is no.t violatc;ct by human beings, but used only in ways that are consistent with the demands of the natural habitat - a biosphere preserve. With conditions throughout the world already under so much pressure from the human presence, the mountains should be primarily a place for restrained visits. But there is a possibility that a greatly limited number of humans could create a right livelihood in a buffer zone that surrounded the central preserve by leading others to the wholeness .~f the land - relating specifically through healing. learning, spintual exploration, art, recreation, and initiation. SprlrMJ, I 990 . These kinds of activities need, of course, to be approached with great care. When the value of an experience is in the wholeness of it, then practitioners must be careful that the sense of wlwle'!es~ is not ruined by the number of people arriving to take part in 1t. Access would need to be carefully rationed. This level of experience is obviously not to be degraded with crowded parking lots, souvenir snips, or giant ridgctop condos. People come to the mountains to treasure what is rare and special - and strong - about them. It destroys their special ambience to make them over to appear just like every other place frequented by humans. At the Cumberland Island National Seashore off the coast of south Georgia, ~mping is by permit only and reservations must be.made well 10 advanc~. This policy is intended to protect the fragile nature of the seaside habitat. A similar policy would serve well in the Appalachian biosphere preserve to protect the fragile sense of wholeness. This sense of wholeness could be the cornerstone for a whole new relationship between the human species and the mountains. As it becomes increasingly rare •. that sense of wholeness becomes increasingly precious. Thinking .in t!tis vein leads to visions of the possibilities of a new way of life 10 the buffer zone - a way of life that could partake of the power of the mountains without diminishing it The beginnings arc already in place. Carefully and respectfully, the rest can grow. Th~re are .~dy many summer camps and several outdoor leadership tra1mng programs that draw on the natural surroundings and provide challenging expeditions, environmental education, and initiation experiences for young people (sec KatUahJournal #16). There are already several major colleges and universities in the Ka!Uah province. They need to re-orient their direction of study to focus on the ~l~gical context of their region, but they represent excellent fac1h11es that arc already available. Like the University of Tennessee in Knoxville and North Carolina State University do at present, the learning institutions of the region could provide headquarters and support for extended field expeditions and field schools in the wild. Like the Great Smoky Mountain Institution at Tremont they could teach the knowledge and the values of the wild. Other courses of study could be les$ fonnal such as tracking sch~ls that taught skills and deepened awarcn~ss of our plant and animal relations, and nomadic primitive Eanh skills schools that created their own camps wherever they were. A new vision for the mountains would also include more ~calin~ centers scauered among the hills, where people could retreat to convalesce, or choose among a variety of healing programs. These centers could also be used for educational seminars and conference/retreats. . Spirit~al centers, like the existing Southern Dharma Center m Hot Spnngs, NC, could also hold seminars and spirituaJ retreats, as well as guide long prayer fasts and vision quests deep in the uninhabited biosphere preserve area. In this way the mountains could contribute to the r7juvenation and ~nrichment o.f the human spirit. At the same ume. by approaching the land m a manner that was once again respectful and reverential, the humans could continue the work of transforming our relarionship with the land. The mountains will heal themselves, if we allow it. If we can bring ourselves to allow it, then the mountains will be here with all their power to heal us when we need their healing. It. all could come around. The ghosts of the grand old mountain health resorts could return once again to inspire a new transfonnation in mountain life. �Peace To Their Ashes by Sam Gray The earliest myths of the Katuah bioregion available to us are those from the Cherokee people collected by James Mooney a century ago (1887-1890) on the Qualia Boundary in interviews with tribal elders who were among the last surviving links with the most ancient oral traditions of the tribe. It ~011/,' be fitting to observe the centenary of this important cultural transmission with an invocation of gratitude to these elders: John Ax, Swimmer, Taywadihi, Suyeta, Ayasta, and to the spirits, creatures, all our relations about whom tl1ey so eloquently spoke. In Mooney's words, "peace to their ashes and sorrow for their passing", for wit/I them pa~sed away a universe of animated grace, subtle wit, profound teachings, and recitative power that will not come tllis way again. James Mooney was an ethnologist, a skilled tta.nsmittcr of oral traditions, who included ethnographic and historical data in his book Myths of the Cherokee. He refrained from interpretive comment about the meaning of various themes within the narratives. Int~rprecive th~o~cs about mytholo~ical discourse arc very ancient. Hellerusuc and Roman wnters as diverse as E~emerus, Ovid, and Pausa_nius made interesting, though bnef, comments on the funcoon and nature of myth. Within the last century a great many, more complex ideas about myths have been developed by anthropologists, psyc~ologis~s. and culrura_l hi~torians. An unbiased survey o_f this vast liter.uurc leads inevuably to the conclusion that no single theory, idea, or typology can satisfactorily account for all the myths of a given culture. This literature. as a whole, does estab~ish that ~yths have imponant links to various psycholog1ca1, social, and cultural themes within and beyond th~ society of o~gin and that the centrality of mytbopocs1s to the evoluuon of human consciousness is indisputable. For the anentive there is, somewhere within the mythological narrative, an opening - a door through which the things spoken of in the narrative connect with things unspoken inside ourselves. The legacy of the Cherokee elders, transmitted by Mooney, and the accumulated awareness of the function of myth in consciousness permit us to respectfully approach the ancient myths of KatUah. JUDACULLA . On Caney Fork Creek in Jackson County, NC. there is a large stone about the size of a recumbent bison. h is of steatite-sandstone composition and is covered with incised graffiti, pictographs, pcuoglyphs, or "Indian writing." The local name for this stone is Judaculla Rock. A few miles to the east, high on the ridge above the Caney Fork watershed at a ~lac~ _wh~re Jackson, Haywood, and Transylvania Counties Join, 1s a cleared area known to the white sculcrs as Judaculla Fields which was often used by them as a summer pasture for livestock. This ridge, grassy bald, and the vast watershed beneath was generally known as the abode of him who some thought of as "The Indian Satan": Judaculla. I have known this place and the name Judaculla since binh, having descended on the maternal side from those earliest white settlers in the Caney Fork the Scotch-Irish clans of Parker and Coward (cow-herd). My grandmother grew up on the farm that included Judaculla Rock and her brothers, father, cousins, and uncles used to drive livestock up the long trail each spring to take advantage of the lush grass covering Judaculla Fields. My grandmother related to me that when she was a li!tle girl she was told to sweep and clean the rock. Whether this was to occupy an energetic child on a long summer day. or expressed the notion that it was better to have the satanic writings exposed to the christian light of day than be covered by din and undergrowth, to lie there, eventually forgotten and unsuspected, and work some mischief on later generations, I never learned. She also told me that on occasion, groups of Cherokee Indians would visit the rock, camp beside it and "sing and wail all night long". These and other stories were told me about this place when I was a boy, and at ftcqucnt intervals over the four decades of my life I've visited the rock and the Caney Fork watershed, drawn there by an energy I could neither wholly identify or describe. It was upon reading Mooney's Myths of the Cherokee that I learned further truths about the place. Judaculla is an English corruption of the Cherokee name, Tsul'ka/u me~ing "slant-eyed," and he was a mythic hero of th~ ancient Cherokee. The Judaculla Fields arc known in Cherokee as Tsunegun'yi, meaning 'white place', referring doubtless to the uninterrupted whiteness of the snow-clad bald in the winter and resonating further with the ancient Cherokee cosmology in which the color white was associated with peace and well-being. It was in the peaceful fields of Tsunegun'yi that the slant-eyed giant Tsu/'kalu had his abode. TSUL'KALU . A giant, a great bunter, lord of all the game, wild, sohtary, of monstrous aspect, never seen, but heard often enough during summer storms, rumbling around up there on Tsunegun'yi ; this was Tsul'kalu. And like all who are solitary and monstrous, Ts"l'kalu knows loneliness and in time, goes looking for a mate. There is a beautiful Cherokee girl, call her Sada'yi, who lives with her mother down (continued on page 8) Sprl."'J, 1990 �.,~(~) Spc~. 1990 ~ �(continued from page 6) along Caney Fork. Sada'yi has begun to sleep apart from her mother in the asi, the cave-like dugout made of logs and earth that was a common feature of Cherokee homesteads. By sleeping in the asi, Sada'yi indicates the autonomy of her young womanhood and her receptivity to the unknown. So one dark night Tsul'ka/U comes to her. She tells him that her mother has said whoever she chooses for a mate must be a great hunter and provider. "I am that," says Tsul'kalu and, though she has not yet seen him, she senses his power and his truth and she lets him enter. His huge body fills the darkened asi and there is just room for her own small body to lie beside him. ln the morning, he is gone and outside hangs a freshly killed deer on the drying poles. They continue in this way for many ni~bts. Eventually Sada'yi's mother, ever practical, points out that they have enough meat, could her mysterious and still unseen lover possibly provide some wood for the winter fires? The next morning they find whole trees, tom roots and all from the eanh, piled in the clearing. The mother, though puzzled, is pleased and $he presses for funher se.rvice: could he chop the wood for \hem? Next morning all the wood has been removed; the clearing is empty. Chopping and stacking wood is an activity embedded in the human order, and Tsul'kalu has emphatically pointed out that he is not of that order. Sada'yi's mother, an irrevocable voice of the human order, begins to insist upon seeing her daughter's strange lover. She wants to know more about him, take his measure, encompass him, and harness his prodigious powers. Sada'yi conveys her mother's request to the giant and after some persuasion he is willing. He insisrs that she (the mother) must prepare for a shock and above all she must not react to the sight of him by losing control and screaming out, "USGA'SETJ'YU!" meaning "frightful". So next morning, he remains in the asi past daylight, and when the mother lifts the flap to peek at him she, of course, goes away screaming, "USGA'SETl'YU! USGA'SETl'YU!" In spite of her intentions, the encounter with this intrinsically wild, monstrous, disproponionate being from outside the human order obliterates her control. Tsul'kalu vanishes and does not return for a time. Meanwhile Sada'yi has her menses and there is a copious flow of blood. Her mother, disappointed there's been no conception, and meddling now ever closer into the affairs of the lovers, gathers the blood and throws it into the river. When next Tsu/'ka/u visits Sada'yi, he asks, "Where's the child?" When told there's been none, he asks, "Where's the blood?" She takes him to the river bank where the blood was thrown in. Something calls silently to him from the river and he goes into the dark waters, dives down seven times and emerges with a small worm, which he carries cupped in his hands toward the asi. By the time be has reached it, the worm has grown into a baby girl which he hands to Sada'yi saying; "Your mother does not like me and abuses our child, so come, let us go to my home." She embraces the child, takes leave of her mother, and they go together up the mountain to peaceful Tsunegun'yi .. T he New Garments Although the figures and events in a mythic narrative arc usually distinct, the narrative as a whole sometimes seems inconclusive and directionless, as if it were silently linked to other myths or to moments outside itself. The myth connects with ourselves and with the world but in ways that are elusive and not always subject to articulation. In this, the myth is like the dream. Upon waking we often feel that remembered elements of the dream are meaningful; chey connect with and inform consciousness. Sometimes a patient analysis of the dream will elucidate these connections but this process is never free of a potential collapse because we know there is always more; that the recollected dream arose from a region that remains disordered, directionless, and connected to material we cannot reach. Recognizing the original unity of myth and dream, the Australian Aborigines call the source of their myths and scories, "The Dreaming". The myth of Tsu/'kalu connects us with the relationship between the human order and the wild, almost incomprehensible order of nature itself. Tsul'kaltl is of this latter order. He is, in a sense, lord of it by virtue of his disproponionate, monstrous aspect, his magical energies that supply food and create life from what the human order discards (menstrual blood), and his refusal to be fixated by human seeing and judgement. Tsul'kalll's huge hands can make love to Sada'yi , silently kill the deer of the forest for her sustenance, and fonn a womb for the gestation and birth of their child. Like the forces of nature, be sustains the human order and, at the same time, is irrevocably in opposition to it. There is but one way the human order can experience and comprehend Tsul'ka/u's order, and that way is indicated by the monster giant himself in the final episode of the myth: Sada'yi's brother has come to Tsunegun'yi to see her. He asks to see her husband also. She relays the message to Tsu/'ka/u and he instructs: "You must put on new garments in order to see me." The brother indicates he is willing to do this. "Go then," says Tsul'kalu , "and tell your people to gather in the townhouse and fast for seven days. During that time they cannot leave the townhouse or raise the war whoop. At the end of seven days I will come to them with the new gannents and then they can see me." The brother recurns and explains all this to the people. They very much want to see this giant lord of the game and immediately gather into the townhouse to begin the fast. Now there is one man among them who is not of them. He's from another place and of another clan. This man steals out of the townhouse at night and eats. On the seventh day the people hear a great roaring coming down from Tsunegun'yi. As it comes closer it becomes deafening and they are all terrified. Suddenly, he who has broken the fast can bear it no longer and runs from the townhouse and the village shouting the war cry. The roaring ceases, then is heard receding back up into the high mountains around Tsunegun'yi where it is silent. The people never c lothe themselves in the new garments, and they never see Tsul'kalu. The meaning of this episode offers profound insights into the nature of Cherokee spirituality. The new garments the purified desire of the people - have no exact equivalents in contemporary secular experience. They are the necessary transformation that a people must undergo in order to face sacred power. Sada'yi was made "new" by the purity of her erotic surrender to the god. The people as a group were co be transformed by their surrender to the God's discipline. It was this discipline that would have sustained their well-being, their courage and their silence in the face of the mind-destroying power of the slant-eyed monster Tsu/'kalu. WA DON' 8prLfl9, 1990 �HEALING IN KATUAH by Doug Aldridge Hin the search for wisdom, the soul must sojourn upon the earth, and dJUing this stay it will be enlightened as to the purpose and care of the earthly temple, the body oft/ie soul, or the body. Children can be taught the uses of growing things and their prepara1ion. Many have not the desire to learn them, and seek not the knowledge which is all abow them. These then must rely upon the medicine man, such as I, to help correct the results of ignorance. Mankind must experience and grow through all phases of wisdom before becoming evolved into the higher realm. If the spirit is moved, then shall the knowledge be acquired. The Grear Spirit speaks to all." - Mauzsan Powhatan shaman, 1603 I - A Karuah Healing I am a relative newcomer to Katuah. In seven years here my family and I have taken root, and with each passing year we have found greater aliveness in our relationship with the land and its people. This growth has emerged primarily through a closeness to the eanh - found in gardening, foraging, wood gathering, and living in increasing harmony with nature. Two of our three children, Autumn-Leaf and Forest Hean, were born at home in an old house perched at the edge of Cherokee Forest. The attendants at their births were friends, not technicians, and they came to suppon us in the growth of our family. The skillful assistance of Lucinda Aodin (see "Birth Power" issue 26 Winter 1989-90) was instrumental in the success of our homebirth experiences. Living this close to nature - a half mile from the nearest neighbor, a half-hour from the nearest four-lane road - cultivates a trust in unseen powers. We sense that we are surrounded and supponed by the same forces that suspend the stars in the clear depths of the heavens above our house, that sustain the grasses through the freezes and thaws, that warm the eanb from within, while they hurl the sun in its daily changing arc above the ridgetops. Our home wasn't built here for convenient access to anyplace else. It's a steep, winding mile of a dirt road down to Highway 321 as it curves around the mountainsides that drop down to Watauga Lake. And the TV reception is about the worst on the East Coast. But it is well situated in other, more important ways. Abundant springs, up behind the house, kept us in plenty of water through the driest days of recent drought. Strong winds rarely reach us in the shelter of the ridges. Water flows into the house by gravity, and the kitchen stove doesn't care about power outages, because it bums wood. In winter, a sheet of plastic around our front porch cuts our heating needs and creates a sunroom for the whole family. Closeness to our environment has had a profound impact on our faqlily's health of body, mind, and spirit. Plenty of fresh air, pure +.tater, sunshine, and relative freedom from noise and light pollution make this a nunuring place for a young family and contributes to our peace of mind. Spiritually, our homeplace draws us closer to the Oneness of All Life. It is that spirit - The Great Spirit - that called us here six years ago. And the lessons we've learned here prepared us to find another home, larger in proponion to our growing needs, and well-watered, wellSprl."'J, 1990 sheltered by the lay of the land, with good southeast exposure and plenty of garden space - another old homeplace where generations of Kauiahans have been born, raised, and grown old. "Seek ye first the Kingdom of God," said Jesus of Nazareth, "and all these things will be added unto you." I believe that. I also believe that seeking the Kingdom, today, means returning to the source, and I thank God that it is still possible in KatUah. II - Seeking Guidance In the winter of 1987-88, friends from Charlotte, Nonh Carolina recommended that we get in touch with Harold Green, a healing ans practitioner. While the family was thriving, we hoped Harold could teach us more ways of preventing disease and promoting our own well being. We had never had cause to turn over our responsibility for our children's health to anyone else. My wife Barbel and I felt we needed more guidance than we could get from books. When Barbel first spoke with Harold on the phone, he looked inward for guidance, as he often does when asked questions; he "got a yes," and agreed to come up from Charlotte, where he was teaching healing ans and giving personal health consultations, working - as always - for donations. I have seen him work for no personal gain, and I have seen him accept a feather and a stone with the same sincere thanks he gives for an offering of money. The most imponant thing, in his view, is that each individual take responsibility for his or her own welJ being. Harold Green, it turned out, practiced Native American healing ans. He is an associate of Chief Two Trees at the Native American Studies Institute in Old Fon, North Carolina. Both Harold and Chief Two Trees teach that each individual must become a healer in order to be cured of "dis-ease." As the Chief put it when I asked him recently about the philosophical basis of this teaching: "Everyone is a healer - everyone - but the art of healing is studied only by a few. What we're about is to teach people to heal themselves. The Christian Bible says 'Physician, heal thyself.' So everyone becomes a healer. Now the art of healing has been passed down through generations and generations." Commenting on the surrender of personal power involved in our transition from an agricultural to an industrial society, Chief Two Trees said, "People got into the habit of paying somebody else - to raise their garden for them, to manage their health for them, to spend their money for them. They even pay their minister to manage their spiritual being for them. They gave away all their power, kept nothing for themselves. So what we're about is to teach people again to go back to growing their own garden, even in the smallest amount. Learn how to identify, to be in harmony with nature through a garden. I don't care if it's in a window, in an apartment Know the value of fresh food with life force in it, freshly harvested within a few minutes of being eaten. Second, we also teach people to think for themselves in a spiritual way. Because no one can walk in your moccasins." Harold Green's first visit to our home in the winter of 1987-88 was an experience that opened up for our family new avenues of knowledge and practical, usually simple, techniques of healing and preventive medicine. We quickly recognized in him the teacher we bad been seeking. The home remedies he (continued on next page) Drawing by Rob Messick �(continued from page 9) taught us 10 concoct from leaves and roots, berries and bark, herbs and flowers, brought us greater strength and vitality. And the act of gathering and preparing natural tonics and remedies deepened our kinship wilh the land, making real the concept of the interconnectedness of narure, humanity, and spirit. Gathering black walnut leaves and hulls in summer 10 dry and hang in the pantry can be mere ritual (which has value). Drinking black walnut tea, on the other hand, can be merely medicinal. But when I gather them myself and prepare a tea and drink it and serve it 10 my family, then I combine lhe healing virtues of rirual and medicine, and the benefit is greater than the sum of the pans. Harold's work with us has helped our whole family 10 heal huns ranging from physical to spirirual dis-ease. Sometimes through common sense advice, a1 other times through the intuitive gift by which he channels divine guidance, and always with a rich fund of practical knowledge, he has 1augh1 us to reclaim personal power and heal ourselves. The responsibility for ta.king or not taking his advice is ours, and we do what we think and feel is right. Although we were strict vegetarians, we have introduced medicinal quantities of meat into our family fare at his recommendation. We have been strengthened by it More slowly than he would have liked, we have taken to sharing the knowledge of healing arts nutrition, iridology, herbology, reflexology, acupressure, massage, crystal therapy, dream analysis, hydrotherapy - that we have been building over 1he years. ill - A Katuah Healing Continues When I slatted seeing Harold Green, I thought I was in good heallh, despite a bout of blood poisoning a year before that could have killed me had I not gone to a hospital. By the time Harold came there was only a scar on my right hand to remind me that when it came to preventative medicine, I had a 101 10 learn. In fact, my immune system was still dangerously weak. I began my own healing by taking responsibility for my condition and accepting Harold's guidance. I attacked parasites first with herbs and later colonies. I strengthened organs, whose weakened condition showed in my irises, with specific foods and supplements. l treated my ears and mouth, which had bred a systemic yeast infection, with tea tree oil (mixed, for use in cars, with castor oil in 1:10 proportion). All this strengthened my body and helped eliminate toxin-producing, energy-sapping parasites. (Chief Two Trees maintains that 85% of all diseases are caused by parasites.) Gradually, I made gains in overall vitality. . \'(hen I was strong enough in spirit, mind, and body (whtch 1 really one strength), I entered a deeper level of healing. s My new-found strength was drawn inward, focusing on the work of healing from the inside out. The ground I had gained physically was apparently lost during this time. I feh weak and listless. I developed rashes as toxins were discharged through my skin. I had to trust my intuition that I was getting better, because I felt sick. At that time, in the fall of '88, I intensified my use of therapies Harold taught me. lridology helped 10 identify organs and systems that needed nutritional suppon. The "laying on of hands" through massage, acupressure, and reflexology improved energy flow through my body. Hydrotherapy sped up the elimination of 1oxins. Through dream analysis I was able to lay hold of the taproot of my trouble, a parasitic liver condition. This period of intense healing lasted about cwo months and subsided in the winter of '88-'89. The evidences of its passage are 1he presence of healing signs in the irises of my eyes, along with a general reduction of iris discoloration associated with toxicity. I now have a new vitality that includes a much stronger immune response and heightened energy and productivity. Through this experience I have learned that medicine which is limited to relieving symptoms maintains the underlying causes of disease. True healing leads back through the symptoms to the underlying cause, making the cure complete. The ripples of my well-being have spread outward into other areas of my life where progress was blocked. I'm writing for a wider audience. More money is coming in. We will soon be moving to our own home from a rented one. Barbel and I are sharing more widely in the healing ans movement, and we have found another teacher in Rudolph Poss, Ph.D., Director of Boone's Life Energy Center. We are both working at the Life Energy Cemer as therapists. Barbel recently returned from the first of a series of trips to New York City where she shares her knowledge of healing ans. Yes, the ripples of my own healing carry the work of teaching and healing far beyond my horizon. Change starts in your head and works its way out from y.our guts. But it doesn't stop with you. Heal yourself and you'll heal your world. Physician, heal thyself. Doug Aldridge is afather, a healer, and a writer. He also teaches at The Kid's Country School (a homeschool in Doe Valley), and is a lecturer in English at Appalachian State University. He practices pressure point therapy at the life Energy Center in Boone. ~ WHEN LEFT TO GROW Surrounded by forest That clothes the land Wilh fallen leaves From sleepy trees The warming sun An occasional breeze The ever flowlng creek By this peacefully calm day Closely following this windey stream Us cool motion over rounded stone That makes a constant sound Coursing the way lo an open sea Hovering in the wind Being like lhe white cloud In clear blue sky Gliding over rolling countryside These hairs like limbers When left to grow Become long and full This body like rolling hills When lefl to grow Becomes intrinsically well and appealing A mind like integral relations When left to grow Becomes clear and tuned to pattern JC.atUah Journal: pc:iqe 10 Poem and Drawing by Rob Messick Sprl.nq, 1990 �Calling to the Ancestors, Calling Our Relations: Poems by Stephen Wing Feather and Shadow We have come to the lime of the choosing of ancestors. This is the place where my ancestors came down from thcir square hole in the sky The world is bigger than we can see, that long horizon promised. So they built ships. My ancestors grew com here, this is the clearing where they danced the year Preparing to abandon their bodies, they built cathedrals where the ancient groves had been. The world is bigger than we can see... One by one the monks fell unconscious in thcir cells. My ancestors camped here in the Winter of the Early Snow, they knew th<? spot by the stars The unknown continent grew vaster as they conquered, the invisible cities grew richer in their delirium: each Crusad<?r, each Conquistador conjuring a private mansion, lying in his fever and his cloud of mes. This is wh<?re the young men came fasting and singing, alone in the sacred land It might have been my great-grandfather bending, the boy at the plow too young to remember that horizon of unbroken acreage, hanging back against the pull of the mule to pluck a flint-shard from the vanished prairie grass - Visiting the Deer This is where my ancestors came to honor their dead, this windy ridge in the sky He looks up. Douds break into feathers, streaking over the horizon. He sees one sweep across the sun and the bright land of his father falls into shadow. We have come to the time of the choosing: This is my native place. This mountain. This creek. This is my native place. • Sp r Lr19, 1990 Going up to visit the long view at the top of the hill today I have travelled the deer-trails: bending to duck under where the deer duck under branches, leaping where the deer l<?ap dry ravines, coming at last in to open sky: gazing down where the deer gaze down on human hospitalities with wild shy suspicionWhen I caught my breath I looked down and saw only the houses of my neighbors, the loop of road. Going back I travelled as usual down the track of tires in the dirt. Drawing by James Rhea JC.atUah Journm pQ4Je 11 �Pabllillg ofVislutM Krisluta Jaipur, India The Belly Your Belly Pulse ls The Earth Mother's Heart Beat Your belly pulse is the earth Mother's heart beat. Press into yourself: exit the breath, expireand sink, sink down in to the consecrated center intense, dense, compressed, the consolidated possible; life engaged unto itself, life drawing light unto itself, life compacted to the one still one point. And press yourself out again: be filled by the breath, inspired-- to live, to live in to the world that's ever being born from you: galaxies expanding, stars chasing stars, filling, bursting the radiating joy, life swelling beyond itself, life exploding light, life spiraling outward, the turning world. Your belly pulse is the earth Mother's heart beat. The earth trembles her rhythm through us; our feet skip along her surface while beneath she beats her molten drum. -Lisa Sarasohn C Lisa Samsohn 1990 by Lisa Snrasohn Our bodies are a gift from the earth: the solid substance of who we are comes from the soil. By the powers of sun, water, plant and animal life, the soil's minerals undergo a change in fonn and we incorporate them as organ and gland, corpuscle of blood, muscle fiber and bone. Our bodies arc the gift of a woman's belly. It is in a woman's womb that our Lives begin to take on form. The umbilical cord links our bodies to our mothers, bringing nutrients directly into our bellies. The belly is the measurable center of our bodies: it is at the mid-point between the crown of our heads and the soles of our feet. Healing traditions the world over -- the ancient cultures of Egypt, India, China, Japan, Greece, and the Americas -- know the belly to be much more: the center of our vitality, the place from which we live. These ancient traditions recognize the belly as the source point for our physical and emotional well-being. for our sense of individual wholeness. Clearing and strengthening the belly through movement and breathing techniques leads to resrnenl health, freedom from fear, self-mastery, and the power of personal presence. These same traditions also recognize the belly as the source point for our spiritual well-being. Clearing and strengthening the belly allows us to experience our individual Sprl.f\9, 1990 �connectedneu to the universe, to sense our intimate participation in the Great Life. Although our original. physical connection with our mothers' nourishment has long been severed, there's a subtle cord mnaining between our bellies and the mother-world. A vortex of primordial. creative energy swirls into and out of our bellies, feeding our spirits and sustaining our vitality - if we allow it to do so. A clear, strong belly provides a secure feeling of being "at home" - at home in the body, at home on this Earth, well-rooted and generously nurtured, kin to the creatures with whom we share this planet. In this light, attending to the strength and health of the belly not only enhances our personal immunity from disease, such attention also brings fonh our personal contribution to healing the planet When we embody the knowledge - when we feel it in our bones and know it in our guts -- that we are one with the Earth, preserving the integrity of our natural systems will no longer be a political issue. It will be a mauer of self-respect. Jn writing this anicle, my intention is to inspile you to honor your body, and particularly your belly, as you would have others honor the Earth. Drawing on my studies of biology. regional planning, yoga. and lhcrapeuric massage, I'll outline the anatomy of the belly, indicate a range of cultural attitudes regarding lhe belly, and explore their influence on our well-being. What's In a Belly? The Vital Organs The abdomen ranges from the pubic bone of the pelvis to the muscular diaphrngm at the base of lhe rib ca~e. It houses the vital organs of digestion, elimination, and reproduction: stomach, liver, gall bladder, pancreas, spleen, small intestines, large in1estine, ovaries, uierus. The digestive organs process and absorb nutrients, satisfying our hungers and providing the energy and substance we require for all our life processes. It is here, too, that toxins and waste products arc neuttalized, soned out, and prepared for discharge. Without regular physical exercise, mental stress and shallow breathing tend to increase muscle tension and reduce circulation throughou1 the body, increasing the accumulation of toxins and unbalancing the flow of glandular secretions. These factors can contribute to a host of abdominal dysfunctions, including common ones such as indigestion, intestinal gas, constipation, and menstrual discomfort. From the poini of view of Western anatomy and physiology alone, exercising 1he body, wilh particular attention 10 the belly, would seem to offer substantial health benefits. The Body-Mind Connection Jn her books You Can Heal Your Lift and Heal Your Body, Louise Hay suggcs1s the specific patterns of thinking which set the stage for various physical conditions. She indicates lhat the accumulation of fat in general represents a person's excessive sensitivity and his or her need for protection. The fear a person feels, lhough, may be "a cover for hidden anger and a resistance to forgive," she writes. ln particular, a fa1 belly may reflect "anger at being denied nourishment." She offers a positive affirmation to replace the negative partem of though1: "I am always safe and secure. I nourish myself with spiritual food and I am satisfied and free." The psycho1hcrapis1 and bodyworker Lyn Davis Genelli considers lhat the "pot belly" or "beer gut" which some men develop reveals their "need to protecl their vital organs from an attack." A large belly, she suggests, offers a sense of protection in "the 'wars' of the production plan1 and corporate suite..... Despite 1heir protesta1ions, men unconsciously love their fat [belly) and feel tha1 the ownership of one... is a sign of security, prosperity, and survivorhood." My experience working with people who come to me for therapeutic bodywork is in accord with the ideas these writers Sprl."'J, 1990 have proposed. The condition, shape. and inner sense of the belly reflect a person's willingness and ability to nouriJh himor herself emotionally, to digest new expcrieoces, to release the past, to be courageous in the presence of risk, to generate the self-approval which helps a person feel safe and secure. ln working particularly with women, I find that imbalances in the belly often relate to issues regarding creativity. A bloated belly is like a storehouse, the place where enormous creative power has been stuffed because expressing that power has seemed to be either impossible or unbearably risky. A woman who has not yet found a satisfying way to express the fertility of her imagination may well embody the image of the "pregnan1 virgin." A woman's belly also ponrays her feelings abou1 her sexuality and womanhood. Conflict.s related to sex, pregnancy, child-bearing, rape, incest, and abortion will often influence the belly's health. The Belly Center Japan: Hara ln Japanese cuhure, the point two inches below the navel is named "tanden". To indicate the whole abdominal region, the Japanese use the ierm "hara," which literally cranslatcs as "belly." Hara refers to this central physical region of the body, and 10 much more: the rich human potential for psychological and spiriiual development. The person wi1h hara is, as approximated by our language, "gutsy." He or she has developed the clari1y of his or her "gut feelings" and consistently acts on the strength of this inner knowing. In Hara: The Vital Cenier of Man (sic), Karlfried Graf Von Durckhcim details the role of hara in the Japanese tradition and also characterizes the physical, psychological, and spiritual benefits of developing hara 10 people of all cultures. According tO Von Durckheirn, the qualities of a person with hara include: a feeling of boundless energy; enhanced immunity from disease and rapid recovery from illness; easy and graceful movement; creative imagination; tranquility, pa1icnce, inner calm and flexibility; confidence, endurance, conienonent; penetrating insight; a capacity for quick and mature decision-making; the experience of security and lhc ability to mee1 changes with equanimity and poise; a sclf-<:ollected harmony. Von Durckhcim indicates that hara is significant for us on two levels. For the individual, possession of hara "gives one a special strength for living in this world." And on the universal level, through hara "one is enabled to realize consciously one's own being in the Great Being which is the ultimate meaning of life." As hara develops and a person senses his or her own immersion within, and identity with, the Great Being, he or she "joyously experiences a new closeness to the world, to people and lhings, to nature and God..." India: The Ch.okras The spiritual and healing traditions of Japan have evolved from their initial source in yoga, the science of self-development origina1ing in India more than 6,000 years ago. Yoga recognizes a subtle core of life energy moving through lhc body from the base of the spine to the crown of the head. Along this column there are seven energy centers - seven "chalcras." Each chakra corresponds to a location in the body as well as t0 specific issues and concerns. The belly region includes the firs1 three chalcras. Muladhara chalcra is at the base of the spine, and rela1cs 10 our sense of physical security and our individual survival, issues of trust and mistrust. When lhis chakra is weak or congested a person may typically experience fear - including fear of death, worry, anxiety, and a fear of !erring go: "I feel threatened by ..." On a regional and global level, solid was1c disposal and pollution control seem to be "firs1 chakra" issues. When it is clear and strong. the energy of lhis first chakra generates self-sustaining instincts, urges, and initiatives; a respectful awareness of the body and its functions; and a healthy concern for self-preservation. I think of wilderness survival training as a healthy "first chakra" activity: "l can take (continued on next page) JCQtUah Jo1.4mat PacJ'I 13 �(continued from page 13) care of myself; I am always safe and secure." 1be second chakra is Swadhislhana, corresponding to the reproductive organs and relating to sensuality. When energy is congested here, a person typically experiences boredom, frustration, and disappointment, often as the consequence of overindulgence: "I feel incomplete unless I have ..." On a larger scale, the problems related to over-production and over-consumption of material goods arc "second chalcra" issues. In its clear expression, the second chalcra suppons the faculties of imagining, generating ideas, recognizing distinctions, and making choices. Enjoying beauty - savoring tasty foods, appreciating good music, talcing delighi in vibrant colors and rich texrurcs -- seem to me to be a healthy "second chakra" expression: "Everything I need is already available to me; the Universe supports me with abundant joy." lower body, and belly center--between Heaven, Earth, and the condition of being human. In order to perfect any pose, holding its alignment with minimum cffon and maximum relaxation, a person must discover for him or herself how to intensify and use the strength of bis or her own belly. In this process, a person also discovers how to sustain a balanced relationship among upper body, lower body, and belly center. 1 see the belly as the point where energy descending from the heavens through the torso meets energy ascending through the legs from the Eanh. Such is the condition of being human: living between the poles of heaven and earth, embodying spirit, enfolding energy into matter, incorporating consciousness. The Cultured Belly: Views From Around the World "If we are to heal the Earth, let us start as close to home as possible: let us start with the portions of Earth which are our bodies." The Wisc Woman tradition of herbal healing seems to take a similar view. This ttadition perceives the intention of Life to be so nurturing that our immediate environment provides exactly the plants we need for promoting our well-being. And these plants arc so abundant that we tend to regard them as common weeds. The third chakra is Manipura, ar the navel. It relates to issues of personal will and the sense of emotional security. Energy congested here often reveals itself in feelings of jealousy, anger, resentment, hostility, and greed, resulting from comparison and competition: "I bet I can make him do .... " In a regional and global context, a third chakra issue is political domination of one group of people over another. As the energy at the third chakra clears and resolves, an individual feels a secure sense of personal identity. I think of healthy third chakra expression as self-empowerment - taking assertive action in one's own best interest, motivated by self esteem, and acting upon one's values no matter how unpopular they may be: "I am at peace with my own feelings; I approve of myself." The stretching and breathing exercises of yoga energize and clear the first three chalcras by bringing awareness to the belly and by stimulating the flow of life energy up through the central core. Some poses, such as Standing Leg Stretching and Shoulder Stand, invert the torso and so apply the force of gravity to draw the flow of energy down from the base of the spine towards the crown of the head. Other poses, such as Bow Pulling and Balancing Stick, require standing and balancing on one leg while raising the other; they are difficult to do without maintaining a sense of the belly as the pivot point around which the body turns. In order to maintain balance for more than a few seconds, a person must compress the belly in towards the spine, increasing the density of the belly center. Poses such as Cobra, Locust, and Bow clear the abdominal energy centers and also develop the power of muscles in the abdomen, buttocks, and lower back. While in these postures, a person must press the belly into the floor, grounding it securely. Given this firm central contact and support, the upper and lower portions of the body can lift almost effortlessly: establishing the connection of the belly with the Eanh allows the spirit to soar. The poses of yoga bring the body into a configuration which demonstrates the relationship between upper body, As already mentioned, Oriental and Asian cultures regard the belly with greatest respect, understanding it as the center of life itself. Other cultures have given special attention to the significance of the belly as well: belly dancing in the Middle East and the vigorous ttaditional dances and midsection massage of the South Sea Islanders ensure that the abdominal muscles remain well-toned. I understand that two Australian aborigine women will greet each other when they meet by touching their bellies and foreheads together. In American and European culture, the prescription for physical beauty has included "belly in, chest out", as if the best belly were an invisible one. Current fashions-high heels, tight jeans, "tummy conttol" devices in underwear and pantyhose-work to flatten the belly, increasing the relative volume of the upper body. Hiding the belly and bringing attention to the upper body signify the value our culture places on mental activity, speed, and agility. Our attempt to raise Lhe body's center from the belly to the chest, says Von Durckheim, reveals how we reject our relationship to the Eanh: "The urge to transcend gravity is quite natural to man (sic) as a spiritual being, but the desire to break loose from the vitalizing bond with the solid earth is in conflict with the law of his (sic) terrestrial existence." European culture did not always consider the belly with such distaste, however. Von Durckheim writes: "In the Romanesque and Gothic sculpture the belly is clearly stated and expresses strength...and calm acceptance of the bond with earth....The Gothic belly seems 10 say: 'You cannot win Heaven if you betray Earth."' In The Obsession: Reflections On tire Tyranny of Slenderness, Kim Chemin links our cultural attitude about women's bellies with attitudes about pregnancy and childbirth. She suggests that a womanly appearance-including a naturally round and ample belly-- is threatening. It reminds us of a time when as tiny infants we were helpless, totally dependent for our survival on this huge, looming, rather frightening creature called our mother. To see a woman with a large belly is to revisit a primal sense of woman's awesome power. Conclusion A friend of mine often says, "How we do anything is how we do everything." How we relate to our bodies and to our bellies tells the ttuth about how we tend to the Earth and its natural resources. If we arc to heal the Earth, let us start as close to home as possible: let us start with the portions of Earth which are our bodies. Going beyond conceptions of good and bad, of opposites and adversaries, to recognize the sanctity of all that exists--including our very selves--this is the consciousness which heals our bodies and will be healing our planet. And we have a practical way to develop this consciousness, by clearing and strengthening our bellies. ~ 8pf'l-n4j, 1990 �~~ ~UA~Jjf>URNAL . SPECIAL EARTH DAY 1990 EVENTS SECTION Earth Day Just Dawning........ . Earth Day affords us the opportunity to publicly recognize our home planet as our source of sustenance and nurturancc, and to acknowledge the need Cor it to be honored, protected, and appreciated. It is a time to admit that it is home and life support systell\not just ror us humans, but for the whole ecological life community in whjch we participate. It is a time to celebrate its beauty and diversity and its incredible cvolvement. It is also a time to take responsibility for this richness which we have been given. We must recognize tha t our Insatiable demands are darkening the future of life on this Earth. Even as we accept that grim reality, we can rejoice in the fact that by realizing our responsibility, we also realize our power-that when we begin to change ourselves and our lifestyles, the planet can begin to renew Itself. Let us mark Earth Day 1990, not as a one-day affair, but as the beginning of a decade of change, a decade of action toward an ecologically sound future. Earth Day has the potential to be a significant catalyzing influence. It can help to mobilize an ongoing, citizen effort towa rds ~luating our environmental crisis and responding to it. Earth Day can also provide an opportunity to engage a much broader constituency on local and regional levels. Environmental action, the green pledge, the environmental audits for home, business, and institution, the pledge of allegiance to the Earth, the Earth flags .... All of these need not become "have-beens" artcr April 22; ra ther, they need to become habits. Earth Day provides practical guidelines and tools which can be shared with the wider community --on an ongoing basis. Our actions on behalf of the Earth during the decade lo come are what will make Earth Day 1990 a mearungful even t. The problems we face are global in nature, but our actions must begin here at home in o ur own region: • The extinction of Sp<'Cies threatens the future of evolu tion. We can work to slop the extinction of species by helping the black bear here. •Exploitation of the Earth as "rcsoun:cs• is eroding the basis for life. We can help to stop exploitation by protecting the forest here. •The life cycles of the Earth arc being poisoned by our pollution. We can join the effort to stop the poisoning by demanding the beginning of the end of acid rain. We can do something to stop the poisoning by purifying our waler here. It is almost 400 years since European people first stumbled upon this continent. The invading culture has been changing the face of this land ever since. Now it is time to change ourselves. As we celebrate the Earth, let us also accept our responsibility ror lt.s future. • The Editars of the Karuah Journal ....·..·:::·.·.·.::::::·:-:.:~..----······ ········..• ·····... ... ·········... ·. 'R.1-tu/uina a/ 1111~/wi4 ww1wns afW. '.UIM. inWuli"8 •IS ""'iJru!ir.fol4 (will• taj/) ill rtfatiDn 10 W. pfantti 6y 111ntr um. ~6 Musi4._ �Join in the celebration... EARTH DAY April 22, 1990!! Celebrations and events will take place "locally" all around the planet. In our Katuah bioregion, there will be a variety of events on Earth Day and surrounding it. Here is a partial listing ...Come join in the celebrations! WATAUGA COUNTY, NC APRIL 17 *Children's poster exhibit and Area environmental exhibits. At Boone Mall. •concert by Bill Oliver, well-known educator and environmental follcsinger. At ASU Rosen Conccn Hall, BroyhHI School of Music. Cont.act Harvard Ayers (704) 262-2295. APRIL 18 • Environmental Exposition all day • Earth Day storytelling with Karen Wallace. Al Watauga Public Library. •Bill Oliver, mid-day conccn; Judy Hunt, St.ate Represent.alive, speaking, 12:30 . 12:50 pm ; Earth Garnes, I - 2 pm. At ASU Mall. •Speaker: Michael Robinson, Director, Na1.ional Zoo. 8:00 pm. Reception to follow. At ASU Fanhing Auditorium. Contact Melissa Banh (704) 262-3098. APRIL 19 •Environment.al exposition a.11 day: Janet Hoyle, speaking 12:30 - 12:50 pm; Children's concen with Bill Oliver, 1:30 - 2:30 pm. At ASU Ma.II. •8:00 pm, Speaker: Thomas Berry, in1emationally known speaker and author of TM Dream of IM Ear1h. Reception to follow. Al ASU Farthing Auditorium. Contact J. Linn Mackey (704) 262-2418. APRIL 20 •s1eel drum band, 12 noon, a1 ASU Ma.IL Tree planting on lhc ASU Mall, then moving to the Boone Greenway. •Plant sale. a.i Rankin Gn:cnhouse. • Awards, Children's poster exhibit, 7:00 pm. At Boone Malt APRIL 21 •Music on the ASU Mall. Bike-a-thon. New River and Watauga River Clean up.• AJJ Species Day Parade, starling 10:00 am, al the parking lot at inlefSCCtion of King and Water Sts.. ending a1 ASU Mall. Prizes for elerncnt.ary, middle, and high school lellehers and studcnts...everyone invited to participate. 11:00 am, free ice cream. Cont.act Karen Lohr (704) 262-4089. APRIL 22 EARTH DAY •Morning, Interfaith worship.• Fun Run/Walk.• Earth Day ceremonies, Earth games, storytelling, and music, beginning 12 noon. At ASU Mall. Cont.act Karen Lohr (704) 262-4089. APRIL 22 EARTH DAY • Sunrise Ceremony with stories and song. *Nature and wildlife hikes throughout He nderson County. •Earth Day Celebration, hands-on activities, storytelling, music, recycling demonstration. Jackson Park, Hendersonville, NC. Coniact Ms. Freudenberger (704) 693--0135. BUNCOMBE COUNTY, NC MARCH 19 • APRIL 30 Tree Planling. ConLact Monte Wooum, Quality Forward (704) 254- I 776. MARCH 29 Asheville-Buncombe EARTH DAY 1990 Community Meeting, 5:30 pm at the Unitarian Univcrsalist Church (Charlolle SL). AJJ are encouraged IO plan events for our own neighborhood or area and IO voluntccr to help with local projects and events. To be included in an area-wide calendar of Banh events, call Dory Brown (704) 622-713 1 or write: Asheville-Buncombe EARTH DAY 1990, P.O. Box 5855, Asheville. NC 28813. APRIL 2 • 7 River Awareness Weck sponsored by Warren Wilson College. Culminates with Swannanoa River Clean-Up on SalUrday. Info: (704) 298-3325. APRIL 7 Glad-Bagalhon open 10 groups and individuals wanling 10 participate in litter clean-up project and weigh-in contest. Contact Jane Wilson, Qwilily Forward, (704) 254-1776. APRJL 9 • 13 Project Pride Weck. sponsored by Quality Forward and Asheville-Buncombe EARTH DAY 1990. Experiential environment.al education through lhe ans and sciences for students of Buncombe County Schools. Info (704) 254·1776. APRIL 16 *Free day al lhc Nature Center, Gashes Creek Road, Asheville. (704) 298-5600. • Artisl°s Earth Day exhibit unveiled; artists will exhibit !heir environmental an in the unoccupied storefronts on Haywood St. and Pack Square, Asheville. APRJL 16-20 • Earth Weck at Aficrschool Programs; Monte Wooten of Quality Forward is willing to come to Asheville afl.erschool programs to give t.alks on our earth and its environment. Cont.act Monie Wooten (704) 254-1776. *Landfill Tours for EducaJOrS: group or organization opportunity to tour local landfill. Cont.act Steve Heisclman, landfill recycle coorinator, or Monie Wooten, Quality Forward, (704) 254-1776. APRIL 20 Conference: Resources a1 Risk: The Effee1s of Acid Precipilation and Ozone on 1he SoUJMrn Appalachians. 8:30am-4:00pm UNCA Owen Center. Sponsored by: Western North Carolina Tomorrow, USDA Fores t Service-SE Forest Experiment Station and UNCA Environmenlal Studies Program. Registration $5.00....Caten:d Lunch $5.00. Contact: Fn:d Huber (704) 251-6104. HEN DE RSON COUNTY, NC APRIL 21 Art Auel.ion. Work donated by notable area artists, proceeds go to saving the wetlands in Henderson County. Cont.act David Malpass (704) 697-9557. APRIL 20 Ctltbra1 IM Earth Story Thomas Berry, ing intemalionalJy-known spealce.r and aulhor of The Dream of IM Earth (Sierra Club Press, 1989), will give a talk at Owen Conference Center. UNC-A as pan of community-wide Earth Week aclivities. 7:30pm. No charge. Reception follows. APRIL 21 The Sixth Annual Environment.al Summit: Al IM Crossroads: lmpacl of Devtlopmenl on Environmenlal Qualily. Speakers include.: Thomas Berry, Cynthia Sullivan, BilJ Holman and others. UNC-A Owen Conference Cent.er. Cont.act: (704) 251-6104. APRIL 21 "Earth Energies" talk by Morgan Eaglebcar, an Apache medicine man and great grandson of Geronimo. 10:00-12:00pm; Opponunity to partake in a sweaL Two lodges builL Beginning 12:00 noon. Love offering accepted. At Eanh Center, Swannanoa, NC. Cont.act: Zoe&. Jim Martin (704) 298-3935. APRIL 21-22 Chez Op1 ion plans to show environmental videos and distribute pamphlets in SLOrcfront location on Haywood SL, Asheville, NC. APRIL 22 EARTH DAY Celebration!! EvetyOllC is invil.ed to wear Green for show of Earth solidarity! • Bike ride for children and adults through downtown Asheville. 12:30 pm. Contact Steve Millar (704) 254-0414. •Earth Day parade begins a1 2pm in Downtown Asheville and marches IO City/County Plaza. Everyone encouraged Lo join in!! • Earth Games, Rainbow Games, and environmenlal exhibits geared toward children. after the parade, at Radisson Plaza Parking LoL •RALLY, wilh music, speakers, sLrCCt lhealcr, and booths offering food, environment.al products and information. •Bring your recyclables; Scot Sanderson will have a recycling booth and will be accepting plastic milk jugs. green and clear plastic soda boules, aluminum, and sorted glass. Pr oj ect EARTH (Environment.aJ Arrangement Requiring Transportation that's Homemade) will aeate a moveable environment.al display and show it in the parade. ConlllCt: Project Eanh, PO Box 5855, Asheville, NC 28813. Re-invent Fair Have fun creating inventions from recycled malCrial. Ideas can be pratical like making sandals from old I.ires, or imaginative, like making a perpetual motion machine from odds and ends. For form and details, cont.act: Quality Forward, PO Box 22, AshcviJle, NC 28802 by April 16. KNOXVILLE, TN AREA APRIL 16 Murray Bookchin will speak a.t University Center, UT campus. 7:00 pm APRJL 21 • 22 EARTH DAY ECO-FAIR. Earth Day Office: (615) 974-0643. APRIL 21 EARTH DAY Benefit Concert. Earth Day Office: (615) 974-0643. APRIL 22 EARTH DAY Events • 5-K "Run for the Earlh", sl8rtS a1 9 am a1 UT Vet School • Dance againSt DeslrUCLion Marathon Benefit Dance• Video festival •Earth Day Office: (615) 974-0643 or Center for Global Sustainabili1y: (615) 524-4771. �JOHNSON CITY, TN NORTH GEORGIA OTHEll RESOURCES: APRIL 22 EARTH DAY CELEBRATION, Downtown Johns on City, 1:00pm -5:00pm. T~·planting, Music, storytelling, displays, recycling fundraising, and Adopt-a-planter program. Contact; Beuy Anderson, Director of Downtown Association (615) 926-8546. APRIL 17-22 Earth Skills Gathering. Twelve individual ~ showing a wide variety of Native American skills. Contaet: Darry Wood (704) 389-0428. Eco-Net, an international computer network link, will carry a national bulletin board for the sharing of information, graphics, and ideas for EARTH DAY events. EcoNet, 3228 Sacramento Street, San Francisco, CA 94114/ (415) 923-0900. KINGSPORT, TN Earth Day Activities and events throughout Nonh Georgia, contaet: Jirn Sneary (404) 226-0116, Dalton, GA; Andrea Timpone (404) 535-1976 Gainesville, GA; Christa FrangiJunorc (404) 351-3456 Atlanta. GA. APRIL 19 "Young Ecologist" Action Award presented at Watauga Audubon Society Meeting. GREENVILLE, SOUTH CAROLI NA APRIL 21 EARTH DAY ACTIVITIES at Bay's Mountain State Park, near Kingsport. Info: (61 S} 229-9447. Also Glad Bagathon and Recycling evenLS in Tri-Cities area. Then. gathering at Davy Crockeu Stale Park. APRIL 22 EARTH DAY CELEBRATION sponsored by Watauga Audubon, State of Franklin Sicmi Club and ochers. Bluegrass music wilh cnvironmenUll lyrics, storytelling, T-shins, 1-5pm at Bruce Park in Kingsport. FLOYD COUNTY, VA APRIL 2 1 EARTH DAY AcnVITIES/ FUN DAY FOR KIDS Kite flying. rccycUng exhibits, music, food, local speakers. Contaec Mary Day (703) 763-2000. EnvlroNet sponsored by Greenpeace Action and open to the public. Greenpeace Action, Bldg. E, Fort Mason, CA 94123. (415) 47U767. APRIL 21 Earth Day Activities at Roper Mountain Science Center. Speakers, music, booths, distributing ttceS, ceremonial ucc-planting, free Ben & Jerry's ice cream, living farm demos, and organic gardening, nature walks, 9am-3pm. • Recycling Fa ir at Greenville Braves Stadium, 8am-3pm. Contact: Linda Elmore (803) 281-0090 . •Parade from Ci1y Hall lO Heritage Green, 3pm-5pm. Contaet Jay Rogers: (803) 232-3690 APRil.. 22 EARTH DAY CELEBRATIONS around the area. • Music at McPherson Park, 3pm-5pm. Contact Mary Ellen Settlemycr (803) 240-4326 *EvcntS at Furman University, coruact: Amelia Fusaro (803) 233-1232. Otl>cr Earth Day Activities &: related events, contaet: Earth Day Steering Committcc for OTHER EVENI'S IntemaUonal ECO-City Conference will take place in Berkeley, California, March 29- April 1, 1990. Keynote speaker. Dennis Hayes, Earth Day Director. Info: Cerro Gordo Dorena Lake, Box 569, Cottage, Grove, OR 97424. (503) 942-mO. Earth Day Wall St. Action on Monday, April 23. Contact: Brian Tokar, P.O.Box 93, Plainfield, VT 05667. Greenville, George Actehef (803) 288-8782; OTHER EARTH DAY CONTACTS: BLACKSBURG, VA APRIL 17 Rainforest Sympos ium. Conl8ct: Si.ephanie Trimmer (703) 951-5173. Klds Netwotk Students all over North America can share environmental data. National Geographic Society, Ed. Services, Dept. 1001, Washington, OC 20Cll7. (800) 368-2728. Earth Day 1990 National Hdqtrs (415)321 -1990 Earth Day 1990 SE Regional HdqLrs: (404) 352-4080 Earth Day Southeastern Campus Coordinaior: ~i Calloway (404) 876-8634 EARTHWEEK "MESSAGE OF THE DAY" Earth Weck will nationally focus on an "EnvironmcnUll Message of the Day": Monday (April 16} Energy; Tuesday (April 17) Recycling; Wednesday (April 18) Waicr, Thursday (ApriJ 19) Alternative Transportation: Friday (April 20) Toxics Information; Saturday (April 21) Outdoor/Recreation. For more info: Diana Aldridge (41S} 321-1990. APRIL 18 Environmental Teach-In. CEC Auditorium. 1:30pm-9:00pm. APRIL 20 •Earth Grove Dedication. Tree-planting. ConL&ct: Heather McEllroy (703) 552-7897. • Rainforest Benefit Concert. Buddy's ResL&urant 9:00pm. APRIL 21 •Broomln' & Bloomin' Clean-Up 9:00am1:00pm •Bike Parade 2:00pm-3:00pm •Earth Festival at Duck Pond 3:00pm-6:00pm. Contaet: Linda Binner (703) 961-0586. APRIL 22 PEACE-EARTH DAY CELEBRATION Noon 'ti! Dark. At Amphitheater, Virginia Poytcehnical Institute. Contact: Elizabeth DuFrane (703) 232-2338. Environmental Audit Information for Arca Colleges and Businesses. Conlllct: David Hirschman (703) 951-8949. ROANOKE, VA AREA (jreen P{etfge I pfeage to /Q my sfiare in savin9 tfu plamt 6y f.tttin9 rny conum for cfu environment sfiape fww !: Jilct: I pf.t49e to tU1 my utmost to recycle, UJnserve tMl'//!J• saw fl/OUr, use efficient transportation, arul try to atfopt a Gfestyf.t as if every tfay were 'E.arlli 'Day. Purcfuue: I pfuf9e to 6uy l11llf use only tfwse proi{uct.s feast fuzrmful to tfu environment. ?rlorwva, I wilI tlo 6usiruss witli corporation.s tliat promote 9{06a{ environmental ruponsi6ili ty. 'J/ote: I pk49c to vou arul support tfwse uuufufaw wfw tkmonstrau an a6itflne UJnurn for tfst erwirrmment. Support: I pfufae to support tfu pass49e of louJl. stau arul fuftrol laws ana inurnational treaties tliat prouct tfu environment. Earth Day Activities &t related events. Coniact: Chris Barlow (703) 774-0581 or 989-0802. You COii return this pledge to your local Earth Day group or mail ii 10 Earth Day 1990, P.O. Box AA Stanford Uni..,ersity, C.4 94309 �SUGGESTIONS FOR PERSONAL INVOLVEMENT ·ElkinglOll, John, et al. The Green Conswner. Penguin, 1990. •Capl:in, Ruth and Staff of Environmental ActK>n. Our Earth, 011rstlwts. Bantam, 1990. '.You tTUtJ(u want tQ......... ~ a hih - ~ a 6~ - diiM a tru - /Jiflt. t1ie 'Lartli a !Jift - (U{qpt a struzm - plant a tru 6e a utter·critter - astfast footf places tq use fess protfur.t padc.Jiuitlfl - fimit use of pesticitles ion't tn:at soil fi{(J 4irt - avqjtf petro·cfilmicDl transportation - fast for t1ie tlay -wal(.. G9fitfy. jl Recycling • Help start a recycling routine at your school or workplacc...aluminum cans, office paper, glass, CIC. •Encourage your city and county governments lO set up a curbside recycling program • Get your local newspaper to print on recycled paper • Help gel a "boUle biU" law passed by your Stale legislat.ure Alternative Transportation • Get bike lanes adopted for your city and county Have some streets closed periodically, open only to bicycles. • Ask that public uunsponation be improved in your area and that mini-vans be explofed as part or the solution. Pfeage of jt{{egiance to tfie 'FArtfi I p(eage affegiance to tft.e 'F,artft., arul to tfie /fora, fauna arul fiuman (ije tftat it supports, one pfanet, irulivisi6(e, witfi safe air, water ana soil economic justice, equal rigfits arul peace for a«. Education • Encourage your school to use the Earth Day '90 Lesson Plan and Home Survey which looks at energy conservation, home toxics, transporuilion, water conservation, and recycling • Encourage schools and colleges in your area to conduct the Environmcnial Audit • Adopt-A-Stream or other environmenllll project at a natural area near your school • Tree-planting aroWld school, and food for wildlife landscaping Community Awareness • Award businesses that use environmentally sound practices • Help convert an urbnn vacant 101 inio a parlc. or community gardens space • Support regionally and locally owned businesses. • Buy products grown or produced t11 lhc region • Invest in regionn.I businesses Flying the Earth Flag! Now is lhe time to encourage businesses, schools, scout troups and others in the community to get in the habit of publicly displaying the Eanh Flag. Sizes available: Large 3'x5' durable nylon for inside or outside use; Medium 2'x3' cotton for parade or inside use; and small 6"x9", on 15" stick. Available regionally and nationally. One regional source is: AshevilleBuncombe EARTH DAY 1990, P.O. Box 5855, Asheville, NC 28813. Corporate Accountability The Valdez Principles A coalition of leading environmental organizations and social investment firms have drafted a set of ten guidelines for corporalC conduct concerning the environment. They ore referred to as the Valdez Principles. They address the issues of pollutants, sustainable use of natural resources, rcducuon and disposal of waste, energy efficiency, conservation, riSk reduction IO employees and surrounding communities, maarketing of safe products and services, damage compensation, disclosure of poienulll hazards, need for environmental representatives on corporate boards of directors, and the value of annual corporate environmental audits. A copy of the Valdtz Principles is available from local Earth Day groups as wrell as the Earth Day 1990 national ojfi~. MAGAZ I NES •Earth Island Journal. Enrth Island lnsutuLC, 300 Broadway, Suite 28, S:in Francisco, CA 94133 •£ -The Environmental Magazine P.0.Box 6667, Syracuse, NY 13217. (800) 825-0061 •Raise the Stakes. Planet Drum Foundation, P.O.Box 31251, San Francisco, CA 94131 •World•Watch. Worldwateh lnslltut.c, 1776 Massachu:.eus Ave., NW, Washington, OC 20036. THINGS TO DO... •The Earth Works Group. 50 Simple Things You Can Do To Save The Earth. Box 25, 1400 Shlmuck Ave., Bcrlceley, CA 94709. •MacEachcm, Diane. Save 011r Planet: 750 Everyday Ways You Can llelp Clean Up the Earth. Dell, 1990. -Council on Economic Proiorities. Shopping for a Beller World. 30 Irving Place, New York, NY 10003 GOO D BOOKS... •Raven, Peier H. The Global Ecosysuim in Crisis. The MacArthur Foundation, 140 South Dearborn St., Chicago, n.. 60603, 1987. •Berry, Thomas. The Dream of the Earth. San Francisco: Siena Club Books, 1988. •Sahtouris, Elisabet. Gaia: The Human Journey from Chaos 1 Cosmos. 1989. 0 •Lovelock, J. E. The Ages of Gaia: A Biography of our Living Earth. W.W. Nonon & Co., 1988. •Myers, Nonnan Dr., Gen. Ed. Gaia: An Atlas of PlaMtary Manageme/I/. New York: A(IChor Books. 1984. •World Commission on Environmentand"DevolopmenL Our Common Fui11re. Oxford: Oxford Uni.vcrsity Press. •Nash, Roderick. The RighJs of NaJurt, A History of Environmental Ethics. Madison: University of Wisconsin Press, 1989. •Taylor, Paul W. Rts~ct for Na111re: A Theory of Environmtntol Ethics. Princeton: Princeton U. Press, 1986 •Berger, John J. Restoring the Earth: /low Americans Are Working to Renew our Damaged Environmtnt. New York: Alfred A. Knopf, 1986. •Register, Richard. Ecocily Berkeley: Building Cities for .4 lleaJtlty F"""'°~· BcrJco!Qy, Nortll Atlllntic Books, 1987. •Berg, Pe1er, et al. A Green City Program For San Francisco Bay Area Cities & Towns. San Francisco: Planet Drum Books, 1989. •Tokar, Brian. The Green Alternative: Creating on Ecological Future. San Pedro: R. & E. Miles, 1987. •Renner, Michael. Rethinking the Role of the Automobile. Worldwaich Paper #84, 1988. •Todd, Nancy Jack and John. Bios/1e/1us, Ocean Aries, City Farming: Ecology As The Basis of Design. Son Francisco: Sierra Club Books, 1984. •Margolin, Malcolm. The Earth Manual: /low io Work on Wild land Without Taming It. Berkeley: Heyday Books, 1985. •LaChapellc, Dolores. Earth Wisdom, 1978. Also Sacred I.And, Sacred Sez-Rap111re of the Deep, 1988. Finn Hill Arts, P.O. Boll 542, Silverton, CO g1433. •Henderson, Hazel.The Politics of the Solar Age. Alternatives to Economics. Doubleday Anchor, 198 I. · Sale, Kirkpatrick. lluman Scale . New York: G. P. Putnam's Sons. 1980. · Fulc:uolca, Masanobu. The Ont-Straw Revoluiion. An ln1roduction 10 Natural Farming. Emmaus: Rodalc Press, 1978. °:Meclter-Lowry, Susan. Econo1T11cs as If the Earth Rl'ally Mallued. Philadelphia: New Society Publishers, 1988. •Sprctnalc, Charlene. The Spiritual Dunensions ofGrun Politics. Santa Fe: Bear & Company, 1986. •Seed, John, Macy, Joanna, et al. Thinking like A Mountain : Towards A Council Of All Beings. Philadelphia: New Society Publishers, 1988. This regional EARTH DAY 1990 EVENTS section is compliments of Kaluah Journal; Bioregional Journal of /ht Southern Appalachians , P.O. Box 638, Leicester, NC 28748. Published Quarterly. Subscription: $10/year. �FOOD FROM THE ANCIENT FOREST by Snow Bear In all the seasons, these mountains speak to us of their beauty and sacredness. But ln the springtime rebirth of the plant people, that beauty is projected in vibrant colors, awe-Inspiring forms, fantastic abundance, and incredible diversity. It is a good time for human beings to go to the coves where ancient trees stand, to rest and watch, listen, and learn; there Is strength, healing, and sustenance to be found there. Some of the richest soil on Earth can be found In these coves; In one such place I pushed my arm into deep, black loam up to my elbow. In such soil grows Incredibly nourishing, vllal foods. As you gather food from these coves, remember that the old forests are disappearing beneath the chain saws and bulldo:ters of a nation hungry for lumber and profit. I have been told to speak prayerfully and announce my intention to the spirit running through the life of that mountain. Pass over at least four plants before picking one. Restore earth and leaf mold to any holes left from digging roots - in fact, leave no visible traces of your plant gathering. Do not gather plants in a heavily trafficked area, such as hiking trails. I have been taught to acknowledge the taking of any life with prayer and a gift (of sage or t. bacco). o •In April and early May, the flowers known to botanists as the spring ephemerals blanket the mountainsides. Many of them are choice edible plants that grow abundantly to allow gathering for food. Some of these Include: TR0UT ULY (Erythronlum americanum) A yellow lily emerges from between two green and brown mottled leaves. The leaves have a sweet flavor and may be added to salads or cooked as potherb. The leaves that have no blossom are choicest; after blooming there may be a slightly bitter aftertaste. The bulbs are edible when cooked. TOAOSHAOE TRILLIUM (Trillium sessile) • The young leaves before fully unfolded have a sugary, sweet taste. Bitterness makes the leaves unpalatable when the blossom emerges. This trillium (and T. erectum, T. grandiflorum) are good raw or cooked, but harvest only where abundant. SPRING BEAUTY (Clayton/a virgin/ca and caroliniana) and RUE ANEMONE (Anemonella lhalictroides) - can often be found together in immense patches on wooded mountain slopes. The pea-sized tubers are an excellent addition to soups, stews, and steamed greens. •The ephemerals described above grow, blossom and die quickly. Their growth cycle ends when the trees leaf out. Other edible spring wildflowers have a longer growing season. These include: INOIAN CUCUMBER ROOT (Medeota vlrgln/ana) This wildflower occurs in so many different plant tribes such as: mixed hardwood climax forest, hemlod< glade, dry oak soils, or moist creekbanks. It often grows in large patches that may be thinned. Its root ls while, crispy, and watery, similar to cucumber or water chestnut in flavor and texture. It is best eaten raw. (continued on next page) Sprl.ncJ, 1990 Drawings by K.im S111dland �SC FOREST WATCH GROUP WINS APPEAL Nlllnl World News Savico The South Carolina Forest Watch group worting foa.<£.sfia<f:e -Jr.ill i u,m, (continued Crom page 19) SOLOMON'S SEAL (Polygonatum biflorum) Until the end of August, the leaves and roots may be harvested. In spring, harvest only lower leaves to avoid disrupting the flowering cycle; after seeding, the top leaves are more tender. The leaves, like the root, are sweet and slightly mucilaginous. The roots are often three-quarters of an inch thick and ten inches long. Try harvesting the oldest (back) end of the root, leaving two-thirds of the root undisturbed. The root Is a good source of complex carbohydrates when cooked In soups and stews. RAMPS (wild leeks - Allium ttioocum) Ramps are the only wild plant still honored with festivals by entire towns! At these festivals, people may saturate every cell in their bodies with the pungent, garlic-like smell of ramps without being shunned by family, friends, or neighbors. I have found this mountain gourmet food in huge quantities in moist, gravelly soils (subsurface springs) and in the yellow birch-grass meadows of the high mountain gaps. Cream of "potato• (Solomon's seal root) leek soup with bluff mustard greens or ramps steamed with puffball mushrooms on the side makes a gourmet foraging meall The raw ramp bulbs are very strong and health-giving as a blood purifier and tonic. BROAD LEAF TOOTHWORT (bluff mustard - Dentaria diphylla) - The white, cross-shaped flowers are abundant in late April. The plant grows in shallow leaf mold on creek rocks and banks. The leaves are available throughout the winter, but the hot mustard taste gets milder in the spring. The Interconnected roots of the bluff mustard patch taste just like horseradish - finely grated with mayonnalse and vinegar it makes a good hot sauce or dip. To eat the food of the mountains where the beings of nature live in the undisturbed patterns of the long-ago forest attunes our bodies with the seasons and climate of Katuah, our minds with the beauty of Katuah, and our hearts with the nature spirits of Kaltiah. May we walk In beauty and balance in these ancient mountains. in the Andrew Pickens District of the Sumi.Ct National Forest in South Carolina has successfully placed itself between the chain saws and trees of Compartment 43 in the Chauga River walelShcd. The proposed timber sale would cut three different timber siands tomlling 90 acres in one of the two largest unfragmented mauue hardwood stands in the Sumter Forest. fl consists of 300 contiguous acres of mawre hardwood irees and contains the oldest hardwood sLBnd in the forest. The cul would divide mature stands almost in two and would border on lhe oldest group of uees on two sides. Late in September, 1989, Forest Wa!Ch members heard about the sale only nine days before Lhe appeal period was to end. A flurry of activity produced an appeal based on four factors: fragmentation of Lhe forest resulting in deleterious edge effects on native forest species. lack of a site-specific analysis, overcuning of lhe site, and Lhe impact of the clearcutting on the water quality of Crooked Creek. The appeal was quickly sent o(f to the regional forester's office in Atlanta, and four months later, the Forest Waich group received a five page reply that seemed to be almost a complete vindication of the Forest Service's position. The only concession to the Forest Watch appeal was a statement saying that the .district ranger had not documented his cumulative effects analysis on water quality. Therefore, the group was surprised to read at the bottom of the last page, "For these reasons, lhe appellant's claim is upheld." However. tile victory is only a panial one for the Forest Watch group and the forest. The appeal was upheld on only one of the four basic contentions set fonh in the document: the water quality issue. The regional forester's decision said Lhat, as there was no mention of Lhe other issues in Lhe Sumter Forest's Land and Resource Management Plan, they were not legitimate bases for appeal. The Forest Waichers fear Lhal forest supervisor Donald Eng, a hardline timber man, will quickly return a revised timber sale plan for Comparunent 43, so the saws are delayed as little as possible. Undaunted, lhe group has decided Lhat by refusing to consider the issues or forest fragmentation and overculting, and other possible uses for the old timber stand and Lhe forest as a whole. the Forest Service has escalated the action. SC Forest Watch feels that since such imponant considerations have been neglected, Lhe forest plan ilSClf needs to be amended. The Sumter Forest Land and Resource Management Plan is up for a live-year review this year, and the Forest Watch organization is requesting amendment or a complete revision of Lhe plan. If the Forest Service denies Lhat request, the group will then appeal Lhat decision. SC Forest Watch is determined to bring about a long-term change of policy in Lhe Sumter National Forest.. Contact SC Forest Watch Box657 Wesaninster, SC KatUah Province 29693 SNOW BEAR Is a herbalist, naturalist, environmental educator, and director of the Pepper/and Farm Camp. He can be contacted by writing to Pepper/and Farm Camp; Rt. 4, Box 255-B; Murphy, NC 28906 or by phone st (704) 494- 2353. Sp r1.n9, 1990 �..•. ................·.·.-.;.,.._.. ··~-~.•••,,.. .;·•·•••······ .. ..... ·;... .. ····· DIOXIN vs THE ENVIRONMENT ~ ;· .t.l ~ NATURAL ~ (PART2) Nani World News s.vice ~... ~ ~ ~ WORLD ~ == . l ·• :. .. ~ ~ !· ·-:... NEWS . .. r ~ ·~. ~ l .... .. ... ·t~:. ·'!~~~. .................... . ~ ... . !'!!'!" .~'!:-~· •.•.•.•!''!'··'!'··~·. HELMS "STUMPS" NC FORESTS As pan of an experimenlal pilot project, Ille Bush administration recently released a list of southeasiem national fon:slS where below-cost timber sales would be slOppCd for two years. North Carolina forest.s were mystenously removed from that list. despite a Congressional study showing that the Pisgah-Naru.ahala National ForeslS lost $2.S million in 1988. h toter came to tight that, although originally on th.at list. the Pisgah and Nanuthala forests wcre om1ued aflcr sarong persuasion from Scnaior Jcs.sc Helms. A Nonh Carolina Forestry Associauon (NCFA) newsletter article titled "Helms Helps National Fon:slS in N.C. • reveals, "Helms used leuers from NCFA members, Appalachian Multiple Use Council, and the Appalachian Hardwood Manufacturcl'S Associauon to no1 only remove Pisgah-Nanlahala, but to force a review of the whole below-cost initiative." There arc 12 southeastern forests on the below-cost liSt. including the Cherokee in Tenncsscc, the George WashinglOll in Virginia, and Lhe Chatahoochcc in Georgia. Bjorn Dahl, supervisor of Ille national forests in North Carolina. was uncertain why Nonh Carolina forests were rcrnoved Crom the program. "I know we were on Ille original list." Dahl said. "We were advised we were on, but when Lhe list came out we were off." The proposal in the fiscal 1991 budget submiued IO Congress in January would reduce the amount of timber removed from the Wgeted foreslS by about 38 pcn:ent during a one-year test. One method of offsetting the loss of pronts in timber sales was a pilot project that will experimentally increase recreational use of the forests. The prognun would mean higher fees for some recreational uses and new fees for previously free activities, such as picnic areas, boat ramps. and parking lolS. According IO the Forest Service the program will have insignificant impacts on timber interest.s around the 12 national forests. Should the program continue for the Delli five years an estimated S2S jobs would disappear. Mary Kelly of the Western Nonh Carolina Alliance poinlS out that the Pisgah-Nanuthala may have a more sustainable future in recreation rather than timber hqwdation. Kelly states, · we have a large number of bade country and whitewaier outfitlCIS, and a large lOUrist economy that 1s much more important than umber resources IO our local economy, and it's unfortunate that we weren't given the same chance to Lest out our ability to manage for these resources." Sowct: Asheville Citizen, Mat'ch 2. 1990 Spr L"'J. 1990 In the continuing saga of wa1et quality vs. dioxin, we fmd owselves, once again, at a pulp and paper processing plant. This time, we've moved over the l1IOWllain from Canion and Olampioo Colporalion IO Lhe Ecusta Corporation mill, on the Davidson River in Transylvania County, NC. The story is quite familiar. Chlorine is used as a bleaching agent on wood pulp which, in tum, is used to produce white paper products··m this case, lightweight paper for bible pages and cigarette papers. Diollin. a highly carcinogenic IOXin, is produced during lhis ~ and subsequently rclc.ased in the plant's discharge. In the case of Ecusta, dioxin has been found in fish sampled downstream from the plant in the French Broad River. A considerable amount of wrangling has been going on between Ille NC Department of Environmenlal Management (DEM) and the EPA over whether or not Ecusta's waStewater needs to be monitored. In February 1989. the DEM released a list of the state's toxic discharge sites which would be required to clean up their acL Ecusta was not on the lisl. The EPA disagreed with this decision and 1n June released ilS own clean-up list which contained Ecusta and nine other Nonh and South Carolina mills. EPA then informed DEM that Ecusta must also be included on the state list, or they would overrule the state and seize control of Ecusta's was1ewater permit, as allowed by the Oc.an W31.Cl Act of 1979. In July, the state capitulated and included Ecusta on an amended but still preliminary tisL Finally, in February 1990, the state released its final list, which included both the EcUSta and Champion mills, and EcUSLa was given a deadline of June, 1993 to comply with newly developed state limits on dioxin discharge. In a scenario familiar from Champion days, Ecusta's parent company, the P.H. Glatfelter Company, based in Pennsylvania, claims ii may be forced to close the plant if required IO meet Ille st.aodards by 1993. The EPA 's rote in pressing the state IO control Ecusta's wastewater permit has been the focal point for much of the prolCSl by those rallying to the side of the county's largest employer. In a front page anicle io the Asheville Citizen on 1/17/90, Esther Wesley, cxecutivc director of the Transylvania County Chamber of Commerce, was quoted as saying "Ecusta doesn't have a problem-EPA has a problem. They rcally expect entirety IOO much from a manuf.acturing planL • The Glatfelter Company apparently agrees with Ms. Wesley and filed a fcdcral lawsuit in January asking US District Judge Richard Voorhees to prohibit the EPA from invalidating OEM's original decision not to include Ecusta on its cleanup lisL Much of the dissension among Ecust.a, the state, and the EPA centers on confusion about bow and where to measure dioxin in the river. Fish sampled last year just below the plant had up to eight times more dioxin than fish sampled 4.4 miles downstream. However, state and mill officials point out th.at farmland and the town of Brevard's wastewater treatmenl plant could pocentially contribule diollin. To confuse mauers further. periodic samples of Ecusia wastewater have not revealed mcasurcable levels of diollin (although dioxin is more rctiably detected in fish tissues than in waler samples). In addition, there is liule agreement over how much dioxin is IOO much. Despite insisting that Ecusta discharge should be controlled, the agency has never established wastewater limitations for l'lax·pulping mills, or which Ecusta is one of two in the U S. The DEM did not adopt a diollin standard until October. It is not a uniform standard, but one based on the quantity of a plant's efOuent and the receiving waterway's ability to dilute iL ract Tbe one which la 1101 coolusillg is that dioxin is a very dangerous substance., especially when it is on tbe loose in unknown quantities in the envilOnmenL It is ""' acceptable to have communities along Lhe French Broad River living in fear of dioxin conramination. The NC Division of Environmental Management (DEM) is seeking comments on 1 proposal to identify and set special proccctive standards for stmuns in the SllllC iclcnliflCd as "High Quality Waiers." Over 900 miles of streams in the western part of the state are up for n:classificalion. Write 10 the DEM in support of the High Quality WalCtS rcclassifteation. Address comments to: Greg Thorpe NC Division of Environmental Management Box 27687 Raleigh, NC 27611 THE DEFENSE OF WRIGHT SQUARE Nlllnl World News Service Wright Square was a small green arc.a amid the mini-malls in Highlands, NC. Sill 45 year old dogwood trees and one old arbor vitae tree stood there until the Town Board decided it needed additional padcing places for downtown shoppers. The November elections had brought some changes to Lhe Lown. Voters had made their choices clear. For the first time a woman and an environmentally-leaning candidate were elected IO the Town Board. The old board members saw that there was going to be some opposition in their ranks, and decided that before the new board was convened they would take care or one tittle project: Wright Sqwirc. Townspeople had thought th.at the square would be one of Lhe fll'Sl topics IO be addressed when the new Town Board was installed, so they were surprised one Friday when bulldozc:n appeared in the square and started to work demolishing the trees. Immediately women from local garden clubs came to the defense of the bit or nature left in the square. It was a school holiday, so they were joined by some high school students, members of a studen t environmental group, Youth Advocating Planetary Improvement (YAPI). Carrying a few Earth flags, the townspeople stopped the demolition work for the day. Workers lounged about their machines as the women clustered around the trees, and a few of the students occupied the branches of the dogwoods. At the end of the day the workers left, and the protc.slOrS also went home, congratulating themselves on a job well done. However, unknown to anyone, during the night Lhe bulldozers plus worters with chainsaws were ordered IO return to the scene, and when morning broke the town woke up to find Wright Square leveled to the pavement. The Town Board may have won a temporary victory, but they stirred up a furor in the town of Highlands. As one woman put it, "Certainly we're concerned about the trees, but it wasn't just about the uus. It wa<1 about a large number of people who cared deeply about their environment not being liStened to by the governing body of the town. It was also about the issue or representative govcnwent.." (continued on neut pigc) Xat~ Journa£ pCMJ"- 2 1 �"~, '1051 ! P\R. ll~D. W ~"° 01111. LUNCH "10 KEEP IT (continued from page 21) F~ESM !" Canoon by Docta 1)' HAYWOOD COUNTY P ROPOSES GARBAGE FEAST FOR BEARS Na11nl World News Service County and municipal govcmmenis lhroughou1 Ka1Uah arc wrcsl.ling with the looming specter of mounlains of trash, and no place lO pul lhem. Haywood Coun1y in western Nonh Carolina is no exception. The prcsen1 IMdfill (i.e.• dump) 1s Casi approaching capacity and will be closed wilhin lwo ycnrs. Efforts by Lhc coun1y commissioners lO siie o new dump in lhe CrabU'Ce community failed. Sirong opposition, well-developed during Lhc "Siop Lhc Nuclear Dump• efforis, derailed 1hc comm1ssionecs and lhe11 handsomely-paid "front man•. engincct Gary "Mackie" McKay. Not lO be dclencd, McKay (who n:poncdly will receive IO'h of the engineering COSIS LO site a dump) proposed a new site in Lhc While Oak community on Fines Creclc. While Oak is lhe most isolated and leas1 populaled area in lbe county. It is adjacent 10 Lhc once-magnificent Pigeon River. close 10 the Grea1 Smoky Mounlain National Parle, and lbe Hannon Den Bear Sanctuary. It is here lhat McKay proposes a IOO·acre dump. A representative of Tribble and Riclwdson, lbe engineering company McKay h11ed lO conduct groundwaicr lCSLS at lhe site, bas said, "We couldn't have found a belier loc4tion for a landfill.• The inhabitants of While Oak community disagree. One residcnl, Bob Hessler, is worried aboul pollution leaching from lhe proposed dump into lhe Pigeon River. Hessler approached lhe county commission wilh lhe idea of municipal trash composting and was amazed lO find that no one knew what ii was. Composting garbage reduces disposal problems greatly. Through a biological fcnnentation process. municipal waste producLS (liquid sewage, sludge. and garbage) are Lransformed inlO a valuable, marketable produce "Class r composL. Additionally, comp0s1ing roduccs the built of garbage IO a mere 15% of ilS original volume, which would require a much smaller landfill sile for the remaining plastics and non-biodegradable wasteS. As an al1cmative disposal method, composting a a s proven, eost-cffcctivc solution. McKay seems oblivious to 1be fact thal composting works. As County Commissioner Noland put ii, "There may be a connict of interest with McKay." There are olher problems with the location of the proposed landfill. White Oak residents sought the opinion of black beat researcher Mike Pelton, a professor m lhc University Of Tennessee's Dcp:1rtmem ofForesuy, Wildlife and Fisheries. In a prepared stalCment he swd. "Landfills, garbage dumps, or any olber conccnLraled source of human food or ~e serve as an awaction LO bears. Throughoul Nonh America, wherever lhe two occur in close proximi1y, problems have arisen. These problems tend LO be particularly bad in or near zones of protection for bears, such as national parks or designated sanctuaries. "The proposed landfill on Fines Creek in Haywood County, NC meets all the criicria for being a polential problem. Its proximily to lbe Great Smoley Mounlains National Parle and the Harmon Den Bear Sanctuary in lhe Pisgah National Foresl are of special concern. ln addition Lo the above prollimily lO areas of pro1ec1ed populaiions and high bear numbers, olher factors add 10 the concern over lhe location of the proposed landfill. One is its proximity to historic release siu:s of problem bears by lhe National Park Service, and the other is lhe vulncrobilily of bears attracted lO lhe site while trying 10 cross 1-40.• Because of lhe limited road system in the Park, there are only lhree areas to relocate problem bears A landfill adj3CCnt 10 lhe CaUlloochee area, where almos1 30 percent are released. could hnve sign1fican1 implications regarding bear management. A majority of visLorlbcar interactions occur on lhe central or wes1 end of lhe Park. Therefore, ii is importanl lha1 a remOle rclocallon area be available oo the easl end. Caialoochee is the only reasonable area for consideration. An ongoing study wilhin the Harmon Den Bear Sanctuary suggests lhat lhe landfill as also wilhin the reach of mosl snnclU31)' bcrus. Breeding-age fcrnales could be drawn ou1 of lhe prolCCted confines of the sane wary, where they would be exposed 10 much higher nsks of mortality. Hunters frequent lhe borders of lhe sanctuary area, and a ncarl>y landfill would encourage more bears to aucmpl lhe dangerous crossings over lntctsta1e 40. In response, McKay has suggested ughl.ly bundling the garbage and wrapping ii in plastic--a la Saran Wrap--to conlain the auractivc aromas. Additionally, McKay proposes hiring a game warden to patrol Lhe dump, to educate the local folks aboul "dump bears," and 10 control poachers. Presumnbly, this warden would also act as a traffic guard, halting traffic on 1-40 lO allow bears to cross over from lhe Hannon Den 8CM SanclU31)'. Reahsucally, a composting opcrauon offers Haywood County a much safer disposal mclhod thal could be more centrally located on a smaller S•le tha1 would not present a danger lO the alrcady·abuscd Pigoon River or to the local bears. say, have been CSUlblished in geographic areas other lhan lhe mountains and are not valid in lhe mounl3Jn locale. Despite well-organized. suong opposition, lhe Deep Gap generators will be buih if lhcy receive approval in early March from the NC Utilities Commission and lhc federal Rural Elecuification Administtation. The "deep gap• widens .... DON'T GO NEAR THE WATER Nawral World News Servoc:c Sedimenta1ion is the Kaiuah region's mos1 common form of waler pollution. Until January I, 1990 state and private forestry operations were exempt from any lcmd of sedimentation cooirols • namely, the NC Sedimcniauon Pollution Control Acl (NCSPCA) of 1973. Now, even on privale and state con1111Cts, loggers must adhere LO the following provisions 10 prevenl sedimentation due to land-disturbing acuv1Lies: I) Establish Bild mllinlain a sLrCWnsidc manage men I zone along all bodies of waier. 2) Prevent any debris and wasies from entering bodies of walCt. 3) Consuucl occess roads and skid trails so lhal sedtmentation is minimized. 4) Apply pesticides and fcruliu:rs according to labeled uses, and in such a way as 10 prevent adverse impacis on water quality. 5) Leave shade over streams. 6) Provide erosion control for all large-scale din-moving projcclS within 30 working days after ceasing any phase of an operation or when bcgiMing a period of inacuvity. The NC Slllte Forestry Commission is rcsponsable for reviewing loggang operations, writing individual sedimentation conirol plans, and referring CLOSING THE DEEP GAP Na11nl World News Service Moonlain People for Clean Afr (MPCA) and the Blue RR!ge Envaronmcntal Defense League (BREOL) arc leading the effortS lO s1 construction of diesel op generators in lbe Docp Gap area of Watauga Counly. The generators are planned by lhe Nonh Carolina Electric Membership Cooperative lO supplemen1 electrical power supplied to lhe Deep Gap area by Dulce Power. Opposition lO the proposal has been voiced for many monlhs, and has included protests presented at public meetings and picketing in fronl of the electric co-op's Raleigh offices. The NC Division of Env1IOnmental Management hlls altc3dy issued a pcrm11 lO the CCH>p lO build the generatOrS. Protesicrs state I.hat Ibey have nol received fair representation from 1he state organi1.a1ion sci up LO mediate between lhe people and the utili1y companies. MPCA and BREOL have both taken the stand thal lhcrmal inversions and fog common 10 the Occp Gap area should prohibit the building of diesel gcncnuors and lheir inevitable discharges of sulphur and nitrogen oxide acids. The co-<>p has argued it will comply wilh state emission standards, but the opposilion groups say lhat these standards arc not sufficienL These regulations, they non-compliant opcra1ions 10 the NC Division of Environmental Management (DEM). Your assistance in notifying lhe county foresicr or the OEM of violations will malte lhis new "non-exempt" law work. Contac1: NC Division of Environmental Man3gcmen1, Land Quality Secuon 59 Woodfm Place Asheville, NC 28801 (704) 251-6208 Drawing by Rob MC$$iclc Sprl.nq, 1990 �YOU OTTER BE THERE Nlllnl World News Savice "They're cu1e and cuddly. bul lhey're wild animals, and they'll bi1e," says wildlife biologis1 Mike Carraway. River OllcrS lllC once again making a saand in the mountains and foothills of KatLiah's eastern slope. Ouers have been released by b1olog1S1s mos1 rcccnlly in the Ca1awba River in Burke County. Plans include future releases below Lake James near Morgan1on. Oucrs were once bunted for lhe1r beautiful fur eoais, and !hey have been absenl from Kn1uah since lhe early I 900's. Rcmuoduccd oners seem to be strongly eslllblishcd in lhc Great Smoley Moun1ains. where they have migrated over high ridges and through forests IO slake oul new ierritones far from lhe1r original release si1cs. As lite newly-rclcnsed ot1ers make !heir way upsueam. 1bey wi ll pencira1e in10 01her mountain wa1ersheds. Since Ibey are now proiecied from pell huniers, ouers should be able to conunue !heir strong comeback in K.aUiah·s walCrS. Drawin& by Jomes Rhea PROTECTING BLACK BEARS OAK RIDGE ON TRIAL NC SOLID WASTE BILL N.nnl World News Savice Nlllnl WOfld News Savice Nllll.nl World News Scrvi<ie On May 2, 1990 lhe NC Wildlife Resources Commission will bold special public bearings on lhe topic ol raising the minimum hunting limll for blaclt bears from SO pounds IO 100 pounds. Thac will be two hearings tba1 nigh!. one scheduled for 7:00 pm at lhe Smokey Mountain High School in Sylva, Jackson Co., and anolhct at lhe same time a1 KinSIOll High School in Lenoir, Caldwell Co. The entire Sou1hem Appalachian black bear population is estimaled a1 2000 bears. The number of cubs born each year varies widely depending on lhe food supply, bu1 averages approximately 200-300 cubs per year. Given the legal kill of 300 bears each year and a poaching ra1e llta1 is llto ugh1 10 equal lba1, lhe bear population appears 10 be barely holding its own or even declining at !his time. Yc1 habi1a1 stresses such as loss of bard mast production due to oak decline, damage from lite oncoming invasion o f lhe gypsy molh, increased road construction and use, and continued clcarcuuing promise 10 pu1 additional pressure on lhe existing black bear population in lhc near fu1ure. Research by wildlife biologists bas shown that lhe average age of female bears being killed in the moun1ains is between 3.5 and 4.6 years. The average female docs no1 bear young until age four. For a creature wilh a poiential hfe cxpcclllncy of 20 or more years, lltis early age mortali1y drastically reduces reproductive capabiluy and lltrcaiens lhe species' abilily 10 rebound from babitn1 pressures. There is much to be done to guaranlCC lhal lhe black bear will forever roam lhcse mounLains. Raising lhe minimum hunting limil for black bears 10 100 pounds is one measure lhlll is now up for deb:ue. Those who arc willing IO speak up for lite black bear should aucnd lhe special hearings on lhe evening of May 2. Those who canno1 auend lite hearings can cornmunicale lhc1r opinion to the: NC Wildlife R~ Cornm1~~ion S 12 N. Salisbury S1. Raleigh, NC 27611 Renders may well remember lhe announcement for the Hiroshima Day demonstration al Oak Ridge (Ka1iiall Jow nal #2A). Over 700 people joined in diRc1 action io procesl lbc Oalt Ridge facili1y's manufacwring of nuclear weapon components. Of lhe more lhan 700 demonstrators, 29 were ancsted for crossing lbc line a1 lhe galCS of lhe Y-12 plan! in a ges1ure of non-violent confron1:11ion. Two of the 29 arrested, Bonnie Kendrick and Kathy Brown, enlCICd a plea of "llOI guil1y• and an: preparing for lhcir trial, which is scheduled for June 7. The women hope their uial will successfully ques1ion lbe morali1 of the manufac1 y unng and deploymem of nuclear wcnpons. They plan to focus on lhc environmental problems associated willt bringing these implemenis of ca1astrophic destruction into The Staie of North Carolina approved new solid wasie managemen1 policies a1 the las1 session or lite General Assembly. Legislation adopted SlalCS lltat lhe preferred melhod for handling the swe's solid waste problems is IO reduce waste volume al the source. Following tbal. the nex1preferable mclhod is recycling and reuse. If malUials caMOI be reused, then composting is lhe preferred disposal SU'al.Cgy. The least-preferred melhods of disposal arc ancincralion and landfill dumping. The solid W8SIC managemen1 legislat.ion also SIClS an objective for 25~ of the slalC's wasie IO be recycled by 1993. Local governments lhroughoul 1he SIBIC are required 10 institulC recycling programs by July of 1991 to help achieve this goal. The legislation also stipulates lltal large plastic containers will have 10 bear labeli ng indicating !heir composition, in order to help in recycling. h bans the sale of packag ing containing halogena1ed chloronuorocarbons (CFC's) and polys1yrene food containers effective Oc1ober I, 1991. II also stalCS lhai. beginning in October 1990, used oil will noc be accepted &1 landfills; by 1991, lead-acid b:wcrics will be forbidden: and lh:ll, beginning in 1993, yard trash will no longer be Sprl"'J, 1990 existence. Kendrick and Brown will base !heir plea on the grounds of necessily. and will bring up case histories from the Nurcrnburg Trials. The defendants arc galhcring evidence of Ibo radioactive and toxic dangers in lhe Oak Ridge area. They also have cxpcn willlesses who will verify lheir plea of lite neccssi1y for civil resis1ance. Among the witnesses appearing will be Robert Aldridge, who designed lbc missile delivery syslCm for lhe Triden1 11-05, bu1 is now an ardcnl anti-nuclear pcaoc activist. Francis Anlhony Boyle, a professor of inLCmational law and author of lhe book Defefldjng Civil RtsiJtanet Under Inttrnaticnal Law will also take lhe Sland. The women feel lba1 we canno1 afford to carry on "business as usual" while industrial pollution and weapons production lhrcaien lhe life cycles of lhe planet. Unul the threat is stopped, !hey say, lhcre will be ever more public ou1cry, and more trials lhal raise lhe imponan1 quesuons of cnvironmentnl safely, communi1y heallh, and moral responsibilily. Anyone who i~ inLCrcslcd in rinding ou1 more aboul 1h1S trial or wishCli to make a dona1ion to the defense fund, please coniact: Oak Ridge Envuonmenllll Pe:ice AllUlllCC P.O. Box 1101 Knoxville, TN 37901. 8CCCplCd. The solid was1e management bill also aulhoriz.es suppon and training activity 10 help s1a1e agencies and local governments fulrill lhe objectives of lhe new slalc policies on solid wasLC. This will be 1mplcmcnLCd by the NC Dcpartmenl of Environmeni. Health, and Natural Resources and lhe Commission of Hcallh Services. II also charges the NC Department of Economic and Communi1y Developmen1 to assist in rinding and developing markets for composlCd products and recycled mmcria.ls. Source: News/ti/tr of tht IVattr Resourcts RtSearch lnslitutt of TM Unilitrsity <!North Carolina �HEALING THE WHOLE SELF These are the words of a traditional Cherokee medicine person... Sometimes to understand something, it's necessary to dissect it, to take it apan into pieces. Western culture does that well. But they have become so expert with the parts that they have forgotten how the pieces fit together as a whole. Western medicine dissects people by seeing them as spiritual, intellectual, emotional, and physical. But there is a unity between those pans. If a person gets sick spiricually, and if he or she ignores that, the imbalance will evencually show up in his or her emotional and psychological make-up. And if that person keeps building walls to avoid facing their problem, eventually it will manifest itself on the physical being, where it will put the person into such a situation that he or she can't ignore it My grandfather used to say that what we call the common cold isn't a sickness or a disease at all. It's the Spirit's way of saying, "Stop! Slow down! Here's an opportunity to see what's going on in your life." When you have a cold, you feel too bad to go rush and run about But if you take the time to sit down, examine your life, and be really honest with yourself, as you come to some kind of conclusions, that so-called "cold" or sickness will go away. But not all sickness comes from the inside, because one half of the world is eating the other half right now, and there's viruses and bacteria and accidents that can happen to the body. A part of well-being is to be spiritually strong, psychologically and emotionally. You do that by not avoiding things. You make peace with your mother and father, if they've messed you over. You forgive them, and you forgive yourself most of all, because of the bad feelings you had, because they didn't meet your expectations, real or not real. You come to peace with that You can come to peace with the other expectations that have not been met in your life, and other people who turned out to be not what you thought. Then, if something attacks you, it's less likely to be severe, and your recuperative powers will be much stronger. We have been placed in this world to strengthen our spirit. We are here to learn, to overcome, and to take responsibility for being here. People who totally neglect their spirit, and do nothing to carry out the purpose for which we are here are more likely to be susceptible to those external things that attack us. They might stop a bullet, be attacked by viruses or diseases. Of course anybody who makes love continuously with someone who's got AIDS is likely to get it. We still have to learn common sense, and take care of our own selves on that basic level. Then there's the mental part of ourselves that comes in two pans: there's the up-front, linear/critical, intellectual mind, and then there's the emotional part. The linear/critical pan of our brain is very limited in its function. Its job description is that it deals with problems. If it doesn't have a problem, then it makes one. And 99 times out of 100, the problems that it creates are negative, because that part of our brain only wants to solve things. The Creator gave us this ability so we would have a better chance of survival, so we could figure out how to keep a lion from eating us or how we were going to survive this freezing winter. It's a gift The lion's got his claws and teeth; we've got this conex. Solving problems is what it does. So to be healthy, you have to present that pan of your brain with a problem - a positive problem. The other part of our mental self is the emotional part. This pan contains all our emotional feelings, positive or negative. The catch is that the linear/critical part of the brain acts as a doorkeeper. It locks the door to bad news. It locks the door to things it wants to avoid. If I mistreat someone, even if I know it's not good to mistreat people and HnowT did it .wrongly, my mind may not want to admit to that. lncidentstike thar stagnme in my emotional mind. All the feelings that arose when other people injured me or hun me, all the anger and frustration from incidents that 1 have not yet resolved with myself, all of that is hidden away in my emotional mind. I cannot avoid those feelings, even if my linear/critical, problem-solving brain doesn't want to hear about them. So if I build walls around that stuff with my conscious mind, it waits there until night-time when my defenses arc down, and then it comes out through the back door, through my dreams. To maintain spiritual health, resolve as many of those things as you possibly can up front. That's hatd, but it makes it easier if we recogniu that we are going to make mistakes in our lives. All life is is an education. We arc here to learn from this experience. But sometimes we punish ourselves our whole lives for mistakes we have made. As much as possible, we need to deal with all those incidents and the feelings they raise consciously at the moment, because what happens to us in our dream state is as real as what happens in daylight, and it's just as important Deal with those things and go on. That is the way to be where your power is. Personal power is when we stop and take responsibility for our own actions. We have a tendency to blame other people for things we do or don't do. We blame other people or events outside ourselves for most of the things that happen to us - particularly the bad things. Actually, most - not all, but most - of the good or bad that happens in our life is dependent on our own level of attention and caring. But as long as people relinquish their responsibility by attributing events that happen in their own life to something or someone else, then they will never have personal power. They are giving it away. Along with personal power go happiness, sadness, and joy - all those things are our responsibility. They arc created internally, not externally. My wife is not responsible for my happiness or my sadness. rt is me. It is happening inside here. This is where I create these responses to the circumstances of my life. SprLrM), 1990 I �Most people walking around in the world are separated from their power. Their power is far in the future, or their power is the past dealing with regrets and pains, unfulfilled expectations, a lack of love, or whatever else is troubling them. The result is that, while they are right here, they have no power. They are always ahead or they are always behind. because they are waiting for a future opponunity that never comes, or their energies are behind them dealing with yest.erday. If those people had their power right here, they could deal with things. The only place we can deal with things is in the present. We cannot spend our lives behind or ahead. We have no personal power if our power is not located in the present Otherwise, life is a question of "Eat, shit, sleep, and die." People like that are the same as one-celled creature. That kind of a life is a waste of soil and energy. That kind of person can do nothing. The way of healing used by the old Cherokee medicine men involved conjuring. Conjuring means manipulation. "Manipulation" is a bad word in the dominant culture. You don't say you manipulate people even if you do. But manipulation is alright as long as it is used for the benefit of the patient and not for one's personal benefit A good conjurer never conjures for himself. If a medicine man conjures for himself, avoid him, because he will manipulate a situation for his own personal gain. If a medicine person charges you for anything, he's profiting from the experience of another person's suffering. Traditional native people won't have anything to do with that kind of person, unless it's a maintenance-and-repair doctor practicing western medicine. That's just the way those doctors do it. The old Cherokees used to say that the white doctors caused disease. They knew it, because the doctors charged for their help, and obviously they didn't wanr their patients to get well. That was how they made their living. There are three levels of conjuring or manipulation. People use the elementary fonn of manipulation every day to get their way. A man often uses bis manliness, bis male aggressiveness. That touches primal instincts in women or children. When the dominant male is rowdy, they have a deep programming that prompts them to split for cover. If a woman wants to manipulate a situation, she uses her feminine sexuality. Those are oversimplified examples of conjuring. In actual life we do it mucl\ more subtly. There is a higher fonn of conjuring, and that is by using knowledge. Understanding how things work allows one to manipulate a situation. A lot of things that western doctors or scientists do seem like magic to us, because we do not comprehend the principles involved. It isn't magic to them, because they understand how it works. It operates in another manner as well. Everybody has within themselves a force that I call the Physician Within. If a healer or a conjurer has a deep understanding of people, he or she can contact and activate the Physician Within inside their patient. But it talces a great degree of understanding. For example, I knew a young fellow once who fell off a rock cliff and was badly hurt. He was carried to a bed and Jay there, drifting in and out of consciousness. A medicine man came and looked at him, and then came over to us and said, "I don't think he's going to live. He's hurt bad inside." They called another medicine man, a really old guy. He came over there. He talked with the first medicine man. Then he went over there and studied the victim, looked him over. He knew the boy well. knew his situation. The old man leaned over and was talking to the victim for quite some while. The young man started moving around a little bit He moved his body, and after a while he sat up and was looking around. He was weak, but that old man had provoked the instinct to survive just by saying some words to him. Spr""'J, t 990 It took me three years to find out what words the old man had whispered to that boy. Finally the old man told me. What he had said was, "Your best friend, Everett, is messing around with your girlfriend. I know it. I've seen him slip in there a couple of times, and before you die I want you to know that he's been putting one over on you all this time." It seems so simple when you know the secret. But that was a powerful statement for that boy. It made him mad. The old man understood that. He had a practical understanding of the laws of nature. If he did not know what was said, a western doctor would not have understood. He would have thought that the old man had been using some form of magic. We all have cenain requirements as human beings. We all want warmth, we all require nurturing. It's just as imponant to us as supper. We want that hugging, we want that gentleness. A good healer understands these things. The better we understand these instinctual requirements, the better we will be able to understand other human beings, and the better we will understand ourselves and why we do what we do. The spiritual form of conjuring, which is the most powerful and the hardest to explain, is when individual healers pull their whole being together - they are not hindered by their limitations, their human nature is not getting in the way, their self-interest is not getting in the way, nothing is blocking their potential - and then they arc able to hook into the power of the whole universe, the One. When it all comes down to equations, the answer is One there's but One, and we're a pan of that One. There is incredible power in being able to move that energy into the patient. This energy provokes the Physician Within to give the energy center a boost when nothing else will. This is a direct transmission of Life Force. The old Chinese conception of the Tao is much like what I call "medicine." In this sense "medicine" is something very different from the way the western people mean it There's yin and yang. We might be tempted to call them "good" and "bad," but they refer to the pairing of any and all opposite forces, whatever they are. The two forces come together. They come close to each other, but they never touch. One comes moves toward the center and becomes dominant. It stays until it's fulfilled, and then it pulls back. As it pulls back, the other one is pulled in. It's a dance. Everything is moving. What moves that process is call~ the Tao. And the center, or the space between the two opposite forces, is medicine. When traditional healers study medicine, they study everything in between the two opposite forces. Without that action there is no life. My grandfather said, "God is the energy that started movement Whatever started motion is God." And the motion God started was this. From that space in the center, we can tap into the energy of the Whole. When we do it ceremonially, we can concentrate the energy of a group of people on the healing process that needs to happen. A group of people can create a powerful phenomenon when they can stop their own personal self-indulgence, even for one split second, and move collectively on the same issue. It doesn't happen often anymore, but when it does, it is uplifting. Things happen that defy the understanding of the rational mind. There is an old saying, "Magic comes when all doubt has been removed from the mind." �DRUMMING LETTERS TO KATUAH Dear KatUah, I was reading in the Wildlife in North Carolina magazine about the Chestnut trees and I hadn't thought about them much, but I think it would be nice to have some big ones around. I saw your address in there and they said that you had an old issue of the Ka!Uah JourNJJ, which was about the Chesmut tree. I would like to get one if you have any more. I live out in the country about ten miles from Statesville, a couple of miles from the small town of Catawba. It is across the river though in a differen1 county. Let us hope that the tree can make a comeback. James Ford Editors' note: We were pleased and surprised to receive over 75 requests for the ChestllUl Issue due to that menti()n in Wildlife in North Carolina . Dear KanJah, I was recently adopted into the Seneca Nation, and I'm seeking information on the Seneca People. Their language, dress, spirits, and everything else I can find out. I would also like to receive information on KatUah JourNJ/ to be sent to my fianccC who got me very enthused in researching Native People. She enjoys collecting artifacts or anything that resembles Indian an woric. While I helped build her collection I became interested in the reading of the history. She is part Indian, but I forgot the People. I am now in prison and me and her went our separate ways before my arrest, but I have not stopped caring for her or sending infonnation I uncover to help her. I get out of here in 5 months, and hope the Great Spirit will rejoin us once again. I would very much like you to send her a subscription of your Journal as a gift from me. Please bill me for it and I will cover the cost as soon as I can. There is a friend on my dorm who is starting to receive your Journal, so I will be sharing his. Please send me any information you can on real books on the American Indian. Than.le you for your time and help in this matter. Sincerely, Robert Stigleman Dear Kazuah Journa.J, I am writing to lei you know about the establishmen1 of a new organization in South Carolina, the Action Research Forum. Our aim in founding this group is to promote peace, justice, and environmental pro1ection through research, education, and communi1y-based action. We are currently compiling information about effons in the deep south to achieve greater social and economic justice , ro end racism, and to protect the environmen1. We hope that your organization will send us some of your recent pubhcations and reports, and that you will add us to your mailing list so that we may receive regular news of your work. Jn exchange, we will spread the word as best we can about your organii.ation through our resource listings, and we will keep you up to date about our effons (we plan to have a newslener). We also plan to eventually have enough funds to make donations to organizations such as yours. If you have any questions, please feel free to write us or ro get in touch by phone. We look forward to hearing from you. Sincerely, Bill Hall Dear KanJah, Recently, on a trip to Georgia, I came across an issue of the KmUah Journal. I was very excited to find a publication with such infonnation. Though I don't live in the area, rm interested in the information you are compiling. I eventually plan to move, and I may well move to the Southern Appalachians. I am interested in self-sufficient living, organic farming (which I am doing now), and similarly minded people who don't worship the microwavable, plastic shrink wrapped, computerized world. I've enclosed money for a year's subscription and two back issues. If you would kindly send me addresses about organjc farming and small self-sufficient communities in the bioregion I would be much obliged. May the Great Spirit bless you for doing such work, Daniel Shoag Action Research Forum P.O.Box 176 Starr, S.C. 29684 (803) 352-2757 Dear Kanlah, Your statement of purpose tingled my bells, and scanning the sample copy you sent clinched it. Now I'll go sit in the garden and read every word of the issue. But first, here's my SI0.00.1 want to see more. Blue Sky Sprlcn(}. 1990 �STONESCAPE Dark morning tangled with the mind A labyrinth by wind designed. But like a storm the window of the eye, Shattered a depth beyond the will to cry. Pale light littered the rooftops with our grief. The wonder of it mirrored in each leaf. We saw ourselves in shadows of a chill Flickering the stonescape of our will. - Sandra Fowler .>ear Katuah, We have been fortunate enough to receive your paper from a friend who lives near Washington, D.C., where it is more available than in our area. I was so happy to see your issue on children and wished to comment specifically on the article "Binh Power" by Lucinda Flodin and Manha Perkins. The predominant misconception is, in this piece and others like it, that midwives, free of the sociological trappings of organized medicine will permit women a more natural embrace of birth as a life changing force. It is true that midwives often permit a couple to birth more in the setting of their choice-what appears as untruth is that they give parents back their power. Birth is the completion of a circle, a psychobioecosystem if you will, as fragile and complex as the Gaia. This circle, begun in the embrace of conception, requires no orchestration or observation by a 'professional", either in its beginning, or in its completion in the act of binh. Do it yourself homebirth, as presented by Marilyn Moran in her 1st book, entitled the same, and in her collected birth accounts, entitled. Happy Birth Days, is the tuest form of empowerment. It is no wonder, considering our socially promoted birth norms (from hospital technology to midwife at home) that the world is seeing more and more divorce and breach of commitment. Instead of Poppa caressing Momma, and assisting the life of their love into the world, the father is assigned some minimal position behind mother while either a doctor cuts, or a midwife massages the mother's genitalia. Through the binh of our first child we experienced such transcendental communion, such ecstacy, such fulfillment as one in the universe. This would have been impossible should anyone else have been present besides my husband and myself. Midwives do not give back power by assisting binh - they would empower by providing prenatal care and encouraging fathers to fulfill their position as soulmate and companion in the act of binh. True empowerment comes through accepting complete responsibility. I would love to see this view presented in your journal. Marilyn Moran is a wonderful and eloquent woman, who I am sure would appreciate the opportunity of presenting our conflicting view - should it be your policy to provide open forum in this way. Her address is: Marilyn Moran c/o The New Nativity P.O.Box 6223 Leawood, KS. 66206 Thanks for all the wonderful work you do! Praying for Peace, Teresa A. Rasmussen Nore: The editors would like to caUJion couples to be aware of safety considerations when considering undenalcing an unassisted birth. Sprl.nq, 1990 The Fourth Turtle Island Bioregional Congress (NABC JV) will be held August 19-26, 1990 at Lake Cobbosseecontee, near Augusta, Maine in the Gulf of Maine Bioregion. Faced with the developing ecological crisis, the Congress sees its mission as deciding whether the bioregional movement is to become a ''visible and viable social/political/ cultural transformational movement" (and creating the bioregional and continental organizing strategies to fulfill that goal) or to be primarily a philosophical concept that permeates other movements for change. The movement does not need to further refine its resolutions. Rather, it is time to apply these principles in practice in our bioregions and across the continent. People from the Karuah Province will be attending the NABC IV, so please contact the Katuah journal (Box 638; Leicester, NC; KatU.ah Province 28748) if you are going, so that we may coordinate transportation and consider how we will represent our region at the Congress. Mail Congress queries or registrations to: Turtle Island Bioregional Congress Gulf of Maine Books 61 Maine St. St. Brunswick, ME Gulf of Maine Bioregion 04011 Places for the Congress are going quickly, so register immediately, if you are interested in attending this important event. Registration is $175 for adults, $100 for children. �ENVIRONMENT-AL PHOTOS WOMEN'S INTERNATIONAL LEAGUE FOR PEACE AND FREEDOM The Spirit of the Wild James Rhea's artwork that was the logo for the "Restoring Biodiversity in the Southern Appalachians" conference and the cover of Issue 25 of the KatUah Journal. is now available to all as conference posters and T -Shirts. The posters are beautiful, four-color 11 .. x 17" renditions of the native species portrait with conference information below and are available for $2.00. The T-shins are heavy-d uty, all-conon, silkscreened by Ridgerunner Naturals. Only large and extra-large sizes remain. They are available for $10.50. Prices include postage. NC residents please add 5% sales tax. All proceeds from the sale of 1hese i1ems will suppon rescue actions for native habitat in the Southern Appalachian forest. Order from: KRLRNU Box 282; Sylva, NC Katuah Province 28789 The Womens International League for Peace and Freedom (WILPF) is 75 years old this year. The group was organized in 1915 at the Hague, Netherlands. It has been an interracial organization throughout its history. The League came about when more than 1,000 Women's Suffragist leaders from 12 nations met at the Hague to mount a campaign to abolish war. Jane Addams of the U.S. chaired that Congress. The participants chose the name 'Women's International League for Peace and Freedom' and resolved to work to end intervention, promote disarmament, negotiate regional conflicts, and work for peace and freedom by non-violent means. Those resolutions and our commitment to undoing racism as an influence in our society still form the basis of the programs of WILPF. The Asheville Branch of WILPF meets for a pot luck lunch on the third Saturday of each month at 12:00 noon at the Friends Meeting House; 227 Edgewood Rd. (off Merrimon Ave). Join with us. For further information call Dorothy (704) 298-9082, Brita (704) 667-0287, or Mary Kay (704) 667-04630. SEE "EVENTS" for details a bou t WILPF's?Sth BIRTHDAY FUNDRAISER on APRIL 71 The Appalachian Environmental Arts Center is issuing a call for environmental photography to be entered in an Eanh Day photography exhibit to open in Greeneville, SC on April 22, 1990. The exhibit is intended to bring attention to abuses of the natural world as well as to celebra1e !he environment Complete details on photo categories and entrance procedures may be oblained by writing Gil Leebrick at !he Appalachian Environmental Arts Ce nter; Drawer 580; Highlands, NC 28741 or calling (704) 526-4303. THE BURNING QUESTION ...AND JUST WHAT IS A YAPI?? A YAPI (Youth Advocating Planetary Improvement) is a species of concerned and aware high school student committed to making beneficial changes on the planet. The idea began in Highlands, NC. where the Y API's have organized and publish their own newspaper, Reflections, for others of their ki nd. They stand for world peace, the environment, and an end to world hunger. Y API supporters or individual Y APl's wishing to stan a new chapter can contact the group at this address: Youth Advocating Plane1ary Improvement Box 2136 Highlands, NC Katuah Province 28741 MYLES HORTON MEMORIAL t!lti11ae .,4(11p1111e/11re ul Jler/111"1111 t!li11k 74 EAST OESTMJT SmEET ASHEVIU.E. NC 29801 70t·251MIOIG EU.EN Hlf'IES, M.Ac.. ~ M, UC. .MU'UNCTURlST HUMMINGBIRD The career of Myles Horton, Jong-lime radical activist and co-founder of the Highlander Research and Education Center, ended with his death early this year. Myles was well-known nationally as well as regionally for his work in the causes of labor organizing and civil rights. Friends and admirers of Myles Horton will gather at Highlander early in May for a memorial service dedicated to his memory. Any who arc interested in attending the event may call Alissa Keny-Guyer at (615) 933-3443 for details. Bulk I terbs, Spices, & Grains Vitamins & Supplcnwn1s lf?!~faw WhC<ll. Sall & Yeas1-Frf'C 1-cxxfs Dair} Subs11tu1cs I lair & Skin care Natural Food Store &Deli 160 Bl'Olldway Asheville, NC 28801 Wher'9 BroedWlly 11*ts Mlrrlmon Ave• ~240 OPEN 7 DAYS A WEEK Monday·Slllurd.y: 9 am·8pm Sunday: 1pm-Spm (704) ZSS.785& _, f]\iagei 'JWtt~r 'Natyr<\l~ 130 N. Main Street Waynesville. NC 28786 (704) 456-3003 'Tht' t\ft'';ffl';: S~~~ Oldl'SI & Ull<WSI N111urc11 FoocLs Gmn•n( 704-264-5220 200 W. Klng St. Boone, NC 3 Bloclts from Campus SprincJ. l 990 �€V€0t'S 18-2 1 BLACK MOUNTAIN, NC The Black Mountain Festival. Traditional and folk music weekend with Tim and Molly O'Brien, Ethel Kathy Austin (black vocal), Liz Carroll (fiddle) wilh guitarist Daithi Sprouce, Figgy Duff, Harry and the Cajuns, The Buzzard Rock String Band, Summe.r Puppetry Caravan, more. Ans and crafts festival, 5/21-24; contemporary and international music weekend, 5!25-Zl (see lhose dates). Cost: $12/day on weekends (vehicle camping $5 extra); $40 for weekend w/ tent camping or bunks; $5/day Mon.-Thurs. For more info; Grey Eagle and Friends; Box 216; Black Mountain, NC 28711. MARCH WESSER, NC Nanl.3hala lnlCmalional River Rally. Paddlers from the Soviet Union and Othct countries will compete. Sponsored by Nanlllhala Outdoor Center. Call fOC' dclails: (7().1) 488·217S. I S-26 17 ASHEVILLE, NC Shadow puppet workshop and demonsll'ation for children 7 and up with Hobie Ford and the Goldenrod Puppeis. 10:30-11:30. Free. 22-23 BROWNS SUMMIT, NC Lex Mathews Conference on Theology and EnvironmenL Keynote: Thomas Berry. $25. Call The LMd Stewardship Council (919) 821-4391. 19 GREAT SMOKIES PARK "Forests and Trees of the Smokies." Visiting lhe various forest associations of the Great Smokies. S25. Sec 4/21. 2A ARDEN, NC "Bringing A Course in Miroclts into Application," workshop with Aliana Scurlock at Unity Center of Arden. 10 am • 4 pm. $65. Write: Dr. Frank Trombcua; 671 Balsam Rd.; Hendersonville. NC 28739. 25-27 25 SWANNNANOA, NC Willaru Huayu, lncan spiruual messenger from Cuzco, Peru, will speak on lncan prophecy and spirituality at The Earth Center; 302 Old Fellowship Rd.; Swannanoo, NC 28776 (7().1) 298-3935. 28 Brevard, j\IC The Traveling Ecological Road Show featuring lhe YAPl's, hjgb school students for the environment, at Brevard Episcopal Chun:b, 6:30 pm. For information, call: (7().1) 526-92482. 21-22 GREAT SMOKIES PARK "Wilderness Wildflowers.• Two-day instructional wildflower identilicat.ion. Easy 8-milc hike, camping. $50. Coniact Smoky Mountain Field School; University of Tennessee Non.Credit Programs; 2016 Lake Ave.; Knoxville, TN 37996 (800) 284-8885. APRIL 22 IS EARTH DA y THROUGHOlJf THE KATUAH PROVINCE· SEE SPECIAL PULL-OUT SECTION, PAGE 15, FOR DETAILS APRIL 7 JOHNSON CITY, TN "Wizard of the Wind," an environmental fairytale, and shadow puppet workshop on dental care. Museum BClmission fee. For info, call: (615)928-6508. 7 ASHEV ILL E, NC Fundraiscr Concert fOC' International League fOC' Peace and Freedom with David Wilcox. Joe and Karen Holbert, Womansong. Jubilee Center. S7. Call (7().1) 298-9082. HOT S PRINGS, NC "Daily Life as Spiritual Practice," four-day Zen retreat wilh Cheri Huber. Sl60. For more info, write: Southern Channa Retreat Center. Rt. I, Box 34-H; Hot Springs, NC 28743. 23 ASHEVILLE, NC The Tra veling Ecologicnl Road Show featuring lhc YAPl's, high school students for lhc environment.. at lhe Asheville School. For info, call Evereu Gourley (7().1) 254-6345. TUXEDO, NC "National Forest Service Reform The Time l s Now!" Randal OToole, J eff DeBonis, David Wilcove, Leon Minckler, Ned Fritz, panels, field trips. Camp Green Cove. Registration; $10. Meals and lodgi ng; $49. For more info, call Western North Carolina AUiance. (704) 258-8737. 2.S-27 BLACK MOUNTAIN, NC Block Mountain Festival contin ues! Contemporary and international music with Leon Redbone, Ephlat Mujuru (mbira player from Zimbabwe), Aor de Gana (Latin band), Lucy Blue Tremblay, Stark Raven wilh lhe Twister Sisters (folk rock), White Boys in Trouble, Goldenrod Puppets, more. See 5/18-20. 26-28 MADISON, VA "Woman/Earlh/Spiri1 • gathering on feminine spirituality. $210. For info, contaec Sevenoaks Pathwork Center. RL I, Box 86; Ma<lison, VA 22727 (703) 948-6554. MAY JUNE 4..S 17-22 HELEN, GA "The River Cane Rendezvous," the Eastern Eanh Skills Gathering for 1990. Jim Riggs (wilderness skills advisor for Cla11 of the Cave Bear), Darry Wood, Snow Bear, Steve Wans, Scott Jones, Eva Bigwitch, and Eddie Bushyhead and other practitioners of aboriginal ans will teach flintknapping, firemaking, plant lore, native hide-1anning, split cane basketry, primitive weapons and tools, and more. Pre-rcgis1er: $125. Contact Bob Slack; Unicoi State Parle, Helen, GA 30545 (404) 878-2201. Sprlnq, 1990 5 FRENCH BROAD WATERS HED Clean Streams Day • clean-up effons throughout lhe French Brood River wniershcd. For info: Transylvania Co.· Rich Fry (7().1) 884-3156 Henderson Co. · Jim Volk (7().1) 684-1423 Buncombe Co. ·Quality Forward (7().1) 254-1 TI6 Madison Co.· Jane Morgan (7().1) 689-5974 1·3 HOT SPRINGS, NC "Non-Duality and Social Awareness" workshop wilh Catherine Ingram. WOC'kfog for social change while living in an understanding of non-duality. SIOO. Southern Dharma Retreat Center. See 4/4-8. 5 GREAT SMOKIES PARK "Geologic Evoluuon of the Great Smokies.• Learn the language of the rock record to lnlCC the history of the Smokies from one billion years ago. Dr. Don Byerly, instruct0r. $25. See 4/21. 10 ASHEVILL E, NC Matthew Fox of Lhc Center for Creation Spirituality to spcalc ot Jubilee Center, 46 Wall SL. For more info, call: 252-5335. Drawin& by Susan Adam NOTE: Tlie Founh North American Bioregional Congress (NABC N) will be held August 19-26, 1990 at Lake Cobbosseecontee in the Gulf of Maine Bioregion. Those who want to attend should register immediately, as space is filling up fast. See page 27 for details. J{.Qt.Ucih Journot JXlCJll 29 • �SUMMER CAMP, July 9th thru 20th. EnVironmeoaal ICtivitica sbated with die Eanh, plus swimming, hilciq, bones, locs or run. Send brochure to: Cllnp Wildlirc in the Meadow; lobo IDd Dory Brown; RL l, Box 184-B; Hot Springs, NC28743. ror DREAM TABLE GROUP on Western Carolina University campus. Cullowhee, NC. Next meetings Jn.2, 3/l9, 4/S. For more infomwlon, call Joyce Prcwiu al (704) 293-5403. RA WKWIND RENEW AL JERUSALEM ARTICHOKES (Sunroots) organically grown • to eat or as seed tubers for spring. contact Sicvco Knopp; S06 Menimon Ave.; Asheville, NC 23g04 (704) 2S8-2S86 or (704) 682-3573. EARTH CO-OPERATIVB • g7 8Cre primitive rweat IDd working community rarm in northern Alabama mountains, j ust 1 lS miles nonhwest or ~ta. Classes on alternative lifestyles and Nauvc American philosophies. Earlh Renewal gatherings planned on a quancrty basis. Facilities availiible for private organizational use. For craft catalog or schedule of events, call (20S} 635-6304. SPIRITUAL PERSONAL ADVICE. Correspond with your Native Gnndfather. All questions addressed Crom Medicine Pctspcctivc. No charge ever. SASE with teuer to: Blue Sky; Box S387; Largo, Fla. 34649. ADVENTIJRES FOR EVERYONE· Backpacking, canoeing llama ltddting in the NC mountains, SC barrier ~lands. Congaree Swamp. Families wi!11 young children and seniors wclcoc_ne • ~ w~ cany your gear. For moce informatson wnte: Magitt TrUs; P.O . Box 6876; Columbia, SC 29Ui0. MIND MAPPING • on-going classes in wriuen ICChniquc integrating right and lei\ hemispheres Of the brain. Groups and organizations welcomed. Call Catherine Faherty at (704) 298-0077. BIODYNAMICALL Y GROWN Corn seed. Mi.n i-pops to giant fallers. Varieties for no-till without herbicides , and for compost rather lhan salt fertilization. For caialog plcau send SASE to: Union Agricultural Institute, Rt. 4 Box 463S, Blairsville, GA 30Sl 2. WOODSCRAFT • Seeking to correspond with persons interested in primitive woodscraft s~ills such as, bow/drill rirc-making, t rackang, snarc/deadraJ I trapping, cic. Have auended Tom Brown's basic class. l.T. Garrison; RL 4, Box 667; Spring City, TN 373g1. ORGANIC HONEY · Tulip Poplar, Sowwood and Wildflower. From Palrick County, Virginia. For a 4-oz. sample of out premium sourwood and our catalog, send $4 to: Wade Buckholts cl Megan Phillips; Route 2, Box 24g; Stuart, VA 24171. (703) 694-4S71 I AM LOOKING FOR A POSITION with an environmental awareness/action organization in Asheville or neaiby. Prefer pan-time, beginning In summer or fall 1990. Please contact laneicc Ray; RL I , Box 1gg.J; Quincy, FL 323S l (904) 442-6474. CREATION SOAP- hand-crafled herl>al soaps from the Blue Ridge Mountains. Rose IDd lavender soaps, moisturizing bar, shampoo/conditionct bar. Contact Anna: RL 1, Box 278; Blowing Rocle, NC 2860S (704) 262-2321. YOGA FOR AU. AGES- Ongoing classes in the Asheville area, workshops for groups, and private sessions. Give yourself the gin or wellness and peace. For more infonnation call Bonnie Kelly (704) 254-869g, WHITE CANVAS MATERI AL • 42 yards of 12 oz. unused canvas, 6 ft. wide. Enough ror a full-size tipi or very large tenL Cost $380. Wilt sell for $220. (704) 29g.7639, Asheville. SEERSUCKER BABY SUNG, with colonul beads auachcd for baby's tccthing pleasure securely nestles newborn through young child. For immediate delivery, send $ 12.00 and parental shin size (S·XL) to COZY CRADLES; P.O. Box 514; Tahlequah, OK 74465. SKYLAND • tog on lO lhe computer bulletin boanl of the Smokies. Networking, plus news on the environment, nature photography, games, computer utilities, much more. Coniact Michael Havelin, sySOp, (704) 254-6700. MOUNTAIN DULCIMERS • made of black walnut, red cherry, or maple. Tops available in wormy chestnut, butternut. sweetgum, sassafras. western cedar and other woods. Contael: Miu Dulcimer Company; RL 2, Box 288; Blountville, TN 37617 (615) 323-8489. MlNl-FARM with beautiful mountain views. IS acres: tn. woods, ln. fenced pastures. Modem 2-story Log House. 45 min. to Asheville. Please contact: Pat Palmer: 409 N. Trade SL; Tryon, NC 28782. 90 ACRE MOUNTAIN PARADISE • We arc seeking environmentally conscious buyers lO share and help protect a unique cl beautiful ttact of land. Call (704) 258-2586 or (704) 682-3S73. RHYTHM ALIVE • Handcrafted African-style Drums, workshops, learning iapcs, drum bags • and . accessories. Please send SASE to Rhythm Alive!; SS Phenix Cove Rd.; Weaverville, NC 28787 (704) 645-3911. NEW AGE COMMUNITY FORMING on 57 acres of land. Located on sacred Cherokee Stone Mountain. Visions of healing the earth cl our children. Contact Sue Ann Ritter; Rt 2, Box 314; Vilas, NC 28692. CONSCIOUS COUPLE cl infant, wish to lcam/wolt on organic £arm for housing + stipend OR Clrelake a ~dence on acreage. Very comrniled and sincere. Contacc Dan & Bast> Umberger; 347 Sinclair Ave. N.E.; Atlanta, GA 30307 (404) Sll-2971. VEGETA.RIA.N MASTERPIECES • tacto-vegetarian cookbook designed to provide recipes for Slandard rare as well as gourmet dishes. Over 300 recipes. Spiral bound, 403 pp. $ 14.9S ppd from: 2122 Forest Dr.; Owloltc, NC 28211. ENVIRONMENTALLY SENSITIVE LANDSCAPING SERVICE • Lawn maintenance, trees, shrubs, nowc.cs cl edibles. Organic. Patrick Clark, 254-8116. NATURAL CHILDBIRTH CLASSES specializing in the Bradley Method. Classes are small. and include nutrition physiology, consumcnsm, parenting skills, and relaxation and labor suPP?"' techniques. For mon:: infonnation cal~ or wme Maggie Sachs; 808 Florida Ave.; Bnstol. TN 37620. (6 lS) 764-2374. ASTROLOGICAL CHART with aspect grid and key to astrological symbols. Send SIO, SASE, and birthdate (mo/day/yr), binhlime (00:00 AM/PM}, and birthplace (city, state} to Sw Charts; P .0. Box 18205; Asheville, NC 28814. NEW AGE GROUP forming. Emphasis on spirit and out coMection to Mother Earth, visualizing positive growth and nurturing. Contact: Theresa Carlson; 7501 Rule Rd.; Knoxville, Tiii 37920. MOCCASINS, handcrafted of clkhide in the traditional Plains Indian style. Water-resistant, rcsoleable. and rugged - great for hiking! Children's and infant sizes available. Contact: Pauick Clark; Earth Dance Moccasins; Box 931; Asheville, NC 28802 (704) 254-8116. RECYCLED PAPER! • Directory of products sources for the southeast. Suggested donation S 1.00 to Western North Carolina Alliance, PO Box 18087, Asheville, NC 28814 (704) 258-8737. WEBWORKING is free. Send submissions to: Drawing by Rob M~slclt KotUah Journal P.O. Box 638 Leicester. NC K:uUah Province 28748 Sprl.nq, t 990 �The KatUah Journal wan rs to communicate your thoughrs and feelings to the other people in the bioregional province. Send them to us as letters, poems, stories, articles. drawing~ . or phowgraphs, etc. Please send your conrriburiollS to 1LS at: Kattiah Journal; P. 0 . Box 638, Leicester, NC; Kattiah ProvirLCe 28748. Issue 28 of Lhe Karuah Journal (Summer, '90) will take up the topic of "Carrying Capacity" and the burgeoning impact of the human presence and human technology in the mountains. lf we are to continue after the last industrial smoke-cloud and past the end of real estate, we have to apply this important ecological principle to our own selves. Articles deadline: April 25 - Editorial meeting: May 12 Layout: June 2 until... "Water ls Life" is a principle with which we are all familiar. Issue 29 of the Kat"'1h Journal will concern itself with water and watersheds in the Southern Appalachians - the blessing of water, how it affecLs the lives of all of us who live here, and what we can do to protect iL BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THREE · SPRINO 1984 Sustainable Agncultutc - Sunnowcrs • Human lmpacl on the ForcJI · Children.I' Educalion Veronica Nicholu:Woman in Polilics • Liule People • Medicine Allies ISSUE FOUR · SUMMER 1984 W11cr Drum Wa1er Quali1y . Kudzu - Solar Eclipse • Clcucutung • irout • Ooing io W11a Ram Pumps · Microhydro · Poems: Bennie Lee Sinclair. Jim W aync Millu ISSUE AVE · FALL 1984 Harvest • Old Ways in Cherokee • Oinseog • Nuclear Wu1c • Our Celtic Heritage • Biorcgionalism: Past, Present. and Furure • John Wilno1y • Healing Darkness • Politics of Participation ISSUE SIX · WINTER t984-8S Winiu Solslice Earth Ceremony • Honcpasturc Rivu • Conilng of the Light • Log Cabin Rooca • Mountain Agricullurc: The Righi Crop • William Taylor . The Furureoflhc Forest ISSUE SEVEN · SPRINO 1985 Suslllnlblc Economics • Hot Springs - Worker Ownenhip • The Orcat llconomy • Self Help Credit Union • Wild Turkey • RcspoNiblc Investing • Working m the Web of Life ISSUE EIOHT · SUMMER 198S Celebration: A Way of Life • Ka1l1ah 18.000 Years Ago • Sacred SilU • Folk Arts in lhc Schools • Sun Cycle/Moon Cycle • Poems: Hilda Downer · Cherokee HeriLage Center· Who Owns Appalachia? ISSUE NlNE · FALL 1985 The Waldee Forest • The Trees Spcalr. Migrallna Forais • Horse Logging • Starting a Tree Crop • Urben Trca • Al:«n Bread - Myth Time ISSUE TEN . WINTER 1985-86 Kate Rogers • Circles of Stone • internal Mylhmaking • Holistic Healing on Trial · Poems: Sieve K.nauth • Mythic Places • The Uk1cna·s Talc • Crystal Magic • "Drcamspcaking. ISSUE EIOIITEEN . Winier 1987-88 Vernacular ArchilCCrure . Dreams in Wood and Stone • Mountain Home • Earth Energies • Earth.Sheltered Living • Membrane Houses Brush Shelter • Poems: Oc1obu DMSk • Oood Medicine: "Shcl1cr" ISSUE TWENTY-THREE - Spring. 1989 Pisgah Village • Planet Art • Orecn Chy • Poplar Appeal • "Clear Sky" • •A New Earlh" Black Swan • Wild Lovdy Days • Reviews: Sacred Land Sacred Sex, Ice Age • Poem: "Sudden Tendrils" ISSUE ELEVEN · SPRJ.NO 1986 Community Planning • Ci1ies and the 'Biorcg1onal Vision • Recycling - Community Olldcrun&· Floyd County, VA • Ouobol • Two Bioregional Views • Nuclear Supplcment Fo.Uue Oames · Good Medicine: Visions ISSUE NINETEEN · Spring, 1988 Pcrelandta Carden · Spring Tonics - Blueberries WildOo wCT Oarden.s • Oranny Herbalis1 • Rower Eucnces • "The Origin or the Animals; SIOry • Good Medicine: "Power'" - Be A Tree ISSUE TWENTY-FOUR · Summer. '89 Deep Lis1ening · Life in Aiomic City . Direct Aclionl · Tree of Peace • Community Building Peacemakers • Elhnic Survival • Pairing PTOp:t • "Baulesong" - Crowing Peace ill Cllltures · Review: TMCMUceOJtd IN Blode ISSUE THIRTEEN · Fall 1986 Ccniu For Awakening • Elizabeth Callari • A Ocnllc Dealh • Hospice • Ernest Morgan • Dealing Creatively with Death • Home Burial Box • The Wah • The Raven Mocker • Woodslorc and Wildwoods Wisdom - Oood Medicine: 'Tlic Sweal Lodge lSSUE FOURTEEN · Winter 1986-87 Uoyd Carl Owle • BoogCTS and Mummen • All Species Day • Cabin Fever Univenity • Homeless in Kalolah • Homemade Hot Water Siovemaker's Narrative • Oood Medicine: lnu:rspccies Communication ISSUE TWENTY · Summer. 19&& Prcsctve Appalachian Wildcmcss . Highlands of Roan • Celo Community • Land Trust • Arthur Morgan School • Zoning Issue - 'The Rid8c" • Farmers and the Farm Bill • Oood Medicine: "Land" • Acid Rain • Duke's Power Play • Cherokee Microhydro Project ISSUE TWENTY.ONE · Fall. 1988 Chcs1nuis: A Natural History • Restoring the Chestnut · "Poem of Preservation and Praise" Continuing the Quest • Forats and Wildlife Chestnuts in Regional Diel - Chestnut Resources - Herl> Note • Oood Medicine: "Changes lO Come" · Review: Where ugmd.s Uve ISSUE AFT'EEN · Spring 1987 Coverleu • Woman Forester • Susie McMalw\ Midwife • Allemativc Contraception • Biosexualily • Bioregionalism and Women • Cood Medicine: Malri.vchal Culture · Pearl ISSUE SlXTE.llN - Summer 1987 Helen Waite • Poem: VisioN in a Oarden • Vision Quest • Firll Flow • Initiation • Leaming in lhe Wilderness • Chcrokeea Olallengc . "Valuing Trca" ~UAttJOURNAL For more info: call Rob Messick at (704) 754-6097 Name City Regular Membership........ $10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Area Code Spr LrMJ, 1990 State Enclosed is$ to give this effort an exrra bOost Zip I can be a local contact person for my area Phone Number .. "., .... lSSUllTWENTY..SDC- WINTER. 1989·'90 Coming of Age in the E<iotoic Eta • Kids Saving Rainforest - Kids Tree.cycling CornpMy • Conllict Resolution • Developing the Crcativ& Spirit • Dinh Power • Dinh Bonding • The Magic of Puppetry • Home Schooling • Narnint Ceremony • Mother Earth's Classroom • Oatdening for Childrcra ISSUE TWENTY-TWO · Winter, '&&-89 Olobal Warming • f'tre This Time • Thomas Betry on "Bioregions" • Eanh Excteisc • Kor6 Loy McWhirw • An Abundance of Emptiness LETS • Chroniclea of Floyd • Oury Wood The Bear Clan Box 638; Leicester, NC; KatUah Province Address ISSUE TWENTY -FIVE • F.All., 1989 The Orcat Forest . Restoring Old OroWlh • Regional Planning - Timber - Forest Roads Poem: "Sparrow Hawk" - A Place for Bean "There Fell the Rain Healing" · Eastern Panther • Oak Decline • People and Habitat Wild Sanctuaries · BllUI" Fair 28748 Back Issues Issue # _ @ $2.50 = $_ _ Issue# _ _@ $2.50 = $ _ _ lssue# _@$2.50= $ _ _ · Issue#_@ $2.50 = $ _ _ Issue# _ _@ $2.50 = $_ _ Complete Set (3-11, 13-16, 18-26) @ $40.00 = $_ _ postage paid � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 27, Spring 1990 Description An account of the resource The twenty-seventh issue of the Katúah Journal focuses on holistic healing: personal and planetary. Authors and artists in this issue include: Richard Lowenthal, David Wheeler, Sam Gray, Doug Aldridge, Rob Messick, Stephen Wing, Lisa Sarasohn, Snow Bear, James Rhea, Kim Sandland, Sandra Fowler, and Susan Adam. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1990 Table Of Contents A list of subunits of the resource. Personal and Planetary Transformation: A Holistic Model of Healing by Richard Lowenthal.......1 The Healing Power by David Wheeler.......4 Peace to Their Ashes by Sam Gray.......6 Healing in Katúah by Doug Aldridge........9 "When Left to Grow": A Poem by Rob Messick.......10 "Calling to the Ancestors, Calling Our Relations": Poems by Stephen Wing........11 The Belly by Lisa Sarasohn.......12 EARTH DAY 1990!!: A special pull-out supplement.......15 Food From the Ancient Forest by Snow Bear.......19 Natural World News.......20 Good Medicine.......24 Drumming: Letters to Katúah Journal.......26 Events.......29 Webworking.......30 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Cherokee mythology Holistic medicine Health resorts--Appalachian Region, Southern Alternative medicine--North Carolina, Western Mind and body Wild plants, edible--Appalachian Region, Southern North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Appalachian History Appalachian Mountains Appalachian Studies Bioregional Congress Black Bears Cherokees Ecological Peril Education Electric Power Companies Folklore and Ceremony Forest Issues Good Medicine Habitat Hazardous Chemicals Health Katúah Plants and Herbs Poems Radioactive Waste Reading Resources Recycling Stories Turtle Island Western North Carolina Alliance Women's Issues https://omeka-test.library.appstate.edu/files/original/e8b264ef4ec25f6e96204d3ae515c995.pdf da3b1c41e52d67bec48c8df227746edd PDF Text Text /-� �UAWURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 Postage Paid Bulk Mall Permit #18 Leicester, NC 28748 �FromMountains to the Sea uy uafMyczack........................•....• 1 Profile of a Southern Appalachian Watershed: The Little Tennessee River (An Interview with Dr. William Md.amcy) rtcortkd by David Whttlu.....................3 Freshwater Canaries: The Spotfin Chub b y William Mclarney.........••.•.........•..5 Mudwatch and Fmoount: The Environmental Survey of the Little Tennessee 6 by William McLarnq.......................•• Headwaters Ecology and Blgh Quality Habitat by Mary Kelly.........................•.••....? "It All Comes Down to Water Quality" by Mitlit Buchanan............................8 Water Power: Ac.tion for Aquatic Habitats.... IO Dawn Watchers uySncw Bear ................................ 11 Adventures on the River uy uaf Myaack.............................12 Accessory toMurder: Watts Bar Lake and the Public Trust uy LeafMyczadr........•.........•......••...14 Poem: "Country S10re" by Witliam MU/u...••.......•........•......14 The Nonh Shore Road: Environment or Development in the Great Smokies by Pmrick Clark..............................15 The Long Branch Composting Toilet by Paul Gallimore ..•...............•.....•... 11 GoodMedicine: The Long Human Being....18 Katuah Sells Out!! by Bud Young and Rodney Webb............ 19 Watershed Map of the Kauiah Province......20 Namral World News. ...........................22 Green Spirits: Karuah Rains by Lte Barnts................................26 Off the Grid uy Jim lloustr ...............................21 Drumming (Letters (O Katuah) .................28 Early Warning: The Gypsy Moth ls Coming! uy Ed lytwack..•......•....•............•...30 Poem: "Unbound" by Gaston Siniard............•........••.....31 Events.............................................36 Webworking.....................................38 TaUMint.u, 1990 FROM MOUNTAINS TO THE SEA by LeafMyczack It begins as dense, moist clouds riding the prevailing winds 11p from the Gulf of Mex.ico. Meeting the Corest updrafts from the AppalachianMountains, the clouds release their wet cargo over the rich forest below. The rain drips to the ground through the leafy canopy, seeps into the dark soil, gathers, and begins to triclcJe down the mountain slopes. Ct is here where the River is born. SmaJJ riwlets become streams, splashing and tumbling down rock strewn beds. When enough of these feeder streams converge, creeks form, and Lhey in rum • receive additional aibutaries. From the slopes of the old mountains of Kanlah, the growing rivers bring their watery gifis 10 the valley lands. But rivers do not lend themselves to arbitrary beginnings. The health of a river is the culmination of an ongoing, cyclical process. The health of rivers depends on atmospheric as well as ground conditions. Sulfates, nitrates, and toxic gases are washed to eanh in the form of acid rain. Here the contaminated water combines with herbicide residues used by forest abusers and with din paniclcs from bulldozed land. The first stream f ormed is already poisoned. Add industrial chemicals, silt from road construction, salt fertilizers, utility company herbicides, raw sewage, and the result is a river much diminished in itS capacity 10 suppon life. Even before the rivers leave the Appalachian foothills, their health is often severely compromised. Most humans have forgouen that we arc dependent on the interplay of all life. We think we can clear the forest without harming the river, or that we can diny the atmosphere without harming the forest. Even when confronted with historical evidence of environmental impact, ecologically destructive patterns continue unabated, especially when there is money involved. Greed seems to be the engine of destruction. Cut, rape, slash - "How much money are we making?" Rivers, in order to be healthy, must have a healthy watershed. The atmosphere and the ground must be clean in order to maintain the aquatic environment. To protect the life of the river, steep slopes musr be closed to logging and development. The less roads, the better, for roads only promote the migration of ecologically abusive people and materials. Rivers are intended to be pathways for rich organic nutrients leached from the mountain slopes to feed the diverse aquatic communities living in the estuaries. Damming rivers inhibits this cycle. In place of nutrients, rivers now carry water-soluble toxins that are deposited in delta and estuarine habitats. This Katuah region, sacred in all its biodiversity, is in great danger. The forest ones and the river ones call out for help. The scream of pain is almost constant among them. But their voices are not going unheard. Joining these voices are human voices - Lhe voices of caretakers, poets, Earth defenders • aU advocaLing a respect for all of'life. Ycs, brothers and sisters, trees and rivers do have rights Lo life and good health. Let us sing and dance to life in aJJ its many forms. The dance of life must supersede the chant of death, for without our relatives we are diminished in spirit, mind, and body. It is not a political struggle we are engaged in, but a spiritual quest to find the wellsprings of our soul. Listen closely, and you will hear great wisdom from Karuah. Be creative with your work and your life. for these are your honor song. - illustration by Cielo (canlinucd p, 12) XAtuah Journot � t �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 29, Fall/Winter 1990 Description An account of the resource The twenty-ninth issue of the Katúah Journal focuses on water quality: the Little Tennessee River watershed; Watts Bar Lake; development in the Great Smokies; and solar composting toilets. Authors and artists in this issue include: Leaf Myczack, David Wheeler, William McLarney, Mary Kelly, Millie Buchanan, Snow Bear, William Miller, Patrick Clark, Paul Gallimore, Buck Young, Rodney Webb, Lee Barnes, Jim Houser, Ed Lytwack, Gaston Siniard, Rob Messick, Bob Clark, Marnie Muller, Marlene Mountain, and Susan Adam. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1990 Table Of Contents A list of subunits of the resource. From Mountains to the Sea by Leaf Myczack.......1 Profile of a Southern Appalachian Watershed: The Little Tennessee River (An Interview with Dr. William McLarney), recorded by David Wheeler.......3 Freshwater Canaries: The Spotfin Chub by William McLarney.......5 Mudwatch and Fincount: The Environmental Survey of the Little Tennessee by William McLarney.......6 Headwaters Ecology and High Quality Habitat by Mary Kelly.......7 "It All Comes Down to Water Quality" by Millie Buchanan.......8 Water Power: Action for Aquatic Habitats.......10 Dawn Watchers by Snow Bear.......11 Adventures on the River by Leaf Myczack.......12 Accessor to Murder: Watts Bar Lake and the Public Trust by Leaf Myczack.......14 Poem: "Country Store" by William Miller.......14 The North Shore Road: Environment or Development in the Great Smokies by Patrick Clark........15 The Long Branch Composting Toilet by Paul Gallimore.......17 Good Medicine: The Long Human Being.......18 Katúah Sells Out!! by Buck Young and Rodney Webb........19 Watershed Map of the Katúah Province.......20 Natural World News........22 Green Spirits: Katúah Rains by Lee Barnes.......26 Off the Grid by Jim Houser.......27 Drumming (Letters to Katúah).......28 Early Warning: The Gypsy Moth is Coming! by Ed Lytwack.......30 Poem: "Unbound" by Gaston Siniard.......31 Events.......36 Webworking.......38 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Watersheds--Tennessee, East Watersheds--North Carolina, Western Watersheds--Virginia, Southwest Human ecology--Appalachian Region, Southern Water quality--Appalachian Region, Southern Gypsy moth--Control--Environmental aspects North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a> Spatial Coverage Spatial characteristics of the resource. https://www.geonames.org/4666185/watts-bar-lake.html Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant ||||osm Watts Bar Lake ||||osm Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank" rel="noopener"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Alternative Energy Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Book Reviews Community Economic Alternatives Education Folklore and Ceremony Forest Issues Geography Good Medicine Habitat Health Katúah Katúah Organization Plants and Herbs Poems Politics Radioactive Waste Reading Resources Recycling South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Water Quality Wilderness https://omeka-test.library.appstate.edu/files/original/78d9246223be9d0574b3bd2b5063d495.pdf dd9e0daeaf638e3c9c89f1668668b7b7 PDF Text Text ISSUE 31 SUMMER 1991 $1.50 �Drawing by Rob Messick ~UAt1 JOURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 :ic.\e 0 " () @ ~ Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 .,. (I Printed on recycled paper ADDRESS CORRECTION REQUESTED �Oowsing..................................................... 3 by David Wheeler The Responsibilities of Dowsing: An Interview with Tom Hendricks............5 by Madeline H. Dean Ceremonies of the Moment: An Interview with Joyce Holbrook...........6 "Jack-o-Lantems," Acid Rain, and the Electrical Life of the Eanh............8 by Clyde Hollifield Poem: "Old Houses".......... ,..................... 10 by Richard Nesrer Kaufah and the Eanh Grid ....................... ! 1 by Charlotte Homsher The Call of rhe Ancient Ones.................. 13 by Page Bryaru "If the Eanh Is to HeaJ, Our Heans Musr Be Broken".................. 15 by Richard lowenrlial Good Medicine: On Aggression.............. 17 THE EARTH - SHE LIVES! Poems by James Proffirt.......................... 18 Green Spirits: Sacred Forests.................. 19 by Lee Barnes Off rhe Grid.............................................20 by Jim Houser Natural World News................................21 "Jusr Doing Their Job"............................ 23 by Emmel/ Greendigger Time to Take the Time to Take the Time...................................... 25 by/vo Drumming............. " .................................26 Whole Science......................................... 29 by Rob Messick Tuning ln................................................. 29 by Charlotte Homsher Review· Light in rhe Wind........... .. - ....... 30 Chestnut Grafting Project........................ .31 by David McGrew Events......................................................32 \Vebworking............................................34 Su11u11cr, 199 1 Tradirional cultures around the world have always had a close relationship to the world around them. Dependent as they were on their immediate environment to meet all their needs, it is not surprising that they were closely attuned to the rhythms of their surroundings and the messages that came from the landscape. The foundation of their spiritual belief was that the world is alive. TI1ey saw the Earth as a being, a Great Mother who provided for all her children's needs. With ritual, music, and dancing, they conversed with the Earth and with all the aspects of her power. Here in the Southern Appalachian Mountains, the native Cherokee inhabitants accepted the forces of the world as living beings and addressed thern in their prayers and ceremonies. They saw the mountains as great beings of awe and grandeur, isolated and imposing. At times of spiritual transition, they went to sacred sites, places of extraordinary power, to do their fasting, praying, and divining, or to make a vision quest. As humanity turned toward civilization and sought security by insulating ourselves from our environment, our former connection to the world and the awareness that it engendered slowly dissipated. Skills that were once necessary for survival came to be considered "folk customs" and superstitions. In our minds the Eanh died. As we relied more on our intellectual brain and its offspring, science, for our survival, we began to see our world as a "system" under the rule of "laws" that were mechanical, linear, and absolute. However, in the "backwater.. areas, like 1.he rugged Appalachians, white settlers from Europe kept alive customs that dated back to pre-Christian times in the Old World. They used the power of wild roots for healing. They planted their crops by the signs of the moon. They would call on a "water witch," or dowser, with a forked stick to find an underground waler source. These practices are with us even today. (c:ontinucd on page 3) Xatuoh Journat p09e I �EDlTORlAL STAFF Tl ITS ISSUE: Maria Abbruzzi Lee Barnes Christopher Davis Charloue Homsher Jim Houser Lorraine Kaliher Emmeu Grecndiggcr Richard Lowenthal Rob Messick Mamie Muller Rodney Webb David Wheeler We'd like 10 offer special thanks for the inspiration of Mounlllin Gnrdcns. Thanks and fare well 10 John Creech. Happy trails, compadre! COVER: by Rob Messick © 1991 PUBLISHED BY: Kau,ah Journal PRINTED BY: The Waynesville Mo11111aineer Press EDITORIAL OFFTCE THlS JS SUE: The Globe Valley CONTACT US AT: Ka111ahJ011rnal Box 638; Leicester, NC; Ka1uah Province 28748 (704) 754-6097 Diversity is an impon.am elemcm of bioregionnl ecology. both nawral and socinl. In line will1 this principle. the Katuah Journal tries 10 serve as II fomm for the discu&;ion of rcgion:il issues. Signed rulicks express only the opinion of the nuthors and arc not ncccss:irity the opinions or lhe Katuah Journal editors or staff. The Internal Revenue Scn•1ce has declared K a1uah Jo1u11al a non.profit orgnniz.:ition under section 501(c){3) or Lhc lntemnl Revenue Code. All contributions to K,uuah Journal are dcducublc from pcr!IOn:il income wx. Aruclcs appcnnng in Katuah Journal may be reprimcd in olher publications with permission from the Katuah Journal sulf. Com:ict the journal in writing or call (704) 7S4-6097 or (704) 683-1414. ApOW<Jlj ~ STATEMENT OF PURPOSE Here, in the Katuah Province of these ancient Appalachian mountains where once the Cherokee Nation lived in freedom between the Tennessee River Valley and the Eastern Piedmont between the VaJley of the Roanoke and U1e Southern PJain on this Turtle Island continent of Mother Ela, the Earth Here, In this place we dedicate ourselves to remembering our deep connection to the spirit of the land. We bring this connection into the being and the doing of our daily lives When the land speaks, we listen and we act We tune our lives to the changes, to the seasons We respect the limits of the land We preserve, defend, and restore the land We give thanks for all that is good The photo of Darry Wood and Eva Bigwitch at Lhe R1vcrc;mc Rendezvous on page 12 of Kauiah Jourl\ill #30 should hove been credited 10Jim Riggs. Jim is a photogrnphcrand 1c:ichcrofprimitive skills "ho was also n guest insLructor at Lile cvcnL 'L'.NVOCA.'TW'.N Ancient Mother, Ancient Mother, You who have waited so long. You who have waited so long for your children to return, Your children are returned. Here we arc. -Swait lodge song Ham1ony with the land is no longer an ideal; it is an imperative. The land is a living being. She is sacred. As tl1e land lives, so do we. As the spirit of the land is diminished, our spirits are diminished as well. The Ka111ah Journal sends a voice... with articles, stories, poems, and artwork we speak to the spirit of all the living, breathing inhabitants of these mountains in hopes that we, the human beings, may find our place in this Great Life. - The Editors Xatimh Journot pngc 2 .... �(continued from page I) Bui as the urban commercial cuhure penetrated even the isolation of the Appalachians, for many people the moumains lost their magic. They could see the old hills only as another collection of available resources to be taken out, totalled up, and rung into the cash register. That unbroken connection 10 the life of the mountains, the life of the Earth, has in the last 100 years faded and almost died ... But it is not gone. When the astronauts took the photos of the Earth from outer space, it became suddenly obvious that our planet is a fragile round ball suspended in the vastness of space. From tha1 new perspecrivc we can see that the Earth is whole. comple1e, an organism unto herself· and beautiful. II is also obvious that she is part of an even grander scheme - a cosmic ecology. We hove a place in the universe: an alignment with the stars, planets. and galaxies: a relationship 10 the cosmos. When we touch the Earth here in Katuah Province on this Tunic Island continent, we mp into an in1erlocking web of energies 1hat extends out into the fanhcst star galaxies. Scientific breakthroughs like "the Gaia theory" and the "new physics" seem revelatory to our jaded intellcccs. The Gaia theory states scientifically that the Earth breathes through ils atmosphere and regula1cs its own respirarion not only is the Earth a living, breathing organism, but ii is also conscious on some level! The "new physics" theory sets fonh a conception of the world radicallydivergen1 from Newtonian physics - one that seems almost more metaphysical than physical, closer to a study of consciousness than of matter. But t11cse scientific concepts are acrually not new. They were in the prayer of a Cherokee medicine man standing with anns uplifted by a waterfall. They were what an old woman could feel through her forked dowsing stick as :;he walked the land. Tho medicine people and the dowsers knew the geology of the mountains. They knew the depth of the fault lines and 1hc deep waterveins. They also could perceive the web of energy encircling the Earth. But they were not scientistS. They worked from their intuition; their practice was handed down from reacher to srudent as pans of long-standing traditions. The Gaia theory, the new physics, and the other recent departures from onhodox scien1ilic thinking offer scientific evidence of the life and consciousness of the world 1hat these old ones felt so clearly, so long :igo. There is still much mystery in this round globe that looks so vulnerable and beautiful from ou1er space. In this issue of the Ka11uihlournal we invite the reader to learn. to speculate, to begin to think of a whole world mind, a unifying world energy that connects us 10 every other place, 10 every other being on the Earth, and 10 the s1ars. The Eanh 1ums, we tum; everywhere we look we are one world. -The Editors Sl11t11ncr, 1991 DOWSING A Briefe Treatise or Digression Concerni11g the Long Historic a11d Practice of tlu• Art a11d Erstwhile Scie11ce of Rliabdo111a11cy by David Wheeler "All alike grasp tire forks of the twig witIr tlreir hands, clenching tlreir fi.rts, it being necessary tlrat tire clenclredjingers slumld be held wward tire sky i11 order tlrat tire twig should be raised at tlUJJ end wlrere the two branches meet Then they wander hither and tlritlrer at random through mountainous regions It is said that tire moment tlrey place their feet on a vein the twig immediately mrns and nvists, and so by its action discloses the vein: when tlrey nwve their feet agaill and go away from tlUJJ spot the Mig becomes once more immobile." • from De,~ metallica. one of lhc ftN wnucn rcrcrcnces 10 dowsing. by Ocorg,u, Agricola. 1556 This is the commonly conceived pic1urc of the dowser, or "water witcht walking the land looking for underground veins of water. However. to be a dowser a person does not have to walk the land, use a forked s1ick, or even be searching for water. Dowsers come in more flavors than ice cream • they e>.hibit many different attitudes, abilities. and mind states. In ilS purest form, dowsing might be defined as the perception of intangible or spiritual energies. Usunlly dowsers use their ability in looking for some1hing. In his paper "The Divining Rod: A His1ory of Water Wi1ching," written in 1917, Anhur J. Ellis says. "In tracing the history of the subject it is found that divining rods have been used for all of the following purposes: (I) To locate ore Drawing b) Rob Meu1<k deposits, (2) 10 discover buried or hidden ucasure. (3) 10 find lost landmarks and reestablish propcny boundaries, (4) 10 de1ect criminals, (5) to analyze personal character, (6) to cure diseases, (7) to tmce lost or strayed domestic animal~. (8) 10 insure immunity against ill fonunc when preserved as a fetish. (9) 10 locate well sites. { I0) 10 trace the courses of underground streams, {11) to determine the amount of water available by drilling at a given spot, ( I2) to determine the deplh at which wa1erorores occur, (13) 10 determine the direction of cardinal pointS. (14) to determine the heights of crecs, and ( 15) 10 analyze ores and w111ers." Dowsers today also search for the answers to questions; negative and positive Earth energies; missing persons; and waywan:1 spirits. They da1e archaeological finds and contac1 UFO's. As well as the tr3ditional forked stick. dowsers use a straight stick; L-shaped mcl41 rods; wire; a dangling pendulum (usually made of me1al or s1one but possibly of other m:uerials); their hands; or pure perception 10 find the object of their search. Dowsers do not have to be on the site but can make contact through maps, photographs, or a person's possessions. Clearly. the general category of "dowsing" covers a wide variety of experiences and abilities. But how does it work? Dowsing is clearly an e,cuasensory experience that draws (ccntmuodonnc,tpAJ:C) JCatud, Jounuat P°'JS 3 �(c:crnmuai Crom pai;o J) on a different pan of the brain than our intellect and our everyday awareness. Walter D.1le. a yeteran dowser in his eigh1ies Yiho hvcs outside Ashevilk, NC, ~ayi. lh:11 there is encrg)' evervwhere and that, "We are able tu iocus in on iiin much the same v.ny that you might tune in to channels on your TV ~r. Do\\:.eri. can do very remarkable things, and v.e can prove it. 1 don't know how 1t's done, but II depcnds on our abil1ty to use this energy thm is everywhere - even though we don't ~ee it. We don't sec radio waves, we don't see TV trnnsmis.\ions. It's very much the same." Ano1hcr dowser, Vern Peter.;on. says, "Dowsing is puuing out an idea or a question of what you want. and 1hb v.ill set up u vibration. If you are looking tor water, for insmnce, the vibration will correspond to water under the ground that you can fed when you get over it with the dowsing rod. "It leads 10 an advancement of consciousness., There's no end 10 where you can go. The longer you smy in dowsing, the more you learn. and the more that you learn how much 1here is to kn6w." Other dowsers speak of spiri1ual influences, a direct channel 10 higher intelligences or 10 the Supreme Intelligence, as explanation of their abilities. Dowsing is nor a new phenomenon. tr seems 10 be an innate pan of the human mind, and many practitioners maintain that dowsing was at one time one of our ba.~ic sense perceptions, and that ii is only with the advent of civilization that this ability has atr0phied in our brain. Animals seem to have the nbili1y to find water, and it seems logical thm in more primitive times we would have relied more on this type of awareness to locate food and water and be alen to dnnger. There is tangible evidence that S1one Age humans in Europe and the British Isles had dowsing abilities. Modem-day dowsers are finding 1ha1 the megaliths or "standing s1ones," However. as anything 1h01 can be deeply veiled in mystery affords a good opportunity/or swindlers, there can be no reasonable doubr that many of rhe large group ofprofessio,wl finders of water. oil, or other minera/J who take pay/or their "service'' or for the sale of their "instruments" are cleliberatt>ly defrauding the people, and that 1/te total amount of nwney rhar 1hey obtain is large. - 0. £. Meinwr. Uniwtl Staies Geological Sur\'c)', 1917 giam rock formmions erected by prehl!>toric humans, are aligned with underground wutercourscs or 1he 1;rid lines of the Eanh's energies. There nn: pictures of ancient Eg, pti:.i.ns holding what appear to be forked divining rods. There nrc various Biblical references, such as to Aaron's rod, 1hn1 dowsers claim a~ evidence of their crafL In 1882 R.W. Raymond wrote: "'1ti1nh JournnC pnl).C ·l Drawing by Ocorgc Agricola. I 556 'The Scyrhians, Persians, and Medes used them. Herodotus says 1ha1 the Scythians de1ec1ed perjurers by means of rods. The word rhabdomancy, originated by the Greeks, shows 1ha1 they practiced this an; and 1he magic power of the rods of Minerva, Circe, and Hermes or Mercury is familiar 10 classical students. The lituus of the Romans, with which the augurs divined, was apparently an arched rod ... Marco Polo reports the use of rods or arrows for divination throughout the Orient, and a later traveler describes it among the Turks. Taci1us says that the ancient Germans used for this purpose branches of fruit trees." During the Middle Ages, when me1al-working became common and widespread. miners ~ought veins of ore by digging trenches by hand. The amount of labor involved mnde any shortcuts extremely valuable, and, while there were physical indications of the presence of ore, divining came to be intel-'1"311)' associa11.-d with prospecting, panicularly in the mining districts of Germany. Divining rods came 10 England with German miners brought in by Queen Elizabe1h I to develop the languishing mining industry in Comwnll, and they spread from there throughout the Bri1ish Isles. Dowsing has been controversial thmughou1 the his1ory of civilized rimes. Since it was often involved with the production of weahh, there w-as alwavs the likelihood of charl:11anrv and fraud. And since ii is conceme<l with the deeper realms of the human mind. dowsing holds 1he possibility of transcendent consc1ousncss, but is olso fraught with mystery, contradtction. and tear. The church became interested in d0\\Sing · some S3Y through jealousy, others say through fear - and, although ecclesiastical ,1ttitudes and interpretauons were ne\er con~istcnt, at least initi:illy the l'hurch e;,;hibitcd an umbiv-.ilcnt auitudc toward the divining rod: it was considered dangerous and discouraged among the geneml populace, but its use Y.,ts widely practiced as a priestly function within the church. Church ti1uals and prarer;; were superimposed on wha1 was obviously a very pagan pracrice - partly 1 strengthen the di vine 0 influence, and panly 10 protect against eanhly persecution, ii is supposed. During the time of 1he Inquisition, dowsing was associated with witchcraft and in some areas became justification for torture and a capital crime. There yer remains a legacy of fear and secrecy lingering from that p.-iriod. Practicing dowser John Shisler says, "Even today, if I go b:1ck into certain areas of the mountains, I'm a 'water witch.' A lot of your traditional Bap1is1s will still say that 'witching' is the work of the devil." Dowsing came 10 Turtle Island with the earliest colonists, where i1 met a people who apparently still retained a basic anunemenr to the land as evidenced by 1he eanhworks 1hey created, 1heir many sacred sites, and the vivid They call it psychic. I call it a gif1, sir. I use it for /lis glorv anti mankind's purpose. I do11'1 charge to go find water, I'll ask 'em 10 come after me and bring me back - if they want to donate a penny, I appreciate it; if 1hey do11'1, well, I'll go anyway. I use it/or what I feel in my heart. and I re.\{'L'Ct it for what it is. - J.C. Ga::mvay, dowser legends assoc1:i1ed with them. From the beginning ~Willer witching" was p:111 of the colonists' folk culture. Many of the wells still used in New England were located through the abilities of dm.. seri.. Early European immigrants brought dowsing imo the Southern Appalachians. At first, it was not necessary 10 locate underground water because of the abundant springs, bur when people began to need wells, they sough1 help from those v.ho had kepi alive the traditional "witching"· (continued gn page 28) S1Un111cr, 199 1 �THE RESPONSIBILITIES OF DOWSING: An Interview with Tom Hendricks OK. But if they can't, then 1 don't think they ought to do iL Ka11ial1: People seem 10 be amazed that they have the power 10 do these things. 111: It's a major responsibility. 1 1hink that regaining power is OK. so long as there is a balance. an understanding. Asking permission is very imponant. I've always had a strong intuition. J developed it in my dowsing. Intuition tells us c,cactly what we need 10 know. Kat(,ah · When did you stan dowsing? Tom Hendricks: About ten years ago. A man T knew in Madison County at the time was president of the Appalachian Chapter of the American Society of Dowsers. I learned techniques from the society. I slowly got to meet everybody. I met hundreds of dowsers from around the country and from across the seas. J sroned off with the pendulum and L-rods. l would use the pendulum 10 ask yes and no questions, L-rods to find a water source or whatever else l was looking for. At some point. I started realizing l was getting the feeling before either one of those tools worked I started paying anention to lhe feeling and didn't much rely on the tools. l preferred to deal with the energy itself. Kan11Jh: You could have the feeling of where water was, for instance? TH: Yes. Most dowsers hang onto the tool forever. Some people have real elaborate pendulums. When l was still using a pendulum. I picked up whatever I had around 10 make one, a piece of suing and a rock. l met an old guy from Tennessee who didn't necessarily use tools. He just felt iL A real good dowser told me how he was bringing him back from Tennessee on interstate 40. The old guy said that they had just driven over a major fault. So they Mopped and checked with their dowsing rods. He had felt a major fault under a moving car. He was real sensitive. But dowsing itself is filtering into all kinds of things these days. It has been incorporated into the whole new age movement. I've noticed, not a total lack of auunement, but only panial auuncment. K01uah: From the dowsers themselves? TH: Not all dowsers. A lot of dowsers were being real exact with what they were doing. But a few dowsers were into playing with the energies, talcing things out or context. ln the dowser's society we were never taught to be concerned with looking at the whole picture. I was clearing our someone's house 1ha1 had a lot of weird energy lines running through iL.. KalJJIJh: From the Earth? TH: Yes. You can get negative energy from water, from fault lines and other ways. These energies arc disruptive to the human system. In dowsing that panicul:ir situation. 11 seemed to be OK to move the energy. We moved it around the house. Bue it staned me asking questions: "Should this energy be moved? Do I have the right 10 move this energy?" K01uah: Would it be a question of why the cnerijy is being vented at that pan.icular location. And what the reason is for it? Summer, 199 1 Kam.ah: That requires a different lifestyle than most people have. TH: The energy needs venting, but docs It need to be vented in this particular place? ls it OK to move it? Katuah: The Earth has allowed a lot of manipulation. TH: The Earth has allowed abuse. She is regaining her will, yet we continue to abuse her. Something l have learned is that when we dowse, we should ask whether it is OK on all levels. One time l was out dowsing with an old timer and his daughter and all of us came to this tremendous flow, a major vein of water. Yet, when they went to drill it, nothing happened. Another dowser came over and said, "Don't you sec the Indian spirits?" Native American spirits were still protecting the area and 1hey had interfered. They were angry at white people for all the abuse we have done, and so they were mixing signals. That got to be another question to consider: "Are there any entities here that may interfere?" With me it went further. I asked, 'Why would they interfere? What arc their reasons?" I ta.kc it as far as 1can. There are plenty of eanhbound spirits that are wandering around Josi. That is another aspect of dowsing, sending eanhbound spirits on their way. Dealing with spirits is tricky business. You don't always know why they arc there or what they are doing. There are so many things involved in life and death that arc beyond our understanding. I haven't been dowsing in years. I'm even beginning to question dowsing for a well. Do l want to dowse for someone to punch a hole? There are enough holes being punched into the Earth. The idea of mining crystals really bothers me. I think people ought to leave crystals where they arc unless those people arc 1otally in tune, can sec or feel the energy, know where it comes from, where it's going and why the energy is moving. Crystals take on energy 1hcy need to be cleaned I know a man who planted a garden with crystals. He put in a center crystal, and then he planted other crystals equidistantly all the way around it at the pyramid angles and generated heat. This guy was preuy tuned in, but I'm not sure whether even he asked if he was interfering with any other energies. I think if people can contact all levels of Ufe and be sure that nothing else is disrupted, then it would be Orawu,g by Rob Messick TH: Our culrurc is very sick. I've come to rcali:ze that a 101 of dowsing that is done just feeds the sickness. I know people who arc on payrolls for oil companies. They dowse for oil and gas. They are making money by telling oil companies where to go punch the holes. When l backed off from dowsing, 1 began a healing for the will. As I understand ir. the will is the female energy, the mother energy. It is the pan of the godhead that moves, that feels, thm gives life. The masculine energy is the spirit. The will has been so far removed from human understanding and consciousness that it is barely there. To my understanding, it is because of the loss of will that we are so out of balance. The w ill, the female energy is thal which feels, that which gives birth. I need to use my will in order 10 understand. Developing intuition is listening 10 the will. Ka1uah.: Is this your self-healing? Or are you trying to manifest this outside yourself in your environment? 11 I: 1 believe that the personal healing musr come first. The disharmony is within ourselves. We need 10 get in 1ouch with our own dilemmas and fears. There are lost emotions that we deny. I also think that b) our own dishannony, we allow things to hun us. If we were in harmony with ourselves, the negative energies from the Earth could pass through us without finding a place to collect. I think emotions cause blockages and tl"llp whatever wants to be trapped in us. So lately I have been focusing on self-healing, rather than manipulating negative eanh energies. We humans feel we have a right 10 do anything that we want to do. We have got to realize our shoncomings. We have responsibilities 10 ourselves. Ka1uah: Are you going to get back to dowsing? Tii: A friend of mine wants me to dowse for a well and I should do it for him. The healing I'm doing is leading me through places I've never experienced before. pans of myself that 1have never experienced before. So l don't know what is going to happen. I feel, in a sense, that I am still dowsing by healing my will and strengthening my intuition. I listen more, not with my cars nccel>S3rily. but with my whole being. ;, Ruorlkd by Madl!llrw II Dean Xat ua h ) oun\Ot ~ 5 �CEREMONIES OF THE MOMENT An Interview with Joyce Holbrook by Charlotte Homsher Joyce was born and raised on a/am, in Wilkes Co11111y, NC. She taught in midwestem co//ege.f/or 17 years before remrning u, the mountai,is. She ,ww smdies and teaches Earth energies throu1:ho111 tlie Southeast. • Kat(iah: What is the nature of the energy grid on Eanh? JH: There are many ideas abou1 chis. The similarity in the ideas is tha1 the Eanh is surrounded by nee working lines of energy in 1hc shape of a dodecahedron, a three-dimensional figure enclosed by twelve sides. Looking at the grid on a smaller scale, it would seem to be divided into uiangles. The triangle is fundamental to so many things; it is the basic geometry of life. l would imagine that . in accord with the hermetic principal of "as above, so below" · there is triangulation involved in the energetics. not only of the human body, but in subsystems of the body, even at the cellular level and probably at the molecular level. It is my opinion that it is the life force energy, whatever that may be, that powers the grid. Katt'iah: What happens when the cosmic energy hits the Eanh grid? JH: When it hits the grid, i1 runs along the lines of the grid. Kacuah: The lines of the grid sometimes being called the "Icy lines"? JH: Yes, the Icy lines. We know that there 1s cosmic energy coming into the Eanh. Th.is has been verified scientifically. However, as far as r know, it has not been verified scicn1ifically that the Earth is surrounded by an energy grid or that this cosmic energy runs along it. These are theories of more recent times. Karual1: Does any of thi$ energy originate from inside the Eanh, or is it all cosmic energy? JH: I think it is cosmic, bu1 it docs have an aspect tha1 comes from inside the Earth. If I stand on a vonex point, a high energy point. I can feel an energy that comes up through my body from the ground and then goes back down in a spiral fashion. I also feel thllt whatever hum:in consciousness does affects the grid. So, obviously, this war-like consciousness impinges on the communication network of the planet and goes out and affects the whole planet Katualr: Can you comment on what is happening with the Appalachian ~Ids and ridge1ops in relation to Eanb energies? "My whole approach to working with Earth energies is to get away from ritual and recipes, to enter into the spo11ta11eity of life." J.H. spiral. That I am sure of, because I have felt it. In the newer theories of physics, the though1 is that matter itself spirals in on a vortex inio mamfestation out of pure consciousness. You could say that vortices exist on every level, even down 10 atoms. And they exist, perhaps, within our own bodies nnd in the Eanh itself. JH: My personal experience with energy comes from the fact that I sense it and see it. I see auras over mountains in the same way that some people see auras around people, and I feel the energy. The Appalachians arc the Grandparents of the planet. They are gentle. old, wise, and loving. These things can not be measured scientifically. This is sensing through the heart and by feeling the energy of nature, rather than through the ra1ional mind. Love can be felt from nature, i1 truly can, when a person's heart is open. And lhe Appalachians embrace you very much like wise old grandparents. There is a certain quality that grandparents lent 10 society, and there is a certain quality th:11 grm1dparent energy lends to the Eanh. The Rocky Mountains have a youthful, vibrant, rather masculine energy. There are many people who feel that the energy of the Appalachians is essentially feminine. But I have also felt mountains within the Appalachians tha1 feel very masculine. For instance, the Black Mountains are masculine. My cabin is on a flank of a mountain that is ma~culine in essence. Pyramidal mountains essentially feel masculine. The balds :-.re round and smooth, and those feel feminine. They are very healing. They wi II raise your energy. I often see golden lines of energy over balds. JH: It could, although r have seem a similarity. 1 had a whole group of people 001 by the Missouri River at a location that wa.~ both in a vortex and on a grid line. The people all felt the line, and everyone had the same response as 10 how they needed to align their bodies in order to feel best in respect to the line. Ka11ialr. Could you explain about the different kinds of voncxes? Kauiah: How is Katuah affected by wh3t happens in another place on the Earth? JH: They arc as different as people are different. The dowsers repon that they see· ·o exist where grid lines cross. They are definitely associated with water activity, flowing water, lakes. oceans, and underground water. There arc people who say that there are male and female vortices. There are also people who describe them as either electric or magnetic or electtomagnetic, which is balanced between male and female. l'm not real sure about that. Bui I have felt energy move in a vortex. It does JH: Before the San Francisco eanhquakc m 1989, I was driving with my sister, and I Katuah: How can we beuer auune ourselves to the Eanh? JI(: By exploring feeling. Find particular places, either by direct sensing or by using dowsing tools, and then simply stand in those places until you can sense with your body how they feel. Your magnetic orientation is imponant - whether you face north, east. sou1h, or west. Kariiah: Would this differ from person 10 person? looked at the mountains. The mountains looked like they were in so much pain. I 1 my sistc:r c!d that something was happening, and the quake occurred within a few hours. Katuah: So all the Eanh is feeling what is happening in any one place? JH: Right. But canhquakes are also a part of nature, and so they arc not an anomaly. Slfmmcr, t991 �w #=fj They are ad-jusanents in nature itself. I think, in particular, mountains are antennae to register what the Eanh is doing. Also streams will register the Earth's pulse, attitude, and vibrations in the same sense that your bloodstream is going to register what is going on in your body, the energetics of your body. Ka11iah: How do you do Earth healing? JH: Places call to me. Roan Mountain has called me many times, and Chimney Rock as well. Killian Mountain has called me recently. r believe narurc is a conscious being and communicates wilh us. There is a thing called the spirit of a place. there is an essence to Roan Mountain, or essence to Table Rocle. that has a consciousness to iL And consciousness communicates with consciousness. When I go 10 a place, I try to humble myself and tune into just "being." I don't go purposefully like some doctor or technician trying 10 ''fix something." I just go there, and I tune into the essence of the place. I always pray in these places. I think it is very imponanL l always pray for inner guidance in any particular moment or situation. And then I may begin to chant, a chant that is not a recipe. 1don't do recipes. I do chanting, toning, and movement for the moment. My whole approach to working with Earth energies is 10 get away from ritual and recipes, to enter into the spontaneity of life. Life has its magic for the moment, has its light for the moment, has its peace for the momenL And that becomes an experience that involves the movement of the body, the voice, the bean, and the feelings. If we allow these aspects of ourselves to blend with the pince and the moment. then we can unlock our bodies, unlock our voices, and unlock our hearts. This is allowing divine love to flow through us. from the place to us, and from us to the place. Once connected, we network out over the grid, over the pathways that are, into the whole system, into the universe itself, nnd into every other person on the planet. Aod this is the healing. The real healing in life is to relax, let go, and allow love to flow, because love is, it is of God and it simply is. We do not have 10 create it. Ka11'iah: Do you go to places where the Earth has been desecrated by humans? JH: Yes. I have been led to places where people have damaged the Eanh. I did this at a whole workshop once in Kentucky. Several people felt led to go this place where for years people had dumped tmsh off the side of the road, and it had fallen into a ravine. The essence of that ravine was speaking to us, and it seemed to be choking and poisoned. We held hands in a circle, we prayed, and then we moved 10 places where we felt comfonablc alongside the ravine. We then entered into silence. One of us began to tone, and then another began to tone, and as it turned out, there was a triad. There were three women, including myself, coning in what became a triangle. This was all spontaneous. And the energy staned to flow down the ravine. Another woman had visions, very powerful visions, of an old medicine man who came up and spoke to her. It was such a - powerful experience that many of us began to cry. We could feel the Eanh saying thank you. That particular day, there was no wind whatsoever, yet single leaves on the trees would just flutter, even though there was no wind to flutter them. We were amazed at what we saw in terms of narure physically communicating with us. And she really does, but people don't notice that. This is my philosophy of healing. It is love that heals. In the process of working with an area, I may end up using some stones to build a wheel, if I feel led 10 do this. But again, I do not have a recipe where I say, 'Take x amount of stones... '' I just go there and allow myself to be pan of the totality of the experience. In doing this with nature, we learn how to beuer do that with each other. Instead of building rigid ways of interacting in families, we learn to flow with the spontaneity of the moment. ,. ,. - JH: Yes, I think the time has come that we have to reconnect with the Earth. We have lost touch with her, and in doing so we have lost touch with ourselves. To reconnect with her is to reconnect with our own individual souls and with each other. I sec it as the answer to bringing love to the planet and to bringing healing. If you go out and lie on the ground, you will be comforted and the problems which disturbed you wiJI just seem to go away. I know some very powerful places that will just wash away your troubles. For information abo111 Earth Energy workshops with Joyce Holbrook, write her at Box 1095: Burnsville, NC 28714. K(ll1iali: Could you say something about the vision you had about making your own medicine wheel? JH: The vision was shown to me to make it of olivine, but at that time l had not seen olivine in nature. A friend told me about an outcropping near an abandoned olivine mine. When I went there. I did not just go in and take rocks without asking permission. I was given these rocks, and I took 12 home and made a wheel, and they turned out lookingjust like I saw 1n the vision. It is on my property. and I go sit in it. Tt is very powerful, and it has taught me that we are a wheel within a wheel. The wounds in our lives which are not healed are broken circles. Medicine wheels help us sec what we need to release to come to full circle again. In going to power places, we can find within ourselves what is s1ill wounded. If we work with these places, things may come up in our memory, emotions mny come fonh, which can snow us what needs healing. Nature is of God. Nature is full of healing, hannoniling forces, just as we are. if we can come to see thaL h is a spiritual experience when I work with the Earth. 1 go out by myself a lot. I do this to bring harmony into my own life. If l have not gone out for three or four days, l just have 10 re tum to the Eanh. 1 was down in Stone Mountain, Georgia recently. Stone Mountain is a very powerful place. It has been contaminated with a lot of materialistic consciousness. but there still are places there that ~ very powerful, and local people could use these places to :ttt!lne and align themselves. Stone Mount,un 1s a power point for the whole Southeast. lf we were not so numb to feeling and sensing energies, people would be able to sense these things. My sister and I have done a lot of work together in the mountains. One of us will say that we should go to a cenain place. and we will go and tone and sing and pray toge~hcr. This has been very powerful for us as sisters. It is a wonderful thing to do with members of your family. It brings harmony into a family. Go inside a stone That would be my way. Let somebody else become a dove Or gnash with a tiger's tooth. I am hnppy to be a stone. I From the outside the stone is a riddle: No one knows how LO answer it. Yet within, it must be cool and quiet Even though a cow steps on it full weight, Even though a child throws it in a river. The stone sinks, slow, unpenurbed To the river bottom Where the fishes come 10 knock on it And listen. I have seen sparks fly out When two stones are rubbed, So perhaps it is not dark inside after all; Perhaps there is a moon shining From somewhere, as though behind a hill Just enough light to make out The strange ,1tritings. the s1nr-chans On the inner walls. -CS Karuoh. Do you have a vision of humans and the Eanh hving together in a more harmonious way? Drav.,in& by RobMcmck Sum nu:< , 1991 JCotimn )ournot pQ(JI!- 7 �"Jack-o-lanterns," Acid Rain, and the Electrical Life of the Earth by Clyde I follifield The lights do not stay strictly on Brown Mountain, but seem 10 occur throughout the whole area. I have seen them in Linville Gorge. We once saw a light on Hawk~bill Mountain, which is the next hill beyond Brown Mountain. It was cruising up and down lhc mountain, circling lhe hill, moving at abouL treetop level. It was moving a too fast to be someone walking with a light, and it was not a vehicle, for there is no road over !here on which a vehicle could travel. S rown Mountain lies southeas1 of Grandfather Mountain near the Linville Gorge Wilderness Arca in Avery County II is an unimpressive, nondescript mountain, little more than a tong low ridge, but it is a focus of curiosity because of strange phenomena known as the Brown Mountain LightS. There arc a lot of different ideas about what the lights look like. Some people say they arc a bright light. Olhcrs 53y that they arc a faint glow. Some say they arc diMinct; others say that they are diffu~c. Some people have seen them in the summcnime; others say that they see them best in the winter. I believe that there are ns mnny different opinions as there arc people who say that they've seen them. And a lot of people have seen them. The Brown Mountain Lights have been known in that area for generations. There arc old folk tales about them. The local inhabit:ints call them "jack-o-lantcms." I have been interested in the Brown Mountain Lights since I was a teen-ager. Friends and I would camp out on Table Rock on summer weekends and were sometimes rewarded by a sight of the lights at the foot of the mountain or drifting up the ridges. They appeared ns Huie lights above the treetops. They were not diffuse or blurry, but were rather small, brig.ht ligh1s, usually about the color of a mercury vapor lamp nnd shining as brightly as n streetlight. They usually ap~d late in the evening nnd in the very early morning. On one occasion about eight or ten years ago, I snw little flashes of light all over Brown Mountain, as if somebody hnd set off thousands of flashbulbs all at once. It was like ligh1ning, outlining the top of the ridge. II only hs1ed for several seconcl~. and then it was gone, bu1 it occurred three or four times that night. It was like elcctricnJ discharges popping off all over the mountain. Other times the lights are long-hvcd. They may appear, move around up on the ridge for several minutes, maybe go behind Xotunh Journat pm.JC 8 the hill, and then come back out again. Today it is hard to pick out Brown Mountain from 1hc background of anificinl lighis. If you arc looking at Brown Mountain, you arc just as likely to sec something beyond it, like Lenoir or Morganton, or houses built on Grandfather Mountain, Blowing Rock, or Boone. My criteria are. first, 1h01 the lights have to be against the side of 1hc mountain where I know there's no habitation, and secondly, that they have 10 be acting strangely • moving too fast. shooting lilce a skyrocket. or coming up over the ridge. Scientists have initiated some smdies on the Brown Mountain LighlS. but they have found the tights to be elusive. Many times when they have tried 10 make observations. the lightS have not appeared. Some of the studies that were carried out tried 10 dismiss 1he occurrences as swamp gas or other easily explainable events. However. I personally have seen two lights n~proach each other from opposite dm:ctions. Sometimes they bump together, sometimes they move apan. but when they nrc moving in opposite dircc1ions, one of them has 10 be moving against the wind. Gases \\OUld have to move in the same direction as the wind, so it is apparent that the lights arc not gaseous in nature They look like a specific object, rather than a blurry. windy-blown name. Even when they arc moving rapidly. they rc1:1in their sh:tpc. A fast-moving gas cloud would tend to diffuse. 1 think 1hat the lights arc simply something that we don·t underMand. They arc a natuntl phenomenon that is outside our knowledge of physics. I have spent whole weekends watching for the lights and been rewarded by only one sighting, or somcumcs even none. The lights seem 10 appear randomly. However, I have a feeling that they arc excited by electrical :.tonns. When I went "light-hunting" with my friends, we would ay to go in August, on an evening after a big_ electncal s1onn. Also, the Brown Mountain Lights are no1 the only electrical phenomena in 1ha1 area. One cold night in November LWO years ago, some friends and I were up on Tobie Rock looking for the Brown Mountain Lights, and I kept seeing little flashes of light nickering around the edge of my vision. They were dim, but I could sec lhcm moving, panicularly when l brushed against a bush. It was subtle, but when I opened the blanket Lhat I had wrapped around me, I saw that the inside of lhe blanket was sparkling with light. I jumped up and called the olhers over, and we examined it. Little sparlcs of light would appear when I dragged the blanket on the ground or rubbed i1 against the bushes. The sparks did not seem like static electricity. They did not give us electrical shock:.. They did not jump or crackle or make any sound. They were just there. We never saw any Brown Mountain Lights that night, but this amazing new sigh1 gave us plenty 10 think about. We joked about how we had come looking for lhc Brown Mountain Lights. and they had been around us all the time. Maybe there is some connection between the electrical sparks and the Brown Mountain Lights. I did not know. but I decided 10 check it ou1. A few weeks laLer some friends and I went to Grandfather Mountain, and we saw a lot more of th:tt same kind of electrical spark. The lights were in our blankets, on our clothing, on the bushes. The Grandfather Mountain swinging bridge was sparkling. It looked like what is known as St. Elmo's fire, which appears frequently in sea stories. It was a cold. clear night, and the "'ind was blo"' ing hard. Our clothes were tlapping in the wind, and the lights would appear on the trailing edge of our co:tts. If I stretched out my finger near another person's coat, the fire would jump to the end of my finger. Jt was uncanhly. We saw a great deal of activity there 1ha1 night. My old blanket. which was made of some blend of wool and acrylic, was lighting up more than our other clothing. and J got the idea that we could use it ns an electrical indicator. Later that month. I took that blanket up 10 the top of Mt. Mitchell. It was another cold December night, nnd the blanket lit up. I experimented as Jtame Drawma by Rob Mcssicl S111nn1cr, 1991 �down th': Parkway by stopping periodically as I descended in elevation and trying the blanket each time. The sparks diminished until I got down to about 3,500 feet, below which they did not reappear. I theorized that the phenomenon was connected somehow to cold nights and high elevation. I went out on several other cold expeditions that winter to different locations, and we tried some other experiments. I had heard that fluorescent light bulbs would sometimes light up under high-voltage power lines because of the electrical emissions. So one time we carried some fluorescent bulbs lO the top of Mt. Mitchell. When we opened the trunk to get them out, we saw lights nickering up and down the shafts of the bulbs. They would light up when we whirled them through the air, touched them 10 bushes or to the ground, or even when we passed them back and fonh among ourselves. We didn't see much of the St. directly from the air. He said that they receive as much as 11 % of their nitr0gen, not through the roots, but through their leaves. These specially adapted nonhem plants are built so that high levels of elecuicity in the in the air around them induces what Professor Aurela calls a "coronal discharge" at their edges or needle tips, which ionizes (or adds an extra electrical charge 10) chemical compounds containing nitrogen, so that the ionized ourogen atoms can be fixed into the plant tissues. The coronal discharge happens often, but it only breaks over into a visible state five or ten percent of the time. However, because the air today also contains sulfur and niuogen pollutants (which we know as "acid rain"), these too arc ionized, and the plants fix them into their tissues as well, causing great damage. Because the air is poisoned, this process which was once vital for their survival is Cl.08'1L ELECIIIICAL CIRCUIT or Schematic various electrical proc:csin O,c global clcc:lnc:11 circu,t Sowce: the Earth', Ekctrical r:.n,iroMIUII by E. Philip Kinl,r and Raymond G. Roble Elmo's fire that night, and we thought that what we were experiencing was some type of static electricity. 1decided that I would find out. Rather than continunlly freezing on mountaintops, l went over to the National Oimatic Data Center office in Asheville, which is pan of the National Oceanic and Atmospheric Administration of the US Department of Commerce. I was passed around between six different offices and never found anyone who had heard of these occurrences. I corresponded with experts in Washington, DC: Boulder, Colorado: and Fairbanks, Alaska before someone directed my attention to Professor Asko Aurela at the Wihuri Physical Laboratory of the University of Turku in Finland. This man knew all about iL fie amazed me when he told me that the electrical phenomena we had been seeing was connected with acid min! He explained that in the nonhem latitudes, because of the poor, thin soils, and the short growing season, some varieties of plants - like Norway spruce, Scotch pines, and lichens have evolved the ability to absorb nitrogen Summer, 10!1I now speeding these plant species toward destruction. Professor Aurela told me that coron.il discharge is similar in nature to what he called "the luminous pillar," a wide shaft of light going straight up into the sky, and another phenomenon named "low aurom." The fascinating thing about these occurrences, as he exrlained, is that they are all natural parts o the: Earth's electrical environmenL Thundel'5tom1s arc like big generators pumping high voltages of electrical current into the Earth's electrical circuit. There arc thousands of thunderstorms active around the planet at any one time. sending 50-100 bolts of lightning down 10 the Eanh's surface every second. Thunderstorms do not occur everywhere; it requires heat to produce a thunderstorm. 11terefore, on each side of the Equator arc thunderstorm belts that extend from the tr0pics up to the middle Latitudes. The other side of this electrical system is several hundred feel under the surface of the Earth where there runs an energy flow known as the Telluric current. Sometimes the Telluric current disrupts transmissions through oceanic cables, because it gets so strong that it produces static on the wire. Because the seasons in the Nonhem and Southern Hemispheres are reversed, during the winter, when we are seeing electrical phenomena on ML Mitchell and Grandfather Mountain, thunderstorms are playing over the Amawn basin and in South America. They send energy currents up into the ionosphere, a layer of the Earth's upper atmosphere. Thunderstorms are instrumental in keeping an electrical potential difference of about 200,000600,000 volts between the Earth and the ionosphere. The ionospheric current flows north across the Equator and comes back down, 001 at the North Pole, but at about «I' nonh latitude in central Canada. This is the area known as the "auroral ring,• where there is a lot of northern lights activity, more even than at the Nonh Pole. On the Canadian plains during nights of a lot of electrical activity, people cannot use the telephone, and sometimes the whole power grid goes down because the long wires build up so much electrical static. The Southern Appalachians are at the southern edge of this electrically active zone. If we didn't have mountains here, we would not experience electrical phenomena at all. But mountains arc an imponant pan of the Earth's electrical energy circuit. One-third of the Earth's electri.cal current returns 10 the Earth at high mountain peaks. There is a blanket of thicker atmosphere, called the "planetary bound.µ-y layer." that extends one mile above the surface of the Earth and nets as an electrical resistor. As the air gets thinner at higher elevations, it offers less resistnnce, and electricity c;in now more easily through it. High mountains like the Southern Appalachians act like lightning rods, or electrical receptors, that penetrate the planetary boundary layer and conduct the electrical energy back to Earth. The Ea.nh's electrical energy moves in a great circle. When a thunderstorm occurs in the Amazon River Basin or in South America, the energy travels to the nonh, comes into a mountain peak, returns to the ground, and travels underground back 10 South America. When it is summcnime in the north, the polarity shifts so that the thundcl'5torms here gener.11e current which is sent back through the ionosphere 10 the south. It is like an alternating current on a yearly cycle instead of sixty cycles per second, it's one cycle per year - six months one way, six months the other. Professor Aurcla also has a gr.1ph of the daily variation m electrical activity, and the graph shows that here in the nonhem hemisphere the highc.\t level of activity is between l l and one o'clock at night. As happens here, most of the thunders1om1 activity in the southern zone occurs just before sundown, so the surge arrives up here around midnight, and then activity tapers off towards morning. There's a daily variation, and there's a seasonal variation. We just happened 10 be on Grandfather Mountain during a period of peak activity. (conttnucd CG po&< 10) JGoti&ah Journot pal)& 0 �Old Houses Even exposed to all weathers it takes many years for a strong house, untended, 10 collapse of itself. First the boards have to weather, shedding even the little life the ax lelt them. The doors, swollen with rain, must open, inviting owl and vole and every creature at random like a kind of ark: men without money and lovers at play on the one brown mattress. Boys in summer must stone the windows to blindness. then grow themselves into sternness and silence, assuming the weight of their lives. The wine bonles smashed in the oorner must gather dust and the eaves go crazy with birds. and the floors curl up like sleepers grown cold. Then the stones it sits on must sink in the wet eanh as they open at last to the frost's slow demolition. TIii tho whole house slumps, a haven for snakes, so low nol even the wind caJ1 rattle it anymore. II No strata of wills. deeds, papers, stacked in the courthouse can tell you how it came to this, why the rose bush runs wild over the back steps, and a rag doll is left down cellar by a stack of books. No matter. Today is one out of many and you are happy. Nothing here is haunted. Squirrels skitter off like regrets · as you enter their chamber. a tourist, a snapshot. The old boards give back the light with a kind of joy, the rose llght of evening, the sun's dark laughter. For it takes. it takes many years. - Richard Nester Drawing by Rob Memck (aintinued 6om page 9) ls all this related somehow to the Brown Mountain Lights? Maybe it is! Perhaps Brown Mountain for some geological or physical reason is more conductive. Perhaps i1 is positioned in such a way, or iis roots go down to a cenain depth beneath the Eanh so lha1 it aurac1s more of this kind of activity. Maybe not. However, for whatever reason, there are fireballs shooting around on Brown Mountain. And in the Andes Mountains in Peru, 1he highest mountains in the Southern Hemisphere, where one would expect to sec an elecaical activity center, there is a phenomena called the "Andes LlghLc;": mysterious lights that can be seen among I.he mountain peaks. In guidebooks I have seen references to lhe Brown Mountain LighLS tha1 describe I.hem as being "...similar to the Andes Lights in Peru." They seem to be much the same. Bur who knows? We just do not know enough yet to be sure. Xatimh Journot ptuJe t 0 Resource Reading: The Earth's £/ecmcal E11viro11ment by E. Philip Kirder and Raymond G. Roble, co-chairmen (National Academy Press: Washington, DC: 1986) . lightning, Auroras, Nocturnal lights, and Related Phe,wmena by W.R. Corliss (Sourcebook Project; Glen Arm, MD: 1982) Aurela, Asko and Risto Punkkinen,"Atmospheric Nitrogen Dioxide and Nonhem Plants," Report of Kevo Subarctic Research Station 17: 1-6 (1981) or • Schematic diqiam ela:uic c:wn:i,15 in lhe ionosphere and inner magnctosphett. Sowa,: the Eanli's El«tricol EnvirOMIDII b)I E. Phibp Ki.rdcr and Raymond 0 . Roble Punkinnen, R. and A.M. Aurela, "Production of N02 and Sound in Positive Streamer Discharges," 7th lnternatio11al Conference 011 Atmospheric Electricity (American Meteorological Society, Boston, 1984) Summer, 1991 �KA TUAH AND THE EARTH GRlD "The Earth grid" is an energy system that surrounds the emire planet. Dowsers think of the grid as a network ofelectric and magnetlc energies. Meraphysicians see the grid theory as yet atwther demonstration that 1/ze Earth is a self-regulating system and a consciollS being. There is a wide divergence of viewpoints on the nature of the Eartlt Grid and Katuah's place in the system. Following are s1mu11aries of the opinions ofa few of the individuals in Ka11,ah who routinely work with Earth energies: Joll11 Shisler is a biolocation co11sultan1. Using a combinatio11 of traditional dowsing techniques a11d scientific equipment, he assis,s clients i11 choosing building sites and construc1i11g buildings for optimum health. He takes inu, accow11 Earth energies, climate, soil rype, and also the surroundlng lu1111an-created energy fields. Theories about Lhe Earth grid began to surface about 50 years ago in France and Germany. Dr. Josef Oberback of Gennany originated the lheory of two grid systems, a cosmic grid which runs nonh to south, and east to west; and an Eanh grid system which runs northeast 10 southwest, and northwest to southeast. The two grids lie in close proximity, wilh the Eanh grid crossing points about seven inches away from the crossing points of the cosmic grid. There is constant energy exchange and interaction between the two grids, and ii can become difficult to separate the two when mapping. There is no mystery about the grid. It is nothing more than vibration, or frequency. The two grids can be mapped and measured Superimposed on each other, the two grids create what would be ca.lied in electr0nic tenninology, a "2 x 2 memory core system" of el~oical and magne~c fields. These crossing points could be descnbed as "spiral vortex energy." Except in the event of earthquakes, the Eanh Grid fluctuates very li1tle. The cosmic grid fluctuates seasonally, expands and contracts at sunrhe and sunset, and shifts during eanhquakes. The Christian church calendar, which bases its holy days upon the old pagan holidays, follows the seasonal fluctuations in the cosmic grid. On October20 near All Saints Day, the cosmic energy field ' begins to expand. By December 20, the cosmic grid lines are as large as nine feet in width. This i~ also the time of year when people e,cpenence more heallh problems. By February 2, the day when the Christ child was introduced to the church, the cosmic grid lines have receded back to their normal size of two and one-half inches in width. Everything that we do 10 the Earth attracts the magnetic flux in the Earth at the local level. If we dig up tree roots, put in dumps, or place huge culverts in the Eanh, as we are doing now, we change the lines of magnetic flux. The human adult is composed of70% water. Every atom in our bodies is replaced periodically. We lose two pounds of cells per day. We have new skin cells every thiny days. We are in a constant state of change. Every blast of energy goes through our bodies, whether that energy is from the Earth, cosmic rays, magnetic s1onns, or human-made electronic energy. It is not only the gcopathic location of one's residence that determines the debilities 10 which one is most liable. We arc changing !he molecular structure of our bodies because of the barrage of the horizontal electrical field which we have created, as opposed to the venicaJ field of energy coming down from !he cosmos and the steady-state electrical field coming up from the Earth. We arc affecting ourselves at the cellular level so rapidly that we have stepped up our own evolution by 50,000 years. by Charlotte Homsher Richard Crutchfitld, a dbwser from Weaverville, NC works 1 ridgecops along 1l11t Jte Blue ridge Parkway searching for negative vortexes and evldence of ancienc sacred sites. Richard works with two basic grid energies. The Curry grid of magnetism is the Eanh Grid. It runs in lines nine co ten feet apan around !he globe in a nonheast-southwcst orientation. These lines are intersected by peipendicular lines about the same distance apart. The intersections have positive, neutral, and negative energies which alternate along !he lines. . The Hartmann grid is the cosmic grid which overlays the Earth Grid. The cosmic grid has wider lines which vary in width according 10 where the Earth is in relation 10 1he sun, and other factors. The fluctuations of the cosmic grid influence our behavior. {conunucd on nu.I page) The new double pcntadodecahedron grid p:iuern now emerging Summer, 199 1 • from Nrw Earllo Odystty by Joseph Robcn.JochmJJ1s C) 1989 Xatimh Journot paqe 11 �(conlil!ucd from pogo II) Richard has found much evidence of ancient sacred sites in the mountains. Of panicuJar interest 10 him arc the many large rocks which were cut and placed in the landscape by the ancients who placed "walls of energy" into the rocks. Richard uses t11e tenns "positive.. and "negative" to describe vonex energy as either heallhy or unhealthy. Po:.itive vortexes are generally found where the vege1ation is lush and the area seems invi1mg. There may be fairy rings in these areas. The negative vortex area.,; can be recognized by scruffy vegetation and fallen trees. The negative vonexes become unhealthy for various reasons, possibly including violence from old cultures or our own negative thought forms. Using dowsing tools, Richard reverses the flow of energy in the negative vortexes. I le believes that he is aiding the healing of the Earth by helping to restore unblocked flows of energy. • rn late winter, 1991, Richard perceived with his dowsing rods that there were two new energies on the ridgetops. The first was a steady, unfluctuating su-cam of energy which came from the nonhwest and blanketed the mountains. This energy was of a very positive, healing nature. There was also another kind of energy which was moving uphill at knee level with both negative and positive polarity flows. Richard docs not think either of these new energies is geomagnetic, nJthough they may be related 10 the life force energy which comes in through the node system of the Eanh Grid. He believes that the energy may have been activated by very sophisticated pre-planned engineering on the part of someone or some force, possibly by the ancients. When this energy hits sacred sites, the siLes seem 10 spring back to life. Medicine wheels activated by this energy are very powerful. Bill Waften has smdied Native American prophecies and traveled exrensivel>• to sacred sires the world over. His eleventh book, Pilgrimage, will be available this summer at the United Research lighJ Cemer near Black Mo111110i11. The Cherokee Indians recognized that the Earth energy in Katiiah was feminine/right brain energy. They refe~d 10 Grandfather Moon and Grandmother Sun until they were forcefully reloc~ued to Oklahoma where the prevalent energy was masc11line/righ1 brain. The masculine counterpan 10 the Katuah area in the United States is the Four Comers area. The Hopi peace prophecy states that there will be global peace when the Rainbow is completed between the Hopi Four Comers area and the Cherokee Katuah. In 1984 Diana and Jim Gourc from the United Research Light Center began prayer group pilgrimages from Cherokee, North Carolina to the Four Corners area.. They believed that they had anchored the Rainbow into the etheric. However, they were not aware of the Cherokee interpretation of the prophecy that called for extending the pilgrimages 10 the Mount Shasta area and nearby Black Butte, California. The prophecy also called for prayers for all the people who lived between these three power poinlS. Pilgrims from Kntuah who wish to fulfill the Hopi peace prophecies may travel the "Icy lines," or lines of power, by way of the Grand XatiUJh JoumaL pa<JC 12 811/ IValrcrs Canvon, Southern California, Mount Whitnev, and north to Mount Shas1a: or by an alternate. route from the Four Comers area to the Gmnd Teton Mountains, the Bighorn Mountains, Yellowstone National Park, and then west to the Mount Shasta-Black Butte area. Mary arrd Joseph Jocllma11s recemly moved to Sowlt Carolinafrom New Hampshire. Mary is a karmic galactic astrologer and Joseph is known/or his book Rolling Thunder. The Coming Earth Changes. The pair co,uittct 1011.rs 10 sacred sires aro1111d the world and are co11sidered authorities on ancient cultures arrd vortex energy. Together they research what they call the "evolving crystal grid." Their grid theory involves complex patterns ofgalactic co11jiguratio11s, ancient symbols, and sacred geomerry. According to the Jochmans, the Earth is a living evolving, crystal fonn. She has points of power on her surface which increase in number every time she moves into a higher energy. Along with the increase of power points, there is also a corresponding increase in the lines of energy (the grid) between these power points. When the continents were splining apan about 220 million years ago. 1hey broke along Lhe lines of a tetrahedron. Since Lhat time the geomeaic configuration of this grid has become ever more complex. The Earth is now undergoing a massive shif1 which will result in 1he most complex grid yet. The new grid will be a double pentadodecahedron. The power points on this new grid will increase from the present 64 to a ~otaJ of 486 poccntiaJ sacred sites. The ancients located their sacred sites and built their monuments on or near the grid power poims. Many of these old sites will be dying or changing purpose as the new power points emerge. The Harmonic Convergence of 1987 marked the beginning of these changes. The new crystal grid will be in pin~ within 30 ye:irs. The energy now being anchored into the Sou1heas1 is feminine, intuitive, hean energy. Mary claims that the m.ijor power poini for the Capricorn Compassion node will be anchored in the Carolinas or Tennessee by 1996. Compassion as defined by Mary means "the ability to communicate one's compassion for all of life," The old anchoring point for this compassion energy was the ancient mythical Allanth which is off the Florida coast. There are manv Karmic connec1ions between Ka11iah, Atlantis; and Lemuria. Remnants of the land mass of the old Atlantis can still be found in Lhe Southeast. In Peach Tree Rock, a heritage trust site in South Carolina, there arc visible crusts of rock from the original Atlantis. The Elbenon quarry district in Georgia, site of the largest granite deposit in the world, is sitting on the edge of a huge mass of crystalline rock 35 miles long. This same crvstalline mass is connected to the underground mass of Stone Mountain. When the crystalline energy is triggered by the anchoring of the new grid, many mountains, such as Stone Mountain, will become reawakened. Also the EJbenon granite, which has been exponed around the world, will become reac1iva1cd with the Compassion energy. According to Joseph, the Eanh will not allow manipulation of these higher new energies. We cannot force the changes, and neither can we stop them We can delay the anchoring of the energies for a time by our resistance 10 change, bu1 the Earth will be reborn no matter what we do. The Earth changes do not have to be cataclysmic if we can "allow the Eanh Mother to go through this birth." We are the creatures with the greatest po1entiaJ 10 lose everything in the Eanh Changes, yet we are also the potential midwives. "We are the Earth Changes ourselves. If we change within ourselves first, then we become a force of change to bring lrUe co-creation to the planeL" Those who wislifor information about the Jochmans' Alma Tara Multi-versiry, the Universal Magi Apprenticeship program, or to subscribe ro their newsletter. may write them a1; Jlox /0703; Rock Hill, SC 29731. Mary & Joseph Jockmans S11mmcr, l 99 l �THE CALL OF THE ANCIENT ONES: The Spiritual Re-Awakening of the Great Smoky Mountains :Cl has become increasingly evident over lhe past decade lhat the Eanh is indeed chan~ng. All around us rhe climate becomes more unprediclllble while volcanoes awaken to cast the earlh's blood heavenward in fiery splen_dor. De~rts grow larger and areas of rich and tillable soil grow smaller. Rivers and seas continue to pound lhe continental shores, carying their signarures into lhe landscape while battles rage for the cleansing of their polluted walers. UnnaturJl clouds block lhe swlight from our cities, and the land groans wilh the pain of greal quak<!S thal rend and tear the fault lines lhal lay in lace-like patlems over lhe plane1's surface. All the while, humanuy wages war amongst ourselves, economic siabi!ity wav_ers. and political, social, and religious penis challenge our very survival. Bui th<;se are the frightening negatives regarding planetary change, for arnidsl all lhe apprehension and uncenainty some wonderfully positive global events are (!CCUrring lhat are unprecedented in modem umes. These events will perhaps do more to open the minds and heans of humans to a greater awareness of the truth of the "living E~''. theory than anything the academic or s~1enllfic "".orlds could ever offer to prove or disprove this age-old tnnh. An explanation of these events spans lhe fields of geology and geomancy, and encomp~sscs lhe perspectivCl; of_l~e sa_cred ecology of Native American spmtunlity as well as related beliefs and practices of other ancient cullures. The body of Mother Earth is dotted with special power sites, bolh natural and human-created, that were recognized and used by our ancestors for lhe performance of their ~cred c~remonies. Balefires have lil up the mght skies on the grassy slopes of ancient Av~lon while priests and priestesses wound their way through the stone circles at Stonehenge and Avebury. Patient eyes have awmted Grandfather Sun 10 make i1s annual imprint upon the walls of Newgrange in Ireland and Chaco Canyon in the American Sou1hwes1. Sacred mountains all over the \\-Orld have beckoned pilgrims to lhc1r summits and the healing waters from holy rivers, wells. and springs have blessed and repaired 1he bodies and souls of the faithful who have lilied their chalices with sweet waters, 1hc Earth Mother's very source of life. Yes, our forbears were clme to the Earth. They called her Mother. TI1ey knew lhe wholeness of Nature and lived their lives as 11 conscious relauve pan of all the planet'!> life kingdoms. It was precisely because of tl11s closeness that our ancestors could sense the and potent _life force of the planet being emmcd at specific sttes. It "'as to those pfaces that they retreated for healing and rcplenis~me_nt, and it was there that they did ceremonies in honor and recognition of the natural earth forces around them lh3t gave power and purpose lO their hves. ra"': Since the latter days of the Allantean em, Summer, 1991 by Page Bryant Pun&al An by We. Wyan humans have gradually moved forward in evolution. Civilizations have come and gone. Many spiritual traditions have sprung from the Atlantean "root," presided over and preserved down ~rough rime br Egyptian hierophanlS, Delphic oracles, Celuc pneslS and priestesses, My_stery Schools, and adepts and shamans of vanous culrures. As evolution proceeded, ho~~ver, modem times and society nnd new religions pushed the Old Traditions into the darkness of obscurity This, like the Earth, is changing. Once m<?i:e the Wisdom Teachings and the social, sp!ntual, and ecological values they foster, are being sought by modern aspirants. At thi~ panicular lime. a revival of interest in Native American spirituality is spreading like wildfire worldwide, due no doubt to its embodiment of the principles inheren1 in the Earth Religions of the ancienl past. These principles have a tremendous bearing on our ecological problems of today. People are seeking lo learn about ceremony and are using it as a loo! for gaining a closer relationship with the planer. a relalionship 1hat has long been lost and/or devalued. As a result. the location of sacred sites is of intere~t to thousands of sp1riwal seekers worldwide, and ceremonial voices have begun to resound, once again, within sacred stone circles, medicine wheels, fairy rings. and other cercmon1al grounds. Power spots or vortexes. long dormant. have begun to awaken during this time of planetary change and ren~wal. Their power will once again be available 10 empower humans and members of other kingdoms to progress into a New Dawn. While doing the re~arch and channeling for The Earth ChanReS Survival Handbnok some ten years ago, my Spiril Tc,Kher. Albion. lor whom I have been the "mstrUment" for the past twenty years, gave infonnauon aboot lhis time of planetary change and mentioned ccn.un pl3ces in Nonh America 10 "'hich people would be drawn, some tcmporanly and others permanently. The intense degree of natural eanh power, the "energies," if you will, was to be the reason why individuals would foci such on attraction lo these places which would also be where "Light Centers" would spring up. designed to teach nnd guide spiritual seekers. The~ places, which Albion called "way slations," would ah.o be safe. in every way, during the planetary changes. They would be places where lhe land ilself would be tile greatest teacher. One of these locations was identified as the area surrounding Asheville Nonh Carolina. Olhers were Sedona, Ari~na. where my husband and l lived for eleven years; southern Colorado; pans of Hawaii; and Santa Fe, New Mexico, to name bur 3 few. While trying to make a decision as to the proper location for a move. due to a droughl thar Albion predicted would become much worse, and for olher personal desires, Albion brought the Asheville area to our anention o.s the plac~ to which he would like l0 see us move. [a thal ~ession, ~e Teacher offered some interesting infonnauon aboul the Great Smoky Mountains lhat I feel is important to share with my rea~ers,- I am, for the most part, using Albion s exact words so that the reader might get lhe "feeling" that the Teacher tried 10 portray: "...The Great Smoky Mountains themselves arc the Elders... the Ancient Ones:.. whose voices have sung the Song of Creauon on the North American continent longer lhan lhe voices of any other mountain range. They arc so very, very powerful, and lhat power may be explained in lhree ways. "First, because of lheir particular situation geologically, and lhe powerful influence of the ne3=1by sea. the~ mouniains arc magnetic in thet.r charge of hfe force. Magnetism is of the nature of lhe element of watt..-r. It is conducive to helping one rum wi1hin, 10 tap the subconscious and the Collective Unconscious. Magnetism promotes ~nsitivity and awakens the psychic and intuitive faculties wilhin human consciousness. Magnelism is lhe feminine force in Nature. These mountains are filled with natural springs and underground river., and caves that have a sublerrancan water source. "Secondly, because we are labeling lhem as "magnetic mountains," they are conducive: to the energies necessary to assist Spiritual Seekers \l.ith their Vision Quests more so than any other mountains in the world at lhis umc . 'Thir~ly. the Smokie~ hold the 'memory' ol th~ breaking up of the continents dunng previous planet.1ry changes and of the mountain building procc.,s. They have 'recorded' the ancient voices of Nature tha1 are unmatched on your continent. Smee the l:m period of Eanh changes, some len thousand year.; ago, these great mouniuins have hecn 'asleep.' their energy but a shallow breath. It was aho during ll10se ancient times of upheaval that lhese mountains were first inhabited by Allantean m1grnnt, who spread throughout the \I.Orld ~eekmg refuge nnd ne\l. beg.innin~. To this day. there arc ancient rock and b:trk scrolls and SO!llC cave drawings that arc 1\tlamc.1n an their on gin 1h:11 still exi~t wilhin various pans of these mountains. "This place has long been the site of :m:ane ~ercmonies. Although man) of lhe mountain peaks have been worn do"'n wnh time. there were once seven summits in the Smokies which were u~cd throughout the centuri~ as ceremonial !;lit:;. The areas around (aJlllurucd c,n llellt J>OS•) Xotuah Journal JlCl()C 1'3 �(coniinw,d liom Pl&• 13) them still comain n:mnaotS and artifactS of the Old Ways. Some of 1hosc whom you call Native Americans were born from these Atlantcan ancestors, while others migrated here from other continents and settled into this land. For a shon time, the mountains remained awake to their full energy potential before slipping into an introvened slumber. Once, through time, their power re-awakened for a shon time, to embrace the native people who fled into lhem for safety so that they and their tradition might survive the thrca1 of the invaders for later rimes. These who the mountains hid were those you call the Cherokee. "Beginning in the middle of the decade of the 1980's, the Great Smoky mountains began LO awaken once again 10 their full power. This process will be comple1e by the year I 993. Between now and 1hen, many will be drawn 10 this area. They will come to live and to study and to 'connect' themselves with Mother Earth. Teachers will come 10 the area and some will establish Light Centers. Ancient ceremonies will be practiced once again on these mountain slopes and the Native American tradition and people will become stronger and more irnponan1 to the natives themselves. Sacred sites throughout the mountains will re-awaken, sites such as Chimney Rock, Blowing Rock. Mt. Mitchell, Wayah Bald Mountain, Grandfather Mountain, Flat Rock, and Looking Glass Rock will once more embrace Seekers and emit their most potent power. The waters of the Smokies will become more potent and can be used for healing the body. They will be rich for growth and fertility. The planis of the area will increase in their potency so that their medicinal value will be greatly enhanced. The formation of 'brotherhoods' and 'sisterhoods' will have their birth in these mountains once again." must be and what my future as a teacher mus1 be. It is here, in the Great Smoky Mountains that I will live and work 10 awai1 and experience the awakening of the Ancient Ones. It is here that r will listen to 1he Voice of the Earth Mother sing the song of Creation... of Wholeness... and of Rebirth. And, it is here 1hat I will seek to add my ·ligh1· 10 the ·ugh1s· that are already here... in peace and in harmony with the Spirit Forces and the Greai Devas of the Mountains. So mote it be! Page Bryant is a ttacl~r and p.rychic ofmany years txptritnce. Shr has sludit'd atensivt'ly with Nativt American mtdicmt ttachtrs and is familiar with naJivt' prophecies abow the currtfll Earth changes. She has wrttttn st11tral books, one of IM bt'st known Ming The Earth Changes Survival Kandbook. fltr /WO nr:wtsl rtkasts art. Tcrmvis1on, a pr~r on sacred sitts o/tht world. and The Aquarilln Guide lO N;wve American Mythology. Page and l:t'r husband Sco11 Guynup, a visionary artis1, havt optntd 1he Mystic Mowuain Rt1re_a1 and Ltar,ung Cuittr and may bt' rtaehtd at -,07 8rUJIS\l,1C'Jc Drive; Waynmillt', NC 28786 (704} 456-6714. This article was reprinted from Eanh Walk, tht ntwsltlltr ofThe Earth Ctn/tr, which is dedicated 10 personal <kvelopmtnt and Earth htaling by bringing s1udtnts toge1/iLr with well-known Native l.!ru!rican ltachus Olld holding regular spirltMDl ceremonies ill 1hr narivt ,radicion. The Earth Center is mam«zintd by Zoe and Jim Marun. Contact them 01 302 Old Ftllowship Road, Swannanoa, NC 28n6 (704) 298-3935. WIIEN THE MOUNTAINS A WAKE Upon hearing the Teacher's words, I knew, beyond doubt, where 1 must relocate. knew what the next step on my path of life (from a conversation wi1h Page Bryant) "My spiri1 teacher Albion has repeated numerous times in speaking of the Eanh Changes, 'We don't wan1 you to limit yourselves by thinking about 1he Earth in only the physical sense. When we say Earth Changes we are talking about geological and climatic changes, but we are also talking about social, political, and spiritual changes.' RESOURCES ······~. .... . .~~~~.1!·~·-· - • Earth Ascending. Jose Arguelles (Bear & Co. Publisher.i, Santa r-c, NM. 1988) • Thi! Divining Jland: The 500 Ytar Old Mys1try q/ Dowsing. Chris10phcr Bird (New Age Press; P.O. Box 1216; Black Mounlain, NC 28711. 1979-1985) •Ttmn•ision. Page Bryant (Hi1rpcrMd Row, New York. 1991) • Anti·Gravity and tlu- World Grid Ed1tc.d by David Hatcher Childress (Advcntwts Unlimited Press; Box 22: Stelle, IL 60919. 1987) ~ /(:i;<-:;;~\ ..:· . .. • • • ·:. . • ...... , _ ~ ··.... ··.........' ....... ..... . . , ··- .......... .......... . l ....\ ... ······-......... : ; .,-.. •• I jlll'"li~l.'i,,,__ . '• ·..:. - .... .. . . , • r(!C()rtkd by DW • The Earth Sp,ril. Its Ways. Shrines and Mys1tries. John Mitchell (Crossroads Publislung Co., New York, NY. 1975) • T~ Ntw Vi= Over Atlantir. John Mitchell (Harper and Row Puhlishcrs, San Pranci51CO CA. 1986) • Looking Gia.rt Univtrst: The Emogmg Scitnce of IVhokMSS. F. David Peat and John Briggs (Simon & Schuster, Inc., New York. 1984) • Tht Ancitnl Srienu ofGtomancy. Nigel Pennick (Townes & Hudsen. Ltd., London. 1979) • o! •• • "Geomancy: A Tawny G111111mor; Steven ~ l in Rais,: tht Sraus (Spnng, 1984 • Planet Drum Found:11ion; P.O. Box 31251; San Francisco, CA 94131) • Where ug1wi.f livt. Doug Ro~Jln (Cherokee Publicnlions: P.O. Box 256; Cherokee, NC 28719) • Black Dawn • Bright Day. Sun Bear & Wabun Wind (13.e.lrTribe Pub.; Box 9167; SpocMc, WA 99209. 1990) Wet England. 1984) • Nttdlu o[Srone. Tom Graves (Granada Publishing Lid. 1980) :. .: d ~ • Ear1hmind. Paul Devereux, John S1ccle, and David Kubrin (Harper and Row Publishers, New York. 1989) • Ftng Shui: Thr Seitnet ofSacrtd Landscape in China. Em~ J. Eilel wilh commem.:iry by John Michell, (S)'IICJ'getic Pless; 24 Old Gloucester Street: London -... , . . ~. . "The sacred sites in the Appalachian Mountains are coming into their power. 1993 is a year tha1 I feel will be intense in every way. Bui people are not going to be able ro experience that power until they reconnect themselves 10 the Mother Eanh. 'There are mnny ways to regain our connection with the Eanh. One 1s 10 educate yourself about the Earth. That is what my book The Eanh Changes Survival Handbook is all about. 'That is well and good, bu1 we need 10 go a step funher. We need 10 learn from the native people. and the most imponam thing we can learn is ceremony. "We have to get back into doing the ceremonies 1ha1 honor the forces in narure. We've jus1 become 100 sophisticated for our own good. Jus1 try getting up in the morning and greeting the sun. Take a handful of cornmeal and throw it up toward the Sun and say, 'Thank you, Grandfather. Thank you for the new day.' "Do that for seven days - ir you don·t feel better, more connected 10 the Sun and 10 the Earth, then don'1 do it any more. "Something simple: we have a sign by the water tap in the the kitchen tha1 says, 'Remember the water spirits.' "People want to know what that means. I ask them, 'When is the last time you gave 1hanks to the water spiri!S for being here?' "They say, 'What?' "Obviously it's no1 a question of when was the last rime, because they have never done it before. They've never though1 abou1 it 1ha1 way. Well, I lived in the desert for 12 years, and r learned 1here 1ha1 it's really important 10 have a good solid peace with the water spirits. 'That's some1hing to think abouL We lake these things for granted. That's the big enemy: we lake all these things for granted. No1jus1 the Eanh, the waler, and the air, but also each other.. .life! If people can stop doing that, then we've staned the ball rolling." • TM Ages ofGOia: A Biography of our livin1 Ea,-1/t. J:imcs Lovelock ry./.W. Nonon & Co. Inc. New York. 1988) Orawina by Rob Meaick • Sacrtd Pious. James A. Swan (Bear & Co. Publishing. Santa Fe, NM. 1990) • Ear1h Wisdom. Delores LaChapclle (Finn Hill Ans; P.O. Box 542; Silvcr1on, CO 81433. 1~78) Summer, 1991 �"If the Earth Is To Heal, Our Hearts Must Be Broken": Two Experiential Approaches to Reconnecting with the Earth by Richard Lowenthal Earth Dance Since August oflast year I've been deeply involved in the fonnation of an innovative environmemal youth program called EanhDance. There are two primary "guiding lights " behind this program. First is the belief that our youth need in-depth and experiential knowledge about our environmental crisis - . and about viable, practical solutions. Second 1s the observation that young people are . disenfranchised in our society, and are growing up feeling helpless and/or apathetic about their future. They are desperate for guidance, support, and hope. They are seeking a positive aliemative vision. In speaking with groups of young people throughout the Asheville, North Carolina area, EanhDance director Mark Fields and I have been astounded and saddened to hear the bleakness of many kids' vision of the future. Even from nine and ten year olds, when we ask them to imagine the world twenty years from now, we hear responses like: "In 20 years there won't be any eanh." "1 see the whole planet covered in black smoke." "The hole in the owne layer will keep growing, and we'll all be fried by radiation." They have good reason to be frightened Although our culture voices concern for our childrens' future, it ii; simultaneously devouring the planet and pirating the natural, financial, and social resources essential 10 the future of the coming generations. Amazingly, environmental education is still considered an educational "frill," and sits at or near the bottom of the totem pole of educational priorities. This error is a symptom of OUT failed relationship with the natural world. This massive failure in tum translates into failed relationships with our children, since we are initiating them inro a social system badly out of touch with reality. And buying a child off with a new computer or video game doesn't change the underlying truth: if we really cared about our children and the world they are inheriting, we would be doing much more chan we presently are ro deal. with t~e profo~nd social and ecological cnses which cononue to deepen around us. Within our society and within each of us individually, there exists a _pressing n~ed for adaptive change and conscious evoluuon, a need that we consistently refuse to recognize. We need 10 honor the Eanh, to begin again to nunure the awareness chat this planet is our Home, that we belong here and are responsible for caring for our Home place. One way to promote this aw3:"!"CSS, an~ the sense of caring nunurnnce that n evokes. 1s through planting trees. This spring, EanhDance sponsored a tree ~ale and plan tin~ project for young people, wh1<:_h w:c: unique m its multi-leveled approach. This proJCCt had three interconnected goals: 1) To empower young people (age 9-18) to act on behalf of their communities and their S1nt111ia-, 1991 Planring trees al GrQ.NJ[Olhu Mountain natural environment, and 10 literally get "in touch" with che Earth by planting trees. 2) To teach kid5 that environmentalism and money-making can coexist, and in fact can In suppon each other. _ this case, 40~ of the money raised by selling trees went directly . back to their environmental groups or classes m school, 10 be used for other environmental projects chqsen independently by each group. (The remaining 60% of the proceeds covered EarthDance's expenses in coordinating the project.) One group donated its earnings 10 black bear protection work, while an~ther chose 10 buy and protect an area of r:unforest. Yet another group set its money aside to fund the projects of the environmental club during the coming year. 3) To conduct a liCientific experimen1 . based on soil rcminemlizarion as a therapeutic technique for healing both !;Oil and trees. In coordination wilh Dr. Roben Bruck, a nationnlly known expen on acid min and plant pathology, EanhDance arra!'lged for tree plantings on areas at Mt. Mi1chcll and Grandfather Mountain that have been devastated by a combination of airborne pollution, insects, and fungi. Using a na1urally derived mineral rock dust study groups remincmlized half of the where trees were being replanted, while the remaining areas were left alone to serve as controls. Dr. Bruck expects 1he rock dust to significantly im~rove th_e ~es' chances of survival due 10 its alkahmzmg effect on the soil and 'the concentration of irace minerals it provides for the trees' nourishment In . Germany. large-scale remine:-l1iw.tion efforts _m the Black Forest have been highly successful m rejuvenating dying forest stands. . . Herc m Asheville, another expenment 1s under way on the Audubon Society's new land at Beaver Lake, where kids planted 200 trees - area; ~vcamores, hickories, pecans and hybrid chesmms - and remincml1zcd half of them. EanhDance is also planning future projec1i, to explore whether reminemlization can, ns Dr. Bruck suspects, minimize or perhaps stop the damaging dogwood blighL All the!">C effons arc imponant, yet the crucial aspect of the EanhDancc approoch is the focus on active involvement and experiential education for our youth. Technical solutions and temporary improvements will no~ suffice lO insure a sustainable society and a habitable planet. We need a drastit "change of hean" even more than a "change of mind." We already realize the gravity of OUT situation; th~re is plenty of terrifying inf0rnl3tion oa that topic. What we need now is courage, inspiration and lwpe. We need hean-lcvcl inspiration to get _us motivated, but inspiration never lasts unless 11 is convened into hope and encouragement through direct personal experience. As Mark Fields puts it, ''The problems of our world ultimately spring from OUT sense of separation from life and each other. The mos1 effective way to heal this sense of separateness is through building connectedness and community: actual involvement in life. "In thinking 1his through, I concluded that OUT children arc the most effective "acupressure poin1" within human society 10 quickly tum things around. Most a~ults arc either so busy or so shut down emononally that they arc simply unavailable for intensive involvement. Our kids, on the other hand, arc desperate for involvement, for real participation in life. And the kids have the most to lose, too. They know we need to preserve the planet, but they aren't seeing much real change; they arc offered public posturing and "green" slogans instead. This conveys a negative message to our youth, and increases their frustration and cynicism. "If young people don't have a positive oullet for their energy and youthful enthusiasm, they tend to lapse into depression or apathy. But if their potential energy is guided and convened into activated. energy, then they can work to change the direction into which our planet is heading - and they can feel much beuer about themselves and their future. Only if a tremendous grasH'OOts movement arises, among both children and adults, can we move towards righ1 relationship, wholeness, and harmony. I see this movement as one of the bare essentials for the survival of humanity and the planet - and it 1s happening. and slowly growing, becau:;e II is so desperately needed. We need more than anything 10 reconnect with, and honor, our Source.·• MurJ; Firld.r is aformrr busi11essman ondflowtr farmrr who spent many )·ears living in the f<Jln/oresu of Costa Rica lit rtlMTMd nnrth ,n 1988 fuling a dup r.onu,11 for ow social and p/JJMUJry tn1v-0=111. and rpent tM [WI two ~ors dew/oping the ideas bthilld EanhDanct. Phone (704) 2.52.Jlll/8 or writ( to Ca11hDa11cc htStllutt: P.O. Box 2155: Ashl!Vlllf. NC 28802. (continuod on nm r•i:•) �(conlinued rrom page 1S) Children already have the connection. Little kids know - they feel it. It's amazing how much more they know than we do, how much more they sense. They just need encouragement. Karualr: I grew up surTounded by deep woods, arid I used to spend hours and hours exploring them. That was important for my growth, but most kids don't have that anymore. Their feelings are intact when they're very young. but without encouragement to feel their relationship to life around them, they start to lose touch. It's like autism, in a sense. We withdraw into the "separate" self, and cut ourselves off from reality. ReCreation Experiences Another Asheville-based program, ReCrearion Experiences, was begun last/al/ U> literally bring people "down to earth" through wilderness skills and outdoor living training. Based on the Native American ways 111ughr by tracker Tom Brown and his staff. ReCreation Experiences is led by founder Dave Torbett. I spoke with Dave about the focus of his reaching: Karuah Journal: What was the genesis of ReCrearion Experiences? Dave Torbett: About 8 years ago I began to envision developing a program to help people "come home," as I call it. Our culture has a built-in mentality that wilderness is "bad" or "dangerous," so we insulate ourselves from it. Backpacking has become very popular, but even then we're insulated. We wear heavy lug boots, we carry massive backpacks, we sleep enclosed in tents. We pack in our stoves and ice cbestS and lanterns, then go home feeling we've been "back 10 nature"! Despite the big wave of backpacking and outdoor recreation, we still have not gouen back to the Eanh. So I began 10 dream about an alternative to those kinds of camping and outdoor programs - a way to take people home, help them feel corilfonable with the Ennh, help them learn skills that teach them that our Mother provides everything that we need. It's very simple living. There's an old Apache saying that as far a.s humans' feet are protected from feeling the Earth Mother, that's how far humans' hearts will be from knowing her as M0ther. lf people's hearts aren't broken again, and they don't reawaken into a loving, caring relationship with the Earth, environmentalism will do some good, but in the long run people will tire of it and go back to their "convenient," desrructivc ways. So I feel we have to woo people back to our Mother. Xntuafl JoumoC P<1CJC 16 DrawingbyRobMculclt Katuah: It seems that the fundamental problem is our separation from nature. OT: Yes. A lot of it comes out of the Puritan mentality, which maintained that anything passionate was bad, including sex and nature. Anyone who's spent much time outdoors, or been out when the wind's blowing and the sky is tom apan by lightning, knows nature is passionate and alive, and not some thing that we can control. But our western mentality says, "If we can't dominate it, then we will kill it" Thai is still how we approach life: we analyze it, we do endless scientific studies... but there is an clement to the Earth that is spiritual, that is deep - something unfathomable. There's something magical about iL Our culture tries to obliterate that, to w1pei1 out. Karuah: Our obsession with conb'OI seems 10 be a major problem_ DT: Making fire with a bow drill provides a good example. If you don't work with the wood, the cord. and the tinder - if you try to dominate them - you may grind through that fire-board, but you don't get a fire! Once while we were doing a workshop for a group of parents, the lead instructor, Steve Ashmore, became very frustrated because he couldn't get a fire. He wns cranking hard on that bow drill, and nothing was happening. Finally he just laid everything aside and said "J quit." About 1wo seconds later, he looked over. and the '>'ind had sparked a coal in his tinder bundle. His tinder bundle was 5moking, it was on fire. He got a fire by saying ''OK. I give up." This was a great spiritual experience for Steve. As long as he had fought the energy and tried to control it, nothing had worked. But when he let go, the wind blew the coal into a flame for him. Trans formative moments like tha1 happen 10 people when they get back to being a pan of nature. When we're willing just 10 stop. put our bare feet on the Earth. and listen to her speak and b~thc...thcn we arc able 10 be transfonned. DT: Yeah, Tom Brown uses this example: imagine you've been lying in a hospital bed for 10 years. Your muscles atr0phy, and when you try to get up you can't walk, you have to relearn how to walk. We have innate awareness skills: we know how to live in harmony with the Earth, we know how 10 be in balance, we know how 10 let the spirit flow within us. But as our feet became removed from the Earth, our awareness skills atr0phied: all the spiritual awareness, the e,cpanded vision, the sensing of the movementS of our animal and plant brothers. All those sensing skills became atrophied. When people go outside, even for a little while, you hear them say how good they feel. Well, it's that reconnection. But since it's so unfamiliar, we have to help people define what they're feeling and realize that it's good. Sometimes people ask me if I'm "New Age," and I tell them, "No, it's a very "old age" thing we're doing. It's pan of us, we've carried a club a lot longer than we've earned a pen. We're toolmakers and craftspeople. We're more comfortable with creating, sensing and moving with the Ennh, than with anything else. Katuah: How does that deep rccoMcction with nature unfold inside us? What can we do to nurture it? OT: We have to gradually recover our inner sense of being comfonable with the Earth. This may mean starting with small periods of time when you can go outside and be alone and listen. You begin to rune your senses once again. You listen for sounds. you smell whatever's in the air, you begin to look with expanded vision. If you lie down on your stomach and look at one six-inch square piece of ground, you could fiU a notebook with all the things you see. There's a wonderful, mysterious place right there in your back yard. Take your shoes off. stand in the grass, then step away and look at your foorprint. That's the beginning of tracking: observation. Begin to observe what comes in and out of your yard, what lives there, what grows there. Begin to research all the plants that grow there. Take longer periods of time to be silent, breathe. and let the Earth speak to you. Let the spirit that moves in all things speak and move in you, and trust w~3;,,. t you begin to sense and feel. fr RcCrtaJion ~ritncts. an &mh skills and a/llllltlMIII program, offas work.tlwps and training 10 1/rt public. PhcM (704) 252-8688 or writt to RcCrearionuperitncrs:46 Wall S1ru1: Asheville NC 28801. SummcY-, t99t �, I ON AGGRESSION In 1838 Andy Jackson said that we should move aside for "civilized man," meaning white people with their plows, schools, technology, etc.. I think about the thing that happened in Iraq and I think about the wars carried on by "civilized man," and the way that we think about them. For instance.we consider ourselves "civilized" because we don't indiscriminately drop nuclear bombs on our enemies. But at the same rime it's "civilized" 10 thre:1ten people with nuclear weapons by havmg thousands of them To me this says that one of the things we haven't addressed is our own aggression. Looking around today, 1 see that spunking m dny-care centers has become an issue, and the argument is brought up that "the reason that there is so much crime. is because there is not enough spanking." . Now how could a child not grow up bemg aggressive when adulL'i hit him because they assume that his behavior cannot be ~~lied in any other way? Spanking and h11ung (as well as neglect) by adults is what causes wn.rs and criminality • not the tack of those! r recently witnessed white kids having a fight. One was an 11 year old boy who was pounding on a nine year old. The older boy's father came out with a big leather strap and beat the older kid for hitting the younger1>ne. That's how aggression and wars are perpetuated. We learn by example, all of us, adults and children. ln raising kids, it isn't what one says that is important; it's what one does. But in thi~ cul~urc ki?s are expected 10 respond to what ts s:nd, while the adults think that they can do whatever the hell they want to. And they don't realize that the children are learning from wh~t they are doing, not from what they are saying. The way to communicate non-violence. to say that there are other ways 10 solve our human problems than to nuke our enemies or 10 go aftei them with high technology weapons • is 10 live that kind of life. After awhile, we're expected 10 notice when we're doing something that doesn't ~ork. ,:tie v:iay we measure how well a policy 1s working 1s by the results ...and we're still slaughtering ourselves wholesale. The native people never thought that spanking was the right approach 10 dealing with children. To us spanking seemed barbaric - it was a barbaric, savage thing that dominant culture men did to their children. The traditional family was different from the fa!11ilies. of today. F~r.one thing, they were more inclusive. In a tradiuonal family the old people were respected. They were the caretakt:r.;, the nunurers, and the teachers of the children. They weren't meaningless lives best stuck off in a faraway house 10 die. Today we don't seem 10 have time to take care of our children or our old people. We're 100 busy making money 10 survive or 10 get ahead. We often leave the ca.re of our family Su111111cr, 1991 (These n.re the words of a IJ'Dditiorol Cherokee medicine ~n.) members 10 "professionals." But most of these "professionals" arc people who arc hired off the street to work a menial job for a minimum w~~e. Or we i:elinquish the responsibility of ra,s,ng our children 10 the school system. It ends up that frustrated, underpaid, Lower T/uuvkrlwle under-respected people have the responsibility for talcing care of our families. In a traditional family, the children were indulged - their every whim was met. But they we~ also made 10 feel like they were pan of the family and welcome 10 panicipate in family ac~ivi.ties. This ~esulred in a different way of 1h1nkmg, what 1s called a "cultural bias." People's identity was defined first by the family, then by the tribe and by the clan. Everybody, when we get hun. wants sympathy and empathy. r can remember as a small kid falling and crying, and somebody picking me up, hugging me, and raking care of me. I can rcmembt:r that. But as I got older the grown-ups just stopped reacting like that. They gradually had me become more responsible for myself. That went on up through the pubeny and moon lodge ceremonies. As I got older, if I misbehaved, people would simply walk away and act hun. White people call this rejection, but I don't see it as rejection at all. When as an adult, if someone violated cultural customs, but in a way that was not too serious, people might not talk with that person for a week. That was a powerful reprimand. The need 10 belong 10 the family and clan groups was so strong, that it was a motivating factor in modifying people's behavior. The most serious punishment was 10 be ostracized from the tribe. That was worse than death. If someone was ostracized from his family or clan, there was probably a 90-95% chance thnt person would commit suicide. That's a cultural bias. That wouldn't work in this culture. People don't have that tribal sense now. Today it's every man for himself. Just about every one of the native tribes recognized that the tram,ition from childhood 10 adulthood was a very imponant stage in a person's. life and marked it by some son of c_elebrrmon or pubeny ceremony: Pubeny is a t1~1e w_hen young peopl~ are having a variety of b1olog1~I change:. commg over them. and it's also a urni: when they are staning 10 question and doubt the thing:. that have been taught 10 them by the older people. This is called "the ~bellious stage" now. h is a time 10 question. a umc to a.\k: "Is there a God?" "Is Grandpa full of shit?"' - important mauers like that. Instead of trying 10 hold that energy down, or lock it up, or conrrol it, traditional people would encourage the young ones to search and 10 :;eek out answers for themselves. !'I~. one said, "This is the only way that there 1s, because experience taught them that if there was any truth or goodness or sohdriess 10 the philosophy that the young people were raised by, they would come back home after they were allowed to question, to doub1, and 10 experiment for themselves. I sure as hell did it, and the older l get, the more I find myself acting like my grandfather. Every once in awhile I look in the mirror, and I think he's standing there. And when I hear myself talking 10 my children, I hear his voice. I've gone in a big circle in my life. That circle went way, way out there, but now it's come back around. But that's fairly nonnal - that is, if there's any basis 10 the ideas one was brought up with. We also recognized that there was aggression in human beings. The white people have always thought that we had lots of wars among ourselves. but I think that our ''wars" were more like long-1enn, off-and-on feuds. We certainly weren't without aggression, but w~ ~!so didn't ~eep armies and build up m1l11ary s1ockp1les. In warfare and in raising children we were several thousand years more advanced than the dominant culture of today. Instead of putting all our energy into designing new weapons and military hardware, we sho_uld be 101e_lligcnt or civilized enough to deal w11h the basic problems of our aggression, our selfishness, our self-centeredness - not just with the symptom.-.. We have 10 face the fact that aggression is pan of us. It's pan of our t:rue name. Uut the dominant culture doesn't really address that. The present society substitutes "the big stick theory" - since we expect other humans 10 be aggressive, we create a big military to proteet our wealth and our ideas. c-un·.~ on ne11 pa1e) - · _, )(,(ltimf, Journal pa<)C 17 -. �(c:o111inucd from~ 17) The Cherokee people recognized our muuml aggression. They would arrange stickball games. Somelimes lhey senlcd disputes with u game of stickball. The word for "ballgame" was the same as the word for "war." People. ;ot hun playing stickball; somelimes pooplc even got killed. We certainly didn't solve the problems of aggression, but we had ways 10 deal wich them. Jn the Cherokee way of thinking, for example, there was no concept for cowardice. When we were having a baule 1,1,ith our neighbors, maybe the Creeks or somebody else, and we felt that we were losing too many of our people, even though we might be winning the conflict, we would just pack up our weapons and go home. We acted like 1his because life was sacred m us. The loss of too many people was more than we could handle. Indebtedness :ind revenge were parts of our culture in which we were nor VCI)' advanced. The basis of the clan justice svstcm was retaliation. Everybody knew thal if ihey tre:ued a member of :1no1her clan badly, they were going to get their ass kicked by all the rest of the clan. It made people think twice about mistreating someone, but the clans had 10 kick a lot of ass 10 uphold their reputations so the system would keep functioning. In clan maners we weren't as much a tribe a.\ a confederation. If someone was killed who wasn't kin or a clan member, other people often were not too concerned. Some Cherokee villages fought with the Creeks for years, while at the same time other Cherokee villagl!s were friends 10 the same Creeks. But revenge was a powerful motivation. However, there were restraims. The nation had what they called "red villages" and Aging...Changing Asheville, May. Jordan's jus1 now learned how 10 replace a pacifier between tiny we1 lips curled sweetly beneath May's sun while the new leaves of wild strawberries and blue-purple briars discover how it is warm and sad and odd beneath a cloudless Appalachian ceiling. And down the pebbled road I know through the inference of tre~ crashing through irees and the sorrowed, bloody thud of wood to earth lha1 the firs lll'TOSs the ridge arc just now learning, too: seeing how the cones shake and drop through lhe popping, cracking, fibrous wrenching of hot, oily metal teeth. The blue twist of two-cycle oil breath dissipa1es, quite satisfied, up and away through a canopy of needles, waiting in the silence of death for the imminent drying. The bridge has tumbled into the deep. Below the sloshing, muddy torrents !here are creatures calm and curious, monsters bloated, white, and wide-eyed, and between them somewhere in the murky stew an understanding odd and unspoken. Finned ~a1urcs stare at rare monsters queerly, wondenng what purpose they've come to !,C!Ve, To reclaim appliances, furniture, tires, boulcs, and else? To 1emp1 with wonn, jig, or spinner? Or perhaps only 10 say "l have driven submerged". The monsters stare back, but do not see or question • though lips are poised for speech. Hair standing on end pointing downstream, body slowly swaying, stiffening. Above, quiet whispers of drizzle beckon the sun's fading 10 hurry. And upstream muddy banks doued with the living who stand among red and yellow and blue s1r0bes, dizzy, pointing downstream, are disappearing in the rising. The living Stare also, blindly into swirling eddies of death. "w hi1e villages." Generali v it broke down th111 the aggressive people lived in the red villages, and the non-aggressive people lived in the white villa~es. The "Beloved Woman" was another built•in check within the syMcm. If everybody got all excited about something 1he Creeks had done and wanted to go make war right away, a Beloved Woman could say, "Listen, there's not going to be any warfare," and 1here wouldn't be any warfare. We had cenain checks and balances that developed through the centuries. I don't know if it was ever consciously though I out, but it fit in witb our cultural biases. How the clan system of justice would have developed in the future if it had not been contaminated by an influence as strong as western cuhure, J really don't know. Poems by James Proffitt Ancient, crude magnificence evolving from distant overtones to immediate, restless anger low and .still and brittle. Cracking pop splitting flash of flashes and flutter of an in splinters sweet pine mood rain pouring hail and sulphurous love of electric kissing a nameless fir clenched to the crest of a trillion ton stone. This is the beginning. What if old age is a healing crisis? - the harder old age is, the more healing is needed, As we get closer 10 Spirit, we cleanse naturally. Old unhelathy habits of body and mind come 10 the surface - we're more sensitive - more unable 10 abuse ourselves without instant repercussions. ~hat_ if we looked at aging as prosperity? Prospcnty IS abundance. The more we have of something, the more prosperous we arc. With age our numbers build like money in lhe bank experience - wisdom - value. When we age, we slow down so we can notice more. We learn how 10 conserve our energy, so that we can better become involved in olher realms besides the physical. Our culture has taught us that old age often means sickness. Bu, these sicknesses are probably only the accumulations of lifelong habits that harden us when we do not face issues and feelings in relation to ourselves and olhers...When we are not willing 10 change. The word change has age in iL It also bas can. lf we can stay open and make the changes we need to as we go along, the healing crisis needn't be so hard. Don·, let lhc healing pile up until 1he end. Ligh1en up your load. Count your blessings and your years - and when you reach I 00, it could be like collecting interest on a life well invested. • C Redmage Rcprint.cd from !he Floyd ReSl)urce Cooperative Muulrller; Bo~ 81: Floyd. VA 24091 A bear's nose quivers fur pointing that way, buck's ears and tail twitching water hissing steaming up and away from charred wood echo of a fading, wordless language. Later earth whispers beneath a sagging canopy wrecked foliage heaving and sucking expelling long ceremonious sighs having wealhered one more and only rhe foamy brown rnge of a river below and subtle, renewed spirit in flora to show. D,_,,,, by f1t1 Graef,: Xati«lfl Joumat pnge 18 (from IN CllMrttc Ught on tho Wind. .K~ p. JO} Summer. 1991 �SACRED FORESTS: Recommended Guide to Old Growth Stn11ds Green Spirits, our generous plant allies. gifl animal-kind with food, medicine, and counsel. While all animals consume 1he fiber and flesh of plants, few seek out the counsel and cures offered by plants. My favorite way to immerse my soul with plant and eanh energies is by entering and communing with the old growth forests. I prefer the 1enn "old growth forest" over the romantic misnomers "virgin forest" or "wilderness," which only exist in the minds of civilizations which have left the forest. Old growth forests are defined by many criteria, the most obvious of which are: the relative freedom of disturbance by humans; the presence of large trees and an uneven canopy structure; an abundant fungal component; and the presence of logs in alJ stages of decay. I gain reverence by day-hiking into these wooden-cities of forest inhabitants, where I temporarily become a citizen of these woods. But the greatest spiritunl sensitivity'comes to ptc after $pending three or more days in the fores1s. Gradually. one becomes more "in tune" to the subtle rhythms and energies of a truly balanced ecosystem. Words poorly describe this personal experience; I can only encourage readers to directly visit and experience these green energies first hand and with open heans. One should enter the forest with a sense of reverence and should "leave nothing but footprints ... " Katuah's Green Spirits are best felt and embraced within the old(cr) growth forests, especially within the protected areas of the region's largest preserve, the Great Smoky Mountains National Park (hereafter called "the Smokies"). Detailed trail maps of the Smokies can be purchased at any of the visitor centers in the Park, or can be obtained by mail from the Great Smoky Mountain Na1urnl History Association (Grea1 Smoky Mountnins Trail Map- GSMNHA; Rt. 2, Box 572-B; Gatlinburg, TN 37738. $1.00 postpaid). More detailed trail infonnation can be ob1ained from the Sierra Club's Hiker's Guide to the Smokies (Mur!less and Stallings), available at libraries and bookstores. Day-hiking is unrestricted in the Smokies: however, you will need a free backcountry use pcnnit (available from rangers and at several self-service Backcountry Reservation Stations) for any over-night stays in the backcountry. Several of the backcountry camp~ites arc extensively used and require advanced phone reservations. My favorite places 10 eicperience the communities of forest beings have occurred along the following hiking trails in the Smokies: (I} The Gabe Mountain Trail follows the lower slopes of the main ridge crest between Cosby and Greenbrier, Tennessee. East of HenwaJJow f-nlls, the trail travels through se_veral miles of undiscurbed original forest, with _an exceptional diversity of plant and fungi species of enormous age and siz~. There is a Sunmier, 1991 beautiful backcountry campsite (#34- Sugar Cove) located in 1he middle of this forest. This trail offers easy access 10 some of the best woodlands in the Smokies. Joye~ Ki/~r M~morial Forest (2) A few miles awny by trail is the preserved Albrigh1 Grove, a small section of prehi~toric forest, named after a former director of the National Park Service. The trailhead is locared on a short side-road behind the Jellystone Park Campground on US 321 between Gatlinburg and Cosby. fn the grove one may experience the immense presence of several HUGE tulip poplars ("the Behemoths") and record-sized understory trees and ferns. These trees are friendly 10 u-ce-huggcn.. (3) A few stream drainages west of Albright Grove is the Ramsey Cascades Trail, an eight mile round trip day-hike. This tmil leads through mature forests, but with a more limited number of the exceplionally HUGE trees. This is a m<X.lerately difficult hike due to the distance and steady climb (a 1600 foot elevation gain in four miles). (4) One of my favorite trails is the Boogerman Trail in Cataloochec Valley, located off rnterstate 40 at the nonheastem end of the Park. This relatively easy. seven mile round trip trail leads the hiker through magnificent trees of record-sized hemlock, oak, hickory, and poplar trces ...rcalJy fine trees to hug! CataJoochec Valley contains several additional pockets of relatively undisturbed forest, including (along the Big Poplar Trail) the largest tulip poplars in the Park, each with a trunk diameter of six to eight feet. (5) A few trail miles west ofCataloochcc Valley is the high elevation "perched valley" of the headwater:. of Raven Fork. This is the valley of the Cherokee Indian legend of ''Yona-unatawasiti'yi'' ("where the bears wash"), a mythical purple pool where wounded bears are healed . Loc:ued adjacent to the Cherokee Indian Reservation at Cherokee, NC, the headwaters of Raven Fork nrc considered the most isolated and rugged valley in the Park. No maintained tmils lead through this area, bu1 the ridge above it can be reached by hiking the Beech Gap Trail from Roundbouom parking area, nonh of the Cherokee Trout Hatchery. At the head of this trail is the McGee Springs Campsite (#44), from which a very primitive man-way leads along Breakneck Ridge and then descends through thick rh<X.lodendron and laurel to the rushing creek. The forest around the campsite is composed of huge spruce and oak trees. A second and more frcquemly used campsite, Enloe Creek Campsite (#47), is located alongside an especially beautiful section of Raven Fork (6) Small, relatively undisturbed "pockets" of the original forest, remain along the eictreme headwaters of the many southern streams which drain down from the ridgecrest along the Tennessee and Nonh Carolina border in the Smokies. Most of these watersheds were heavily logged in the 1920-30's, but the uppermost re.1ches of these valleys contain magnificent forests. One of the more easily accessible headwaters is that of Deep Creek. This trail-head is located a1 a small parking :irea on RL 441 about a mile south of Newfound Gap in the center of the Park, TI,e trail drop:. steeply into the impressive forest with its many streams and beautiful trees. The tr.iii should be followed for at least 1wo miles. Better yet is 10 walk the four miles to the campsite at Poke Patch (#53). (7) Another exceptional woodland in the Smokies is found at the beginning of the lower section of the Gregory Bald Trail. This trailhead begins 01 1he start of the one-way Parson Branch Road, leading out of Cades Cove, TN. The two mile hike to 1he Forge Creek Campsite (#12) leads beneath an exceptional tree canopy. Continuing up to the crest of the ridge (about a 2600 foot rise in elevation), the hiker will reach the grassy Gregory Bald, another Cherokee mythical siie. "Tsisrn'yi'' ("the Rabbit place"}. Herc the ' rabbics had their townhouse, ruled by their chief Rabbit. who was as large as a deer. This open and grassy mounca.in bald is exceptionally beautiful in mid-June when the native name azaleas bloom in blinding red-to-orange colors. 1hls listing of exceptional forests in the Smokies (and 1'm not telling all my secrets!) is intended as a guide for personal pilgrimages into some of the last old growth forest remnants remaining in K.atuah Province. Go to these places. and scclc the counsel and wisdom of plant spirits there • you will gain greater respect for even the simplest Green Spirits. • / by Lee Barnes Xatuaf1 Journal pngc I 9 �- OFF THE GRID When we 1alk about hydropower we are really talking about mpping into the primary power of the eanh... gravity. Water itself has no power, it has mass. The power is due to the force'of gravity acting upon the mass of water and creating an energy flow, The energy flow represented by flowing water is naturally regenerative (as are all natural cycles}. due to the sun's input. Star energy evaporates water, allowing the wind to carry it , back to the top of the hill. Organisms have been using flowing water to help them do the things they need to do, ever since water first flowed; whether it be the micro-organism that needs it to bring food within its reach, or the person floating downstream in n hollowed-out log. Up here in my neck-of-the-woods, the Blowing Rock, people have been using the many swift and swollen streams to U11nsport themselves for, I imagine, IOOO's of years (though now we just call it spon). More recently, the people of this area took to pu11ing large wheels in the path of a stream's flow in order to change i1i. linear energy in\Q circular mQtion. At first, this 100k the shape of giant water wheels running grist and lumber mills at places like Cove Creek, Valley Crucis, and near Beech Mountain on Beech Creek Road. In fact, the Winebarger mill in Meat Camp is still operational and the giant wheel (over three stories high) that once powered the lumber mill on Beech Creek Road is sull turning, though in a different stream... The first thing you notice when you enter Edith and Ray Estes' small piece of land tucked into a holler along Howard's Creek, is that giant wheel turning slowly and inexorably like some giant fenis wheel from a perpetual fair. Along its circumference, every foot or so. is a metal slat which caplllrCs a stream of water directed to the top of the wheel from somewhere higher up the holler, making the wheel fall with ics weight over and over again. Ray, who has been active for 83 years. once used the wheel's spinning motion 10 spin a 12 kilowa11 (kw) generator. Since then he ha.~ scaled down his operation and uses a smaller wheel nexr 10 his house 10 generate electricity, but rhc big wheel still turns 10 generate memories of the pasL Ray's use of the big ol' lumber mill wheel to gcnerarc electricity, illustrates a very recent use for hydropower which mos, people associate with the term, electricity generation. By virtue of its elevation a stream contains potential energy. hs rate of flow is a measure of this potcnrial being realized. We can use these two simple truths to calcul:ue 1he potential power of any stream: P=HxQ Xnti1<1h Jou rno t pngc 20 Which says that the power (P) of a stream of water is equal to the height (Hor head) from which it is falling multiplied by the speed (Q) at which it falls. The electricians among us may recognize the similarity between this equation and the basic power relation of electricity: P= EX I where P is power in waus, E is electromotive force in volts, and I is current flow in amps. According to More Orher Homes and Garbage, the power of a stream can be expressed in waus by dividing the product of the flow in cubic feet per second and the head in feet by 0.0118. This gives the potential maximum power. How close one can get 10 that figure is a function of how efficiently one's electrical power generating system translates the linear motion of the stream to the circular motion of the generator. Before 1930, Boone got a lot of its clccuical power from a hydroplant off the Blowing Rock Ro:id on the South Fork or the New River. The dam for thtlt system still smnds. Another large hydrosys1em in the area still operates. The dam for this system which crosses the breadth of the Watauga river (ma.king it unnavigable at that point, which would not be allowed today), was originally built in 1890 out of hemlock logs, and the stored power was used to grind com and wheat. In 1905, Ben 0. Ward built a sawmill which still stands, though in a state of long disuse. In 1934 a larger dam was built and Ward began to generate electricity. He received a power franchise from the state und supplied 12 to 15 homes with electricity through a 35 kw synchronous generator. The famous flood of 1940 wiped out the plant (and just about everything else up here), and before it could be rebuilt the Rural Electrical Association (REA) moved in and divided the countryside into regions within which only one company could have a franchise. fn this area that was BREMCO (Blue Ridge Electric Membership Co-op). Now, anyone generating power for more than personal use must sell it 10 BREMCO, they cannot sell it dircclly to their neighbors. Currently, the si1e begun by Ben Ward is maintained by his son Rick. It consists of two 3-phasc induction motors, one 100 hp and the other 125. It is a 69 kw plant with a head of 16 feet forcing a flow which often exceeds 20,000 gallons per minute through the two giant vertical turbines. Mr. Ward produces 50,000 kwh per month which he sells to BREMCO at $0.03/kwh, so he makes about $1500 per month from his hydropower. Ward's system is an example of a low-head, high-flow system. This area, however, also contains a good working example of a high-head, low-flow system. It dams a small creek high arop the hill ii falls down. Water is channeled from this dam down 1680 feet of eight inch diameter drainage pipe (obtained 31 $2.08/ft from leftovers 31 the oon to the generator 168 feet below the head of the dam. A flow of 1200 gallons per minute spins a vertical pelton wheel at 300 rpm, which is geared down to spin a 18 kw 3-phasc induction motor. Like Ward's, this generator is induced by the power company, which means BREMCO supplies the power to the electromagnet within the generator. Thi~ makes 11 unnecessary for the person who is generating the power to have a lot of expensive synchronizing and voltage protection equipment. But it also means when BREMCO goes down. so do they. Not exactly off the grid. but they could be. This micro-hydro system could generate almost 13,000 kwh per month, enough to provide up to 15 normal homes (energy hogs) with electricity. The resuiction on selling power to others could possibly be circumvented by buying land cooperatively, or having all the service homes on a single piece of propeny owned by the power generator. This is the situation which exists on Ray and Edith Estes' estate. Resembling more a riverboat than a house, the Estes' home is tucked away high up in the holler alongside the stream. From there it overlooks a little community of homes and cabins which they rent at very reasonable prices. Ray built a dam across the little stream which runs by his house, and created a small pond above his house, teeming wi1h fish and a family of ducks. He channels some of the water from the pond to a srt13ll tmditional wooden waterwheel which sits right next to his house. adding even more 10 the illusion of a riverboat as it slowly spins in the stream. Its speed of six rpm's turns a giant flywheel which is attached 10 the shaft of a generator by a • leather strap. The 5 kw, l lO V generator is bolled to a workbench in the small wheelhouse Ray built next 10 the waterwheel. Currently he uses the power 10 nm his outside ligh1s, twenty to thirty I00 wan light bulbs. During the day when no lights are needed but a load is needed to prevent the DC generator from burning up, Ray uses the power to heat his hot water. Ray's got a lot of hot water. Ray's system is the best example of a low-tech system which most anyone with a little spunk could build. No exorbitantly expensive turbine, pelton wheel, or piping is required, and il's graceful. Though I think Ray's dam and resulting pond are beautiful, some people (not beavers) object to micro-hydro systems because the ·dams destroy the stream's ecology. At the developing Center for Ecological Living (CEL). which would be Katuah's newest site for investigation into self-sufficient community lifestyles, Rob Messick. curator and local genius, has devised a water delivery system which is unobtrusive to the stream. I le placed a preformed concrete culven, in which he had driven a two inch hole and a couple of small feed holes, i 010 the center of the small but powerful ~tream which flows through the CEL. A two inch nexible black plastic pipe runs out of the two inch hole 250 feet to the pond which sits beside the stream. The flow from the pipe is about 45 gallons/minute, which could be quadrupled by doubling the size of the pipe. Besides using this hydropower to fill the pond, it might be possible to generate electricity as the water enters the pond. Hopefully, we will repon more on this in future OFF Tl IE GRTD columns. Anyone interested at an in-depth look at one person's small 7 kw hydrosystem should refer to Katuah #4, the WATER issue. on page 11. If you don't have it, order a back copy. There are still a few left. If anyone out there i,; running a small h)•drosystem, send in a description and w/''ll print it in this space. ' Big wheel keep on turning ... Jim IJouser S111mm.·r, 1Q91 �"I'M YOUR PUPPET" NIIUn.l World News Service ECOTAGE The Cullasaja controve~ continues (see Na1ural World News Ser-ice Ka11wh Journal #30). At issue are plans for a A series of inc1den1s in Katuah's national forests is leading some fores1 officials and law cnforcemem agencies to suspect 1ha1 there are local activis1s commi1ting acts of "ecotage," damage to equipment that is damaging natural environments. On March 27, Leonard Cook of Cook Bro1hcrs Lumber Company in Franklin reported that spikes embedded in logs from the Paroidge Ridge timber sale near the Namahala Community in Macon County had caused over $1000 worth of damage to his sawmiU. Less than one month later T & S Hardwoods of Sylva, Nonh Carolina reported damage to logging equipment in the Avery Creek area of the Pisgah National Forest. Thomas Stanley, mill manager for the company, reported on April 5 that dirt had been added to the fuel tanks of the machines. Stanley, whose company was also the target of a spiking incident last March, does no1 believe that April's incident was nn act of ecotage: "To me, it looks more like vandalism than someone trying to make a statement." Pisgah District Ranger Art Rowe disagrees. He considers the act "environmental terrorism." The area where the equipment damage occurred is located three miles behind n locked gate, and Rowe said, "That's a long way for somebody to go back into an area just to commit casual vandalism," he said. Rowe wonders if the possible ecotage is in any way connected to an incident two weeks earlier in the North MUls River area of Henderson County, in which an un-named group of people blocked a Jogging truck for nearly three hours as it was attempting to leave a logging site. SAVING WATERSHEDS Natural Wotld News Service Two special places may possibly be slated for federal acquisition this year. Work continues to protect the Chattooga River, and two tracts arc currently available for purchase. $2.2 million is also being sought to buy 1,860 acres on the Horsepasture River. The Horsepasture is designated a Wild and Scenic River and efforts continue to guarantee permanent protection of that status. The Congressional Land and Water Conservation Fund directs a portion of government receipts from offshore oil drilling and other resource depleting activities imo land preservation. Write your Congressional representatives about malcing these important watershed acquisitions through the Land and Water Conservation Fund. Senators US Senate Washingion, DC 20S10 SAY NO TO PLUTONIUM Nawn! World News Sctvice The US government's Rocky Aats plutonium processing operations near Denver, Colorado are being shut down because of plutonium contamination to the surrounding area. Rocky Aats is looking for a home, and the government would like to move the facility either to the Pantex nuclear weapons assembly plant near Amarillo, Texas or 10 Oak Ridge, Tennessee. Presently the Rocky Flats plant reprocesses plutonium so that it can be re-used in nuclear warheads and builds plutonium •pits" which are used as a triggering method inside the warhead. Plutonium has been released into the soil, wr, and water of the plant's surrounding environment. Studies by Dr. Carl Johnson, health officer of Jefferson County, Colorado, showed that people living near the Rocky Flats plant had increased risks of childhood leukemia, brain tumors, skin cancer, and lung cancer. Moving the operation to Karuah's western slope would mean severn.l billions of dollars in construction work on new processing facilities and thousands of jobs, Summer-, 1991 Rcprcsenlntive US House of Reprcscntat.ives WashinglOl'I, DC 205 IS considerations that have the Oak Ridge city government drooling. The town has already signed an agreement - before even looking at the operation plans! - that offers the Dcpanment of Energy (DOE) 5,000 acres of free land and a guarantee of five million gallons of water per day if the agency would locate their supcrplant in Tennessee. The Rocky Flats faciliry would also bring large amounts of plutonium, one of the deadliest substances unleashed on the planet • an clement so volatile that it instantly bursts into flame on comipg into contact with oxygen; a substance so concentrated that it requires only ten pounds to make an atomic warhead. Handling plutonium results in plutonium waste that has a half-life of24,000 years and which, as it decays, creates americium. that gives off bone-penetrating radioactive gamma rays. his impossible to safely handle or pennanently contain plutonium waste, and when it seeps or vaporizes into the environment it collects in living tissue. causing degenerative disease and genetic mutation. The announcement about the Rocky Flats move was contained in a DOE repon titled 'i'hc Reconfiguration of the Nuclear Weapons Complex," which outlines plans to carry $5 million sewage treatment plant proposed by the town of Highlands in Macon County, North Carolina that would dump one-half million gallons of treated effiucm per day into tl1c Cullasaja River. The NC Department of Environmental Management (DEM), although ii was aware of the controversy and has been presented wi1h pmple evidence of the potential impacis of the proposed treatment plant, signed a permit for the facility in April, 1991 without even requiring an environmental assessment for the project. The action set off a storm of protest. Save Our Rivers, Inc., the Macon County Citizens' group organized on behalf of the Cullasaja, filed a lawsuit in civil court to require that the state prepare an environmental assessment of the treanncnt plant proposal. The US Fish and Wildlife Service. the NC Wildlife Resources Commission, and the Clean Water Fund of North Carolina all immediately made public objections to the plant. Senator Terry Sanford sent a letter to the DEM asking for an environmental assessment. Even North Carolina Attorney General Lacey Thornburg, who used to fish in the Cullasaja, sent a letter of protest stating that an environmental document should have been prepared before the pennit was issued. The DEM has turned a deaf car to the uproar. Green LiM newspaper quoted DEM Public Information Officer Debbie Crane as saying, "We haven't heard any real concems...Jt's just mass hysteria." Another DEM spokesperson, Don Fullmer, said, ~we applaud what the town of Highlands is doing." Highlands is an upscale retreat for the rich and powcnul - people who are used to getting what they want. Apparently the tentacles of their influence reach a long way all the way to Raleigh. nuclear weapons production into the 1wcnry-first century. The report offers three alternatives for future plutonium p.rocessing: move Rocky FlatS to the Pan1ex site, to Oak Ridge, or 10 close all the existing operations and move them to a different (as yet unspecified) location. The logical alternative, to shut down plutonium production entirely, is not offered as an option by the DOE. It is up to the public to bring that alternative to the the attention of the agency. There will be public hearings on the DOE report and the plans to move the Rocky Flats opera.lion this summer. Hearings for this region will be held in the Pollan! Auditorium on the campus of the Oak Ridge Associated Universities in the town of Oak Ridge on August 28 starting at 9:00 am. The Oak Ridge Environmental and Peace Alliance (OREPA) is calling on all concerned people to participate in the hearings, OREPA organizer Ralph Hutchison emphasizes the importance of the hearings for the whole region, saying, "If you can only come to Oak Ridge once in your life. come on August 28!" For more ii,formaJion on the DOE:J plans and the Rocl:y Flats move, call OREPA 01 (615) 524-4771. Xoti1oft Journal P"'JG 21 �CHEOAH SET'l LED? ~OT QUITE! BIG TOM'S LEGACY Naruru World New. Scn-i« NillW'lll World Ne,., Sena The US Forest Service (USFS) and several influential environmenml groups reached agreement March 4, 1991 on 1enns to senle an appeal of two disputed timber sales in the Cheoah Bald area, the largest unpro1ec1ed roadless area in rhe Pisgah and Nnntahala National Forests. Under the terms of the se1tlemcn1, the USFS will forego a one-half mile pennanenr road into the Cheoah area and will scale back the Wesser timber sale by dropping one cutting unit which would have required the road for access. In return, Lark Hayes of lhe Southern Environmenml Law Center agreed on behalf of The Wilderness Society, the Sierra Club, the NC Wildlife Federation, and ~e Elisha Mitchell Chapter of the Audobon Society 10 drop the coalition's appeal of the USFS timber sales. Two other appeals of the controversial timber sales had already been turned down by the U~FS. One was by timber industry lobbying groups demanding a higher timber vol~, and ~e other was filed by SoulhPAW, a regional environmental group advocaring 1ha1 the _Southern Appalachian national foresLS be designated a roadless "evolutionary preserve" for the benefit of habitat. The SouthPAW appeal was refiled again at the regional and national levels and wa.~ rejected at every stage. Apparently the USFS did not lake kindly 10 the group's suggestion that the Cheoah Bald area be returned 10 pre-RARE n conditions. This dates back to early 1983, when the Chcoah area was a 21,000 acre roadless area, under study as pan of the Roadlcss Area Review a!1d Evaluation (RARE IT) program. But later m 1ha1 year Chcoah was removed from RARE It consideration, and the Forest Service began a road-building orgy that within only a few yC3I'S reduced 1he roadless component to 7.000 acres, one-third of its previous size. SouthPAW would have the Cheoah roadless area returned 10 ils original condition. Peter Kirby of the sourheasrem regional office of The Wilderness Society hailed the apP?I senlement as a victory. "As well as halung roadbuilding into this crucial roadless area, by recognizing the importance of protecting the roadlcss resource. the agreement SCI a precedent that will be most useful in the course of the upcoming land use and management plan revisions," he said. " SouthP~W activist Rodney Webb said. For s~ch an 1m~rtan1 ~abi_tat area._the only eco_log1cally fea.~1ble pohcy LS very simple: obhterare, revegcuuc - obliterate the roads and allow them 10 be recovered by the natural vegeuuion." 'This area is just across Fontana Lake from the Great Smoky Mountains National Parle. fl is 3:11 important stepping s1one by which species can migrate from the parlc into the southern reaches of the Nnn1ahala National ForesL If we lei them, the Forest Service will chop Oicoah up and carry it away in liule pieces. We can't let that happen. We won't forsake Chcoah. Whatever it takes - a lawsuit in civil court, direct action whatever - we will defend it as long as we~ able." To cc111ac1So1111t n,w, writt to: Box J/4/; Askvillt. NC288(}2. Xatuah Journot ~ 22 Big Tom Wilson was a legendary hunter who roamed the Black Mountains during the laie 1800's. He knew those mountains and ir is said 1h01 he loved them well ' In April, 1991, Wilson family descendants gathered nnd donated a conservation easement on 1800 acres or family land that had been passed down intact since Big Tom's day. The easement does not transfer owne~hip of the property, but ensures that the propeny will never be developed. The area will hereafter be protected as the Big Tom Wilson Preserve. The event marked an important step in maintaining unbroken hnbirar in the Black Mountains, because the Wilson property makes a strategic linkage between Mount Mitchell Srate Parle 10 the east and 1he Big Butt area of the Pisgah National Forest 10 the wesr. To the south lies the Blue Ridge Parkway and the Asheville Watershed area. The easement was done under the auspices of the American Farmland Trust. a non-profit organization dedicated to protecling farmlan~ from encroaching developmen1. It was earned out at the request of the Cane River Club, which is presently administering the land for the Wilson family members. team from Atlanta that invcsug;ired the incident. "It's an ~xpcnsive joke, if that's what ii is. It's pretty s1ck..,1oi.illy uresponsible." According to 11u1hontie:,, fin11I costs of rhe hoax ran into rhe thousands of dollars. On May 8 an anonymous leuer received by the Asltevil/e Cimen-Times signed only "The Black f-1:ig'' rook responsibility for rhe hoax, saying it was "executed in hopes of illiciting (sic) p_u~l!c attention 10 the deadly 1hrea1 and poss1b1hty of nn actual toxic was1e spill," FBI Agent E.K. Miller said he would refer the lcuer 10 the FBl's agent in Charloue that specializes in environmental mauers. . The n1:tion may have been expensive, bur ~1 was not fnvolous. According to the May issue of Green Une. an independent green-oriented paper in Asheville. a survey conducted by the NC Division of Motor Vchicles from December 1990 10 February 19~ I foun~ char 22% of rhe trucks stopping at weigh srauons along 1-26 and 1-40 were carrying radioactive waste. In addition, there is a _re_ar th~t President Bush's five-year, $105 bilhon highway plan, inrended to facilitnte the shipment of defense goods, will result in a markedincrcasein1heamoun1ofhazardous and radioactive waste being transported. LET'S NOT LOSE LOST COVE Narunal World Ne"'-. Service . . . . -RADIOACTIVITY ALERT! N.tunal World New, Service Ar 5:00 nm on April 22. authorities discovered what appeared to be the af1erma1h of a hit-and-run accident near the junction of 1-26 and 1 near Asheville, NC. -40 But this was no ordinary accident. At the scene were four metnl bam:ls labelled "radioactive" and a shanered wooden pallet. it appeared ';h:11 the_ ~Is had spilled from a ITUCk hauling rad1oact1ve materials. and the Stnre Highway patrol immediately closed one lane o_f traffic and ~gan 10 call in experu from five d1ffcren1 agencies 10 look into the incident. Investigators using Geiger counters de1ennined thar the barreb did not, in fact contain any radioactive substnnces and the a~lhorities began 10 suspect thar th~ whole thing was an Eanh Day hoax 10 call ancnrion 10 the dangers of mdioactivc waste transpon. "h looks 10 be a set up." said Dora Ann Danner coordinator of a US EPA emergency rcspo~ [)(.-ep in the nonhern Pisgah National Porest lie the lands known as Lost Cove and Harper Creek. Accessible only by graveled Forest SCJVice roads, this area just south of Grandmother and Grandfather Mountains provides vital habitnt for a great number of plant and animal species. The area is also blessed with many scenic waterfalls and troll! su-eams, along with an extensive network of trails. Curcntly the land is ser aside as a Wilderness Study Area, and the US Forest Service has recommended both areas for wilderness d~ignntion. The proposed Western Nonh Carolina Wilderness Prorecrion Act of 1991 (IIR 35) would protect 13.000 acres of this land from industrial pressures. The bill passed the House or Rcpresenracives last year, but no action was taken by the Senate before adjournment, and the bill died. Cass Bnllengcr. a Republican representing the 10th Congres.~ional District, brought the bill back 10 life this January, and the proposal has broad suppon in his home disrricL In the l Ith Con.,.... · . 11 r west anothl'r 1-··:HE pRESSES, f{ep. faylo d R,-.-- SfOP 1 press, .. propose \\\ went 10. ding tus . 111a1idS t<,.atu\\\'I 1011m was resc1'.1 ,, i11 ihe J·h& •n rhe As ' ti 11ta1 he "h)'~tena , Jogging 1 aw\01ince . bill d11e ro ·s1bililY o, i(derrieS) the? pos ~· would w_ trict ob0141 ~-crtlow Creek dis rf!oW area, .• .,u'CI areas from srudy as ove •v wilderness areas. Wr,u you.r rt'prtst'ntomve cto US I/oust of Rtprtuntotil't!S, ll'o.shington, DC 20$/j. (oontinuecl on J>ll:C 2S) Summer, 1991 �Natural World News I, SPECIAL REPORT .. by Emmett Greendigger Once again, Bjorn Dahl, Lhe US Forest Service's national forests supervisor for Nonh Carolina is the focus of public outcry. This time, Lhough, it's not jus1 a passle of forest 1eformers presenting a petition, or a couple of renegade "Rescue Rangers" chaining themselves to his office door, or a group of activistS protesting ever-increasing roadbuilding and timber harvesting levels on the national fores1s. This time, Dahl is at the center of "a scandal of the first magnitude." The issue is the protection of threatened and endangered species, and this spring Dahl has attracted nationwide attention to the willful neglec1 of his agency's threatened and endangered species programs and to his disregard for good science and professional ethics. This time, Dahl has enraged environmentalistS, scientists, and 1he general public by firing bo1anist Karin Heiman and by causing the dismissal of Chuck Roe, director of Lhe Nonh Carolina Natural Heritage Program, a "(This) brings into serious question the ability of the Forest Service to assess the effects of timber management programs on federally and state-listed threatened and endangered plant species." - Chuck Roe state agency that works with other agencies and the general public to identify and protect rare plants. Heiman, the firs1 full-time botanist hired to work in Lhe Nantahala-Pisgah National Forests, was fired on March 1, af1er onJy nine months on the job and only four months after receiving a "superior" performance rating from the agency. When Roe learned of Ileiman's firing, he tried for two weeks to express his concern to Heiman's immedia1e supervisor, national forest biologist Lauren Hillman. When these effortS failed. Roe, who was very familiar with Heiman's stellar work as a field botanist surveying for threatened and endangered plant species. wrote a letter on March 14 to Bjorn Dahl expressing fear that "the dismissaJ of your staff botanist at the stnn of the 1991 field season brings into serious question the ability of the Forest Service to assess the effectS of timber management programs on federally and state-liSted threatened and endangered plant species." On March 22, Dahl wrote to Roe's boss, Dr. Philip McKnelly, Director of the NC Division of Parks and Recreation, stating that he was "di'imayed to receive the letter from (Roe) expressing so much interes1 in and thinly veiled threats over the dismissal of Karin Heiman." Even a cursory reading of Roe's leneneveals not "threats" but professkmaJ Summer-, 1991 "Just Doing Their Job" concern about the future of threatened and endangered plant species in the national forests. Despite that, Roe, who had 14 years of experience with the Natural Heritage Program, was immediately fired for "violating agency procedures" and the "chain of command." Directly, red flags went up in the environmental and scientific communities in the Southeast. At an April 2 press conference in Asheville to publicize the firings, Bill Thomas of the Sierra Club said, 'The credibility of the Forest Service has slid right down around its ankles." Mary Kelly, Coordinator of the WNC Alliance (WNCA), said that the firings had caused a "rapid, unfortunate, unnecessary, and drastic deterioration in trust and relationships" between the Forest Service and 01her agencies and groups working on forest issues. Scientis1s and aclivists had been especially pleased when, after much pressure, the Forest Service announced in June,1990 that Karin Heiman would be the agency's first full-time botanist. With the hiring of Heiman, a graduate of Warren Wilson College with several years of experience surveying the state's plant communities, the Forest Service seemed at last 10 be displaying a commitment to the state's rich botanicaJ diversity. Heiman did her work wilh diligence and competence. While surveying the Tellico-Robbinsville Federal Highway Project, she discovered two rare lichen species, Gym11oderma /ineare, an unusual Southern Appalachian endemic and candidate for federal listing, and Hydrotheria venosa, an extremely rare and unique aquatic lichen found only at a few locations in the Southern Appalachians and the Cascade Mountains of Oregon. Heiman helped 10 design a management program for rare plants on Roan Mountain, and served as a liaison with other federal and state agencies that work with Lhe Forest Service to protect threatened and endangered plant species. She also perfonned surveys for rare plants on over 20 proposed timber sale projects in nine ranger districts in the mountains and on the coast Her effons did no1 stop or even seriously in1erfere with a single timber sale, and she was praised by Forest Service district personnel for her competence and cooperation. Roe, for his pan, was widely recognized for directing one of the best s1a1e-run rare plant protection programs in lhe nation. He had organized Nonh Carolina's Natural Heritage Program, which has protec1ed unique species and natural areas on 630,000 acres in the stnte and which has entered into over 300 "protection agreements" with public agencies and private and corporate landowners. Roe had acc-0mplished all this with a staff of 4 1/2 persons and a miniscule $164,000 annuaJ budget Why were Lhese two respected and committed scientists fired? The official justifications given were petty and largely undocumented. In Heiman's case, neither Dahl nor Lauren Hillman, her immediate superior, were able to substantiate any change in Heiman's performance that would account for her performance rating falling from the "fully successful" rating she received in October 1990 10 1he "negative" raring she received in February that led 10 her dismissal. 11 seems apparent that Heiman and Roe's only transgression was to carry out the jobs assigned 10 them to the best of their abilities. Unfortunately, competence in their work set them athwnn of political interests that value devastating timbering and roadbuilding operations more than the rich biologicaJ and botanical diversity of the native Appalachian habitnl. And, aJso unfonunately. these interestS control the strings that motiva1e Bjorn Dahl. The supervisor remarked once to a group of timber industry officials that during his tenure in lhe nationaJ forests of the Pacific Northwest, "we used 10 do 400 acre cleazcuts before the spoued owl," and that "it could happen here," implying that the discovery of rare and threatened species in Nonh Carolina's national forests could seriously hnmper timber operations in the state. Most observers believe that Dahl was "I am in contact with several Congressional offices who have said chat they are already aware that this is just the latest incident in what is clearly a national pattern of intimidation of Forest Service scientists. We hope and fully expect my firing to get broader attention soon." - Karin Heiman !f'll~1{~Al~~~!,~~~k't~~~~': Most observers believe that Dahl was concerned that Heiman's trained and observant eyes might discover a "spotted owl" that would slow regional timber harvesting in the Appalachians. Even the Asheville Citizen-Times, normally a mouthpiece for the region's timber industry, seemed to find the firings suspicious. "The evidence offered thus far by the Forest Service" for Heiman's firing "falls embarrassingly shon," read the newspaper's editoriaJ page on ApriJ 15, and went on to say that "there is absolutely no way Stale bureaucrats can come up with a credible excuse for firing Chuck Roe." Sad 10 say. it appears unlikely that these ttnvestie.~ of administrative justice will be righted by the agencies who committed them. Both scientists have appeaJed their dismissals within their own agencies. Forest Service Regional Forester John Alcock has requested that Heiman submit her appe& and all supporting materiaJs to him in writing. In the course of investigating Heiman's appeal, regionaJ personnel officer Rudy Caruthers traveled from Atlanta to Asheville to speak with Dahl and Hillman about the firing but did not infonn Heiman of his visit or give her any opportunity to meet with him personally. Roe, after what he felt was a "one-sided" hearing, >C.Qtuaf,. Journat J)Q(JC 23 �has decided on a second-level appeal of his case. Since the firings, outraged citizens have written hundreds of letters to legislators, agencies, and newspapers in support of Heiman and Roe. Several environmental "watchdog" groups have responded to the incident, including the Association of Forest Employees for Environmental Ethics and the Government Accountability Project, who arc working with Heiman to get a Congressional review of her tem1ination. Heiman has also spoken with several concerned federal legislators: "[ am in contact with several Congressional offices who have said that they are already aware that this is just the latest incident in what is clearly a national pauem of intimidation of Forest Service scientists," Heiman has stated. "We hope and fully expect my firing to get broader attention soon." Ultimately. however, the rrue victims of these firings are the once diverse and flourishing forest ecosystems. Without advocates like Heim:i.n and Roe, they seem doomed to be trampled into extinction. Before Heiman was hired, it was routine for the Forest Service to harvest constantly increasing amounts of timber and to build thousands of miles of roads in some of the finest forest communities on the planet without ever sUJVeying the sale areas for threatened and "We might not be doing everything we could to protect species, but we're not willfully malicious." - Bjorn Dahl endangered species. All evidence indicates that this is how Bjorn Dahl prefers it. The proposed Bee Tree timber sale is a case in point. This area, near Devil's Counhouse in nonhern Transylvania County, was proposed as a timber sale project in early 1990 by District Ranger An Rowe. In June of thnt year, the WNC Alliance and the Sierra Club appealed th.: sale. In their appeals they pointed out that the Forest Service had nm done adequate surveys for threatened and endangered plant species on the Bee Tree site, in spite of the fact thnt botanists consider the area a "high probability site" for rare species. Instead, the district had merely done a cursory search of re.cords indicating the presence or threatened and endangered :,pccics. Finding no previous listings of threatened and endangered species in the area. Rowe felt the "'ay w:l\ clear to proceed with the sale. Dahl concurred, and in October 1990 rejected the environmental groups' appeab. Unhappy with Dahl's decision, Wt-.CA and the Sierra Club c:irried their appeal to Regional Forester Alcock, who in J:inuary. 1991 decided in their favor. specifically citing the lack of a thorough survey for threatened and endangered species, 111c regional oflice ordered Dahl to conduct a site-specific survey of the area. Even after Alcock's decision, Dahl continued to maintain that he felt the records survey had been "adequate," and that there was no need for a site-specific survey. When J{{\tunf~ JounlO! pn9c U Heiman had offered to survey the Bee Tree area in June, 1990, she had been stopped by Hillman and Rowe. Then, after Alcock's decision compelled the national forests administration to make the survey, Heiman was told 10 make the survey during the month of February, 1991 - in the middle of winter when many rare plant species are impossible to locate. Heiman did anempt the survey and concluded that rare plants were likely to be found in the Bee Tree sale area. It was only days later when she received the "negative" performance evaluation that led 10 her dismissal. The survey was completed by a substitute botanist, and last month, in its Environmental Impact Statement for the Bee Tree sale, the Forest Service reported its conclusion that logging in Bee Tree would have "no significant impact" on plant and wildlife species in the area. Unfomrnatcly the Bee Tree sale is not an isolated example of Forest Service manipulations and misdeeds in the name of roads and timber. Heiman has outlined 15 other instances in which she says she was stopped from identifying and protecting rare plant species. When she reponed her findings on the Tellico-Robbinsville Federal Highway Project - which might have halted construction of that infamous "road to nowhere" - her staff officer supponed her findings, but she lost his backing when he retired shortly thereafter. While surveying a site near a proposed parking lot expansion at the Oadle of Forestry, Heiman expressed concern to District Ranger An Rowe that the construction might threaten the rare swamp pink plant. Rowe responded by saying that he felt the parking lot, not the plant, might be a better value for the American public. In defense of the Forest Service, Julie Tneciak, the agency's public relations officer, maintains the agency is "str0ngly committed 10 protecting plants and animals." She said that the agency has increased its Endangered Species program tenfold since 1985, and that there a.re 50 areas managed specifically for threatened plants and animals. She also stated the Forest Service buys land to provide habitat for threatened species, and has entered into agreements with the Plant Conservation Program and the NC Natural Heritage Program to protect rare species on the federal lands. Chuck Roe was the lia.\on between the Natural Heritage Program and the Forest Sc1vicc on the agreements th.11 Trzt.-ciak ci1cs. In the same leucr 10 Dahl i:xprcssing concern about Heiman's firing, Roe pointed out the problems his agency was having with the Forest Service: - the Forest Service had not drawn up contracts to conduct surveys of rare plants on national forest lands, although the funds had been approved since December, 1990. The delay was preventing the Natural Heritage Program from hiring botanists in time to do the surveys this growing season. - the Forest Service had not responded to nominations made two years ago for nearly a doun sites in the Pisgah and Nantahala National Forests 10 be designated "special mterest management sites." - The Foresc Service had shown no interest in a one-day infonnational rare plants seminar offered to agency personnel by the Natural Heritage Program. - the Forest Service had told Roe in the fall of 1990 that a revised list of protected, endangered, and threatened species on Forest lands "would soon be put into use by Forest Service personnel." This has yet 10 happen. When asked about these delays, Dahl replied that he was "perplexed" about them, stating that the threatened and endangered species programs are handled by Lauren Hillman's office. Hillman has refused all requests for direct interviews concerning the firings and attendant issues, but said through Tl7.Cciak that she believes "the programs are right on track." 'The credibility of the Forest Service has slid right down around its ankles." - Bill 171omas, Sierra Club Strangely, Bjorn Dahl seems 10 blame a "lack of public input" for the firings and for his agency's blatant unwillingness to establish a vigorous program of protection for rare species. "From these setbacks," he said after the firings made the news, "I hope people will join me in laying out their expectation~." And, as if the flurry of letters, phone calls, and editorials protesung the firings are not vocal evidence enough, Dahl added, "They (the public) should Jay out what they Wdnt more vocally than before. We'll gauge our actions based upon public expectations." Th:11 sounds familiar. Throughout his reign as supervisor of the Nonh Carolina national fore~ts. Dahl has promised to alter agency policies to meet "public expectations." How then b he to explain items like these? Although the puhlic has continued to ask for less timbering on national forest lands, 1991 "timber target" levels are 20% above those of the pre\·ious year. Although the public ha,; conunued to ask for less clearcutting on national fori:st lands, and while the agency states that they have reduced clearcuuing. they have merely increased the number of "selective harvest" units, which silvicultur:1lly are merely smalli:r clearcuts. Although the public. through the WNC Alliance, the Sierra Club and other activist groups, has expressed grave concern for the fotc of threatened and endangered species on (contmuod on page 30) Craphic by Ibby Kenna S11 lllt1IC1', 1991 �TIME TO TAKE THE TIME TO TAKE THE TIME There's a new world 1ryi11g 10 emerge from 1he hearts and hands ofmany...a world of economy where was1c is sold as a resource for new products - with a modern understanding thar so-calli.:d "wasres" an: not wastes unless they are wastcd...a world where efficiency is in keeping wi1h nature and heal1h ... new kind of fann...a more purposeful kind of worlc ... a different feel for our world ... a new day. People are hungry for it. industry is busy with it. But how docs it all really happen? How, when the seeming immensity of it all can so quickly boggle our minds to the point where we throw up our hands and wait for someone else to figure ou1 what to do, or hope the solutions will come packaged for sale? Business in the past looked at money profits as its main goal and let nothing stand in the way of its claim, "If we don't profit, we won't be In business." It had litrle vision of the many more useful long-1erm profi1s such as people, their lives, the food they eat, the water they drink, and the secure alternatives in learning about true wealth. And then with a small sliver of that narrow-minded cash profit, they proceeded to pa1ch up the damages that occur with this sort of obsolescent irresponsibili1y; or beat it in court. This was a the 1rcnd, bur now we are seeing businesses wirh money-making as their chief nlOrh~ Jting fon:e going out of business as thcv rhemsdves predicted. · lt all really happens as we, in our homes. and in our curs, and in our dailv business, ask ourselves, "What docs \\'Ork?'' From inside our:.elvcs this goes out and out and out 10 create the new, more real. marketplace. Environmental problems arc big, but we needn't be boggled, for as big as they :ire, they are equally as small fractioned down 10 the responsibility of each of us. The situation is then i11 our hands and no longer "out of hand." When we realize our own powerful pan by beginning. our go the fears of what wasn't working anyway. The answers then srart to come with all the questions. When we're acrually doing what we can do. the very feeling empowers us and will soon replace an old world built on false economy, and the aging, tired concept of wealth thnt we know, and bring newness • new forms of "profit." From here we can begin to get on with more of the real things. bylvo / (NWN - continued from p. 22) BUSINESSES AGAINST CLEARCUTS N4ruraJ Wo.-ld News Sttvicc On May 15, 1991 the Westem North Carolina Alliance (WNCA) presented the results of its second anti-clearcutting campaign to US Forest Service Supervisor Bjorn Dahl. This new campaign gathered suppon from area businesses and resulted in the collection of 930 names - a fnr greater response than was expected - on a petition that called for an end to clearcutting in the national forests. WNCA targeted the tourism and recreation industry, but a much broader cross-section of businesses, including banks, pharmacies, florists, and grocery stores, from 21 counties in western North Carolina chose 10 get involved. The Southern Appalachian Multiple Use Council, a timber industry lobby group, attempted to manipulate the public by soliciting signatures on a pro-logging petition that was almost identical to the WNCA petition in its fonnat. After complaints about this deceptive tactic, the WNCA staff publicly accused the Multiple Use Council of trying to "muddy the issue and confuse people." Upon receiving the petitions, Mr. Dahl stated that he was "impressed" by the number of signatories, and assured WNCA members and participating businesspeople 1ha1 1he Forest Service would be responsive 10 the public will. Dahl said that, "[n response 10 public wishes, we last year amended the Forest Plan to Summa-, 1991 climina1c clearcutting as the preferred aJ1cmative. The issue of clean::utting is essentially behind us." WNCA staff person Mary Kelly strongly disagreed with this statement. as did others present. She said that the supposed reductions in clearcutting (from 87% to 48% of the harvest over the past two years, according to Dahl) merely reflected use of smaller, less obvious clearcuts, not true selective culling. Kelly stated that some forest expens believe that the allowable sale quantity in our National Forests is twice as high as it should be, and noted that "the Forest Service has historically treated the timber industry as the only industry to consider We're asking them to look at the big picture." Drawings b)' Rob Mcuick ROAD HOGS FIT TO BE TIED Na11aral World News Service There arc three departments of the North Carolina state government that are prcsen1ly not required to announce and hold public hearings before setting poJicy: the Depanment of Correction, the Department of Revenue, and the Department of Transportation (0011. Of these three, the Dcpanments of Correction and Revenue hold fairly specialized responsibilities. The Department ofTransponation every months makes decisions rhat involve millions of dollars of public funds and have imponant implications for the future of every town and county in the state. It is a testament to the great political power of the DOT that the agency still operates only under the advisement of the Board of Transportation, a wcalrhy and influential elite who receive their appointments - a true patronage plum - directly from the hand of the governor in exchange for "seivices rendered." Yet now when Senator Joe Johnson (D-Wake) introduces a bill to require the DOT to conform to public heanng guidelines followed by all the other State agencies, rhc howling and crying is tremendous. ''It's going to cost too much." ··1t·s going 10 be too much trouble." complain the road hogs. The "sacred pigs" will no1 easily or gracefully give up their places at the public trough. Your state legislators need 10 hear your opinions on the bill requiring the DOT to hold public hearings. Xatuafl Journnt JXUJC 25 �DRUMMING LETTERS TO KATUAH To the Editors of the Kattiah Journal, In the otherwise fine article by Thomas Power, "Avoiding the Passive/Helpless Approach to Economic Development" in the Spring, 1991 issue, he mnkes a very erroneous assumption when he suggests, "Jf we are interested in attracting more people, ..." That assumption is the same one that the powers-that-be ascribe to so wholeheanedly: that we have to grow in order to have a healthy regional economy. If Tcaught the gist of the Summer, 1990 "Canying Capncity" issue of the Kau«Jh Journal correctly, then we already are burdened by too many people in the southern mountnins. We do not need to expand, we need to shrink the number of people living here. Beyond a certnin point, numbers or people and the "forested mountains and the environmental quality" Power speaks of are antithetical to each other. We preserve wild habitat for the sake of wild habitat and the wild animals that live in it, not 10 attract more people. These points were minor revelations to me when I read them in the Kamalt Journal. Don't back out on them now! Sincerely, Hoyt Wilhelm N. Wilkesboro, NC Dear Kalllali Journal Friends, l am just writing to tell you how much l have enjoyed reading several issues or your journal that a friend lent me to read. I appreciate your deeply considered opinions and the viewpoint they come from. I consider myself to be somewhat perceptive, and in most Statements that are called "environmental" these days, I can see that the spokespeople are representing some interests besides the environment, whether it be their own career, their own profit, or some philosophical or political ideology. Most of what I read in the Katualr Journal seems to come suaight from the hean, and that makes a difference. There are not many publications that would have the courage to speak out about t.he ''carrying capacity" for human beings or propose that aU the national forest lands in the Southern Appnlachians should be an "evolutionary preserve." 1 have to admit that these ideas were a little shocking 10 me at first, but on reflection r could see that that they are just what is needed in this "bioregion." Now it seems so obvious. I see to what a great extent we are conditioned by the business assumptions that motivate this country. when what is just common sense can seem so unsettling. I wonder what is going 10 happen to this country, and I wonder what is going to happen Xntuaft Journot p119c 26 to Kat1wl, Journal Please continue to say what needs 10 be said (even if it is a little shocking sometimes!) and maybe we will see some1hing change. I am always hoping for the best. Yours truly, Katherine Albright Knoxville, TN TLANUWA Ho. Tlanuwa, Spirit-falcon, Your mighty wings Blot out the sun. Pear strikes all who See you flying Fawn and bear cub, Man-child, too. Carried struggling To your nest si1e, On the cliffs they Feed your ne~tlings. Came a shaman Then to thwan you; Cast your nestlings To the water. There Uktenn, Great homed serpent, Swallowed down your Precious offspring. Great your sorrow, Great your anger. Vengeance wrought you On Uktena. Chunks you pulled our or the serpent, Let them fall down From the heavens. There upon the Eanh his body, Tom and broken Soon did lie. From your empty Nest you fled then; Leaving an Unshadowed sky. Your depanurc Saved our young, but Awe and wonder Left us, 100. Perhaps too high a Price was paid, and Wonder's presence Worth some risk. Ho. Tlanuwa, Spirit-falcon, My heart yearns For your return. - Douglas A. Rossman To the Editor, Back in April some political pranksters threw barrels marked "radioactive waste" by the side of 1-26 where it joins I-40 near Asheville, NC. This caused a big sensation among the officials who flocked to the scene. r read in the Asheville Citizen that one woman from the EPA called it "totally irre!iponsible" and "a sick joke." The S Bl had fun telling the paper all lhe terrible things they would do to the.tricksters if they could catch them. I thought that it was totally responsible to do this. Trucks carrying radioactive waste ~ drive through that intersection. A lot of people don't even know this; a lot of other people do know this, but they choose to ignore it People need to be woken up to what is really happening around here, and somebody found a good way todoit. What is totally irresponsible is for the EPA to grant permits for trucks to cany barrels of real radioactive waste along the highways. lf some barrels of real waste fell off one of these trucks, there would be trouble and danger for Asheville. When I saw how indignant the EPA lady got about somebody's trick, I laughed and laughed at how backward it all was. But it was a sick joke. Sincerely, Etta Bennett Cullowhee, NC (P.S. • I wroie a leuet lO the Ashevil/t Citizen about this. bu1 r don't think they ever printed iL ~l's why I wrote IQ you.) Dear Katuah, Recently, while visiting my sister in Knoxville, I was handed a copy ofKatuah Journal, summer 1989. I must say it was highly inspirational reading. I applaud your work for peace, justice, and ecological harmony in the Katuah Bioregion. Sincerely, Michael Sosadeeter Dear Katua/1, Your Journal is so valuable - and important. I'll be sending more suppon later. Thanks for leading the way. May the Crow Moon bring you growth, green, and peace in these dark times. Sincerely, John King Drawing by Rob Mfflic-. Su mtt1CT , 1991 �Dear Katuah, You are a real friend! Thank you very much for sending me lha1 back issue (on the Chestnut) lha1 I wanted, but even more for the current issue, wilh itS wonderful article on my old friend Mr. Bailey of Clarksville. When I was assigned 10 the 12th Armored Division in 1942, a newly married first lieu1enant in field artillery, I opened an account in Mr. Bailey's bank and immediately became his friend, as ev<:ryone_did: Your story 1ell~ i1 very truly; he believed m his own surroundings and did all he ~ould 10 improve the lot of his people. His influence was very grea4 and I think Mr. Bailey was wrong in thinking that industry never accepted his ideas. l also think Griscom Morgan is wholly wrong in his disparagement of savings, but that is another story. I enclose a Case Statement for the American Chestnut Foundation (P. 0. Box 6057, West Virginia University, Morgantown, WV 26506). I think you will find it interesting and encouraging. I am doing all I can 10 raise the additionaJ funding they desperately need, first from private foundations, because 1hat is 1he bes1 chance for early resulis. Later I want 10 identify and approach large landowners in 1he Appalachian region, and especially people with o family history of giving and the means to make those gifts in substantial amounts... When I was growing up the chestnut was still the dominant iree in our forests. I remember it vividly, and recall the distress which everyone felt so keenly as the onslaught of the blight iook those great trees from us. l am fully convinced we will restore the ll'Ce, and after you read our case statement you will understand why. Young men plant flowers; old men, trees. Sincerely yours, WilHam G. Raoul Lookout Mountain, TN Greetings Kaiuah Journal Folk, Thank you for your continued 1ime and effons in pulling together Kaul ah Journal. l just ~anled 10 let you know how much reading the Journal means to me, and the suppon ii offers in living in a "mixed community" with its incessant bombardment of media propaganda extolling the industrial growth society. Even when the in~i?i~us e~fe_cts ofT.V. are personally m1nirruz.ed II is too oflen necessary to live and work with friends, family and associates whose mind and (sadly} values are shaped by 1.O.S. media. Sometimes 1his "reality" seems overwhelming. It is al such a time that a friend like Karuah Journal (and perhaps some wilderness) helps to restore my connection to a "d~per renlity" and community of Jjving bemgs. The real work you are doing is very much appreciated. For All Things Wild, Ed Lytwak I I Sumincr, 1991 Dear Brother & Sister Editors, I have written a prayer that I hope is wonhy to be printed in your paper. I have been disabled for almost six years as rhe result of a back injury. I have been diagnosed as clinically depressed. Many people think I am crazy. Some think I am a lunatic. This could be true but since I became homeless a dear old fri;nd, Danny Jesse, moved me into his old farm house because I had nowhere to go, and I was penniless. The old house has no electricity, and the water is from a spigo1 in the yard. Another dear friend, Charlie Dunaway inuoduced me to Karuah Journal (summer 1990 issue) and 1realized there are s1ill some "real" people left who really care about our Creator, our Mother Earth, and each other. Since l have been here (approximately 6 months) I have developed a close relationship with my Creator. Had it not been for my Creator sending my friend to rescue me I would surely have committed suicide. However, here I am very much alive and would like to share my prayer with you. 0 Great Spirit open my eyes that I will see you in each of your creations 0 Great Spirit open my ears tha1 I will hear your voice in the words of my brothers and the sounds of the Eanh 0 Great Spirit open my heart that your good will flow through me 0 Great Spirit give me knowledge that I will be one with you 0 Great Spirit give me wisdom that I may teach my sons of your love and to love our Mother Eanh 0 Great Spirit be merciful to my brothers who in their greed have scarred my Mother's flesh who have poisoned her flesh and her blood who have polluted her skies who have hate in their heans 0 Great Spirit give me the coumge when death comes so I will welcome ii with the realization that life comes with death as death comes with life. Sincerely, RogcrOark I rhoio by Rob Mcoid< Sometimes Tears Are Not Enough We sang for peace. Woke up this morning to find they are still making bombs. We acted for peace. How, I said, and why? What about our planet? Whal aboul the children? We wor1<ed for peace, even as those surrounding us filled lheir yards and minds with patriotic slogans, waved their flags, called war "just" ·successful" "deserved" Woke up this evening 10 find !hough we sing,act,cry, or even protest they are making bombs now. Singing peace woke 10 lind our songs aren1 enough acting peace how?where? why do we live In such madness? shouting peace as hundreds of thousands or innocent human beings die at Hie hands of our ·smart· precision bombs, hands of boys trained and distanced by video games crying peace woke in the dawn wilh tears on our cheeks from war filled nightmares tears on our cheeks knowing there are those lor whom this war is more lhan a media event or a palriotlc slogan dreaming of singing peace acling peace dancingshou1lngtovingbelieving 11\Jstingtrying peace... concrete dreams cl\Jni>ling to TNT, plutonium, machine guns... they are making bombs now. A child is crying for what she can·t be giving I say, child, stop your c,ying. Gather up your strength for living because somewhere children are dying. Our tears are not enough to chase away the pa,n we cannot understand why war seems to never cease. Yet even as the sun shines bnlhant through the ram we know that through the dar1<ness we must st,U wor1< for peace. (continued on nclll page) �(Cfflllnutd {rQln pogo 27) Dear Ka1uah, I miss you in my life! Please re-subscribe me. I've moved 10 the city and am surviving well on one of the few din roads left in Tallahassee. Bard owls (a couple) are mating now. I wake at night to hear lhcm and it's like manna from heaven. I know the trout lilies are blooming back in Sycamore, and just knowing they're there is not enough. Every day I consider returning 10 lhe country, but life is so much easier here with electricity, running water, and acceptable child care. Still I grieve the losses. Thnnks, Janeice Ray Dear Karual,. I've been thinking lately about what is imponant to me. A few things come out strongly: people I love, doing something I can put my soul into, and encouraging a more ideal world by supporting things I believe in like; • the local baker • organic fanning • and publications that communicate what is important 10 me. I don't live in Ka11111h, but I like feeling pan of the soul 1ha1 is in this journal. I want you 10 know that ideas from the Kaniah Journal have helped me shape my life philosophy and will influence the way I live and impact the world. Thank you for your dedication and work. May you be blessed with strength and pel!Ce. Dan Shoug Bean Goose Farm Dear Kania Ii Staff, I was exin:mcly excited to read issue #30 of the Kan!ah Journal. This was my first contact ru,d I om impressed with the anicles and the overall JayouL The "economy" anicle was eitcellem. I hnve included a check for 3 back issues, plus T wish 10 be a ~ponsor. Thanks, Todd Rohlsson From lhc Floyd ERC Ncw,lcuer (continued Imm page 4) practices in their families. The dowsers' "golden opponunity" came during the eastern gold rush of 1828-29 that centered on Dahlonega, Georgia. It offered great reward for those who could sense the presence of underground veins, but it also brought on the inevitable swindling and che:iting that accompanies the lure of sudden riches. Sharon Johnson of the Gold Museum in Dahlonega said, ''There are people who believe today that they can find gold dowsing with certain rypes of stainless steel rods, and I'm sure that there were people like that back during the gold rush years. '&hey also had what they called 'gold-finders.' These were instruments sold 10 people who were prospecting. I've seen at least two of these, one that dated back to about 1890 and another came from the 1920's. One was no more than a wooden rod which was filled with gold, iron pyrite, and black -;and. It had a compass-like instrument in 1he center. The metal gold-finder was a long tube, prob:ibly made 0111 of aluminum. and I think that came also with a liulc vial of gold." Dowsers do 001 think that theirs is an eicclusive gift. They generally agree that, like intelligence or any statistical curve, there arc tho.SC: eicceptionally sensitive to the psychic energies, many people mildly sensitive, and those who do not perceive that level of existence at all. Walter Dale says, "To learn how to do it, you can get some ideas from a book, but the very best thing to do is 10 have a dowser who is really familiar with the method to show you. Anybody can do it, but you have 10 really want 10 do iL" But he does offer this idea as a way for beginners 10 familiariz.e themselves with the process: "Get yourself a five inch piece of Xcatuaf1 )oun \Q( POlJC 28 saing and tie on a metal nut (used to screw onto a bolt) that is about the size of a nickel. This will make a simple pendulum. "Practice with it by looking at it and saying, 'Give men yes.' ft may lllke several a11emp1s, but you should be able 10 get the pendulum to move consistently in a cenain way. Then ask the pendulum for a no, and after awhile you should be able 10 establish a definite motion for that answer. "Once you get the communication paucm going, relax and know that you can do it. It all comes with practice.~ For additional mfonnauon on dowsing nnd help for those who wi~h IO gci stancd: American Society of DowSCl'I - A~luc;hi.111 Ch;iplCf Bob Barnwell Rd. 137 Fletcher, NC (704) 628-2456 / -;_· The mountains are slow moving waves of rock and gravel trees and microbes on which we all festively ride, meeting old friends from other eras that stir anew notions of supplanting the demise of our kind ... RM Summer, 1991 �Whole Science One need not tum only co metaphysical explanations in working toward an undeTStanding of how some perplexing phenomena occur in Lhe Universe. There is emerging a sound Ecology of Lhe Cosmos which is based on repeamble experience. recorded measurements, and an acknowledgment of the role of human consciousness in interpreting the work of science. The scientists who are now working through more comprehensive means of collecting information, and creating theories that reflect Lhis new infonnation, are finding that the physical Universe is far more complex and inter-related than previously Lhought. Some of these new ideas in science go by the names of Quantum Theory, Dynamic Whole Systems approaches, Chaos, and Gaia Theory. These ideas have in common a break with classical scientific principles which regarded the Universe, and all its constituent pans, as a pre-determined machine which is running down in a clear sequence of events. When Lhe Universe is recognized as being more dynamic and self-organizing, through its many diverse scopes of whole systems and environments, a different picture can be drawn of the regenerative patterns of energy and form that surround us. In Lhe discipline of physics, Quantum Theory has shown that what we as human beings experience as "normal'' is not the same as what other whole systems at other scales of being would consider to be "nonnal." For instance, at Lhe scale of an atom the instruments used to detect an electron's speed or position as it moves around the atom's nucleus interfere drastically with the electrons motions and potenuals. LI becomes impossible to separate the experimenter from the experiment at this scale, since the two are so intimately involved with each other. In addition to this an electron's position can be determined, and its momentum can be determined, but the 1wo can no1 be de1ennined together. Electrons fliner like clouds around atomic nuclei, and Lhe best we can do is find the potemial of either what phase they are in or where they will be in this entangled environment. In the Life Sciences it has been found that all life, in its amazing diversity, is composed of the same types of chemical elements: Carbon, Hydrogen, Nirrogen, Oxygen, Phosphorus, and Sulfur. These and the other kinds of atoms found on the Eanh came together when the planet began m accme in the interstellar medium. It is very likely 1ha1 the atoms we are composed of were strewn from an exploding star, more massive than the sun, which influenced the formation of the Solar System. There are only 20 different fonns of amino acids, which are the basis of all the different strands of protein essential to all life on Eanh. Every living organism came from previous life, which in turn has a common ancestry 1h01 reaches back at least 3 l(l billion years. For much of this history microbes were the major fonn of life. lndependant microbes formed alliances and antagonisms which evenrually became the composite cells found in plants and animals today. Building on past successes, through this kind of mutual advantaging, a strong relationship also developed between living systems and the magma, rock. soils, waters, atmosphere, and magnetosphere of the Earth. These dense-to-gaseous fluid mediums arc cycling physical energy, much as other plnnatary systems do; only for this planet there existed the po1ential for active participation in these cycles by Life. This is a dramatic difference, because the range of circumstances necessary for life 10 emerge on a planet of sufficient endowment and proximity is limited and very unique. 0..wmg by Rob Messick II IIll II III II IIIIIIII II II II II IIIII II1111111111111111111111111111111111111 11 III IIIIIIII llllllllllll11111111111 II IIIIIIII IIIIIIINllllll111111111'I, IlII1111111111111111111 II IIIII III IIIlIIIIII IIIIII IIIIRlllllllll Ill III II Ill IIIII II llllllllllllllll 111111111111 I111111111 llllltllllll TUNING IN There are a number of practices that one can do to increase the intuitive ability as it pertains to the Earth. The exercises which have worked best for me arc adaptations of yoga and techniques from psychic healing. Nearly all meditation techniques translate very well into learning Earth attuncment My inner guidance has been to remain flexible by borrowing from many disciplines and then adapting the techniques wbicb fit into my life in a natural manner. The big revelation for me came in a yoga class when T learned that there are minor chakrns on the feet. 1 suspect that the yogis can stand transfixed in a difficult position, such as on one leg, for hours at a time because they have learned how 10 ground themselves so thoroughly that they are temporarily auached to the Banh through the chakms in the feet. The importance of Lhe feet is somelhing that has been ignored in western civilization. In the Mideast, where lhe feet are ritually wai.hed and perfumed with oils, they are considered sacred. and recognized as one's most vital connection to the planet. One can learn to dispel tired energy through the soles of the feet, and ask the Earth to replenish that energy. Yoga is excellent practice for this. So is T'ai Chi or any of the martial arts, so long as the emphasis is on grounding and balance. Walking meditation, as in Zen Buddhist practice, in which one is very aware of body rhythms, is an excellent way 10 walk through S\1mmcr, 1901 the woods in a state of heightened awareness. I have found that if I can match my stride in a conscious way to the panicular terrain, I usually break through 10 a quietness in which I am aware of my rhythms blending in with the larger, greater rhythms of life around me. This is also a good way 10 become aware of the variations in the lay of the land. Since I live in town these days, I have limited access to wild areas. Still, it is possible to grow in sensitivity if one is willing to make daily connections to the Eanh from a conscious, aware state. l recommend bringing home small momentoes from places Lhat have special meaning. This keeps the memory alive and helps make emotional connections to one's personal sacred places. I routinely bring home pieces of gnarled wood, shells, or small rocks. Do not take large rocks without pennission or rocks that are part of a fairy ring. Usually there is something · a feather, a rock - that stands out, and that is what I take as a gif1. And J always give thanks. ln my house, the kitchen window sill is a great place for an altar, because I can • automatically look at my nature gifts every day when l wash dishes. But the most important practice of all is to get outdoors every day in a conscious way. Usually the only time I can do this and know I wilJ not be interrupted is when the supper dishes arc done or when l am ready to close up the house for the night. l step outside in my backyard, and I let down my guard and open up as totally as possible to whatever is happening at that moment. The Earth is always ready to respond 10 us. However, nothing "happens," to me at least. until I have quieted my mind. When my mind stops its chatter, then my senses literally become more acute. I can hear birds, insects, and 1he rustle of leaves more intensely and with greater detail than I was able to do only a few minutes before. When I do reach that point of the quietness within, there is always something amazingly beautiful and striking Lhat leaps out at me. It may be Lhe full moom peeking out from behind silver clouds, or the sudden wafting of the fragrance of whatever flower is in bloom. Sometimes my holly tree becomes suddenly vibrant and animated. It is a championship holly, and I am sure that a powerful nature spirit lives there. Along with this sudden insight into the beauty of nature, there is always a caressing breeze. I call it caressing, not only because of iLS gentleness, but because it does not appear to come from a specific direction, and it never seems to be thcre until I reach a certain open state of consciousness. I always wait for this moment, because I t:lke it as a re.o;pon~e. a confirmation from the Earth he~lf. How much time does it take out of a busy day to perform this simple ritual? Maybe five minutes. The payoff in tenns of lifted spirits is tremendous. - Charlotte Homsher X.Ot.wlh Journal pogc 29 �(FUUNGS-cool.inucd from pegc 24) REVIEW national forest lands, Dahl responded that the records search on the Bee Tree site was an 'adequate' survey for threatened and endangered plant species and then ordered a survey when the ground was covered with snow. The clear and unfortunate conclusion one must draw from all of this is that the "public'' Dahl listens to moSt closely is the timber industry. LIGHT IN THE WIND chanrs and circle son-gs by Bob Avery-Grubel (available from Bob Avery-Grubel; RL l ,Box 73S: Floyd, VA 24091) Bob Avery-Grubel is a founder and mainstay of The Celebration Singers of a closely-knit community of families inhabiting Floyd County, Virginia. The group sings up-beat, positive, spiritual music, all of which is original, much of it contributed by Bob Avery-Grubel. The songs on l,iglu in the Wind arc typical of I.he Celebration Singers: rhythmic and unifying numbers meant for group singing at evening circle, in the sweat lodge, or at holiday gatherings. The credit sheet says that the music is "dedicated to those moments when we let go into uplifting song and come closer to the truth of who we are," and surely this is so. The songs are simple, as chants and community songs should be, yet they are filling and satisfying. However, the songs leave the listener with a persistent feeling that they are more fun to sing than 10 listen to - and they are! (proven fact) The words are easily learned, but for those in doubt a lyric sheet is available for $1.00. Bob Avery-Grubel's productions are home-made craft pieces. Ught in the Wind was recorded at Bohemian Studios, which are housed in an angular building on a wind-swept farm seven miles from the closest town. The tape was engineered and mixed by Avery-Grubel and A'Coun Bason (who also plays penny whistle and catchy percussion on several differem hand drums). Light in the Wind: a valuable community resource. For tho.-.e who want more. Avery-Orubcl also offers the benefit of his musical and community experiem:e in "Breakthrough Singing" workshops: "a lime and space IO experience healing through song and voice." For information, write h1m at the address above. -MT THE TOE VALLEY CENTER The Toe Valley Ccmer is being established as a non-profit community resource organization to promote and encourage ideas for better living in the three-county area of the Toe River Valley. The Center will: • act as an education and infonnation source for the valley • develop educational programs • initiate meetings and seminars on issues of importance • distribute pamphlets, fact sheecs, and other information • promote I.he vision of a positive future in the Toe River Valley. For information, write or call: Richard Kennedy: 849 JlalUlah Branch Road; Burnsville, NC 28714 (704) 675-52S6. ACUPUNCTURE~ AFFORDABLE ! We otter a sliding scale to get you through hard times In good health! Shortly after she was hired by the Forest Service, Karin Heiman made a statement that. in retrospect, turned out to be eerily prophetic. "What makes my job so challenging," she said, "is the fact that I must strive to find a balance between I.he environmentalists and the timber industry, who both have huge stakes in the decision to harvest or not 10 harvest. And my reports influence that decision." By all accounts, Heiman - and Chuck Roe as well - met that challenge and found that balance. Unfortunately, in the eyes of her employers an honest and thorough naturalist without a political 8.l<e 10 grind is viewed as an obstacle to timber sales rather than as a concerned and commiued scientist dedicated to doing what is best for the forest community. How "vocal" must the public be for I.he the Forest Service to recognize I.hat most people believe that the incredible biological richness they contain is the most valuable "resource" of Southern Appalachia's national foresis? Dahl has recently said, "I'd be the lirst one, if we had an endangered species, to do somclhing about it. I'm not om 10 violate the Endangered Species AcL We might not be doing everylhing we could to protect species, but we're not willfully malicious." Two fired scientists, an enraged public, and we may never know how many rare species would beg to differ. Also Chi Kung (like Tai Chi) every Wednesday 6-7 p.m. at JewtSh Commumly Center. Call to regisler. Ellen Hines, M.Ac., Dipl.Ac. (NCCA) Tradilional C hineSt Acupuncture & Htrbology c:.i.rom... l&.w,.s......... s . - - ~ (704) 2S2-7491 rl :Thu ~ Sanr!J Mush HerbNurse7 WHOLE FOODS VITAMINS ORGANIC PRODUCE WREATHS • POTPOURRI • HERBS • TOPIARY Complete Herb Catalog - $4 Describes more than 800 plants from 160 Broadway Asheville, North Carolina Open 7 Days a Week Monday - Friday 9 am - 8 pm Saturday 9 am - 6:30 pm Sunday 12 pm - 5 pm Aloe to Yarrow A.I.A. , Resource Information Analysis Neil Thomas and Andy Feinstein 305 Westover, Asheville, NC (704) 252-6816 Rt 2, Surrett Cove Road Leicester, North Carolina 28748 Phone for appointment to visit (704) 683-2014 ~umnlci, 199 1 �CHESlNlIT GRAFTING PROJECT by David McGrew SilviculturalisL, French Broad Ranger Districl. USFS Sarurday, April 27, one small step was 1aken toward nmoration of the American chestnut tree to the Southern Appalachian forest. A chestnut grafting workshop was held on lands m.1naged by the French Broad Ranger District of the US Forest Service (USFS) for the purpose of grafting blight-resistant twigs derived from native chestnut trees omo wild chestnut rootstock. The workshop was joir..:y sponsored by the USFS and the American Chestnut Cooperators' Foundation, and served as a uaining session for private cooperators 10 team the grafting technique. The workshop group went 10 a grafting site on a nine acre clearcut in the French Broad District Lhat hod been prepared by the forestry class at Haywood Community College. John Elkins of the American Ches1nu1 Cooperators' Foundation gave the group a brief overview of the breeding and grafting work being done by the foundation and then demonstrated the grafting technique. Each member of the group had a chance 10 perform the grafting operation. and 20 twigs of the blight-resistant American chestnut stock were grafled by the end of the day. At the end of the workshop, all of the private cooperators received 1wig material for grafting in their home areas. Elkins stressed that the twig material was not from trees that were immume to chestnut blight infection but from trees that were better able to resist the infection. He said that a 20-50% survival rate for the grafted twigs is expected, but that a 10% survival rate would be acceptable. A virus disease of the blight fungus, called hypovirulcnce, will be imponant 10 the survival of the gr.tfted trees. "Hypovirulence weakens the blight, just as the nu or a cold will weaken people." said foundation president Gary Griffin. "Chesrnut blight nonnally damages the growing tissues just under the bark, so that Lhe tree can't pass water or nutrients up or down the stem. If enough of the living tissue is damaged, the tree is girdled and it dies. Blight weakened by hypovirulence, however, cannot damage the living tissue under the bark, so the chestnut tree isn't killed, even when heavily infected by blighL" Union Acres An Alternative - i - Acreage for Salt - Smoky Mountain Living with a focus on spirit1111l and ecological values For more information: Contact C. Grant at Route 1. Box 61/ Whittier, NC 28789 (704) 497-4964 Programs to &ncolXoge self and Earth oworEIOeliS. celebration. kinship and nope. • Youlh Camps• School Programs • Farruly Camps• Teacher TniinlOQ • Commut'II)' Programs • Camp Slaff Tre11ing • Outdoot Progrem Consult.ig P.O Box 1306 Gomnt>ug. Tennessee 3n38 615-436-6203 NATURAL MARKET WHOLE FOODS • BULK FOODS• VITAMINES • IIEROS • FAT FREE FOODS • TAKE OUT FOODS• SNACKS• NO SALT, NO CHOLESTEROL According to Elk.ins, blight infection cannot spread as fast on twigs that are genetically resistant to the blight as it can on non-resistant rree$. The hope is that the resistant trees will hold off the blight long enough that the fungus will become infected with the virus disease. Griffin explored the graft.ing site during the workshop, and he found five chestnut trees that had blight infection sites that had been modified by hypovirulence, including one tree where all infection sites were modified. 'These trees give us real hope that this grafting site will be successful in producing large chestnut trees," said Griffin. The French Broad Ranger District will monitor this sile over the next year 10 determine 1he success of the grafting project. The USPS will manage an area of three to four acres around the experiment solely for chestnut, first by maintaining the best growth possible on the surviving gr.tfts, and second, by cutting down all the saplings in the area except naturally-sprouting chestnut saplings. It is a gamble to try these techniques, but it is well wonh the attempt considering how valuable the chestnuts were to these mountain forestS. For more information or lO volWttter l~/p to the American Chtstnut CooptrtJlors· Foundation. write: Lucille Griffin; American Chestmll Cooptra/Ors' Foundaiion; 2667 ForesJ Suviu Road 708; Newport, Va 24128. 265-2700 823 Siow,ng Rock Rd Boone, NC 28607 Shhh. Listen ... ~ by Rob W..essiclt NATIVE FLUTES Two s1yles made of cedar or walnut woods in the traditional manner Hawk Littlejohn Sourwood Farm RI 1, Box 172-l Prospect Hill, NC 27314 (919) 562·3073 Get a set of IO assorted folding cards with artwork you see in Katuah Journal. (Envelopes included.) Send $11.25 postage paid 1 Summer-, 1991 to: RM DESIGNS P.O. BOX 2601 BOONE, NC 28607 Ill l l . ec. 2.)C 11a•oo- NC211139 !7041 $30135 speaking fQr.Jhe earth. �evenrs JULY JUNE 14-23 CIT ICO CREEK, TN Katuah Rainbow Family Galhering Summer Solstice Galhering." ...for the purposes of Peace and Healing, in honor of the Summer Solstice" on Citico Creek in the Cherokee National Foresl, TN. Directions are recorded on lhe Light-Line (404) 662-6112, from NC (704) 563-9218. HO!, Newslet1er of the Kauiah Rainbow Family; Box 5455; Atlanta, GA 30307. • 21-23 ROAN MOUNTArN Summer Solstice and Ent111 energies workshop with Joyce Holbrook. SIOO. Pre-register: Box 109S; Burnsville. NC 28714. 22 SUMMER SOL'-TICE 22-23 GREAT SMOKIES PARK "Wild Mammal~ or the Smokies" field =-ch with Dr. M1 ch.1el Pelton. Hlllld.W>n study or black bear, deer, b3t, and woodchuck populill.ions in the Pork. For information on this and olher field course:.. coniact: Smoky Mounuain F'icld School; c/o Dr. Gayle D. Cooper; Univc:sity ofTcnne=: 600 Henley St. (Suite IOS); Knoxville, TN 37902 (800) 284-8885. BLACK MOUNTAIN, NC "Why Old Women Don't Get the Blucs" with Alice Girard 31 McDibbs. I I9 Cherry SL For info on this gig and summer schedule, call (704) 1A 9-11 AS HEVILLE, NC Broom-making workshop with Carlson Tuulc. For info on this and olher workshops. conlJlCl the Folk Art Center, Box 9545; Asheville, NC 2881.5 (704)298-m8. 11-12 WESSER, NC 669-2456. 1A-27 CREA T SMOKIES PARK ''Family Ounp" - activities for fomilies with children ages 6-12. Nature exploration, slOrytelling. Appalachirul music. hiking, and swimmmg. For info on this and other prognuns, conU1Cc Great Smoky Mountains lnsti1u1c at Tremont; T0Wll5Clld, TN 37882 (615) 448-6700. National Whilewater Championships on the Namahala River, including slalom and wildwater race:;. Nantahala Outdoor Center; 41 US Hwy. 19 West; Bryson City, NC 287 13 (704) 488-2175. LINVI LLE,NC 36111 Annual Grandfather MoUJ1tnin Highland Games and Gathering of the Scouc.h Clan~. Papmtry, pipe bandi:, sheep herding. Scoui,h athletic cvcntS, ccUidh. For info: Highland Game.~; Box 356; Brumer Elle, NC 28604 (704) 898-5286. 11-14 24-27 CULLOWll EE, NC "Landscnping with Native Plants" conference. Lectures, workshops, and field trips led by a host of experts, including Dan Pit1illo, Roben Zahner, George Ellison, and others. $45 + room and board. Pre-conference field trips, 7(21+, are optional and cost extra. For information. call Dr. Jim Horton, (704) 227-7244. 25..S/4 13 ASII FV ILLF~ NC Annunl membership picnic of the Amcric:ln Soc1c1y of Dowsers - Appalachian Chap1cr. Call President Jill1CI Shisler for dctruls: (704) 628-1758. FOLK \1O0T Foll.moot USA brings folk dllncers and musicians from Grcccc. USSR. Fmllllld, Atgcnlina, Holland, Spam, Rom;inia, Puerto Rico, lsr.iel, Turkkey, and Thailand lO perform :u various location.~ in Katu:lh. For schedule and price mfonnauon, conUICt Folkmoot MOUNTAIN LAKE, VA "In Search Of .JI"· ~ploring "iMcr sacred space.• Mt.dicme wheel. dowsing, music. mctliwuon, yoga. drumming, hiking, nnd ritullls. Pre-register: Indian Valley Retreat; Rt. 2. Box 58; Willis, VA 24380 (703) 789-4295. 23-27 27 HOT SPRINGS, NC "lndcpcndcooe Weck Ztn Holiday" WAYNF..SVILLE, NC "Buddhi.gn nnd Meditation• with John Orr. Explora1ion of the Buddhist path 10 sptri1UJI Jjbcra.uon will include meditations, periods ol 5ilcncc, and discussion. For mfo on this and other prognims, con!Xt; Sul-Light Retreat Center. Rt. I. Box 326: Waynesville, NC 28786 (704) 452-4569. F ULL MOON 29-7/6 19-21 19-21 wnh Genie, Sandy Stcwan.. Working. chanling. sttting, dharma talks. and keeping SJlcncc, culminating with a walk up the mountain. For info on this and Olhcr rctrcais: Southern Dtwm11 Rctrea1 Center, RL I. Box 34,H; Hot Springs, NC 28743 (704) 622-7112 USA; Box 523; Waynesville, NC 28786 (800) 334-9036. 26 FULL MOON BLACK MOUl\TAIN, NC Robin and Linda Williams al McDibbs. Sec 7(24. 28 HOT s r RJNGS, NC r-w "Hand~ Sur lhc SIMS. Tum the Ellrth" Tai Oli Ch'uan workshop w1lh Kathleen cu.~ick and Jay Dunbar. Solo nnd two-person play orrcr ins1gh1 inio classical principles of unified movement. Prc-rcgistu. Soulhcm Ollllrma Retreat CcnlCI (sec 6/29). 30-8/1 MARSIIALL, NC "Green Woodworking with Kids" fOl'childrcn ages 10.15 and adult portners. Build a r001S1ool from an 03k log · also swimming, hilting, \l.·1ld plant i<lentificauon, campfires, ond SIOC)'tclhng. Country Workshops: 90 Mill Creek Rd.: Marshnll. NC 28753 (704) 656-2280. S111111nn. 1991 �AUGUST 1-J 16.l!i c;nr:A'f S\IOKll:S r,\RK ·~J!Jvc Amcr1c:111s and the Easth" pr0t,'fiu11 nnhe Grc:u Amoky Moum:am, Instil:.:!~ 111 Tr.:mont, S.:c: 1/:lA-21. 111c;111 ..,:-. ns. NC' "Pinhole V1s1on" - low,tcch pmhok camcm constnu:1100 and c~plur.ulon or crcati\c 1m:1gc-makmg wnh Pinky Ba,;s. For info on thi.~ and 111ocr pho1ogr.iph)· workshops, conl.1(1' App.1lachian finvironmcntal Arts Center: Box 580: I l1ghfands, :-:c 211741 (70-I) 526-4303. J Ul.1..\100~ 26-31 MARSllc\U., l\C -~,:ick Ch:11I111.1kmg• work~ilop wi1h Dan Mayner. Bcgmning wuh a red oak log, parucipants assemble a cluur ic,mg morme and 1cno11 jomcry, dr.i,..knh-cs, and spokeshaves. Prc-rc:g1s1cr. Country Work,hors (sec 7/30-8/1 ). 30-9/2 IIREVARD. NC Soull1cm Life Community Ga1hcrmg • ncl,..Nking on issues of peace, jusucc, and planci;iry protection. Family gathering, orcn IO all .Music hy Cnnd1c and Guy Car:iwan, Contact Rur.d Soulhcm Voicc for Peace (sec 8/2-3). 2-3 CF.1.O, NC Onlhcring of commu111ty orgam,.crs and ga.woots leaders who wish to sh.ire experiences and network at Rural Soulhcm Voice for Peace office in Celo Community. If interested m ancnding, plca.,c contact RSVP; 1898 Hannnh Bmnch Rd.: Burnsville, 1'C 28714 (7o.1) 675-S933. ASHEVILLE, NC 11 lh Annual World Gee-Haw Whimmy Diddle Competition will include whimmy diddle feats, lrlldiuon:il music, and clogging. For info, conlllCt: Folk Art Ctntcr (see 7/9-11). 2.'i SEPTEMBER 2-3 WILLIS, VA 6th Annual "Women's Wellness Week"· an opportunity 10 become part of a supportive women's community for a week of renewing power. honoring spirit, nurturing heart, and encouraging creativity. Activities will include dance, clay sculpting, drumming, tie-dying, healing work, and sweat lodge ceremony. Children's program will run concurrently. Pre-register. Indian Valley Retreat Center (Sf.C 6/23-27). 5-11 17-IR CHEROKEE, NC Freeman Owlc, Cherokee pipcmakcr stone sculptor. and storyteller, will demoru;t.nue nt the Cherokee Hcn!llge Museum and Callery. For infonn:uion on lhis and olhcr eppcara11ccs by nauve cr:if1$pCople, conUJCt: Cherokee Heri1.1ge Museum and Gallery; Box 477: Cherokee, NC 28719 (704) 497-3211. OCOEE RTVER 1991 World Cup and Wild water National Chamnpionshtps will attract over 100 of the top wild water racers in the world. Contact Nantahala Outdoor Center (see 7/11-12). HARRISONBURG, VA PAW (Preserve Appalachian Wilderness) Conference to discuss ideas and Str'Jtegies for "evolutionary preserves" and a wild habitat range the length of the Appalachian Mountains. Sponsored by Virginians for Wilderness/Earth First! and PAW. At James Madison University. For info, write Virginians for Wilderness; Rt. 1, Box 250; Staunton. VA 2440 I or call (703) 885-6983. 14 • 16 19-23 Send $ubmission~ f0t the Event~ page to: Kauiah Calendar Editor; 300 Webb Cove Rd.; Asheville, NC; Katliah Provmcc 28804. Listings for next is.~ue due by Augu.~t 15. "The area's oldcsi and lugc,t natural food~ gtoet'ry • 811/k Herbs, Spices, & Grains Vitamins & Supplements VI/heat, Salt & Yeast-Fm~ Foods Dairy Substitutes Hair & Skin Care Products Beer & Wine Maki11g Stlf'l'lics 200 W. King St, Boone, SC 28607 (704) 261·5220 -p,;, ~~\ Talking J.,,n,~ i~ a monthly J('lutnlll of deep ecology, UISf'ired pen,ooaJ RCIIVlbID rooted ID eMtben 'J'mlWlluy. Pa.,1 1!-!<ucs have rurunxl ar11cles by Gary Soylkr. Statba"J.. Jc>hn S~. Joanna ~facy, 81II ~val!, u•oe Wnlf C1r¢1et;, Barham Mor, etc, AH? NATBR Ml'l'fWl' BLICI'RlCITY with a RAM pump! It works by the action of flowing water and can pump 120 ft. high. Colllplele pump w/ guide -$125. Call or send SASE for free brochure. NATERHAN MK PlJFS 355 Cedar Creek Road -"'-...£.._....____ e1ack Mountain, N.c. 28711 (704) 669-6821 Summer, 19!J1 TnlJ.inl( J.,,111~ ~pew for the n•tural world :and for lhe rd:.indlmg !'I OW' OWII wtld ~JlU11, Suhscnpt1ons arc S15.00 one year/SI 8.00 outside U.S. S25.00 i...o )·ear'IIS36.00 outside U.S. Send chock or M.O. 10: Tn/J.i11x I.raw:, 1430 Willalllt'lle 11367 Eugrlle, OR 97401 5031342-2974 rFR~~,~~~'~:~~~P COMMITTED TO C0'.'.1MUNTIY AND ·cooo-FOR-YOU.FOOO" 255-7650 90 Biltmore AH•nu~ ,\,hevdlc ~C 2 Blocks South ol Downtown Xatimh Journot PCUJC 33 �~BWoR/slt{g • Webworking has changed! There is nowafee of$ 2.50 (PRE-PAJD) per en1ryofjifry words or less. Send b>•A11gust 30th 1991 I(); Rob Messick; P.O. Box 2601; Boone. NC 28607. (704) 754-6097. GOOD STEWARDS WA/IITED for rcmotc land. Approx. IS acres for sale w/ hou.,;e (2 bdrm .• I balh). Organically rarmed for 2tJ )'Cffl, grnv11y recd spring ,,,:ner. High oo Tannsi Ridge. views. Raven ond ~fmnc Walker, Box 23: Lal<c Toxaway. 1'C 28747 (704) 293-7013. RAINFOREST BOTANICALS • from the ancient hc31ing Ulldi11ons of the indigenous people. or SOUlh America. The Life Force of Amawnui. now available io you. Fn:e mformation ID Health Profes.,,onals. Call Lei at l!OO-SJS-0503. '!WO FAMIUES seeking neighborly follcs IO buy mlO 130 acres of beautiful moumainside land near Wcavervillc.1'C. We arc involved in organic gnro,:nmg, homc.~hooling. rwural healing. 1111d spimuality. 20 acre sh3re for S2A,OOO. Call (7~) 658-2676 or 645-7954. 1990,91 DIRECTORY OF INTENTIONAL COMMUNITIES · Just rclc:i~. over 2 years m the nuking. Names, adrcssc.s, phone numbers, and d=riptioos of 320 Nonh American communities. and over 2SO resource ~ . phi., 40 articles. Mops, cross-reference chan.s. fully indexed. $13.SO postpaid from Sandhill Fann: Rt I, Box 155-R; Rulledge. MO 63563. 40% discount available on ordcn of 10 or mate. MUSIC BY BOB AVERY-ORUBELaVllilablcon three casseu.cs. 1'reasuus in the Stream and Circles Returnuig arc folk/rock·J3U. and a recent release of origu1al chants and songs. light in the Wind. isa coptMlla. Lyric sheets included. Send $10 for each tape or $26 for ell throe to Bob Avuy-Grubcl; RL I, Box 735; Aoyd, VA 24091. HIGHLANDER CENTER· IS a communuy-bascd educaLional organ11.auon whol,C purpose IS lO provide space for pcq,lo to learn from each other, and 10 dcvclopc $<llu1ions to cnvircnmcnllll r,roblcms based on their values. experiences, 1111d a~iratlons. They also put out a quanerly newslcua called Highlander RcJ)OrlS. For more information conwcr Highlander Ccnlel'; 1959 Highlander Wuy; New M.lrtkc1, 1N 37820 (615) 933.3443 A SMALL FMflLY COOPERATIVE. IS scckmg a sw1Able ,;pace for homeschooling our children, ages 4,7. We are a responsible, conscious, ruid cxpcri<:nccd a,oup. We 5"k a \l*iOUs house and yanl. away from uafr.c. We prefer lO renr wil.h an Ofltlon lO buy. Call (704) 628-3628 or (704) 252-8183. RAW CHEMICAL-FREE HONEY. Tulip Poplar, Sourwood, and Wildflower hooey from lhc forcstS or Palrick County, VA. No chemicals, no while sugar. no heat ever Slrllincd through ch=ccJoth and p;tekcd in glass. Luni1cd quantities. ~11 or wntc for pnccs & availalnlny. Wade Buckhohs • Bull Mountlin Bcekecpcrs; Rd 2, Box 1S16. S1113r1. VA 2·H71 (703) 694-4571. Xa1uwi JournoC p~ ~ NATIVE AMERICAN Fl.lTT'E MUSIC- Richard Roberts. a well known west TN new age flutist (Ilk.a Zero Ohms), is now availoblc tn lhe East TN/NC are.,. For rcla:ting and uplifimg pcrfonnanccs nr tapes contaet RIChard Robcns: Box 821; Norris, TN 37828 (615)494-8828-oc- RL I, Box 136RD; Lamar, MS 38642 (601) 252-4283. THE DREAM CATCHER - C3tchcs bad dreams and hold, I.hem, 10 be dcsttoyed by the morning sun. Good dreams 0031 down the feather to I.he slcepu. Price: 11 dollars - spcc,fy color prefcrcnccs or nalWUI. Order from Ch1ck:unaugan Fn:c C'hcrolcees: 1915 Buckky Sr #8; Chawrnoogn. TN 37404. I IA WKWlSO EARTII RENEWAL COOPERA11VE • i.\ an 87 acre primitive rcl!C3t and working communily fal!1l, l..oc:31Cd in I.he norlhcm Alabamo mountnin,111>1 11 S miles northwest oC Atlanta. Clas,;c,; on alrcmat1ve lifestyles and Nill.Ive American philosophies arc available on a rcgulor basis. For inform:ition or cnllllog of Nauvc crofts & producL~. Cllll (20S) 635-63().1. 32-ACRE FARM for sale ,n Whittier, NC. Multiple solor hom~ltS, pnvacy, creeks and springs, rwo large orgamc fields. Includes rusuc farmhouse wil.h gravil)'-fcd water and solar sys1em, born, 1111d small solnr suucture. $90,000 for all. Wlll sell pan. Writc Vicki Baker and Tom Graves: Rt 2, Box 108-A: Whittier, NC 28789 or call ('704) 586-8221 or(704) 649-9266. NATIVE AMERICAN CEREMONIAL HERBS • we offer a latge variety of sages, swce1 grass, ruuural resins, 11114 everything ncccssiuy for smudging. Nnrivc smolc.ing m1~tures, flulc music, pow-wow Lape:!, und ceremonial songs. Essential oils, and incenses specifically mode fo, prayer. offcriJlg, and meditation. Forcawlog call or write: Esscncinl Drc:uns; Rt 3. Bo~ 285; Eagle Fork, Hllyc:svillc. NC 2890i (701) 389-9898. whole earth grocery • NATURAL ALTERNATIVES FOR HEALTHFUL LMNG 4~6 e parkway craft «-nt<'r • <ultc 11 gatllnburg, tcnn~ 37738 615-436-6967 PIEDMONT BIOREGIONAL INSTITUTE - For those who live in lhc Piedmon1 area, !here's a biorcgionnl e!fon well underway. Jom Us! We would nJlPrec13lC any donnuon or time or money IO help moot operating expenses. For a gifl of S25.00 or more. we will send you a copy of John Lawson's journal, A New Voyage 10 Coro/mo Also come find ou1 about the Lawson ProjecL PB!; 412 W Rosemary Slt0CI: Chapel Hill, NC 27516; Uwbruna Province. (919) 942-2581. WICKER WORKER· Wicker furniture rcs'U>red. ainc. rush, and recd sc31S woven, D:sskcrs al.,;o repaired. Expericncc:d scat weaver. "If you can't we cane.· Andrea Clarke; 27 Mu Strc<:t Asheville, NC 28801. ('704) 253-6241. RECYCLED PAPER I - Oin:etory or product sources for the Southca~ SuggC$1.Cd Donation of S 1.00 10 Wcstcm Nonh Carolina Alliance: P.O. Box 18087: Asheville, NC 28814 (704) 258-8737 BODY RI/YT/IMS from PIIIIICtnry Mothers • a beautiful and paroctical calendar for women ID chart rhcir ·moonthly" cycles. Send $3.00 plus S 1.00 [lOSWge to: Planetary Mothers Collective (c/o Nancie Yonker); 5231 Riverwood Avenue: Saraso111. FL 34231 FAMILIES LEARNING TOGETHER - is a new sutew1dc ho=hool group welcoming :inyone wirh on i n ~ in home education. Our pulflOSC 1s 10 focili111tc the exchange or infonnauon, Ullcnt. nnd n:sowccs. For more infonnauon contact: Trish Severin (704) 369-6491 QUEST FOR SUR VIVAL/ JOURNEYS TO SPIRITUALITY· 1s .i new program being offered in the Kimlah area. The purpose of the Que.st for Sutv1vll.l progroms 1S to 1C3Ch the sxrcd order of swvivnl (Shcl1.cr, W111er, F,rc, and Food). and explore I.he roles of ~urvival phllnsophy and spin1ulll1ty in 11113lning b:ll:lnccd hannony wil.h ourselves, cai;h other. Qnd the Eonh. Two rnll'Oductory weekends will 111kc plxc in l.Jlurcl Sp<ings, NC on Scp1cmbcr 27-29 for Women, and Oc1obcr 4-6 for Men. Also ii wccl:long program for men is planned for October 6-13 al Turtle hl.1nd Prosct\·c near Deep Gap. NC. For information on any of thc.o;e programs conU1Ct Tom Barnes: P.O. Box 166; S3vcry, WY 82332 or call (307) 383-2625. LAND FOR SALE - wil.h small house in beautiful Spring Creek. 1'C; IS miles west of Hot Spnngs. Pctfcct for the scJJ-sufficicn1 tire. One hour wesr of Asheville. Call Linda Deyo (704) 675-9575. S11tt11ncr-, 1991 �Katuah Journal wams w comm1111icare your 1/,ouglus and feelings 10 the 01her people i11 1he bioregional pmv111ce Send 1hem 10 us as /e11ers, poems, sinries, articles, drawings, or photographs. e1c. Please seridyour contrib111io11s w 11s at: Katuah Journal; P 0. Box 638; Leicester, NC, Ka11'tah Province 28748. The tall issue of Ka111al1 .loumal will be a·i*,tpouni featurhg a strong emphasis on humor and fun. The titles and contents of Lhe major depanments will tn1nsform laughably, and Katiiah Journal will let its hair down: hopefully gcuing its funny bone tickled! Deadline for anicles is July 31, 1991. Our Winter issue will be concerned with Fire in its many manifestations; from forest fires to the warm hearths of home. BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THREE • SPRINO 1984 Sw;r.ainablc Ag,, iculture • Sunflowers • Human lmp:icl on I.he FOfest. Childrcru· Education· Veronica Nicholas: Woman in Politics Lmlc People· Medicine Allies ISSUE FOUR • SUMMER 1984 W11cr Drum • We11:1 Quality. Kudzu. Solar Eclipse . Clcatcuuing • Trom. Going U> Wiler. R'IITI Pumps Microhydro. Poems: Bemie Lee Sinelair. Jim Wayne Miller ISSUE FOURTEEN • WINTER 1986.87 Lloyd Carl Owlc • Boogcrs and Mummers • All Spooics Day • Cabin Fever University • Homeless m Katuah llomcm~de 1101 Water • Stovcmwcer·s Narrative • Good Medicine: Interspecies Communication ISSUE TWENTY-THREE - SPRINO 1989 Pisgah Village • Planet Art • Oreen City • Poplar Appeal • ·CIC1t s1cy·· ·"A New Eanh". Black Swan • 11'/ld lt;vely Days· Reviews: Sacred Land Sacred Sa, Ice Age • Poem: ··sudden Tendrils" 0 ISSUE FIVE • FALL 1984 Harvest • Old Ways in Cherokee· Oin.scng • NuclClll Waste • Our Celtic Heritage· Biorcg1onalism: Past. Prcser1~ and Future • John WUnoty • Healing Darkncs.s • Politics of Participation 1SSUETW£NTY.FQUR • SUMMER "89 Deep Listening· Life in Atomic City • Direct Action! • Tree of Peace· C.Ommuruty Building· Peacemakers. Ethnic Survival. Pairing Projcc:t . ··Battlesong". Growing Peace in Culturos • Review: Tiu: Chalice and lhe 8/ak ISSUE SIX • WINTER 1984-85 Wintu Solstice Earth Ceremony • HorseJ>3Sturc:a River· Coming or the Light • Log Cabin Root • Mountain Agriculture: The Right Crop. William Taylor. The Future of the Forest ISSUE SEVEN -SPRINO 1985 SuslAlnablc Economies • Hot Springs Worker Ownership - The Orea! Economy . Self Help Credit Union· Wild Turkey - Responsible Investing - Working in the Web or Life ISSUE EIOIIT • SUMMER 1985 Cc:lcbration: A Way of Life. Katuah 18.000 Years Ago Sacn:d Sites • Folk Alts in the Schools . Sun Cycle/Moon Cycle . Poems: Hilcb Downer· Cherokee Heritage Cenll!r · Who Owns Appalachia? ISSUE NINE • FALL 198S Titc Waldcc Forest. The Trees Speak. Migtating Forcsu . Horse Logging · Sllll'ling a Troe Crop· Urb:tn Tr«s • Acom Bre3d • Mylh Tim,, ISSUE TEN • WINTER 1985·86 Kate Rogers. Circles of Stone Internal Mylhmllking • Hohsuc Healing on Trial • Poems: Steve Knauth • Mythic Pieces • 11,c UJ(lena·s Talc • Crystal M•gic • ISSUE FIFTEEN • SPRINO 1987 Coverlcu • Woman f-ores1er • Susie McMahon: Midwife · Alternative Contnception Biosexuality Biorcgion:llism l1lld Women Good Mcdic111C: Matria,chal Culture. P~art ISSUE SIXTEEN • SUMMER 1987 Helen Wlitc Poem: V1$ions in a Garden Visi<>n Quc5t • First Aow - Initiation • Ltaming in the Wililcmei> • Cherokee Challenge· "Valuing Trees" ISSUE EIOHTEEN • WINTER 1987-88 Vem11CUlar Architecture Drums m Wood and Stone . Mountrun Home • Earth Encrgi<:s Eanh.Sheltettd Llving Membrane Houses • Brush Shelter . Pocmr. Octobu Dwk Oood Medicine: "Shelter" ISSUE NINETEEN • SPRING 1988 Pcrclandra G3tdcn Spring Tonics . Blueberries . WddOower Gardens· Onumy Hcrl>1list ·Flower~ · ""Inc Origin of the Animals:· Story · Good Medicine: "Power• • Be A Trec "Drt,:lnl$pMking" ISSUE THIRTEEN • FALL 1986 Center For Awalccnmg Eli1.abclh Callan· A Ocntlc Death Hospice Ernest Morgan • Dealing Crcotively with De.th • Home Burial Box· The Woke The Raven MockcrWood.slorc and Wildwoods Wooom • Good Medk:inc: The Sweat Locl&e ~UAtt JOURNAL ISSUE TWENTY . SUMMER 1988 Prcsavc Appalachian Wildcmcss Highland$ of Roan • Cclo Community • Land Trust • A.rthur M<><i;an School • Zoning Issue • "The Ridge" • Farmers and thc Farm Bill Oood Medicine: "Land" Acid Rain· Ouke·s Power Play • Cherolcee Miaohydro Project P.O. Box 638 Leicester, NC Katuah Province 28748 For more info: call Rob Messick a1 (704) 754- 6097 Name Regular Membership......$ I0/yr. Sponsor..........................$20/yr. Contributor.....................$50/yr. Address Ciry Area Code Summer, 1991 State Phone Number Zip ISSUE TWENTY.TWO. Wl'NTER ·ss~9 Olobal Warmu,g • Fire This Time • Thomas Beny on "Bion:gions" • Eanh Exercise. Kore Loy McWhiner. An Abundance of Emplmess • LETS • Chronicles or Aoyd • D:u,y Wood. The Beat Cl11n Enclosed is $ - ~ - - u, give this effort 011 ex1ra boos1 I can be a local contact person for my area ISSUETW£NTY.S1X . WlNTER, 1~89.'90 Coming or Age in the Ecoroic Eni Kids Saving Rainforest • Kids Treecycling Company • ConOict Resolution . Developing the Creative Spirit - Buth Power · Birth Bonding. The Magic or Puppcuy . Home Schooling. Naming Ceremony MOlhcT Eulh·s CIISS!OOO\ • Oardcnmg for Children ISSUETW£N'fY.SEVEN SPRINO. 1990 Transform•tion - lfoaling Power Pence to Their Ashes. llealing in Kanlah Poem: "When Loft u, Grow·· • Poemr. Stephen Wing The Belly • Food from lhe Ancient Forest ISSUE TWENTY EIOITT SUMMER 1990 Carryu,g Ca~uy . Seu1ng Limit$ to Growth • Whu is Overpopulation? • The Road Oang • Tru: Highway 10 No-.here • The 1.26 Projocl "Cuing Capacity"· People and l11bitll • Designing the Whole Life Community . Steady Sllltc - Poems, WOI Ashe B=n . Tnnsportcm.lbvos · Review· COMUSlfl8 ISSUE TWENTY.NINE . FALl,JWlNTER 1990 From the MounLlllU to the Sea • Promc of The Little Temt$- R1ver • Hcadwatcn Ecology • "It All Comes Down 10 Water Quality. Wata Power: Action for Aquatic HabitalS · Dawn Watchers · Cood Medicine: The Long Human Being The Nonh Shore Road Kllllah Sells Out · Wllcrlhcd M"f) of the Katuah Province ISSUETIURTY SPRJNO 1991 Economy/Ecology Rcsencrativa Economy • "Money Is the Lowest Form of Wealth"· Claruvillc Mira:Je • The VillJ,ge • Food Movers Ll/'eworlt • Oood Medicine: "Village Economy·. Shelton Laurel. LETS Issue 31 Back Issues Issue# __@ $2.50 = $_ _ Issue # _ _@ $2.50 = $_ _ Issue # __@ $2.50 = $_ _ Issue # _ _@ $2.50 = $_ _ Issue#_@ $2.50 = $_ _ postage paid $ _ _ Complete Set (3· lO, 13-16, 18-20, 22-24. 26-30) @ $40.00 = $,_ _ postage paid X.Otu.nfi JourrwL page 35 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 31, Summer 1991 Description An account of the resource The thirty-first issue of the Katúah Journal focuses on "earth energies" and humans' reconnection with the earth through dowsing; earth healing and Earth Energy workshops; and understanding the Earth grid. Authors and artists in this issue include: David Wheeler, Madeline H. Dean, Joyce Holbrook, Clyde Hollifield, Richard Nester, Charlotte Homsher, Page Bryant, Richard Lowenthal, James Proffitt, Lee Barnes, Jim Houser, Emmett Greendigger, Ivo Ballentine, Rob Messick, David McGrew, George Agricola (1556), Douglas A. Rossman, and Mara. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1991 Table Of Contents A list of subunits of the resource. Dowsing by David Wheeler.......3 The Responsibilities of Dowsing: An Interview with Tom Hendricks by Madeline H. Dean.......5 Ceremonies of the Moment: An Interview with Joyce Holbrook.......6 "Jack-o-Lanterns," Acid Rain, and the Electrical Life of the Earth by Clyde Hollifield.......8 Poem: "Old Houses" by Richard Nester.......10 Katúah and the Earth Grid by Charlotte Homsher.......11 The Call of the Ancient Ones by Page Bryant.......13 "If the Earth Is to Heal, Our Hearts Must Be Broken" by Richard Lowenthal.......15 Good Medicine: On Agression.......17 Poems by James Proffitt.......18 Green Spirits: Sacred Forests by Lee Barnes.......19 Off the Grid by Jim Houser.......20 Natural World News.......21 "Just Doing Their Job" by Emmett Greendigger.......23 Time to Take the Time to Take the Time by Ivo.......25 Drumming.......26 Whole Science by Rob Messick.......29 Tuning In by Charlotte Homsher.......29 Review: Light in the Wind.......30 Chestnut Grafting Project by David McGrew.......31 Events.......32 Webworking.......34 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern New Age movement Dowsing Environmental education--North Carolina--Asheville North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Acid Deposition Alternative Energy Appalachian Mountains Appalachian Studies Earth Energies Economic Alternatives Education Folklore and Ceremony Forest Issues Good Medicine Habitat Health Katúah Plants and Herbs Poems Radioactive Waste Reading Resources Recycling Sacred Sites South PAW (Preserve Appalachian Wilderness) Transportation Issues Turtle Island Water Quality Western North Carolina Alliance Wilderness https://omeka-test.library.appstate.edu/files/original/c5ee330c977312a17d828d214a7916e6.pdf 05640bd372243437e62e080e13bbb8ac PDF Text Text ISSUE 32 FALL 1991 $1.50 �Drawina by Rob M~siclt ~UAHJOURNAL PO Bo:,,. 638 Leicester, NC Katuah Province 28748 Printed on recycled paper Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 ADDRESS CORRECTION REQUESTED �CONTENTS Bringing Back !he Fire................. . by David Wheeler A Bil of Mountain Levity................. by Barbara Wickersham 5 Climax Never Came....................... by Henry Wender 7 ls the Southern Appalachian Ecosystem Endangered?.................. by John A. Freeman 9 'Talking Leaves": Sequoyah............ 10 by Tom Underwood Green Spirits: Seed Saving ............. by lee Barnes 12 Walking Dis1a11ce......................... by Will Ashe Bason 13 Angle: Environment...................... by lvo Ballentine 13 Good Medicine: .......................... 14 Poem: "A Rotting Log".................. by Brownie Newman 15 THEGRANOLAJOURNAL.......... 16 Livin' By Their Wits recorded by Rob Messick An Old Family Tale by Bess Harbison BRINGING BACK THE FIRE The Slide by Rob Messick Recorded by David Wheeler How Can You Lose Anything as Big as This Ego? by Maxim Didge, Paintings: "Mountain Stories".......... 18 by Robert Johnson Natural World News..................... 20 Dying Soils, Dying Waters............. by Emmelt Greendigger 22 Songs in lhe Wilderness................. by Char/011e Homsher 24 500 Years of Resistance!................ by Emmell Greendigger 25 Save James Bay.......................... 25 Drumming................................. 26 Off the Grid: Solar Ovens... ,........... by Dennis Scanlin 29 Events..................................... 32 \Vcbworklng.............................. 34 Ka11fah Konfusion....................... 35 foff, 1991 While Walker Calhoun is II/JI the only person working ro keep alive the old Cherokee practices and values, he is definitely one of the people most dedicated to restoring the traditional ways. When he speaks of "the Fire," he means the spark of life irself. and also the spirit behind the Cherokee spiriwal life • so strong in this region until even JOO years ago. But, like the Cherokee white flour corn that was cross-fertilized with the white people's Yellow Dent \•aricty, Walker's spiriwal way also shows traces of the white people's Christian religion. \Vhen I drove 11p 10 Walker's house, he was sitting by a small fire in the side yard. He had a ra1: wrapped around one pa111/eg, and he was Ito/ding lo11g pieces ofriver ca11e over rite blaze until tltcy became pliable. then s1raigluenin1: them across his leg to make blowgu11s. lie stood to greet me. He was a slight 111011 with a ready smile that showed the worn nubs of a few teeth. "let's sit 011 the porch," he said. "It's too hnt to work around this fire anymore." I showed him a copy of rite Kattiah Journal and, ofter consideri11g it a mmure. without further prompting he began talking .. Walker Calhoun: Katuah - that's the name of the tribe. We're not the Cherokee. When lhey wrote a history, they called us the Cherokee, but really we're the Katuah tribe. They've got the Katuah Band in Oklahoma, and lhe Katuah Medicine Society out there. That's our religion· lhe Cherokee religion· the Katuah Society. I'm supposed 10 put the sign up at our stomp grounds we have just a.cross the river up here in Big Cove... the name is the Raven Rock Nighthawk Ceremonial Grounds · Katuah Society. We have dance there every month on the last Saturday. In August we have a big celebration • a Green Com Celebration. We have a big time. I was chosen to bring lhe Everlasting Fire back here to the Eastern band. The reason they picked me was because I was the only one keeping our culture and heritage from disappearing. That's why they chose me to bring the Fire back where ii belongs. I didn't know much about the Fire until three or four years ago. Two men from Oklahoma came and told me. We were sining right here, and these two men came. They mentioned Katunh. One asked me about it, but I didn't know what he meant. It was later when I learned what they were t.1llcing about. Now, the Fire... people misunderstand the Fire. At the ceremonial grounds we've got a mound where the spirit is. We build a Drawing by Rob Messick (con11nucd on page 3) X,ntunf, Journo( pn9c I �~ LJAHJOURNAL A BAD CASE OF EDITORTALSTAPH: Susan Adam Jim Houser Lee Barnes Anomal..ee Heather Blair Rob Messick Emmett Greendigger Mamie ~lullcr Charloue Homsher David Wheeler EDlTORIAL ASSISTANCE: Chris Green Scou Bird and Li'I Matthew... Mountain Gardens Family COVER: by Rob Messick ©1991 PUBLTSHED BY: Kart'iah Journal PRTNTED BY: The Waynesville Mowitaineer Press STATEMENT OF PURPOSE EDITORIAL OFFlCE THIS ISSUE: The Globe Valley WRITE US AT: Kat(iah Journal Box 638; Leicester, NC; Katuah Province 28748 TELE Pl IONE: (704) 754-6097 Divcrsi1y is an imponam clcmcm of biorcgaonal ecology, both nntural and social. In accord with !his principle Katuah Journal Irie.~ to serve as n forum for lhe discussion of regional issues. Signed :iruclcs expross only lite opinion of lite aulhors and arc no1 ncccss:irily 1he opinions of lhc Katuah Journal editors or stllT. The Internal Revenue Service hns dcclnred K01uah Joivnol a non-profi1 organizntion under sccuon 50l(c)(3) or lhe lnicmal Revenue Code. All contributions to Ka,uoh Journal an: deductible from pcrson3l income l:lll. Aniclcs appearing m Ka1uah Journal may be rcprimcd m 01hcr publications wilh permis.~1on Crom lhe Ka1uah Journal slllff. ConUlCl lite journal in writing or coll (701) 754-6097. CORRECTION: m our las1 isssuc (Summer, 1991) lhcrc was an error in lite article •Jack-o-Lanicms, Acid Ram, and the Elcctncal Life of lite Earth." Brown Mountain is aclllally IOC3lcd in Burke and Caldwell Counues of North Carolina. Wltat would the world be, once bereft Of wet and of wilderness? Let them be left, 0 let them be left, wildness and wet; Long live the weeds and the wilderness yet. Here, in the Katuah Province of these ancient Appalachian mountains where once the Cherokee Nation lived in freedom between the Tennessee River Valley and the Eastern Piedmont between the Valley of the Roanoke and the Southern Plain on this Tun le Island continent of Mother Ela, the Eanh I lcrc, In this place we dedicate ourselves to remembering our deep connection LO the spirit of the land. We bring this connection into the being and the doing of our daily lives When the land speaks, we listen and we act We tune our lives 10 the changes, to the seasons We respect the limits of the land We preserve, defend, and restore the land We give thanks for all that is good Hannony with the land is no longer an ideal; it is an imperative. The land is a living being. She is sacred. As the land lives, so do we. As the spirit of the land is diminished, our spirits are diminished as well. Ka11iah Journal sends a voice... with articles, stories, poems, and anwork we speak to the spirit of all the living, breathing inhabitants of these mountains in hopes that we, the human beings, may find our place in this Great Life. The Editors - Gerard Manley Hopkins KATUAH JOURNAL wanes ro communicare your thouglus and feelings ro the 01/zer people in the bioregional province. Send them ro tlS as lerrers, poems, stories, articles, drawings, or photographs, ere. Please send your contribwions ro us at: Katuah Journal; P. 0. Box 638; Leicesrer, NC; Kar(ltlh Province 28748. OUR NEX:r ISSUE is concerned with the role of the element Fire in the life of the mountains...forest Fire, how humans changed the landscape with Fuc, Fire in the heanh, Fire as tool, Fire of the spirit. Please submit all material by October 30, 1991. JC.ati!Qn )ournat pa«Jc 2 THE SPRING, 1992 JSSUE will be concerned wilh "Sustainable Agriculture and Regional Diet." We need your input on topics including: sustainable agriculture (alternative ag., low input, appropriate ag., pennaculturc, biodynamics, etc.); seed-saving techniques; wild-foods and medicinals; regionaVcommunity food production and marketing; seasonal diet and recipes; food preservation; green manures and composting; agroforestry; and especially recommended resources, guides, and contacts. Please send material to Lee Barnes; Box 1303; Waynesville, NC 28786. (704) 452-5716. Ta(t, 1991 �(con1inucd !'tom page I) fire on top. A lot of people misunderstand it they think that we worship the fire. That's not it. The spirit of Fire is in that mound. The Oklahoma people fixed it (put it there). They said that was !he sll'Ongest Fire they had ever fixed. It came from the Redbird Community in Oklahoma. That's the original Fire. They've got some more at other stomp grounds, but they get the spirit from the main one, at Redbird, !he same one that this came from. We've got the seven clans of the Cherokee. We've got seven arbors around the fire, each clan sits in their own arbor, and when we start dancing, each clan comes from their own arbor, and when they quit, they go back to their own arbor. We went a lot of different places to get that place fixed. We went up to Clingman's Dome to get a piece of dirt to put over here. That's where the wisest medicine men of the Cherokee had their meetings. I guess they would go all the way to Clingman's Dome to talk with God. People forget about their culture and heritage, they're going with the rest of the world. The Green Com Dance has been handed down from our forefathers, but it almost went out of existence. It was going down slow. They hadn't done it for about 50 years, until last year. I was just a young boy when they did the lllSl one 50 yean. ugo. 1 remember how they danced. The women would be dancing away from the men, while the menfolks were doing the Green Com Dance. When the men got through, the women came over, and they would stan doing the stomp dance, and then the women would join in. When the menfolk were dancing, they would carry shotguns - each one would have seven shots. They would go around a singer, I believe they'd go around seven times first, just walk it, and then on the eighth round, they'd Stan singing, they'd go completely around, and the second time 'round, at each side the men, they'd shoot, each one. That's the way we did it. When we dance, that's the prayer co God. We've got the Fire on top - smoke takes what we're saying up to God. What we're saying, God is the only One who can understand it. We can't understand it ourselves. Sometimes in Oklahoma they dance all night. That's when there's some reason, like the Green Com Celebration or the Fire's birthday. There was one time at the stomp dancing in Oklahoma, it was broad daylight, it was still going. They ran out of songs, they started singing "Old MacDonald." 0L:J.l:J~ f'n{t. I 99 1 The leader sang, "Old MacDonald had a fann." They answered, "Hee yi, hee yi!" I tell you, when they get warmed up, tlleY_'re airing th~ Fire as they dance, making mouons. They sing songs about God while they're dancing, how they appreciate God. Our Fire's birthday is September 29. That's when it was lit, September 29. The man who lit it, his name was Hickory Star. He was the one who wanted the fire brought back here, he said that this is where it belongs. He just barely made iL He lit tlle fire, went back home - he died there last February. He brought the fire back, and tllen he died. Karuah JourMI: Do you sing old songs at the stomp dance? WC: Yeh. I don't know how old. This was done before white men came to America - way before. That was the way they worshipped. Kl: I'm glad you are starting it back again. It would be a tcnible thing if we lost that. WC: Yeah. They've got a lot ofit back now. Some of it they have in Oklahoma. They know more about it tllan us, of course. The Eastern Band, we just came from the few who escaped and hid in the mountains. When they came back. they didn't have nothing. They took the Fire with tllem out west. The Fire, that was their religion. That's the spirit - it was within 'em. They carried the Fire of the spirit. They staned back doing it. To begin with they did it in secret, because the government didn't allow tllem to do that. But they kept it up. Then the government passed a low about freedom of religion (Native American Religious Freedom Act), and then they came out with it. When I was a boy, I guess about 12 or 14 years old, I always heard my motlier and some of the older people talking about the Fire - the Fire in Oklahoma. l thought tllat they had taken the name of the real fire with them when they lefL That's tlle way a lot of people believe yet. Up at the Mountainside Theater (in Cherokee where the drama Unro These Hills is performed), they've got a name burning, that they bum by gas, I guess, so that's the not the Eternal Flame, for when they want to clean it, they put the fire out. That's a commercinl fire. When they brought it back from Oklahoma they actually carried the fire back. I don't know exactly how they carried it, somehow they kept it burning until they got it to Cherokee. They called on a man in ~ Oklahoma to give them the Eternal Fire. He didn't know what to do. They wanted the Fire, so he gave them a name to bring baclc. He didn't know what to tel1 them. There's a lot of people interested in Indian religion, I don't know why. I guess that they think that they (tlle native people) might be more right The Indians respect the Mother Earth. They respect just about everything in nature. You don't hear of any Indians inventing something to kill people with. They don't even talce part in inventing everything. 1 guess they're thinking it's not right. I believe it's not right, the way white people use their inventions. The first thing !hey do with an invention is they make it into a war material. That ain't right. The Indians, they're not involved in that. Maybe tllat's the reason (white) people think that they (the native people) might be more right. God didn't intend it for that way, when He created Man and the Eartll. We were supposed to share the Earth and get along equally. Everything that the Indian goes by, it makes sense, even the legends. It makes sense, all of it. There's a lot to it. Back when I was a kid, it seemed like they kept everytlling. They kept the culture and the herirage, but it gradually went down. When I found out, I had to decide to bring it back. Nobody was trying. YJ: It's important to save whatever you know. WC: We are trying to keep the ll'llditional way. We don't allow alcohol at the stomp dance - no alcohol, no drugs, and a woman that makes her period (who is having her period) can't take part. KJ: Now why is that? WC: That's just traditional. They can't eat with the rest of the family. they have to have their own plate. And a married couple, staying in the family way, they can't take part in the dancing, either one of them. KJ: Is that the way you do in your house? . WC: No. Like I said, it's going out of ex1Stence. The old-timers said that kept a lot of sickness away. I believe it, because Indian people were bigger people than they are now. Now you see a lot of shon, fat Indians, they used 10 be tall - tall people. So 1 believe that. You don't hardly see a big Indian man anymore. (continued on pa,., 4) �(c:ontinucd from page 3) KJ: Will it help the young people in the tribe to bring back the old traditions? WC: We can't drag 'em. The drunks know that they can't go there (lo the ceremonial grounds) unless they're sober. I believe that's going 10 work out slow. They'll be wanting to go there, but they can't go unless they're sober. I think that's the way it's going to work. J know that there are a lot of 'cm peeping around there. They've been drinking. You can see them way out in the weeds, peeping out. They can't come in, though. Within four days, if they've been drinking, they can't go. KJ: It's good work you're doing, Walker. WC: The first 11me I went 10 Oklahoma, the head man explained 10 me all about how that Fire was kept. While he was explaining it, he said, "As long as you are doing God's wiU. that's all that's required." Well, that's all that's required for anybody anyway. As long as you are doing God's will and believe in Jesus Chris1. KJ: How about the white people, Walker? The Ind fan people have been hcrc a long time, and they have old traditions that they can get back in touch with. But the white people haven't bt-cn here so long, and they don't have such old traditions. ls there anything they can do 10 get back in touch? Cartersville and Albany. Georgia. Instead of having Fire, they had a bale of hay. KJ: That takes the power out of i1. ll's hard to think about in the same way after it's been commercialized. WC: There's another thing: we can't build the Fire unless we use a spark out of a rock. My son's a fueman, he builds fires. A man gave him a striker, it makes a big spark. You can·t use a match or a cigarette lighter. KJ: Do you ever use a bow and drill? WC: No. This man said it wouldn't be right. That's somebody's invention. The spark was 1he real tradiLional thing. KJ: Are you teaching somebody to come after you? WC I don't have to. The spirit's there forever. If I die, 1ha1 won't bother i1. The spirit 1s still there. they know 1he spirit is there, so I don't have 10 Lc:11 1hem how i1's done. lt's the Everlasting Fire. KJ; What else are you trying 10 ,~ach people? (remedies). I'm not a medicine man. A lot of people call me medicine man, but the Medicine Man is down in Cherokee (referring to the Medicine Man Gift Shop). 0aughs) KJ: So these are plant medicines. You don't do any conjuring. WC: No. I don't go for that, it's against my religion ConJuring and religion don't go together. Just like alcohol. KJ: llow did you learn the remedies that you know. WC: From my mother, she taught me. Someone can teach you the different medicines, but even if you understand what kind of medicine a person gets, and you just went and got that same kind of medicine for everybody, it wouldn't be any good. We've got to put our Creator first, because we ain't got power ourselves unless we put God in front. Then we can do it. Thc medicine is just a point of contact. Goel is the One who heals you. I understand that. The medicine is just something 10 get you closer 10 God. If you don't believe in the medicine· no good, it won't do it. You've got to have faith in the medicine, too. / WC: I'm trying to teach medicine, "hat little mcdidnc I know. I ju$t know a few WC: Well. I don't know. They're supposed 10 keep up their tradition. their culture, of whatever they arc. Each nationality should keep their own. KJ: It's hard for white people because they have been away from 1he land for so long. h's been hundreds of years. WC: Thar's like these two men who came from Pennsylvania. They were curious about what l was doing. "Our people ain't got nothin'," 1hey said. "We're just here, that's all." KJ: I think that's why a lot of white people are interested in the native religion, because that's how they feel. It's imponant for everybody tha1 you keep the old customs, the s1 omp dance and all of 1ha1. WC: That's a religious dance, and we can't do Lha1 dance away from the ceremonial ground. The only place is down around the Fire. We can do the other dances 10 honor the animals, the Bear Dance, the Beaver Dance the Quail Dance. But the stomp dances we ' have to do around the Frre. There's one big bunch from the Creek tribe that has commercialized theirs. I saw them do their stomp dance down at Xatuah Journat page 4 WrUTEPATII Moving in10 my solitude, he wrestles me from stolen moments of peace among the grand green pines, golden poplars, and brawny. brown oaks or rides a <1uie1, sure-footed mount along 1he ml.ii that conscience leaves into my sleep ChiefWhitepath moving his people from Georgia. I le doesn't speak, but I can hear others weeping, and often there's a scream of death that deepens his frown. ln his eyes I can read the desperate question "How can so many people rest on the carcasses of murdered souls, and not be thought savage?" · Dtborah J~s ran, 1991 �A Bit E)f Mo~ntain Levity "Laugh and the world laughs with you; Weep, and you weep alone; For the sad old eanh must borrow its minh, But has trouble enough of its own." Ella Wheeler Wilcox In the minds of each of us, there are worlds which no longer exist and which we can visit only in memory and in i;haring with others. We cnn not walk the same trail twice. It has been my good fortune, however, to have some of the people of Roan Mountain share their hidden worlds of yesterday with me, especially those of the Depression era. I discovered therein a fascinating culture of isolation, independence, and great good humor. They refer to the Depression years as "hard times but good times" and their wonderful sense of humor seems to have been the glue that kept heads on straight and held families together during those "hard times." Banter, affectionate teasing, story telling, and practical jokes were a way of life . .. and still are. I remember one day when I became hopelessly lost in my ramblings around Roon Mountain. I stopped at an isolated country store. A porch rnn the full length of the small building lllld held a number of ladder-backed chairs. In one of these, tilted precariously against the wall on its two hind legs, sat a very old man eyeing me a bit suspiciously. I C:lrCfully explained my predicament and asked for directions. Without changing expression, he surmized "You can't get there from here." He paused, looked very stem, then a big grin broke his face. A little levity goes a long way toward turning problems into laughter. I must have seemed really uptight. The language of their stories is filled with subtle and not so subtle humor, sometimes even a bit caustic, sometimes it bruised a bit but served as a gentle reminder of what path was allowed. Admonitions such as "Do something, if it ain't nothin' but carry water out of the branch and put it in the creek. It'll keep from wearing the rocks out," indicating that laziness was simply not allowed. For children too young to work in the fields but not out playing, "You're as lazy as a pet pig. If your breathin' didn't come and go by itself, you'd be to0 lazy to breathe." At the table you might bear "Let your vittles stop your mouth" when children got a bit too rambunctious. About someone who got up "feelin' poorly," "He got up cranky and hasn't gotten over it." Then there's "You look like the hind wheels of hard times" and "You sure took your time. You'd a-been a good hand to send for the doctor if the devil was sick." Oaildren were the target of much good natured teasing, a son of initiation rite. Jim Street tells of one such incident when he and his brother Aoyd were on the receiving end of a bit of "funnin'." Will Garland, a close friend of the family, had brought Sam Brinkley to talk with the boy's father about :Foff, 1991 buying some property. Now Sam Brinkley was famous for his long beard that reached to the ground and which he kept carefully stored in a pillowcase tucked inside his shin. The boys, aged four and eight, had never experienced that beard. "We were playing head and beard. h skeerd us so bad we run and jumped in the hog pen with the hogs. We couldn't find no place else to hide. Daddy then came and got us out and said Will, quit skeering these boys: they're already crazy enough.' Garland was always aggravating and making cornstalk horses," Jim said. us, telJing us these big stories about what was going to catch us and everything. Ever time I seen Brinkley auer that, he'd laugh, but Floyd never did like him much." Floyd was a born prankster himself. Hear this one: Visiting preachers, especially during camp mecrin's, wen: regular visitors at the Street family table. One day when there see~ 10 be an especially large number of them and the children were having to wait second table, the fried chicken seemed to be disappearing at an alarming rate. Young Floyd peered around the dining room door and called to his mother, "Don't let 'em eat all the chicken, Mom!" Turning, he ran out into "We'd cut off a long piece and make his head and we'd use a little stick or a slip off that comswllc and make his neck and stick it on that and then put on his legs and tail and his mane and everything and we'd have cornstalk horses. That's what we were busy a-doing and we didn't think they was anybody around. So Will Garland talked Brinkley into sticking his beard around an apple tree and a-scarin' us. We didn't know they was anybody in a mile. He was about maybe fifty feet away. We didn't sec him and he stuck his head around that tree and Garland said 'Oh yes, I've got you this time' and he was hid and all we could sec was the old man's (COlllllluod on page 6) Xnti1af1 Journat page S �(coounucd l'rom piigc .S) the night. 1 don't know if he go, a~y chicken or not! Humor was not always up front, and as Malone Young so aptly put it, "Old time lying wasn't really a vice. Land Sakes! Life would have been dull as a froe if people didn't stretch the truth," Storytelling was a real an. Old men would sit around the country store and see who could top the next one or swap stories at bean stringin's or com i;huckin's. During interviews, I was not always sure if the story I was hearing was true or not. One day I asked, "Is this really a true 5tory?" The answer came quickly "Honey. if I'm a-I yin'. I'll tell you." He didn't say when. Sometimes the story would be quite true, such as this one told by Howard Shell, but in order to make them interesting they might end with a funny questionable twist. Howard was sining in the swing on his front porch when I askc-0 him about witches. Ile immediately got a mischievous linlt: twinkle in his eye and 10ld me his mother was a great believer in witches. The story goes that she was having difficulty geuing the milk to chum and decided chat her cow was bewitched. She and her son built a big bonfire. Then she went to the woods and got two haw branches. stripping the thorns to make a good handhold but leaving them on the ends. She put her daughter on one side of the fire and her :;on on the other. As she poured the milk into the fire. they beat it with the haw br.inches and the cow wa.,; cured. Then he told me their chickens became sick nnd his mother decided they were bewitched. Again she built the big bonfire, put one of the sick chickens into a bag and threw it onto the fire alive. I waited expectantly for the rest of the story which didn't come. Finally I asked warily, "Well. did they get un-bewi1ched?" "I don't remember," he replied wilh a sly grin. One charming lady has taken practical joking 10 a long-running high. We'll call her Anna 10 pro1ec1 the innocent. Anna is married 10 a very serious, reserved, channing holiness preacher. bm ,his did not deter her yen for fun. Let's call her husband Joe. Every year, come April Fool's Day, Anna auempted 10 play a joke on Joe and much 10 his chagrin, she always succeeded. Joe logged and farmed, was generally hardworking and steady as you go. His horses were of much value and importance to him and were greatly cherished. Early one April ls1. Anna slipped ou1 of bed early,ju~t :11 daylight. went outside and came rushing back into the bedroom screaming that the horses were tangled in the barbed wire and were cuuing themselves badly. Joe, who slept only in his wherewithals, rushed out into the frosty. cloud-heavy morning, only 10 find 1ha1 he had been taken again. The next year he threatened 10 whip the children if they helped their mother play her linle game. Anna had been after Joe 10 move a hig pile of logs stacked in !he yard because she was afraid the children would get hun playing on 1h·em. but 10 no avail. There they were. stacked 100 high for safety. Before anyone else was up. she wen, 0111 into the yard. pushed 1he logs over so they rolled in every direction. then carefully maneuvered herself under two of them in a way 10 appear badly hun. When one of the children peered out the window and saw her, he screamed for his father. When Joe saw what he- thought had happened, he leaped through the window 10 run 10 her rescue. only 10 have her sit up when he go! there and say "April Fool!" Could you live with a woman like that? He has for some 60 years! Another one of her delightful stories in\·olved "siuing up with the body." The custom was when a person died, the body was kept a1 the home until it w~ interred. During 1ha1 time. even a, night, friends and relatives "sat up." One such night Anna was a bit bored and she looked around for some mischief needing to be done. She saw two very pious women sining in straight chairs leaning against the wall - sound ash:ep! She took some soo1 from the chimney, mixed in a The air is fine for it gives me what J need to live •• .~· $' ~: ::: .•. \ · The water is my mother for it holds me as she would in dream ~ .• Fire is my pride and foe for when it snaps it says it will overtake me ... .•. ·• . .•. And stone, stone is my best friend for it shows me the hardness of the world -1.smanl Cirino JI I I h •,. . -~. • Hard Scrabble .!. the ground I stand on I by Barbara Wickersham .• ! . as it prepares I The judge could no! solve ii and the man went free. It was later solved: 1-Ie had killed his wife, dug a hole 10 put her in, and his name was Fox. And then chere's the story about the man who had 100 much moonshine anti killed his cat ... bu1 we'll save that for another time! They still remember, these people of 1he mountain~ and they laugh and share their funny stories. I love 10 laugh and r did so enjoy listening - hope you did 100. / • •• .•· The earth is good t 1 \' Riddle 10 my riddle to my right, Guess where I srayed las, Friday night. The wind did blow and my hean did ache To see what a hole that fox did make. .. ·· ·· · . .... .•..~·......-.:•:•:•:•:•:•:·........·•..•.... ..·•· ....•. ... The Elements Xotimf, Jou1 nnC pn9c 6 little water, and painted their faces lndian style No one would betray the culprit v. ho had done the dastardly deed! Recently Anna 1old me she asked one of the women if !hey wanioo 10 know who did it. The lady replied "No, not now. I might get angry all over again." So Anna didn't tell - and her secret is cenainly safe wi1h me. Long hours of plowing. hoeing com, chopping wood, washing, cooking, etc. se1 these very bright people of devious minds to crca1ing riddles. An nnicle about their humor would be incomplete without a, least shanng one nddle with you. Here is my favori1e story of riddles shared (supposedly a true story). The wife of a man who lived back in the deep woods had disappeared without a 1rnce. Her family became concerned and there was an investigation. The man was brought before a judge and accused ofkilling his wife. Apparently the judge musr no, have been ahoie1her sure of his guih and he 10ld the man if he could make a riddle tha1 the judge could not solve. he could go free. Here is the riddle: ·• .•..•. ... ............ ·•· • ·~ • Appalachian mountainside, more rocks than grass. Three cows graze sideways round, short legs up hill, long legs down. Farmer says there's green enough to put milk in their faucets, and maybe there'll be milk enough to put green in his pockets. { ._. ::: ~: } •. ~ •. .•· .. ·•· .. ..... ·•· -Mlba Barr. e . .......·-•:•:•:•:•:•:•·.........,;.•· . •· .• • · • .. rnff., ,.19!1 I 1 . '1 �CLIMAX NEVER CAME have ever been in an old-growth forest thm contains tulip trees, you can see that they have a Iarger crown than other species, Like hemlock, sugar maple, or beech. And as tulip trees fall over. they create an open patch that is bigger than a gap left by one of the other tree species. Intermediately tolerant or even intolerant ttecs that wouldn't come up in the space left by a sugar maple or a beech, come up in the gap made by a fallen tulip tree. So even in an old-growth forest you can have a (OMlinncd on~· 8) by Henry Wender The idea of a "climaxfores1" has been an appealing one w sciemists interested in validating the idea of a 1111mral order in the world. It has also been a term usedfrequelll/y in the pages of the Katuah Journal to describe the old-growth hardwoodfore.\'l. Now it appears that n111ybe there has never been a climax forest in the Southern Appalachians, that the theory is too restrictive to accurately describe the dynamic processes of na111re in the mowuain highlands. JIere is a report on the controversy Scientists looking back at the magnificent hnrdwood forest that once covered the Southern Appalachian Mountains felt a sense of awe at the splendor of the big trees. The old forest had a feeling of permanence and "rightness" I.hat was justified by the observation of "succession" among forest plants: after a disturbance smaller, fast-growing plants repaired ecological damage and prepared the site for larger tree species and their accompanying understory vegetation. The dominant uces and the plants associated with them were termed the "climax forest," for these trees were shade-tolerant 10 some degree and succeeded themselves in the forest canopy. It seemed that unless an outside disturbance threw the forest back into an earlier stage of succession that the dominance of ccnain tree sP-CCies was inevitable. Certain species appeared 10 be ideally adapted 10 the conditions of the region and. unless interrupted, could maintain their reign perpetually (or at lea.st until the conditions of the cnvironml!nt changed). Succession, the scientists said, always reached a climax: "a self-reproducing 1cm1ina community." As with almost any abwlute statement in science, contradictions began 10 appl!ar within the idea of the climax forest. During the 1970's, scientific questioning turned into open revolt. One of the leaders of the rebellion was Dr. Peter S. White, then a researcher for the National Park Service at th Uplands Field Research Laboratory ,n the Great Smoky Mountains National Park. White is now the director of the Nonh C-irolina Botanical Gardens maintained bv th, University of Nonh Carolina at Chapel I iill. In a conversation in his office. he spok, about how his observations clashed with the climax theory: " 11tey (the climax thcorhts) would pn.-dict that in time a cenain cove site would become a hemlock forest or a beech forest. But th:it ~ocs nor happen everywhere without interruption. "Fire is an example in many ecosystems. but 10 use an even subtler example, tulip trees (locally known as yellow poplar) are shade-intolerant, early successionaJ trees. They colonize where there is on abundance of resources and nutrients and light and water. 'Tulip trees have a large crown. If you :ft1CC. 1991 Phoio by Rob Meutck Xatum, Journot PCIIJe 7 �of climax. They_ inU'Qduced "Polycli~cs," a mosaic ot different climax situations across the same landscape, and even "dis-climaxes," climax situations based on recurrent patterns of disturbance. Others referred to climax as an ideal situation that was valid for an (ainunucd frum pqc 7) persistent succcssional tree, just because of their great size. "So the ultimate progression towards climax would occur only in some rare situations. It docs happen. In a deep ravine, it CARIHEAN ISLANDS GIJ' MOOE LS ,-,....... $MALL WATERSHEDS DOMINICA CUBA ' ' r--"---, RECREATIONAL FOREST IN SOUTHERN APPALACHIANS 1 .. 111* C C w ~ • C ~ ,,. ----,\ 1010 C ,r, 0 OIUIIRICANES HITTING CIRCULAR ISLANDS I / \ EFHCTIVELY NONEOUILtlRIUM LANOSCAl'ES E . . -1"---- \ -- / I ""' C 10• } AUSTRALIAN ~REST FIRES FIIQM 1954 ,.,, IIY YEAR . __ ..., } } ) IJ''ALACHIAN WILDFIRES AREA IN THE 11.tlNGES OF COMMERCIAL A\ISTIIALIAN ~IYSl'ECIES Sc.le of dinurbonce and ICale of bnclscapcs for •umple ecosyslefflS. The hne between lhc dTcctive.ly nonequihliriwn and 111c quai-eqwlibri1m 1.-,d,apcs is based 011 a SO: I ratio of landsape cn:a to diJllllt)enu au. Cornbina&ions of disn.wbance and laidscape scales illu.waied uc: (a) Trerfalls Oii imall W111Cn!w,ds; (b) W'llcl!n, on ama11 walaShcds; (c) WildfiRS on reaeaiioml foruu: (d) AIISlnliln Corua ms on I.be nmie of Auslnlli111 £colyp1i,s specie$; and (c) Hurtian<s OC1 Carribc:m hllnds. (from A Theory of Forest Oynamies by Herman H.Shup.rt) might just be shady enough that hemlock is able to exclude any intolerant plants eventually, providing there is freedom from fire or hurricanes. So in a cenain sense there could be dominance by a few of the most shade-tolerant species. But in most other cases, I think thar that end-point of succession was still a mixed forest which never quite got to climax." Key to the idea of climax was the qualification "unless interrupted... " In climax theory, disturbance, even natural disturbance, was looked on as "endogenous," something that came from outside the system and interrupted the "normal" progression 10 a stable climax. White and his scientific allies maintained that disturbance was a natural occurrence in the life of most forests and needed to be included in any theory of forest dynamics. 'There was a certain sense that evolution creatcS ctiversity," White said, "There is a reason why early-succession plantS such as birch, pin cherry, or blaclcberrics evolve in a system. and that reason is that there is periodic disturbance, so it felt that 10 look only at the end-point was the wrong focus." In nature, it is said, "change is the only constant," and trying 10 deny disturbance an integral role in the forest ecosystem seemed 10 be setting up a Static model lhat left out the clement of change. Scientists defending climax recognized this, and they began to redefine the concept Xawan Journat - • , J. ". h. t P™Je 8 environment whether it actually occurred or nOL There came to be so many "climaxes" that, in the eyes of White and his cohons, the concept lost its meaning. "Every species is climax in that it evolved within some environmental setting and is extant within that setting," he wrote in 1979 (emphasis added). A nonhem hardwood forest setting provides an example. The dominant species, such as beech or sugar maple, depend on a shady, liner-covered forest floor to germinate their seeds. They are slow colonizers but are very tolerant of shade and play a waiting game. sitting as small saplings in the understory until an opening appears, when they use their height advantage and leap 10 fill it. While these species arc clearly dominant, other early-succession species persiSt. Yellow birch has light seeds which it disperses widely, starting many seedlings on I.be forest floor. But these seedlings arc completely eliminated, except for those which manage to take root on disturbed soil or on moss mats covering rotting logs or rocks from which they drop trailing roots 10 the forest floor. The fire cherry has persistant seeds that live a long lime in the soil, waiting for a ctisturbancc 10 open a gap in the upper canopy. By such strategics, these "early-succession" species, although never dominant, keep their place in the the northern hardwood forest. When larger gaps open up, the "climax species" arc out-competed by stands of the fas1-growing, light-loving trees. Rather than a linear model always approaching the goal of a final climax, 1his appears to be a shifting balance of different species competing amid a constantly changing set of conditions. "Dynamic equilibrium" or "patch dynamic equilibrium" is how White describes this continuing process. He mentions the work of Herman Shugan, a professor at the University of Virginia. ln his book A Theory of Foresr Dynamics, Shugan modeled a forest with disturbance patch size (maybe a burned area plus the gaps opened by fallen trees) on one axis and the total landscape siz.c on the other axis. If the total siz.e of the disrurbanccs was one-fiftieth of the size of the forest, Shugan said that the forest was in a state of "quasi-equilibrium." If the disturbance area included more than one-fiftieth of the forest, Shugart said that the forest was in "disequilibrium." Shugart also drew some conclusions about habitat ctiversity by examining patch sizes on a landscape over time. ln his model, maximum ctivcrsity was obtained when one-fiftieth of the landscape was stirred up by small, concurrent disturbances. On the other band, a single massive disturbance, like a hurricane or a large fire, would not produce that same diversity of habitats, because the character of the whole forest would be altered. This analysis is more relativistic and flexible than the traditional climax model because it incorpocatcs disturbance as pan of the picture rather than trying to exclude the influence of change. It can also give a picture of relative stability. While there is constant change and constant activity happening at the local level, seen from a wider viewpoint a forest's rate of food production, the average amount of biomass, or the average size of animal populations may bold steady over an extended period of time. 'That equilibrium." says Peter White, "since it has changclessncss within change, could be seen as a climax landscape. It's a big landscape with lots of inctividual local dynamics, but they're all canceling out over the whole. One could call that climax. "Historically, the tenn 'climax' would not have been applied 10 the patch dynamics equilibrium, but given freedom from people, and a constant equilibrium on a larger scale, there is a stable landscape configuration that could develop." Change is constant The key is balance. This viewpoint frees our minds from a linear and goal-oriented perspective. lt integrates the forest species and the forces that influence them together into a larger whole. In this view of evolution, the cycles of successfon yield stability in its time while providing necessary diversity to meet the challenge of unceasing change. Thuw to Or. Peter White for I.he infonnation ror this arti<;lc. For more in-depth infonnalion. - his article -Pattern. Process. and Natural Diswrbancc in Vcgctation" in The Botanical Rrv~. Vol. 4S, No. 3 (Swnmcr. 1979) and TM &oleo ofNOlrval Distrvbana and Pasch Dyll(tlflia. edited by S. T.A. Piclcca and Peter While (Academic Press, 1985). f"n(L, 1991 �.. 1 IS THE SOUTHERN APPALACHIAN ECOSYSTEM ENDANGERED? by John A. Freeman The Southern Appalachian area is one of the beauty-spots of Earth. Yet there are signs that this ecosystem is in trouble, that it is breaking down, perhaps much more rapidly than we are used to thinking ecosystems can. There is ample evidence that ecosystems break down quite rapidly due to stresses from overuse or abuse. Ln early classical Greece, trees were so abundant that the land was basically forest with isolated clearings. Yet within two centuries trees were uncommon enough that travelers mentioned individual trees or small groves as guidepost~ along their routes ln the American West 130 years ago, travelers described the grasses as reaching halfway up 1he sides of their horses. Today, some of these areas seldom have grasses more than a few inches tall and the carrying capacity forcanle has been reduced by perhaps 98 percent. But surely our beautiful area wi1h its forests is not on tha1 slippery slope,. Or is ii? Fifty years ago, as a graduate student at Chapel Hill, I chose 10 use three common aquatic snails in a research project. One basis for the choices was that they were readily availnble in nearby srreams - I could collec1 1he seveml dozen of e;ich that l neede.c;I in a matter of minu1es. Fifteen years later, in. Piedmont ponds two of the snails were common. The third, always found in small streams and pi:eviously common throughout these mountains, was rare. In 1956 r saw the last one I have seen in this area. Six or seven years later, the pond snails had almost disappeared from the ponds where 1 once collected them in large numbers. By 1he mid-'60's, even superficial observation showed that stoneflies and mayflies were much reduced in the areas r visited. Except for fishermen, most people would not be concerned about the decimation of these insects. However, the fact that they are major sources of food for trout gives them significance. Their loss has been responsible for the need of frequent stocking of trout streams 10 enable tr0u1 fishing in most of the area. Other small creatures nre rare in many areas wbere they were once common. Some that come 10 mind are snakes and other reptiles, and a wide range of amphibians (frogs, toads, and salamanders) which, as a whole, I estimate have been reduced in numbers by perhaps 99 percent. Many songbirds are also much reduced in recent years. Taking a longer historical perspective, the top predators were reduced 10 only token levels many years ago. Wolves, for example, were once important in the balance among animals in our area. Now, in an effort to restore some semblance of balance. red wolves are being reintroduced. The predatory birds (eagles, hawks, owls, etc.) were once reduced to small populations but fonunately with some suppon by humans are makmg comebacks. :fa(£, 1991 In recent years, among the most conspicuous changes have been among trees, especially Fraser firs and spruces at higher elevations, such as Mount Mitchell. As yet less dramatically affected arc various oaks, pines, dogwoods and 01her trees extending thing of the past, possibly within decades and almost surely within a century. What can be done, if anything, 10 get our beloved area off the slippery slope? Unfortunately, about the only rhing we can do locally is 10 apply as many "bandaids" down into the valleys. That we have some explanations - or tentative explanations - of the changes we sec docs no1 reduce the fact or significance of the.c;e changes. Based on my own per;onal, though not systematic, observations, I conclude that our Appalachian ccosys1ems are under attack. Once the slippery slope of ecosystem degeneration i.~ reached, ecosystem breakdown can be rapid. It leads 10 a nc:w and different system that develops rapidly unless remedial steps are taken promp!ly and vigorously. The new ecosystem has a lower tot.ill life suppon capacity than the original from which it developed. My conclusion is qualitative, not quantitative: based on my observntions over a lifetime in the Appalachian and nearby areas, our ecosystems are already onto tha1 slippery slope leading to dramatic changes, including towered productivily. Just when sharp and dramatic changes will come is unccnain, as it is uncertain just whru the changes will be. Unless dramatic steps are taken soon, the ecosystems we know and enjoy will be a as possible, for the basic causes of the problem are much more widespread. Any steps which lower the pollutants known as acid rain or acid precipitation will help. Global wanning and the depletion of stratospheric ozone are widespread problems 1hat require more than local actions. Fonunately, there is developing wide intereSt in this country, especially at non-governmenllll levels, in these problems. Accords and bws mandating changes are ei1hcr already in effect or arc being developed. Grassroots activists instinctively ask a crucial question: "What is there for me 10 do?" Fonunately, there.arc several overlapping areas in which we can be effective. Foremost, in my opinion, is increasing awareness on the pan of the public and of government officials that the mauer i~ critical and that we cann0t afford to wait until all is kTiown about such matters as what causes damaged vegellltion. Drawing by Rob Messick (COIIIIIIUed on page 24) 1Gatuah Jo1..rnn£ PCMJC 9 �uTalking Leaves"·· 1 ,,, The Life and Influence of Sequoyah based on an interview with Tom Underwood Sequoyah was unquestionably a genius. He developed an 86-character syllabary of the Cherokee language that enabled his tribe to become the only one of the North American Indian tribes 10 become literate. Sequoyah's invention allowed the Cherokees to publish a tribal newspaper and preserve many of their old teachings and beliefs in written form. He is the only man in recorded history known to have devised a system of writing without knowing how to read or write in any language. Sequoyah was born in eastern Tennessee sometime around 1776, the half-breed son of a while man named Nathaniel Gist and a daughter of one of the Cherokee chiefs at the village of Echota. There has been much discussion among historians about his parentage, but today there is little doubt that Gist, the son of a prominent Virginia family, was Sequoyah's true father. Gist was a friend of George Washington, and it is said that he was working secretly for Washington, looking for purchasable land in Tennessee. He lived with the Indians for quite some time at the Echota village. He did not leave there until the Revolutionary War, when there was discussion in the Virginia legislature of d~laring him a traitor because he was living with the Cherokee who were actively aiding the British. Gist traveled to Virginia and presented himself before the legislature. He told them that he was not a British sympathizer and that he would recruit Cherokee to the colonial cause. He brought 14 Indians to fight for the colonists, but he did not return with them to E~hota. After the independence was declared, Gist settled in Ohio, and his family became respected leaders of their time - one was a congressman, another became a well-known innkeeper in Washington. After Sequoyah had invented the syllabary and was on business in Washington, he visited the Gist family on one occasion, evidently at their invitation, and was accepted by them as Nathaniel's son, George Gist. Some of the best written information on Sequoyah is included in an odd collection of documentS on the Cherokees compiled by a white man named John Howard Payne. Payne was a contemporary of Sequoyah and transcribed first-hand n:collcctions of the man. "The Payne manuscript," as it is known, says that Sequoyah's family on his mother's side "was of high rank in the nation. The famous John Waus was one of them. Two of his uncles were men of great distinction - one of the two was named Tah-lon-tee-skee (the overthrower), and the other Kahn-yah-tah-hee (the first to lcill). "Kahn-yah-tah-bee was the principal X.Otuah Journal pac.,s 10 chief of Old Echota, the ancient town of refuge, over which he presided, He was called The Beloved Chief of All the People.' 1t was his exclusive duty and delight 10 be a peace preserver. "During some public assembly, there was an onset of the whites, notwithstanding it was a time of profound peace, and all the Tndians fled, excepting Kahn-yah-tah-hee and another chief, of whom there was some distrust in the nation. They were both in the square where the ceremonial had been gone through. Kahn-yah-tah-hce arose from his scat, and with a white flag waving, met the marauders as they broke into the square. Both chiefs were murdered brutally on the spot. "Some days subsequently, the invaders having withdrawn, the people returned. Carrion birds had devoured the body of the one chief, but that of the other, Kahn-yah-tah-hee, the Beloved of All, was untouched, and unchanged even in death. His hand still grasped the violated Flag of Peace, and upon his dead lips lingered a benignant (sic) smile." Se.quoyah grew up a Cherokee and identified with his tribal heritage. He never learned to speak English. He had no wish 10 learn the white people's language. Even after ~eh~ invented the ~yllabary and was being interviewed for a sencs of newspaper articles !n Washington. he spoke through an interpreter. The boy and his mother lived at Echota until he was 11 years old and then moved down to Wills Town, in nonheas1ern Alabama. He never showed signs of his genius when he was a child. He was 100 busy helping his mother find a means of survival. She ran a small trading post and outfitted fur trappers on credit. Young Sequoyah would go out in the forest 10 pick up the furs owed to her for payment. He was alone much of the time. He learned self-reliance and supplemented the family's meager larder by hunting. When he was older, he learned several trades. He was a silversmith for a time. The Cherokee loved 10 decorate themselves with fine jewelry - ear and nose rings, armbands, bracelets, gorgets, and chains, and Sequoyah became proficient at creating these ornaments out of silver. He prevailed upon a white man 10 write his name in English and engraved his signature on each piece of his work. He also began 10 draw and was highly regarded among the tribespcople on this account. He latertumed to blacksmithing. But he was never much of a farmer; he never could get interested in hoeing com. It was also said of Sequoyah that he was "greatly considered among all the handsome women." The Payne manuscript tells us: "...when he discovered that he was so greatly considered among the handsome women, he began to pay less attention to his employment He neglected his silver worlc and his drawing and went about visiting one and another, and every day he had more and more friends. The young men were always pleased to see him coming where they were. When he would arrive at any place where a number of them were assembled around their boule, they would call out to him, 'My friend, my friend, let us drink whiskey together... ' "But at that time he drank only water; though he would. when thus invited, always go fetch a quart bonlc of whiskey. and give it 10 his friends and then wait and let them drink it by themselves. He went on thus for a long while, but was at length tempted now and then to taste a little with his friends - and soon, a little more: until at last. he would often get tipsey (sic) with his friends: whereupon his friends increased upon him so fast, that instead of a bottle, he would have to bring a three gallon keg for their supply, and he would make them all drink with him, until the keg was empty." One night Sequoyah and a couple of his friends went to a Bible reading. They listened, and going home that night they talked about how wonderful were the "talki.ng leaves," as the Cherokee described pages of paper. To them the pages of a book sounded like leaves rustling in the wind. Sequoyah's friends said, "This is a wonderful gift of the Great One to the white man. We could never have this." He said, "1 could do this." They laughed at him. "No, you couldn't do that," they said. He said, "I can do it I can find a way to make the talking leaves speak in Cherokee. They laughed again and said, 'You're crazy.''' That set him off. Sequoyah went to work. He first tried 10 devise symbols to make sentences, then symbols to make words. Everything wound up too compli_cated. He started over again trying 10 figure It all out. From when he began, until it was completed, Sequoyah worked off and on creating his syllabary for over 20 years. He eventually broke the Cherokee language down into 86 basic sounds and assigned a symbol for each. He could not devise enough signs 10 designate the different sounds. so one day when he found a discarded newspaper, he picked symbols from the pages and adopted them into his own system. That is why some of the characters in the Cherokee syllabary appear familiar to English-speaking people. Sequoyah would become absorbed in his work and retire to a small outbuilding on his propeny to ponder on the syllabary for long periods of time. He abandoned his farm fields completely and left the raising of crops and family entirely to his wife. She became infuriated about this project that was taking her husband away from his responsibilities. One day, when his work was almost completed, she burned his little building with all his notes while he was away from home. But he would not quit He staned over. No one else in the tribe believed in his work. The other members of his community disrrusted his long periods of solitary labor. The word began to go around that Sequoyah was engaging in witchcraft He was losing the respect that he had gained in the community. Finally one day a friend named fo(t, 1991 �tribal council, Sequoyah received wide recognition. Now a famous man, he remained quiet and withdrawn. The Payne manuscript described him as follows: "His manners were never forward and are now become somewhat reserved. lt can be seen that his mind is always busy within him, and, especially when smoking, he seems absorbed in thought. He is thin and above the middle heighL 1n dress he :idheres 10 the old costume of the nation, but without ornament; wears the turuc and robe, leggings Tunle Fields came ro visit Sequoyah. The Payne manuscript recounts what to0k place: "'My friend,' Turtle Fields said to him, 'my friend, there are a great many remarks made upon this employment which you have taken up. Our people are much concerned abour you. They think you are wasting your life. They think, my friend, that you arc making a fool of yourself, and will be no longer respected.' "Gist replied, 'Lt is not our people who Cherokee Syllabary Da -$-ga t ho 'Vha W,a ,/"ma Re l"ee T. rhl' .oh, f ,e Ctme f ,, H m, 0 n l.hnaGnah J\.n a e Yii, Iln, Q Que 'fqu, l::fsa OUs 4 ,e h s, W,.. d1a .Ct1d i G,.a G.wa tDva ~ mo J'mu ,,,. . , 4 nu O'nv quo le}quu f; quv ½$0 If'$, Rs., Z no ~ qua t da . Ou J.., A eo J gu .Egv J.lho r hu &-hv G,o M,u 4 1 v o)o I Sde't1e .,L ] ,, Vdo Sdu I ~ do L ,,p C,11 ,J ,,o -'i'P 11u P 11v lr,s, K ,so cJ,su C ,sv 'J',se /Jwu 6w v 4£JWL' J3ve nv fi vo Gvu Bvv have advised me to this, and it is not therefore our people who can be blamed if 1 nm wrong. What 1 have done I have done from myself. If our people think lam making a fool of myself, you may tell our people that what ram doing will nOl make fools of them. They did not cause me to begin and they shall not cause me to give up. If I am no longer respected, what l am doing will not make our people the less respected, either by themselves or others; and so I shall go on, and so you may tel1 our people."' We sometimes call Sequoyah's symbols an alphabet, but 11 is actually a syllabary, which correctly describes a system of signs for the sy11ables of a language. lf one knows Cherokee. it is fairly simple to learn Sequoyah's symbols and write the words of the language. Not many go 10 the trouble 10 do it anymore, but the fin;t person Sequoyah taught was his six year old daughter. She was the one who demonstrated his system to the governing council of the Cherokee nation. When Sequoyah t0ok his syllabary to the council, the members refused 10 believe it. It was 100 complicated, they said. There were too many sounds. They would never learn it. He said, "h's so simple 1ha1 that I have taught my six-year old daughter to use it." They put him to the test. She wrote down what they said while he was out of the room, and when he came back, he read ii. After the syllabary was accepted by the rnrt, 1991 ~ WI ~ WO sometimes of buckskin, sometimes of blue cloth - moccasins instead of shoes - and a turban." By this time there was intense pressure on the Cherokee from white people who wanted their land. Sequoyah left Alabama with a group led by Chief John Jolly and settled in Arkansas. He worked some salt springs and taught the written language 10 the Cherokees there. At one time, there were more literate Otcrokees than there were literate white people in Arkansas! When the first Cherokees forced to travel The Trail of Tears arrived out west m 1839, there was much resentment among the earlier settlers because "the newcomers" were talcing up the land. There was violent dissension that threatened 10 destroy the tribe. and Sequoyah turned his talents and reputation toward the causes of peace and tribal unity. The tribal leaders met and decided 10 write a constitution that all factions could abide by Sequoyah was elected president of the group, and if not for his presence, there probably would have been much more trouble, because he was a man who did not take sides and did not harbor grudges. He was a leader and a man of peace, and it turned out that he had great powers of diplomacy. When the constitution was negotiated, the Cherokee moved all their belongings 10 Oklahoma. Scquoyah's final trip was a mission to Mexico undenakcn when he was about 67. He journeyed the<e to bring a whole village of Cherokee people back to Oklahoma.. The group had starte.d west without a guide during the Removal, and had wandered down the wrong river and ended up across the border. ln seeking for them, Sequoyah died in the small town of San Fernando, Mexico in 1843. ••• Words become only insO'Umencs, expressions. The written syllabary significantly changed the world of the Cherokees, but it is difficult even now to give a definitive analysis of the impact that Sequoyah, singlehandedly, had on his tribe. I think that will have to wait for future historians. But one thing is clear: Sequoyah wanted his people to be able to read and write like the Europeans, and through his genius and his efforts he allowed the Cherokees 10 have their own written language. It gave them a chance to read, and many Cherokees became better informed than their own white neighbors. They took pride in that. and they took pride in the fact that it was their tribesman Sequoyah who had made ic possible. Once the syllabary was widely circulated, the tribe installed a printing press in a log cabin office at the tribal capital at New Echota. It was set with specially cast type and printed documents and a bilingual tribal newspaper. TIie Cherokee Phoenix. There followed translations of the Bible, hymnals, and prayer books in10 Cherokee. After the Removal, literate Cherokees sent leners back and forth between Oklahoma and the Eas1. Directly or indin:ctly, the printed word broadened the horizons of every member of the Cherokee tribe. It gave the Cherokee a significant advantage over other Native American aibcs. Because they could read their own language, they were able to become acculturated ro white society easier than the other native people. That gave them a better chance of survival in the world they had to face. Of course, this acculturation had its negative effecL~. 100. In some areas the new literacy increased the jealousy of some of the Cherokees' white neighbors. And at the same time that it was increasing the Cherokees' pride and sense of tribal accomplishment, literacy was also helping to destroy traditional foundations of tribal society. lndividual Cherokees became confused about who they were and turned their back on their native heritage. As the Cherokee Bibles and prayer books helped to gain convcns to the Olristian religion, the power of the medicine people was eroded and the ages-old spiritual life withered away. But because ethnologiSt James Mooney found small journals in which Cherokee medicine people had ~ e d their magical formulas, he was able to preserve a written record of ancient lore that was lost to many of the other tribes. Other valuable information wrincn in Cherokee was preserved as well. There are medicine chants written by Bird Partridge in the Museum of the Cherokee Indian that were written in the native language, and I am sure I.hat there were other items of the same natuTC. (0l>lllinlled <lll P-'CC 24) 1'ati1 fl Jour nd. a po(JC 11 �GREEN SPIRITS: Human societies, cultures, and cuisines originally developed around the ecological cycles of plant growth and dormancy. seed set and tuber development in their regions. Today it is still highly desirable for each bioregion to be more self-sufficient in its own food production. Diet should become more regionally localized and more seasonable, with different foods available at different harvelit periods. Produce .,,. hich is storable or dryable (potatoes, winter squash, etc.) would come to be of greater imponance in the regional diet. Regional food production (especially production utilizing low-input organic methods) would act 10 stabilize regional economics by decreasing our dependance on foreign inputs, especially oil and pem:x:hemicals. Any region can become more self-sufficient in its food production, distribution, and marketing. Critical to the successful development of regional agricultural economies is the preservation of the dwindling amount of remaining world-wide plant genetic diversity. Thousands of locally selected vegetable and fruit varieties have been lost in the last century due to the change from growing predominantly local, open-pollinated varieties to the almost exclusive use of F1 hybrid varieties. Modern hybrid plant varieties have been developed for characteristics such as high yield, case of production and uniform harvest, but not for the generic diversity which serves as biological insurance against disease or insect attack. Hybrid crop varieties have the disadvantages of (1) genetic uniformity, and susceptibility to major insect and disease attack; (2) seeds produced from hybrid plants cannot be saved and replanted, since their offspring would not produce a uniform or stable crop; and (3) hybrid crops require massive amounts of outside inputs, such as fenilizers and pesticides, to achieve high levels of yield. With the loss of genetic diversity in our food crops, we are losing the diversity which has developed over millions of yea.rs, the same genetic differences which allow plant populations to survive climatic changes. PlanLc; which have diverse genetic backgrounds are generally termed "opcn-pollinnted" varieties (also called "non-hybrid," "standard," "heirloom," or "old•timey" varieties ). Open-pollinated varieties are more or Jess, randomly pollinated from genetically diverse parents, resulting in unique offspring with a wide range of physical and biochemical genetic expressions Seeds from open-pollinated plants contain a great deal of genetic diversity from which agriculturists can select for features such as taste, disease resistance, and suitability of use. By selecting parents with desirable characteristics. and by crossing them in selected combinations. improved varieties, which are more adapted to local climates, soils etc., can be isolated. Another major advantage of open-pollinated varieties is that they retain their genetic diversity, preserving genes which may be more :Kcit.i'.w h Jo1.m mt pQCJe 12 Seed Saving to Preserve Biodi:ver~sty, adaptable to changing environments. II is of grem practical value to be able to produce and save one's own seed. 1hereby being able to gradually selec1 for desired improvements and bcner local adaptability (i.e. better gene combinations for a panicular climate or soil). while retaining genetic diversity. SEED SA Vl~G REFEREI\CFS Robm Johnson. Jr. 1983. Growing Garden Seetlr: A Manual/or Gardeners and Small Farms. Inexpensive and easy to understand. Available from Johnny's Selected Seeds; Albion. Maine 04910. $1.95 Peter Donelan. 1986. Growing ro Seed. A more detailied presentation. Ecology Action, Self-Teaching Mini-series# 13. Order from Ecology Action: 5798 Ridgewood Road: Willeis, CA, 95490 $3.50. Suzanne Ashworth. 1990. Seed ro Seed Seed-saving techniques for over 160 vegetable crops. 240 pp., $20.00 ppd. Order from Seed Savers Exchange (sec address below). SEED SA VJNG ORGANlZATIONS The Flower & Herb Exchange (FHE) Rt. 3. Box 239 Decorah Iowa 5210 I ($5.00 annual membership) Fonunately, there is a growing number of individuals and developing organizations which recogni1.e the imponance of preserving natural genetic diversity in agricultural crops. The most widely known is the Iowa-based Seed Savers Exchange, which is a loose organization of people committed to seed saving and exchange. The Seed Savers Exchange believes that the best way to preserve historical varieties is by propagating them and distributing them to a widely scattered number of seed savers. The group publishes lists of available varieties and addresses of members with panicular varieties for exchange or sale. By keeping open-pollinated plant varieties in the public domain, the Seed Savers Exchange ensures that they will be widely propagated and distributed. We highly encourage Kan1ah plant caretakers to identify and promote the preservation, propagation, and distribution of local "follc-roce" varieties of vegetables, ornamentals, and fruits. Local county fairs can be better orgnnized to identify local varieties still grown by the old-timers. Talk with dedicated seed-savers to identify their favorite varieties and then offer to purchase or trade for seeds when they arc available. Multiply these varieties and be sure to further distribute and "spread the wealth" to help prevent the loss of these natural treasures. Secondly, interested gardeners should seek out open-pollinated varieties and encourage their use and distribution. Try growing these varieties and selecting for plants with improved qualitic:;. Lastly. plant caretakers need to produce extra seeds to pass along to other seed-savers to encourage their increase and serve as insumnce against the loss of these irreplaceable heirlooms. Seed saving can be a simple and economical hobby. General and specific information on saving vegetable varieties can be gained from the books listed below. Seed Savers Exchange Rural Route 3, Box 239 Decorah Iowa 52I01 ($25.00 annual dues, with reduced r01esfor "reduced income" membership), specializing in plant listing ofvegetables and fruits. Native Scc<VSEARCH 3950 West New York Drive Tucson, Arizona Specializing in S011tllwest indigenous crops, such as peppers, beans, dye plants, etc. Dues $10.00 per year. COMPANIES SPECIALIZING IN OPEN-POLLINATEO/HEIRLOOM SEEDS Southern Exposure Seed Exchange Box 158-N Nonh Garden, VA 22959 Caralog $3 .00, credited to first order. Redwood City Seed Company PO Box 361 Redwood City, CA 94064 Caralog $/ .00 Bountiful Gardens (Ecology Action) 5798 Ridgewood Rd. WilliL~. CA 95490 Abundant Life Seed Foundation Box 772 Pon Townsend, WA 98368 Seeds Blum Idaho City Stage Boise, Idaho 83706 Caralog $3.00. Johnny's Selected Seeds Albion, Maine04910 Dr•wmg by Rob Mc.nick - by Lee Barnes 1'nrt, 1991 �Walking Distance Our transpotation addiction is responsible for massive ecological and social damage. Our society is built around the use of Lhe automobile. It is now necessary for most people to use a car or bus to get to work, school, to buy groceries or see most of our friends. This is a very expensive situation in currency oflife, money, environmental qualiLy and in social disruption. Our highest priority should be to establish villages and re-establish neighborhoods in which the day to day needs of the people can be met within walking distance. A pattern of local self sufficiency would have many good effects on our lives and on the environmenL Fuel use and polluLion would be cu1 dramatically and people would save a 101 of money. People be/long in a walking based society. Children grow up m greater sccuri ty, and oldt:r folks can live longer in their own homes when supported by a caring community. In local economy we empower each other as we disempower huge political and industrial cartels. Wal.king and biking as means of rransponation reintegraLc people with their environment while providing a moderate and appropriate execrcise schedule. People would live longer and be happier. Inter actions with actual people would tend Lo replace video reality. We live in a world designed for cars instead of people. In a world designed for people, kids can find enough other kids for a ballgame any day with decent wcaLher, and adults can either have the solitude of the woods or the compt1ny of friends within walking distance. Native peoples the world over have almost always chosen to live in villages. Synergy is the reason for this. a village is more than che sum of its pans. In a village there is more protection from wild animals and violent people, cooperation in labor, the sharing of resources such as ox and plow, GASOLJtlE JS A DAJ\JGEHOUS CHE},JJCA!. ADDJc·r JON. and there is the possibility of specializing for greater efficiency. Even as rteenily as the 1960's most of the people of che world lived in agricultural villages with forest and field out the back door and friends and neighbors out the fronL One of the reasons people moved to cities was that the rural villages were cultural backwaters. This has changed in an era of satellite communications and U.P.S .. Now the ideas and goods of the world are readily available in the wilds of anywhere. ANGLE: ENVIRONMENT Fifteen years ago I wrote in my journal that l had three jobs. The first was for money so I could keep a roof over my head, eat. and function in society \\ith a grasp on self-reliance. Having been a Boy Scout and raised with respect for nature and a vision of caring for it, I wanted my job 10 be a pan of an ecological wlution and not more of the problem. 8111 I remember thinking at the same time that "Job One is for money 10 pay my bills." 1 had to begin wi1h my self-reliance and forge my conscious ideas in the marketplace as l went along. Working as a mechanic. I sometimes wondered if cars weren't one of our major problems. Eventually realizing that it was true, I also had 10 keep in mind that I had learned to make them run more efliciemly. So I was able to organi:r.e my thoughts and ideas with the security my paycheck gave me to work on Job Two. For Job Two I recycll!d cars. This was more of a hobby than a job-type job. I did not do tt for money, bu1 for the environment. If I made money that was line, but I figured tha1 I would do this job as part of a solution. It was a feeling l kept in my private heart, but I knew my work muse feed it. If I wns to grow and strengthen and become a man in the business world, I had to help in designing that world for health. I was looking for my own true man rather than the businessman and trying to keep the roof over my head. So roff. 1991 ii was my goal not to let this work tax the environment in nny way, but to engage me in part of the cleanup. My own system of Earth first. In the college town where I lived, students abandoned cars everywhere. It didn't seem to mailer how simply they might be fixed, with their own studies and graduation on their minds. and maybe sights set on soon buying a new car, off into the field the old cars went. I fixed cars man>' times by putting in a new bauery. Other times I took two cars and made one good one...feeding them back into the :,ystcm... seeing that no good pans were wasted. Though technology might give belier fuel economy from year to year, we must consider the "Bic Clic" mentality in the throwaway car industry, keeping in mind the horsepower it takes and the 1ax on our environment to keep up the new car cycle. Seeing the rate at which so many of these '"dead" cars got crushed, only 10 create a demand for another ne\\ one, made Job Two feel very good environmentally. It seemed 10 go out and out. if only in my own thinking, towards my goals. My third job was solely for the environment. 1 would not use fuel nor generate money: I picked up trash. II felt so good when money was not my motivating force. People around me thought I Photovoltaics can give electricity to the most remote community. A modem rural community is an atttactive idea in a time when cities offer more in the way of crime and less in the way of cultural attractions. It is now possible to have the best of civilization and the best of rural life. The village is an idea whose time has come again. The industrial revolution has brought us great progress in many areas but the pattern of social disintegration and ecological degradation that it has fostered must be changed. Consumerism must be replaced with a more broad minded philosophy that cares about the welfare of the entire system. In a localil.ed economy there are micro-<:conomic niches for pan time bakers, appliance repair people, haircuucrs, chicken keepers, cow milkers, etc. The industrial revolution separated and scheduled life, work came to mean job, education came to mean school, and all of society came to revolve like a gear around the needs of industry. People's lives took on the same scheduled and sequenced rhythms as the assembly line. Extended families shrank into nuclear families and then to one parent families. Prosperity came to mean economic growth instead of a state of well-being. Now there are other trends at work, and these will eventually produce an age of self-sufficient villages that produce much of their own power and food and at the same time can choose co be active members of a global civilization. The world needs models for this new generation of rural community. / by Will Bason Drawing by Rob MC$~ock must have really tlipped. And though a1 fir..1, 1admit, ii did feel a little crazy, I had begun to realize "new profits" and decided 1hnl linering was indeed crazier. I also pickl!d up aluminum. There were liuer baJTCls up and down both sides of the street from my home all the way across town. So every day after work r walked and picked up paper and cans. The barrels came up like clockwork, and in them I found an aluminum mme. There was a can buyer along my route, so that was my "bank" right on my path. If I thrcatencd anyone's sensibilities, f soon didn't care. Because of the social nature of the work, I was discovering more of what mnde what tick. Before long I added up what it was costing me to go to Job One, and realized I couldn"t afford ii anymore. Since that time I've found that I cannot afford 10 work for money as my chief motivaung force. The things I do, I do for different reason5. I get a strong feeling that a lot of the problem~ in the world, the ones we inherited and the on~ \\e perpetuate, began and continue because we have been so busy making money. And as we start 10 find the things that rc3lly can s:uisfy us. we also find we don·t need so much money anymore. I've learned that sclf-n:liance actually begins with me - and not with the roof ove~ myhead. ,P' by lvo Ballentine x.ai.urui Joun\OL page 13 �SERYING TI IE OREAT LIFE These are the words of a traduionaJ Cherokee medicint ptrson: 1 have said that there are three levels of conjuring: the personal levt>I, the level of knowledge, and the spiritual level. (See Kartfoh Journal #27.) The first fonn of conjuring is the ways we know to persuade acquainmnces or people we are intimate with - every day sort of smff. The next level is conjuring by understanding how things work. what I call the laws of nmurc. The more knowledge one has at this level, the more ability one has to conjure. The highest form is the spiritual fonn or conjuring. This level requires more than lenming 10 accomplish it. One can learn how to do 11, one can completely understand how it works, and still not have the ability to make it work. The reason a person may not be able to do it is because his or her individual self is in the way. The whole key to working the higher fonm of conjuring is to get one's self out of the way. That's the hard pan. To be a conjuror requires a personality that 1s strong. willful, and persistent. Tt takes super courage 10 confront one's own self. That's the biggest enemy. the biggest monster that ever existed: our own ego. The equation for conjuring is One. There is One Spirit that flows through us all trees, plants, animals, the Eanh. That is our connection to all things. Getting our individualistic self out of the way allows us to hook into that One SP.irit. which is moving all the time. It is very difficult to get one's self out of the way, but someone who can accomplish that may use the spiritual power for conjuring. Conjuring, as I know it, corresponds most closely to the western concept of "manipulation." And in the dominant culture, manipulation has bad connotations, because people don't like to feel like they have been manipulated, when actually we arc manipulated all the time. We are manipulated by our culture. The German people were manipulated in World War Il. Americans are manipulated by capitalism and glittery, materialistic things. Many of the Jewish people a.re very tied in to their own culture and their history as a people. We arc aJI constantly being manipulated. In a world in which we a.re manipulated all the time, conjuring can be very useful. The conjuror can heal people. The conjw-or can heal people who might otherwise be dead. The conjuror can interfere with their fate. For instance, in this culture it's absolutely terrifying 10 be told, "You have Xotuan Journal p!MJC 14 cancer." Cancer is known to be so bad and usually fatal. When a doctor tells a patient he or she has cancer, it's devastating. ln some cases people stan dying right away. They surrender and relinquish them~elves to the disense. The will dies. Doctors can't usually do much about cancer. But the mind and the spirit together are so powerful that somerimes they can make a cure. Sometimes they can provoke the spirit of the Physician Within to heal a person, And one does that through conjuring. If a conjuror is successful, it's amazing what can happen. Sometimes conjuring on the third level produces results that seem impossible 10 people who arc looking at it from an conventional viewpoint. What they see cannot be explained in a rational, linear way. ''Magic comes when all doubt is cleared from the mind." I don't see events th:11 occur on the spiritual levels as magic. I see them as facts - events that can happen all the time. They only seem extraordinary to people who are caught up in the physicaJ, materialistic, self-oriented culture. Healing may appear to be magic and mystical, but it isn't. It's a law of nature. Everyone has the capacity and the ability to do this if they can get their own self out of the way. A conjuror can also do terrible things. He or she can do absolutely hideous, horrible things to other people. The same energy that can heal someone can be used 10 make another person to sick - just by reversing the process. But in my experience of watching people who had the ability to use that power, the majority of them never did horrible or terrible things. The simple reason was: the consequences. There is karma, and it affects one's spirit. Misusing spiritual power is one way to destroy the spirit, kill it. How could that not affect someone spiritually? Sending a sickness used to be called "spoiling the saliva." The old peoRle believed that the spit was the secret way to a person's spirit. They believed that by spoiling the saliva they could make a person's spiri1 sick, and then, since everything is connected, the biological or emotional being would also become sick. The conjuror used to concentrate on the saliva. using it as the focus point for a strong meditation. When a conjuror is using a spiritual form of conjuring, he sees himself, his real self. He then visualizes the Whole, and sees himself dissipate into the Whole. The thought that he takes with him is of the saliva of the person he is conjuring. When he rerums with the saliva spoiled, he sends it back 10 the person, and the person gets sick. Using the spiritual fonn of conjuring is definitely interfering with fate. It is the fate of all of us to die, yet 1 know people who were healed from their cancer after being given up for lost by the western physicians. That's interfering with fa1e. There are consequences 10 interfering with fate, and the consequences could be positive, or they could be negative. Conjurors don't feel that the spiritual burden of interfering in someone's life rests on thcm. When they are asked to do things, they do just what somebody asks them. The person who requests the conjuring is the one who picks up on the good or bad consequences of the act, not the conjuror that's our reality. Conjurors consider themselves to be like the pistol in a murder, and, by asking chem, their diem pulls the trigger. h's not the pistol that goes on trial, it's the trigger-puller who goes on trial. In tribal times the conjuror was honor-bound to carry out any fequest. The tribe used to set apart people to be good hunters, chippers of arrowheads, or com ~ planters. That was their task in life. A medicine per.;on was set apart 10 conjure, LO be a healer, or to be a priest - and there could be no personal limits set on ii. The only request a conjuror could refuse was one lhat would require him or her to hurt the Great Life, the Whole. lf someone asked me to conjure the State of Nonh Carolina to let them dump their toxic waste along the highway or 10 poison the river, I would be injuring the Great Life. I could refuse. Otherwise. a conjuror relinquished his responsibility. Still, there were ways to get out of conjunng acts that one considered distasteful. One way was 10 get the client to participate in the conjuring as much as possible. A conjuror could drag it out for several days to test their will. Often a person would change their mind in two or three days. Or the conjuror could have the person do some things that didn't absolutely necessary need to h:lppen. "Get me a cenain plant up on Clingman's Dome. There's a li1t1e rock up under there with some moss that grows on it. You have to be there in two hours, and you have 10 hop in from the north on one leg," and when they brought that, he would say, "I need this one other thing. You need to wade across the river and..." There were always means 10 slow people down and make them think about their actions. As a lasl reson a conjuror could say, "My will is not going to be into this, and I don't know how effective this is going to be. I suggest you go sec another medicine person." Because conjuring is manipulation, the 'Fn(l., 199\ �11 idea seems negative and threatening LO many people of Lhe western culture. But who is 10 tell what is positive and what is negative? One would have to have a seer in order 10 know before the fact. As an example, neighbors often do Lhings against neighbors when they have bad feelings and resenonems. A medicine person could do mild fonns of conjuring which would relieve them of their bad feelings toward their neighbor, because they felt that they'd taken action. In the long run, it could possibly be more positive to do some superficial conjuring than to let those people sit around with their resenunents festering and their bad feelings gening stronger and stronger. It's a psychological and emotional pressure release. It's hard to try to justify that to western people. It could conceivably be a positive action to cause somebody 10 get sick. In the culture that we live in, there is no excuse to relinquish responsibility to go out and smell the flowers and just be. Sickness is the only valid excuse. And sometimes there's so much stress and pain in the lives of people involved with the dominant culture that they will create a sickness just 10 meet that need to relinquish responsibility. A good healer shouldn't limit him or herself to biological matters; a good healer shouldn't limit him or herself to social matters. A good healer should understand that there isn't anything in this culture that will let us relinquish responsibility but being sick. He or she is a priest A healer should be able 10 say, "Listen, take a week off. Go to the beach, do what you like 10 do." Conjunng • manipulation - is good when it serves the Great Life. That's the governing principle. Through the whole process, the conjuror has 10 keep the ego out. Of course, it is true that "Where I go, ego." There's a very fine balance there. I am constantly asking myself the question, "Who does this serve? Who does this serve?" Because if l felt I was acting just to serve myself and my ego, I would stop immediately. Conjuring puts one in a position of power, but it has to be done without a sense of power. Working on the spiritual level is powerful, bul if the conjuror is receiving a sense of power, rhen he is manipulating the situation for his own individualistic intereSt One of the ways you can tcU a good healer or a good priest is that they just act They do n0t think that ii might be benefiting them. They accept it as pan of their individual spiritual path. Things just keep happening. Each incident could be a challenge, a test. a blessing, a joy, or ail of these things. Myself, rm not special. rm a human being, trapped in a body that eats, shits, suffers, and die~ just like everyone else. And sometimes it's a curse and sometimes it's a blessing, but that's just the way it is. I accept iL This role of medicine person has been something that I needed spiritually. It's been an ego challenge for me. There have been times in my life when I've wanted 10 manipulate people for my own gain - and known that I could have done it. Without the slighiest bit of doubt, l knew I could get what I wanted from these people simply because I understood things that they didn't understand. But I felt that doing that would damage me in some way. It wasn't worth the immediate gratification. It just wasn't worth it. People who are conscious, really conscious, cannot be conjured or manipulated in any way. But most people can be conjured because their mind is someplace else constantly. I have yeL to run across one person whom l couldn't conjure 111 some time in their lives. I have met gurus and ail other sons of people, and at some point each of them would slip into self, or imponance, or "my trip," or some other negative state. Yes, it would be wonderful ro live in a world where people were so clear that they could n0t be manipulated or conjured. That would be the ultimate goal. But we are going to have to be more advanced than we are, much more advanced. I hope that we can reach that point. It's one of those things that are possible for the future. Things wiU be different when people stan seeing that we are pan of a living / organism, the Great Life. A Rotting Log Call ii a waste. Call it a shame. And you are numb to this other life. 1lusoldoak has barely had lime to die. Alre.idy mushrooms grow through mosses against hues of amber, brown, and gold. A snake is rurll!tl up in a hole beneath her weight. A bear will winter ,n the heart twelve feet h11,h where lhe trunk broke off from the bottom. To build a ncsl a woodrat crawls into the ca,,ty. To her life and dl'alh smell the same. And arthropods th:it h\'c nowhcN! else arc mo\'ing through the 50h wood, laying eggs. Thl'Y too arc dymg. Ra,pt,crrics ,ind gr.ire:, grow up around for slw ha!> falkn hgh1 1s ll't into the for<.'SI. Four years from now t"-o nroms will fall to grow on this rothng log I win trees c,f the same mothc-r. This de.ith 1s so ferule. The fc,rcst keeps its promises. PholO by Rob Mcss,cl. rnrr. 1'191 J(ntunh Jou111n[ pnlJC 15 �i., , .. • vJ -,,..f...,.,. ..i.:J •• . J - \ , • •• •1 . ,, •--1r, .,~;..,, ._ ... . •••\,,11,io.., .. .... ... ;., . . . . . . . , • " .. /2,. .....,.,.~')·. .·," :, ·'·' r. .,,,. -:J.l· . ' • f ~ CT •• .. ' ~ ~1/8 , \ . ~ ..'!:,.•jl':t'tt._-t:. .1• .. .,,. • ,.. .·, ... 4'J,-·~,. I.. • t.'·..1 r 1 •r • RANOL~f}tu>URNAL ·:·t· ,,. ·~• 4J,. G .... . ·-~~ . ,....... ,/'I ;,.~···"'",. BIOREGIONAL BURNABLE OF THE SOUTHERN APPALACHIANS Livin' By Their Wits It sure is a stitch watchin' all these "back-to-the-land" people and the tourists come to the mountains lookin' for serenity and a good life. Those poor young folks come here with these notions of raisin' a family and havin' a piece of land 10 work. while at the some time they're in need of a high payin' job to get the land and the house. Why the prices those tourists can afford are enough to drive anybody whose been here a while right through the roof! Not only do they come with these high minded ideas about doin' everything the organic way. like that was some kind of religion or somethin'. half the time they don't even know the basics of tendin' a place and they st:ut belly•achin' cause the works too hard, or the bugs are drivin' um crazy, or they can't get things happenin' the way they wan't um 10 in the first couple years. I know dern well we can't go back to the old subsistance days like they were when my folks grew up here. I guess I have to give some of these young people a little credit for tryin' to find a good way 10 live with the land. But they always seem to be squablin' amongst themselves about somthin' or another. One wants to live on a piece of land with a bunch of other people. while another is satisfied to stick it out where they are. Most of um can't figure out where they want their kids raised either. and there's hardly a school they feel is fiuin' 10 send um to. h seems like when I was raised it was a little clearer where a person stood. Livin' by your wits wasn't just some nice thing to do on the weekends, it was your bread and butter. Usually it was our of necessity that cenain people did ccnain things so a family could survive. Nowadays theres all these splinteriud groups like feminislS, environmentalistS, pro-business factions, and government people tryin' 10 tell everybody what they think is besL I think they're all too big for their britches if you ask me. Men sum beho.vin' like women and women start behavin' like men; the timber people and these self-appointed environmental rescue squads go at each other; these dem franchises come in and pay people next 10 nothin' while the money moves off to far away places; and college trained officials from down in the piedmont come and show off the version of zoning 1ha1 seems to suit um best. It all seems like some big jumbled mess to me. As long as everybody is in it for themselves I don't see how we are ever goin' to conduct ourselves in such a way that families survive, and schools can be places of leamin', and govemmenlS don't have their hands in everybody's business. It's like there's too many vultures buzz.in' around these mountians and not enough decent folk to talce care of um and protect um. 1(.Qtuar~)ou.rna1 p09e 10 Some of these back-to-the-lander types are more than a linle spoiled 100. They come from cities where things seemed to be fed to um all the time. They kinda remind me of tourists thar hang around a little longer till the money dries up. or their kids move away, or they get tired of it and they leave. rew of um have the backbone 10 make it through hard times, but some of um learn how 10 li<aen to the mountainside and how it can provide medicines, food, warer. and materials for shelter if they don't me~s around 100 much with its own state. There's a lot of leamin' in store for um if they take a likin' to it, but most of um get huffy and impatient. l just hope that if the cities start havin' more problems and geuin' more congested that they all don't keep comin' here thinkin' there's some easy life just waitin' for um. Maybe its good that mountain life is hard. But that ain't goin' 10 stop um from comin' 10 have a look. that is as long as the price of gas holds out. recorded by Rob Messick An Old Family Tale My mother's youngest brother, James Francis Dresenbury. came 10 Conway, SC 10 visit his sisters and brothers when I was a linle girl. One day he gathered all his nieces and nephews together and told this tale of a happening when he was a little boy. He began by praising his mother for her thrift and saving ways. made necessary by the ume just after the War Between the States. Then he told us it wa.,; the time of year when cherries were ripe. The trees had a bumper crop and a bushel or more had been seeded and made into cherry preserves. The seeds had been left on the back porch for several days. One morning my grandmother told a little helper boy 10 empty these seeds into the chicken ya.rd. The next time anyone noticed the chickens they were all lying prone around the yard. Grandmother was not only sorry to lose her prized chickens. but since she did not know what had kilkd them. she could make no use of the meat. But she decided she would not have 10 lose the feathers too • so they brought the chickens in and plucked the feathers to use in pillows and feather beds. The chickens were thrown our into the yard to be buried later. About an hour after that, someone exclaimed, "Look at the chickens!'' They were gawking and walking around stark naked. Their little tipsy spell had worn off! The sun was beaming hotly and 10 keep them from getting sunburned, the girls took some calico and made clothes for them. by Bess Hwbison The Slide lt was a hot day in nonheastern Tennessee. Leslie had been bugging her parents for hours 10 take her and her little brother to a campsite with a water slide. After driving for hours, the family finally found one and pulled in. Leslie's dad paid the fee and made some small talk with the rotund female auendant. After they chose a spot and got the camp ready for the night Leslie's mom let her get her swimming suit on. At long last she took her younger brother by the hand and \\Cnl over to the big double tunneled water slide that emptied into a cool pool. Her brother wus more than a little scared at the idea of whizzing around in these coiled slippery runnels. so Leslie 1old him to stay at the pool while she went to the top where au the action got staned. She saw the water gushing out of the pipe when she got to the top. and the excitement was growing inside her. The man watching the entry instructed her 10 lean into the curves and off she went. She squealed with excitement around the first bank. Then aU the sudden the people at the pool noticed a distinct change in the pitch of her squeals. They had transformed into blood curdling yells, as her brother and some other grown-ups watched her come 10 the end of the ride twirling a large copperhead above her head like a wild laso rope. As she hit the water her grip on the snake loosened and it was flung into the woods, where presumably it got away unharmed. That water slide has been closed ever since. by Rob Messick How Can You Lose Anything as Big as This Ego? Back in my formative years. Actually a little after what is considered the normal formative years in terms of physical maturity. but 001 in mental maturity, or emotional or spiritual or whatever you want to call that other pan of us that isn't the meat. Of course, I'm still in my formative years for that other thing. or stuff, and probably always will be. Hopefully. a1 least. I wonder how many parenthetical thoughts you're allowed 10 hnve in a row? Sometimes I think all of my thoughts are parenthetical. And so on. Anyway, back in my formative years during college, when r became exposed to a world of ideas and the evolution or revolu110n of the human being. Being human. f vowed 10 become a better person. By God, or nature. or whatever, I was' going to become a near perfect human being! raft. 199 1 �No one is perfect. The fust step on that evolurion, I learned, was to lose your ego. r should have seen it coming. The idea of striving to be perfect and at the same time losing your ego is, to put it lightly, a quagmire. Perhaps the contradiction is obvious. The closer you feel (your ego feels) that you (your ego) is corning closer 10 perfection, the beuer your ego feels. In fact, it's damn pround of itself. And the bigger it grows. I suppose that is the pitfall the mystics always talk abouL 111ey always warn amid their other mumbo jumbo that all of this mumbo jumbo, and ego losing, can be dangerous. I never understood that. Sitting, contemplating one's navel, or chakras, or marimbas or whatever. Never seemed very threatening to me. It now occurs to me, that what is really dangerous, and what they were probably talking about, is thinking, or suffering from the delusion, that one is actually losing their ego. That's because, while you think you're losing your ego, it's actually growing. And your life becomes a hypocrisy. In other worlds, you think you're o ne thing but you 're actually 1he opposite. Which leads 10 lots of embarrassing moments when you're suddenly acting unlike the perfec1 person you arc supposed tO be. As a matter of fact you're acting like a perfect asshole, but you're ego's so big that it's in control and won't let you blame it. As a ma uer of fact, it's telling you that it doesn't even exist. A clever subterfuge to keep the rest of your meat ignorant of the fact that everything it's doing is to feed this ego that's grown so large it needs constant nourishment to keep from collupsing into a stinking rotten heap that can be smelled by anyone within visual distance. So it blames others. It couldn't be because you're selfish. Only people with egos are selfish. You don't have an ego so it must be them. It couldn't be because you're not envious. Only people with egos are envious. You don't have an ego. So they must be assholes. Eventually. everybody becomes an asshole, except yourself, of course, and the world no longer deserves your unselfish administrn1ions of good works. Actually, 1he whole damn world can go to hell in a handbasket, for all you care. because you have your own world which is your ego, which by now has grown 10 the size of a small plane1oid. I measured mine recen1ly, when arter ten years I found i1 hiding behing the nas1y remarks I was making 10 my wife in order, I have since learned, 10 make pillars for my enormous ego 10 rest on since it had grown so large that even in the airy netherworld of egos, it could no longer suppon its own weight. It is currenly the size of Pluto. How did all this come abou1? rnnocently enough, at least if you were 10 ask FausL It was initiated by a commendable desire. I wanted 10 become an enlightened individual who would nunure the splendorous miracle of life and make it reveal its most beau1iful aspects 10 me and those around me, and eventually the whole damn world. Yes. l was going to improve the general lot of humankind through the exercise of my perfec1ed egolcss will. Of course, it would take me a few years to reach this state. The method by which I would reach it was meditation and aceticism. Hedonism, raCC., 1991 ac.rually. We!I, a[rcr all, I wasn't going 10 nuss out on hfe JUSt because of this ego crap. And soon. Actually, just pure naked experience was my goal, and women. I was actually the product of a damaged ego. Damaged by was doing. Of course, it probably assumed from past experience that if l did know I would have stepped in somehow and screwed up the whole process. Which I think is the whole point of meditation - gcniog yourself out of the way so that you can just constant female reJection during those aforementioned formative years, meat and 01herwise. So I strutted my naked experience among the dregs of society. Playing wi1h 1hem. parrying with them, but always (of course) somehow feeling above it all. Superior. Each day expanding my awareness through mcdiiation ... consciousness expansion (i.e. ego expansion). Whal is ;1 human being without ego? Whom am I, anyhow? A boneless chicken. And so on. All throughout my stru1 I was doing great acts. Or so I thought. Trying to s1op nuclear weapons by having a conference of six hippie college students in West Virginia, and sleeping with the best looking one after she played wilh my knee under the.: table. Didn't do much to stop nuclear weapons, but it did wonders for my ego. More fuel for the fire Very linle effect on world peace. But a great person (i.e. perfect human being. Don'1 forget, that was my destination) must do great things. Or at least things with the stamp of greatness to feed 1hnt giant ego which I was supposed to be losing. What I was losing, was my meat. I staned 10 gel quite thin. This ou1sized ego, which I had convinced myself. was diminishing, drove me 10 do all kinds of ~trnnge things. II used my intellect to r.itionaliz.e every ego foeding acl as a philanthropic act. It used my meal 10 take it places where it could feed . But it didn't feed on organisms, ii fed on ~piri1s. As I said, I now realized 1hat this was, all along. the pl:in of a severely damaged ego (an ego which had been victimized and punished again and again for no apparent reason, by a very confused piece or meat), to save icself. First, confuse the meat with all types of inscrutJble mysuc mumbo jumbo and convince it that you are leaving entirely. Next, make the meat go into self-induced comas periodically so it won't be aware of you as you sneak back in and take con1rol of nerve central. Then make the meat go ou1 and do all kinds of things with the veneer of goodness. no matter how ineffcetual the acts are. Make the meat think it is on a Godly mission, maybe even a messenger or disciple of God, so that it's willing to put up with all kinds of nasty physical deprivations, while the ego feeds, and feeds, and feeds. Now don't get me wrong, I'm not saying this is all bad. My ego did need fixing. I just wish it had let me know what it take over. But now it really has gotten om of hand. My ego has grown much to large and has become an independent agent which seems 10 care little, if a1 all, for myself, and only keeps my meal around so tha1 it can have corporality. But I chink its beginning to be confused. For instance, it can't understand why world leaders haven'! noticed its magnimity and come to it for advice. Of course it probably has something 10 do with the fact that it has ignored its meat to the point that it has got it working in a sewer plant. Maybe tha1 is all pan of its mas1cr plan. It stuck me in a sewer plant shoveling shit, and gave me a beautiful little boy and wife, to show me, finally, that it really isn't gone, but is actually the.: size of Pluto. Really much too big 10 ever be s:uisfied. It needs to trim itself down. Get back to fighting weight. Big egos are seldom happy. They're always hungry. Maybe I really can lose it this time. Maybe the stink of the plant will drive it away. Maybe I need to meditate, not on my connection 10 the cosmos. but on the true insignificance or my acts 10 the world at large. and the very real significance of my acts 10 one very litulc boy and one very ~pccial woman. The only good things my ego ever did for me. Actually working at a sewer plant has probably done more to help me lose my ego 1h.in all the meditation and good acts could ever do. Not JUSI because of the work, but because of the male bonding of 1he work crew, which consists of the mutual destruction of self-wonh. Maybe it's due 10 an inherent understanding 1hey have of the immensi1y o( the male ego, and they practice this form of humiliaton 10 keep it in check. While we of the enlightened new age SIJ'Oke each others ego. until they devour our very relationships. In any evem, my ego is now shrieking. Ifs starved, and it has revealed itself. It can no longer hide (amazing that something as big as Pluto could hide all that time). Though, actually, I think everyone else could see it. Everytime I looked around, however, 10 see what they were looking at. it ducked ·· out of the way. Preuy nimble for such a big fellow'/' /J!f by Maxim Didgct �.. ,J.''',• ' , .... - Mountair t .u Near Todd at a bend on the New Rh·er there is a spot b-.nown as Peggy's Hole. It was named that because of an incident that occured there at the beginning of the 1800's. An elderly woman named Peggy Clauson \Vas going to church on Sunday morning when she saw a dog run a bear off a cliff at that spot. The bear landed in the water and was stunned. Peggy waded in, grabbed the bear by the ears and held its head under the water until the bear was drowned . ~ .... T..-.i. ,.,; .. ~ ... 'lb. 11- .-11... ... ... ~ . _ - p"'!!:'I,> !>..lo li-.,.._......1:Do.t..,__.,_-,..:,:-».t~ °" ~-----' r~ :.,_...., .. """ ,._ .. ~... ... ~ c!-i<iDo1t..,.t11.i-'l....w -.i-.J f-m p,....z11oo.~.jt>.-.. - .....-i,;1:)-i, - ~ ~ ... - i.. • - - - ~ :u. ..... L\~ .... .....l ~J.l. a.;.~-.. .,.J:;,.. ....:;r..l,1>.i..o.....-.i..-...J. ~tJfl..- ...i..t I,.. -~ • An old lady near Canton told me her grandfather was hiking near Shining Rock when he was a young man. A panther started following him. I Ie started running and the panther sped up. To slow him do""'ll, lhe man took off his shirt and threw it down. The panthc>r stopped long enough to rip it to shreds, then started chasing him again. The man kept throwing his clothes down as he ran down the mountain. By the time he got home, he was completely naked. This series of paintings came about while 1 was hiking and drawing in remote areas of the mountains of Western North Carolina. There I met mosUy older people who had grown up in the Southern Appalachians. Many of these people were very friendly and once a conversation started, they would communicate their knowledge of an area by telling stories. These paintings are not meant to be illustrations of the stories, but a freer form that incorporates commentary, associations, my own subjeclive reactions, and elaboration on the images provided by the story and its place of origin. I'm attempting to develop a fonn between illustration and pure painting. As each day passes, we tend to lose our intimate connection to the Earth, and also �n Stories ..", , I 1, by Robert Johnson At Cranberry when the old folks there ~ere young, the parents used to tell them that the pools of water in the iron mines didn't have a bottom. If they ever became unstopped, all the water would go rushing out and take the children, all the people and the whole town of Cranberry with it. I asked a young man how Standing Indian Mountain got its name. He said. "1 don't know. I guess an Indian just stood there." I asked a middle-aged man. He said, "During the Civil War a band of Cherokee Indians fought bravely here and stood up to the enemy." I asked an old man. He said, "Before white men came here, Lhere was a monster who lived on Lhe mountain and would carry off people. So the tribe posted a brave up on the mountain to keep watch. The thunder spirit saw Lhe monster creeping up on the brave and sent down a bolt of lightening, shattering rocks, destroying the monster, and turning the brave to stone. Today one can see shattered rocks and a stone Indian on top of the mountain." stories like these that come from the pre-industrial culture of the Southern Appalachians. These simple but powerful stories have an almost mythical quality, and they embody a connection between the land and oral knowledge of the land, which is a culture that is dying out. This project is my attempt to get to know Lhese stories and to keep them alive a while longer. Robert Johnson's paintings of ''Mountain Stories" are on display until September 27th 1991 at the Blue Spiral I Gallery; 38 Biltmore Avenue; AshevilJe, NC 28801 (704) 251-0202. The paintings will later be shown in the six counties from which the stories came: Yancey, Macon, Haywood, Ashe, Avery and Rutherford. �, ~~TER~HEQ.JWI..J?.S" ,,,.,.,t. NIIIUnl World News Service In 1989 the Water Supply Watershed Protection Act sailed through the Nonh Carolina legislature. The bill w~ passed unanimously in the Senat~ and 1ll .~e House there were only six votes ~ opposmo~. !he legislation enacted protecnons for mumCJpal drinking water supplies so that n~w . development did not endanger Lhts basic resource. . , In August, 1991 North Carolinas Deparnnent of Environmental Management (DEM) held public hearings across the Slate on the implementation of the new water regulations. Public reaction was . unprecedented. Across the state the heanngs were long and stormy. Each of the eight meetings drew more than l.~ people. The hearings in Asheville and Hickory were anended by more than 1,500 people each. The state was completely unprepared for the surge of public interesL In Hickorx, the . meeting site was changed 10 ~ locan~n with a larger capacity, but after heaTlllg tesumon~ for one full day the speaking roster ~s soil only one-half completed and the heanng had 10 be continued at a later date. There was clearly-defined, and sometimes biller, controversy at the watershed protection hearings. The theory of the Watershed Protection Act is that development must be contr0lled in . watersheds that provide drinking water in . order to protect the purity of the supply. This raised the boogie of land use management, the "Z word - zoning," in the mind of many traditionally conservative landowners and farmers. Some saw the bill as a direct threat 10 their property rights. Others saw it as the first step in an insidious government plan to gradually enact a full set ofland use management contr0ls. As ~'lolly Di~gins of the state Sierra Club orgamzauon said, "Where locru governmcntc; should be seeing 'protection,' many are seeing only 'restriction."' Development interests played on these fears with a concencd public outreach campaign, and aroused a strong opposition to the w:uer protection measures. These . . interests see a loss of profil in any rcstncuon of development The opposing pole at the public hearings were environmentalists who supponed the protective regulations and protested that they were not strong enough. Agricultural and silvicultural opcr.itions should be regulated as strictly as construction, they said. Presently the rules provide water bodies only a IO foot buffer against agricultural activities, which often _arc major sources of erosion and wnter polluuon, whereas buildings have to be outside a 100 foot buffer around protected streams. There was also concern that "grandfather" clauses. under which existing buildings and projects would be exeml)t from the provisions of the watershed protecuon measures, would weaken the regulations to the point of uselessness. Also supporting the regulations were town residents who did not take a supply of pure drinking water for granted and wanted 10 ensure protection of their !Own wa_ter supplies in the face of ever-encroaching X.Otuof, Journal'. poge 20 development. This round of the drinking water protection fight is not yet over. ln light of the controversy generated by the regulations, the DEM has extended the public comment period on the watershed protection regulations until October 31. It is particularly imponant that the DEM hears from the people of the mountain region. Direct co=nt.f 10: Sttvt Zoufaly Division of Environ~IUQI Management 8ox29535 Raleigh. NC 27626. YES MORE WILDERNESS! N1111r.il World Nev-s Sa-vice Saturday, July 6, one of the bu~iest rafting days of the year, there mystenously appeared across the Nantahala River a long banner saying "Yes More Wilderness! Save Cheoah Baldi" Rafters taking out downstream were met by activists from the organi1ation SouthPA W requesting responses for a "Forest Service Evaluation Sheet." . "Did you know that the Forest Service is planning a timber sale only 1/2 mile above the Nantahala and within sight of the river?" More than 95% did not know "Do you think that the Cheooh Bald . area, the: largest unprotected roadies.~ area in the Nantahala-Pisgah National Forests should be allowed to return 10 old growth?" 99% thought it should. "Do you think that the Forest Service should stop logging in the national forests?" 98% thought they should. South PAW struck again at Forest Service credibility at the agency's Reanalysis Checkpoint meeting concerning the re-evaluation of the Land and Resource Management Plan for the Nantahala-Pisgah National Forests. South PAW calJed for a boycou of the meeting, saying that the Forest Service refused lO consider the relevant ecological issues in its planning. The meeting was billed as a scoping meeting, but a SouthPAW handout said "Wrong End of the Scopel" declaring that the Forest Service had its priorities reversed, since it seemed to be more interested in sellin-g,tirpbgr:,tJw!,pwJe:C~Jlll~~// i, diversity o( the forest. In the flier the group reiterated their position that the national forcstS in the Kaninh Province should be habitat areas free from roads and commercial exploitation. There were about equal numbers of people inside and outside the Owen Conference Center at the University of Nonh Carolina Asheville where the Forest Service meeting was held. But in C<?n~st _10 the restrained and orderly mcenng ms1de the building, those out on the lawn boisterously chanted, laughed, and played drums and kazoos. At lunch time the activists congregated at the student open forum in the lobby of lhe university center to hear Buddy Newman read lhe alternative forest protection plan he authored for SouthPAW. Nantahala-Pisgah Forest Supervisor Bjorn Dahl was among the audience listening 10 the proposal and later invited South PAW representatives to a meeting with Forest Service personne! to discuss 10 their ideas for the Appalachian forests. To take action on behalf oftlu: Appalachian forest habitat. write: SouthPAW Ba:d/41 Aslu:ville, NC 28802 KILLING Lm'LE FISH NIIUnll Wodd News Scrv,cc A series of five different spills over a seven month period last year that dumped untreated wastewntcr, oils, and concentrated foams into the Pigeon River will cost the Champion International paper mill in Canton, NC $60,000. These are the first fines ever levied against the company by the Environmental Protection Agency (EPA).. According to Champion .~pokespe:Son David Craft the mishaps were the first m recent mem~ry" at the plant. The ftrst spill, of an unknown quantity of untreate~ wast~":'ater, was evidently the most damaging, killing, according 10 Craft, "270 little fish." Croft_ maintained th:u neither the foam nor the oils were hazardous to human or aquatic life. Champion had originally faced a $125,000 fine from the EPA;the m~imu~ allowed by law. However, after meeung wuh mill officials last February and March, t11e agency downgraded the fine. The company representatives maintained that Champion should not be assessed the full fine because the spills were caused by malfunctioning equipment and not by human error or deliberate neglect The EPA seemed to agree. Craft said that another reason for the reduced fine was evidence that "Champion has taken steps 10 mitigate the damage," from skimming escaped oil off the nvcr banks to closing the malfunctioning valves that Champion maintains caused four of !he spills. However, the EPA also penalized Champion for failing to file a formal repon of one of the spills within the required five days, an oversight Craft blamed on an "administration problem." Oaft said that Champion would probably not appeal the fin 7 "~e.~o bel!eve that the amount of the fine 1s fair, he said, calling the accidentS "a series of unintentional and unrelated failures within the mill." 1'c:afL, t99l �NEW PERSPECTI•VES 0N TRE "~'· CHATTOOGA .. Natural World News Sctvice EnvironmcntaJ groups from three states and three national forest administrative areas have combined 10 form the Chanooga River Watershed Coalition (CRWC). The Chatto0ga is a beautiful river, one of the most popular recreational rivers in the Karuah Province. Pan of itS length has been designated a Wild and Scenic River, and a large tract in its headwaters area beneath Devil's Courthouse near Highlands, NC was recently bought by the Trust for Public Land and transferred to the US Forest Service 10 preserve its pristine character. The CRWC has wriuen an alternative Land and Resource Management Plan for the watershed which they are requesting the US Forest Service 10 adopt. The plan is important, first of all, because it proposes a unified forest management program based on watershed boundaries, rather than along state or national forest tines. At present, the Chauooga watershed is managed under three different, and somerimes conflicting, national forest management plans. "A landscape with natural ecological integrity is the desired future condition of the watershed," says the CRWC proposal. The coalition suggests a new, standardized management unit, the Ecosystem Management Area, 1hat would base management on complete forest habitats rather than on timber sale companmems. The CRWC is requesting a meeting with Forest Service supervisors and regional and national personnel to discuss implementing their plan in the Chattooga watershed. interest. the DO.Ii e11ct&fup with nver four days of testimony which they scheduled concurrently in auditoriums in two different locations over a two-day period. ("Divide and conquer," said one activist. "It's an old tactic.") Attendance at the hearings ,vas about equally divided between opponems of the plan and workers from Oak Ridge nuclear facilities bussed to the hearing from work. Although the workers, wearing T-shirts saying "Complex 21" superimposed over n map of Tennessee. made their presence felt, of the 376 speakers more than 68% were opposed to the pluronium plant, in the estimate of the Oalr. Ridger newspaper. The testimony was sometimes brilliant, always heartfelt. Speakers talked about cancer risks. damage 10 the environment, the possibility of nuclear accidents, and the need for disarmament now that the primary adversary had dropped out of the game. In the afternoon of the second day srudents from Oak Ridge schools testified a1 the hearings. One student presented a petition with 65 names of students against Complex 21 in Oak Ridge or anywhere else on Eanh. Several high school students also testified at the hearings, all opposed to the planL The DOE will ruei~t written comme111s 011 tht Rocky Flats pluto11ium plant rdocatio11 until Ocrotn~r 30. Mail r.omme111s to the Dtpartmi!fll of Energy. clo: Oak Ridgt E11vira11111t11tal and Ptace Alliance Box 1101 KnoX\/ille. TN 37901 T~ Chattooga Riw!r Wattrs~d Coalitio11 Box368 Clayton, GA 30525 PLUTONIUM OR. .. NO! Narun! World Ne..,, Service "Please let me introduce myself. I am Plutonium, the God of unnatural death and suffering." The black-robed figure with the grisly skcleial face stood before the impassive bureaucrats presiding at the "Reconfiguration of the Nuclear Weapons Complex" hearings in Oak Ridge, Tennessee. At issue was the future of the nation's nuclear weapons program, specifically the plutonium processing facilities at Rocky Flati., Colorado. The plant has contaminated its site in Colorado and has to move. The DOE is considering locating it either at Oak Ridge or the Pantex plant near Amarillo, Texas. For the first rime ever, the Depanment of Energy (DOE) had called for public input on the future of the program. The agency scheduled 15 hearings around the country. TheorericaJly, they would listen 10 what was said and consider the opinions offered in their program and policy decisions. People responded, aroused through the effons of area peace groups spearheaded by the Oak Ridge Environmenuu and Peace Alliance. The hearings were scheduled to last one day. Because of the outpouring of public Tai(, 199 1 "WE DON'T BUY YOUR LINE" The Appalachian Power Company wants to build a 765,000 volt power line through southern Wes1 Virginia and southwestern Virginia. The tine is ostensibly 10 provide extra power in Richmond and 1he eastern pan of the state of Virginia. To sell their idea, the ucility company se1 up a series of hearings along the line's proposed route. They met with solid opposition aJI along the way. The company came to the meetings well-prepared. They brought a 30 page handout, coinplett Willi ~li~.'gl-Jphs:'~d maps. They also distributed a report. "Faces on EMF' (electromagnetic fields) to dispute scientific evidence that high volrage Lines cause genetic damage and degenerative disease. But the people were not buying it More than 50 people opposed to the power line showed up at the meeting in Giles County, VA and 300 people attended the meeting in New Castle, VA. Another meeting in Hinton, WV also brought out strong opposition to the line. A meeting in Monroe County, WV was canceled because hearing officers feared violence. The meeting was rescheduled, however, and 300 people peacefully declared their strong opposition 10 the power line. As well as health concerns, people attending the hearings feared that herbicide spraying would contaminate their water supplies, and that the power lines would mar the scenic beauty of their area, which they considered an imponant asset. Critics also questioned the value of the plan, saying that the new power line would encourage higher levels of energy consumption and sidetrack attempts to promote energy conservation. Baud 011 a report ill the New River Free Pre,;.,;, available from Box 846: Blacksburg. VA 24063. 1165 MEGAWATTS OF POLLUTION Nawn.I World New. ScMc:e The Blue Ridge Environmental Defense League (BREDL) is warning thar Duke Power Company is planning to build a 1165 megawau electric generating plant in Lowesville, NC in the piedmont county of Lincoln. The plant would be fined to operate on either diesel fuel or natural gas, but the primary fuel source would be diesel. When running on diesel fuel, the plant would tum out 4,278 pounds of sulfur dioxide per hour, according to BREDL director Janet Hoyle. Sulfur dio,ude is a main component of the complex of pollutants that produces acid rain. The plant is proposed as a peak power generating plant. meaning that it would only operate at times of peak power demand when electricity is most profitable. Duke originally asked that the plant be allowed to operate 3,500 hours per year, but later reduced their request 10 2,000 hours per year. The proposed site for the plant is 56 miles southeast of the Linville Gorge Wildeme:.s .Arca. Data collecred by Duke Power and the NC Department of Environmental Management (DEM) show that prevailing wind patterns would bring the acidifying pollution directly into the Class I wilderness area. In their initial application. Duke admitted that operating at 3,500 hours per year, the plant would inetcase acid deposition in Linville Gorge 400-500%. Even at the scaled-back operating time, acid pollution from the plant would be considerable. The US Fore.st Service will have the right to review the plant to see if it would adversely affect the air quality of the gorge. For mare information· Bl~ Ridgt E,wironmenra/ Dtfe11St uag~ Box8JJ Gltndalt Spr111gs. NC 28906 �DYING SOILS, DYING WATERS: Natural World r-iews SPECIAL REPORT Pollution, Collusion, and the Future of the Eastern Forests by Emmett Greendigger The 1990 Clean Air Acl seemed to many citizens to be a sign that lhe federal government would finally begin to rectify a decade of willful neglect of envirorunenlal issues. Now, however, little more than a year after the act's passage, scientists are beginning to conclude that the reductions in atmospheric emissions mandated by the bill will not be sufficient to protect sensitive forest areas or mountain streams. Resean:hers are discovering alarming damage to forests and streams, damage that to a great extent was ignored or soft-pedaled by the government studies that led to the Qean Air Act, and many scientists and environmentalists charge that the research on the effects of acid precipitation carried on by the Reagan and Bush administrations was full of design flaws, done in collusion with industry, and guided by politics more than by objective science. They charge that the research was, in effect, rigged in favor of "business as usual," rigged to such an extent that many feel that the Oean Air Act is merely a baby-step toward protection of the natural landscape. Scientific srudies of atmospheric deposition began in earnest in the late l 970's when the governments of US President Jimmy Carter and Canadian Prime Minister Pierre Trudeau initialed cooperative research of the freshwater acidification that was beginning to appear in eastern Canada and the Adirondack Mountains of upper New York State. The bilateral rcseareh was carried out with the understanding that by 1980 an agreement to reduce sulfur emissions by 50% would be in place in ordec to protect freshwater bodies in eastern Tunic Island. But the regressive environmental policies of the Reagan administration delayed nnd diluted the bilaternl rese~. and several imponam US researchers were fired from the study and replaced by scientists who were willing to tolerate the new administration's stalling. Throughout the I 980's, to deflect crittcism, Reagan's people pointed to the $570 million National Acid Precipitation AsS¢ssment Program (NAPAP) established by Congress in 1980. By 1982, the US-Canada project had been terminated. [n its place was I\APAP. whose smted purpose was to gather a database of information about the effects of atmospheric deposition to guide Congre~s through the rewriting of the Clean Air Act. llowevcr. throughout NAPAP's history, scientisis of both the public and priv:11c sectors ha~·e tried to \\1lm environmentalist, of collusion between government and indwmy on the study. Funds from electric unlity companic~ and the papc-nnaldng industry - obviously not dis1nten.:stcd observers - backed large portions of the study, ,, hteh intlucnccd the condusions brought in by the NAP AP research. These charges are based in part on the otherwise inexplicable w:iy that NAPAP nam)\\t!d thc Xn111nf1 )0111110{ ne::: == scope and range of acid-induced forest decline studies. Vermont's camel's Hump and Hubbard Brook in New Hampshire were omitted as study sites, despite the fact that these rwo eastern sites have the longest record of soil changes related to acid rain. Until 1986 forests in the Ohio River Valley the source of many of the pollutants that cause acid rain - were not studied, simply because there had been no papers published in scientific journals suggesting that there was a problem in the region. Scientists also assen that the results of the research were manipulated by a design flaw: NAPAP's forest studies were limited to a single measurement of the nuaieru content of the soils at study sites, rather than a methodology developed in Europe which measures the rate of change in values over time. Again, it is difficult to figure out why NAPAP researchers chose the older method. when a study of true rates of change would have been far more useful to Congress. Not until 1985, halfway through the research period, when William Ruckelshaus replaced Anoe Gorsuch Burford as administrator of the EPA, did serious research into forests and soils begin in eamesL But by then it was too late. There was little time for the imponant "reality checks," field work, or the peer review and publication required by NAPAP of all its researchers. Consequently the Clean Air Act was rewriuen while important new findings about acid-induced forest decline were still being evaluated. Nonh Carolina State University pathologist Roben Bruck received NAPAP funding for seven years lOstudy forest decline in Kalllah's high-altitude spruce-ftr forests. I !is findings were largely omitted from NAPAP's final repon to Congress (despite the fac t that they were completed, tested, nnd reviewed as specified by NAPAP). The final repon asserted that an invasion of aphids was responsible for spruce-fir deaths on some of Kaufah's highest peaks. According 10 Bruck, this flies in the face of the research he submitted 10 NAPAP, which showed that only 35% of the dead trees at such sites as Mount Mitchell, Grandfather Mountain. and the Grc:u Smokv Mountains National Parl.. were infested with aphids. What Bruck found were soil pH levels as low as 2.7 and 2.8 and rampant aluminum toxicity levels in the forest soils. (See Kattialt /()11mal #9). This kind of data, for obviou~ reasons, is not pleasing to electric utilitr and paper companic~. and evidently the .government shan.:s the corporate distaste for emissions reductions. a~ it chose rather to blame nature for fon:M decline in Katuah. Bruck and other scientist~ now tlclie,e that one of the m:ij(.)r cause~ of fir die-back and forest decline in eastern Turtle lslnnd 1s the change m soil nutnents that occurs a~ lhl" soil becomes increasingly acidic. Nurogcn compounds found in acid min an: 1hought to be a primary culpri1. Levels of nitrogen exceeding by 20 to 40 times the wnounts that soil could assimilate have been found in declining forests all over the East. These findings correspond to research results in Germany, too, where nitrogen deposition is thought to be a primary factor in the catastrophic waldsrerben ("forest death") in the Black ForesL Recent European findings also indicate that in order to halt the damage, nitrogen emissions must be brought down as close as possible to the levels found in unaffected soil communities. Despite all this, NAPAP still seems determined to understate the problem. In a position paper published last summer, NAPAP officials stated that Eastern forests do not show any "widespread problems," a position that seems unforrunatcly consistent with their apparent lack of concern about forest decline. Already, the much-ballyhooed Clean Air Act begins to look like nothing more than a "first step" toward reversing the acid-induced damage to the forests. Scientists now believe that nitrogen emissions must be reduced by 75% (rather than the 15-25% required by the Clean Air Act) to halt the damage from atmospheric pollution. In contrast, the NAPAP repon to Congress stated that fonnerly "nitrogen deficient" soils in commercial pine forests in the South were being "enriched" by nitrogen deposition, and its comments about the effects of nitrogen compounds on other forest types is so rife with qualifying phrases like "might ...could...potentially" that it seems bent on dismissing or discounting the findings of many of its own researchers. It seems that it will be quite some time before we will see any tightening of the Clean Air Act's controls on nitrogen emissions. Meanwhile, concerned researchers believe that eastern forests will collapse within fifty years, as undernourished and weakened trees give in to insects and disease, not to men1ion a newer nemesis: lhe stress from climate changes associated with the "greenhouse effect." As if the sl)\.-Clre of forests thinning, browning, and dying were not enough, it also appears chat Kauiah's seemingly pristine mountain stream.\ are also extrJordinarily vulnerable to the effects of acid pn.-cipitation, A spate or recently released studies shows thc11 extensive damage has already been done to manr headwmcrs and streams in the Central and Southern Appal,1chians, including heavy losses to native brook trout popula1i(.)ns. Like the forest rescar\:h, these studies indica1e that the emissions reductions mandated by the Clean Air Act \\ill barely begin 10 solve 1hc problem. 111c dire condi1ion of Appaktchi,1n mountain \\aters has been rnost thorough!)' documentL'<l by Dr. James Gallov.uy of the Environnk'nt:il Sciences Dcpanmcnt at the University of Virginia. who since the mid-1970\ h~s published widely nbom Lhe many ,1spccts of the acid precipitation problem. In 1979, rnrr. 1 in9c 22 - 1991 �Galloway and a research team began the Shenandoah Watershed Study (SWAS), a ;om1 project undenaken by the University of Virginia and the National Park Service 10 "understand the processes that govern b1ogeochemical cycles'' in the streams of Shenandoah National Park (SNP). Since the SNP receives the highest sulfur deposition load of any national park. the SW AS turned out to be a far-sighted study of the potential effects of acidification in freshwater aquatic ecosystems in the Southern Appalachians. After a decade of research, the final SWAS repon indicated "a poor prognosis for aquatic watcrsystcms in Shenandoah National Park, due to a combination of watershed sensitivity and elevated acidic deposition." The Galloway team concluded that 1hc dcposi1ion of sulfur, hydrogen, and nitrogen had increased as much as tenfold from preinduslrial levels. The SW AS process of sampling streams on a weekly basis over the ten years of its research enabled it to make three primary conclusions: "1) that a large number of SNP streams were poorly buffered against acidification; 2) that the acidification process was being temporarily delayed by sulfate re1en1ion in v.a1ershcd soils: and 3) that the acidification of SNP streams was an ongoing process.'' SW AS researchers predict that some 38% of 1he streams will end up with pl I level~ below 6.0, the "biologically critical" level for such streams, while the pH levels of 25o/i: or the streams will decline 10 a pl I level of 4.7, near-total acidity. In 1987, 10 broaden his study area, Galloway and his researchers and a crew of volunteers from Virgioiu's Trout Unlimited organization began to monitor 350 streams in Virginia's mountains. Preliminary repons were alarming. The researchers found that 93% of the streams were sensi1ive to acid deposition, and that some 49% of those were extremely sensitive. Only 7% were found to be adequately buffered by watershed soils. Additionally, 10% of rhc streams were already found to be acidic; in a natural s1ate 3% or less would be normal. Galloway then chose 65 of those streams for further monitoring. In June 1989 his research team reponed its findings, concluding tha1 in spite of the fac1 that the state's mountain streams drain "relatively TnCt, 1991 pristine catchments proteeted from direc1 man-m.'lde impacts," they were ''receiving heavy loads of sulfur from man-made sources." They predic1ed that, assuming l 990 deposition levels, at least 32% and possibly as muny of 88% of the states 450 native trout s1reams will become acidic, with pH levels 100 low 10 support the forage fish. trout, amphibians, and aquatic insects who presently live in and around these streams. We can expect to see che same here in Kaufoh, and soon. The Great Smoky Mountains National Park receives the second highest level of acidic precipitation of any region of the eas1~rn United Srntcs. While the lower deposition levels in Katuah have delayed the kinds of effects seen in Virginia, as early as 1978, NacionaJ Park Service researchers had no1ed 1he poor buffering capabilities of the streams in the park\ higher elevations. And in 1984, EPA researchers found the Davidson River near Brevard in the French Broad River watershed had a pH level of 6.55, dangerously near the biological threshold of 6.0, placing it in 1hc "extremely sensiuve" range. According to scientists. this rrcnd will worsen with 1ime. Among them, conscrva1ive estimates hold that sensitive streams in Kattiah's watersheds will undergo coipplete alkalinity loss within 40 to 50 years. Since levels of acid deposition follow a nonh-south gr.tdient along the Appalachian chain, we can look to moun1ain s1reams farther nonh to predict our own future. In the Pennsylvania highlands, researchers found no living trour in 20%.ofthe headwater streams and concluded that "the streams having no fish as a group had significantly lower pl-I and alkalinity and higher dissolved aluminum than those with fish." More ominous evidence comes from West Virginia. According to Don Gasper, a fisheries biologist with the Wes1 Virginia Department of Natural Resources, the Cranberry River rqrinllXI rrorn TMG/acu,J E.rr01ic in the south-central pan of the stale is already "lost." Fish population data for the Cranberry have been kept since 1957. making it one of the few eastern rivers for which historical change can be documented. Over the past 30 years, fish biomass in the Cranberry has decreased from 15 pounds per acre to less than five pounds per acre, and 1he number of fish species in the river has declined from 15 to eight. Since the Oanberry drains one of the largest wilderness areas in the East, Gasper believes that "the only disturbance in that watershed is that acid rain has been falling on it for 40 years." The higher deposition levels in the north account for the rapid changes and drastic losses, but Katuah's lower acid deposition levels do not mean that we will not see similar effec1s. In fact, the reduced pH and alkalinity levels found now in our streams are familiar 10 chose who have becm tracking the nonhem streams for the pasr decade. According to Mark Hudy, a fisheries biologist who studied the St. Mary's River in Virginia as it died from acidification, "The St Mary's may be a precursor of things to come, what we'll all be looking at in 10 years...the water quality on the St. Mary's when I sampled the river 10 yean; ago was like what we have now on rivers farther south." Whal can be done 10 reverse the acidification of Katuah's streams? Can we learn anything from the damage to northern streams? Most scientists arc pessimistic. They lament that the region's streams were neglected during the I980's as the Reagan and Bush ndministra1ions stalled essential environmental research. And, like their colle,igues in soils and fores1 research, the freshwater biologists do not feel l_ha1 the reduc1ions mandated by the Clean Air Act will be able to reverse the damage done. They believe that a 70-80% redui;tion in emissions might begin 10 restore acidifying streams. According to Rick Webb. professor of Environmental Sciences at the Universi1y of Virginia, the n:quired 50% reduction in sulfur emissions will mean that "only a small number of the strea,n~ will incrca-.e in :ilkalinity; most will still decline." The state of West Virginia and the US Forest Service are trying mitigation measures - adding limestone to streams and lakes to bolster their alkalinity - to reduce lhe damage done by acid precipitation. But this method is costly and strictly temporary. It is not a means of rcs1oration for mountain streams. Most biologists feel that the the money and effon devoted to mnigation would be better spent on funher research, and they believe that only one thing will begin 10 save freshwater ecosys1ems in the East: drastic reductions of acidic emissions. Political analy~ts think it unlikely that there will be any funhcr emissions control measures from Washington for at leas, a decade. They point out chat even the Clean Air Act levels represent a compromise, that allies of the coal and u1ili1y industries auempted to drive sulfur emissions reductions as low as si:it million tons, from the original call for a 12 million ton reduction, and did succeed in having the number sliced to 10 million ions in the finnl version of the net. This does not leave many scientislS optimistic about the future of forests and streams in the East Aske.cl if he 1hough1 that Southern Appalachian streams would ever recover, Jim Galloway replied, ''Some will recover," he said, .. but not most" It appears that after the long twilight of environmental neglect in the 1980's, the Clean Air Act is a case of "roo little. too late" - a political pacifier too rife with compromise and collusion to address in any honest, meaningful way the damage already done by acid min and atmospheric deposition - not to mention the damage not yet e1,ident and the damage still occurring. An old maxim says tha1 politics is the an of compromise. But unless politics can be put aside, dead forests and dead streams will bear out another U\lth: nature bas its own bottom line. And nature bats last. / X.Otuaf, )ournn( poCJC 23 �SONGS IN THE WILDERNESS From the time I was two years of age J spent most or my childhood summers on my grandparent's farm in nonhem Colorado. In the small town where I lived I was surrounded by a warm extended family. There was plenty of activity and always another child to play with. But on the farm the days dragged on. l can remember walking up the dirt road away from the farm, acutely aware of my loneliness, feeling overwhelmed by the vastness of the rolling hills and endless grasslands that extended for miles in every direction. It seemed that I moved aimlessly through a landscape which had nothing to do with me. In this self-consciousness of monality I became aware of myself as separate from nature. It was a moment of primal loneliness such as everyone must face. This modem human condition is not that far removed from the tribal legacy. We still require a personal initiation, a way for each person to make peace with the natural world. We have separated ourselves by our ability to create worlds outside the cycles of nature, yet ii is our creauve abilities that offer us ways back in - into wholeness, communication and love. The pathways, the links, the mediations, the magic needs to be made at a personal level. We must ovcreome our animal fear of isolation and death, and reach out with our consciousness if we are to mature as human beings. IL was at this moment of acute loneliness that I first began to sing to the Eanh and the sky. I found that the ttan~fonnative power of song was miraculous. From that day on, there was a connection for me between the Earth and my walking on the Earth and the song. I remember walking down that same din road in a state of bliss, singing my heart out in thanksgiving for yet another spectacular sunset I found that when I sang, the world seemed 10 light up and lighten up. Phenomena that was of n transitory nature, such as a cloud shadow passing over a rolling hill, was suddenly revealed to me in breath-catching splendor. Sometimes I sang loud, sometimes soft. Sometimes r skipped and sang, or danced and sang at the same time. Special evencs, such as the bright crispness after a summer thunderstorm called for celebration songs. There were songs waiting for me everywhere; songs in the elm grove in the pasnm: and dJffcrcnt songs down by the river. Singing is a great protection. It sets up vibration which cuts through time and space. With our voices we extend the boundaries of our bodies. In metaphysical terms, singing causes the aura to radiate, which strengthens the body. In ancient primitive societies, everyone danced and sang their feelings about the inevnable passages of life. There were min dances and war dances and songs to help rhe com grow. There is evidence that the use of music as transforming was much more sophisticated than the simple melody, lyrics, and rhythm format that we use today. ror instance, at many ancient sacred sites the acoustics arc very unusual. Circular walls and passages can warp, bend, and amplify sound. ln such a place, a single voice could have created modulations, ovenoncs, and vibratos. Add on the possibility of a chorus with echoes, a drum or two, and a flute, and the sound must have been magnificent. What these sounds were used for, whether for healing, initiation rites, or simply for the sheer joy of creation, we no longer know. The Peace Chamber being built by Joseph Rael, at the Earth Center in Swannanoa, NC and scheduled for completion this fall, is a modem example of a Native American sound chamber. Joseph's vision of an oval shaped sound chamber has resulted in the construction of 17 of these chambers worldwide. The purpose of each is to amplify chants for world peace. I visited the roofless building at the Earth Center in spring. Even without a roof, and possibly because of the circular walls, the acoustics were already unusual. Also worth noting is that the chamber is on a very potent earth energy site. The combination of sound, eanh energy, and architecrual design should pack some real power into songs for peace. Looking back at my childhood songs from the adult perspective, I realize that the singing put me into an extended altered state, that it was magic at its height. ft pulled me completely out of the depression of loneliness and gave me practical tools for survival. It taught me to appreciate solitude. It is only in solitude that songs come to me again. If there is a song waiting for me, J try 10 leave my adult cares behind and enter into the woods with the innocence of a child. I make no judgement about the quality of my voice or how ridiculous I might sound if someone should happen to hear me. There is a great joy and freedom in this. by Charlotte Homsher Dnawmg by Rob Mcs,ick / (<ontin~ rram l"'i• 9) We must convince the public and our officials that a healthy environment is an absolute requirement for a healthy economy and not the other way around. The measure of what should be done 10 protect the environment is nor a mailer of good "business as usual" economics. We must work ar the local level to do whatever is possible to move toward a society that protects its ecosystems. We must lower as quickly a.\ we can the strains society places on our ecosystems. This includes land use practices, development of less damaging and less energy intensive transponation, protection of enough critical area 10 suppon all native species, and controlling our population within geographic areas so that the carrying capacity of the area is not exceeded or is balanced within a larger regional complex. Finally, we must lead in an accelerated movement to lower the environmental impact of human habitation on Eanh. This involves limiting the numbers of of humans Earth is . JCnt.i'mfi Journnl pQ(Jc 24 asked 10 suppon, making marked improvcmcnis in our use of natural resources, and bnnging human activities down within a safety buffer set by the rates of geological, geochemical. and biological processes. John Freeman is 1he chair of the Pisgah Group of the Sierra Club. lie was a profcs.'ior of billlogy at Wimltrop College fnr 30 years. He is al.w uwhor of 1he b()<J/c Survival Gardening, which he and lu"s 11'ife Grace self-published. The Freemaris are presemly retired in Brevard, NC i11 the headwaters of the French Broad River waterslted. This article 11-as reprimedfrom Foor notes. the 11cws/e1ter of the North Carolina Clwp1er ofthe Siella Club. The 11ewsletfer is al'ailable to Sierra Club members ill the Stale For membership i11fonnatio11, write the Sierra Club, 530 Bush St ; San Francisco, CA 94108. (conllnucd from P"te 11) Overall, I think it was Sequoyah himself who best evaluated thi: impact of his \\1'lting sy:acm: ''What I am doing will not make our people the less respected." - r«orded by OW Tom Undi'rwood. a liftlong rt.<id,·nt of the Qua/la Boundary Rt.<en•aJion has always been rnlt!rtsred ,n tht Clu:rol.Lt! cultural and arti.<tic traditions. lie 1s a con1tnuing .rouru of knowledge on the old wuys oftht tribe (stt Kn1tfah Journal 115) as wdl as be1n11 a mo1or suppoNu of conttmporary Indian arnsu. 1'om had ,.,;urn a manuscript for a hworical booklet on tk lift qf St!quo>·ah which was,,, his Mt:d1cint: Man Craft Shep the night tht! building was thstroycd byjirt!in 19..~Z. llt: has since bun rebwlding hisf/lt!s on the nativt! gcmus. llt! is ._·ell acquaintt!d With thl' life of ti~ man who brought 1k Chuoktt 1ht ,.,illt!n "'ord :Fa(f., 199 I �S00YEARS OF RESISTANCE! In October of 1492, as we all learned in grammar school, Christopher Columbus sailed the ocean blue and landed in the Antilles to become the first European to record his encounter with the land and people of the Tunle Island conrinent. Of the land he found, Columbus wrote: "Large and very green trees, and great lagoons, around which the trees stand in marvelous groves. Flocks of parrots darken the sun and there is a marvelous variety of large and small birds, very different from our own; the trees arc of many kinds, each with its own fruit, and all have a marvelous scent." Of the native people he met in the Antilles, who later were named the Taino, Columbus wrote: "They are so affectionate and have so little greed and are in all ways so amenable that there is in my opinion no better people and no better land in the world. They love their neighbors as themselves and their way of speaking is the sweetes1 in the world, always gentle and smiling." Within a year of Columbus' landfall, the "miraculous groves" were gone, cleared to make way for the rancheros and plantations that would make the large contingent of Spanish seulers wealthy, and mining had spoiled the "great lagoons," not to mention rivers, mountains, and native farmlands. Within that year too, several thousand Taino were shipped 10 Europe as slaves, marking the beginnings of the slave trade. Those who remained fell victim to European diseases against which they had no resistance, and to the barbarism and tyranny of the colonists. Thus was set the pattern of ecocide and genocide which has been the dominant force in the modem history of the Americas. As the 500th anniversary of Columbus' "discovery" of the "New World" approaches, it appears unlikely !hat the myriad official festivities sponsored by governments of Europe and the Americas will expose the darker legacy of ~uropean conquest. What they will offer instead is a "QuincenteMial Jubilee" marked by all the hoopla, pride, and patriotism that modem technology can stir up. fo!C, 199 1 r However. a grcA1nd weft qf publi{ , opposition. led by moigendus groups in Nonh and South America, is gathering force to assure that the celebrations do more than glorify the ecocide and genocide wrought by Columbus and the other colonists and missionaries who followed him. In July of 1990 representatives of 120 indigenous nations, tribes, and organizations met for the first time in Quito. Ecuador to discuss their peoples' slruggles for self-de1ermination and 10 organi1..e a unified lndi:tn response to the official 1992 Jubilee celebrations. Their plans call for alternative gatherings 10 celebrate 1he resistance chat has enabled Indians 10 survive the centuries of genocide and opprei.sion chat 1hey have suffered at the hands of the Euro-Americans. The coali1ion is also recalling that many myths and prophecies of native peoples throughout Turtle Island say 1ha1 chis period of oppression would la.~t for 500 years, when it would be replaced by a period of change ("Pachakutek'.) that will lead ro a better life for the people, a life lived once again in harmony with Molher Eanh. At a time when the Euro-American way of life is threatening lhe survival of all peoples and of the planet itself, we all would do well to listen and 10 follow lhe example set by the indigenous people of a more harmonious way of being. It is up to us to make 1992 the first year of Pachakutek, not the 501st year of colonialism. Resource pacuis for those inttrtsted in organiting local alttrna1i11ts to the official/ts1111i11ts art availablt from the following: - Scarborough Fortign l,fiS$ion; 2685 Kingston Rd.; Scarborough. 0111ario. Canada MI M IM4. Jnclude a nwney donotion 10 CO\ltr prillting ONJ postagt. - Cltrgy ONJ Lairy Concerned; Box /91J7; Decatur, G~ 3003/ for $5.00 postpaid The Sowh and Mtso-American Jndim, Information Ctnttr. which strvts as a liason betwun Indian people of the sowhcrn and the northern con1intn1s. Is a good sourct of1nforma1io11 aboUJ the alttrnativt ac1ivi11es plan11td throughow the Americas. Write to SAJJC: Box 7550, Berktlty, CA 94707. 1/'Jf)U art illltresttd in helping 10 organiu ahernativt 1992 t~nlS in Kataiah, write Jeff Smith at 207 Coxt A~.: Ashevillt NC 28801 or call (704) 259-5333. - by cmmtll Grundiggu Save James Bay Stop Hydro-Quebec! Ancestral lands of the Cree and Inuit cultures as well as the entire James Bay ecosystem are being threatened by a mega-hydroelectric project known as the James Bay Project James Bay, a shallow salt water bay which forms the southern tip of Hudson Bay in Canada, is the largest nonhcrn river drainage system for Tunic Island. Fresh water from vinually every major river in the hean of 1he continent flows into James Bay where it mixes with the Bay's snit w:lter over marshy tidal flats to create a vast and diverse ecosystem. 'These rivers make the Bay a rich ecosystem teeming with caribou, moose, :i: ~;wer as wellbearseals.1he manyl3cluga as walrus, whales, polar and anadromous fish that return from the ocean 10 spawn in the fresh water rivers of James Bay. This is also the nesting and s1aging ground for the 'central flyway' for most migratory birds from geese and ducks to some shore birds who may carry ou1 a migrncion that brings them as far south as Tierra del Fuego.....(Thc land around James Bay) has a dclica1e ecology of coastal mmhes, muskeg and pinelands that provide a rich garden in which the animals and Native people have lived for tens of thousands of years." (Winona l..aDuke) The fames Bay Project is a mega proJect of Hydro-Quebec. Quebec's Premier, Robert Bourassa. sees 1he entire province as "a vase hydro·elcctrie plant in the bud... ". Phase I (1971-1985) of the Project has already destroyed a great deal of habiUlt and lands. Phase II and Phase lll are even more massive undertakings. Phase II would impact an area greater than New York State and New England combined and would destroy 15 major rivers. However, Phase III is the most extravagant. h is a $JOO billion scheme to build a 100 mile dike across the mouth of James Bay so that freshwater from 1he Bay can be pumped (possibly by nuclear pumps) to the Great Lakes, and then to the Midwest and Southwest United States! This project if completed would cause devastation of the entire James Bay ecosystem which is the hean of the largest remaining wilderness in Tunic Island as well the cultural genocide of the native people who would lose their traditional means of subsistance through hunting, trnpping and fishing. Already ten thousand migrating caribou have drowned crossing the Caniapiscau River during a 1984 Hydro-Quebec water release. If all the dams proposed by Hydro-Quebec arc built, 350,000 square kilometers will be directly impacted, Over 25,000 ~uare kilometers \I.ill be flooded. Countless lakes, ponds and temporary ponds will be drowned. Critical wildlife habitat will be fragmented and migration routes destroyed. Destruction of chis habicat will doom thousands of migratory bird~. In September of 1990. the Canadian National Energy Board approved the expon of Hydro-Quebec electrici1y 10 the US. There are formal efforts in Maine. Vermont, and New Yorlc to call for the cancellation of any contrnc1s with Hydro-Quebec. lndividuals and organizations around North America art' joining the fight to save James Bay. For more informa1ion. contacr: Northeast Alliance to Protect James Bav 139 Anrrim Street / Cambridge, MA 02139 .. (617) 491-553 I • X.Ot uc:ih Journot J>CIIJC 25 �. ", DRUMMING LETTERS TO KA TUAH Dear Kmualt, This kulwie says that idle hands arc the devil's wockshop when iJs preuy damn obvious IO anyone who sits down and thinks about it that idle hands nrc definitely not a workshop and that the devil's worbhop has m1111y many busy busy hands. Ovec achiever type A workaholics with hyperactive thyroids have predictably lllken over at the throUle of neatly everything and ate proceeding to make the world a miserable place to be for anyone who likes to go fishing or read a boolt or simply to do her pan in the effort to conserve energy by silLing down and bcmg quiet. Motorboats chum our lakes into oily froth. AirpLllles arc aJmo:.t always whining in our cars. All terrain vehicles defile the America others pass by. shnttcring silence and leaving ruts that open into gullies lhat are geo logical re minders of the passing of some busy idiot who wos out SpiMing his wheels and wasting all sorts of resow-ces when he should have been home playing with his luds or l:lying in a hammock. Poople in general and rncD m particular QJ'C taught that Ill order to be respected we should make our mark on a world. The world is nlrcady llWkcd up with graffitti-like doings of the do-do culture and what we now need 10 learn moSt is s10pping. Don't just do something, Slalld there. Will Ashe Boson Floyd, VA DcarKmuoh. Vour article about dowsing slruck an inu:rcsting chord with me. I have been fortunate 10 get to hike with a group of Retired Citi,..cns or Gatlinburg over the past sevcml months, and because of that have met some very fascinating people not the least or whom is a man named Herb Oabo, a real mountain man who gi-ew up in the Roaring Fork section of what is now the Great Smoky Mountnins National Park:. He now lives in that same area about two houses from the Park bouod:IJ'y. He still climbs the mowitnins and walks the ridges almost every day. At 80 he is still ahead of the pack except when he siops IO share a bit of history or a talc of sons. It i.~ one of t!lcse talcs that came tO mind when I read your article. Herb can divine for bodies! • and find them. The rods arc held loosely in the hands and when he comes IO the grave. they tum in. I have watched him do this and it is exuemely fascinating. The Parle Service asked him and Frank Cart.er, another dowser. 10 help them with a cemetery in the Roaring Forlc section which had been badly damaged by tourists - roc:ks which were really old grave m:utcrs had been knocklxl over and some even canicd out of the cemetery. With 1he1r dowsing rods, Hcrb and Frank were able to rcnlign the graves, replace the m:IJ'kcrs, and arc now c:nrrying fill din to cover the IOOlS and ftll in washouts caused by the he.Ivy lrllff'ic of many feet. For the umc being. the ccmelCI)' is fenced off and will be unul the n:pciiring and =ding arc compleled. In that ccrnclct)'. thctc iS a grave for a leg. A man lost his leg in a logging occident and Xnti1af1 JounmC p119c 26 insisted on having it buried with a formnl funeral. Herb u:11s another inlelCsting story about finding the grave of Jasper Mellinger. Years ago Jasper had "l:ud-by" his com crop and was going to Nonh Carolina 10 work a few days tn a blacksmith's shop. Instead of walking the long way around, he took the "nigh" way through the hills. Art Huskey had a bear uap set and Jasper got caught m 11. On finding him there. it is alleged, Art or his son knocked poor Jasper in the head with a pine knot and buried him m a shallow grave. Herb was detenmncd to find lhnt grave. long since heavily overgrown. He walked the hills for about a year bcfo,e he loaltcd the grave only 10 discover there were four bodies buried in the =e area. He ha.~ cleaned out lllOUlld the graves • and a path lending 10 them and 1s now placing mnriccrs for t!lcse people. He has deccnnincd who three or the bodies arc and will mark the other "unknown: Hero is a real storehouse of knowledge and mountnin lore. Barbara Wickersham DcarK01111Jh, I read with great in~t the interview with Tom Hendricks, "The Responsibilities of Dowsing,· in the Summer "91 issue of Kmu.o.lt JournLJI. Hoving recently writu:n IO the Amctic:ln Society of Dowsers expressing concern at the non-holiSllc actions of some dowsers, I found Tom's comments cncoumging. I have been dowsing for a number of YeaA, mostly locating with L-rods. More recently I hnvc been conccntroting on trying to undcrslll.nd Eanh energies. I rend, and dowse., and find, but feel the need to work with someone who really knows what they arc doing. Look forward to hearing from you. Yours sincerely, Joy Doheny DeatKmuah, s Something a wrong with the U.S. Forest Service le:idcrship. They can't 11\llnage our forests properly due to a spurious pl31l they adoJ)led 25 years ago. h can be likened 10 a disease in its effccL Call 11 "clcarcuHLtS." Ever since they've been obsessed with denuding our forestS. They promoted the spread of this infection to colleges and univen;iucs th.It prcp:ire future foresters. Certain limber interests, long affiicu:d with th IS dlSCaSC. have wdcd and supponcd the Fore.st Service leadership m iL~ addiction and arc confusing us with a SS0,000.000 misinformation campain. Their purpose: 10 cut the 5~ left of our ancient forests at huge profits to them.,;elves within the neitl 5 to 10 years using the befuddled Fo~ Service leadership to gnm their end. Once it was the people and the Forest Service versus timbcrers. Now it is umbcrcrs and the Forest Service versus the people. A tide of public concern is rising IO stem this disease in its devnsiation with powerful mcdicruion to be pn:scribcd by Congress. Previous prescriptions have failed because the Forcst Servioc leadership refuses 10 swallow the medicine that would return it to its fonner stnte ofhc:llth. The "Santa Claus syndrome." of practically giving away our trees hntvesu:d at our expense. is also of gi-eat concern to people. tn lodinnn 120,000 people signed petitiOns and wrote thousands of leuets, including congressmen and lhe governor, ealling for protection of biological diversity and regeneration of old growth. A poll of voiers 31'0und the Hoosier National Forest showed 69% are so upset they want to bnn all logging. The entire congressional delcgnuon or fllinois is demanding the Forest Service Stop being Sania Claus with below-cost sales. Arl<ansas and Texas have asked for a halt 10 clearcutting. South Carolina people arc asking for a ch411ge m mn~cment. In North Carolina over 16,000 people and over a thousand businesses signed pctiuons in a shon period of time 10 halt clearculting. A number of Forest Service employees and supervisors, not willing to allow this disease to reach epidemic proportions. are organizing and asking thru the infected leadership accept prescribed congressional medication so that the Forest Service can survive. I must add that a number of private forest growers with large and small forc.~ts arc not infccu:d with "clenrcu1-1tis." They arc surviving low prices caused by Rnst Service leadership direction. These forests are a JOY 10 visit compared with the shambles pre.sent m our ll3tionaJ forests. These many growers arc not liqu1d3tors. They believe in a tomonow for themselves and their children. Why can't this be true for the nntional forests? Grandfather and Grandmother, we have the time. We love this land and want 10 leave it beucr for our children and grandchildren. We've seen the umber locuslS consume our forest before. It doesn't have to happen to the Inst gr.md trecS standing. Th.rec bills in commitu:c need support; HR 2S01, HR 1969, and HR 842 to help k.ill the infoction. Three congressmen 10 reach arc Harold Volkmer. Eda la Gana, Goorge Miller (House of Rcprcscntativcs, Wnshington. DC 20015). There arc also three senators; D.ile Bum~, Pntricl; Leahy, and Wyche Fowler (Scn.,tc Office Building. Washington, DC 20010). Even though our hands arc tired and weary, \YOn't you pick up a pen and write? Let's inspire them in Washington. Bob Gerry Franklin, NC Drawing by Rob Messick rnrc., 1991 �Dear Ka1uah. A friend gave me his copy or your Summer'!) I Ka1uah Journal. nnd I am impressed by lhe imcgri1y of lhe journal. One of my grcn1-grnndmothcrs wns a full-blooded Cherokee, plus my family hns roois in 1he Miami Nation. Sadly, I never paid any heed to this heritage until the last yenr or so. though I have always been an enrth person. ever drawn 10 nature fascinated by forcsis, ~ueruns, wild Iire, lightning. I rc.ili:u: that this is pan of my being, and am beginning 10 look more closely at the wisdom of thOl,e who came before me. I would hkc 10 know if a publicauon s1m1lar 10 your; cxisis in the Indiana region. I would be interested in lellming more about my foreflnhcrs, but I'm n0t too sure where 10 start. Thank you for :iny help you can offer. and 1100k forward 10 hearing from you soon. Since my return home I have fell myself often "losing focus· with nil the technology nnd matcriohstic vibrations that surround me. I h3ve found th3l one thing I can do 1s make my way to a stnnd of treeS very ncnr here and allow myself 10 recapture lhc feeling of the Smokies, the •me· I am working with the Appalachian Women's Guild on the Monteagle Mountain ~lion of the Cumberland Platc3u. It seems lO me, thot this mountain could be an exemplary bioregional devclopmen1 - it cou.kl become self-sufftcienL ll is at this lime extrcmdy depressed economically which Respectfully, Jeff Zaclulry Dcar Ka1uah. IC I h:id closed my eyes and envisioned the perfect. most harmonious appro:ich 10 life in the Soulhem Appalachians I could not have crentcd :i more beautiful image than lhc people who conlribute 10 your journal and those who arc the rtal members of the Katu:ih Province. I think I hove found my venue, and my only regret is that Tdid not have the courage 10 head such a wonderful movement myself. I'm a graduate student at Appalnchian State University in Boone, NC studying and working lO preserve the biodiversity and ecology of these great mounlllins. I have struggled with 10lerance of the modern, dcvelopmcn1-00nsumcd elite of this town and this region. I am so happy 10 find the power in your numbers. Please let me know more about your cause. your people, and your apparent passions 10 prcscrvc the way of the conscious man and womnn. I wnnt 10 be a part of the movement, and be counted among you. God Bless, J1mmy Bnrbcc -=---- Dear KaJuah, I was recently introduced 10 your wonderful publication and would like 10 know more about K01uah and how I can become involved. In the past it seems I made less lime for myself 10 read or enjoy the beauty or life nround me. However, due 10 a recent car occident I've found myself with the time lO do anything and the physical ability 10 do almost nOthing. So I n::id. I probably never would have come 10 know my world, or Katuah, if it were not for the accident and a special man in Lake Toxaway who lOOk the time 10 talk 10 me about life, healing, and Ka1uah. For th:11 I am very thank:ful. I thank God as I grow physically and spiritually stronger everyday, and look forward 10 living as I never have. Seize the Dayl Paula Flanks Dear K01uah, I live in a very popul:itcd, "built-up· pan of Florida. and decided in June to e,;plore the Smoky Mounuiin.~ with my friend 10 Slill, nnd re-center myself. We had a wonderful, amazing, and lr.lnsforming lime • and while there I discovcrcd your publication. Tm!, 1991 Paintina by S\1$111 Adam rediscovered there. The Olhcr is 10 open Ka,uoli Journal lO any page and begin IO~. The commitment :ind dedication to Life of your writcts. people like myself - puts me back on my chosen pnth. Thank you for sharing and afrummg. Yours in light, Susan Rueter To the Editors: I was given a copy or lhe Kaiuah Journal. Spring, 1991. by a friend, Cicio Myc1~k. I have just this morning read II and am moved to find such an enlightened group ru work. II IS like finding a pan of your family that had been ml$mg. r want to connect with you as projects in which 1 am im,ol ved p:irnllcl yours in this issue. I include my story which r have JUSt wriuen for the Episcopal Chwch. (see excerpt below) The opposition to a hazardous waste incinerator (three limes the size of any existing facility which promised to take haw-dous waste from at k:asl 20 sta.ics) which I organized, changed my whole life. I now work full lime on establishing a true grassroots environmental nerwork m Tennessee that will connect with other similar networks nationwide. (Thank God I hnve a husband who C113bled me lO give up my gainful employment in order 10 do this volw:uecr work.) I attended the Episcopal Church Envaronmenlal Conference ,n Kanuga. NC in April llihcte I met Jeremy Rifkin, president of the Grecnho~ Crisis Foundation in Washing10n. He invited me to auend n conference in Wa.mington at the end or Scp!Clllbcr lhnt will plan a grassroots Conunental Congress for May of 1992. I Ulke great hope that this Con tinenlal Congress will have sufficient impact on the political paities to change the t.otal disrcgrud for the environment (my opmjon) that both parties have been exhibiting. gives llS fcrtilc ground for movmg in lhc direction of interdependent living. I also work with a group which ,s creating a vision of community when: physicnlly and mentally handicapped and non-physically handicapilcd can live in an interdependent relationship where the arts and celcbrauon oflife you spcalc of will be an integral part of our circular community. We will have a biodynnmic farm, a gteenhou~. woodworking shop, Appalach1311 cmfis, design and making of allcmative clOthing for the physically challenged, a printing operation. and opportunities and encouragement for all 10 develop their individual spirituality in an atmosphere or love. In fighting the evil of the inciDCnllOr, people were brought together who have the underlilanding and cnprabililics or making the Biorcgional Economy or the whole mountain IOP work along with the special community. I celebrate your enthusiasm, your dedication, and your Being. Light and Love 10 all of you, Marilyn Williams Chau.anooga. TN ~rpttdfrom Marily11 Williams' story: Morion County LS an economically depressed, rural county comprised of a long valley swrounded by mounlllins, indented wilh coves traversed by the Tennessee River. This topogniphy results in a phenomenon cnlled thermal invCTsion. Very often, tempcroturc changes will force the air down and hold it against the floor of the valley so that it cannot escape over the mount2ins. Any kind of smoke-t;toct indu.«ry would be unusually bad ror the area. I blcr lcamcd that lhcnna1 invcnion was ·no problem· for those who warued to site a haz:lJ'dous wastt incineralor on lhe TenllCS5CC River in our county. (c:auinued on I"'&" 28) JC.Qtuah 1oumnl J)(IQe 27 �(continued from pa,:c 27) I alt.ended a meeting of our County Commission and heard lhe president of a commen:i:il hllzardous was1C incinerator COfflJXUlY IC.Jl lhe commission and all present he did nOl care whwier we voted to have him there or nol; he certainly wouldn't icll us he wouldn't be the.re. We later le:uned the same group had been defeated in four olhct counhcs through use of the Local Veto Option which we voled to hnve him there or not; he ccnainly wouldn't tell us he wouldn't be there. We lat.er learned the same group had been defeated in four olhcr • counties through use of the Locnl Vct0 Opuon which was a Tennessee law. We knew quiic well that our legislature had jus1 removed this law that gave citizens ~ right to protect their property ond lhe health and welfare of lhcir children. This 1s a constituuonnl nght bom of n Ocmocmcy. I C:lmC from Ilic rooeting angry. I was angry tlmt in a land where freedom was supposed IO nng from every mounlllln IOp, a man could siand before us and arrogantly icll u.~ he 11o us - in so many words • gomg 10 force on us something that we knew would dcsll'Oy our property values and endanger our children., lives - and for what? For profit • My anger 1ncrenscd with the rcalm1tion that the citizens of this Staie have every right to expect thc,r elcc!Cd, paid official\ to make laws to protect Ilic Jives and property of lhe people of their Staie, I snw ourselves in the posiuon of bemg forced to do the JOb for ourselves. I called a meeting or friends to organv.e n protesL I sent announcements 10 both the newspapers, but they did not print 1hcm, We had IS people ai the rll'St meeting. We each IOOk rcspons1bili1y or getting others at the next mccung, and we prepared notices to be ID.ken to the papers. At the ncxt meeting we h.ld 26 people to plan a town meeting to discuss the opposition to the incinerator. At that meeting we had press from lhe city of ChatUlnooga and 400 orderly people. After that we had the attention of the clcclcd offici.l!s and the loca.1 press and radio stations. Two months later, at 7 AM over 3,000 finn, but orderly, infonned people gathered in the .square at South PilL~burgh to confront the rcprcsentauves of FTI who came with armed Pinkenon gu:ll'ds, The people with their children wore T-shirts reading, "Two, Four. Six, Eight; WE WILL NOT INCINERATE." Cars had bumper stickers saying "DANGER - NO INCINERATOR." Posters staung firm opposiuon were held high. Many wore gas mask.~. A-:. representatives of the incinerator company Milked into the building where they had come to conclude the mlc or the propsed incinerator site, m on orderly fashion. the crowd began to chant, "Two, Four, Si~. Eight - WE WILL NOT INCINERATE!" The day b.:forc the mlly a UPl reporter who knew the area, called me and a.,ked me how mony people J thought we would have a1 the rally. I said that if--.c did 001 have 01 lcai.t 2,000 I would be sorely disappointed. He laughed, saying, "If you ha\'c 2,000 people in Marion County come out for anything, I'll be greatly surprised. Those people luve never been togcthcr on anything." When I arrived m South Piu.sburgh shortly be~ 7:0Q that morning on June 14. 1990, I lil!w people coming "in droves; as we say. They were commg from all over in large numbers, and icars rolled down my race because I knew m my hcal1 that weh3d won. Four d.lys laicr, F11 announced they would not build in Marion County or "any of the surrounding area." ... I saw interesting and miraculous things happen in this united effort. I saw shy young mo°'.crs come forward and tell me, "l"ve never done an),1hmg like this before. I just Silly home and talce care of my family, but I'm not Slllying there and watching this Juppcn." I saw them transformed into outSpOken, tireless worker.; who conducted meetings in their communities to get the word ouL Some or them called me and cried at the heanless roccplion they encountered sometimes in the bcgiMmg when they called on bu.'ilnesspcople to put petition~ in stores or to tallc at city council meetings; but they never guve up. They went right back, and !hey bccnme StrOngcr. as they were empowered b)' the love lhey had for thi:,r children. It occurred to me at lhc time, if the Earth i.s 10 be saved, 11 will be by mothers and those who share the feelings or mothers. I saw children become awurc of somctl11ng they hlld always Uken for gmntcd. School chil.drcn made posters and wrote letters 10 elcclCd officials. ng They bccrunc int.:rc.,tcd in recycling. I saw a bondi_ of people joined by a common cuus.e. I sow a commg together of people who would prohably never have come 10 know each other. I sa--. a ri'i<! in the consciousnCSli of people. Then: was an elevation of sclf-e:;1ocm. Th.:se was a knowledge gamed thm one person can still make a dilTerencc if the)' take the hand of their brother/sister and slalld up for whal they believe is righL Since the mc.mcmtor fight, I have seen others tnke the mniaiive 10 sl:llld again.st other 1njustic.!s in their communit.lc.s. • The People are Angry! A Monual on \Va.tre llauvdou...t to tht Ilea/th of our Cllildren in itMetsu i.s available from Tcnne:.scc Grassroois EnvironmenUll Network; Boll 15038: Chaunnooga, TN3741S Get a set of 10 assorted folding cards with artwork you see in I<atuah Journal. • You1h Camps - ~ P,ogrem1 • Family Camps· Teach0< Tra.,,ng • Communuy Programs • Camp Slaff Training • Outdo« Pn,gram Consulting (Envelopes included.) by Rob lJlessick Send $11.25 postage paid to: RM DESIGNS r.o. aox 2601 ProgomJ to encouoge end Earth OWOl8'l8$$. celebrol1on. ldn&Hp and hope $611 PO 8oK 1306 Galltnt>,,,g, terY10lSee 3n38 615-436-6203 BOONE, NC 28607 whole earth grocery NATIVE FLUTES Two styles mode of cedar or walnut woods in the traditional manner Hawk Littlejohn Sourwood Farm Rt. 1, Box 172-L Prospect Hill, NC 27314 (919) 562-3073 • NATURAL ALTERNATIVES FOR HEALTHFUL LIVING 446 c p;arkw•y craft ~ntcr • •uilc 11 gatlinburg, tcnn~ 3n38 6 15-436-6967 Xat(iah Jou r not pn9c 28 ' ,, Union Acres A,r Alternative - • Acrt.agtforSale - Smoky Moun/111n Lrving wilh II focus on spiri/114/ 11nd «ologit:Jll valuts For more informalron; Contact C. Gran/ al RDult 1. Box 61/ Whittier, NC 28789 (704) 4974964 NATURAL MARKET WHOLE FOODS • OULK FOODS • VITAMINES • HERDS • FAT FREE FOODS • TAKE OlTTFOODS • SNACKS • NO SALT, NO CHOLESTEROL 265-2700 823 Blow,ng Rock Rd lloonc. NC 28607 :fnfL 1991 �, - 0FFTHEGRID SOLAR OVENS by Dr. lnnnis Scanlin This issue's 01/The Grid 1ues1 collUMis1 is Dr. Dtnnis Scan/ill, Proftssor ofApproprialt Ttchnoloo at AppalacNIJJI State University;,. Boone, North Carollna. Dennis is cwrrently working on a project sponsored ITy the Su.sklinablt Dtvtlopmelll Center of ASU to bring so/Ju ove11 ttCM()/olJ to the rural pu,plt ofGllllUma/a. Solar o - ttcM()loo is pani&ularly appropriJJu in Ct111ral America wlttn thert is a lot of s1111 and a probltm with defortSiaJilJ11 as ptoplt u.sc rht forests to prqvide woodfor cooki/11. So/Ju ovens could, obviDu.sly. N>t ~ u.scd as freqUUlll)I hut in Katwolt as ill Ca1ral Amtrica, bu/ rhty could ctrtamly su,,e as All OMXillary tltUf1 source IO ~ wed whutevtr possible to / - , ow demands 011 wood, proflOM, oU ONl/or tltcrricity. DtfortSIJJ/k,11 is IU)t cwu11tly a probkm lwre (~sides timber sales), bUI It col/Jd ~CO/fflt OM if rht opdollS of oil, propane and/or tltcrricily _,., too expensive or IINIWlilabk, as is Ille t.aU ill rwol CcfllrtJJ America. As Dr. Scanli11 lius IO poilll 0111, "lhtre is "" silltlt tMTlJ fXIIUIUO.. 1ht suslDiJsabh t11tro of our fwurt will come from a ~ f J ofsourcu. Solar OVtftS w{J/ be OM of IN>U. • ·td.JimHou.su Solar Cookers have been receiving a lot of attention recently in both the developing and developed regions of the world. This attention is well deserved because these ovens are a truly appropriate technology. First of all, they really work. They are also cheap enough to be accessible to virtually everyon~ easy to construct with locally available materials; simple to understand and operate; utilize renewable energy; and reduce our dependence on centrally supplied energy or, in the developing world, diminishing supplies of increasingly expensive fuelwood, wi1hout having any adverse impacts on the environment They can be a pan of the solution ro the many problems facing our world. There are two basic types of solar cookers. The first is the direct or focusing parabolic dish cookers, which are usually about 4 feet in diameter and reflect all the solar energy striking them onto a focal point which is usually about 18 inches above the center of the dish. A pot of food would be supponed at this focal point. Their performance can be very impressive, achieving temperatures over 600° F; however, they can onJy heat one pot of food at a rime, can be difficult to construct, need to be focused every 15 to 30 minutes and don't work very well on panly cloudy days. Effons 10 market these cookers have largely failed because of their tempennentnl nature and because people don't like standing out in the sun while cooking. The whole TaU, 1991 SOLAR OVEN Drawing by DoMis Scanlin process of cooking with these cookers is too different from traditional methods. The indirect or box ovens have been the focus of most of the recent interest in solar cooking. An indirect or box oven is simply an insulated box with a glass or plastic cover, and one or more reflectors to increase the amount of sunshine entering the box. Food is usually placed in dark colored pots with covers. The pots full of food are then placed in the solar oven and absorb the solar energy entering the oven. These ovens reach temperatures between 250 and 450° F, can cook several pots of food at the same time, work on partly cloudy days. aod are simple and inexpensive to construct Many indirect or solar box ovens have been designed over the last few years; however, most fall into one of two categories: single reflecror or multiple reflector. The single reflector type is the least complicated variety. It is an insulated rectangular box with a shoe box type lid and a single reflec1or attached to the lid. It was first developed in 1976 by Barbara Kerr and Sherry Cole of Tempe, Arizona and is the design presently being promoted by Solar Box Cooker International, 1724 11th Street, Sacramento, CA 95814. They have plans available for $3.00. Plans are also available from Kerr Enterprises, Inc., P.O. Box 27417, Tempe, AZ 85282, (602) 968-3068. They also have complete kits for a well designed cardbo:ud oven for about $55. Kits are also available from Basic Solar, Harvard Square Suite 67, 1430 Mass. Ave.. Cambridge. MA 02138. Kits or plans are not really necessary, however, as one could easily be constructed with either cardboard or wood. One good source of cardboard boxes is Xerox paper boxes found in schools and businesses. Banana or apple boxes found in the local grocery store are also quite sturdy, as are cardboard file boxes which can be purchased for about $3.00 at an office supply store. These boxes could be covered with contaa paper or painted for increased water resistance. The box could also be constructed from large sheets of cardboard or with peices of wood. Plywood and lxlO's or lxl2's have been used. There may be undesirable gases emitted from the plywood, which would contaminate your food, but I'm not sure about this potential problem. The box should be large enough to contain the desired size of pots which will be used. but not much larger. The inside dimensions of the Kerr/Cole cooker mentioned earlier arel8"x22"x7". This size can hold 3-4 pots of food and can cook a meal for 4-6 people easily. Insulation on the sides and boaom of the oven wiU help it attain higher temperatures by reducing heat loss. The easiest is Thc.rmax foil faced insulation secured with foil rape (not duct tape). There may be hannful gases given off by this and (continued on page 30) Xatuah 1ourna! om1e ? Q �(coniinutd from page 29) 01hers have objected to its use; however I have not noticed any strange odors or tastes in food cooked in an oven insulated with this material, and when I called the manufacturer, I was told there have been no problems associated with ils use. Another insulation scheme is 10 use a smaller box inside the outer one and put crumbled newspapers or fiberglass insulation between the two boxes. Still another is to fold cardboard so that trapped air pockets are fonned and put these peices into the bottom and on the sides of the box. With !he last two Home Power Inc., POB 275. Ashland, OR 97520; and The Solar Coo~ry Book, Beth and Dan Halacy, Peace Press 3828 Wilat Avenue, Culver City, California 90230. A variety of foods including soups, stews, bread, chicken, cakes, rice, potatoes, lasagna, and a variety of other vegetables can be cooked in a solar oven. However, it does involve some behavioral modification. One needs to check the weather report for the day, plan the day's dinner in the morning, put it together and in the oven by around 10 or 11 and point the oven towards the south. Obviously some foods will cook faster than others. Baked beans and hot dogs can be heated up in about I hour. Lentils, brown rice, and soy beans will take substantially longer. But just about anything can be cooked in one good sunny day, or even a panly cloudy day, if placed in the oven in the morning and if the oven is reoriented towards the sun a few times during the day. Around noon is the ideal rime for solar cooking because that is when we are receiving the greatest amount of solar radiation. There is no worry about burning foods. Dark enamel, glass or ceramic pots work well. TI1e dark-colored pots absorb more radiation. Most cooking should be done in convered pois. Several solar cookbooks are available, including Eleanor's Solar Cookbook, Eleanor Shimcall. Cemese Publishers, 7028 Leesburg Place, Stockton CA 95207 and Favorite Recipes From Solar Cooks, Solar Box ,;,!!II' Cooker International. schemes the junction between the inside and outside of the oven needs to be covered. The reflector can be consmicted from cardboard with a reflective material such as aluminum foil, reflective mylar or a glass mirror glued to it. Glass, plastic cooking bags (available in grocery stores), or teflon can be used for the glazings. Multiple layers of glazing will result in better performance. The glazing can be attached wilh aluminum tape, wooden strips and nails for a wooden box, and/or caulk. Multiple reflector designs (fig. I) achieve higher temperature.\ (300-450° F) but are more complicated to construct. These cookers usually have a door on the back side, but can also be constructed with a shoebox type lid so the whole oven, withou1 a bottom, fits over a shallow pan, which would hold the pots of food. Plans are available for $10 from Our Sol.tr Systems, Box 55891. Tucson, AZ 85703. Two books with plans are also available: Heave11s· Flame. A Guidebook 10 Solar Cookers, By Joseph Radabaugh,$ IO, Complete ovens can also be purchased from Clevlab ($15 - $275), POB 2647, Liuleton, Colorado, 80161 and from Sunlight Energy Corporation ($179), 441 lW. Echo Lane, Glendale, AZ 85302 (602) 943,6492. Figure 2 shows an exploded view of a smnll p muhiple reflector oven similarly inspired by the Clevlab $15 Sunspot Solar Oven. This same basic construction can be expanded for a larger slant face type mulliple rcflcct0r oven. FRENCH BROAD FOOD CO-OP •• • Co05Umcr0wncd Since 1975 • •• We Sell Food that Nourishes I Iumans and Sustains the Earth OPEN TO T l IE PUBLIC Mond,,y· FriJay 8:30 AM to 8:00 r:--1 Saturdav 9:00 AM to 7:00 PM SundJ)' I :(l(J P\I 10 6:00 PM (704) 255-7650 Home! A Bioregional Reader 1/o,,u:! A Biorcgional Rtader, juit publi.\hcd hy New Society Publi$hcrs, offcrs· nn c,ciung vision :uid slOltcgy for creaung ('.enlogic.ii ly su~btn~htc communnics and culture., rn hannony v. ilh the limiL~ nnd rcgcncrauve powers or the £2th." It ha.~ gathered a.niclcs, stories. and potnL~ of O\'Cr forty writer~ and acuvm.~who have contnbu!Cd both co ddining biortgionalism a.~ a J)Olitic;il philosophy and to the pracuce of "living rn place.· Comnbutors mcluJ.:: Gary Snylkr, Pttcr Berg. Caroline Estc,, Wendell Rcrry, a, well as Mnmie Muller of the Karunlt l<mrnnl. Gr:ipl11cs in the book include the.• \\Ort of Katuah's Rob Mcsskl.. The book is a large-format r;ipcrhack with 192 pages. includrni; resources and a reading list. Copies arc available by mnil for S15.70 from RM Designs: Boi Tnlhng Lto,~.s i~ • mor11hly JOWMI nf ~ ecoloay, in.<rircd p,,rwoaJ 11e11,·i= rooted UJ CNtheo ~piri11111iiy. Pu1 i"'-<;ues bnc !car~ ani,lcs by Gary Soy<kr. St.Vba"'k, John Sec:J, Joa.nna Macy, B111 Dc\'all. Looc Wolf Circle!'. Barhara Mor, etc. Tnlki11g uo1n SJICU~ for the narural "''-'"d and for the rdcinJliog ot our own 'l-11d 51>in1. Suh5COpUon~ an, S 15.00 on.)Ut/$18.000U1,1dc U.S. S25.00 two yc.tn/S36.00 ouwdc U.S . ~nd ch«k or M 0 . 10 : Tnlkwg Lto,·a 1430 W1llamcuc #36 7 Eugene. OR 97401 503/342-2974 90 8i11m11rc Avcnul! A,hevallc, NC 2 Blocks South ol Downtown rrutoNSETc:1 +. • 0 ~ I . . - tl1c new al tcnmt.h·c • i to tJ1c sleeper sofa wiil1 OYcr 4,000 vcars of customer ~atisfacH~n built in. -- 2601: Boone, NC 28007. Print,,, or Rob Mcssick's illustrations from the book are also avnilablc from the same llddn= Taff, 1991 �The Bell: A Call to Peace 'The Bell publishes commentary and news about peace events and resources. We digest the best an1clcs questioning war as a solution 10 conflict and exploring peaceful alternatives of foresight and reason. We continue to cover the aftermath or the Gulf War, the policies that brought us to that war, and the effect of militarism on our country. our environment, and our world. "We accept contributions in the way of writings, p<>cms, artwork, etc. The Bell is an all-volunteer project that is dependent on donations." Issue #6 of The Bell, which contains an interview with a woman who has maintained a ten year, 2·1-hour-a-day peace vigil across the srrcet from the White House, is currently available. TI1c Bell is published by Col/ten Redt1w11 and Ah,yn Moss. To rrceivt The Bell, send a donmion to Box 634; Floyd. VA 24091. Permaculture Conference The 6th Annual Eastern North America Pennaculture Conference will be held October 11-13 at the Standing Stone State Park, near the town of Livingston m nonhcast Tennessee. Friday, October 11 • Field Day at Earth Advocates Research Facility with an inrroduction 10 Pcrmaculture. Presentations on Saturday and Sunday, October 12-13 - Keyline; Pcrn1aculturc and Spirituality; Solar Power; Bio:.helters; Low-income Community Development/Land Tnms, Monday, October 14 - Tours of nearby Hidden Springs and Long Hungry Creek Nurseries. Costs are: Field Day - $20, Conference registration (sliding scale) - $50-75 single, $75-100 family. includt!s dorm lodging and meals. Tours are free. For directions and additional infonnation, write: Eanh Advocates; Rt. 3, Box 624; Livingston, TN 38570. • TURTLE ISLAND BIOREGIONAL CONGRESS Mark the date! The fifth Turtle Island Bioregional Congress wm be held MAY 17-24 at Camp Stewart Kerrville, Texas (northwest of San Antonio) Rl'g1strahon fet.-s hav<.> not b<.>cn set, but lhcn~ will bc r1.-dured rat<.>S for those who apply bcfore0cccmbcr31, 1991 For funhcr infonnation on fees and arrangements, contact the Turtle Island Office Box 140826 Dallas, TX 75214 (214) 324-4629 Bioregional Congresses 01.ark Area The Twelfth Annual Ozark Area Community Congress, OACC (pronounced 'oak") XII, will meet September 20, 21, & 22, 1991 at Hammond Mill Camp in West Plains, Missouri. OACC has met for 12 years as a working congress (not merely a conforcnce) developing a vision for the Ozark region based on nature's ecological rrinciples. They focus on a range of issues including forestry, water, sustainable agriculture. education. health, community economics, etc. This year's congress includes a number of workshops as well as a barter fair. For more infonnation. contact OACC, Box 3, Brixey, Missouri 65618. (417) 679- 4773. Great Lakes Area The Great Lakes Bioregional Congress will meet October 4, 5, & 6, 1991 in Hell (no joke), Michigan. The Congress promises to be a celebratory, educational, fun weekend. Zones of discussion will include: Water/Air (repon from International Joint Commission meeting, Great Lakes Beach Sweep, toxic issues, aquatic intelligence); Eanh ( organic farming, land use, restoration, tenure); Justice (social justice, people of color, 500 years of resistance with dignity); Culture (alternative economics, children, bioregional education, art, sacred sites); Habitat (co-housing. sustainability); Nature (biodiversity, wilderness, forestry, land defense). Scholarships available. Contact: Bearrice Briggs, % Wild Onion Alliance, 3432 N. Boswonh, Chicago. IL 60657. (312) 929-5565. Ohio River Watershed The Ohio River Watershed Bioregionnl FestivaVCongress will be held October 11-14, 1991. Entitled "Coming I Jome: Spirituality and Ecology of our Region", the Congress is "open to all who desire to create ways of life which are in harmony with the natural patterns and cycles of the bioregion." All attendees are asked to panicipate in storytelling, camping, sharing homegrown entenainment, produce, and seeds. The Congress will be held at the fann of the Sisters of St Fmncis outside of Oldenburg in southeast Indiana. $ I0/individual; $25/family. For more information, contact: John Gibson, 3038 FalJ Creek Parkway, Indianapolis, IN 46205; (317) 925-9297. rnrc. ,., t!l!Jl REGIONAL RADIO Featuring Crossroads music, NPR news and music p rograms, regional news and information concerning health, education, government, recreation, and the environment. WNCW • FM P.O. Box 8().1 Spind,11~, NC 28160 (704) 287-8000 Xotimh Journot pn')C ~ I �27-29 GREAT SMOKIES PARK "Ecological Spintuafity.• exploring our spiritual relationship to nmure. Topics will co~cr theology or nature, 1'a1ivc American spir11uality, stewardship responsibility. Pre-register: SSO. For info about this and other programs. conUICt Great Smoky Mountains Institute at Tremont; GSMNP: Townsend. TN 37882. (615) 448-6709. SEPTEMBER 11- 13 llLACK '>tOUNTAlN, NC Black Mountain Mu~ic ~1ival, featuring HorseOics, Metropolitan Blues Alls1ars, Dnv1d Wilcox, Dr. Bubba and Ille O.K, Bayou Bnnd, and other traditional and contemporary mu~icions. Will also include African Drum Festival with Darrell Rose. Cont:itl the Black Mountain FcsLi val Office. PO Box 216, Black Mountain. NC 28711. (704) 669-4546. Ongoing CIIEROKEF., r-;c Exhibit: "The Beu in Cherokee Cultucc." Cherokee Hcri1age Museum and Gallery, Hwy. 441 and Big Cove Rd.: Cherokee, NC 28719. (704) 497-321 I. CULLOWHEE, NC Mountam Heritage Day. n cclcbrauon or the music, dance, crofL~. nnd folklife or Katunh. Cherokee songs, shape,note singing, gospel, clogging. Life skills dcmon.s1r.1tions and more. Mountrun Hcniage Center, Western Carolina University. Cullowhce, NC 28723. (704) 227-7129. SW ANNANOA, NC Wnllace Black Elk, Lako1:1 Sioux mcd1cmc mon. will lecture and conduct h<mling ceremomics 31 the Earth Center. Friday night: S25. Weekend: S150. The Earth Center: 302 Old Fellowship Road: Swannanoa, NC 28778. (704) 298-3935. 21 29 11-13 ASHEVILLE, NC 2nd Annual Organic Gro.,.crs Murkct Day Organic produce, fruit, and growing ~upplics on sale. 8-4. WNC Farmers' Market; 570 Brevard Rd. For more info, cnll Jim Smith (704) 252-4414. 20-22 HIGIILANDS, NC "Cclebnumg Gay Spint Visions· conference for gay and bisexual men. Spc.ikcrs include poet James Broughton and author/healer Andrew R:imer. Workshops on chakra b:ilancing, life ma.~k making. n,e Warrior, and more. Music and artists' m:irkcL ?re-register: S169 includes food and lodging at The Mount:iin Retreat Center. For info, contact Conference: 104 Trouer Place: Asheville. NC 28806. (704) 252-0634. 22 DUNCOM tlE COUNTY, NC 12th annu31 French Broad River Rafting Cleanup. Tidy up the river from shore or from a mrt: call Quality Forward a1 (704) 254-1776 for meeting places and space on a rofL WESTERN NOR1 H CAROLINA North Cnrolino Fu-s1 Citizens Big Sweep will coordinmc river cleanup~ in 18 WNC counties. For events on your tribul3ry, com.act Pat Brinkley at WNC Development Associn11on, (704) 252-4783. 28 ASHEVILLE, NC Ellen O'Grady will speak about her expcnenccs among Palestinians and lsrnclis during ten months spent on o Middle East Witness delegauon. Unitarian Universnlist Church, 2 pm, sponsored by Rural Souihem Voice for Peace. For more info, contact RSVP: 1898 Hannah Branch Road; Burn.svdle, NC 28714. (704) 675-5933. OCTOBER Ongomg CHER OKEE, NC Exhibit: "Coowccskoowcc (Chief John Ross)" Cherokee Heritage Museum ond Gallery. Sec "Ongoing" • Sept 1-5 CII EROKEE, Cherokee Fall Festival 31 the Ceremonial Grounds. Traditional dancing and costumes. dunce competitions, weapons dcmonsu:uions. Chcrol.;cc HcritJgC An Show running concurrently in the Museum. For info. coll (704) 497 9195 or (800) 438-1601. 22 23 AUTUMN EQUINOX, FULL MOON 4-6 JONESBORO, NC l9ch Annual National Storytelling Festival will feature yarn-spinners from all over, including some of Appalachia's best. For info, call the National Association for the Preservation and Perpetuation of Storytelling (NAPPS) at (615) 753-2171. 11-13 VALLEY HEAD, AL Brooke Medicine Eagle at Hawk wind. (See "Wcbworking" page.) 11-13 11,EW MARKET, TN "Building Bridges 13c{woon Community o.nd Educational lnstitulions" workshop. Designed to show community activists how to make good use of university and college resources. The Highlan~ r Center. Sec 9/13-15. I 1-20 HOT SPRI NGS, 1'C "The Buddhist Prcccp1s for Daily Living" silent rc1.rea1. guided by Cheri Huber. The 16 Bhodisatvn prcceplS as guidelines for deepening one's spiritual practice. Pre-register: S325 includes vegan meals and shared room . For information on 1hi5 and other rc1rcat.s and workshops. contact Southern Dharma Rc1rca1 Center: RI. I, Box 34-H; Hot Springs, r-;c 28743. (704) 622-7112. ASHEVILLE, 1'C "The Solar Wisdom or the Incas· wilh Willaru Chasqu1 from the Peruvian Andes. Gnosuc wisdom of the central sun, imerplnnctary mission of the E.T.'s, revolution in consciousness, universal community, and the lnc:in calendar. 7:30 pm at Jubilee, 45 Wall SL Free - love offerings accepted. For more info. contact Valerie Naiman (704) 645-5110. 12 17-20 UNICOI STATE PARK, GA 25-29 ASHEVILLE, NC "Kituwah" - an imenribal Native American cultural celebration. Included will be lifestyle ans demonstrations, competitive dancing, juried fine arts show, traditional crafts sale, and dramatic performances. All events will be at the Asheville Civic Center. Admission $2-7. For info, contact Kituwah, 46 Haywood St., Asheville, NC 28801. (704) 252-3880. HIGHLANDS, NC WNC Alliance Annual Membership Meeting al The Mountain. Open 10 the public. Worlcshops, nature walks, lcgislntivc upda1e. Keynocc speaker: James Blomquisl. head of the Public Londs Program for the Siem Club. Workshops on biOJcgions, mcdj:Juon, environmental effectiveness, and lhe timber sale appeals. ConlJICt WNC Alliance: B011 18087: A~heville. NC 28814. (704) 258-8737. 7 NEW MOON 10-13 NORRIS, TN 12th Annual Tennessee Fall Homecoming. a cctebralion or lrlldmonal mountain cullure at the Museum of Appalachia. Music, crafts, demonstrations of rural life skills, in addition to the Museum's regular cxhJbits. For info, call the Museum of Appalachia at (615) 494-7680. FnJI Ennhskills Workshop will offer serious instruc1ion in the ans and lifeways of indigenous people. Skills include making fire by friction, plant identification, tanning buckskin, stone and bone tools, stalking and tracking, native drums and rattles. Instructors: Darry Wood, Snow Bear, Scott Jones. For info. contact Bob Slack, Jr.; Unicoi State Park; Helen, GA 30545. (404) 878-2201. 18-20 27-29 ll-14 LIVINGSTON, TN 6th Annual Eastern Nonh American Pennacuhurc Conference. Field day, nursery tours, workshops: keyline, pennaculture and spirituality, solar power, bioshelters, land truSlS, more. Pre-register: Weekend - $50-75 (sliding scale), Field Day - $20 additional, to Eanh Advocates; Rt 3, Box 624, Livingston, TN 38570 SWANNANOA, NC Dance, drumming, and teaching with Brooke Medicine Eagle, healer and licensed counselor, al the Earth Cen1er. S11ong emph3s1s oo women's ways, but bolh men and women are welcome. Friday night: $25. Weekend· SISO. See IWl l-13. 18-20 VALLEY HEAD, AL "Women's Ceremonial Intensive" at Hawkwind. (Sec "Webworking" p:1gc.) Ta([, 1991 J �SWAl'\ r-. ANOA, NC "Rcncwmg Worship" Conference spon.sorcd by Asheville Jubilee Community examinmg Crcauon SpmlU3hLy through Lhc works of Ma11hew Fo~. S250 1u11,on + S200 lodging. Jubilee: 46 W311 S1.: Asheville, NC 28801 (704) 252-5335. NOVEl\IDER 21-25 23 F ULL MOON NEW M ARK ET, T N Appalachian Writers Workshop a1 1he HighlMdet Center. Sec 9/13-15. 25-27 25-27 HI GHLANDS, NC "Fall Landscape Workshop" with photographer Sam Wang. Pre-register: $250 includes lodging. For information about this and other photography workshops, contact Appalachian Environmental Ans Center; Box 580: Highlands, NC 2874 I. (704) 526-2602. 26 SWANNANOA, NC Sweat lodge at th.: Earth Center Sec 10/11-13. HALLOWE'l-:N (SAM ll AIN) 31 6 23 SWANNANOA. NC Sweat lodge al the Earth Center. Sec 10/11-13. NFW 1\100"1 7-9 G REENV ILL E, NC 6th Annu:il Altcma1ivc Farm Field Days. Tours. seminars: aquaculture. markeung. compostmg, cover crops, f>C$t mMagement, more. For info. write Caroli no Farm Stewordsh1p A~sociation; Box 511; Pittsboro. NC 27312 or call Jim Smith m Asheville 4. at (704) 252-44 1 28-30 WAYNESV ILLE, NC "Steps 10 Pc:icc" workshop with Sanderson Beck. Inner ond outer pc:ice nnd the principles which bring about peace. h3llllony, jusuce, and respect for freedom. S60 includes vegetarian meals Md lodging. For info on this and other program5, contact Sul-Light Retreat Center; RI. I, Box 326; Waynesville, NC 28786. (7~) 452-4569. 8-10 VA LLEY HEA D, AL "A Weekend lnicns1vc on Lakota Ways• at Howkwind. (Sec Wcbworking" page.) 9-10 SWANNANOA, NC Dhyani Ywahoo 111 Lhc Eanh Ccmcr. "Dhyani calls on u.~ 10 become Pcacckccpcr; in our hearts and in the world." S200. Sec 10/11-13. 16-17 VA LLE Y II EAO, AL Healing Arts Weekend al lillwkwind. (Sec 'Webworking" page.) 20-24 HOT SPRI NGS, NC "Tam,ng the Monkey Mind" mcdit.ition rctrc.it guided by Ven. Thubten Chodton, M ,\mericM Tibetan BuddhlSI nun. Southern Dharma Retreat Center. Prc-rcgi~tL-r: $170. Sec 10/11-20. 21 DECEMBER 5 NEW MOON 7-8 GREAT SMO KIF.S PARK Winter llighcountry C.1mping. For info on this and other field school comses. conlllct Smoky Mounmin Field School: 600 Henley SL (Suite 105); Univ. or TN; Knoxville, lN J7902. (615) 974-0150 or (800) 284-8885. DO YOU ll'ANT YOUR IIAPPENINGS US-TED IN HIE KATUMI EVENTS CALENDAR? listings arc free. Mail tl~m to 1/rother 8/uir; JOO Webb Cove Rd: A.fhtvilfe, NC 28804. l.isltngs for Issue 1133 must bt submilltd by Nov. 15. FULL MOON 22-24 NF.W MARKET, TN An11-Env1mnmcnt:il llaras.,mcm work.shop at the fl1ghlandcr Center, Environmental ac1h·1sts will learn how 10 dc0ccl harn,smcnt from the polltic,1Vcorpor.i1e power st.nJCturc. Sec 9/13-15. "The an!,.l°s oldest .lnd l.ugcs1 natural ioodsgnx.:,ry" 811/k l lcrbs, Spices, & Grains Vitamins & Supplements Y.'11eat, Salt & Yeast-Free Foods Dniry S11bstit11trs Hair & Skin Cart' Products Beer & Wi11c Makiug Supplies 200 W. King St, Boonr, :-:c 2S607 (70-l) 26-1-5220 l)r4wing by Rob Me;s.,d, rJ tJf.u ~ Sand_y Mush Herb N ursery WH OLE FOODS VITAMINS ORGANI C PRODUCE WREATHS • POTPOURRI • HERBS • TOPIARY Complete Herb Catalog - $4 Describes more thn11 800 pla11ts from Aloe to Yarrow 160 Broadway Asheville, North Carolina Open 7 Days a Week Monday - Friday 9 am - 8 pm Saturday 9 am - 6:30 pm Sunday 12 pm - 5 pm Tal.t, 199 1 A.I.A., Resource Information Analysis Neil Thomas and Andy Feinstein 3 05 Westover, Asheville, NC (704) 252-6816 Rt 2, Surrett Cove Road Leicester, North Carolina 28748 Pltone for appointment to visit (704) 683-2014 �0 •bwo~ ~,! ~ We ' a fee of $2 .50 (pre-paid) per enrry offifty words or less. Submit entries for Issue 1133 by Nov. I5, 1991 to: Rob Messick; Box 2601; Boone, NC 28607. (704) 754-6097. Tl-IE MOUNTAINS - arc calling me home. I'll be there in Spring of 1992. Nuds: {I) a place 10 put a tipior s111411 camper (nc:ir a wruer source). (2) a babysiucr between home and Asheville or Swannanoa (ttansfering 10 school lhete), and (3 J a JOb. Skills: (I J Organic Gardener {2) Vegetnri.an Cook ( 3) Herbal Prcparatioos. Contact me ac Kathleen Ashley; 1302 Two NO<Ch Road #17: Lcitingt011, SC 29072. MUSIC BY BOB AVERY-GRUBELavailJlbleoo three casseues.. Treasures iii the Stream and Circles Returning are folk/roclc-jaiz, and a JCCcnt release of original chants and songs, Light iii tht Wind. is a cap~ll.a. Lyric sheets included.. Send SI0 for each tape or$26 for all thrce 10 Bob Avery-Grubel: RL I, Box 735; Floyd, VA 24091. '69 FORD VAN, high·l0P, very good condition. $900. Call (704) 488-9347 (doc10r's office - leave message). Kllty StOkely. HlGflLANDER CEN"leR • is a community-based cducaLion:11 orgnni:wion whose purpose is to provide space for people to lcam from e.ich Olhcr, and to develc,pc solutions to environmental problems based on their values, CJtpcricnces, and aspirations. They also put out a quarterly ncwsteucrcalled llishlander R1:por1s. For more infoml!UJOII contact Highlander Centu. 1959 Highlnndcr Way; New Mank.ct, TN 37820 (615) 933-3443 RAW CHEMICAL-FREE HONEY • Tulip Poplar, Sourwood, and Wild0owcr honey rrom the forests of Pauiclc County, VA. No chemicals. no white sugar, no heal ever. Sunincd through chccsccloth and p:ickcd in glass. Limited qU31ltities. Call or wnte for prices & availability. Wade B11tkholls • Bull Mountllin Beekeepers: RD 2, Boit I 516; Stunrt. VA 24171 (703) 694-4571. WISE WOMAN TRADmON. Fall RooLWOtk Wed.end with Wh1tcwolf. November 8-10. For women and men. Dig roots, mnke medicine, I.cam Eanhwisc healing through Joumeymg, drumming, and dreaming. Wann donn and hearty vcgclllrian meals. One hour from Asheville. Donation SISO 100. some worlt exchange avnilablc. Wh11ewolf; PO Box 576; Asheville. NC 28802. LAND FOR SALE: 10 actc privlllC cove. Large organic field. rustic: farmhouse with spring fed water nnd liOlar symm. SITl411 solar ,1ruc:wre. SS0.000. Call (104) 649-9266 for Tom. NATIVE AMERJCAN CEREMONIAL HERBS • we offer a large variety of sages. IIWCCI grass. natural resins, and everything ncccssary for smudging. Native smoking mixtures, flute mu.,ic, pow-wow mpcs. and ocn:monial songs. Essential oils. and mccnscs speciflcally made for prayer. offering. and mcdiuilion. For catalog call or write: Essencial Drcnms: Rt 3. Box 285: Eagle Forlt, Hayesville, NC 2890-I (104) 389-9898. Xatimfl Journot pt19c 34 PlEDMONT BIOREGIONAL INSTITUTE • For those who live in the Piedmont area, there's a bioregional effort well underway. Jom Us! We would npprecillle any donation of time or money to help meet operating expenses. For a gift of S2S.OO or more. we will send you a copy of John Lawson's journal, A New Vo.)12ge 10 Carolina. Also come find out about the Lawson Pro.,ect. PB!; 412 WRoscmnry Street; Chapel Hill, NC27516: Uwharria Province. (919) 942-2581. BODY R11n-,1MS from Pl311Clllly Mothers· a beautiful and paraclical calendar for women to ch:irl their "moonthly" cycles. Send $3.00 plus S1.00 poSUlge 10: Planclllly Mothers Collcctivc(c/o Nancie Yonker); 5231 Riverwood Avenue; Saraso111, Fl. 34231. FAMILIES LEARNlNG TOGETHER· Homeschooling families organization. Discuss issues, give mutual support. shllre ideas and resources, and gnther for family activities. Write Doug Woodward; 68 Lakey Creek; Franklin, NC 28734 for infonnation. LOCAL RECYCLING CO-OP • crunched by glass price cuts! rr you have any interest in the recent cut in glim prices by the Owens-Brockway Company, and would hkc to help do something about the flawed economics of recycling, or just shale information, please write BretNelson; 1578 Bow Hill Road; Christiansburg, VA 24073. THE LOVING WELL COMPANY • is a group of people wooong together to suppon and promote what worb 111 health and education. We arc building a communuy dcdicrucd to pence and 10 livmg in a healthy relationship with one allOlher. For more infonnauon write Naomi Ross; 1433 Woodland HIiis Drive NE: AllanUI. GA 30324-4627. "BLOW YOUR MlND" • with the celestial sootlung music of "Medicine Wind" by George TOCtorClli. Also c.xouc fine-tuned bamboo nutcs in many keys nnd modes. For more information send LO'. George Tortorelli; 86 NW 55th Street; Gainesville, Fl. 32601. (904} 373-1837 LAND FOR SALE • Magnificent view with small house m beautiful Spring Creek. NC. Ten miles south of Hot Springs. NC (o!T Route 209), and one hour west of Asheville. S25.000 f01 I.Ind and house. Perfect for the sctr sufficient life. CaU Landa Deyo at: (704) 675-9575. NATJVE AMERICAN Fl.UTE MUSIC· Richard Roberts, a well lcnown west TN new age nutist (ab Zero Ohms), is now 3V3il~blc an the Ea!i! TN/NC area. For rclaitiog and uplifting pcrfOrmMCC$ or UIJJCS conlllCC Richard Robcns; Box 821; Noms, TN 37&2g (61S)494-8828orRL I.Box 136RD;Lamar,MS 3~2 (601) 252-4283. WE NEED. three families to complete our five family community/neighborhood. Private south facing cove with streams, sprangs. and views 1n Weaverville. NC area. You get 5 to 10 acres for your home nnd equal intueSt in I 10 acres of common land. S2S,000 to 30.000 depending on house site. Call (704) 658-2676 ror more infonnntlon. ~~ ,"l' ~ HAWKWIND Eanh Renewal Cooperative - invitcs you to pan.icipate ma season ofctnsscs and gruhcrlngs to tnke pince a1 our lush, 70 acre wilderness rctm1L Ccnttally locnlCd to Georgia and Tennessee in the Northern Alabama Mountains, our campground and focilitics arc ava.ilablc to members, public gnthcrings and private organizational use. Monthly prog,ams range from Organic G:u-de'1ing, Native and Eanh Philosophies, IO the Environment, Healing Programs, Self Reliance, Women m Transition and much more. Safe Family Camping. Send SI.SO for oewslctu:r ond schedule of events to: 1-!Qwkwind; PO Box 11; Valley Head, AL 35989. (205) 635-6304 BROOKE MEDICINE EAGLE • join this very special Elllthlceepcr, healer. and teaehcr who has dedicated her life 10 the people. Raised on the Crow Rescvailon in Montana, she is a licensed counselor, and has been a moving force behind the movement to ruum 10 the traditional ways of honoring the Earth. Broolce will shatc with us her lmditions, songs. dance and drumming as well as her strong insight into the "women's ways.• October I l-13th, $160 for the wcelccnd intensive. For reservations & details contact Hawlcwind at (205) 635-6304 (evenings best). A WEEKENDINTENSIVEONLAKOTA WAYS· Morning Star and Gilbert Wallcing Bull provide ttaditional Lakota ceremonies 10 their community. They teach Lakota tradiuons: the ceremony oflhc Stone People's lodge, the S:icred c:honupa , lhe vision qllC:il and the Sun Dance prcpru-ation. November 8-I0th, $160 for ru11 weekend. includes Clll11ping. Ceremonies open will\ no fee. ConUICt Hawlcwind at: (205) 635-6304 (evenings bcsl). WOMEN'S CEREMONIAL INTENSIVE· The Hawkwoman Cucle mvi1.es you to gather for a wcelcend of song, dance, drumming. and ritual ceremony for purification and crcat.ion of cen:mooiru Loots. Together we will explore the many roles of the Earth Women, and the ways that ceremony can be used in everyday living. October 18-20, camping fees and o love offering to cover materials and teacher costs. Contnct Hawkwind nc (205) 635-6304. HEALING ARTS WEEKEND· Hawkwmd brings :i scncs of nawnil hc;iling systems together. Joan professional mass3ge therapists, herbal healers, body workers :ind join m purificntion ntU31s to remove !he dis~ and bring the body m10 b31ancc. No,-cmbcr 16-17, S80 for lhe whole ...,eekcnd. Conuict Hawlcwmd ac (205) 635-6304 (evenings best). NEW MOON & SOLSTICE GATHERINGS • Hawkwmd honors the Earth People and !he Natural Native Rituals of clc.insing and renewal. We come togcll1cr in lodge ocrcmony, singing, drumming, dancing, and sea:;onal mcd1ui11ons. Native philosophy classc~ and women's circle meet on Sunday. Novcmb,;r 9/10, December 7/8, December 21/22 Pot luck meals, camping fees. :ind love offering IO suppon resource ccmcr dcvclopcmcm. ConlllCt HawkwinJ ac (205) 635-6304 (evenings best). rnct, 1991 �l'cl \i~e -to \We in " 5ociet_-J that )sn· -t aysf.,nct1ona1 BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE TIIREE- SPRING 1984 Sustainable Agricuhure • Sunnowcrs • 1lumnn Impact on the Forest - Childrcns' Educauon • Veronica Nicholas: Woman in Politics - Little People - Medicine Allies ISSUE FOUR· SUMMER 1984 Water Drum • Water Quality - Kudzu - Solar Eclipse • Clearcutting - Trout - Going to Water· Ram Pumps. Microhydro - Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE FIVE· FALL 1984 Harvest. Old Ways in Cherokee· Ginseng· Nuclear Waste. Our Celtic Heritage - Bioregionalism: Past, Present, and Future · John Wilnoty - Healing D:lrlcncss • Politics or Participation lSSUE SIX - WINTER 1984-85 Wmter Solstice Eanh Ceremony • Horscpasturca River. Coming of tile Light· Log Cabin Root· Mountain Agriculture: The Right Crop • William Taylor • The Future or the Forest ISSUE SEVEN· SPRING 1985 Sustainable Economics - Hot Springs • Worker Ownership. The Great Economy· Self Help Credit Union • Wild Turkey. Responsible Investing· Working in the Web or Life ISSUE EIGHT· SUMMER 1985 Celebration: A Way or Lire - K81uah 18.000 YCD.rS Ago • Sacred Sues - Folk Ans in the Schools • Sun Cycle/Moon Cycle· Poems: Hilda Downer _ Cherokee Heritage Ccntcr • Who Owns Appalachia? ISSUE NINE · FALL 1985 The Waldee Forest • The Trees Speruc • Mlgral.ing Forests • Horse Logging • Starting a Tree Crop • Urban Trees· Acom Bread· Myth Time ISSUE TEN - WINTER 1985-86 Kate Rogers • Cin:lcs or SlOlle - Internal Mythmnking • Holistic Healing on Trial • Poems: Sieve Knauth - Mythic Ploccs - The Uktcna's Tale CryslOI Magic - "Drc:imspcaking" ISSUE THIRTEEN · FALL 1986 Center For Awakening - Eliulbcth Callari · A Gentle Death • Hospice - Ernest Morgan • Dealing Creatively with Death - Home Burial Box • The Wake. The Raven Mocker - Woodslorc and Wildwoods Wisdom • Good Medicine; The Sweat ISSUE FOURTEEN· WINTER 1986·87 Lloyd Carl Owle - Boogcrs and Mummers· All Species Day • Cabin Fever Univcrsi1y • Ilomelcss in Kauiah • Homemade Hot Water· Stovcmnkcr's Nrumtivc - Good Medicine: lntcr.,pccacs Communication ISSUE FIFTEEN • SPRING 1987 Coverlets • Woman Fores1cr • Susie McMahon: Midwife - Ahemative Contraception • Bioscxuality • Bioregionalism and Women· Good Medicine: Mmriarchal Cuhure • Pearl ISSUE SIXTEEN - SUMMER 1987 Helen Waite. Poem: Visions in a Garden - Vision Quest. First Aow - lnitinuon - Leaming m the Wilderness. Cherokee Challenge · "Valuing Trees" ISSUE EIGHTEEN· WlNTER 1987-88 Vernacular An:hitccture - Dreams in Wood and Stone . Mount.ain Home - Earth Energies - Eanh-Shchcred Laving - Mcmbrone Houses · Brush Shelter· Poems: October Dusk. Good Mcdicino: "Sheltcrff ISSUE NINETEEN· SPR£NG 1988 Pcrclandra Garden. Spring Ton,cs • Blueberries Wildnower Gardens - Granny Herbalist • Aowcr Essences . "The Origin or the Animals:" Story • Good Medicine; "Power" • Be A Tree ISSUE TWENTY· SUMMER 1988 Preserve Appalachian Wilderness - Highlands or Roan • Cclo Community • Land Trust· Anhur Morgan School - 1.oning Issue· "The Ridge" • • Farmers and the Farm Ball • Good Medicine: "Land • Acid Rnin • Duke's Power Play - Cherokee Microhydro Project ISSUE TWENTY-TWO· WINTER 1988-89 GIObal Warming - Fire ThlS Time • Thomas Berry on "Bioregions" - Earth Exercise· Kort Loy McWhirtcr • An Abundance of Empuncss • LETS • Chronicles or Floyd - Darry Wood • The Bear Clan ISSUE 1WENTY-THREE • SPRING 1989 Pisgah Village • Planet An • Green City - Poplar Appeal • "Clear Sky" • •A New Earth" - Black Swan • Wild Lovely Day.f • Reviews: Sacred Land Sacrt!d Su, Jee Age • Poem· "Sudden Tendrils" Lodge 32 , ~ UA~OURNAL PO Box 638 Leicester. NC Katuah Province 28748 For more info: call Rob Messick at (704) 754-6097 Regular Membership........ $10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Name Address Enclosed is $_ _".'""".'.'T":""'. ro give this effort an extra boost City Ya!L, 199 1 State Phone Number Zip I can be a local contact person for my area ISSUE TWENTY-FOUR • SUW.1ER 1989 Deep ListCning - Life in Atomic City· Direct Acuon! - Tree or Peace - Community Building· Pc:iccmakets - Ethnic Survival - Pairing Project· "B:utlesong" • Growing Peace m Cultures - Review: Tiu! Cha/iu and ihL Blade lSSVE TWENTY-SIX • WINTER. 1989-90 Coming or Age in the Eco7.oic Era • Kids Saving Rainforest • Kids Trcccycl mg Company • Connie, Resoluuon. Developing the Creative Spirit· Birth Power • Birth Bonding - The Magic or Puppetry • Home Schooling - Naming Ceremony • Mother Earth's Cl3S.$l'OOl!l - Gnrdcning for Children ISSUE TWENTY ·SEVEN· SPRING, 1990 Transformauon. Healing Power· Pcoce 10 Their Ashes. Healing in Katuah - Poem: "When Left 10 Grow". Poems: Stephen Wing - The Belly· Food from the Ancient Forest ISSUE TWENTY-EIGIIT • SUMMER 1990 Carrying Capacity - Setting Limits to Growth • What is Overpopulation? • The Rood Gang • The Highway to Nowhere - The 1·26 Project· "Caring Capacity" • People and Habit.at - Design mg the Whole Life Community • Steady State· Poems: Will Ashe Bason • Tran$p0f!Crnativcs • Review: Cohousing ISSUE TWENTY·NINE • FAl.l./WlNTER 1990 From the Mount.ains 10 the Sea - Prolile of The Little Tennessee River· Heodwatcrs Ecology· "It All Comes Down to Water Quallty" - W:ucr Power. Action for Aquatic Habitats - Dawn W:nchcrs • Good Medicine: The Long Human Being • The North Shore Rood - K:uuah Sells Out - Watershed Map of the Kawah Provance ISSUE THIRTY • SPRING I99 I Economy/Eeology - Ways to a Regenerative Economy • "Money as the Lowest Form or Wealth" • Clarksville Mimcle - The Village· Food Movers· Lifework. Good Medicine: "Village Economy·· Sheltoo Laurel • LETS ISSUE THIRTY-ONE· SUMMER 1991 Dowsing • Responsibilities or Dowsing · Electrical Life of the Enrth • Katuah and the Earth Gnd • Coll of the Ancient Ones - Good Medicine: "On Aggression" • Time to T:ike the Time to Take the Time. Whole Science. Tuning In Back Issues Issue # __@ $2.50 = $._ __ Issue# _ _@ $2.50 = $._ __ Issue# _ _@ $2.50 = $._ __ Issue# _ _@ $2.50 = $._ __ Issue# __@ $2.50 = $._ __ postage paid $_ __ Complete Set (3-10, 13-16, 18-20, 22-24, 26-31) postage paid@ $50.00 =$_ __ :K.at ucih Journot. pa9e 35 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 32, Fall 1991 Description An account of the resource The thirty-second issue of the Katúah Journal is a call for humans to return to a simpler way of life, following in the ways of the Cherokee, or Katúah, tribe. Authors and artists in this issue include: David Wheeler, Barbara Wickersham, Henry Wender, John A. Freeman, Tom Underwood, Lee Barnes, Will Ashe Bason, Ivo Ballentine, Brownie Newman, Robert Johnson, Rob Messick, Bess Harbison, Maxim Didget, Robert Johnson, Emmett Greendigger, Dr. Dennis Scanlin, Deborah James, Leonard Cirino, Melba Bari, and Charlotte Homsher. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1991 Table Of Contents A list of subunits of the resource. Bringing Back the Fire by David Wheeler.......1 A Bit of Mountain Levity by Barbara Wickersham.......5 Climax Never Came by Henry Wender.......7 Is the Southern Appalachian Ecosystem Endangered? by John A. Freeman.......9 "Talking Leaves": Sequoyah by Tom Underwood.......10 Green Spirits: Seed Saving by Lee Barnes.......12 Walking Distance by Will Ashe Bason.......13 Angle: Environment by Ivo Ballentine.......13 Good Medicine.......14 Poem: "A Rotting Log" by Brownie Newman.......15 THE GRANOLA JOURNAL.......16 Livin' By Their Wits, recorded by Rob Messick An Old Family Tale by Bess Harbison The Slide by Rob Messick How Can You Lose Anything as Big as This Ego? by Maxim Didget Paintings: "Mountain Stories" by Robert Johnson.......18 Natural World News.......20 Dying Soils, Dying Waters by Emmett Greendigger.......22 Songs in the Wilderness by Charlotte Homsher.......24 Save James Bay.......25 Drumming.......26 Off the Grid: Solar Ovens by Dennis Scanlin.......29 Events........32 Webworking........34 Katúah Konfusion.......35 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Cherokee Indians--Social life and customs Sequoyah, 1770?-1843 Appalachians (People)--Social life and customs Ecosystem health--Appalachian Region, Southern Acid Rain--Appalachian Region, Southern Solar ovens North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Acid Deposition Agriculture Alternative Energy Appalachian History Appalachian Mountains Appalachian Studies Bioregional Congress Cherokees Community Earth Energies Ecological Peril Economic Alternatives Electric Power Companies Fire Folklore and Ceremony Forest Issues Good Medicine Habitat Katúah Permaculture Pigeon River Plants and Herbs Poems Radioactive Waste Reading Resources Recycling South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Villages Water Quality Wilderness https://omeka-test.library.appstate.edu/files/original/0791c74f61bfeccd6b0575a3e53240f5.pdf e919144545b326bd6e557ea5b917f958 PDF Text Text ISSUE 33 WINTER 1991-92 $2.00 �Drawing by Rob Messick ~UAHjOURNAL PO Box 638 Leicester, NC Katuah Province 28748 ti} C, Q,- Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 ~ ... j\ Printed on recycled paper ADDRESS CORRECTION REQUESTED �Fire's Power.................................. by David Wheeler 3 What Is Natural?.............................. 5 by David Wheeler Do Clean:uts Mimic Fire?.................... 6 Smokey and the Red Wolves................ 7 Fire in Jeffreys Hell.......................... 8 by Vic Weals Poems.......................................... by Barbara J. Sands 9 Fire and Forge................................ by Jan Davidson and David Brewin 11 The First Fire.................................. A Cherokee Legend 12 Hearth and Fire in lhe Mountains........... 14 by Barbara Wickersham Good Medicine................................ 15 Midwinter Fires............................... Poems by Jeffery Beam 18 Natural World News......................... 20 Who Will Have !he Power?................. by Veronica Nic/10/a.t 22 Litmus Lichens................................ by Rob Messick 24 Reading the Inner Tree....................... by Charlo1te Homsher 25 Review: Where rite Ravens Roost..................... 25 Around the Fire............................... by lee Barrres 26 Drumming..................................... 27 Poem: "Sky Mangler"........................ by Mike Wilber 29 Review: The Sound of Light........................... 31 Events.......................................... 33 \Vcbworking.................................. 34 Wlntcr , 1991 -92 Fire is one of the four Great Beings, the elements !hat move Creation. Fire is the catalytic spark of the life essence. Living, we are warm and moving; non-living, we are like ashes, cold and dead. No wonder ancient wisdom associated Fire with the directed passion of the will. It is fitting that through the ages the spirit of life has been depicted as "the sacred fire." Fire radiates all around us in the life-giving energy of the Sun. Fire is at the center; in the slick and sweat of love a spark is ignited between a male and a female and life is born anew. Fire in its many forms powers the movement and the production of our societies. The hearth fire is the center of the home. Fire cooks the food, warms the dwelling, and from the fireplace the old stories spring alive into the family room. In the heart of every green plant cell the sunfire drives the process of photosynthesis, upon which life on Eanh depends. But ftre is also the changer, lhe destroyer - a demon of voracious appetite that gobbles indiscriminately all it can ignite. Fire unleashed destroys the house it warmed. Under the power of drought, forest becomes desert. Fire is the nuclear terror, shriveling all life to ashes. The most terrible punishment the bishops could imagine was to bum a witch alive at the stake. Fire in the hands of the invaders torches Lhe village huts and razes the crops in the fields. Old cities are bombed and guued by Fire. Wildfire, the major force of change in !he forest around us, is capable of overturning in a matter of hours vegetative associations that have stood for centuries. The four elemenml beings circle in the Great Round, the world we know. Fire needs earthy fuel 10 eat, oxygen from the air to breathe. Fire and water are complementary - at firSt look they seem in total opposition, but upon a second glance they are seen to be in a careful and delicate relationship. There is fire on these mountains only because there is water to grow the wood that bums. Born of the union of fire and water, life is forever suspended in that balance. But what is the role of fire in our human lives and in the life of the mountain forests that surround us? Where is that balance? Fire flickers and dances...too quick, too changeable, 100 close to the essence of life itself for us to ever expect definitive answers to those essential questions. But it is worthwhile for us to begin the process of understanding. We need to know Fire, one of the great powers that shape our being in these mountains, on this Earth. The Editors Drawing by Rob Messick XAtuah J~mat PQ9"- l �EDITORlALSLASH: Heather Blair Emmeu Grcendigger Charlone Homsher Richard Lowenthal Rob Messick James Rhea David Wheeler EDITORIAL ASSISTANCE: Acasia Berry Christine Detweiler John lngruss Billy Jonas Bill Melanson Mamie Moller Donna Stringer Rodney Webb Thanks again IO Mountain Gatdens for hospiUllily and inspiration. Thanks to Larry Tucker for able computer assiSlBIICe. As always, thanks to JH. Thanks 10 Gene for the car, we couldn't ruive done ii without you! COVER: by Rob Messick ©1991 PUBLISHED BY: Kattlah Journal PRINTED BY: The Waynesville Mountaineer Press EDITORIAL OFFICE THTS ISSUE: Billy Home and Gardens, WRITE US AT: Katuah Journal Asheville Box 638; Leicester, NC; Kauiah Province 28748 TELEPHONE: (704) 754-6097 Diversity is an important element of bioregional ecology. both natural and social. In acxord with this principle Katuah Journal tries IO serve as a forum for the discussion of rcg.ional issues. Signed articles express only the opinion of the authors and are not necessarily the opinions of the Katuah Journal editors or staff. The lnlCmal Revenoo Service has declared Katuah Journal a non-profit ~anization undu section 501(c)(3) oC the lnu:mal Revcnoo Code. All contributions IO Katuah Journal are deductible from personal income tax. Articles appearing in Katuah Journal may be rcprinltd in Olher publications wilh permission from the Katuah Journal staff. ConLaCt the journal in writing or call (704) 754-6097. 'LNVOCA'Tto'.N When my skull lies with yours, Will you sing for me? The long sleep heals. We will find new life in the spring. STATEMENT OF PURPOSE Here, in the Ka1uah Province of these ancient Appalachian mountains where once the Cherokee Nation lived in freedom berween the Tennessee River Valley and the Eastern Piedmont between the Valley of the Roanoke and the Southern Plain on this Tunic Island continent of Mother Ela, the Eanh Here, In this place we dedicate ourselves to remembering our deep connection to the spirit of the land. We bring this connection inro the being and the doing of our daily lives When the land speaks, we Listen and we act We tune our lives to the changes, to the seasons We respect the limiis of the land We preserve, defend, and restore the land We give thanks for all that is good Harmony with the land is no longer an ideal; it is an imperative. The land is a Living being. She is sacred. As the land lives, so do we. As the spirit of the land is diminished, our spirits are diminfahed as well. Katuah Journal sends a voice... with articles, stories, poems, and artwork we speak 10 the spirit of all the living, breathing inhabitants of these mountains in hopes that we, the human beings, may find our place in this Great Life. The Editors Doug Peacock - Criuly Years Border by Ja.son TudlCf KATUAH JOURNAL wants 10 communicate your thoughts and feelings to the other people in the bioregional province. Send them 10 us as leners, poems, sroriu, articles, drawings, or photographs, etc. Please send yoiu contributions 10 us at: Katuah Journal; P. 0 . Box 638; Leicester, NC; Kattlah Province 28748. OUR NEXT ISSUE will be concerned with "Sustainable Agriculture and Regional Diet". We need your input on topics including: sustainable agriculture (alternative ag., low input, appropriate ag., permaculture, biodynamics, etc.); seed-saving techniques; wild-foods and medicinals; regionaVcommunity food production and marketing; Xatimf~ )ournot J>°'Je 2 seasonal diet and recipes; food preservation; green manures and composting; agroforescry; and especially recommended resources, guides, and contacts. Send all material by January 30th, 1992 to Lee Barnes; Box 1303; Waynesville, NC 28786. (704) 452-5716. THE SUMMER, 1992 ISSUE will be involved with the continually controversial topic of Councils, and how to create more viable methods of decision-making in the ful\Jre. Possible topics include: Native American sovereignty, the State of Franklin, Town Meetings, Council of All Beings, Regional Rainbow Gatherings, Grassroots Groups, Conflict Resolution, and more? Submit all material by April 30th, 1992. ,.,lnur. 1991-92 �FIRE'S POWER The Influence of Fire on the Evolutionary History of the Southern Appalachians by David Wheeler Thunder rumbles over the old hms. Ir is just after dusk, and the nwtmtains steam in rite humid air ofsummer. 011 the somlrwestem lrorizo11 great cloudbanks roil up i1110 tlte sky, arching over tlte land like a pouncing beast, blotting ow the stars. High in those clouds, invisible to the eye, thermal fron1s meet and clash. creating turmoil in the skies. The collision of hot and cold air creates violent gusts and downdrafts of wind. The clouds become enonnous electrical generators. Humid air condenses into raindrops then into ice crystals within the whirling confusion inside the cloudbank. The electrical forces generated by the clouds become polarized. In the space of only tens of milliseconds, there is a branched discharge of energy within the cloud called the "stepped-leader" that moves first horiwntally and then downward at one-third lhe speed of light. The Eanh is also electrically charged. As the tip of the stepped-leader approaches the Eanh's surface, an answering discharge rises from the Eanh. The two join and cause a "return stroke," a surge of intense ionization that moves back up the leader channel toward the cloud in the brilliance ,~e see as cloud-to-ground lil?htning. The whole process has 001 yet taken a whole second, but there has been an elecaical discharge of, on the average, 40,000 amperes although discharges of 340,000 amperes have been measured. The temperature within the leader channel reaches 30,000 degrees Kelvin. After 40 10 80 milliseconds a new leader is l.>i.ntcr, 1991-92 D,awmg by Jomes Rhea formed and again the process is repeated. Most visible lightning consists of two to four return strokes. The rapid expansion of the super-heated air around the lightning channel produces a shock wave, so that shonly after seeing the glare of lightning arcing through the sky, we hear the booming sound of thunder. Lightning strikes with awesome power. 011 a l11gh ridge a sta11di11g dead snag is seared by the blast and explodes imo flame. leaves 011 the ground ig11ire from the hear ofthe blaze, and the fire is 011 tlte move, traveling uphill.fanned by the wind. The experience of a thunderstonn with lighrning is intense, but it is a common and completely natural process. There are about 40 million cloud-to-ground lightning saikes in the United States each year. It is esumated that around the world there are 50 10 100 lightning discharges every second, although half of these remain in the clouds. Lightning is one of the great powers of nature. In the Southern Appalachians lightning saikcs are frequent during the summer storm season, which lasts from April through August. There are usually between 40 and 60 thunderstorm days/year. A review of the records of the Great Smoky Mountains National Park by Lawrence S. Barden and Frank W. Woods showed that between 1940 and 1969 lightning caused 77 fircs wit.hin the park boundaries. During the course of an eleven-year study they recorded six lightning fires per year in their one million acre study area. In the conifer forests of the West. with their dry summers, lightning strikes often start raging holocaustS that climb into the high 1JCC1ops and sometimes bum off thousands of acres. Our image of lightning fires is based on that model. But in the Southern Appalachians lighcning saikes during the summer rainy season when the deciduous leaves arc green and full of moisture and the fuel on the ground is damp. There are few dry lightning strikes in the Southeast, and lightning fires usually are soon extinguished by a drenching rain or subdued by a steady rainfall. It has been estimated that the average lightning fire burns five to 10 acres of forest. Thus, the effects of ligh1ning fires seem 10 have been small, irregular dis1urbances, localized on south-facing slopes and ridgetops at higher elevations which would show the driest conditions and be most prone to lightning strikes. The deep coves and nonh-facing slopes were so moist as to be vinually fireproof. But if the effects of lightning fires were limited, there was another source of ftre in the southern mounm.ins that unquestionably had more impac1: the human beings. The best archaeological evidence we have uncovered says that the first humans were present in this area 12,000 years ago. These were hunting-gathering people. Fire was unquestionably pan of their technological toolkit. Geographer Carl Sauer says in his essay. "Man's Role in Changing the Face of the Earth," "Speech, tools and fire are the tripod of culture and have been so, we think, from 1he beginning. About the hearth, the home and workshop are centered. Space heating under shelter, as a rock overhang, made possible living in inclement climates; oooking made palatable many plant product~; industrial (oonunuod annul P'&") X<ltuan Jouri!"f p ~ 3 �(c:onunued from page 3) innovators experimemed with heat treatment of wood, bone, and minerals. About the fireplace, social life took form, and the exchange of ideas was fostered. The availability of fuel has been one of the main facton. determining the location of clustered habitation." Besides using fire in the village, the human occupants of the Southern Appalachians during the Paleolithic period also set fires in the surrounding countryside 10 encourage the growth of grasses and forbs and thus improve the range for the grazing animals that were the foundation of their diet The humans also used fire as a hunting technique to drive animals either wward waiting spear-throwers or over steep cliffs. Around 10,000 years ago the life of these Paleo-Indians began to change as they moved into what is called the Archaic cultural period. As they became more familiar with the land and itS inhabitants, they began to settle more into sedentary villages. As we are told in the ''Good Medicine" column (see page 17), they burned the area around their villages to keep out pesrs and for better defensibility, and burned up the mountain slopes in the fall of the year for hunting purposes, to encourage berries, and to make nut gathering easier. Light burning every year also kept down fuel loads, thereby preventing the possibility of large, hot fires that would harm the forest and destr0y their villages. Keeping the understory clear greatly facilitated travel, particularly on the ridges and along the riversides, where the fires helped the beavers to clear the bouomland meadows. Between 800 and 1,000 AD the Cherokee tribe adopted maize agriculture and became firmly established in a mixed agricultu-m.1/ hunting lifestyle. They practiced a rotating "slash and burn" agriculture, burning their fields off annually and continuing lO fire the mountainsides every year. Unlike lightning, humans could start fires in any season of the year, wet or dry. Autumn, when a fresh layer of light, dry leaves covered the ground, was the preferred season for burning off the forest floor; spring was the time to bum over the fields. Thus, human-caused fires were of greater frequency, often of greater intensity, and covered larger areas than lightning fires. To be talking about the prehistorical impacL of fire on the SouLhern Appalachians is to be talking mostly about human impac1 on lhe mountains - through their main tool for change: fire. Fire was the the most imponant disturbance fa~tor i~ th~ Southern Appalachians; through the rrullenma since the retreat of the last glacier it has been a major shaper of the highland forest communily. In general, the light bums caused by lightning and the primitive people thinned out young trees and opened up the forest floor. When trees got to a certain age and girth they became less susceptible 10 fire damage, so that on fire.prone sites they loomed over an open forest noor that struck the first white explorers as "park-like," reminding them of Lhe carefully tended parks of Europe. Generally, it was the moist coves and north,facing slopes had the shrubs, the herbs, and the ephemeral flowers that we associate with the deep forest. We will never know many of the ways 1ha1 fire ha.c; influencc.:d the forest around U5. It changed the chemical and te,ctuml composition of the soil; it altered lhe microbial populations of Xat1&aW-Jou.rn«l ... p"4)v '-f ', p~sJ genlo,...,-- the forest: it killed insect and infestations of parasites and disease where it was present. Yet Lhere were visible signs of the force of fire's impact. Because of the abundant rainfall in 1he southern mountains, the forest cover recuperated quickly from burning, but openings remained to testify to fire's passing. Professor Kenneth L. Carvell of West Virginia University wrote, "When the first trappers and traders penetrated the Southern Appalachian wilderness, they discovered scattered treeless areas. These forest opemings were of several kinds; some natural. some man-caused (sic). In cenain localities these made up a considerable acreage. Treeless areas could be grouped into five categories: sphagnum bogs, resembling the muskeg of the nonh country; grassy glades, dominated by tall grasses; upland meadows, of debatable origin, but perhaps the result of Indian burning; "old fields," areas formerly cleared by the Indians for agriculture and now starring to grow up; and finally the high elevation balds, dominated by shrubs and stunted tree cover, but not a true tree line. Although obscured by the dense forest. these openings were discovered readily, since the first trappers and traders followed animal trails, and these often led from one glady area to the next. These openings, particularly the grassy glades and old fields, were sought out at an early date by the homesteaders and settled first, since they were spared the difficult task of clearing the dense forest cover to provide crop and grazing land. "ln spite of these scattered openings, more than 90% of the land was forested, and in the Southern Appalachians 90% of the forest was hardwood." The early European explorers spoke of grazing animals like elk and a small woods buffalo roaming the forest along with an abundance of deer. Deer are leaf-browsers that like forest edges; elk and buffalo eat grass, which grows in the open, indicating that. particularly in the bottomlands, there were substantial areas that were open and clear. The grassy balds were found at the top of the highest ridges (see KattW, Journal #5). They were thought 10 be created by extreme climatic conditions during the last Ice Age, but they were apparently maintained largely by fire since the climate warmed. Since fire suppression has caused natural succession to overtake the open balds, they are returning to forest cover. These bald areas con1ain species of grasses more commonly found in grasslands 1hat fire ecologist E. V. Komarek says "did not develop wilhout a history offire." Fire has changed 1he species composition of the tall tree canopy, exerting strong selection pressure among tree species on dry si1es. There are species of trees living in the forest today lhar are completely dependent on fire for their continued existence. There arc other tree species that 1hrive on di:aurbance and are thus pamcularly adapted to fire. Dr. Roben Zahner, formerly professor of forestry at Clemson University, tells us, "Most of the oak and pine forest stands in eastern North America were fire maintained. Oaks and Pines are not climax type species. Without d1s1urbance, they would have been displaced by maples. basswoods, hemlocks, beeches. and other cove hardwood species. In an area with rainfall as plentiful as the southern mounuuns, 1~ese 'cove· species would do well on anr good sne. However. they are not at all fire tolerant. so they were restricted from the dry south slopes . • I I ~ ano ridgetops that wire liable 10 burning. 'The mature trees of fire tolerant species can survive burning. White pines are the most fire tolerant trees. White pines have a thick bark and can withstand any kind of fire except a crown fire. They can survive when every1hing else is burned. Their seed requires an exposed mineral soil to germinate. Burning creates a good seedbed for them, so that when they drop their seed the following season it regenerates and produces a strong stand of natural white pine. "White pine does not have serorinous cones that pop open in the presence of heat, but the pitch pine and the Table Mountain pine do have serotinous cones. These species, too, require exposed mineral soil for seed germination. They like a crown fire that climbs into the trees, kills everything, and opens their cones with the heat of the names. Within a week they send down a rain of seed onto the newly cleared ground. Pitch pine and Table Mountain pine are completely fire-dependent for their germination, and since fire suppression has become the policy in the national forests, their populations have been diminishing. "Oak trees' reproductive strategy is to set a lot of young seedlings and saplings in the understory. The young trees are relatively shade tolerant, so they just stand beneath the canopy and wait for a disturbance to open up a hole for them to grow into. "Oak trees have tough roots, and are less likely to root-kill than most other species. When a fire comes through, it will kill the young and medium-sized oak trees right back 10 the ground, and then - with much of the competiuon wiped out - they will resprout into vigorous oak stands. "Yellow poplar has a lot of weedy characteristics and is another species that does well in areas likely to be disturbed by rues. Poplar has two major reproductive strategies. First, the tree will sprout at almost any age. Secondly, each mature cree will put out tens of thousands of seeds every year. Leaves fall and cover the seeds up. This process continues year after year making layers of seed underneath the leaf cover. Poplar seed can remain stored in the litter for 8-10 years. When a fire - or a disturbance of any kind - does occur, it strips off 1he layers of leaves. Many seeds die. but the seeds on the layer left exposed genninnte and begin to grow. "Black locust trees are not fire tolerant, but they are dependent on disturbance for regeneration. Locust seeds are generally not viable. The tree has become so effective at regenerating from root suckers that it has virtually lost iri; ability to reproduce by seed. But it doesn't need to seed itself. The extensive root system of a locust cnn recover a burned-over site almost immediately. "Sassafras, too, is an early succession tree. Like locust, it is a good sprouter, but it also sends out lots of viable seed. 'The ericaceous plants, such as rhododendron and mountain laurel, are also fire-dependent. Like the pines. they actually encourage tire by the fuel in their leaves. Rhododendrons can survive for 3 long time in the forest understory, but they can't bloom or set seed in the shade, so they drop their leaves each year and wait. When a fire does occur, it bums fast and hot on the depo~ited fuel and kills everything. including the rhododendron i1self • but also opens up the canopy overhead. (cor11111ood on pite 30) ,.,ultct, 1'!19 f.l-02' �WHAT IS NATURAL? The Fire History of the Mountain Forests The usual strategy for bioregionnl reinhabimtion is to restore the narural life processes and native species of a region while simultaneously working ro change human living patterns and limit the human presence to lessen the impact of our species on the land. We are largely unaware of the many subtle relationships that maintain the life ofa biorcgion, and we are usually ign_orant of_1he nature and imponance of the mynads of uny organisms that live around us and are so necessary in keeping up !he vitality of the community. In our ignorance, all we ca~ do to heal a place is 10 restore the macro- species and macro-processes of life support and allow enough space and freedom from h:1nun interruption that the land can find 11s own natural equilibrium. For rhe Kaufah Province this poses a problem: what is "natural"? It was hardly a "forest primeval" that the first European explorers encountered on the\r arrival in the New World. What they found JO eastern Turtle lsland was actually - at least in part - a managed landscape. Yet, particularly during the ninereenth cemury, wrirers continued to purvey the image of "a foresr so thick that a squirrel could travel from the Atlantic to the Mississippi without touching the ground." Francis Parkman, writing in 1892, described a scene beneath an impenetrable foresr canopy where "all is shadow, through which spors of timid sunshine steal down among legions of lank, mossy trunks, ... maued bushes, and rotted carcasses of fallen trees." While scenes like !his did abound, today we tend to see rhe old forest as a mosaic of different types, doued with openings, due largely t0 the presence and use of fire. At anolherextreme was forester llu Maxwell of the US Forest Service, who wrore an article on the "Use and Abuse of the Forest by the Virginia Indians" for the William and Mary College Quarterly Historical Magazine in 1910, when foresters were coming 10 see fire as an unmirigated evil which had no place in the forest Maxwell had a decidedly uncomplimentary view of the First People and their fire habits. ''Though white men are rated high as destroyers of forest, they arc not JO Lhe same class with Indians," he stated. "...They are wasreful and destructive, as savages usually are, and the word economy had no place in his vocabulary...The Indian \s by nature an incendiary, and forest burning was the Virginia Indian's besetting sin." Maxwell described "open, park-like" forests unencumbered by undergrowth. He described lands cleared for agriculture along the riverbanks, and also spoke of damage done by unextinguished campfires. He quoted William B>Td, who surveyed the Virginia-Nonh Carolina line in 1728-29: "On their way, the fires they make in their camps are left burning, which catching the dry leaves which lie near, soon pu1 the adjacent woods in a flame." i.>lnt«. 1991 -92 The 1n1th about the ecological impact of burning by the First People lies somewhere between the extremes of viewpoint contrasted above. A multi-disciplinary research team from the University of Tennessee, which included archaeologists Jeff Chapman, ethnoboranis~ Andrea Shea and Patricia Cridlebaugh and paleoecologists Paul and I foz.el Delcourt, investigated the environs of old O,erokee village sites in the valley of the Little Tennessee River, and found seeds and pollen in stralified soil samples that enabled them to deduce some of the narive people's use patterns. Samples taken around the village of Tuskegee showed heavy use and burning of the bottomland and the low- and mid-elevation terraces by the Cherokee 1,500 years ago. Samples from an upland site near the village showed that the higher elevations surrounding the Little Tennessee Valley were under continuous forest cover for 3,000 years - fires may have burned Lhere, but they did not . pennanently thin out the forest canopy · unul 400 years ago, when weed seeds began to be regularly deposited in the soil. The team's research seems 10 support rhe general conclusion made by retired forestry professor Roben ?,aJtncr. "In valleys like the Little Tennessee River Valley there h.ad been conlinuous large se1tlemen1s by early cuhures since Jong before the Cherokees. When white settlers came into those valleys they found the land already largely cleared of forests by the lndian~. _The vall~ys and the !ow!lr slopes surrounding the villages w~re heavily and frequently burned. but the high mountains were not, as a generJI rule. Some balds \\Cre burned 10 maintain elk habitat, but deer and turkey were largely found 31 lower elevations, so that is where the bulk of the burning occurred." So what is the "natural" vegetative ,, . pattern of growth in the South';_ffl Appalachians? In !he sense of . natural _a.., .. "growth unaffected by human mtcrvenuon, Dr1w111g by J:«a1 Tuclla we will never know. Twelve thousand years of continuous habitation is a long time span. There have been major climate changes during the time the Fll'St People have been here. Evolutionary adjustmenrs have been m~e in that time, which must have included adJusnng to the presence of the humans - and their fires. Although their numbers were few, it seems that the native inhabitants, primarily through !heir use of fire, had a profound impact on the natural history of the Southern Appalachians. They did not dominare . evolution in the mountains, but they did influence the composition of the native flora in certain areas by opening them to the sun and encouraging fi~dependenr and fire-tolerant associations. They influenced predator/prey relationships by enhancing habi1a1 for deer, elk, and other game animals, encouraging their populations and thereby providing fo~ greater numbers of the other predator species who also hunted them. We will never be able 10 replicate the conditions of 12,000 years ago, or the changes that have happened since: But _we know that, in spite of human modaficauon, . this was still a magnificent land.i;cape when 11 was first encountered by the whites. The human inhabitants were clearly a factor influencing the process of change, but they were only one factor among the many that created the diverse mosaic of forest associations scattered throughout the mountains. While there were disturbed areas that supponed the early-succcss1on, shade rntolernnt trees, there were also nonh-facing coves 1ha1 went without a major disturb3ncc for hundreds of years at a time. Fire was an influential force in this region. Fire-dependent tree species have been (cominocd 011 ,,. ., Jll&C) Xat,101' Journm paga 5 �(canunued hom pqe S) maintained in these mountains for many generations. The grassy balds, that were created during the last lee Age but were apparently maintained by fire and grazing pressure since, arc only now falling 10 forest succession. The power of the element fire can still be fell in the forest, even after 75 years of fire suppression. The Firs1 People, largely through their use of fll'e, exened a strong influence on 1he regional life community, but not a debilitanng one. The First People found a balance, a niche, within that community that 1he natural life suppon systems could maintam. Unlike the Europeans, the native inhabitants did no1 render their environment dysfunctional, but only moved it 10 a different point of balance. The region still had itS integrity; it still was operating at full capacity. Since it is impossible to recreate a virgin mountain landscape, how then do we restore an optimally adapted ecological community? Clearly, fighting every fire is not necessary or advisable. Lightning fires have been allowed to bum for all but the last 75 years of human habitation. They are a pan of the natural landscape and should be allowed 10 return. But do we have to bum off the mountainsides every year 10 mimic the ruuive influence? If so, how much should we bum? How could we maintain the precious layer of humus 1ha1 contributes so much to 1he growth and health of 1he forest? On the other hand, if we let narural succession run its course, are we going to lose DO C LEARCUTS MIMIC FIRE? . The current policy of the US Forest Service is to clearcut lI"dCts of up to 43 acres where all the vegetation over one inch in diameter is removed and the cleared area i~ either replanted to ruws of monocullured while pine (around which is sprayed ht.-rbicidc to prevent competition from any intrnding native hardwoods) or allowed 10 regenerate by natural sprouting and seeding. This n:suhs in large areas of ''even-aged" tree s1andli that are easy and economical 10 cu1 when the loggers retum to "harvest" the adolescent regrowth 60-80 ye:m; later. ~ This method "mimics natural processes of disturbance, like fire." claims 1he Forest Service. But that is a hotly disputed claim. "Simply put, clearcu1ting docs not emulate nature in mixed hardwoods," declared retired Forest Service silviculrural researcher Leon Minckler in a recent anicle. "Oean:utting advocates argue thal clearcurs replicate wildfire bum parches. This statement is questionable in the arid Wc:;t ond almost irrelevant in the humid East where large. high-intensity forest fires rarely occur.'' Minckler is reinforced by all the environmental groups working in the Southern Appalachians today. "To begin with," says Haywood Greer. a local activist, "fires don't bulldoze 15 foot wide system roods that tear up slopes; cause erosion and siltation in ~trcams: and open the forest_ forever after 1 poachers, picnickers. 0 arsonists, campers, hunters, ORY'ers, and whoever else has st.renglh and commitment .. XotunI1 Joumot pCUJr. 6 .., • 9 t I r t, f t.,fJ valuable diversity and endangered species? Can we afford that? Two examples illusl!'llte the dilemma posed by this uncenainty. The first case centers around a concern that communities of Table Mountain pine might be eliminated from the moun111ins because of changing conditions due 10 fire suppression. Table Mountain pine occurs in association with mountain laurel and galax. All three species are fire adapted, and the Table Mountain pine needs fire to survive. The tree has serotinous cones. meaning that intense heat causes them 10 open and spill their seed. The species of the Table Mountain pine association encourage fires hot enough 10 "crown," to bum into the tops of the trees. Crown fires are hot enough 10 kill some large trees, bum the cover off the forest floor down 10 bare mineral soil, and cause the serotinous cones of the Table Mountain pine 10 open. Those fires would regenerate the Table Mountain pine association. which would then work to perpe1ua1e itself by making ilS habi1a1 area more flammable. Ftre suppression is clearly causing the demise of the Table Mountain pine tree. Existing stands are becoming old and decadent and there is little regrowth of new stands. Should we set intentional prescribed bums 10 preserve this fire-dependent species? That depends on whether we consider this species to be "natural." Lightning fires (as we saw on page 3) tend 10 be small in area and low in intensity. Lightning fires seldom produced the crown ftres necessary 10 regenerate the Table Mountain pine. enough 10 pul a vehicle in gear and gas enough to make it up the hill. "A fire doesn't come in with a chain saw and a skidder cut all the tree~ and haul them away out of the woods. Fires in the mounrnins - depending on the time of ye:ir and the dryness - arc usually cool and run lo,.., 10 1he ground. burning off the leaf cover and 1he underbrush. S11;all sarlings ;md understory trees are someumcs killed. hut unless a lot of fuel· like Jogging slash· h:i~ built up on the forest floor, fires seldom get large enough 10 kill 1he biggest trees. If the big trees are ktl led, they s1and n long time as dead snags, offoring 1he finest kind of den location for over-wintering animals. 1l1e forest biomass stays in the woods. Eventuallv the dead trunks rot out and topple over. and their bodies decompose 10 enrich the soil for the next generations of trees. "Also, fire~ around here don·t bum everything in a 20 or 40 acre area. Most fires hip-hop around and bum at random • maybe heavily here, but maybe only slightly burned over there. Fires tend m create mosaics of disiurbance on these steep ridges." Robert Zahner. formerly a forestry professor at Clemson University. talks more specifically about regeneration. ''The species that rclllm after a fire arc somewhat different than what comes back after a clearcut. l\aiural eanh-healing species sprout up after a fire weedy planL~ mostly. 1ha1 gro"' from :;eed that had tx.-en stored in the soil under the litter until the liner was burned off and 1he seed was exposctl. Most of the herbaceous seed that germinates following a fire is quite different from the seed th:il would grow follm, ing a We do not know about the fires set by the native inhabitanLS. There probably was great variation in the intensity of the fires 1hey sci, but generally, since they burned certain areas often, it would seem that they would keep the fuel loads down and have light, cool fires every few years. The great conflagrations occurred in the mountains after the logging era. The loggers left great piles of slash in the forest that, when ignited, caused hot, destructive fires that burned the whole landscape. The Table Mountain pine could be only minimally sustained by lightning fires. In the moun1ains, the tree inhabits only the driest sites or reclaims badly degraded areas. It seems very likely that, while it has long been present, the species came into its own through 1he over-burning of the white mountaineers, and expanded its influence due 10 the logging boom. h does not seem reasonable 10 perpetuate abuse in order 10 maintain a species that to a great extent was a product of human abuse. h seems that 1he ecological need for the Table Mountain pine has largely passed away, 1ha1 it is not a naturally endangered species, and that we do not have 10 talce special measures to re1ain it, but could lei narure 1ake its course. A second case is the oak tree family, widespread throughout the mountains and an important source of mast upon which many species of wildlife depend greatly. As we were told by Dr. Robert Zahner (on page 4 of this issue) frequent, light fires are influential in the continued regeneration of oak stands in (continued oo page 30) clearcut "I-ires also release nutrients in the residual ash which change the soil situation. Leaf liuer and sometimes foliage is burned in the fire. Carbon and nitrogen arc given off, but 1hc minerals stay on the site and oc·t as an instant shot of fenilizer, which changes the pH and the nutrient bal:lnce and generates a different populallt)n of herb.,ceous plants. ''After clearcuuing, some sites are prep:m:-d hy intentionally setting fires called "prescribed hums." In tcm1s of the site, thai's probably a better wuy of,.., orking than clearcumng alone - unfortunately they bum a site to prepare it for planting white pine tree~. Thal negates nny advantage there might ha, e been 10 1ha1 technique. "Right now there arc plenty of open areas con1aining early successional species. We don't have to create them. By way of immediate policy recommendations. I would suggest we let present old-growth stands continue to grow, keeping out uny fires except lightning fires. Lightning fires we should let bum. Because they bum during a rain, lightning tires don't usually burn very much, and they give a nke mosaic of disturbance. ''Why not just let lighming do it'! If we are trying to maintain natur.tl systems and narural biological diver.;i1y, then just letting lightning fires bum would be the best and easiest way to do it. Mo~t of this forest is so disturbed. beat up. and cut over anyway. It\ a long. long way from being a natural syscem. t would prefer 10 let lighming-ignited fires burn wherever they are going 10 bum, and just let them help the foreM 10 recover." , . Winter, 199 1-92 - fr... ,__,, J I f �SMOKEY AND THE RED WOLVES For many years after white settlers staned moving into the Southern Appalachians, fire pauems changed linle from the days of native habitation. The whites were farmers, coming from Europe where the great forests had long been leveled. They tended to see the forest as an enemy 10 be overcome. Wilderness equaled "wasteland" in their minds, and they started out energetically 10 overcome the forest to make it produclive fannland. But for their ally Fire, it would have been a losing battle. The whites used fire in clearing agricultural fields as the lndians had, but the immigrants first girdled trees with their steel axes, planted crops in the resulting "deadenings," and then later felled and burned the standing snags. Their numbers and their steel tools made the newcomers more effective at clearing land - and keeping it clear - than the Indians had ever been. The forest began to recede up the hillsides. The white people also began to mimic the Indians' practice of burning the forest noor. At first they did it for identical reasons, but as they became more settled and the predator species were thinned out, the Europeans began to free-range livestock in the woods. At frrst there were only a few scrawny cows and scattered bands of domestic pigs roaming the forest, but as the numbers of white inhabitants grew, they put more and more animals out to forage on the mountain slopes. And they staned more and more fires to encourage grass and open grazing areas. As old-timer Taylor Crockett of Macon County has said, "fn those days people vinually replaced the native wildlife with cattle, hogs, and sheep." Firing the woods became an annual ritual, supposedly economically justifiable - but also exciting and fun. The early white settlers found one purpose to which the First People had never employed fire: genocide. One example was Colonel James Grant's raid of 176 I. In retaliation for a Cherokee victory ai Fon Loudoun, Tennessee, in which 50 white people were kiUed, Grant was ordered on a campaign through the Little Tennessee and Tuckaseegee River Valleys. He rode with a vengeance, destroying crops and every village he found. In his journal Grant bragged that he had torched fifteen towns (including the principal town of Katuah): ravaged "l,400 acres of com. beans, pease, etc."; and driven about 5,000 men, women, and children "into the woods and mountains to srnrve." As more and more Europeans flooded into the mountains, the increased use of fire became detrimental to the forest. Although fire Winter, 1991 92 was still being used largely in the traditional manner, its use was so frequent and so universal that the forest was degraded in many areas because it was not allowed time to recuperate. H.B. Ayers and W.W. Ashe, in their repon on The Sowhern Appalachian Forest, published in 1905 for the US Geological Survey, wrote that, "More than 78,000 acres of the region examined have recently been so severely burned as 10 kill the greater ponion of the timber. but the greater damage has been done by light fires creeping through the woods year after year. scorching the butts and roots of timber trees, destroying seedlings and forage plants, consuming forest litter and humus, and reducing the thatch of leaves which breaks the force of the rain. Evidence of such fires is found over approximately 4,500,000 acres, or 80 percent of the entire area." At one study site in Cades Cove in the Great Smoky Mountains National Park, researcher Mark Hannon found that the mean interval between fires on south-facing slopes between 1855 and 1940 was 12.7 years. Considering that observation, Peter White, also of the Park research st.aff, said that in Cades Cove, "During the period of Euro-American settlement, fires were so frequent that few treeS reached a size capable of surviving even cool surface ftres." The damage to the Appalachian forest and waters began to be noticed by the late 1800's. People began to complain of the erosion caused by the frequent burning and the resulting decline in stream quality. A history of the US Forest Service in the southern mountains, Mountaineers and Rangers, mentioned a survey of the Southern Appalachian forestlands published in 1902 by Secretary of Agriculture James Wilson and Gifford PinchoL The survey said that "the special hardwood forests of the beautiful Appalachians were being destroyed by lumbering, fires, and - perhaps worst - by mountainside farming. These agents of destruction were causing the soil 10 leach, slopes to erode, and streams to flood their banks with rain and melting snow." It was not a coincidence that the tum of the century also saw the beginnings of the forestry profession. The Biltmore Forestry School, the first forestry school m the United States, was located in Pisgah Fore.\t, North Quolina. It was begun by the German forester Carl Schenck, who was brought over by the Vanderbilts, and subsequently directed by Gifford PinchoL Suddenly the mountain forests were attracting professional imercs1. There was a growing awareness that the yearly burning was destroying a fonune in timber, and, since the railroads had finally penetrated into the mountains, there was at last a way 10 get at it To the foresters a forest was an investment, more than an ecosystem with its own processes and priorities. The newly-convened foresters saw burning the woods as the utmost stupidity. 1n 1923, Nonh Carolina Forester J. S. Holmes surveyed rural residents to determine the answer to the "burning" question: why did they ftre the woods? He fouod that some fires were staned by ''carelessness" and others by "negligence." "Locomolives," "hunters," "sawmills," and the blanket category "matches. cigar stumps, boys, etc." contributed their share. While the most common reason stated for starting woodland fires was "to improve the range," Holmes' survey showed conclusively that by far the greatest proportion of fires were sraned by people "without much object, 10 see it bum, etc." The damage to the forest was considerable, but the worst was to come. The large timber companies followed the railroad into the mountains. and the Appalachian timber boom was on. The timber barons were ruthlessly exploiting a resource. They lo;ged widely and indiscriminately. Whole hillsides were cleared. Yet the greatest descruction came from fires that staned after the loggers had left a site. ln their greed and carelessness, the logging companies left behiod on the desecrated slopes great piles of slash, the tops of fallen m:es. This build-up of fuel caused fierce, hot fires that destroyed the remaining crces, burned up the organic layer of the soil, caused massive erosion and siltation. and even degraded the potential of the forest to recover. 1n the eyes of the foresters, and increasingly among the general public, fl.l'C began to be perceived as an unmitigated evil. ln his book Fire in America, Stephen J. Pyne quotes lines from a poem of the period. 'They are loosed from their hiding And the red wolves are riding There is blood and blast and fury in their eyes And their packs go a-crashing There's a crackle and lashing Breathing smoke and sparks and splinters to the skies. - Anthony Euwer, "Red Wolves" (canunucd on next page) x.atuar, Journat pQCJe 7 �(continW'd from page 7) The Southern Appalachians came to be seen as a national disgrace, and a call grew for the establishment of timber reserves in the region. It seemed to be the only way to halt the fires and the flooding. The timber companies were agreeable. They had already used the forested eastern mountains. Now their sights were set on the tall old-growth stands of the Pacific Nonhwest. They were happy to sell out and leave. Timber barons and politicians alike found that it was sttategically wise to blame the problems of the forests on fire. Fire control enjoyed a political unanimity that controversial initiatives to regulate logging practices did not. "To save the forests, the main thing is to make laws to stop the fires," intoned timber magnate F. E. Weyerhauser before a congressional committee in 1908. The Weeks Act of 1911 provided for federal purchase of timberlands in the East, and the US Forest Service was born to care for and manage the lands. The new Forest Service rangers in the Appalachians saw their first task as stopping fire. They consn-ucted a fire lookout system and organized fire-fighting crews. They began a large-scale enforcement and public education program to convince local fanners to give up the practice of firing the woods. Throughout the l 930's and the I940's, as the forest gradually grew back and began to repair the scars of its mistreatment, firefighting and prevention was a major focus of the rangers' effons. In a stroke of advertising genius, they recruited the aid of Smokey the Bear. The national public relations campaign was successful beyond all eitpectations, and as a side-effect greatly enhanced the image of the by Vic Weals East Tennessee rivers were at their lowest flow in anybody's memory, and the 15.38 inches of rain that fell in the first seven months of 1925 were less than half the normal. The Knoxville weather station was in its 55th year, and 1925 was the honest a.nd driest yet recorded, meteorologist J.I. Widmeyer told the local newspapers. The temperature for Monday, Sept. 7, ~ 925, is still the highest recorded on that date in all the 109 years of the Knoxville weather station. The official reading was 102 degrees. Logging camps had their greatest exodus of workers. Heat without letup and short tempers had sent many a man packing. Benha and Frank Coppenger were still working for logging contractor Gold Millsaps a1 the beginning of September in l 925. Bertha remembers Saturday, Sept. 5, 1925, as a notably ominous, uncomfonable day in Jeffreys Hell. There was smoke in the air from the woods fire that had now burned more than two weeks across the ridge on South Fork. Frank was working at scaling logs that Saturday. He measured them as they were brought to the rail landing, and kept a record of 1he number and kind and size. Frank brought Will Graves, the camp foreman, home to the Coppenger quarters after their work day ended in the afternoon. ~~lU\» J(!Uf~t pm.JC 8 Forest Service as the friends of Smokey and all the forest crearures. Smokey's massive propaganda campaign did help greatly in the fire prevention effon, but it also had some negative results. Only in recent years has it become once again acceptable 10 talk of the positive and necessary effects of ' THEN JT HAPPENED! SOME CAREI.E55 PE.RSOIII i'LIPPEO A LIGHTED MATCH ••• From 'TM Tr,u Story a/Smoky tM B~ar· naturally-caused fire in some ecosystems. The Tall Timbers Research Station in Florida, for eitample, opened up new pathways in fire research and for 20 years has sponsored an annual scienrific conference on fi.re ecology. ln 1963. the Leopold Report. presented 10 the National Park Service, and th~ 1964 Wilderness Act both called on federal agencies to recognize fire's role in wildlancrs. But because of the degree of one-sided conditioning, the general public is having difficulty accepting the fact that fire is a process that is natural and, in some ecological communities. essential. One guide to the future is the fire policy in the Great Smoky Mountains National Park which has the avowed goal of maintaining an FIRE IN JEFFREYS HELL Frank filled his homemade poplar-board bathtub with warm water and invited Will to take his first bath. Frank told him to take his time, and Will did, soaking for maybe half an hour in the last great enjoyment he would experience on eanh. Benha says they had dinner early Sunday, and right after that, about 12 noon, the men were called out The fire was coming across the mountain into Jeffreys Hell itself. "Frank left with the other men to tty 10 smn a back-fire and maybe save the camp," Benha says. ''There was nothing fo.r me 10 do but 1alce the children and ge1 ou1 of 1hcre," Bertha explains at this point 1ha1 her two oldest daughters, Sylvia and Beatrice, had left camp only a week before for the Stan of the school term in Tellico Plains. It was the two youngest daughters, Bessie and Lula, who were in Jeffreys Hell with their parents on that fateful day. "I got my husband's suit and draped it over my ann," Benha continues. "I put the Bible into his front pocket. The Bible had all the family binh records in it" "I had a new dress from Sears and Roebuck. I had never worn that dress. It was still in the box that it had been mailed in. I ecosystem similar 10 that present before white settlement for the purpose of human recreational enjoyment. Flawed though the guidelines may be from the point of view of habitat preservation, the Park still represents 550,000 acres of (nearly) de /aero wilderness. Under current laws, the Park is not able to use prescribed bums and must suppress every fire ignited within the Park boundaries. However, a draft policy recommendation is being prepared which will suggest that naturally-caused fires be monitored and, in some cases, be allowed 10 bum. Under the new policy, the Park might be able 10 use fire in cenain situations - to suppress eitotic species invading the Park, for example, or to reestablish habitat for species like the red cockaded woodpecker, which once inhabited the Great Smoky Mountains. This bird likes open woodlands, and when the undergrowth in its nesting area grows up more than 10-15 feet in height, it abandons its nesting site and moves elsewhere. However, due to complete fire suppression, there is no "elsewhere'' in the Park and little in the mountains as a region. The woodpecker has been sighted in eastern Tennessee. but the las, confirmed sighting in the Park was in 1982, although in recent years there have been several unverified sightings of birds that could be red cockaded woodpeckers. Like the red wolf, a policy that allows narurally-caused fires to bum may be reintroduced in the Southern Appalachians vio the Great Smoky Mountains National Park. Fire has a place in the forest, of that we are sure. We are less sure of how 10 bring fire back into its proper place in the scheme of things. ~ took it out of the box and draped iL over my arm with my husband's suit ttWe started down the railroad toward the town of Jeffrey. It was several miles, 1 forget exactly how far. "We walked the crossties. I couldn't make it very fast because I wasn't used to walking on crossties. "And my least linlc girl, I had to carry her most of the way. ''And it looked like every few minutes we were going to be cut off by the fire. ''The train came up the grade, but didn'1 stop for us. The engineer motioned us down toward the town," she recalls. She says the locomotive had been in the repair shed and was taken our hastily that Sunday to go on the emergency run. The screen that should have been in place on the smokestack to catch sparks from the fireboit was not in place. And as the engine scattered hot cinclerS into Jeffreys Hell, it set new fires behind it. Garfield A. Milsaps also worked for logging conttactor Gold Millsaps, and lived in the same camp with Frank and Bertha Coppenger and Bill Graves, the camp foreman. He remembers Sunday morning. September 6, 1925. "Bill Graves told me to get the horses out of there while I could. We had them fine big logging horses • Nonnans and Percberons (continued on page 10) loJ\.I\WT, J99J-9'2 I �Barbara J. Sands In Less Than Ten Moons A message for my Brothers at Lewisburg In less than ten moons, the moans of pleasure in a moment's quiet passion flow steady as the river into moans of labor. The blending of two spirits in sacred dance, in less than ten moons, the creator weaves beneath my skin into a new life. Karuah for Hawk I listen to you deny your power to change, to rise above the habits of self devastation that have always held you back. You tell me that you are too weak, that il is too hard ... In quiet understanding, l smile... Do you think you walk alone? In these quiet hills the swirling mist curls skyward, Mother Earth offering her pipe to the Great Mystery. It is easy to feel her in these ancient mountains. My bare toes dig into the damp soil. The breeze plays with my hair and shoulders. I am invisible here, part of the whole. My brother, when you can see the other road, the birthing has already begun. I grow roots, deep into the body of the Mother. Her energy flows through me, caressing me, warming me. I join the timeless flow of all things. Does it help you to know that it is useless to tell me what can not be done? Three times, I have felt the swelling of life within my belly, Three times, I have birthed between my legs a Jiving miracle, Three times, I have watched the first breath of a warm, wet, newborn And seen with my own eyes, and felt with my own flesh, and known with my own heart, the power of the Spirit That Flows in All Things to change the world ... In less than ten moons. I dream. I am a mountain lion. An eagle. A rock in a swiftly flowing stream. A leaf floating in the breeze. A seed, waiting in the earth. I am everything. I am nothing. The day breaks. Father paints the sky with gold. And I never want to leave this place. k1lntcr, Hl91-92 Dnwin& by Rob Mmiclo. �~ • • a. -- ... ..,. ' Drawing by Rob Levacn (cantinuod &om page 8) and ClydesdaJes and someoLhers. We had 18 head of horses. "We tied them Logether single-file and led them down the railroad track. Fred Allen, George Robens, Oley Hooper and Jape McClure (now deceased) helped me. There might have been some others. "We walked the horses between the rails where the ballast between the crossties made a smooth path. Sometimes there was a smoother trail beside the railroad. We took to the creeJc to get around trestles. Horses won't hardly walk a trestle. "We tied the horses below the store and post office at Jeffrey. Then we all went back up the creeJc to help fight the fire." Walter J. Evans, wife Grace and their first two sons, Leslie, about 4 years old, and Bill, 15 months old, lived just up the track from the Gold Millsaps' camp and within sight of it. "Me and Frank Coppenger and a bunch of men went to the fire line along the top of the mountain," Walter recalls. He says they thought they had the fire controlled there. "We got up there a linle ways and we heard the train coming up the railroad. "We ran back down and Frank was ahead of me and got to the train, him and several more of the boys did. "'The fire cut me and a bunch of the other boys off and we didn't get to the train. "We had to go back 10 the top of the mountain to where the fire had already burned over and get out thataway," Walter recalls. One of the people with Walter was a young relative who was quite drunk. "He was too drunk to be afraid of what was happening to us," Walter says. Walter himself was only 31 years old but he said to the younger man, "Son, I ha~ to leave you here to get burned up. But I've fooled with you till I don't know whether ru get out or not. I'm going to have to leave you." Walter says he began to run, and left the other man. "But in just a few minutes he passed me running. He ran over trees and rocks and turned somersets and outran me to the top of the mountain. "He wouldn't get scared until be seen Xawan )oumat I 4J t •: 1 )P'": 1t ,• pQCJa l O JI so • that I left him. He got scared then." Garfield Millsaps, returned from leading the horses down the valley, was caught behind the fire in the group with Walter. The men were running side by side when Walter threw away his ax. "What was that you throwed away?'" Garfied asked him "My ax," Walter said. "Don't throw our cools away," Garfield said. "Where we're going in a few minutes we won'c need none, and I ain't taking none with me," Walter told Garfield. "I was sure we were all going to die right there and right then," Walter says. ' Everybody in that group survived, though. And of !he dozens of men scauered over the thousands of acres of Jeffreys Hell that day, only Frank Coppenger and Bill Graves died. Fronk and Bill and the others !hat made it to the train were able to load the household furniture from Walter Evans' shanty car and one other onto the train. Then they had to leave, because the fire was moving in. Cinders from the locomotive's stack had set new fires down the creek and closed off that escape. Engineer Dave Dockery started the train on up the valley. There was no alternative. . Walter says there was a big, new log landing beside the creek in a curve of the railroad about 300 yards above the camp. The landing was smned in March, and the teams had been bringing logs in for six months now and only one trainload of logs had been hauled away from it. Frank Coppenger and Bill Graves left the train there. 'The men told me later that they wet their handkerchiefs in the water of the creek and started up over that landing " Walter continues. ' 'They thoughc they could make it across the mountain to Willis Tucker's camp to warn him about the fire." 'They got up just a litde ways and had to run out of the slddroad into a field of green touch-me-nots. That's where they got burned up," Walter says. _The wind was up and updrafts were carrying great masses of flame from ridge to ridge by now. Frank and Bill were thought to have died of suffocation before their bodies bumed. Big portions of both bodies were burned a~ay; Frank's was identifiable by !he gold in bis teeth. The buckles from Bill's overalls were found under his corpse. Too, Bill had on a hat and Frank didn't, and the hat insulated Bill's head so that it was burned less than Frank's was. . All the people who stayed on the train survived. They left the train on the first leg of a double switchback at the head of the valley. They were able to run to safety through a hollow that had burned out two days previously, Walter says. Bertha sensed on Sunday afternoon that Frank was dead. She waited beside camp most of the night while searchers depaned and returned. Her two oldest daughters came across the mountain from Tellico Plains to be with ~er. All four daughters, Sylvia, Beatnce, Bessie, and Lula, were wi1h her when word came that Frank's body had been found early the next morning. The watches of both victims, Frank and Bill, had been welded by the heat and stopped at 2 o'clock, two hours after their Sunday dinner. :;, R~pri,1ud wi11t pumissi()nfrom /M Knoxville Journal ofMarcJi 22, /979 and Marclt 29, /979. At,: Fisherman/ (t:.~= Fire Plevcntion Ad from 1923 Wlnur, 199 1-92 :r IIJIH i, ,•11 '•' �'!Tif'" .' • • t I t •• "# ~ • crossroads. These men worked iron for a trade, but it also was common for homesteaders to have a small anvil and forge on their farm. Just as homeowners today usually have a power saw and know how to drive a nail, so fanners in those times knew how to do many of the small repairs that wcrc always necessary. So, although the blacksmith was important and respected in the community by right of his skill, he had no monopoly on the trade. It was a common, egalitarian line of work. In that period, labor was cheap and materials were hard to come by. The smith provided a service, and so took whatever the community could provide in trade for his work. Iron was a valuable commodity. new or us~. ~d the ~~y was also a salvage shop. Sm1~mg and nulling were the high points of !he village technology; but the smithy probably looked more like a scrap yard than a prosperous local business. FIRE AND FORGE by Jan Davidson and David Brewin Just as the fire on the hearth was the cemer of the home, the bl:icksmith's fire was the center of community production in the mountain villages of the European settlers. Before the Southern Appalachians and the other rural areas of the country were tied into the mass market and che nattonal manufacturing system, a simple local technology was shaped at the blacksmith's forge. Upon it was based a self-sufficient rural economy. The guiding principle was, "Figure out how to m~e it and hammer it out," according to R. 0. Wilson, of Speedwell Community in Jackson County, NC. Shelter was the first thin~ a frontier family_ thought of on arriving at a likely locanon. With a double-bitted axe, a broadaxe, a foot adze, and a square, they could put a log house together. The next necessity was food. The blacksmith made the tools for food production. Unless a fanner wanted to work with a wooden plow, he went to the blacksmith. The smith also made equipment for handling the draft animals, not only the horse shoes, ox shoes, and mule shoes, but also the bns and rings of the harness. The t00ls to cook the food with were also made in the smithy, as well as the wagons that hauled the produce to market. ~ot every blacksmi~ could make a wagon of iron and wood, but m those remote mountain villages, where people had to be self-reliant, a lot of them could do the job. Any good blacksmith's shop could fix a wagon and pUl "tires" (as the steel rims were called) on the wheels. The whole transportation system depended on the blacksmith. The blacksmith made all the edged tools lo>tntcr, 199 I -92 Iron Work by David Bttwin · knives, axes, saws - that a farmer took into the woods when going to hunt meat for food or to cut wood for building or heating lhe home. The gun he carried was often made in the same village he lived in. Guns were critical to the early mountain families for food and for defense, and gun-making was a branch of blacksmithing. The blacksrruth could make a loom. The blacksmith could make a grist mill. "You had to have hoes, you had to have plows and horses, cradle blades, mowing blades, axes, mauocks and wedges, go-devils, all of these things," says long-time mountain resident Mary Jane Queen. ..•And single-tree hardware, hinge pintles, staples. naiJs, cooper's adze.-;, ginseng hoes, bear traps, bullet molds, cowbells, augers, barking spuds, pothooks, sickles, post-hole diggers, froes. spatulas, ladles - all of these were products of the blacksmith's an. For food, clothing. shelter, and tronsponation. almost every aspect of the community except its spiritual life, people were dependent on the blacksmith. The smithy was a focal point for the village. It was a center for the village economy, but it also was a men's social center. ln those days a person did not drop something off and say, "!'II be by to pick this up after J do some shopping." When a man brought a job in, he and the blacksmith worked on it together. "They would go there, the men folks would, if they had tools to have fixed, and they would help grandpaw run the forge, and they'd sit and talk· then they'd get up and work a while, and then they'd talk awhile." remembers Mary Jane Queen. There was at least one blacksmith in each town and often there was a smithy at the Blacksmithing was always associated with magic. For a srni!h to lake what looked like ~lain rocks from the ground, draw out hard iron, and transform that iron into tools and weapons that gave their social group an immense technological advantage must have seemed magical indeed. In Christian Europe when the technology of ironworlcing had become common, the blacksmith was still held in some awe, but it was not the elevated stature the smith had held in the early days of civilization. Particularly in PoJand and Russia blacksn:tiths ~ere thought 10 be in league with' the devil. h 1s easy to see why. The smith's sweaty, blackened face and torso dinied by working all day at the sooty forg;; the forge fire. hot and bright; the incessant ringing of metal on metal; the showering sparks in the smith's gloomy shop. which had to be kept darkened so the smith could ·:iccurately sec the color of the metal he was working: all the images associated with Hell were drawn from the blacksmith's trade. The mountain story of "Wicked John and the Devil" carried the connection over into the New World in the tale of a blacksmith who was "meaner'n the devil himself.~ Well-known mountain storyteller Ray Hicks tells a "Jack tale" that relates how Jack magically trapped seven devils in his sack. Jack took his sackload to the blacksmith, who pounded them 10 cinders on his anvil. In a different tradition, iron was supposed to defeat the magic of the fairies or the Little People. In the British Isles some travelers would wear an iron pin to protect tl\emscl,ves from ~sfortune along their way. The smithy, where iron was the stock in trade was obviously a safe place, free of magic. ' Other folklore followed the blacksmiths' trade across the ocean. One custom held that the water in which the smith quenched the hot iron was a cure for poison ivy. There were many others. Even today some blacksmiths tap the anviJ three times at the end of the workday to ''chain the devil." In Europe, the basic tools of the blacksmith • the nnvil, hammer, forge. and bello~s - had all taken their classic shape by the Middle Ages. Their design has been little changed to this day. . The other primary tool of the blacksmith 1s fire. People do not usually think of fire as a (a,ntinued OIi DCJCI ~ ) Xatilall Journa£ paqc 11 �which earned it into the forge 10 aerate the f1re. In the forge, lhe ore was formed into a "bloom," a roughly spherical blob of semi-molten iron, air bubbles. and impurities. The bloom was beaten under the uip hammer to remove air and foreign materials. When it was done, it had been beaten into a nauene.d "ham." The Hanging Dog Bloomcry Forge turned ou1 1wo or three hams a day, each weighing about 20 pounds. The hams were shaped into b~ with curved ends like sled runner,; so thnt a bundle of them could be dragged behind a t¢.'lm or oxe~ to local blacksmiths' shops within a five or six county area. This level of production me1 1he needs of the area until the railroad came and tied 1he region in10 the national industrial system. It quickly became more economical to dig iron Photo councsy of Ille Mountain Heniagc Center (continued Crom page II) 1001 because it is no1 a solid objec1 that is picked up and manipula1ed wi1h 1he hands, bu1 fire is crucial 10 every stage of the blacksmilh's work. Woodworkers shape 1heir ma1erial by removing some of it. bUL, while it is hot, iron is a plastic me.dium thal can be reshaped with li11le or no material being losL The forge is the specialized fireplace that holds the blacksmith's superheated fire. In early times, blacksmiths used charcoal as fuel, but shonly after the Civil War coke came to be the most common fuel used in the mountains. Coke is soft coal burned slowly at low temperatures to remove the impurities., as charcoal is made from wood. The bJacksmjth made his own coke, healing it slowly and with almos1 no air around the sides of 1he forge. The blacksmith's fire was kept very hot by the continuous ac1ion of a bellows. (foday a blacksmi1h is more likely to use anelecuically-powen:d blower.) For each process perfonned by the blacksmith, the metal must be a1 precisely the right temperature. For some processes the metal must be heated to over 2000 degrees FahrenheiL As the temperature of the metal changes, so docs i1s color. The color changes arc the blacksmith's thermometer, and the smi1h must learn to distinguish the various gradations of color in the heated metal. The iron changes from pale yellow to straw yellow, purple, blue, gray, dull red, sun rise red, cherry red, light red, almos1 orange, and then white as its internal rempe.rruure rises. More time in the heat of 1he flames turns white heat to incandescent white and then to a liquid yellow, which indicates that the surface has become semi-molten. • When the metal is hca1ed 10 the right degree, the smith can flntten it or taper it, in a process known as "drawing out." Or the smith can "upset" the metal by drawing it back on itself. If a tool needs holes, the smith can punch them out. Two pieces of hot iron can be joined together by ''forge welding," hammering them together on the anvil. Blacksmiths' hammers come in a variety of sizes and shapes. Some are swung, while others are sci on the piece and StrUClc with a sledge wielded by an assistant, "the striker." In a small shop 1herc is usually only one anvil, but it is capable of doing many different jobs. The flat face of the anvil is used 10 hammer the metal into the various shapes. The Xatunfl JOU-ma! page 12 horn is used in bending circles or arcs of various sizes and can also be used to speed up 1he drawing out process, since the roundness of the hom acts as a lens to focus the energy of the blow. Af1er shaping, the tool or part being worked is heat treate.d to give either the hardened metal of a axe head or the springy, shock-absorbing metal of a saw. As in forging, the color of the polished metal tells the smith what kind of hardness, brit1leness, or springiness the finished tool will have. Axe heads or chisels can be treated to vary the hardness wi1hin the tool. A cold chisel tempered by a smith can be hard and tough at the cuuing edge and relatively soft at the baner end so 1ha1 the force of the blows is cushioned and the chisel is less likely to break. Today the hardening and tempering of tools is done in computer-controlled factory ovens. Treating tools in large batches may be economically more efficient, bul an old blacksmith would consider the tools that we use today to be of inferior quality. Contrary to a commonly-held stereotype, mountain life was not completely agricultural and not all a matter of handwork. Blacksmithing was pan of a sclf-rontained, localized industrial process. Even the iron used in the blacksmith's shop was produced within the region at "bloomery forges," like the two located in Hanging Dog, North Carolina. Wood for charcoal and limonite, iron ore, were found near 1he site, and 1he operation was powered by wa1er power. The ore was washed under a scream of water and crushed to powder beneath the weight of a 750 pound water-driven hammer suiking at the rate of 100 times per minute. The powdered ore was mixed with chan:oal and healed in the bloomery forge. The forge fire was kepi hot by the "trompe," a simple, ye1 very sophisticated mechanism that fed a continuous stream of air to the forge. Running creek water filled a tank at the top of the trompe. The water fell through rwo tubes, which were pierced with small holes. The falling water drew air through the holes into the tubes. At the bottom, the water and air entered what was known as the "wind box." The rising level of the water forced the air upwards and out through the wind 1ubc, out of big pit mines, smelt it in huge blast furnaces, and ship ii great distances. By 1920 the local blacksmiths were being usurped by large hardware companies who were sending out catalogs by mail tha1 offered almos1 everything in the tool line. Small-town country scores would keep a catalog and make orders for their customers. People became accustomed to purchasing standard tools from the catalog, but there were special tools that were never included, and there still were people who would go to the local blacksmith, because they did not have the cash to order through the mail. But they became fewer and fewer, and gradually the local blacksmiths disappeared. When the automobile was introduced, it was a natural step for blacksmiths 10 move into mechanics, body work, or welding. Tourism provided one outlet. In Yancey and Mitchell Coumies, for instance, 1he Boone family succc.c;sfully made a transition to ornamental and decorative ironwork. The company still makes andirons, chandeliers, flre sets, and other ornamental pieces for customers on four continents. Their succes~iul business means that in Spruce Pine, North Carolina there is still a blacksmith shop where a tool can be made or repaired.Other small smithies still operate in the mountains. In recent years, 1he John C. Campbell Folk School has been a center for smithing instruc1ion. Students have come from every part of the country to study there under Oscar Canircll or the internationally known master smith, Francis Whit1aker. Ah.hough it may have been displaced from itS position as the keeper of the village fire, _the tradition of blacksmithing still conunues. p/a,J' Jan Davidson is curaror of the Mou111ain Heritage Center on the campus of Westem Carolina University in Cullowhee, NC. Dtn•id Brewin also works QJ the Cenrer. bur blacksmithing is his first Jove. The exhibit "lron.f in the Fire· is currently 011 display OJ tht MoU11trun lfrritoge Centu. Tht prtse1110twn brings to life tht hinory of black.smithing, shows m llll(l(lrlance 10 tlU! Europt0/1 stllltrs in the IIIOUntuins, and illustrates contemporary app/ica11ons of the art. Tht uhibit includes a 20-minuu mu/ti-image slidt show and is open Monday- Friday from 8 am 10 5 pm. For mare informtJtion, call (704) 227-7129. 1.,1,n~r. t99t-92 �THE FIRST FIRE out again at the same hole, but his 'body had been scorched black, and he has ever since had the habit of daning and doubling on his track as if trying to escape from close quarters. He came back, and the great blacksnake, Gule'gi, "the Climber," offered to go for fire. He swam over to the island and climbed up the tree on the outside, as the blacksnake always does, but when he put his head down into the hole the smoke choked him so that he fell into the burning stump, and before he could climb out again he was as black as the Uksu'lu. Now they held another council, for still there was no fire, and the world was cold, but birds, snakes. and four-footed animals, all had some excuse for not going. because they were all afraid 10 venture near the burning sycamore, until at last Kanane'ski Amai'yelii, the water spider, said she would go. This is not t.he water spider that looks like a mosquito, but the other one, with black downy hair and red stripes on her body. She can run on top of the water or dive to the bottom, so there would be no trouble to get over 10 the island. but the question was, How could she bring back the fire? ''I'll manage that.." said the water spider, so she spun a thread from her body and wove il into a rusti bowl, which she fastened on her back. Then she crossed over to the island and through the grass to where the fire was still burning. She put one little coal of fire into her bowl, and came back with it, and ever since we have had fire, and the water spider still keeps her msri bo~. ~v In the beginning there was no fire, and the world was cold, until the Thunders, who lived up in Ga/un'/ari, sent their lightning and put fire into the bottom of a hollow sycamore tree which grew on an island. The animals knew it was there, because they could see smoke coming out at the top, but they could not get to it on account of the water, so they held a council 10 decide what to do. This was a long time ago. Every animal that could fly or swim was anxious to go after the fire. The raven offered, and because he was so large and strong they thought he could surely do the work, so he was sent first. Ile flew high and far across the water and alighted on the sycamore tree, but while he was wondering what to do next, the beat had scorched all his feathers black, and he was frightened and came back without the fire. \Vahultu, the liule screech-owl, volunteered to go, and reached the place safely, but while he was looking down into the hollow tree a blast of hot air came up and nearly burned out his eyes. He managed 10 fly home as best he could, but it was a long time before he could see well, and his eyes are red to this day. Then U'guk.11, the hooting owl, and Ts/dli, the homed owl, went, but by the time they got to the hollow tree the fire was burning so fiercely that the smoke nearly blinded them, and the ashes carried up by the wind made white rings about their eyes. They had to come home again without the fire, but with all their rubbing they were never able to get rid of the white rings. No more of the birds would venture, and so the liule Uks11'Jii snake, the black racer, said he would go through the water and bring back some fire. He swam across 10 the island and crawled through the grass 10 the tree, and went in by a small hole in at tne bottom. The heat and smoke were too much for him, 100, and after dodging about blindly over the hot ashes until he was almost on fire himself, he managed by good luck to get ::!II' Version collected by James Mooney inl>tywo{llutC/iuol<LeandSa.:r~ FtxmMlaso/llut CMrouu, published in 1900. A tusLi bowl wos o cloy vt.r~I. scribed w11h o urtain design \l'ht her was the vusel itselfor was the name of the po11tr11 of markings is n •I known, but the IIISU bowl was o .wcred ium. IUSU ' 1.i~nt~r. 1991-92 A Cherokee Legend Drawings by James Rhea �HEARTH & FIRE IN THE MOUNTAINS by Barbara Wickersham The Highlands of Roan is a place of spectaculru- beauty. Seven1.een miles of the Appalachian Trail cross the massif and are reputed 10 be some of the mos1 beautiful stretches of the 2,000-mile 1rek. Settlers started moving into this tumble of mountains in the very late I 700's and discovered vast forests filled with big timber and abundant game; plenty of fresh, clean water, teeming wi1h trout: and possibilities for subsistence farming, "sona hard come by." They brought wilh them to this wilderness a strong need for hearth and lire. . The hearth, called "hath" by the ol~-~crs, was the cc~ter of f!IUCh family acnvny and took prominence m the building of a home. Much care and time was spent in its creation since ii was not only 1he center of family life, bu1 essential for survival. . While I was in Roan Mountain recently, a fnend and I smpped by to see my friend Jim. a mountain man of great presence who is a story teller quintessential, a natural historian, and a philosopher of sons. He has survived many a harsh fire-demanding winter in the Roan Mountain Community and seemed to be a perfect source. His blue eyes squinted thoughtfully as he peered out from under a shock of grey hair, a work-worn hand resting gently on Joe, his big Gennnn shepherd lying protectively at his side. He leaned back comfortably in his grea1 chair and agreed 10 share with us some thoughts about the use and importance of heanb and fire during his growing up years. "First," he explained, "You built the chimley to a house, and you jest got big field stones and clay mud, and you'd lay up a rock and then you'd lay up a bunch of clay mud, then ano'1!er round of rocks and more mud 'till you get high as you wanted, and then you built your hearth." His voice trailed off as he seemed lost in another time, another place for the moment, then sighed, remembering, and continued. "You hunted as big a flat rock as you could find to make a heanh out of. Gen'ly had to build up small rocks under it to make it level with the floor. What it was for was to catch the fire 'till it wouldn't get out and bum the house. They'd be three to four fec1 long and a1 least about that deep back. Then you got a big backstick that was to go in the back of the fircplace ... throwed the heat out Sometimes hit would be 16 to 18 inches through, sometimes bigger, and jest half it, and il'd take two to pu1 it on. "Sometimes you'd have 10 roll it in, but it'd last all day behind there, and you'd pu1 smaller wood in front. Then you had a fire, and you usually never let ii go out 'til along after April when they'd have an old cookstove a'goin', and hit went through the summer 'bout all day." Matches to start the fire were not easily obtained. [f available at all, a box of matches cost about a nickel and "it took sometimes an hour to work ou1 that nickel back in the late '20s and early '30s. l can remember well when people would borrow fire, bring a little old bucket, come to borrow a chunk of fire. I've Xatuah J?14n~t J1Q9lt 14 PholO coune,y of lbe Mounwn Heriiaac Caller even know'd 'em to take the shot out of a shotgun shell and put a piece of co1ton where the sho1 was - the powder would still be in the shell - and they'd lire 1ha1 into some real dry kindlin' or punk and it would set that co11on a-fire. Then you jest blow'd on it and you'd have a good fire in jest a minute." Punk is very dry rotten, crumbly wood found inside some hardwood trees. "You could get it beuer out of a hard maple and usually ever'body kepi a little around where it would be dry. Hit wouldn't blaze bu1 made big coals, and once it was a'fire, it s;ayed a'fire." Sparks from soiking cwo pieces of flint together were also used to fire punk. All the fireplaces had an iron rod built into the chimney, usually made of wagon wheel ir<?n. Double pothooks (S shaped) were hung on this rod and meals were cooked in hanging pots. . ''When Mom cooked beans or anything hke that, she pm 'em on early in 1he mornin' and let them cook 'till noon or she'd cook boiled cabbage, lots of soup beans, or when she cooked pork or beef, she cooked ii in a three-gallon iron pot. That's what it took to do us for 1wo meals. "You had to have a fire, and that saved a lot of wood and more time. Stove wood had to be gonen in the mountains where it was dead and dry. Sometimes, owin' to how long you'd been livin' in a place, you'd have to go a puny good ways to get it. You'd drag it in 10 the woodyard with a horse, either on a sled or drag the whole tree, and 1hen chop it "Usually mother wanted dead locust hardest stuff in the world. You'd be three minutes before you'd get one stick off, and 1ha1 would get a stove or a fire really hot, burnt slow, and had a big coal with it, left coals in there. You'd get one good fire, and it'd cook a meal." The cook stove had a bread oven, but in the winter they often used a ponable, lidded. cast iron oven that could be put among the coals on the hcanh rock. They raked back the coals, se1 the oven down, and 1hen covered it with coals. The bread inside the oven cooked to a fine tum. "Mom could tell by the smell when it wns done. Now tha1 was good cornbread! Sometimes she made pone wheat bread, and I have eat some rye bread made that-a-way." Family life centered around the heanh. The room that housed it was called 1he ftrero0m (our present living room), and the mantle was called_the fireboard. It was generally the largest room in the house and held at least two big beds. Sickness was a real problem. since there was little medical help available. and it was not uncommon for a woman to be "sittin' under the (sick) baby" by the hearth all day. Toothache was trealed by putting hot ashes in a rag on the jaw to ease the pain. Smoke was blown in the car to soothe an earache. "Hit worked. Hit was jest something 10 git it warm, I guess. rve had it blow'd in mine many of a time when l was little. They'd jes1 puff it in their mouth, put their mouth right up close to your ear, and blow right slow. When they'd quit, you could see that liule curl of smoke comin' out" Colds were a menace; treatn)ent was simple. Water was boiled in a cast iron 1calceule and poured in10 a pan. Vicks salve was added and the person with the cold leaned over this with a quilt covering both the person and the pan. It worked magic! Babies and small children often had what they called croup. Ir was treated in much the same way. "Kids'd completely choke up and that was the only way they had to break it They'd jest quit breathin." A person with rheumatism clid wha1 they called "bakin' it" by putting a quilt on the hearth and scooting as close to the fire as the intense heat would allow, thus lcilling the pain. A baby animal, unfonunate enough to be born on a cold winter night or just rejected by its mother, was brought in by the hearth and hand fed. Wlnter, t 99 t -9Z �"We'd bring liule pigs in a lot of times, and lambs, and I have brought calves in by the heanh. I remember having baby pigs in a confined place close where they could keep wann when they would come unexpec1edly in the cold time. If they could ever get to suck a pig or lamb, you couldn't freeze it 10 dea1h. But a weakly pig, sometimes you'd have to bring it in and boule-feed it, or a weakly lamb that couldn't get up. Once you fed it a time or two, you bad a pet, and hit was a pest - a sheep or a pet pig is the biggest pest in the world. An old pig would trot after you all day long and squeal, and it not a bit hungry. You've heard the sayin' 'Aggravatin' as a pet pig' - that's whur that come from." Before the advent of kerosene lamps, the room was lit at night by bundles of small pieces of knots from black pitch pines. "They'd go into the mountains whur 1he old black pine had fell over and the wood rots out and leaves them pines a-layin' there. They'd take a 10w sack and gather a big sack full of knots, and they'd be about 1hree inches through." They wouW talce pieces a bit smaller than finger diameter, split them to length, and tie them in bundles "aboul what you could hold in your hand." Rawhide ties were placed at intervals down che 12 to 18 inch long bundles. When needed for light, a bundle was carefully secured in a hole among the chimney rocks and lit. As it burned down, a tie was removed and the next one down held the bundle together. Some people had what they called pitch holders which were made at a black:.mith shop. It, 100, was stuck back among the rocks in the chimney. Kerosene ushered in a new era wilh lamps and lanterns. In the beginning, many of the lamps had no globe and were made 10 be used with wool rags pushed down into the lamp, then covered with kerosene. A bit of the wool rag was pulled through the opening and lit, sucking up the kerosene as it burned. Lanterns soon replaced pitch torches for walking to church at nigh1, going 10 parties, or seeking a missing or sick animal on the mountain. Fire wa.~ used 10 make life easier in lots of ways. Down by the creek 1hey would have a 30-gallon iron keule hung from a rack a fool or foot and one -half above a fire. This was filled with water from the creek and clothes were boiled using homemade lye soap. If clothes were especially dirty, after boiling they would be taken to the creek and beaten on the rocks with a bauling stick. Dry wood was used for the fire, beech, sugar tree (maple), oak, "old apple tree made awful good fire," and the coveted dead locust. Ironing was made easier by starching clothes with a cooked solution made of flour and water. There were no ironing boards back 1hen, and ironing was done using a whi1c clo1h on the dining lable as an ironing surface. Fial irons were h1!.1tcd on the cooksiove, two at a time in order to switch when one got too cool. Most v.omen quilted, and ironing small pieced scams flat with a heavy Oar iron thai wa, often too hot or 100 cold was no easy task. Trying 10 follow a soap or chalk-marked quilting line in the light of a pitch pine bundle or a kerosene lantern was a challenge as well. And lhen...mcn's work. On the mountain farm, neither men's nor women's work was ever done. 1.i11,rcr, 199 1-92 On the evening before hog killing, the men dug a big hole and layered wood and big rocks in it. Very dry kindling was placed on top. About four o'clock the next morning, they would "lire that up, and them rocks would get hot, and we'd fill up a 60-gallon wooden barrel with water, and we'd lay that on an angle, kinda tilted, and we'd throw them big red hot rocks in there, and when you got it whur it would burn you, it was ready. "They would have the hog up on a scaffold and it would take three men to put it down in there and then they'd keep feeling 'till they could tell the hair was comin' off. Then they would tum it and get that side. Usually you scraped it afler you scalded it. They would tum it around and do the other end. You kept your fire agoin', and the water would be gitlin' some cold but not much, and you hung them on the scaffold then, and take the entrails out and hang them to drip, and then they'd git the next 'un. Kept your lire agoin' and kept the rocks hot all the time. Take the rocks out when the water got too cold and reheat them. Would have more rocks all ready 10 put in while the first ones was gettin' hot again." A special smoke house was used to smoke pork. A lire was built in either a hole dug in a dirt floor or smouldered in an iron pot. The meat was hung above this. "Jest let it smoke... had a place in the roof for the smoke to go out...smoked it auer it was cured with salt. Smoked it with hickory or mountain ash wood 'cause they wouldn't black none." Two survival-related uses for fire simply have to be mentioned here. Moonshine was an important source of cash for these mountain people, and fire was essential both for heating water and cooking mash. Another lucrative business was the cutting and sawing of wood. Sawmill boilers fired with wood made the steam that generated power for the big pulley wheel Belts ran from !here to the saw and made it possible to cut giant logs into lumber. M,010 lalcn 01 lhc home of C. E. Willwns 111 Rom Mount.tut. TN by Sort.a Wickcrr.hun There were for 100 many other uses for fire to recount them all, but one more important use was for agriculture. ~New ground" had to be cleared for a garden about every chrce ~ Everything was cut from as close 10 the ground as possible on rhree 10 four acres of land. The brush was put in a big pile, and the log~ were left for a big "log rollin'. "This was a git-together, jest one man a'helpin' another, have 10 or 12 men. They'd roll the logs and the women would cook. You've heard that expression "Jest like cookin' for a log rollin' ...that's what it was. Now they really cat!" The logs werc rolled into piles and set ablaze, burning sometimes four or five days. Once "Old Man" Wes Miller got impatient and decided 10 bum his logs by himself. He rolled the logs together and fired them. As they burned away in the middle, he pushed them closer together to encourage them to bum completely. While so doing, one big log suddenly rolled over and caught his left leg, jamming it tightly between two burning logs. No matter how hard he tried, he could not disengage his leg. His axe lay about a foot beyond his reach. He began clawing at the dirt until ftnally the axe slid toward him. Then he chopped off his leg, tore his overall pants leg into srrings, made a tourniquet, found a crooked stick which he used for a crutch and managed to get back home. "He hewed out a wooden leg for himself, the straight kind, peg-leg they called it. He was real young when this happened and he lived to be a healthy old man. He was a rough customer, he was. He could walk on the mountain even and talce care of his animals....They was tough, back then!'' Jim suddenly fell quiet, a gen1le giant of a man, his hand once again trailing Joe. Truly, they "was tough back then," and !hey still are. / �signify the arrival of the new year, the people would strip, bum their clothes, and then put on fresh garments to begin the new cycle. The mam purpose of that ceremony was 10 make the connection between all the people. The Ancient Red These are tire words ofa traditional Cherokee medicine person: Let me st.an at the beginning. This is what my grandfather told me. The 0:eator made the Eanh and all things, and then the Oeator set up the Jaws of nature to govern everything - so that the wolves wouldn't eat all the deer in one day, and so on. And the Creator set Grandmother Moon and Grandfather Sun in their places. The Sun was supposed to talce care of the humans. The Sun, being a bit arrogant., thought that some lesser being could talce care of such a petty species. So he sent the Fire to the Eanh to represent himself on the planet. The humans were to communicate to the Sun through the fire. The element ofFlfC is known as the A_ncient Red. Ancient Red always refers to Fsrc, although there arc several spiritual beings who are called by that name. The First Man on the planet, Kanati, became the spiritual essence of lightning and thunder so be is called Ancient Red because of that ' conn~tion. In the formulistic language there are different words for Fire that sigrufy Fi.re as Kanati, as lightning, as the wood fire, or as the Sun. The color red signified Fire and was also the symbol of Heaven. Our concept of Heaven is called the Sun La.nd, Beyond the Sun and it is in the East. Red is the color of the ~ t and it is also the symbol of success. When th~ warriors went to war, they painted red and black on their faces; red for victory and black for death. 1n all the medicine fonnulas, the Ancient Red is the most powerful being a medicine person can call. The translation of the word for medicine people is "the sacred fire bums inside of them." Hel_lt _was a prime element in doctoring. The med1cme people would rub their hands together rapidly before going to work to provoke that sacred fire that bums inside and move it into their hands so that they could transfer it to the patienL Some would heat mud daubers' nests and put them on their patients' bodies to cure them. Fire was brought into the sweat lodge in the heat of the stones for healing. Fire is for purification. A sacred pipe is purified over a fire. There arc several taboos about Fuc. People arc not to piss on a fire. Even if they arc up in the woods where there is no water close by, and they have st0mped out their campfire except for a few last coals, they should not piss on it to put it ouL One does not throw anything in the fire that is unclean. Cedar, rhododendron, and mountain laurel woods arc not lO be used as firewood; they are Xatuan )o"maL pQ(Je 16 thrown into a fire 10 change its personality. If rhododendron or mountain laurel are put on a fire when they are green, they scream when you throw them imo I.he fire. The old variety of sacred lObacco is also put into fires to change them. This used to be important to the native people, but to a great extent we have lost that, and it's sad. I have been to stomp dances in Oklahomn, and I have seen people showing remnants of that former attitude around the fire. It is rare to see that any more. Today there are people who piss in the fire or throw irash in it witho~t giving it ~ second thought. The most 1mponant thmg to remember is tha! FlfC ~s a living _ being - a living being with an ~ncredible appeme. You can be frightened of 11, or you can be respectful of it and at one with i~. It will_not harm you if you do not do anything foolish. But people have to recognize Fire as a living being. My grandfather told me that at the Kaniah village there was a sacred fire that was the central fire for the whole Cherokee nation. lt was kept alive with the sacred woods. The sacred woods were sourwood, hickory, cedar, locust, yellow pine, white oak and sweet birch. ' Cedar and sourwood trees, which are considered very sacred to the people, are both connected to the color red. Sourwood is the first red-leafed tree to change. The wood of the cedar has red in it The cedar does not grow in these mountains, but it is really av~able in Tennessee or southern Georgia, so in the old days people would just run over there to get it. Once a year, at the time of the Green Com Ceremony, all the fires in the whole Cherokee territory were all put out. The sacred fire at the mother village was then relit by a person who was designated as the firekeeper, and runners would take the fire 10 all the villages in the Cherokee nation. The old people used lO say that the flfC was the bond that kept the tribe together. It did not matter that the people were members of different clans and spoke different dialects: it did not mauer that we might have different enemies and different friends; the fire was the same. Wherever our village wll!>, we all cooked at the same fire and heated our lodges with the same fire. It was the fire that held us together. . The Green Com Ceremony marked the begmnmg of the new year. It was the tribe's most powerful ceremony. It was the bonding ceremony. When the fires were put out, the people forgave all the crimes of the past year and made resolutions for the next My grandfather said that, after the sacred fire was li~ and the runners were ready t0 leave for their villages, the people would do a special dance around the sacred fire. That dance had its own particular songs about the fire-lighting. To The Green Com Ceremony was celebrated when the first roasting ears of com became ripe enough to eat, sometime after the eighth or ninth of July. No one could eat the new com until then. In the last days before the ceremony, it was hard LO keep the kids out of the field. The adults used 10 satisfy the young ones by letting them eat the com worms, and the com smut off the ears. Com smut is delicious! They would take it before it got black, cut it up a.nd fry it. I understand that among the Mayan Indians only the emperors and the wealthy were allowed t0 eat com smut. The com worms are good too when they are fried. ' ' After the Green Com Ceremony, when the runne~ brought the fire to the villages, they took It to the council house at the center of the town. The grandfather of my ~n~ather told him about the ceremony at the hghung of the fire. One person did a spider dance and carried some smoldering embers in a clay pot to each of the four directions in the village because Spider had carried the FtrSt Fire in a clay pot which she made (see page 13). Then they returned to the town house, and the elder who was designated the firekeeper brought the fire to a blaze with the sacred woods. That fire was kept alive in the council house all year. Just as the One Sacred Ftre was the focal point for the nation and the fire in the lodge was the focal point for the family, so the fire in the council house was the focal point for the village. If a family's lodge flfC went out, they went lO the town house, and the firekeeper would light their fire, honoring all the taboos around it, because Fire was a sacred being. The fire in the council house stayed alive all Y:8'"· :nie _firekeeper was responsible for keepmg u gomg and then called it up with the seve~ sacred woods when they had council meeungs. James Timberlake, when he visited Attakullakulla's village. went to a meeting in the t?wn_ house. Although it was daylight outs1de, tt was dark inside the building, but he could see that the firekeeper had laid out short piece~ of dri~ river cane, one overlapping the next, m a spiral that stanc:d from the fire pit and moved out in a great circle. The elder who was the firckeeper started 10 chant a fonnula. and at the end of each verse he clapped his hands four times and rubbed them together. At that, I.he fire ignited, and the cane started burning. It seemed as though it was spontaneous. Timberlake was amazed. As one piece of the cane spiral burned up, the one overlapping it would catch fire, and the flame went around until the whole sprral was consumed. The people sat in a CIJ'Cle around the burning slivers of cane and used them for liiht during the meeting. Toe fire was also a nmer, because when it went out the council was over. . There was another com ceremony, but thlS one was done at planting time. 11 involved �Waiting; Under the Wing of a Dark Hill We are waiting to break every vow We have made. Hunting the butt-ends, Smoking them under the trees, Dra·wing closer to the lantern We read The razors In bloodKin eyes. We goin idle Search of him, Of the silver one Who is only a flash That crosses our path From time to time (But familiar like the amber And the spittle Or the shadow that falls on our dreams Eyes wide.) lighrning-srruck wood, which, if it was taken from a cree that survived the blast, had the Ancient Red in iL Before planting the com, a large group of women would dance around the cornfield, leaving a small group of women at each of 1he cardinal points. Each of these smaller groups would include an elder grandmother who had a big splinter of lightning-struck wood. When there was a group in each of the four comers, they sang a special song and rushed 10 the center of the field. Al the center of the field, they would plunge their lightning-struck wood into the earth, like lightning striking the ground. This was a powerful symbolic act. The lightning-struck wood represented Kanari, the First Man and also the lightning, and the women represented Selu, the First Woman and also the Com Mother. That was to make the com grow. 1 think it probably did. Com just grows beuer if the women plant it and do things like thaL Fire was of great spiritual imponance, but it was also the people's most powerful tool. Besides using it for basic cooking and heating, I told how ii was used for healing. It was also much involved in weapons-making. The people used fire in making blowguns and in flintknapping. To make arrowheads, they heated up the pieces of flint and then poured drops of cold water on them. And in the earliest days, before they knew flintknnpping, they would bum the ends of sticks and rub them to harden them. Outside the village, the people used controlled fires to bum away the leaves and woody debris around their town 10 protect it from wildfires. When clearing new fields they used fire 10 bring down the trees. They would girdle a tree, and after it was girdled and dried, three or four people working as a team would stan small fires at its base. They would just sit around and chat while the fires burned, from time 10 rime geuing up to chip away the charred wood with their axes, until the tree fell. Jn this way they would also bring down large poplar treeS 10 make their canoes. Once down, the log was also hollowed out with fire. After the riverbonom fields were cleared, the people would continue 10 bum them off every year co get rid of the cane. My grandfather's grandfather told him that he remembered the sounds of the cane crncking and exploding when they burned the fields. 1t sounded like an army - Boom! Boom! BOOM!! They would also bum the mountains 10 gel the chesrnu1s. They would set fires at the bonom of the mountain, and bum the leaves off all the way up 10 the top. h made it easier to get the chestnuts, easier to move around, and it enabled them 10 gather honey. Burning made hunting easier because it 100k away the brushy places in which the animals would hide. Burning the hillsides encouraged grass and sun-loving blueberries and huckleberries to grow up underneath, making better forage for the game animals. From my grandfather, I got the impression lha1 they burned the mountains every fall. I think 1ha1 to a bird flying over this area in the autumn 300 years ago, ii would look like the whole Cherokee territory was smoking. Fire was an imponant pan of the old# way of life. fr' We foam in the bowels We shit and quake at the light Of killing him. (If we could dare Or ferret him out, Tell him apart Prom us While we slept ... ) If we could find What we'd need, We'd cul his green throat, Dance on his green blood, And bury him beneath the sodden leaves (Bury him in the mud and lime Like us) We'd bury himOnly an inch or so Below the surface. Mile and miles From the black coal, And just as far From the Warm, Translucent SKY. David Earl Williams Orn ing by Rob Messick lolu1tcr, 1991-92 By God, We cast pale omens Into camp fire And breath them in. JCnti'mh )ounW J)QIJC 17 �MIDWINT POEMS BY JI MIDWINTER FIRES All branches bare Apple persimmon acorn chestnut hazel The peach gone December the dying month The cold sunken giving up of ghost By the fires your moon-heat wrestling spent harvest winds A knock Admit them Admit them Three keen-faced bulls hindquarters manly shaggy crouching bearing mistletoe and holly berry THE HOLLY Beads of blue Grieve not! The golden bough and holly sprig greet you! blood the air transfigures crimson A crown of thorny green YULE The sun does not die The earth tapers then savors Let's make a fire to cure poison its shine In the wood's gloom a blazing evergreen We'll smolder a log shoulder sorrows away in brass buckets of ash Luck will be ours The singing flint within us Embers glowing glowing �ER EFFERY BEAM EATING THE GOD Having been Ox and Shamrock Having been Queen and Peasant Having been Tern and Blow-fish This strange land takes me Restores my strength The land's fleshy length Such was our custom With jug and grain I by thanks am given SATURNALIA I left the place l was accustomed to COW-BORN DIONYSUS Here you are again Friend of the winnowing heart Back from your far journey I will help you work the lath and hoop to set the stars on an unbitter loop so your sacred frame will hang low and succulent like the eyes of new calves Where the rooster ignites and hails the sun You find me Agoat with a black beard Drawings By James Rhea Borders By la.son Tueller �..... LOGGER -VIOLENCE! •• ' • ' N"1Uril W«ld Newr ~ice On the morning of November 25 1991 Bruce Hare was in the Long Creek Ho~ Restaurant, the local cafe in the little town of Long Creek. Hare had grown up in Long Cre~k and presently owns the Chanooga Wh1tewater Shop that offers rafting trips down the nearby Chattooga River. And because he cares about his home and the river, Hare has also been filing appeals on timber sales offered by the US Forest Service (USFS) near Long Creek in the Sumter National Forest Hare is a former president of the South Carolina Forest Watch environmental group. Forest Watch has been very moderate in pushing forest management reforms, but the group had recently assisted the Georgia Forest Watch in filing several appeals in pans of the Chatrooga watershed that lay in the state of Georgia. This angem:l logging contractor J~s Smith, who also lived in Long Creek but did a lot of work across the state line in the Chattahoochee National Forest Smith came into the cafe with an employee, David Phillips, who has made no secret of his dislike of Hare and his work. Smith was believed to have participated in vandalizing Hare's business several months before. The two loggers came over 10 Hare's table, threw hot coffee in his face, tackled him and started to beat him mercilessly. They brok~ a wooden chair over Hare's back and one of the men held him while the other hit him repeatedly in the face. . "Keep this up, and we'll kill you," they said, refemng 10 Hare's environmental work. They also threatened by name Dr. Billy Campl?c:11 of Wesaninster, SC, a local general pracnnoner and Forest Watch member and :nan Roben Alexandei- of !labun County, GA, a member of the Georgia Forest Watch. They then walked out of the restaurant leaving several shocked witnesses and a battered Bruce Hare, who suffered multiple body bruises a face that was described as "a mass of brui~s " a di~located finger, a chipped tooth, and a ' spramed neck. The two assailants were later picked up by the sheriff's pan-ol and taken to the county detention center in Walhalla They appeared before Magistrate Becky Gerard on charges of aggravated assault and battery and were released on their own recognizance in lieu of $500 bail apiece. ~arc's i:esponse to his bearing is simply 10 conunue his work on behalf of the forest _"l hate 10 see this," he says. "lt's a neganve turn of events. It's like the irresistable force meeting the immovable object. They1I have to kill me to stop me, and I'm afraid that some of the loggers feel the same way. "We're not going to get any help from the couns or the government. It's a real world. ~hether it's Nicaragua or Ireland or right here, its a real world we live in." The reaction of the commercial media to the beating of Bruce Hare has been subdued even though the a~sailants made sure thm H:i:re knew lha1 this was an act of intimidation. The men who damaged Bruce Hare arc now loose on their own recognizance. The court's verdict on the seriousness of their actions will be a clear signal 10 environmentalislS and loggers alike as to how Xatuar, )ou1 not PClCJC 20 ·1-T-ENNESSEE·FIRES ' Narural World N._,, Sc,rvice Afl.C( lwo monlhs of unusually hght rainfall, the <bys 111 the end of lhe monlh of October, 1991 posed a great fire hazard. Wilh lhe rising of a dry wind. conditions became extreme. All it took was a match, and on the western slope of the mount.ains in the Cherokee National Forest. arsonists provided the matches on October 23. For the next lWO weeks approximately 40 wildfucs burned in lhc Cherokee scorching approximately 3.SOO acres of woodlands. The Roclcy Top area was severely burned by several fires, the biggest or which alone burned 1,700 acres. In Greene County, a fire in Polly Hollow burned over such precipitous terrain thnt firefightcrs had to Jet it bum for a full day before iL reached an accessible location where they could begin to fight iL That fire burned over no acres before it was contained. There was a 300 acre fire on Green Mowuain and 225 acres burned on LiuJe Pond Mountain, also in Gn,ene th~ po~ers-that-be view "greenie-bashing" in this region. Not all loggers are like Smith and Phillips, but as the national economy continues to come unglued, people become afraid. Non-violent environmentalists could become likely scapegoats for the social ills that are making some men angry and fearful Desperate men are dangerous. How are violence and intimidation to be de~? Are the couns up to the job? The reacaon to the aggravated assault on Bruce Hare bears careful watching. DISAPPEARING WETLANDS Narunl World News Scivloc Wlul do you do if o wetland area ge1.5 in lhe way of )'QUT bulldoze(! If you arc President George Bush~ ~. US Anny Corps of Engineers, you simply say it 1sn t there and keep on pushin'. The 1989 edition of the Wetlands Dt1l~ation Manual. used by lhe ColJ)s and I.he Envuonmental Protec~ ~g~y to~~ wcllands qualifying for protccuon LS be.Ing reviScd. However, the revisions are more political lhnn scientific. The proposals arc coming from the highest echelons of lhc Bush administration, and they speak more or lhe success of lobbyists for oil, gas. development, and agricultur31 interests than of any new breaklhroogh~ in scientific research. In practice, the change has already gone lhrough. ln the summer of 1991 the US Army Corps of EngillC.CIS was ordered to go back to using a four year old manual lhnt has less stnngcnt definitions for wellands lhan lhc current manual. "The '89 manual was lhough1 to be leaning a lillle too much toward lhe wetlands side." Roben Johnson of the Ashe vii le Corps or Engineers office told lhe Ashtvillt Ciliun -T~s. The chllngc in lhc rules will result in I.he lo.~ of 10 to 3~ of the wetlands in the country, according to the NauOlllll A ~ Society. ~ly, "it is already mnkmg ,;ome d1ffcrtnce," said Johnson. The Corps is a~vm_ mon: construcuon, filling, and dredging g proJCCts m rucas that previously V.'OUld ha,-e been COllSJdcred wetlands. Commcncs on the change in wcdands policy can be direcltd to: Grtgory Pt'dt. En,iron~nta/ Pro1ec1ion Agtncy County. The fue on Rocky Top seemed LO be the worst, wilh flames reaching six feet in heighL Some of the fires crowned, or burned into the tops of the trees, in stands of Virginia pine. There were no homes damaged or dcstr0yed, although there were seveml close calls. During the Rocky Top fire. firefightcrs at one paint abandoned one home to the fire, but because of a sudden drop in wind speed. they were able to retwn and save lhe dwelling. Where possible, bulldoi.crs coostructed fire lines cleared areas in front of which backfucs were set 10 ' consume fuel in I.he palh of the oncoming blllUl. However, 80 J)Cl'CClll of lhe lines were cleared by 20 person crews working 16 • and sometimes 24 • hour shifts to clear brush in rough rerrain. They were n:infon:ed by air tanker$ thnl flew overhead, dropping water-based chemical fll'C relal'dant on the b ~ Helicopters slinging large warer bucketS also cooled backfires lhal looked like they might jump their J;nc and patrolled the edges o( the fires, guiding !hem away rrom buildings and ~ lhat looked like potential hot Spots. Al10get11er, counting fu'Cligluers on lhe line and suppon personnel, more than 1,000 people fought the blazes. 401 MSt SIi' \Vashmgron, DC 2046() Ciuioon by Andrew l.A,hman ,.,inrcr, 1991 - 92 �- .-, -.s WASTES TO BURN USPS IS ARROGANT NUii World~ (TIDS IS f'liEWS?) Nounl World New An article in lhe Sunday, November 10 Kno:cvillt Ntws-Stntind reported lhat the US Department or Energy (DOE) 1w requested the Si:u.c or Tenncssc:c to accept ..tupments or mll!ed hat.ardous and radJoocu, e waste (o, bu ming at 00 R1dgc·s 'TSCA incinerator' (so called because 11 1,1as established under the Toxic Substance:$ Control Act). The TSCA 1nc1ncrator came up to full burn in April, 1991. J~is presently burning liquid wiutes stored in the mile-square K-25 building 81 the Oak Ridge Reserv:iuon. It is esumatcd lh:lt the facility w,11 be able 10 burn two million pounds or waste per year 81 great eitpcnsc ond great d:ingcr to the cnvironmcnL Within two yClll'S the mcincrnt.Or wiU be burning the solid wastes scored in K-25. The DOE ha~ permission 10 import wastes from their facilities at Fernald and Portsmouth, Ohio, and Padooih, Ken111Cky But the agcncy is oho asking to bring 111 7S truckloads or-te from the fac1h1y at Weldon Springs, Missouri as well, pleading that it should have been included in the original wa~te hauling COllll'OCL The Oak Ridge Enviroomcnlal and Peace Alliance (OREPA) is calling on Tcnncsscc governor Ned McWhcrter 10 lllkc a st,ong stance against acccptanee or ony addiuonal wa...ics over the contraeted amounL The DOE ha~ no comprehensive v,1aste management pl.an, and governors in Idaho, Colorado, New Mexico, and Nevada have cited this lack in firmly forbidding was11: shipments into their Slates. OR EPA staff member Ralph Hu1cl11son says, "DOE's waste is Wee elccll'icity seek.mg 8 ground - 11 will 1alcc the palh of lc.ast resistance, and where it finds a ground, people will get burned." People all over the K.atuah Province would be affeclCd ,! Tcnncssce allowed extra loading al the TSCA lncincl'8tor. OREPA is calling on people throughout the region to write to: Go~r""' Ntd McWhtncr Stott Capitol Nashville, TN 37219 asking him to prohibit extta twardous and radioactive waste burnings in TcnlleSlitJC. It would also be an opponunity to ~11ggcs1 closing the TSCA mcincrator entlrely, to stop it Crom o;pewing toxic polluUIIJIS into the lllmOsphere. US 01,trict Judge G. Ross Andcrion, Jr. issued a temporary n:$tr.Uning order to 5IOp won in the long-dispui.:d Long Cn:cl umber 'wile m the Picuni. Ranger Disuict or Soulh Carolina's Su nter National Forest. In deciding on I SUit brought by South C.arolin3 Forest Wau:h. the judge berated the US Forest Scrvioc for its "unparalleled arrogance" in its handling of the su~tion. The agency cleru'ly hod been trying to avoid tails with the environmental group and had logging companies poised to begin cuumg. even though the cnse was sull m ooun. The sale gained w i ~ ottcntion when, m the spring of 1991, 1 protc~tcr who identified hu,uclf only &s "Forest B. Green" s!OJIPCd work on the logging project for five days by siu.ing in • tnle. At that lime the USFS was di.rcctcd to come up with a new environmental a.ssessmct1t 3nd discus:s 11 with the Forest Watch group. The USFS did come up with• new environment.al assessment· one which was complcl.Cly unaccepmble 10 Forest Watch - nnd then piclccd up the umber S31e cx.aclly where it had been lc!t off, directing the companies who had previously offered the low bm to begin cutting, meanwhile Slalling on meetings wilh the Forest Watch group. Thi., did IIOl lcnd credibility 10 the agency's environmcn ta! assessment in the eyes of either the Forest Watch group or the judge. The Gruntvi/le News qoOICd Judge Anderson as saying, "I get the impression your arrogance is unp81211eled. You jUSl don't care 10 "' down and talk. 10 anyone except yourselves.• "I'm noi imprc.<t'icd by a governmental agency_lh:11 lends IO forget who's paying its sata,y; the judge said later m the procccd1ngs. !~uatij: ~ USF11lg,ced., ~ihAia.... the s:ilc contraets 111d hold moctinil,' with FotcSI Walth manbcrs. They also agreed to notify Forest W81Ch 30 days before taking any action on the oralc, to prevent any olhct blitwitg Jogging raids and allow the group ample time 10 go to coan should they deem II ncccs.ury. CHEOAH SALE NAILED Nwnl "'\\tor U News Service More than 300 spikes wen: found embedded m ltt.cS slated 10 be cut as part of the Gra.~y Gap and W=a umber -.;iJcs 111 the Chooah Bald area the Nantahala National ~ On Scplember 23, 1991 or US Forest Service employees checked the urea arier receiving a leucr postmarked in Olarlotte announcing the !piking. Oieoah B.ald, formerly• 21,000 acre roadlcss area, ""'11.1111ack.cd quickly after being dtlistcd as a RARE n (Roadlcss Arca Rc.cnrch and Evaluation) ~ite and reduced to 7.000 roadies~ acres. It still is the !ariest unprolCClcd road~ are3 m the N:uuah:lla Nalional forest and on important link between the Great Smoky Mountains National Pan; and the surrounding fon:st areas. The Wildtrncss Society and the Siena Club lhis summer came to an agrccmcnt with the Forest Service th.It allowed timber cutting but no roodbuilding m the W=r and Gl"3liSy Gap s:ilcs. Chcoah District Ranger Glenn McConnell w:is qootcd in the A ,lttvil/t C11iun-Tunes &s saying. "I don't consider this (spiking) a protesl. This is terrorism." The cry was wen up by the newspaper 1L,;clf in its editorial column. The charge was mu because spikes can be dangerous to saw mill opcra1ors if they arc working without safety procecuon when a 5Pike is h11. Neithcl McConnell nor the newspaper unplic.iled umber mmagcrs or logging company owners ,,.ho order workers to continue cutting timber "31cs rcgasdless of the known risk or spikes. ANOTHER GE SUPERMESS N uni World N •.,, The EPA ha.~ recommended three locations in Henderson County, 1'C for a single federal Supetfund cleanup site - ~ith General Eloctric Corporation bemg identified as f'C.\'J)Oll'ible for the contaminauon. GE now has at least 48 Supcrrund sates to 11.S "credit" - more than any OU1Cr corporauon. GE opposes huing the lhroe locauons as a ~mgle site because, although the EPA ha~ found similar contamination by organic compounds, PCB, 1111d pcn:loroethylcnc (a su~I.Cd aircmogcn) 11 the various locations, GE m1111win, lh:ll the propcrues arc not connccl.Od and are underbid by SCIXll'3te bodies of ground water. The cost of the cleanup, which would be borne primanly by GE, has yet 10 be dtltrmincd since the extent of the contaminauon ,~ sun unclear. The EPA 1s "concerned about the potential for tong-term exposure; and recently asked GE 10 sign a consent agreement so cleanup or the site ll\JIY begin 1mmcdialcly, but so Car GE has n:fuscd to do so. Arca tCSldcnts have expressed concern lh:ll property values m the adJOining areas will plummet ii the site is placed on lhc National Prioritit.$ list. Wtntcr, l99l -92 !1RTlOt'1.R. L 'FO'.KFst.S Xawah Journot pa.c:,e 21 �Natural World News SPECIAL REPORT WHO WILL HAVE THE POWER? Winners and Losers in the War to Control the Utilities Industry At fm;r glance it looks like a dull and confusing ''battle of initials": the war over energy and the who, what. and why of its production that is being waged in Washington. If one says them aloud, the tenns FERC, PURPA, SEC, and IPP, (or how about EWG?) sound like body functions gone amok. Rather, they are the initials of agencies, processes, or classifications of electric power generating organi1.ations. We need to include these important abbreviations in the lexicon of our lives. Congressional baules or bureaucratic brouhahas in Washington sometimes seem 10 be far removed from Ka1uah, and yet they are of vital concern to us, because lhey often have dircot effects on our lives. This "battle of 1he initials" is no exception. rt is, quite literally. a mauer of power and light, Duke Power and Carolina Power and Ligh1 (CP&L) specifically. and how those two companies (among those that SCIVe our urea) have wound up on opposing sides in what appears 10 be a regulation dispute. Their split is indicative of a split in the power indusu:y. The battle is over whether or nor 10 change the Public Utility Holding Company Act (PU HCA) of 1935. CP&L feels threatened by the proposed changes; Duke feels that the new act will benefit them. Two years ago, Senator J. Benneu Johnston (D-LA), who chain; the Senate Energy and NaturnJ Resources Commincc, ed draf1 the Competitive Wholesale Electric Generation Act of 1989, which was designed, he said, "1 remove the obstacles to competitive 0 wholesale generation in the Public Utility Holding Company Act of 1935." This year, his "National Energy Security Act," and specifically its Title XV, "would open the energy generation market to a new form of independent power producer ([PP), called an 'exempt whole!>ale generator' (EWG). that would exclusively marker power io utilities and that would be free from regulatory constraints imposed by the 1935 act" according 10 Leonard S. Greenberger in the April 15, 1991, issue of the P11hfic Utilities Fnnnight/y. At the moment, Bcnneu's bill has suffered death by filibuster, done in by its ties 10 legislation which would have allowed drilling for oil and gas in the Arctic's Coastal Plains. But there is a similar bill in 1he I louse, and the Senate's Banking, Housing and Urban Affairs Commiucc, which normally has jurisdiction over PUHCA, is thinking about redesigning the bill. President Bush's National Energy Strategy focuses on PUI !CA as well. It is clear that in 1992. PUHCA will undergo some changes. This bodes ill for citizens and rntcpayers. To under.;tand what is at stake in this ongoing debate, a brief history lesson is in order, The Wheeler-Rayburn Act of 1935. later 10 be called the Public Utilities Holding Company Act, was passed as pan of 1he New Deal legislation designed to break up trusts that exercised monopolies over many aspects of . Xntimh Joun!a ~ p n~c 22 ' ' 0 American life. Chief among these was the utilities industry. PUHCA was successful in making the utility companies more manageable by dismantling the layers of ownen;hip beneath which they hid their assets. The result, as James Cook describes in his Forbes anicle "Camel in the Tent," is thar although US u11Jirics continue to operate as monopolies in their distribution areas, they are no longer so large or powerful as those that existed prior to the Great Depression, and their prices are controlled by the PUHCA regulations. During the energy crisis of the I970's, there was anxiety about the availability of dependable energy supplies :ind our dependence on foreign sources of energy. As a result of these concerns, Congress passed th.: Public Utility Regulatory Policies Ac1 (PURPA) in 1978. The act encouraged anyone capable of producing energy 10 do so - using windmills, water power, solar power, or biomass. The inducement 10 create these al1ema1e energy sources was this: public utilities were obliged 10 purchase whatever energy was produced ac a price equivalent to the amount it cost them to produce it. If chese small energy producers or "qualifying facilities" (QFs) could produce power more cheaply than the utility's cost then the difference between the two prices was the size of their profit margin. lt was a good deal for small operators, particularly at a time when pettoleurn resources were uncertain and nuclear plants were receiving bad press and worse repon cards. fl was unwise to build new generating facilities when small QF's might appear on the scene 10 supply the increasing demands for power. Besides, the competition was viewed as healthy - so healthy that big business and even the utilities decided to try for a piece of the action. Enter the Independent Power Producer (IPP), a larger scale version of the QF. Some IPP's are owned by non-utility industries, others are run by utilities themselves. These IPP's generate power and sell it 10 utihues m the same way that the smaller QF's do, but with this difference: they are subject to regulation by the Securities and Exchange Commission (SEC) under provisions of PUIICA. There are several reasons why this arrangement 1s accep1able 10 the utilities. First, il is attractive in the same way that the QF wns: i.e .. it allows the energy supply 10 expand 10 meet the public need without obliging the utilities 10 invest their own capillll. IPP's are also allowed to operate on higher debt ratios (80%, as opposed co 65% for utilities). Second, the 3JT:IJ\gcment is effective. IPP's now make up an estimated 12% of the nauon'li energy supply. Third, and most imponanlly, there is money 10 be made. Cook describes the profit motivation this way: "Because there is no regulatory limit on their returns. the independent power producers have plenty of incentive 10 cut costs anywhere they can. For an independent producer. a penny saved is a penny earned. For a regulated utility, a penny saved over the allowed rate of return risks being returned to the consumers in lower rates." The present attempt at limiting PUHCA, Senator Johnston's National Security Act of 199 I, proposes to create a new type of !PP called an Exempt Wholesale Generator (EWG) that would fall out.~ide PUHCA's scrutiny. As Leonard Greenberger put it in an anicle in Public Utilities Fortnightly in March, 1991: "Anyone could own an EWG. including today's registered and non-registered holding companies. Facilities now under construction could only become EWG's with slllte approval, while affilitatcs of registered holding companies already in existence would need a green ligh1 from the SEC." n ,e new ruling would point the power companies back toward the days before PUI fCA regulation when the energy industry was a maze of holding companies and subsidiaries - a confusing tangle in which ii was often easy to conceal hidden profits and diffuse accountability. Power purchased from EWG's would be sold to consumers at a price regulated by the state utilities commissions, or by the Federal Energy Regulatory Commission if the power crossed state lines. But any profits realized from the economical generation of power by these EWG's would go back 10 the EWG or 10 the utility company that owned 1he EWG. Savings would not have to be handed back to the consumer. While it was totally predictable that the public consumers would be the last to enjoy any benefit from this shift, there are also some utilities that are skeprical about the impending change - thus the squabble between CP&L and Duke Power. Spea.kjng for utilities like CP&L, Don D. Jordan of Houston Lighting and Power states: "Tampering with the highly evolved and complicated s1ruc1urc of our nation's electric industry is nothing shon of imperiling the security nnd reliability of a vital part of the nation's economy. The real test of reliability is whether the power will be there when ii is needed." So they say. But the real issue for CP&L is the balance of power within the industry. Some of the uLilities. like Duke Power, have been ambitious and aggressive, acting more like Fortune 500 corporations than service organizations. Other:;, like CP&L, do no1 share Duke's appe1i1e for unmitigated competition. They have relied more on the legal structure that protected their 1erri10ry and their status as regulated monopolies. They are afraid of being carved up and eaten alive. They fear that bit by bit their territory and functions will be taken over by EWG's that are subsidiaries of companies like Duke. Another area of concern for this group of utilities is the access 1ha1 EWG's will enjoy to 1he utilities' transmission lines. They fear that the EWG's. should they be able 10 gain access 10 the public utility transmission lines and use l,lmtc r 191Jl-92 �-··"'JI energy that developed after the war. The public, mindful of the burning oil fields in Kuwait, will be willing 10 embrace Johnston's new bill, the National Energy Security Act. because it promises to create new supplies of energy - a comforting notion 10 consumers v.ho witnessed mass quantities of pett0leum energy going irretrievably up in smoke. And it wa:; definitely unsexy 10 join Jimmy Caner in turning down the thermostat 11nd wearing a wool sweater in the house. The Gulf War may ultimately prove 10 be our undoing - abroad and at home. Veronica Nichnlas was formerly a cmuiry commissioner in Jackson Counry, NC. For ten years she lias dnne bartk with the Nantal,ola Power and Ugh1 Company,fim 10 keep in 1he moun1ai,is 1he henefils ofpower generated from 11wU11111in lakes, and 1hen oi·er I~ siting of a high-w,_lrage power line 1hro~1gh ~ Transyl\·0J11a and Jackson Counnes r.' NWN (con1111uedfro,n par, 21) RATILERSENDANGERED N:ll\lnl World New, Sc,..ice In Scpccmbcr, 1991 I.he Biodiversity Legat Foundauon or Bouldct, CO and IC$Cal'Cher Andrew Wci.~burd fonnally pctilioocd the US F"ISh and Wildlife Sernce 10 list the timber raulesn:ike (Crota!ILJ horr,diu} 3li .i tndangcrod ,;pccics unde1 the Endangered Species Act . them as they liked, would choose to do business with only the most profitable customers and leave the utilities with a base of high-cost residential customers and small business customers. On the other side of the issue is Duke Power, the leader of the coalition of utilities advocating changes in the PUHCA and a company anxious to gain a share of the EWG business. In the withdrawal of PUHCA oversight that the Johnston bill seeks, Duke can expect a return to the good old days of monopoly before the Great Depression when the trusts were fTce to work their will. They are looking for the day when once again "big fish eat little fish." Whatever the tum of events, we, the rate-payers, will be the losers. Marie N. Cooper, director of research for the Consumer redcration of ArncriC3 put it this way: "Captive consumers bear all the risks of deregulatory schemes (like Senator Johnston's) that say 'let the market work and see what happens' because they (consumers) arc the weakest actors in the market. If the market does not work, it is the residential consumer who pays." So, no matter what changes come to PUHCA, the consumer stands to lose, because utilities, no matter which side they choose in the PUHCA debate, fail to understand that the real key to their profitability lies not in mcreascd production but in conservation. For instance, in 1989 the 1ocassee Wlnter, 1991-92 Watershed Coalition was organized to prevent Duke from building a pumped storage .station in the Coley Creek basin of South Carolina. According to Bill Thomas. co-chair of the group, "When we looked into the proposed project, we rcali1.cd that energy efficiency was an even bigger issue than Coley Creek itself." The coalition hired the Energy Systems Research Group of Boston to analyze conservauon and mnnagc:ment programs that could help reduce energy demands on Duke. This investigation showed ulrimatcly that the replacement of all the lightbulbs in the service area with energy-efficient models could save as much energy as the Coley Creek project would produce - at about one-third the cost If this is so. then the question is, "Why arc the utilities persisting in their plans 10 create more energy projects instead of pursuing conservation tactics?" The answer to this question is nor very difficult when one remembers that it is the US Department of Energy (the same people who brought us Oak Ridge, TN and Rocky Flats, Colorado), that is making the judgments about our future energy needs. With this in mind, it is easier 10 understand why utility companies behave the way they do and why they fail to realize that conservation can spell profitability. We can understand even more clearly if we put the expected PUHCA reforms in the context of the Persian Gulf War. Energy legislation has become sexy, in the wake of the heightened national consciousness about Orawina by Rob Mcssidi: The timber raider once ranged from Minnesota to Texas. from the Atlanlic C01$1 wes1 to the urpc1 reaches oC the MJssoun Riva. It occurred in brgc number.; throughou1 the woodlands th:n once covcrod the whole or eastern Turlle Island. Raum play an imponant p.111 in the forest ecology, feeding prinwily on ~mall rodcms. and young rauJcsnakes thcmsel,ea being prey to hawks and owb. The timber ratllcr was Utsa'nori in the liinguage or the Cherokee Indian!!, who con~idctcd the aea!ul'c a "grandfaihcr," or spintually powct(ul being. M.iny of the naovc tnbcs coosiJcr the umber l'IIUla the guardian or the Earth's sacred place$. The species was once so common that the nauvc people s:ud that it ~ put oo Earth to rem ind the humans 10 wau:h wbcsc they 51ep. The lllllbcr rawer IS cxrn:mcly scns1bve to human di sturbmcc and Cll'IDOt Ii vc rn I.be pro~un1ty of human beings. The budding of roads and ORV traib into previously isolaled snaJce h.lb1tat areas, incn:asing resort and !ICCOlld home devclopmenr. commc:n:ial snake hunung. I.he clearing ol bouomland forests for agric:ulrure. and d11cet persecution ol timber nullen by human beings in informal or govcrnmenl-sancboncd raulcsn:lkc hunts and roWldups 1w caused the near-dclnise or the species. Tocby thcrc are on1 y a handful ol kx:atiom "'here I.he bmbcr raulcsnake exists in numbers that arc sufficient to aUow the species to SUtVivc. Most of these critical sites have inadequate pro4«uon. Many other popul3lions arc II a point where lddi6onal persecution wall ~ult in ciu.irplllOO.~. In the SOlllhcm Applllachllll\S, wnber raulets-,: n:stnctcd to the mos1 rugged and rcmoet locauons. The F"I.Sb and Wildlife Service IS cxpccled 10 n:tum a finding on the Biodivasity Lep1 Found:u1011 pcbtion 'l0fflcumc in December. For addition.al 1nformation, contact Jasper Carlton or the BiodivcrsiLy Lcpl Foonda1ion: Box 18327; Bouldct, CO 80308 (303) 491).@9I. (conllmll!d on paac 32) �r LITMUS LICHENS The pages of Karuah Journal have reponed eittensively on a well-known indicator species known as the Black Bear. The health and well-being of Ibis large mammal has been shown to reflec1 that of the mountain bioregion we inhabit. I recently came across an article in the November 1991 issue of Discover magazine lhat brought to light another form of life that directly reflects, or indicates, the condition of a crucial clement of any bioregion; namely the air. This form of life is called Lichens, of which there arc over 20,000 species worldwide. The article by Edwin Kies1er Jr. poimed 001 tha1 lichens have no roots. They collect all their water and food from the air. Through their life processes they also absorb wha1ever contaminants are in the air. Unselective caters that they arc, they can soak up carbon dioxide, sulfur dioitide, heavy metals, radiation, and dust Lichens can hold on to lhese chemical and radioactive contaminan1s even if i1 kills them. Yct every form of lichen is not susceptible to 1he same pollu1an1s. There is a spectrum of sensitivity lha1 can be drawn for each lichen species, and among lichen species in an ccosys1em, wilh regard to accumulations of different contaminants. For instance, some varieties can tolerate relatively high concentrations of sulfur, while it may only sicken some and kill others. By using this kind of grading system of the known tolerances of different species of lichen to various contaminants, scientists can make a record of a region's air quality over time. Pollution sources can be uaced by plotting prevailing wind patterns for ao area and noting whether the species of lichen that arc sensitive to a given pollutant arc cl3maged or not. This sensirivity of lichen hos been used in European countries to study the paths of aunospheric contaminants. Lichenological studies are just beginning in the United States and Canada, yet there arc some telling eumples emerging from work I.hat has been done so far. In the Cuyahoga Valley in Ohio greater than 80% of lichen species have disappeared since they were tracked by naturalists I00 years ago. In the valley called the Delaware Water Gap between Pennsylvania and nonhcrn New Jersey, 60% of Lichen species that have been recorded there in the last century have perished due 10 the effluvia of nonhcrn industrial cities. Lichens arc actually a composite of two different organisms known as fungus and algae. The united organisms fonn a mesh called a thallus in which a fungus threads itself around algal cells and enclose them. The algal panicipam provides sugars through photosynthesis which the fungus uses in making its own nutrients. The fungal participant in turn gathers moisture and minerals from the air that arc used by the algal cells. One way 10 describe this symbiotic relationship would be to say that the alga and fungus arc eating from each other, only they do not cat each other fast enough or in such a way I.hat the whole organism tenninatcs. Lichens are found in nearly every Xoti«lrl Joun~ j~~c 24' continental ecosystem on the planet. from underneath the cover of ice and snow in An1aretiea, to tundra, temperate forest zones, and dcsens. They cling to stone statues, rocks, and trees in the apparent shapes of shrubs, disks, hair, and even as dashes of brightly colored ink. Some of them can live more 1han 4,000 years - think about lha1 next rime you start up one of those sulfur-spewing devices! Lichens can provide a way of monitoring the potcnriaJ for ecological damage due 10 air-borne pollutants I.hat is far cheaper ch.an using electrical gauges. Electrical gauges can be spread out in a given area and linked by computer 10 indicate when cenain pollutants pass a safe level. However, the costs in staff' and equipment are prohibitive 10 their widespread use. A scientist studying lichen can collect samples from specific sites and do tests to find ow what contaminants arc present and in what concentrations. These lichenologists can also transport specific lichens, on logs for instance, from less contaminated sites to more contaminated sites to monitor air quality. One method of testing lhc chemical composition of lichen is 10 heat it in a furnace until it convens into gaseous oxide forms. From there this gas can be piped into a detector to read its chemical signatures. Another method involves plasma atomic emission specttometry in which the lichens are liquified with an acid and injected into a plasma (or hot ionized gas). This process gets the chemical elements to emit distinctive waves of energy that can be identified on a specttomcter. This method can record over a dozen different chemical elements in lichens. When lichen dies it means that it:. chlorophyll has been destroyed, and ii usunlly turns white. Yet it is now possible for rates of photosynthesis in the algal cells of lichen 10 be measured for damage long before the lichen turns visibly white. This has been discovered in work done by Thomas Nash from Arizona State University. He has discovered that in Drawing by Rob Messick Los Angeles one major reason why a species of lichen known as Rama/itl(J menziesii has died out is that the lichen absorbs nitrates from car exhaust which impairs its ability 10 perform photosynthesis. Human beings have used lichens for dyes, as in the tweeds of Scotland, and the Chinese have used a fonn of "old man's beard"' lichen as an antibiotic. One of the most well-known uses of lichen can be found in a species called "cudbear". This lichen produces the chemical erythrolimum which is used to make lianus paper turn blue or red in the presence of alkalies or acids. Their "liunus" use now appears to be eitpanding to include bio-geogmphical air quality testing. Some kinds of lichen arc even edible; but they have a bitter taste (which may not mauer 10 you if you were starving in the forest but for most folks it isn't anything of a delicacy). Some deer routinely cat cenain species oflichen. This proved particularly dangerous in Finland, Norway, and Sweden, as cesium 137 from the Chernobyl nuclear accident drifted into the food chain there entering via lichens and passing on through the deer and on to people. The return of heallhy lichen 10 an area, however, will be a ~ harbinger of clean airs to come. Rob Messick FLAMES The: spuit, its passion. desiring imcns,ty, WM!ing to feel the heat, longing to iouch, to caress the creative spark The same heat tha1 wanns the garden soil, opens the rlIC pine to birth. and runs down the largest hem lock scarring its majesty. this now, is the: force you wish to call your own With cnch step the d::inger intre3SCS, with each movement towards lllere 1., no lhought of turning back, or deny mg the allunng pull. Own the flames • Ille only wny through Plunging inio the inferno The pyre now asscns dominion Thal long ago lhough1 of harnessing Her power now seems ridieulous, The: flames rise. the flesh scrcams 0111. each cell bums as on ember Tum back, hurry before all is destroyed. No! D:lre 10 face Hu, IOUCh Her, become Her, A gasp, a sigh. a surrender, you are Home LyMFink Wlnter, 1991-92 �READING THE INNER TREE by Charloue Homsher There are many ways to get visual clues from the inner 1ree, 10 recognize which trees are more powerful or have a special function in the area. Age and beauty are detennining factors, but not the only ones. Last summer I hiked the Shanry Spring Trail on Gmndfa1her Mountain with a group that included two women who "read" trees in very different ways. The Shanty Spring Trail is a very old Indian trail. The treeS there seem particularly lively and aware. as though they have been observing humans for eons. When we crune 10 a large red oak with long branches hanging over the trail and roots growing into the path, one of 1he tree readers exclaimed excitedly that we had arrived at a gateway tree. She described gateway trees as guardians of an area and enirance gates to the mysteries of a specific trail. The second woman hesitated, remarking that it was indeed a powerful tree but that she saw sad faces in the bark. We examined 1he red oak and found symptoms of disease under the bark. The tree was indeed in severe distress, and it was probably dying. Farther up the trail, the woman who had recognized the gateway tree pointed out another oak which she identified as being the elf throne. The seat of the throne was a large, flat rock which was auached to the tree and supponed by the limbs. This tree reader's primary way of seeing rrces is to recognize their function in the devic kingdom. We found the queen's throne nearby and also the large auached rock garden which was supposedly the fairy queen's nursery. This mammoth rock was covered with dainty, miniature flowers and a variety of well-tended mosses and fems. Between two layers of the rock was a delicate crystalline outcropping. The gardener in question would be a nature spirit or one of the Huie people. Interestingly, there was a side path from the trail all around this rock, made by the many hikers who have been intuitively drawn to that special garden. My methods of reading trees visually have changed over the years. One of the most profound changes in sight and attitude was after a brief encounter I had with an old man who had studied various esoteric traditions. He had offered to teach me a new way 10 see. I did not have the foggiest idea what he was talking about at the time. I was a college student taking art classes and I defined the visuaJ world with aesthetic j~dgments. His idea was that any kind of value judgment was a limited way of seeing, and that the only way to see beyond the outer form was to look at an object with no preconceived notions about what it should or should not be. We spent the afternoon in the school cafeteria practicing the technique with coffee cups. By applying this technique to narure I learned to see in a deeper way. but I was not entirely successful. Like most people. if I describe a tree poetically, it is in anthropomorphic terms, which. of itself i_s :1 value judgment - actually species chauv1m~m. Probably the tree reader who recogmzed ~es as fairy thrones is closer 10 the truth of seerng the inner tree, since she is able to see the tree as having a function completely outside the similarities 10 human existence. The best I have done as a purely visual kind of intuition is to l'1mtcr, 19!11 -92 Drawing by Rob Mcniel recognize that trees do have individual personalities which may have something 10 do with the growth pattern. I can sometimes sense a tree's power, calmness. or distress. But it is still the visual judgments which give me the quickest and sharpest clues. This way of seeing or judging a tree is based on outward fonn. almost like classifying body types. The Tanaic yogis in India still worship at holy shrines inside pipal trees which have cavernous openings reminiscent of the womb. These huge trees are supposed 10 contain more of the Shakti energy or female creative energy. The yogis also consid~r trees_ sacr~d whic~ have female-like crevices or in which the hmbs, burls or bark have grown 10 look like the female torso. These are called the female yoni trees. Determining the sex of a tree this way is purely visual and has nothing to do with the botanical function. There are trees which are divided in10 male and female. Among these are 1he ginkgo, Kentucky coffeetree, and holly. I see a lot of yoni trees. l think that they are the teacher trees of our time. The male equivalent of the yoni tree in the mountains would be the giant hemlock trees. The hemlocks are the sentinels of the woods. They are like the antennae of the Eanh. They take the cosmic energy and shoot it into the Eanh. thus energizing the whole area around which they grow. There are guardian trees, gateways, teachers, grandparent trees, and trees in which spiritS or fairy people live. Trees also have . relationships to each other. The natlll1!1 world 1s an organic whole, and the larger the p1ct11n: we can encompass, the greater our understanding. l don't think anthropomorphic clues cnn tell us everything, yet using them is a valid way (O observe the inner tree. If trees nre the scnucnt, aware beings that I suspect they are. then they are quite cognizant of the crutches that we need. They communicate with us, via a crude sign language. They give us clues by the shape of the trunk, faces in the bark. by 1he mushrooms or rocks that have become a pan of the tree, the animals that live inside 1he trunk or on the branches, or any other obvious signs which we can learn by observation. ~ WHERE THE RA VE!\S ROOST: Cherokee Traditional Songs of Walker Calhoun Will West Long was a well-known craftsperson and spiritual leader of the Cherokee tribe in the first half of this century. He knew the old tribal traditions were dying and worked to keep them. He passed much infomuuion on to c1hnologis1 Jnmes Mooney and also taught his family and other tribal members who garhered at his home in Big Cove on the Cherokee Indian Reservation. One of those he taught was his nephew Walker Calhoun. Walker remembers tr.tiling along after the dancers at the community Ceremonial Ground 50 years ago. Walker, too, saw that the dances and songs were in danger of disappearing, and several years ago he, as his uncle had done before, resolved 10 see that they were carried on. Walk.er (as he told us in the las, issue of the Katualr Journal) has revived the Green Com Ceremony and the monthly stomp dances at the Raven Rock Nighthawk Ceremonial Ground. He is teaching the traditional social dances to a group of young people. among them several of his 23 grandchildren. who perform as the Raven Rock Dancers. At the first great convocation of the Eastern and Western Bands of the Cherokee nation at Red Clay, TN in 1988, Walker was presented with the first Sequoyah A ward for his service 10 his people. ln 1990 Walker was a recipient of the North Carolina Folk Heritage Award. As part of his restoration effort, Walker has recorded a tape of traditional songs (with two Chrisrian spirituals as well) for the . Mountain Heritage Center of Western Carolina University. The tape contains several of the best-known Cherokee dance songs, as well as short commentaries on the songs and the stories and practices that surrounded them. These are undeniably authentic - unbroken traditions that extend many generations back into the human history of this region. An explanatory bookie~ with an introduction an~ a complete transcripuon of the songs and stones acoompanies the tape. Jn Where the Ravens Roosr, Walker Calhoun has given us an irreplaceable gift: a glimpse at the native inhabitantS' a:ibal past and an inspiration for 1he community of the future. Where the Ravens Roostfear11resflure music composed and played by Eddie Bushylread. Tire rape was rec~rded_ and edited /Jy Michael Kli11e. Sou11d engmuring /Jy Kevin FirzParrick For a copy, send S/0.00 plus $/ .00 shipping and J,andlillg to the Mo_untain_ . Herilage Center; Wesrem Caro/ma Unn·er.nry; Cullowhee, NC 28723. X.Otunh Jou.nm{. p<l{)e 25 �; ........ w .,.,.. ., , ~ ,.11 I x ·· AROUND THE FIRE Wood Selection and Firemaking by Lee Barnes Green SpiritS gift humankind with the captured warmth of sunshine, providing fuels for warmth, cooking, and the luxury or campfire stories. Campfires act as a center for our human activity, a focus forlanguage development. socialization, and srory-tclling (oral histories). Having spcn1 years backpacking and building campfires, I offer the following suggestions for reducing your impact on the forest First, carry a one-burner camp-stove for cooking - a stove will quickly provide hot foods without depicting the local area of slowly accumulated firewoods. If you must make fire, keep it small and efficient. Tfind most novice campers insist on a campfire, even in summer, suggesting that campfires wann our deeper selves. Large campfires arc wasteful of Green Spirits, releasing years of harvested sunshine in seconds. Burning plant cells robs lhc local canh of recycled nutrients and organic bulk which would otherwise result in improved topsoil tcxrurc and nuoient holding ability. In respect to Green SpiritS, try to keep fires 10 a minimum for your needs - build small campfires which provide light and steady heat; use them for as short a time as possible. While backpacking during a hurricane, and prior tO carrying a camp-stove, I learned how to find dry woods for campfires. Sufficient dry wood for small personal campfires can be found after even a week of hard rains. Wood collection begins with lhe gathering of dry tinder, and sufficieni dead and dry tree limbs. Gather "squaw-wood" (historically named for woods easily collected and broken by squaws) from young trees, especially lower dead branches of hemlock, laurel, birch-bark:. and "lighter wood" (the "fat-wood" of resinous pine and many evergreens). Laurel (Kalmia /01ifolia) produces poisonous fumes and should not be used as a primary fuel source for cooking. The best tinder-woods are the resinous conifers (pine, fir, spruce, hemlock) or the easily-peeled birch barks. Collec1 only woods which snap cleanly in two. Throw back any woods which bend or twist. I find that I can scout the camping area and find sufficient dry wood for cooking and campfires without carrying a saw or axe. Select dry branches which can be easily broken over your knee or by elevating one end on a log or stone, then stomping oo the them to yield firewood of uniform length. I generally look for dead branches which arc supported off the ground. Search the low branches overhead for wind-fall branches and for small dead trees. Ct's easiest to look for wood on the high ground around the camp since i1 is easier to drag an armful of branches down to camp rather than up! Look for a variety of small to IMget" sized dead bnmchcs, seeking a larger supply of branches in the 1/2-to- 4" diameter size. In camp, sort your woods by breaking the smallest twigs into uniform lengths. A large handful of the smallest twigs (1/8-1/4 " in diameter and 5-6" long) should be sufficient. Xotiiah Journot p!UJ& 26 Break I.he remaining branches into longer, say, 12-20 inch lengths. I find it easiest to progress with the smaller branches, breaking up the same diameter branches into similar lengths. Th.is process should result in several piles of uniform sized twigs which will make adding fuel to the fire easy and efficient. Avoid collecting much "spit-fire" woods which randomly "pop" and eject chunks of burning coals. These woods are great as small tinder, since they rapidly bum and ignite larger diameter branches. "Spit-fire" woods to be avoided include juniper (red cedar), hemlock, fir, spruce, sassafras. soft pines, sugar maple, beech, and hickory. Overall, the best fuel woods for campfires arc hickory, chestnut oak, black locust, dogwood, and ash. White ash is considered one of the bes1 woods for campers, since even the green wood catches fire easily. Tulip poplar is abundant in Ka1uah Province, but bums quickly without developing any long-heating coals. Horace Kephan, a well-published authority on camping and woodcraft, suggests a rule of thumb: "Avoid drift-wood accumulated along stream banks, since most of the timber which grows along streams are softwoods." Small teepee-shaped piles of tinder arc easily ignited. Once a small blaze is going, add 10 the it from the pre-sorted piles of dry branches nearby. These near-vertical piles bum quickly and provide maximum light. Build your fires between 1wo rows of stones which arc open on the windward and downwind sides to allow better airflow. Staek additional wood on the downwind side for better burning. Once a good base of coo.ls have developed, lay larger branches more horii.ontally over the coals, allowing good air-spaces between branches. Push the remaining unburnt ends of branches into the fire so that all woods arc burnt and only ashes remain. Before you leave your campsite, remove lhe stones and spread (or bury) the cold ashes so that there is no sign of your passing. Leave nolhing but footprints ! Firewoods for modem stoves vary greatly in their heat-values, both for absolute stored energy and lasting heat. Air-dried hardwoods average 5,800 British thermal unitS (BTU's) per pound, whereby it is estimated Drawings by Rob Mc.sick that 10,000 BTIJ's are required to heat water for an average sized load of laundry. The NC Division of Forest Resources provides estimates comparing energy equivalentS for a standard cord of wood (a cord of wood is defined as a stack of wood 4x4x8 feet or about 80 cubic feet of solid wood). Based oo laboratory derived values for heating values of wood, a cord of wood is roughly equivalent to a ton of bituminous coal or 5900 kilowatts of electricity or 143 gallons of#2 heating oil. Preferred woods include hickory. oak, and locust. Avoid softwoods such as pine. A modem wood stove avernges 50% efficiency whereas burning wood in an open fireplace is only 10% efficient. Home-grown fuel and fiber sources are critical for the independence of au1onomous bioregions. Homesteaders have estimated that 10 acres of Eastem Atlantic mixed deciduous forest should be sufficient 10 provide for the sustainable heating needs of an average household. Sustainable fanns must promote the production of renewable, locally produced fuel resources, such as fast growing legumes and other nitrogen-fixing trees planted as windbreaks and hedges. The first step to minimize your impact on the forest is to build small, energy-efficient homes. It is imponant to the survival of humans and our plant allies that we no1 waste their wooden gifts. 12th Song of Venta the Naturalist beneath the polished blue stone of sky and suffering its ancient oppression with ancestral stoicism i slowly finger my rugged beard and question the grass and ils idle greening no major answers were given; and no miracle of nanue rolled forth on the lawn 10 bury my soul beneath mystical rebuttals about unreachable conclusions. beneath the polished blue stone of sky and recognizing its ubiquitou.~ face as a fellow freak of fate macerated for lack of knowledge on a planet where blue and intelligent things die. bray mcdona/d t.,iotcr. 1991-92 �grabbing my old box guiiar and headmg mlO lhc forest so nature and I could trade our songs with each ocher. Nawre's songs arc far mo~ beautiful and comforting, bul lhe Grea1 Gn1ndfalhcr spirit knows my healt. and my small songs are acceptable. Often I leave the guitar al home, so i1's one on one. I lhough1 you mighl wan1 to consider this (which is a form of worship lO me) os a possible iopic of di51cussion. Keep up the faithful work, and Mr. Messick. !hank you for the inspired and inspiring DRUMMING LETTE RS TO KATUAH anwork. Ught, Love, &. Life, Jeff Zachary Deru- Ko1uah Family, This pan of Turtle Island cnlled home is the ecoione of Kaulah and the Cumberland Green Bioregions. The divide is here on lhe IOp of the Cumberland Plaleau. We arc fanning a community whose drainage goes inlO Kauiah Province. My wife Joan and I have stayed in lOUCh with both regions for a long lime. Ka1uah is home lO us. The people, plllces, and energies arc alive and connected. I have passed on many copies of your joumal over the yea.rs as I have promoted the nelwork.ing of kindled spirilS. Keep up the grtal work. Receiving lhe journal is always an exciting evenL You do more than you n:aliu, and J wanted you 10 know thru your voice is heard far and wide. We feel lhal we call Kau1nh home even though we rcsl on the far weslem edge. I wanted you 10 know that we are with you. Bravol Namasie, SanfOtd McGee Tkfollowing is e.xu rpttdfrqm o longer ltllu. Dear Fncnds • Five years ago, K01uah Journol published an anicle on the CenlCt for Awakening, described as a plllcc where people can "consciously live and consciously die." llS purpose was 10 provide termin!llly ill people with the suppon they needed lO make the tranSition inlO The Medilltion project has the mission or "peaceful conflict resolution." HSE rccognius Ihm mediation has a greater chance o( achieving hnnnony than docs litigation. There arc no J)(lid employees a1 HSA. There are no fees for clicnl scrvtCCS. The Boord members each votun10er more than 50 hours a month, and not a single Board member has missed any or the Board meetings since HSA came inlo being. Volun!UtS are welcome regardless of their experience level. HSA makes il easy for people with children lO volun1ocr. Janice Ayers, a long-time volumccr, says, "By volun1eering with your children, you can teach them how 10 care about others." If a volunteer shows an interest m a particular area, he or she is lralned 10 be effective in lhal a,ca. Room and boaro are provided, and the volunLCCrs come away with a sense of being part of something grealer lhan themselves, of having given sorn cthing back lO life. The spark which embodies this service organization has resulted in HSA's recognition by Prcsidcnl Bush as one of the Thousand PoinlS or LighL To see this sprutc continue lO grow, Board members would be glad lo help others SUIJt their own facilities lO serve humankind. dcalh. The spa,k behind the Ccnw for Awakening has continued 10 grow inlO a sicady. burning rue. through five years of tranSfonnation, lO wha1 is now called Human Service Alliance (HSA). HSA is now localed between Greensboro and Winsum-Salem, easily accessible from lnterslate 40 and available lO an expanded populruion of clients and voluniurs. II serves clients in four diffcren1 programs: Respiie Care Program. Center for the TC11T1inally Ill, Health and Wellness Program, and the Mediation ProjccL ln the Respi1e Carc Program, weekend crue in a supportive environment is offered lO physically or developmenlally disabled children, gavmg their parents a break from lhe Slte.SSCS of dealing wilh special needs day in and day OUL A brand-new 8,000 square fool btulding houses the Ccn1er for the Tenninally Ill (CTI). errs purpose is lO give gucslS the personal a1ienllon and Jove lhat they deselvc, IClting them know as they approach the uansition from life IO death that they are wonhwhile people. One volumccr observed once thru all Ullflie Sl01>$ lO allow a funeral procession 10 pass, in essence )Xlying tribule lO the deceased indJV1dual. CTI is here to "stop lhc t.mflic" for a dying pen;on while he/she is still alive. The Health and WcUness program is alc;o housed in lhe CTI facilily. Its goal is 10 help clients assume responsibility for their own health. A !Cam of votunlCCl's with a vocation or avocation an health-related areas assists each cliem in gciting lO 1he underlying cause of health problems, rather than jus1 ucaling the sympioms. lv~nt.er, 1991-92 t - t I 1. • • ").' Jo Ellen Ca,son Human Service Alliance 3983 Old Greensboro Rd. Winston-Salem, NC 27101 Dear Koruah, I loved lhe Fall '91 issue from fron1 lO back. "Songs in the Wildcmcss" by Charloue Homsher (p. 24) brought an idea 10 mind, one I'm familiar with. Native music. be il nute, drums, voice, whruevcr - and its impon on na1ure (Bild vise versa) would be an excellent focu.\ for a future Ka1uah Journal. All my life, pe1.1Ce of mind has been as close as Orawin& by Mane Moms I " " Dear K01uah Friends, I think it's lime to renew my subscription. l really enjoy all your issues, good articles and flllC artworks. Someday I'm going to order a few of them from Rob Messick. WeU I'd fjlce to let you know lha1 Ills! September I was a1 lhe "Shasta Bioregional Gathc.ring." I had a greru time • deep feeling. I meet many beautiful people there; from Judy and Peier Berg. Freeman House, Jim Dodge CIC ••• and especially Ga,y Snyder, a vuy special person. I wished to come and visi1 you loo, bul works at home piesscd me lO jcl back early. O.K., my daily ecoccntric practice is improving. The llalilln Wildemcss Association has rccenlly instituted two Wilderness Areas in nonh and south llaly. The llallan Bioregional Movement is going fine. Last month we had lhe "Founh Bioregional Camp." I was there speaking for the wilderness. Hope this lcuer finds you well and an good spirit For lhe Eanh, Moretti Giuseppe ManlOva llaly nott: lfey. Mort/Ii, don't wait t<>C Ions It> order ort -work. Arri.SIS don't live forevu you luww! RM Dear Friends, WE NEED HaP ! 11 Despiie ever-increasing protest, a dam in Czorsnyn in the Plcniny Mount.ains in Poland has been under COIISltUClion since 1968. Since 1989 young ecologists and annrchists have crganaed blockndes of the dam. A geological cawuophc lhrealCnS 10 desuoy Pleniny National Park's hisiorical relics: castles from 1hc middle ages, manor houses, churches, lnldilional buildings, exceptionally inieresung villages, and valuable natural clements. There is no rational reason ror buildulg the dam. lnlellcclUals oppose lhe dam; among these professionals are nwncrous well-known scicnllSlS. This year's blockade suutcd on July 1. The police action was exceptionally brulal. II was an exueme show of foroe and power. The following damages occurred from this suong-a,ming (as of July 4 injuries): a girl with concussion. a boy with a damaged kidney. The couns have thus fa,imposcd f"ines of 40,000 • 800,000?1 on the young ecologists. A hunger strike was sWled in fron1 of the Environment Minasiry on July 6. We REQUEST HELP through lhe picketing and bloclclde of Polish Embassies! Members or the bloc:k.ade in Czo~1>11 6July 1991 P.S Please make these f.lcts known; ,;pread thi.~ infonnation further. Pragowrua KulUU')' Tcay Siowawyokeme 35--016 Kraslcow, uL Polcaiego Sf].1 Td 53- 772 I Xatucin 1oumQ{. ooa& Z7 I " I ,, IJll1 I rn·;_.,,, • - �Dc.KatUllh, To tbc cdit0r. r have just moo articles on lhe repeated violiuions charged agrunst lhe Champ,on Pulp and Pnper Co. and its continued indifference toward lhe honible c:ondil.ion or lhe Pigeon River. We don't expect the Slate of Nonh Carolina lO enforce laws intended 10 prevent Oulmpion's flagrant indiffcrcncc to lhc wishes of the people, but it would seem lh3111llhet than plea-bargain the pclUllties for turning lhe once beautiful river inlO an industrial sewer. lhe Environmental Pro<cction Agency would apply the full foru or lhe lnw Gt iis disposal fot lhc.,c vioouions. Al the S111T1e lime I.hat Champion has been lClling slorics about the great fishing in Clyde and au.empting to beliulc lhc warnings of lhe known danger of dioxin Lo anyone foolish enough 10 eat any fish caught in lhc river downstream from Champion's decrepit old mill. more and more people are becoming awurc of lhc damage Champion bas done, and continues 10 do, IO what could be one of God's greatest gifts co lhe people and wildlife of this region. I am expccung 10 hear any day that lhe famous fish fry Champion puts on foe lhe newly decied politicians in Raleigh will now fcalll!C fish from the Pigeon River, probably lhe most dangerously polluied sewer in this otherwise bcaullful area. Because of the state of Norlh Carol.ina's indifference to lhe Pigeon River scandill, we should all be thankful 10 our neighbors in Tennessee for lhe in!clliguru and courageous Stand !hey have taken to clean up the river, from lhcoutfall 111lhc mill all lhc way into Tennessee. Thnnks and sinccrc appieciatiOn for lhc growing support we arc getting from environmental groups and lhc people in general. Dick Mullinix Pigeon River Action Group Dear Ko/Uah, We arc a group of students at the Arthur Morgan School, and we'd like IO shllrc our feelings about lhc milillll')' maru:uvcrs Iha! will be going on ID Yancey County on November 4lh - 9lh of 199I. As u:enagc,s of !his coun1.1y we believe !hat our opiniOns should not only be IJlken into account, but should be rcspec:ICd as well. It's so peaceful bese. We really don'1 likc 10 have our home turned 1mo a praclice wn, rone. I1 feels like you arc really going to bomb us. Do you rcali7.e wh:11 you arc practicing for? Why docs lhere have 10 be a ncx1 time? You arc crossing the line of our beliefs, because we don't suppon the use of violence 10 solve problems. Even if the miliwy got permission from some people, !hey did not gel permission from us. We don't believe lhcse mow11ains or any other land should have anything 10 do wilh war. How is !his helping the people of Yancey County work for peace? Thank you foe list.cning, David Barrett Monrovia Van Hoose Byron Eastman MoUy Levin Cedar Johnson Rose Testa Alice Delcoun (The three social studi~ classes ot the Arthur Morgon School ore studying contemporary issues. Similar le11us were receivedfrom the rwo other closszs al tilt school.) DcarKotuah, I am saying lhllnlc you to Cbarloue Homsher for ·songs in lhe Wilderness.· Again she has jogged my inherent nature memory, awakening a beauty of my own 1h31 s.hps inlO slumbers more often than n0t. Among.st the many hardened facts and 1rulhs of our reality on Earth today, it is mosi welcome and healing to be strengthened and rcvitali7.Cd by Lhis kmd of ruticle. I'm looking forward 10 l110fC. Sinccrcly, a sister in voice in Asheville Dear Katuah, Hello rrom up north! A few weeks ago a friend of mme returned from lhc Pcnnaculture Conference in Tennessee and brought back wilh him a copy of Kaulah Journal, which I was excited 10 sec and read again. us1 lime I read Kauiah was in Washington D.C. a year ago and since lhcn I haven't seen 1his WONDERFUL journal anywhere in this Non.hca.uern region or the sl.:ltes. I don't even lhmk a journal like ~umh exislS here ID New H:unpshitt/Vermon1 area. I write this !cu.er 10 you with lhMks. and wish 10 give you money for a year's membership. Thanks again! For lhc Ennh, Michael S1onc Painting by Susan Adlm Well l WIOlC "2" first drafis of a teuu 10 you all hoping Iha! 1 could come up wilh a way 10 keep my leuer from sounding dumb, but no such luck. So I figured the best way 10 Lell you my feelings about Katuah is 10 write 10 you all lhe same way you write 10 us in lhe journal. like we're old friends. I was lucky enough to find Karuah in a used book s1ore while my family and I were antiquing in old downlOwn Asheville- I've never come across anything as neru and infonnalive! Florida jUSI doesn't seem 10 be interested in Native American culture. l'm not sure if they're iniercsted m IOO much more lhan m:ikmg money, sending up lhe shuUle, and ripping our environment apart so lhey can build more moc.els for the tourists. I know it's supposed 10 be the mainstay of our economy but why can't lhey leave some trees and wildlife for lhe ones of us who enjoy them. I guess thal's why I love lhe mouniains so much. ll's scary to lhink !hat lhcy might be cleared off in a rcw years too. I lhink that's why I lmve always admired the lndiMs, lhcy used wlmt lhcy needed, and lhru was iL Over lhe past yenr or so I've become vc,y inlClCSted in lcarmng more about the Native Americans, their culture. and heritage. Issue #32, Fall, 1991 was full of great slllm Your interview about "Bringing Back lhc rll'C" was wonderful!! Reading about how lhe Cherokee's got so swept up in their stomp dance lba1 they went au night and bad to stan singing Old McDonald because !hey ran out of songs was so exciting for me! (Corning from a "stiff" southern Baptist background, the thought of being able 10 praise God with everything you can mUStCr malces me wan1 10 get up and do the same!) From lhc little l know and have learned, the Native Americans stnke me as a ru;h and beautiful people who learned to live by faith and the simple lnlth that God provided lhem wilh everything lhey needed because they respected lbe earth and trusted in Him! If we could ever stop and look at how !hey build and try lO incorporate their ways into our evc,ydlly lives - man, wouldn't it be great? I guess the best way IO start is wilh ourselves. One person =hing 2 and in tum those leaching 2 more. Maybe m time we could heal the eanh, as well as ourselves. I've also wondered, are there any books comnining instrucllon on Native American languages? Thanks for talcing lhe time 10 read I lcucr from a young dreamer. Peact Always! Rebecca Hogan Dear K01uah Joutlllll. Last year I bough1 iwo of your issues from a small bookstore in Ellijay, Georgia. I still have !hem with me and they continue 10 help me understand thing$ as I guess I'm mean1 to understand lhcm. Even though we live oversc35, I'd like to 1rubscnbe. Enclosed is money to cover a year's subscription and the extra pos1age. Also. th3nks foe lhe energy you all are releasing. In spiril, Scou & Miriam R1eh:lldson Baguio City, Philippines l.llnUr., l00kt92 �Sky Mangler, from silver halite Image of thy snow twisting The template of thy helix Formed thee when a snot-throutcd White trash lay down your passage to subordinate thee with bullets No permanent dwelling did thou build Possessing no deed - au was the soil of thine own kind The white Earth-mover claims his machine has a mind of lls own On account of falling drunk on oil overland Thou art so praiseworthy for Earth skill Thy impressionless path was purposeful by its appropriate scale The fire-harnessing soldiers executed policy And have soldierly descendants who have yet to conceive and deliver a successful way of coping with the cold and dark Thy way did peris h until the rost Industrial Tribe picked it up The disease of O,ristian Europe, mutated By stresses in the underpinning rock And brains of soldiers - the rotted, broken virulence The settlements laid to waste But for him thou wouldst have slept on the soil of thine own kind But for the war for white convenience of manufacture For lines on maps Dottering trifOcs At the very length of history when We could have gone thy way .. . Lain claim to thy sustainable homelessness Mike Wilber Drawing by Marte Mems Shhh- . .Listen ... ~ FUTONS ETC. ~ 'The area·s oldest and l.1rgcst natural foods grocery • ... the new alt.emative to the sleeper sofa with over 4,000 years of customer satisfaction built in. Bulk Herbs, Spices, & Grains Vitamins & Supplements Wheat, Salt & Yeast-Free Foods Dairy S11bstit11tes Hair & Skin Care Products Beer & Wine Making Supplies 200 W. King St, Boone, NC 28607 414S.ROAN DOWNTOWN JOHNSONCtTY (7~) 264-5220 929-8622 rl 'J"hu W WHOLE FOODS Saru!J Mush Htrb N urse. J ' WREATHS • POTPOURRI VITAMINS ORGANIC PRODUCE • HERBS • TOPIARY 160 Broadway AshevilleJ North Carolina Complete Herb Catalog - $4 Describes more than 800 plants from Aloe lo Yarraw Open 7 Days a Week Monday - Friday 9 am - 8 pm Saturday 9 am - 6:30 pm Sunday 12 pm - 5 pm Wi.nter, 1991-92 A.I.A., Resource Information Analysis Neil Thomas and Andy Feinstein 305 Westover, Asheville, NC (704) 252-6816 Rt 2, Surrett Cove Road Leicester, North Carolina 28748 Phone for appointmerrt to visit (704) 683-2014 �.,. ~r (canunuod liom page 6) the Southern Appalachians. A1 present, oak species seem to be in uouble - they are declining due to a root rot fungus and are no1 regenerating well in sites where they were once strongly represented. Since oak lumber is a valuable timber product, this situation has been well-investigated. Oak ll'CCS have always had a place on drier. south-facing sites in the mountains, but it is only since the demise of the American chesmu1 that the oak IJ'Ce has become critical as a food crop for so many species of wildlife. Since the chestnut blight wiped om the chestnut as a seed-bearing tree, oaks have greatly expanded their niche, moving into sites. formerly inhabited by chestnuts and filling at least pan of that great tree's role as a food-producer. Due to "unnatural" intervention by human beings in the past, loss of the oak species at this rime would be devastating co the life of the forest. What is to be done? If we were co abruptly remove our influence without ensuring the continuation of the oaks, we might precipitate the loss of irreplaceable components of the ecological community and thus make the restoration of natural processes impossible. This is a situation ~ degraded that it appears human management may be needed 10 neutralize past human mistakes. This is a common <tilert'lma. Ecologist Reed Noss says: "Conservation ecologists unanimously rccogniu: the necessity of scientific management in restoring and perpetuating natural areas. Active habitat restoration should apply the best srate-ofthe-an management techniques 10 mimic the natural environmental regime, keeping human intervention down 10 the minimum..." The first step 10 reinstate a natural order in the Katuah Province is 10 proceed with effons to reintroduce the American chestnut tree with all possible speed. Until those effons literally bear fruit, steps will have to be taken 10 maintain the oak tree. Since light ground fires seem to be instrumental in maintaining oak stands, it may be the oak trees that give us the ~swer, at least for the present; I.& t.he quesuon of how much fuc is desirable. Doing controlled bums to maintain habitat for the oak family would also serve 10 restore the macro-process of fire to the woods. The oak irees could guide us to the proper balance for fire use. To restore natural relationships to a community, the minimum amount of !n~erference is the best, and only for as long as 11 ts necessary. In undertaking any restoration policies, it mUSt be remembered that we are "Irrespective of man's viewpoint, change is necessary to maintain a healthy ecosystem." crying 10 help the Earth heal Hen.elf. We would be intervening to allow the recovery of "natural" processes. Paradoxical as that may seem, that may be our present situation. The examples of the Table Mountain pine and the oak family show us the level of paradox we may encounter and the degree of ecological understanding necessary 10 make knowledgeable decisions. We know so little. There is so much 10 be done. While we can never return to a "natural" condition as it was in a mythic past, it is still valid as a guiding conc:epL The great old u-ees of the ancient old-growth forest are still the grandest testaments to the potential of this region. And, while ii would be fruitless to mindlessly mimic the practices of the ancient native inhabitants, they still can serve as a guide for our present actions. The only baseline we have for "original conditions" was the landscape managed by the Cherokee nation. lt was a beautiful landscape by all ac~unts, and it was a stable equtlibrium, as evidenced by the fact that the Cherokees were able to maintain a consistent presence here for ~ore than 2.000 years. The experience of the First People teaches us that humans in small numbers, living respectfully and reverentially, can integrate ourselves into a viable landscape. Perhaps by pursuing these elusive examples we may be able 10 anive at a new and original equilibrium, one that will serve the needs of the future. Perhaps by seeking 10 fulfill the unattainable mcxlel of a ··natural" landscape free of human intervention, we may be be able to reach an equilibrium that is "natural" because ii proceeds from the forest's own dynamic and follows the forest's own needs. In aniving at that state of balance, we would have to change ourselves so we could live within those natural processes rather than in conflict with them. One way in which we could stan would be 10 put our skills and our passion to the task of serving the forest, deeming it an entity greater than ourselves, that surrounds and holds us, and recognizing that the quality of the forest's life conuols directly the quality of our own. Our goal is the circle of life rejoined. We can only sketch ou1 the elements of a functioning natural communiry in broad strokes, adjust our technologies and lifestyles accordingly, and then fine-tune our relationship 10 our environment as we gain a deeper perception of human causes and natural effects. lf we are to continue to live in these hills, we will have to strive 10 keep the life community as close as possible to the evolutionary optimum for this region. Our work on behalf of the nawral life processes and the native species as best we can know them protects the integril)' - or ecological wholeness - of the region. Our goal is a community of life capable of sustaining itself in the face of inevitable change. ~ David Wheele r (continued from i-sc4) Rhcx!cxlendron sproutS up quickly and in its first year in full sun will set flower buds. The followi.ng year the buds bloom and Lhen open, producing an amazing amount of seed." On rhe high ridgetcp, under new sun and new rain, grass has grown over the charred ground, hidfog it away from sight. It was almosr as ifthefve never had been, except/or the lushness of the new sprillg growth and rhe blacuned suletons ofberry bushes and rhod.Jdendrons reaching grotesquely imo the air. Tiny, leafy shoots spring up from the roots. In rlvee years, during the longest days, the meadow will appear to blaze again in a profusion ofpurple rlwdodendronf/owers. later in that same s,unmer, the blueberry bushes will bear fn1il, turning the fresl,/yfertilized soil in10 a prodigious liarvest Fire has brought change - and new life. ;, --~Jo,. -l'tr1 sorr'l Mr. J"ohnson. We found ~our 'llc.coJ'nt to be ·m arrears . "'"' · ~1P'I l.,intu, 1991 92 �REVIEW: TRIDENT TO LIFE SUPPORT CHUCK ROE! "All nuclear stares are composed ofmaJ1y 11a1io11s, bw each is controlled by a single nation that has the bomb. Britain's bomb is English, not Irish; the Soviet bomb is Russian. not Ukrainian; the French bomb is Parisian, not Corsican; the Chinese bomb is Han, not Tibetan; and the US bomb is White American, not lakoran." Each year during the Christian holiday of The Feast of the Holy Innocents, people gather in S1. Mary's, Georgia in opposition 10 the Trident submarine base and in suppon of peaceful alternatives to the militarized economy. This year the theme of the action is "From Genocide to Peace: Celebrating the Conversion of Our Economies." The marchers will remember the native peoples who were decimated during the 500 years of European conquest and protest the presence of a modem tool of genocide: the Trident submarine and its nuclear weapons payload. The event is scheduled from December 27-29 and will include a vigil, fellowship, a Listening Project, and the march to the gates of 1he Trident base which will take place on Saturday, December 28. St. Mary's is on the South Georgia coast, so the scenery is beautiful, and accommodations and camping facilities are plentiful. For more information, write: Feast of the Holy /1111oce111s Pla1mi11g Committee clo Jody Howard 215 McDonough St. Decatur, GA 30030 or call: (404)377-7109 TURTLE ISLAND BIOREGIONAL CONGRESS V May 17-24, 1992 A convocation of bioregional people from across the continent and beyond at Camp Stewan in the hill country of the Great Prairie biome. To register for this event, contact: Gene Marshall Realistic Living Box 140826 Dallns, TX 75214 Upper Blackland Prairie Bioregion hhntcr , 199 1 92 If. ' ' 't read by Thomas Rain Crowe accompanied by Eugene Friesen, c:cllo, and Paul Sullivan, piano "Love is the perfect work" Words on a page sometimes blossom into meaning within the reader's mind. But poetry read by the author is a three-dimensional experience in space, time, and spirit. The listener hears the words as they were intended to be heard and touches the mind that binhed them. When the reading is accompanied by musical instrumentation, it becomes another experience. The woros are then the frame supporting a work that is a collaboration of influences altogether different than words alone. For those of us who were not al the Jubilee Center on Valentine's Day evening, 1990, Thomas Rain Crowe has recorded readings from that event and from another evening at Furman University in Greenville, SC on July 20 of that year. Accompaniment is by Eugene Friesen, bassist for Lhe Paul Winter Conson and a resident of Asheville, and Paul Sullivan, pianist, who heads a musical enterprise called River Music Records in the Gulf of Maine region. Since the recording was made live, the quality of the tape is variable, but the meaning and intem are clear throughout. Crowe, formerly a Katuah Journal editorial siaff member, lives in rural Jackson County, in the Tuckasegee River watershed. He is a gardener and a printer as well as a poet, but he is always watching the interplay of opposites · sound and silence, motion and stillness, the light and the dark - in the seasons of time and of the human hean. He writes of the changes he has seen honestly and deeply, yet always with hope. The musical sounds interweave with the verbal and offer their own meanings, communicating with the listener on different levels. The sensitive instrumentation adds greatly 10 the depth of the presentation. Together they present a pleasing work. Nothing, of course, can match the subtle exchange of energy that occurs at a live performance, but the casseue Sound of light is in itself a wonhwhile artistic statement, full of sound and insight. And knowing what love is, I aw~. In this place in my body. Full of dream 17WSic, Full oflighJ!" • reviewed by KO near Kerrville, Texas • J THE SOUND OF LIGHT .. Selcctlons from lhe poem 'i1ie Pcrl'cc:1 Work" by Thomu Rain Crowe The Sound of Light was produced by John lane and Tlwrnas Rain Crowe. The tape is available for $7.95 plus $1 .00for shipping and handling from Holocene Books; Box 10/; Wofford College. Spartanburg, SC 29303. '- I For years Chuck Roe worked 10 inventory and protect wild lands and native species in the State of Nonh Carolina as the director of the srate Natural Heritage Program. On a shoestring budget, with linle suppon from the state bureaucracy, Roe consolidated resources and labor from a variety of sources and not only kept the Natural Heritage Program functioning, but made it into an effective force for natur.11 preservation. In the spring of 1991, Roe was fired from his job by the Secretary of the NC Department of Environment, Health, and Natural Resources, William Cobey. The reason given was that Roe had overstepped his authority in writing a leuer to support Karin Heiman, who had recently been fired as a botanist for the US Foresr Service. The real reason for both the firings is that lleiman and Roe were being too effective in their jobs and were becoming obstacles to the goals of the powers that be. Chuck Roe is appealing his firing. His legal challenge is an important battle for free speech, employees' rights, and environmental protection. "The costs so far for my legal fees have been $5,000," Roe says, "which has not been easy for my family to afford. Standing up for principles is not only dangerous but expensive, bm I did what was right, and I have no regrets." He is asking help from anyone who is willing and able to contribute 10 his defense. To help, send a check made our to the "Chuck Roe Legal Defense Fund" to the Western Nonh Carolina Alliance: Box 18087; Asheville, NC 28814. Contributions are tax-deductible. FRENCH BROAD FOOD CO-OP • • • Consu= Ov.,wd Sinre 1975 • • • We Sell Food that Nourishes I Iumans and Sustains the Earth OPEN TO THE PUBLIC Monday-Friday 8:.30 AM to 8:00 PM Saturday 9;00 AM lo 7,00 PM Sunday 1:00 PM to 6:00 PM (704) 255-7650 90 Biltmore Avenue Asheville, NC 2 Blocks South of Downtown �NWN (co,uinllldfrom page 23) HELP WANTED amc:ndmcnl lh:il would allow logging in areas LO be designated as recreation and stenic are.is. CALDWELL COUNTY: SAVED FROM THE SHAVE Naturul World News Scivicc A new chapt.cr of the WCSJcm Non.h Carolina Alliance (WNCA) has fanned in ~'JIOn.se I O ~ limber sales in lhc Grandfalhcr Ranger DistricL The Foothills Environmental Alli:ince (FEA) is lhc fll'Sl organit.ed crron 10 appeal timber sales in CaWwcll Counly. Hunt.crs, f1Shcf5, and ccologiSIS alike ruc dis1wbed about loog range impaclS due IO excess umbering. Citing excessive cumulative cffcclS from c lcarc:u1ting on both private lands and lhc Pisgah National Forest, an nppc:il has been filed w1lh lhc J"orest Service on proposed sales in the Wilson Creek wau:rshcd. The habillll preservation group Sou1hPAW also ~ubmiucd four appeals of sales on lhe Grandfather District to prcvcnl foresl frogmcnuiuon. degradation of sltC.'lm quruity, and ncg11tive imp:iclS on biodivcrs11y from lhc logging. In November, 1991 siays were granted on lhe proposed soles. and lhc WNCA is prepared tO continue oppeals if R:inger Mike Anderson decides to continue lhc logging. In a meeting belwecn members of lhc WNCA and lhc Forest Service, thc laucr admill.Cd !hat Caldwell Coun1y has had more lluln its share of clC31CuUing. It is lime to pf'Olcct Lhcsc valuable lands. The Poo1hill$ Environmen1al Allianu mrtts al the county library ,n unoir on ,~ ftr$t Thursday of every monlh. US REP. CHARLES TAYLOR: FOE OF THE FOREST One of the siJcs slated for release III Taylor's so-called "wilde.mess" bill was thc Blue Valley area near Hjghlands, NC. Taylor's acllon prompted a storm of proccst from residents who loved lhc area and wnnicd 10 keep it as il is. In response he called an "cducaiional" mecung in Highlands lhat con~ist.cd or a full program of USFS personnel iclling why thcy want.cd IO delist Blue Valley. The citu.cns who packed lhc hall were invit.cd 10 air their concerns by sending lctlet~ 10 Taylor after the meeting. Residents howled. and Taylor bler wilhdrew his bill from consideration. His move agai1151 wildbnds in Georgia was prompted by a bill proposed by Rep. Ed Jenkins (D-OA) which would dcs1gn:ite lhe Blood Mountllln and Mark Trail IIICa.~as wildctnc.-;.~ and add 1,100 acres to the Bn&SSIOwn Wildemcss An:3. h would also create n 36 square mile recreation area oo Springer Mountain, lhe head of lhe Appalachian Trail, and an 11 square mile scenic area on Coosa Bald. Taylor's amendment would have allowed logging in lhe laucr are.is. even lhough Jc:okins took pains 10 mention lhat his bill would hnvc liulc effect on timber quOlllS in the Chau:ihooc:hcc. Jenkins' bill was =enlly passed lhrough Congress SO/IS lhc Taylor amendmcnL ll is 110{ surprising lhat Charles Taylor is so ddigent in the service of lhe timber indusiry. Twcnl)' pcn:cnt of his 1990 campaign contributions ($40,000) c:amc from individuals nnd groups connected wilh the wood producis indusuy. He himsel f is a dc\-clopc:r and tree farmer in TnlllSYlvania and H:iywood Counties. flfonnl Wadel News Service for BIODIVERSITY LEGAL FOUNDATION The Biodiversity Legal Foundation is a non-profit organization dedicated to the preservation of all native wild plants and animals, communities of species, and naturally functioning ecosystems.The group is involved in li1igadon in the biocenaic defense of the elements of natural diversity lhat other, more mainstream groups are typically unwilling to undenake. The Foundation closely monitors the programs of the US forest Service for sensitive, threatened. and endangered species and their ecosystems. It concentrates on habitats across the country that are integrnl parts of large, natural, diverse ecosystems. The group's legal actions always stress a multiple species/ ecosystem approach. The Biodiversity Legal Foundation is looking for help in the eastern foresis. They need activists with a strong biological interest to develop a comprehensive review of the status and disaibution of the eastern wood.rat (Neotomafloridiana) and the eastern diamondback mnlesnake (Cota/us adamenters). Both these species are believed to be in serious trouble and require legal advocacy. Those interested should contact: Jasper Carlu,n Biodiversity legal Fowidation Box 18327 Boulder, CO 80308 The congressional reprcscnwivc from Nor1h Carolina's 11 lh District has been busying himself wilh aucmpts to destroy wild h:ibi1111 during lhe past tcnn of Congress. Rep. Charles Taylor this summer uuroduced lhc Craggy Mounr.:tln Wilderness Act, a "w11demcss" bill that released I l,700acrcs of wild lands lO commercial cxploiiation while prot.ccling only 2,400 aacs that arc alre:ldy heavily used as a scenic auraction. He was one or lhc 24 sponsors in the House of lhc "Family and Forest Protection AJ:1; a limber indusuy bill designed 10 hinder ci1i1.cns who would stop destructive n:iuonal forest timber sales. Taylor also tried 10 weaken a forest protection biU mitiau:d ror lhc Chauahoochcc National Forest by Georgia Rep. Ed Jenkins. Taylor proposed an flti. Programs to encolSOge &elf aid Eorth OW01enes.1. celebrotton. klrdhlp ond hope. • You1h Camii- • School Programs • Fa,my Cami,.· Teadler Training • Commuroty Provam• •~Sia~ Tra.,ing • 0uldoor Program~ PO 8ox 130b Go11r>tlL<g. reme- 3n3a 61~ 1'otimfl JoumoC J)n'}C 32 ~\I',\ TaJJcin1 ua...a is a DlOlllhly ,JOUrUal of deep ecology, inspired personal acuvmn rooted in earthen sp,rirualny. Pasl i$SUC$ have featured ar11cles by Gary Snyder, Starllawk, John Seed, Joanna M,cy, Bill Devall, l..onc Wolf Circles. Bubara Mor, etc:. Tn/Jnng ~ for the natural wt'4'1d and for the rekindllOE of our own wild 5Ptnt. uo,-a Suh:\cnpllOIIS an: S24.00 one year/ $48.00 outside U.S. Ta/J:JnglLm-a 1430 Willamette 1361 Eugeoc. OR 97401 5031342-2974 Dra'IVll!g by Rob Musick REGIONAL RADIO Featuring Crossroads music, ?\iPR news and music programs, regional news and information concerning health, education, government, recreation, and the environment. WNCW - FM r 0. Box 804 Spand.ilc, NC 28160 (704) 287-8000 l.,L11tcr, 1991-,92 , �•·,I.I, I FEBRUARY €V€0t'S DECEMBER BLACK MOUNTAIN, NC Bill Melanson, reggae rock. at McDibbs. $4.00. I 19 Cherry S1.; 28711, (704) 669-2456. 20 21 BLACK MOUNTA[N, NC Pini and Gaye Johnson at McDibbs. $4.00. See 12/20. SWANNANOA, NC Full Moon and Winier Solstice Lodge a1 the Earth Center. Begins a1 noon. ConlllCl lhe Earth Center: 302 Old Fellowship Road; 28TT8. (704) 298-3935. 27-29 ST. MARYS, GA 9th annual Peace Witness at Kings Bay Submarine Base. Program includes Listening Project training, direct action, candlelight vigil, and shnred meal. Pre-regisrration encouraged; donation accepted. Contact Kings Bay Witness; c/o Joy Howard; 215 McDonough St.; Decatur, GA 30030. (404) 377-7019. ASHEVLLLE, NC "Breaking Barrier.;, Building Bridges.• Workshop 10 focw; on brcalcing down barriers of racism, sexism and classism, and on cswblishing cross-cul1ural connection:; for more effccti,e grassroolS organizing. Al W.C. Reid Center. Prc-rcgiSlcr. SS. ConlaCl uwra Deaton, Western Norlh Carolina Alliance; 11 Clock Tower Square; Frankhn, NC 28734.(704)S2A-3899. l HOT SPRINGS, NC "A New Years Rcln:aL" Meditation lO welcome the new year, led by John Orr nod Man:in Rose. Pre-register. S28S mcludes vegan meals and lodgmg. Contact Southern Dhanna Rctreal Center; RL I; 28743. (704) 622-7112. 27-4 VALLEYHEAD,AL Winter Solstice Celebration. ConlllCl Hawkwind Earth Renewal Cooperative: PO Box 11; Valley Head, AL 35989. (205) 635-6304. 22 Winter Solstice 2 SWANNANOA, NC Foll Moon Lodge al lhc Enrth Center. See 12/21. MARCH JANUARY ASHEVILLE, NC Tim Abell, ·songs and s1ories for lhe young of all ages. Bring lhe kids. SS. 8:30 pm a1 Stone Soup Cafe, comer of Broadway and Walnu1. (704) 255-7687. 4 SWANNANOA, NC Full Moon Lodge al lhc Eanh Center. 18 Feile Oridghe or Candlemas (01 id"in1er) 21 ?l-23 . .... ~8 GREAT SMOKIES PARK "Environmental Education and lhe Arts" annual workshop. Sessions on slOJylelling, dramatics, mum, puppetry and other cmfl.s ~gned lO inspire new ideas for ieaching aboUI lhe narural world. Fcalured gucsl is Denny Olsen. Prc-rcgisitr. S80 includes meals and lodging. Conuict Great Smoley Mounl8ins lnstitute at Tremont: RLl, Box 700: Townsend. TN 37882. (615) 448-6709. See 12/21. ASHEVILLE, NC Christmas uce chippers in locntions Lhroughou1 Buncombe County. For locations, call Quality Forward 254-1776. 26 ASHEVILLE, NC Tree planting in Afion Parle co-sponsored by Quali1y Forward and lhc Ashevillc,Buncombe Youlh council. For info: Quality F«wnrd: Box 22; 28802. (704) 254-1776. 7 ASHEVILLE, NC Jim Magill, plays mountain music in Lhe Celtic tradition on a varic1y of instruments, original music, and stories. SS. 8:30 pm al S1onc Soup Cafe. See 1/4. 18 21 SWANNANOA, NC Full Moon and Spring Equinox Lodge al Lhe Earth Cenl.Cf. Sec 12/21. Get a set of 10 assorted folding cards 1Nith artwork you see in Katuah Journal. 28 ASHEVILLE, NC Girl Scoots' 80th birthday tree planting along Broadway. Public p:lrtieipa1ion inviled. Pisgah ~~~-~-'!!!~t~G~ir,;Sco Council and Quality Forward. Sec 3/1. ; I ~ ;,:ut (Envelopes included.) by Rob l/.:esskk Send $11.25 postage paid to: Rob Messick P.O. BOX 2601 BOONE, NC 28607 Drawing b} Rodney Webb whole earth grocery Hawk Littlejohn Sourwood Farm Rt 1, Box 172-l Prospect Hill, NC 27314 (919) 562-3073 NATURAL ALTERNATNES FOR HEALTHFUL LIVING 446 c.p,ukway rr~h center • suite 11 g.11hnburg. tcnnCSS<"C 3n38 615-436-6967 W1Htct', l9!11-92 ' ' An Alternative i NATIVE FLUTES Two styles mode of cedar or walnut woods in the traditional manner Union Acres - - lscrtage for Sale - Smoky Mountain Living with a focus on spiritual and «ologicol values For more information: Cont ad C. Grant al Roule 1. Box 61] Whillier, NC 28789 (704) 497-4964 NATURAL MARKET WI IOLE FOODS • BULK rooos. VJTA!liflNES . HERBS • FAT FREE FOODS • TAKE OUT FOODS • SNACKS • NO SALT, NO CHOLESTEROL 265-2700 823 Slowing Roell. Rd Boone, NC 28607 �SAVE OUR RIVERS • CllSSClte album by Baro= and Jolm DunC311 and Ille Foxftrc Boys. Onginal tunes by Barb.ira DunclUI; old umll go.,pel lnllllS by the Fodirc Bo),. S10.00 includes poswge .llld handling. All profit\ go to Save Our Rivm, Inc. PO Box 122: Franklin, 1'C 28734: or call (71») 369-7877, For the Cullasaj:i. • Webworking has changed! There is now a fee of $2.50 {pre-paid) per entry of50 words or less. Submit entries/or Issue #33 by Feb. 15, 1992 to: Rob Messick; Box 2601; Boone, NC 28607. (704) 754-6097 PEN PA.LS WANTED. I am 30, single, a traditional religious leader and Greenpeace acuvist. I live far from town on a rivcrf'rom hom<:SIC3d. Bear's.Over-Rainbow: HCR 77. Box 382; Cosmopoli.~. WA 98537 I W\'E 'f llE E.ARTII. a ca.~uc: nxord,ng of MUSIC BY BOB AVERY-GRUBEL awilablc on three casscucs. Treasures in IM Stream and Circlt!T Rerunung are folk/rOCl.·,i:lzz, and a rccenl release of original chants and songs, l1g/11111 1/~ Wind. is a ca~Ua Lyric sheets includ..ld Send SJO for each r.apc or S26 for all Lhrce IO Bob Avery-Grubel; RI. I, Box 735: Floyd, VA 2409 I. IIIGHLANDER CENTER· is a community-based educational org;inl7.alion whose purpo<;e is IO provide SJ130C for people IO learn from each other, and 10 developc solutions 10 environmenUJI problems based on thcir values. cxpcnences. and aspirauons. They also put ou1 a qurutcrly ncwslcw:rcallcd 1/igh/andu Reports. For more Info conlaet Highlander Ccn1et; 19S9 Highlandct Way; New Mnrtkel, TN 37820 (61 S) 933.3443 BODY RI/YI/IMS from Plancwy Molhets • a beautiful and pnlCticnl clllcndar for women io ch3rl Lheir ·moonthly" C)'l:les. Send S3.00 plus S 1.00 pOSUlge to: Plnnc&ary Mothers Colloctive (c/o Nancie Yonker): 5231 Riverwood Avenue: Snrasoin. A.. 34231. "BLOW YOUR MIND" • wilh 1hc celestial ~Ing music of "Medicine Wind" by George Tortorelli. Also exotic !ino-1uncd bamboo nuics in many keys aod modes. For more informauon send 10: George Tonorclli; 86 NW 55111 Stttet; Gnincsvillc. A.. 32601. (904) 373-1837 WANTED: FUNDRAISER for the Grassroots LislC.nlng 311d Organizing Program or Ille Rural Soulhcm Voice for Peace. We provide uaining end organiring assislllllCC 10 grossroots groups 111 the South worlting on justice, peace, and environmental issues. Localed 111 micnr.ional community m Blue Ridge Mountams. Modest salary. 30 to 35 hrs/wit., good benefilS. Send lcucr and rcsumt 10 RSVP/GLO: 1898 H31lll3h Branch Rd.; Burnsville, NC 28714. (704) 675- 5933. LAND FOR SALE • M:ignif1ce111 view wnh small ho1.1.~ 111 beau1iful Spong Creek, NC. Ten males soulh of Ho1 Springs, NC (off Route 209), and one hour west or Asheville. $25,000 for bnd nnd house. Pcrfcc1 for the self sullkiem life. Crul Lindn Deyo at (704) 675-9575. SLASH YOUR HEATING COSTS· simple and i001pcnsive method 10 locate and stop costly air leaks. Send S3.00ond a SASE 10 M.J Olson: 816 Norlh 4Lh Avenue: Knoxville, TN 37917. Refund if unsatisfied JOIN US -111 lhe Olob:il CeJcbrauon oflhe um versa! day of World Peace and Pl.lnctary Heahng Doo:mbcr 12th 1991. The universal silent rn>cr begins at 12:00 noon. For more infonnation conr.act PO Box 78813: Tucson AZ, 85703 or call (()()2) 326-7522. . Xntu.afl Journot P<UJ'l- 34 . ' cnvironmenial songs by lhc Oreal Smoky Mountains lnsti1u1c at Trcmon1 in celebruuon of the 20th annivcr.;ary of Earth Day. Includes ·scAT Rap," "The 0:lrbagc Blue.~." and more. $9.95 plus S2.50 shipping for each ca=uc. Mail order plus check to Grcru Smoky MounlOins Natural Hi);lory Association: 115 P-Jtl 1-!cadquancrs Rd.; G3tlmburg, TN 37738. Alternatives ... The Dirt:c1<>ry of fn1~n11onul Con1111w,111e.< 1s lhe prod· uc1 or 1wo years or 1111en..1vc n:sc.m;h, .1nd tS lhe most compn:hcnsive and 111:turate Jircclor) a,·ailablc. IL documents lhc: vi~1on and the dally hie or more lhan 3SO commu11111c.~ 111 Norlh America, and more than 50 on oilier conlinents. Each community's hsung includes name, address, phone. and a dcsc11pwn of the group. ExlClls1vc cro-s n·fercocmg nnd ,nJ..,1ng mak~ lhc 111formation easy tn act"C$~ for a wide vancay of user-1. Includes maps, over 2SO atld1uOOAI Resource listings, and 40 related aniclcs. 328 pages K-lnxl I Pcrfcc:1bounJ Ocwocr 1990 1S81' Number. 0 96()27141-4 Sl6.00 Add S::!.00 poMagc & handling for first hook, s.:m rorcach .i.Jd111onJI; 41l% d1'>Coum on ordc~ of 111 c,r more. Alpha Fann. Deadwood. OR (503) 9'w-5102 LIV(NG OPPORTUNmES • Needed, Solar Dcmonstrnlion CC111cr CoordinalOr by Spring, 1992. Preferred retired and/or mdcpendcm mcome pcrson(s). Hou,ing provided w11h op110n IO own within ien years. Expertise in Ofi.llllic gaidcnmg and/or appropriaie iechnology required. OJ,ponuni1y IO a.«-~t low-mcome Ccnunl APJX1lach1ans. Wn1e; Appalachm Science in Ille Public ln1ercs1: PO Box 298; Livings1on, KY 4().145. DOG • a chque of Pocuy, SJ)lril. God-is-Life not God-runs-Li fc. Art. Journeys. IMer Powe11;, Munk review~ and Zinc review~. Anlclcs, Dislribu110n of Gypsy Music and more. Inspired 111 Asheville area of NC and in Southern TX. Be positive and cnioy the world arouod you. M:ul 10 Colouf!; or Monroe: PO Box 18752: Corpus Christi, TX 78480. Cost S2.00. VISIT MEXICO· in summer of 1992 wilh lhe Exchange Program between WNC and S!ln Crist6bal de las Casas, Chiapas. The purpose of lhe exchange is 10 build world peace lhrough personal conUICIS across national boundaries. Spend 2~ weeks with a hos1 family, receive language ansuucuon and reciprocate by offering hospiLllily in your home community Minimum cosl IO permi1 wide panicipalion. For more information write: Jenifer Morgan: 2050 Hannah Bmnch Road; Burnsville, 1'C 28714 or call Becca (70-I) 298-6794 or Jane (704) 625-5620. NATIVE AMERICAN A..UTE MUSIC- Richard Roberti, a well known west TN new age nutist (M:a Zero Otims). is now av;ulablc an the Easl Tl'\/NC area. For relaxing aod uplifling pcrfonnanccs or iopcs con1JC1: Richan! Robcrtli: Box 821: Noms. TN 37828 (615) 494-8828 01' Rt I, Box 136 RD; Lamar, MS 38642 {601) 252-4283. PEOPLE OF THE WEB· 224 page book (1990) shows how lnwan mounds, anciem ritunls, magnetic CJtJ)Crimentation on lhc: brain, neru-dcath c.~pcrience, ll1!d UFO obduclions are rclaled. Wilh 94 piclurcs and illustrnlioos. St9.95 sofl.back. S24.95 hardback- Eagle Wang Books: Box 99n. Memphis, TN 38109. NATNE AMERICAN CEREMONIAL HERBS· we offer a large variety of sages. sweet grass, naiurlll resins, and evcrylhing ncccs.,;ory for smudging. Native smoking mixtures, 0uLO music, pow-wow 111pcs, and ceremonial songs. Esscnr.ial oils. and incenses specifu:ally made for prayer, offering, and meditation. For caUllog call or write: Esscncia.l Dreams; Rt 3, Box 285: Eagle Fork. Hayesville, NC 28904 (704) 389-9898. LOOKING FOR OTHERS • fOI' mutual suppon and encou111gcmcn1 111 sc:udl of a bcucr life. Loolung for ~ l e formru.1011 of a rcsidenr.ial community. My 1ntcres1S and strengms are: feminism, pcrmllCUIIUrc, commun11y supponcd agricul1urc, radionics, rot111111 he3ling, and much more. Write Peggy Price; 5807 Poplar Strcei: Doraville, OA 30340 or aill (404) 447-9829. PIEDMONT BIOREGIONAL INSTITUTE· For !hose who live 10 the Piedmont area, !here's a biorcgional cffon v.-cll underway. Jom Us! We would 3pproc1ll1C any donation of umc or money to help mce1 opern1ing expenses. For a gift of S25.00 or more. we will !iol!nd you a copy of John Lawson's JOumat, A New Voyage 10 Carolina. Also come find out about 1he Lawson ProjccL PBI; 412 W Rosemary Su-cet: Chapel Hill, NC 27516; Uwharria Province. (919) 942-2581. MUSICIANS, MAGICIANS, ACROBATS, ACTORS, jugglers, poets, roadies, cte. wanu:d to JOlll The Bicycle B:ind, a iribal-foU. trnvcling musical circus/medicine show. Must be 101ally self-propelled (no gas-powered vehicles). Conlllct Billy Jonas; 31 Park A,·c.; Asheville, NC 28801 ROOM AV An.ABLE • in exchange for small odd jobs and some cooking. To inquire please coniact Knrcn W,ulcins at Rt 4, Box 389; Burnsville. NC 28714; (704) 682-9263. ,.,lurer, 199 t-92 �BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THREE· SPRING 1984 Sustainable Agricullure - Sunnowers • Human lmpac, on lhe Forest - Childrens· Educa1ion Veronica Nicholas: Woman in Politics - Lill.le People - Medicine Allies ISSUE FOUR - SUMMER 1984 War.er Drum • Water Quali1y - Kudzu. Solar Eclip.,;c · Clcan:ulling • Trou1 • Going IO Waler - Ram Pumps· Microhydro • Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE FIVE - FALL 1984 Harvest • Old Ways in Cherokee - Ginseng - Nuclear Waste • Our Celtic ReriLagc - Biorcgionalism: Past. Present. and Future - John Wilno1y - Healing Darlcness - Politics of Participation ISSUE STX· WINTER 1984-85 Winlcr Solstice Eanh Ceremony - Horsepasture Rjvcr • Coming of the Light - Log Cabin ROOI. Mounuiin Agriculture: The Right Crop • William Taylor - The Future of 1he Forest ISSUE SEVEN - SPRING 1985 Sustainable Economics - Hol Springs - Worller Ownership - The Great Economy - Self Help Credit Union - Wild Turkey - Responsible Investing . Working in Ille Web of Life ISSUE EIGHT - SUMMER 1985 Celebration: A Way of Life - Katuah 18,000 Years Ago· Sacred Sites - Folk Arts in the Schools. Sun Cycle/Moon Cycle - Poems: Hilda Downer Cherokee Heritage Center - Who Owns Appalachia? ISSUE NINE • FALL 1985 The Waldoe Forest - The Trees Speak • Migrating Forests • Horse Logging - SLBrting a Troe Crop • Urban Trees • Acom Bread • Mylh Time ISSUE TEN· WINTER 1985·86 Kate Rogers • Ci:cles of Sione - Internal Mythmalcing • Hol.islic Healing on Trial - Poems: Steve Knaulh · Mylhic Places - The Uk1ena·s Tale. Crystal Magic - "Drcamspeaking• ISSUE THlRTEEN • FALL 1986 Center For Awakening - Elizabeth Callari - A Gentle Death • Hospice. Ernest Morgan • Dealing Creatively wilh Death • Home Burial Box - The Wake - The Raven Mocker - Woodslore & Wildwoods Wisdom - Good Medicine; The Sweat Lodge ;'. 33 Ke°UA~9URNAL PO Box 638 Leicester, NC Katuah Province 28748 For more info: call Rob Messick at (704) 754-6007 Name Regular Membership........$10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Address City Wl.ntef', 1991-92 ISSUE FOURTEEN· WINTER 1986-87 Lloyd Carl Owle - Boogcrs and Mummers. AJI Species Day - Cabin Fever Univcrsily - Homeless in KatWlh • Homemade Hot Water. Stovemakcr's Narrative· Good Medicine: ln1Crsp0Cies Communication ISSUE FIFIBEN • SPRING 1987 Coverlets· Woman Forcsr.cr. Susie McMahan: Midwi~e • ~tcrnative Contraception - Biosexuality B1oregionalism and Women • Good Medicine: Matriarchal Culture - Pearl ISSUE SIXTEEN· SUMMER 1987 Helen Wai1e - Poem: Visions in a Garden • Vision Ques, • First Aow - Initiation • Leaming in the Wilderness - Cherokee Challenge - "Valuing Trees" ISSUE EIGHTEEN· WINTER 1987-88 Vernacular ArchitCCtW'C - Dreams in Wood and Stone • Mountain Home • Eanh Energies • Eanh-Shcltercd Living· Membrane Houses • Brush Shelter. J?oems: October Dusk - Good Medicine: "Sheller" ISSUE NlNETEEN · SPRING 1988 l?en:landra Garden - Spring Tonics - Blueberries. Wilctnowcr Gardens· Granny Herbalist - Aower Essences • "The Origin of lhe Animals:" Story Good Medicine: "Power" • Be A Tree ISSUE nVENTY • SUMMER 1988 Preserve Appalochian Wilderness - Highlands of Roan - Celo Community· Land Trust - Arthur Morgan School - Zoning Issue. "The Ridge" • Farmers and the Fann Bill - Good Medicine: "Land" - Acid Rain • Duke·s Power Play • Cherokee Microhydro Project ISSUE TWENTY-TWO-WINTER 1988-89 Global Warming - F"1te This lime. ThOIIUIS Berry on "Bioregions· · Earth Exercise. Kort Loy McWhiner· An Abundance of Emptiness. LETS. Chronicles of Aoyd • Darry Wood • The Bear Clan ISSUE 1WBNTY-THREE- SPRING 1989 Pisgah Village • Planet An· Green Ci1y - Poplar Appeal· "Clear Sky"· "A New Eanh". Black Swan - Wild Lovely Days· Reviews: Sacred Land Sacred Sex. Ice Age· Poem: "Sudden Tendrils" State Phone Number Zip Enclosed is $ , - - - - - to give this effon an extra boost ISSUE TWENTY-FOUR· SUMMER 1989 Deep Listening • Life in Atomic City - Direct Action! • Tree of Peace - Community Building. Peacemakers· Ethnic Survival • Pairing Project. "Batl.lesong" • Growing Peace in Cuhurcs - Review: The Chalice and the 8/Juk ISSUE TWENTY-SIX· WINTER, 1989·90 The Ecoz.oic Ero • Kids Saving Rainforest • Kids Treecycling Company - Connict Resolution • Developing Creative Spirit - Birth Power. Magic of Puppetry • Home Schooling - Naming Ceremony • Mother Earth's Classroom • Gardening for Children ISSUE TWENTY-SEVEN - SPRING, 1990 Transformation - Healing Power - Peace to Their Ashes • Healing in KatWlh - Poem: "When Len 10 Grow· • Poems: Sicphen Wing - The Belly - Food from the Anciem Fores, ISSUE TWENTY-NINE· FALI../WlNTER 1990 From the Mountains 10 lhe Sea • Profile of The Lltl.le Tennessee River - Headwaters Ecology. "It All Comes Down to Water Quality". Water Power. Action ror Aquatic Rabimis . Dawn Walehers . Good Medicine: The Long Human Belng - The Nonh Shore Rood - Katuah Sells Ou, - Watetshed Map or the Kalliah Province ISSUE THIRTY· SPRING 1991 Economy/ECOiogy • Ways IO a Regenerative Economy· "Money is the Lowest Form of Wealth" • Clarlcsville Miracle - The Village - Food Movers. Lirework • Good Medicine: "Village Economy• Shelton l.aW'CI • LETS ISSUE THIRTY-ONE- SUMMER 1991 Dowsing - Responsibilities of Dowsing • Elearical Life or the Earth • Kaulah and the Earth Grid • Call of the Ancient Ones - Good Medicine: ·0o Ag&JCSSion" - Time 10 Take the Time to Take the Time· Whole Science - Tuning ln ISSUE THIRTY-TWO. FALL 1991 Bringing back the F"1te · A Bit of Mountain Levity • Climax Never Came - "Talking Leaves": Sequoyah • Wal.king Distance· Good Medicine: "Serving lhe Great Life" • The Granola Journal - Paintings: "Mouniain Siories"- Songs of lhe Wilderness Back Issues: Issue# _ _@ $2.50 = $,_ __ Issue# _ _@ $2.50 = $,_ __ Issue# __@ $2.50 = $,_ __ Issue#_@ $2.50 = $ Issue# _ _@ $2.50 = $ - - postage paid $,_ __ Complete Set: (3-10, 13-16, 18-20, 22-24, 26-32) postage paid @ $50.00 = $. _ __ 1 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 33, Winter 1991-1992 Description An account of the resource The thirty-third issue of the Katúah Journal focuses on Fire: its power and uses. Authors and artists in this issue include: David Wheeler, Vic Weals, Barbara J. Sands, Jan Davidson, David Brewin, Barbara Wickersham, Jeffery Beam, Veronica Nicholas, Rob Messick, Charlotte Homsher, Lee Barnes, Mike Wilbur, Jason Tueller, Rob Leverett, James Rhea, David Earl Williams, Andrew Lehman, Vince Packard, Lynn Fink, Susan Adam, Bray McDonald, and Mark Morris. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1991-1992 Table Of Contents A list of subunits of the resource. Fire's Power by David Wheeler.......3 What Is Natural? by David Wheeler.......5 Do Clearcuts Mimic Fire?.......6 Smokey and the Red Wolves.......7 Fire in Jeffreys Hell by Vic Weals.......8 Poems by Barbara J. Sands.......9 Fire and Forge by Jan Davdison and David Brewin.......11 The First Fire: A Cherokee Legend.......12 Hearth and Fire in the Mountains by Barbara Wickersham.......14 Good Medicine.......15 Midwinter Fires: Poems by Jeffery Beam.......18 Natural World News.......20 Who Will Have the Power? by Veronica Nicholas.......22 Litmus Lichens by Rob Messick.......24 Reading the Inner Tree by Charlotte Homsher.......25 Review: Where the Ravens Roost.......25 Around the Fire by Lee Barnes.......26 Drumming.......27 Poem: "Sky Mangler" by Mike Wilber.......29 Review: The Sound of Light.......31 Events.......33 Webworking........34 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Forest fires--Environmental aspects Blacksmithing--Appalachian Region, Southern--History Hearths--Appalachian Region, Southern--History Cherokee Indians--Social life and customs Cherokee mythology North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Acid Deposition Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Book Reviews Cherokees Earth Energies Electric Power Companies Fire Folklore and Ceremony Forest Issues Geography Good Medicine Habitat Hazardous Chemicals Katúah Poems Radioactive Waste Reading Resources South PAW (Preserve Appalachian Wilderness) Stories Turtle Island Villages https://omeka-test.library.appstate.edu/files/original/5ac6c68fc9a4ef339c7624f779acbcb4.pdf d9ea21ad706d54448902d9872b20ba5c PDF Text Text ISSUE 34 SPRING 1992 $2.00 �•·······.•. .......... .............. \. .... '····: '•\ i ! ....../ _..i ... ; ......... ..···•· ....·· ......··•·· .. ··~ ..... ;..-···· ~UAlrljOURNAL PO Box 638 Leicester, NC Katuah Province 287 48 G} C, Q:- ,.·..·· ..··.·· •' .....· Drawing by Rob Mcssiclc Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 ¢ ... (\ Printed on recycled paper ADDRESS CORRECTION REQUESTED �Paradise Gardening.................... 3 by Joe Hollis Community Sponsored Agriculture..5 by Hugh love/ "lfYouDidn'tGrowlt... "........... by Ralph Garrett 7 Eating Close to Home................. by Peter Bane 9 Silas McDowell's Vision............ by Perry Eury 11 Poems.................................. by Allison C. Surherland 12 Native Foods.......................... by Bear with Runs 13 Cover Crops.......................... by Mark Schonbeclr. 15 Plant For Tomorrow: Hemp........ by John Ingress 17 Katuah Cultivars...................... by Lee Barnes 18 Blowing in the Wind................. by Charlotte Homsher 19 The Web of Life: A Katuah Almanac................... by Lee Barnes and Rob Messick 20 Good Medicine....................... 22 Natural World News................. 24 "Whose Rules?"...................... by David Wheeler 26 Big fvy................................. by Emmett Greendigger and David Wheeler 27 Drumming.......... .................. 28 Saving Wild Seeds................... by Lee Barnes 29 Resources............................. 31 Review: "Apple Pie in Your Face" .............. 34 Webworking.......................... 37 Events.................................. 38 Sprl.nq , 1992 Sustainable Agriculture and Regional Diet It is rrom the atoms of our bioregion's soil, water and air that our cells are constructed and renewed. Within many unique webs of life, we become our physical selves and thus must share responsibility for our impact on the delicate systems which allow us life. Bioregions need to become more self-sustaining, self-governing, and self-healing. An imponant step in obt.aining this goal is the development of regional sustainable agriculture and greater utiliz.ation of seasonal diet. Agriculture must be more ecologically sustainable and regionally specific, since each bioregion is unique in its combination of climate, soils, and adaptable plants for food, fibers and fuels. Within each bioregion: • Cultivaled crops should be ecologically produced in harmony with the Earth's gifts of sunshine, frost-free growing season, am renewable cycles of soil fertility. • Sustainable agriculture teehniques must maximize soil regeneration and nutrition produced per acre, rather than simply maximizing yields. • All materials and energies must be more efficiently recycled within the biaregion that produced them. We must blanket our soils wilh greater gifts of cover-crops and green manures . • We must reduce our total dependency on a dangerously narrow base of major food crops and monoculture techniques, and diversify our use of currently recognized and potentially usable wild-food plants. • Preservation of remaining genetic diversity is critical to prevent the final loss of irreplaceable gene combinations. We need 10 renew the use of genetically diverse, open-pollinated seeds to retain variability in our fields to insure protection from catastrophic crop loss due to genetic uniformity. Local seed-saving could allow independence from extra-regional seed sources. • Most imponanlly, humans in each bioregion must accept total responsibility for their region's ecological health and self-sufficiency in food production. A regional diet should be nuaitious and healthy; pleasant to eat; consumed more "in sync" with regiona.V seasonal cycles of production; and involve foods which can be preserved using, low-technology food preservation techniques, such as solar drying, smoking, salt preservation and pickling. We need to review each region's traditional diets, as guides to efficient, non-destructive food production, and carefully learn from each region's own unique seasonal production of abundant crops such as fruits (berries, etc.), nuts (chestnuts, acoms,etc.), and wild seeds (grains). "Getting back to the garden," as Joe Hollis tells us, will be no easy taSk.. We must embra.ce the best featureS of current and developing techniques and philosophies for a sustainable future. In this issue, we address the potential for regional, sustainable agriculture and regional diet by reviewing Katuah's historical foods and agricultural cycles. We explore new ideas for food production and marketing systems, and provide some specific information on wild plant seed-saving, recommended vegetable varieties, and cover crops. We hope this issue will "seed" further investigations into sustainable agriculture, regional autonomy, and self-healing. We are what we eat, and are ultimately responsible for the heallh of ourselves and "all our relations." May we be more receptive to our planet's council, and our mutual future. Dr""'Ul8 by Pcgi - Lee Barnes �~JAH JOURNAL EDITORIAL SLASH: Maria Abbruzzi Lee Barnes Chris Davis Charlone Homsher John Ingress James Rhea Susan Adam Heather Blair Emmen Grecndigger Jim Houser Rob Messick David Wheeler EDITORIAL ASSISTANCE: Sherman Bamford Jesse Jones Bill Melanson Pegi Breeze Bums Richard Lowenthal Mamie Muller Donna Stringer Thanks 10 Celo Community and RSVP for hosting Xa,uah lhis time. Special thanks to l<Alherme Adam and Staff of ATIRA COVER: by Rhea Rose Ormond STATEMENT OF PURPOSE PUBLISHED BY: Karuah Journal Here, in the Katuah Province of these ancient Appalachian mountains where once the Cherokee Nation lived in freedom between the Tennessee River Valley and the Eastern Piedmont between the Valley of the Roanoke and the Southern Plain on this Turtle lsland continent of Mother Ela, the Eanh PRTNTED BY: The Waynesville Mouniaineer Press EDITORIAL OFFICE THIS ISSUE: Billy Home and Gardens. WRITE US AT: Kaniah Journal Asheville Box 638; Leicester, NC; Kaniah Province 28748 TELEPHONE: (704) 754-6097 Diversity is an imponant clement of bioregional ecology, both narural and social. In accord with this principle Katuah Journal tries to serve a.s n forum for lhe discussion of regional issues. Signed articles e.xpress only the opinion of lhe authors and are no, necessarily the opinions of the Katunh Journal editors or staff. The Internal Revenue Service has declared Ka1uoh Journal a non-profit orgnnization under section 501 (cX3) of the Internal Revenue Code. All contributions to Ka1uah Journal are deductible from ))Cl'SOlllll income c.ax. Articles appearing in Katuah Journal may be reprinted in other publications with permission from the Katuoh Journal stnlT. Contact the journal in writing or call (704) 754-6097. tNVOCATLON The Greatest Friend I have in life Has brought me here to dwell Awhile among these green, green hills And by the watery well. The water from that wondrous well Has made my eyes to see And loosed my tongue to sing with joy That such a Friend could be. Here, In this place we dedicate ourselves to remembering our deep connection to the spirit of the land. We bring lhis connection into the being and the doing of our daily lives When the land speaks, we listen and we act We tune our lives to the changes, to the seasons We respect the limits of the land We preserve, defend, and restore the land We give thanks for all that is good Harmony with 1he land is no longer an ideal; it is an imperative. The land is a living being. She is sacred. As 1he land lives, so do we. As the spirit of the land is diminished, our spirits are diminished as welL Kacuah Journal sends a voice... with articles, stories, poems, and anwork we speak 10 the spirit of all the living, breathing inhabitants of these mountains in hopes that we, the human beings, may find our place in this Great Life. The Edit.ors j • The Incredible String BQ/ld Bonier by Jason Tueller KATUAH JOURNAL wanrs to communicate your rhoug/,rs and feelings to the other people in the bioregional province. Send them t.o us as leuers,poems, stories, articles, drawings, or photographs, etc. Please send your coruributions to us at: Karuah Journal; P. 0. Box 638; Leicester, NC; Katua/1 Province 28748. OUR NEXT ISSUE will be involved with the continually controversial topic of Councils, and how to create more viable methods of decision-making in the future. Possible topics include: Native American sovereignty, the State of Franklin, JCQtuah Journat page 2 Town Meetings, Council of All Beings, Regional Rainbow Gatherings, Grassroots Groups, Conflict Resolution, and more? Submit all material by April 30th, 1992. THE FALL, 1992 ISSUE will be about the role of wood in the life of the mountains. Please send articles evaluating the present timber industry, logging stories, and visions of ecological and sustainable ways to cut and use wood. Please also send pictures and drawings of wood and woodworkers. Deadline is July 30, 1992. Spri.ng, l 992 �PARADISE GARDENING by Joe Hollis W c wam 10 save the world, and we want 10 save ourselves. It's the same thing. The problems confronting us arc enormous and at every level: personal, social, planetary. l will spare you a list. My aim is 10 suggest that they are all symptoms of one problem, and to propose a solution. The problem: 10 find a way to live on Earth which promotes our health and happiness, conducive to the full development of our innate potential, and, a1 the same time, is "democratic," that is, available to all, not using more than our share, and harmonious with the biosphere's evident drive toward increasing diversity, complexity, and stability. Our world is being destroyed, in the final analysis, by an extremely misguided notion of what constitutes a successful human life. Materialism is running mmpant and WILL CONSUME EVERY11iING, because its hunger will never be sated by its consumption. Human life has become a cancer on the planet, gobbling up all the flows of matter and energy, poisoning them with our waste. What can stop this monster? Nothing. Just lhis: walk away from iL It is time, indeed time is running out, to abandon the entire edifice of "civilization/the State/ the Economy" and walk (don't run!) to a bener place: home, to Paradise. J ••• 1) Paradfae is, first of all, a garden. A garden in which everything we need is there for the taking. 2) And Paradise Gardening is a way or life which serves to maintain the garden, and is in turn maintained by it. Ecologist Eugene Odum calls this being the 'ecosystem manager:' "an organism that utilizes a small frac tion of the total energy budget and in return provides a service which aids the system in its funclion and continued survival." (This concept "illustrates the ideal which man should imitate in his auempts 10 manage a natural ecosystem.") Genesis, with the characteristic compression of myth, says we were put into the garden "10 dress it and keep it." Same thing. 3) Parndise Gardening is not work. Work is a subjective concept: one person's play may be another person's work. h has nothing to do with effon: tennis, for example, is usually "play" (unless you're a "pro"), sitting at a computer terminal is frequently "work." Work is whatever you are doing when you'd rather be doing something else. Paradise Gardening is "not work" in the same sense that what a bear does all day is "not work." This distinction is the same as that which the Taoists make between "doing" and "not-doing." Genesis refers to the same matter in saying that only outside the garden do we have 10 earn our living "by the sweat of our brow." 4) Paradise Gardening is not agriculture. From chemical to organic sprLr19, t992 agriculture is a step in the right direction, but only the first step. Agriculrure itself is, after alI, half of the one-two punch that knocked us out of Paradise in the first place. Good farmers, to be sure, love nature; but they love her in the context of plowing her up every year and deciding what to grow next. Our addiction 10 annual species and disturbed habitats has put us at odds with the main thrust of the biosphere (and with ourselves). Oh, Eanlt is patient and Earth is old And a mother of Gods, but he breaks lier, To-ing.fro-ing, wit!, tlte plow teams going, Tearing the soil of her, year by year Sophocles, Antigone Every spring, nature begins again 10 clothe the Earth in beauty. It is the process of succession, the initial strands of the intricate web, the rebirth of the Tree of Life. And every autumn we scrape it off, rake it into barns, take it to market: we increase human diversity and complexity (butcher, baker, candlestick-maker ...) by appropriating to ourselves processes which are meant to benefit all ••• Drawina by Rob Messick Paradise is a habitat and a niche. Mircca Eliade refers to the universal "yearning for Paradise": Memories coded into our genes of our place, our fit. How, after all, does a bird, for example, select a place to build a nes1? So many factors to consider (and such a small brain!). It simply picks the most beautiful spot available. It was born with a "template" of paradise. Concerning this the Book ofOdes says, "The twittering yellow bird, the bright silky warbler, comes to its rest in the hollow corner of the hill." and Confucius commented "Comes to rest, alights, knows what its rest is, what its ease is. Is man, for all his wit, less wise than this bird of yellow plumage that he should no, know his resting place or fix the point of his aim?" Like any other creature, we are our niche. By our physiology and behavioral programming we arc born to live a ccnain kind of life. Paradise is our birthright and our duty, Now, instead, we take up a niche in civilization. The premise of civilization is that if everyone is a less than complete human being (''1'11 be the brains, you be the back"), ii will be beuer for all of us. This insulting premise has guided us for so long that many of us are unaware of an alternative. We (cnnunucd on next page) Xotl'.wf, )ourlfflt pcu_,e 3 �(COlllinucd from page 3) equate "making a living" with "making money." Thus we spend the best hours of our lives pursuing our careers, being pan of the cancer. But everything needful to be completely human is available to us close by in our environment - the garden and the ocighborhod. We can rely on the truth of this because "human-ncss" is a creation of the environment, the most recent manifestation of a coevolution between our genes and all the other genes in the world that has been going on since the beginning of life on eanh. Much chancier is the possibility that everything we need to be completely human is available to us in the city, or through money. population level, live and coexist as foragers (ecosystem managers)? "Caught in the devil's bargain " how can we "get ourselves back to the garden"? (Joni Mitchell, "Woods1ock") The strategy here proposed, Paradise Gardening, may be described as :'in1ensified foraging." David Harris, in a scnes of papers has explored "alternative pathways to agricul'ture." Particular!~ valuable is ~s . distinction between "agncultural mampulaaon and transfonnatfon ... agricultural utilization ••• The last time we lived in paradise it was as "foragers": hunters and gatherers, omnivorous, opponunistic exploiters of a variety of environments. Specialists, not of disturbance but of diversity. This lifestyle has attracted much attention recently (at the very time that the last vestiges of it~ being eradicated). Toe view that foraging is an adaptation superior to agriculture is now well established in academia and the same theme appears in popular literature (e.g. Bruce Chatwin, Tl~ Song/Ines and Vargas Llosa, The Storyteller, both inspiring). A revolution in the study of the human niche was prompted by the realization that foragers, far from living on the brink of starvation, as previously imagined, actually had more leisure than anyone else since (Lee and deVore, Man the Hunter). Boserup (The Conditions ofAgricultural Growth) suggests that there have never been any "agricultural revolutions," in the sense of a sudden invention of a great new way 10 produce food; but rather that increases in food production always come at the cost of even greater increases in labor (or fossil fuel) input, that the techniques were always well known to the producers, but resisted until finally demanded by rising population (or the demands of the upper classes for a surplus, a 'cash crop'). "Agriculture permits denser food growth supponing denser population and larger social units but at the cost of reduced dietary quality [less diversity to choose from), reduced reliability of harvest [eggs in less baskets], and equal or probably greater labor per unit of food ... agricuhure is not a difficult concept but one readily available to hunting and gathering groups ... " (Mark Cohen, The Food Crisis in Prehistory). Agriculture, in rum, allowed population to expand more rapidly. Any attempt to live a foraging life in the modem world would seem to be onJy an interesting but ultimately imlcvant exercise of the "historic village" variety. That "there is no going back" is merely a truism. What those who recite it mean to say is that there is no changing direction, progress can be only a straight line - from an original home in natw-c 10 a world eventually completely human, domesticated, fanned. At this point, I would rephrase the "problem" with which this essay began: How can we, with our contemporary tastes and Xatuafl Jou~ P~. 4 "better" future. "No act is good unless its goodness is seen in the innnediacy of the act. An act which justifies itself by appealing to a later good ... all appeals to reason, expediency, and necessity, are appeals to the very forces that wreck all ideals. One must have courage and be willing to take risks." (William Thompson, Evil and World Order) Ecology teaches that a "pioneer" (disturbed) environment favors life forms that are fast-growing but shon lived, wide-spreading, ''greedy" - designed 10 capture the maximum of sunlight and unoccupied soil. But eventually they are succeeded by the trees, which, because they invest energy in making wood, grow more slowly at first, but are more stable, longer-lived, and finally faster growing, more influential, the "dominant species," towering above. We have spread ourselves over the Eanh, and used or burned just about everything that is easy to get The age of the greedy ones draws to a close. (They don't know it yet.) At last, we may hope, the 'competitive advantage' passes to the practitioners of permanence, rootedness, slow growth and steady accumulation, the vertical expansion of the human spirit into realms unchanecl, or long forgotten. A tree derives its satisfaction from the view achieved. ••• may - and, if sufficiently intensive, usually does - lead to the IJ'llnsformation of a natural into a largely artificial ecosystem: lhe replacement of a tropical forest by plantation, of temperate woodland by whcatfields ... But agriculture may also proceed by a process of manipulation which involves the alteration of selected components of the natural system rather than its wholesale replacement - a method of cultivation which involves substituting certain preferred domesticated species for wild species in equivalent ecological niches and so simulates 1he structure and functional dynamics of the natural ecosystem." Harris has recently edited a collection of papers (From Foraging to Fanning) which further explores the emerging realization that many "non-agricultural" peoples were in fact engaged in intensive and sophisticated plant exploitation, previously unrecognized because their plant management practices did not fit our idea of agricuhure. ••• Our goal is to "naturalize" ourselves in lhe environment. This will involve changing ourselves and changing the environment: convergence toward "lit" Perfect fit means the free and easy flowing of matter and energy between ourselves and our environment: life lived as a complete gift from the garden to us, from us to the garden. But that is in the future; what we need now is a process, leading to that goal, which is justified on its own terms. Focus on the ideal Paradise Garden wilJ tempt us to ta.Ice shoncuts, perpetuating the same old panem of selling out the present for some imagined The process of Paradise Gardening involves: - Extricating our life-support system from civilization/the Economy (bluntly, money), and reattaching it to the natural world of garden and neighborhood. This will be a gradual process requiring a real analysis of our needs and expenditures. Thus, for example, cars and gasoline arc nor needs but only the means to the satisfaction of needs. The solution is not gasohol but reducing the reason for travelling (usually the getting and spending of money). Concerning this the TM Te Ching says, 'The country over the border might be so near that one could hear the cocks crowing and the dogs barking in it, but the people would . grow old and die without ever once troubhng to go there." (sec Joseph Needham, Science and Civilization in China, vol. D, ch. 80) for a discussion of ''the political program of the Taoists: the return to cooperative primitivity. ") The key 10 the self-justifying nature of the process is this: things made or done .by professionals or machines may be technically superior to one's own efforts, but are generally lacking in a quality which, following Carlos Castenada, I will call "hean. 0 Satisfaction from things bought usually peaks at the moment of purchase and declines rapidly. Needs which a.re met by the interaction of ourselves and nature are more deeply mer.. and there are wonderful surprises along the way. The truth of this will be evident to anyone who has ever made anything "from scratch." What seldom occurs to us (someone doesn't want it to occur to us) is that an entire life can be constructed on 1h1s basis. (c:on11nuod on page J2) Drawing by Mkhacl Thompson SprLt1-9, !9!12 �.,,.. . .. It , • ' # ' •••••• , ''• ,.,. COMMUNITY SPONSORED AGRICULTURE As lhe end of the century nears, several things must be faced. Tho food supply is not only tainted. it is devitaliz.ed. In particular, foods lack nourishment for integrity, uprightness and willingness. These qualities depend upon individual attitudes, but they require nutritional support Things could get worse, and probably they will. But, here and there people are looking at their options and choosing 10 make a difference. They want to suppon endeavors that remedy the problems caused by lhe bigger-is-better mindset. One of the worst concerns is the loss of more than seventy percent of the world's topsoil in the last hundred and fifty years. Instinctively people sense a need to encourage sound agriculture. At the same time they want 10 buy food that not only is free of pollution, but has an inner, vital impulse toward life. The..-.e and related faclOI'S motivate a trend toward agriculturally based producer/consumer communities that regenerate the land which feeds them. The acronym CSA stands for Consumer Supported Agriculture, Community Sponsored Agriculture, or Community Supponed Agriculture, depending on whom you are talking 10. In all cases it indicates a vertically integrated agricultural operation. However it may be done, the CSA group provides what is necessary to grow their food. Fortunately, not everyone has the same things 10 contribute. Usually fanners who can work the land successfully are in the shortest supply. But, from these farmers' points of view, consumers are in shon supply <>r laborers are hard 10 find at crucial times. The CSA is not functional until farmer, farmland, labor, operating capital and consumers arc lined up in cooperation. CSA fanns vary. Some are located in or near metropolitan areas where consumer interest is high. Olhers involve more distance between the land and consumers. Many sell "shares" in advance of their year's production. Others require an advance deposit, refundable in everything from produce, canned goods, eggs, honey and cheese, to meat, flowers, herbs, firewood or wool. Tn some cases consumers come 10 the farm to get their food. In others, weekly deliveries to distribution points may be necessary. One CSA may have monthly potluck dinners, developing strong core groups and dividing up tasks between mothers, accountants, farm apprentices, lawyers, fixers, and fanners; while others may be seat-of-the-pants operations stripped to the bare essentials. CSA's have several things in common. [n one way or another they all encourage farmers and consumers 10 understand and suppon each other. They enable participants to invest their resources in the land and ilS beuennenL 1be means of production belongs to both producers and consumer.;, as they contribute skill, labor and capital, and take responsibility for leaving the land better off for their use of it. Nevenheless, in some cases the land is owned privately while in Spnnq, l992 by Hugh Lovel others the CSA is organized as a cooperative, a land trust or a research and training institute. Besides nutritious food and a healthier environment there are many subsidiary benefil!i. By having the moral and financial expenses. In 1985 I was laid off as a bridge carpenter in Atlanta, and in 19861 tried to farm full time, selling produce to stores and in pl!lking lolS. It was hardly a way 10 make ends meet. I knew there had to be a better way. The Biodynamic Association quarterly, support of a community, the farmer has backing for experimentation. Members may want exotic items like Chinese cabbage, Annenian cucumbers. Roquefon cheese or Louisiana hot sauce, and the fanner has 10 learn how to produce these items. The CSA can also be an educational opportunity for young adults interested in becoming farmers. By apprenticing on a CSA farm they experience growing and preparing a wide variety of products. Moreover, members and their children learn how their food is produced, and there .ue therapeutic benefits in this especially for those growing or convalescing. Lastly, the farm is a haven from the vicissitudes of city life. Conceivably it will provide alternatives 10 employment in economic hard times. The idea h that consumers support the farm and the farm supports the consumers. Biodynamics, ran an anicle on CSA's. I drew up a prospectus with a copy of the ruticle and distributed it to a few people in the Atlanta area. They told friends, and for the first season l had twenty-eight members sign up. r did not want to promise 100 much, so I only offered breads, honey. pollen, eggs, yogurt. and vegetables in season. I asked for $100 deposits, refundnble in groceries. This money got me through February, March, and April when I planted but had nothing 10 sen. A1 the end of April I had my first delivery of spinach, lettuce, and seasonal herbs. The season went on to green onions, garlic, English and sugar snap peas, yellow onions, potatoes, cabbage, beans, com, summer squash, tomatoes, okra, beets, collards, leeks, winter squash, turnips and Chinese radishes. The garden was finished by mid-November, though I made one last delivery of pork after Thanksgiving. Because che fann, Union Agricultural lnsutute, Blairsville, Georgia, was 125 miles from Atlanta, I made a Saturday run 10 three Since the only CSA I can re.tlly describe is the one I founded, I should tell how it was set up. During the 1980s I directed a fledgling founccn acre biodynamic research and training farm, working off the farm to pay (QOl\linued on nut page) Drawing by Pcgi X.awah Journot pc:a(Je 5 �(OOlllinuod &om pegoS) drop-<>ff points. Members received a weekly newsletter and order fonn that 100k me rwo hours a week at the typewriter and copy machine. Bookkeeping was on index cards with names, addresses, dates, and sums. Mostly I concentrated on running 1he fann, picking the number one vegetables, recycling the residual vegetation through forty chickens., twenty rabbits, and 1wo pigs for fertilizer, and n:planting with the next crop in the rotation. Although I kept bees, the honey and millc for yogun came from nearby farms. 1brought in organica!Jy grown wheat and rye for bread. Out of26 weekly deliveries, I counted on members to order at leas1 half the time with average orders of twenty dollars, a gross of $7,280. I believe I took in a littJe more than that, but my bookkeeping did not prove it. J realize lhis may not seem like much, but my expenses were low enough 10 make ends meet All I had was the land and a small pic_!cup truck, rototiller. lawnmower. scythe, pitchfork, axe, scuffle hoe, claw cuJtivator, wheel hoe, push planter, and seeds bred for response 10 my methods. It was a start. Consumer int.crest was strong simply from word of mouth. I could expand, but a larger investment was required. The fann needed woods, barns, fences, greenhouses. pastures, orehards, and fields all in good measure. none at the expense of the others. I did not have to hurry things. The land consisted of mixed forest slopes and bottomland with good water bur not especially good sun. There was plenty of brush clearing, rock picking and hay planting to be done. And there were only three or four acres that could be added to the truck garden no mancr how I adapted 10 having more help and machinery. At my organii.ationaJ meetings in February and Man:h of 1988 I asked for a S33 membership fee as a capital invesuncn1 in the fann, plus the hundred dollar deposit. Again bookkeeping was only sufficient to show how much was paid and how much was delivered. Picking, bnlcing, and packing orders were changed from Fridays 10 Saturdays, and deliveries were changed to Sundays. This allowed members 10 visit the farm and panicipa1e in picking on Saturdays, while I caught the least city traffic on Sundays and still picked up organic grains and supplies for the farm An apprentice, Matthew Persico, cut intensive beds into three acres of sod with the rototiUcr. We planted a fourth of it in potatoes, for which we had compost In the rest we inu:rplanted com with soybeans for a modest fodder crop. We built a smaJI barn with three sta!Js, hay storage, and an apprentice's apartment. I bought two calves to raise in the small barn yard, and phased out rabbits since the cows made more compost and were easier to feed on a large scale. For fcrtiliu:r I brought in hay, com, and soy meal for the animaJs while J cleared ~ I _pastures, arch~. and hay fields. The m~bon was to achieve self-sufficiency, WJth the £arm producing its own feeds, s~, and ttansplants, breeding its own livestock:, and producing its own compost Starting its fifth year in 1992, this Xatiloh Jouf'nQ( PQ«Je 6 CSA, UAI Coop, can service 80 households. We have a reconditioned 35 year old tractor, three or four apprentices, six aCICs of row crops, cheesemaking, three bovines, eigh1y chicke_ns, two pigs, and a smaJI transplant operanon. . O_u1side_ of i1s soil: the farm is 001 ye1 a capuaJ mtenswe operauon, despite a $16,000 gross in 1991. Dynamics and momentum arc a large part of the operation. Herc are some derails: Peas must be planted as early as possible. In Union County, Georgia 1hat is lat~ February or early March. Lenuce, spmach, and onions may aJso be planted from early March on. Lettuce, cabbage and collards should be planted under row coverings for transplanting as it warms up. The early plantings are better able to stay ahead of the weeds, though frequent cultivation - weather pennitting - is advisable. It helps considerably to have pennanent sod around cultivated beds. In winter and early spring the cows are eating hay in the barn and every so often it can be mucked out to make a compost pile. With spring warmth, the rye and clover covers on the beds shoot up and are cut for fresh feed or for hay. The stubble is cultivated two or three times over a three week period, so that it is digested and mellow before planting. . I set out my cabbages and potatoes in Apnl; followed by com, beans, and cucurbits in May; and tomatoes, peppers and okra in June. Garlic is planted early the preceding October, so that it and yellow onions are harvested in June and followed with bush beans. Crops like spinach, lettuce, com and beans can be staggered to produce a moderate but steady flow of each vegetable, extending the season. Compost is given especially to the greens, while root crops like carrots, radishes, and turnips do much better following behind without compost. Since my grassy borders around beds an: level with the beds, both borders and beds can be mowed simultaneously for the cows, pigs or chickens. In May 1here is so much to cut that haystacks must be made, 10 be fed in the winter when all the summer's com stover is gone. During the growing season the chickens are fenced in a long, hillside coop containing a thick stand of bamboo and a nesting house. At the top of 1he coop, sawmill bark, sprin.kJed with dust from the locaJ granite quarry, is added for bedding. My lawnmower has a rear bagging feature, and every day I give the chickens a heaping wheelbarrow load of grass, clover, and herb clippings from around the beds, which I mow on a monthly schedule. This keeps the egg yolks yellow while adding to the deep litter in the coop. Every so often this is made into a compost pile. I use a biodynnmic planting calendar for working crops according to 1heir root, fruit, flower, or leaf characteristics. For example, while potatoes are actually a swollen stem formation, they are plamed as though they were roots because the roo1-like characteristic is being emphasized. Likewise, cauliflower and broccoli, although 1hey an: flowers, are plan1cd as leaf crops because they have to be held back to 1he leafy stage of development. They an: eaten only as buds, not flowers. l also apply biodynamic preparations, which have profound nutritionaJ significance. And I grow speciaJ crops that do not contribute income but contribute to the overall balance and heaJth of the farm. Finally. I avoid faulty practices. Planting the whole fann in cucumbers or semng off all the compost, 1 would never do. One of the goals of crop rotation is to allow for a healthy nitrogen cycle while cropping. Compost is given liberally to leafy crops that need plenty of nitrogen, such as lettuce, spinach, cabbage, and collards. It may be given more sparingly to fruiting crops which follow the greens, such as com, squash, tomatoes, and okra. It is withheld entirely from the roots, such as carrots, radishes, and turnips, which follow the fruits. Then I plan1 legumes such as beans, peas and lentils to draw in new nitrogen and produce rich compost as their vines are digested by the farm animals. Then the cycle begins again wi1h compost to the greens. Another goal of crop rotation is 10 vary as much as possible the kinds of plan1s grown. Thus it may be a good idea to follow lettuce with carrots, or collards with onions, but it is a bad idea 10 follow le1wce with spinach or carrots with parsnips. There is aJso interplanting. Planting com with soybeans, spinach wi1h garlic, tomatoes with sweet basil, dill with cabbages su_mmer squash with popcorn, and pumpkins with field com, makes for a lively variety. Nature has ways to create abundance. Perhaps most imponantJy, the pennanent grass and clover walking strips between and around the beds keep the soil fauna heaJthy and erosion to 1he minimum regartlless of the weather. We need to think abou1 these things. Not so long ago all farms produced food out of soil, water, air, and warmth because there was life. Nature charged nothing for her pan. Orawu,g by Rob Mcuid< (continued on p. 32) Sprl.mj, 1992 �"IF YOU DIDN'T GROW IT, YOU DIDN'T EAT IT" Food Production on a Self-Sufficient Mountain Homestead as told by Ralph Garrett Way back when Twas a boy, I lived at my grandma's and grandpa's up above the Lown of Sylva in Jackson County, NC. My grandpa was a farmer and a brick mason, and he also made bricks. I grew up during the Depression. IL was a little worse than it is right now, but it's going 10 get worser than this, I'm afraid. My grandpa and grandma owned about three and one-half acres around their house, but we tended a 12 or 15 acre bottom that was up in Addie where the band mill is now. We also planted 10 or 12 acres up on Fisher Creek in com and different things. It was about 25 or 30 acres all told. We grew enough for everybody in our family, some 10 sell besides, and enough 10 feed the animals, too. We raised cows, chickens, and pigs to eat, and we had horses, mules, and oxen 10 help us with the work. With them we plowed and planted com, beans, field peas, Irish 'taters, sweet 'taters, sorghum for molasses, and all different kinds of cornfield crops. And grains. We'd sow a great big thing of wheal for our flour, as well as winter oais 10 feed the horses while we were workin' 'em in the summer time. Then in the garden we had carrots. radishes, parsnips, rumips, and different kinds of greens - leuuce, onions, collard greens, and all those. We also had peach u-ees. I got a whuppin' many a time for getting in the Blue Goose peaches - big, fine, pretty peaches. They'd get to tumin' a little bit, and us liule boys, we'd slip around and try 10 get us one. J remember how we used to eat. The usual thing of a morning when we got up, we'd have side beef or ham - fried good and brickle · brown-eye gravy, some eggs, and some biscuits. Some days we'd have homemade applesauce for breakfasL We'd heat it up and have some hot biscuits and butter, and put the butter and some sugar in the fruit, and you had a good break.fast. We'd also cut com off the cob, and have it fried with biscuits and homemnde molasses. That's what we had a whole lot of mornings. Our big meal was at dinner time, 12 noon. Supper was the evening meal. Al dinner we'd have cornbread, hog meat or maybe beef stew with vegetables. You can get beef stew now in a can in the store, but we had big pois of it, homemade, with two or three vegetables in it, and some vegetables on the side, too. Or we'd have great big pots of homemade vegetable soup. We'd make the soup with okry (olcr.1), tomaters, beans, and onions. We put every kind of vegetable in there. In the summerumc for supper we'd usually have com on the cob, new 'taters, green beans, cornbread, and biscuits. Sometimes we'd eat supper without meal, but Sprtng, 1992 usually we had meat at the table three times a day, whether it was beef, pork, or chicken. We didn't have desserts every meal, like they want now. Dcssens came mostly on Sunday or Saturday when there was family coming. We'd have plain ca.Ices with down there 10 get some flour, some salt, sody (baking soda), balcing powder, coffee, and sugar. We just bought small amounts of sugar, until it come canning time. Then we would buy whatevercanningjars and lids that we needed and 50 and 100 pound bags of sugar to put up jellies and jam. We young'uns liked LO get old-time candy, like wax candy, horehound candy, and all kinds of stick candy at the store. But we never had money to buy very much there. A year on the farm went like this: Winter was kinda slow. We'd be cutrin' firewood, sittin' by the fire, and relax.in'. DrawiJI& by J.,,.,. Rhea applesauce spiced up and pu1 in between the layers. They called that old-time fruit cake. They'd pile four or five of them up in a straight pack with the applesauce in between each layer, then applesauce down over the; top ofic. Now, that was a dessen! Today if someone gets two layers of cake, they think that that's 100 much, but we had.five layers of cake! We ate what we wanted, because it was simple. Or maybe they'd make a cherry pie. What they call a cherry pie now is just a little ol' thing. What we called a cherry pie was a big bread pan full of cherries with dough through 'cm. They call 'em cobblers now, but we called 'em cherry pie. Grandma also used 10 make sweet potato custards and sweet potato pie and put sweetening on it - marshmallows or brown sugar, good things like that. If we didn't grow it, we didn't cat it. That's right. There wasn't no supermarkets, there was only an old country store. We'd go We'd spend time a-shuckin' com and thrashin' out the peas, Crowder peas and clay peas, through the bad days. We also had 10 get our harness and equipment fixed up and in first-class shape. We had to be ready. so that when the ground got right we could go right to work. We didn't use no fertilize (fertilizer). We used compost, and we gathered that in the winter, too. We'd clean out the horse stalls and the cow stalls. We'd throw it in a bin that was outside the winder (window), and we'd mix leaves in with iL That would cause it to heat in the bin. In the spring we wouW haul out that compost. spread it on the field, and plow it in. That enriched our land and made our crops do better. We staned plowtn' in February and March, what we didn't already have plowed. The first crop we put out was the different kinds of greens - cabbage. collard greens, you could do them early. Usually, (canlinucd on nai pqe) Xatuah Journal POCJI'- 7 �(cullinucd from page 7) people around here would sow a bed of turnips or rutabagas, too. Irish pouuoes were planted next during the dark of the moon in Man:h, and maybe we'd put some green peas out in the garden. Radishes, onions, and parsnips were early crops, we could get an early start on them, 100. We would s1an our own S\l,'CCt pouuo sets. We'd get them bedded down between April 10 - 15. Then they'd be a-comin' up in May. Sweet potatoes was a big crop. We used to plant big fields of 'em. Around April 15 - 20, we'd plant the first corn. It would grow up a linle bit, but not enough that a frost would hurt it bad. Unless there come an ex try unusual hard freeze, com would grow on though. Flour com, popcorn, and com for the livestock: those were the main kinds of com we planted. We also had a liule of what we called llim com. When it got hard, it was hard as a rock, but it made real good roasting ears. When sweet com came along, we started planting sweet com in the garden. Now people plant fields of sweet com. The biggest thing was to rotate the com plantings so that they would come in slowly, so we could harvest them and take care of them, instead of having all the com oome in at once. We would plant some com on April 15, some the first of May, and then again at the last of May.Hit's not a dry year, you can plant com in June. It's starting to get dry then, but sometimes a crop'll make. It's a short season up here in these mountains, but some years I've bad three different spaces of com comin' in. We always figlftd the last frost would come around the tenth of May. 1bcn we'd set out OUT garden vegetables. Any kind of plant that the frost would affect - like peppers and tomatcrs - we'd wait 'ril after the tenth of May, after the frost line. The cornfield peas, we'd plant them after we worked (cultivated) the com for the first time. I'd wait until the com was up around my throat, and then l'd plant the peas in between the com. We did the cornfield beans, like the White McCaslan bean or the Kentucky Wonder, the same way. l would plant big com where I was going to plant the cornfield beans. Then the com would support 'em and shade 'em. Shade is what keeps the insects away better than any of this spray that we can buy today. We'd harvest the wheat when the heads bowed and tumed yeller. The timing depended on what kind of wheat we had. and when we had planted it in the fall. We harvested it by hand with a cradle. We didn't have combines like those that cut the wheat now. We had to do it with a cradle. At the end of June, we'd finish up with the wheat and we'd sun our first mowing of hay. We mowed the hay with a mowing plate and raked it up with a pitchfork. We'd shock it • put it in shocks or round piles - and then we'd come through with the wagon or the sled, and load it 10 the barn. and put it in the barn loft We'd pct up great barns full, and then we'd put up big stacks of hay around stackpolcs. We'd sUtCk com tops and fodder the same way around the Stackpole at the XatuQf1-Journat PCUJe 8 barnyard, where we could jusr go get it to feed the cows and the horses. All summer, we were mostly hoeing. It kept us busy. We'd start work as soon as it got light enough to sec what we was a-doin', and we worked 'til dark. Now at dinnertime, right at the heat of the day, we gave them horses a good full hour to two hours to be at rest. And we done the same thing. We ate, we rested, and then, when we went back 10 work, we worked 'til dinner. ln July when the blackberries and the raspberries came in, we'd pick berries. We would take a wagon up on Fisher Creek, and we'd pick washtubs full of blackberries! w11.i) J'"J~ Everybody went, everybody picked, everybody washed - everybody helped with canning berries for a few weeks. Some of the men might be off working on a job somewhere, but everybody up at the house just flew in and got busy. Pretty soon the com would start coming in, and we'd stan getting roasting cars with our dinner. And we'd start canning vegetables. too. We'd can all kinds of vegetables. We canned beans, 'matcrs, peaches, fresh ok:ry (okra), fresh com - all different kinds of food out of the garden. In the fall of the year, we'd be pectin' the apples, and pcelln' peaches. Them Blue Goose peaches came in about the same time as apples. We'd boil the fruit down and make apple and peach bu11er. We had an apple peeler. You just stuck the apple on and tumcd the handle, and ii peeled the apple and took the core out of iL Then we just cut it and made bleached fruit. Or we mashed it up, cooked it, and made applesauce. Bleached fruit is made by burning sulfur. We'd put the fruit on a rack, cover it with a cloth, light the sulfur in a sulfur burner, and leave it all night The action of the sulfur makes the fruit stay white, it doesn't tum brown, and it will keep all winter. Then we would put it in big 60-gnllon oak barrels, and we'd put up so many barrels of bleached fruit. We also P.l!t up ~ I s ofp\cld~ beans. Wr:!d !\ii up big barrels of beans broke up and washed, put water in there and add salt to sour 'cm and make 'em pick!~. The same way about roasting CaJ'S. That was our pickling stuff. At canning time we also fixed a lot of jellies and jams. We'd make apple jelly and grape jelly. And we'd make peach preserves: we'd peel sweet, cooked peaches like we were going to can 'em, and put sugar in there and cook it down until it come clown like makin' candy, and 1ha1 was good preserves. Around that same time we'd also be cuttin' the com and puuin' it up in the com crib. We'd cut the tops, and pull the fodder, and put that up to feed the cows and horses. We didn't leave nolhin' in that field that a cow could eat. We kept the com in the com crib, and we kept the peas in big bags inside in the house where they'd be getting drier and drier from the heat, so they'd shell easier. Whenever we got that done, it was coming to frost, and we had 10 get them sweet potatoes out before it frosted. If it frosted on the vines, we had LO get the vines off right quick before it rained. so that the frost wouldn't run into the sweet potaroes and ruin ·cm. When we got 'em up, we'd wash 'cm, and take 'cm to town to sell them, anywhere from a gallon to five bushels, whatever people wanted. After the frost was the time to cut the sorghum and make molasses. We had to strip the cane down. cut all the blades off it. and cut all the tops off. Then we'd haul all those cane stallcs to lhe cane mill and put 'em through the crusher. The juice would run out into a vat. and we'd cook it off in what. they called an evap<ntor until it came out syrup. Several families made sorghum. Some had bees. We didn't have no bees, but we had some people who had bees. We'd just get some stands of honey from them. We also used to go into the woods and gather up chestnuts. I'd go bacJc yonder and gather up a 75 pound short sack. all the chestnutS I could carry, and bring 'em home, and we'd eat on them. I also used to like to get pawpaws and persimmons. Now I'm tcllin' you, them old persimmons make a good pie. And there were always some bear hunters who would bring in some bear meat. l know I ate a IOl of bear meat. Back when I was a boy, bears were just as common as a milk cow. It was nothin' to see a bear down at the settlement. But they just got to bang, bang, bangin', killin' 'em all they wanted, 'tit there was a 101 of waste. Right at the first of November, we'd have to go back into the fields and clean the 'tater patches off. The usually thing was that there was late roasting cars and some late beans in the 'tater patch, and after we gathered them, we cleaned all that off, weeds and all, so we could plow our 'taters out After they dried good, we'd put 'em in the root cellar. Everybody had a root cellar. Lots of them were dugouts in the bank, but they were still root cellars where we'd keep the bleached fruit, the potatoes, and the lcrnut Everybody also bad a smokehouse where they'd smoke their meat. and they'd (ainunlllld on page 33) Ornwing by Miehkl Thompson Spri.ng, 1992 �~, ... .. w ... EATiNG · LbsE ro HOME c by Peter Bane The Logistics of a Permanent Culture Consider your next meal: It's mid-winter and what can be found to eat nearby? The supermarket offers Iowa beef and Idaho potatoes, Cnlifomia rice and broccoli, Mexican lettuce and tomatoes, salad oil from Brazil or Dakota, Aorida citrus, Washington apples. The Standard American Qiet is a marvel of technical complexity and a sad reflection of cultural banality. Divorced from place and season, available nationwide and year round, itS cosmetic perfection and shiny packaging are a glamour concealing enonnous unmarked costs and catastrophic instabilities. Lurking behind the plastic sheen are the collapse of rural communities, bankruptcy of farm families, loss of topsoil (an average 20 tons per ton of grain produced), poisoning of farm-workers, toxic residues in food, air, soil, and water, cruelty to animals, destruction of wildlife habitat, deforestation, and the cultivation of plagues and diseases heretofore unknown. Most of the food we presently eat is seriously denatured (lacking in nutrient value) by chemical destruction of soil life and is funher degraded by transport over long distance. Our diet, combined with poor air and water quality and compounded by the stresses of crowded and hwried lives has led directly to an epidemic of degenerative diseases: heart attack, cancer, diabetes, hypertension, leukemia, AIDS. Worse than all of this, if that is possible, our food now requires from 10 to 50 times the energy to produce and deli vet to the table as it returns to the eater as calories of nourishmenL We couldn't continue this way without a huge subsidy of fossil fuels. We are literally eating oil. And when it runs out as we know it will in 30 to 40 years - we will starve. Of course, long before that eventuality, our agriculture will have collapsed from a host of other problems: the shortage of water, excess UV radiation, susceptibility of our genetically-narrow monocultural staples (com, wheat, rice, and potatoes) to insectS, diseases, climate shifts, war, and revolution disrupting trade. The production offiber and timber is similarly vulnerable and destructive. If the Standard American Diel is insane and bound for collapse, then how should we grow and eat our food? Imagine, if you will, the life of our predecessors in this land. The Cherokee, the Iroquois. and other Eastern forest dwellers cultivated com, beans. and squnsh; hunted deer. turkey, and small game which were abundam in the woods; gathered wild berries, nuts and greens. They caught fish in lhe streams and collected mushrooms from the forest floor. Around their seu.lemcnts they selected and planted fruit trees. berry bushes, and other useful perennials. The world of global IT3de, of oil W:lJ"S and industrial production is a world of artificial surpluses and scarcities, of unjust expropriations and moral decadence. Yet we have a vision of living in Katuah with natural abundance, and a dedication to libeny and 1 SprLng, 1992 Drawing by Rob Messick justice for all. How then can we move from this disturbed and troubled world into one In which all our true needs and wants are met without despoiling the earth and robbing from our grandchildren and our neighbors in other countries? aim of producing the greatest sum of yields in the least practical area for the murunl benefil of all creatures. He was certain thal small areas dedicated to human needs could provide net surpluses of food, fibre, and energy while augmenting both genetic diversity and We need a new way of thin.Icing and seeing and new tools for problem-solving. And we need to address fundamental human needs: clean air, water, and food in sufficient quantity, shelter appropriate lO climate, satisfying and useful work, meaningful human contact, and immersion in a natural world. This search for a new paradigm in the built environment and our interaction with nature emerged as a response to industrialism and gradually merged into the science of ecology. Frederick Law Olmstead, the great I9th-century American landscape architect. realized that the growth of cities and of industrial work threatened the natural foundation of human sanity. He sought to ameliorate the effects of both by renewing vistas of nature in urban parks and greenways. ln this century, Lewis Mumford extended these considerations of human scale and sanity 10 the choices we make about technology, and Ian McHarg and his associates projected a concept of design based on intrinsic capabilities of landscape. Aui.1rlllian ecologi~t Bill Mollison transformed his own studies of environmental psychology imo a practice of landscape design and coined the term "permaculture" from "~nent agrioonm:." or "pem1anent culture" to describe a proce,;s of assembling artificial ecologies of crop plants and animals to mimic nature with the wildlife and resource conservation. Toe understanding and application of permaculture design over the past fifteen years has taken several main forms: the restoration of degraded landscapes; the creation of naturalized food foreslS as a locus for human habitation; the building and retrofitting of strueturtS to incorporate climatically appropriate energy and water harvesting, and to suppon food production; and the design of economic and communication structures appropriate to local production and trading. The work may be found on American homesteads, in European municipalities, and among African villages. New towns have been created in Australia. and long-term economic decline reversed in regions of Nepal and India using pennaculrure principles. Pcrmaculrurc draws 1tS models from patterns in nature and embraces many integrative disciplines: agricultural ecology, urban planning. landscape architecture. decent:ralist economics. and shamanism. among other.. Key insights which apply to all living )ystems include the following principles: I) Design by Relative Location place all elements {house. pond, road, plants) so as to maximize beneficial relationships and minimize antagonisms. 2) Select clemcntS to perform \lultiple Funclions. (contmual on nc,1 page) Xotuah JounlO! page 9 t �!' ) (001Uinuod &om pegc 9) 3) Suppon every important function with Multiple Elements. 4) Efficient energy planning through analysis by zones of access and Sectors of outSidc influence. 5) Use Biological Resources favor perennials. 6) Recycle Energy on site. 7) Use and accelerate Natural Succession to establish favorable sites and soils. Integrate animals, plants, humans, and StruCt\Jl'CS. 8) Polyculture & Diversity of beneficial species to promote productive, stable, interactive systems. 9) Pay attention to Edges & Natural Patterns. Pcnnaculture rcstS on an ethical foundation of care for the earth, including all living and non-living things; of care/or people, so that all people everywhere may have their basic needs met; and the contribution of surplus time, money, and energy to achieve the aims of earth and people care. Permaculture also has a Life ethic, valui.ng life and all ilS multiplicity for its own sake. Cooperation, not competition is the key. How then might a permanent culture take shape in Katuah? We can begin at our doomeps by cultivating a diet appropriate to our region - one based on the planlS and animals which grow here naturally and which have acclimated following introduction - and extend that process into gardening and fanning those same species regeneratively. We can learn to eat seasonally even as we take advantage of other cultural IJ'ad.itions to Xatuah Journot pQ(J& l 0 enrich our diet. Anyone can fimd space for a few leafy greens and herbs, vegetables which pound-for-pound afford more nutrition than any other food category. Grown within a few steps of the back door in mulched soils, they will survive almost year round if given a bit of care against summer drought and winter frost. Even apartment dwellers in the city can grow in containers on a balcony or in a windowbox. Cold frames against a south wall, a small greenhouse, or even movable cloches can supply a steady stream of salad which didn't have to cross the Continental Divide to grace our table. The familiar European and Medilerranean vegetables: lettuce, celery, carrot, onions, broccoli, and many others, are adapted to cold climates and may with protection, overwinter in the ground. Root crops and brassicas (cabbage, kale...) are especially well-suited to this method. These same vegetables don't grow best in our summer heat, but that is the season when the tropical American and Indian plants - tomato, corn, beans, squash, melons, eggplant, peppers, and okra flourish. We arc blessed throughout Katuah with generous forests whose dominant members include excellent nut trees: walnut, chestnut, oak, hickory, and pecan. We should recognize these allies for the food resources which they offer. Let us plant them in our yards and parks; conserve and catalog elite trees where they Stand; and take care in harvesting to leave the best, tallest, straightest, healthiest, most vigorous, and most fecund trees for seed, and tnk:ing only the lesser examples for timber and fuel wood. Fruit trees too should be planted in every yard, along roadways, in parks, and in neglected spaces in lhe cities. Besides the traditional apple, pear, peach, plum, cherry, and apricot, many areas arc suited to ugs. We have the native pawpaw, the maypop vine, and the persimmon which holds itS fruit on the tree well into winter. And the mulberry, which is one of the earliest fruits in spring, is hardy, easy-to-grow. and prolific. Members of the Eleagnus family - autumn olive and itS cousins, provide not only a shower of tasty fruit, but improve soils by fixing nitrogen at their roots, as docs the juncberry/serviceberry/saskatoon tribe (Amtlanchiet spp. ). ~~ By inrerpianting and stacking vertical layers into the garden, we can achieve greater total yields than is possible with single crops. Our naturally forested region provides the model for a productive food forest with crops grown at the canopy, mid-level, understory, shrub, herb, and root layers, and on vines running throughouL These food forests prpvide abundant wildlife habitat and make excellent forage systems both for humans and for domestic poultry, sheep, and pigs where access can be controlled. In very small spaces, even in the city, bees, rabbitS, and pigeons can be tended co augment food production and household income. Even more important than the establishment of food forests everywhere is the organizing of food markelS. We need to connect capable growers throughout the region with networks of town and city consumers to support the development of healthy fanns and to increase urban-rural exchanges. These community-supponcd farms stand a much better chance of implementing the diverse cropping strategics needed for ecological restoration than isolated fanners trying to outwit the commodity traders. Subscription farming is a way to create new jobs in agriculture and offer alternatives to existing farmers. Strengthening the farm economy; marketing food locally; and cultivating our natural suengths in uee crops, fisheries, berry and bulb production, can provide the basis for many new, locally manufactured hand tools, farm implements, craft- and housewares. These burgeoning local economies need methods to augment local trading, and to retain and recycle wealth wilhm the community. Local currency and baner systems work well. The L.E.T.S., or Local Employment & Trading System, is one such example. (Further infonnacion from the Institute for Community Economics, Somerville, MA.). If we ask again about sustainable agriculture and pennanent culture, "What is to be done?", the answer becomes clearer. 1) Eat what you grow and what is available locally and in season. 2) Grow things that you like that arc adapted to the area, and which do not travel well. 3) Plant and tend food forests everywhere people live, especially in cities, using public as well as private space. 4) Conserve genetic diversity and excellence by nurturing elite specimens and by exchanging heirloom seed and scionwood. 5) Trade sw-pluses locally. You needn't grow everything, or even anything, if you're a good plumber, teacher, baker, or candlestick maker. 6) Organize food production to suppon responsible growers. 7) Make direct market links wherever possible. Know ~here your food come~ from and where u goes. ,,P' Peter Bane publishu The Pcnnaculturc Activist. a fUJlional quarttrly journalfor North A=rico Born in Illinois, M now lives with his family in Middle TtnnLSst.t w~re Mis putting his itkas inJo practice. For m«e information please contact him at Route I, Bo:i 38; Primm Springs TN 38476 · Drawing by Dawn Shiner Sprt119, t 992 �I, Silas McDowell's Vision Of Mountain Agriculture by Perry Eury "Amongsr rhe valleys of the somhern Alleg/UJllit!$ somerimes winter is succeeded by wann wearlzer, which, cominuing through the months of March and April, brings out vegetarian rapidly, and clothes theforests in an early verdure. This pleasant spring wearher is renninated by a few days rain, and the clearing up is followed by cold, raking winds from the ,wrrhwest, leaving rhe atmosphere of a pure indigo tint, though which wink bright stars, bur ,ftlte wind subsides at nig/11, the succeeding nwrning shQws a heavy hoar frost,· vegetation is unerly killed, including all manner offruit germs, and the la11dscape clothed in verdure the day before ,ww looks dark and dreary." - Silas McDowell On the morning of April 28, 1858, Silas McDowell encountered this bleak scene when he went out to inspect his fann. The Macon Coumy fruit grower hnd spent almost thirty years establishing his orchard of 600 apple LreCS near the banks of the Cullasaja River. However, this late spring freeze "made nearly a clean sweep from mountain valleys in Western North Carolina of lhe richest promise of a fruit crop that we have ever had." For anyone else, the incident would have been a crushing disappointment. For McDowell, it was another opportunity to examine nature's mysteries and to find a bener way of fanning in the mountains McDowell had deliberately selected a shehered valley for his orchard. Only a settler too poor to buy bouom land would have tried to grow fruit hiJh on the mountainsides. And yet, on this Apnl morning, McDowell realized his mistake. While his own aces "seemed as if clothed in a black pall," he observed on the mountains looming over his orchard a broad horizontal band of vegetation left unscathed by the freeze. Around 1780, Thomas Jefferson had witnessed similar temperature inversions in the Shenandoah Mountains of Vtrginia. He reported, "I have known frosts so severe to kill the hiccory trees round Monticello, and yet not injure the tender fruit blossoms then at bloom oo the t. p and higher parts of the o mountain." Silas McDowell understood that this was more than a quirk of topography and climate. He suspected that thermal belts could be the secret to successful fruit production in mountainous areas. By the summer of 1858 he wrote that "all description of fruit trees which have the good fortune to be located in this vernal region, are now bending beneath a heavy crop of fruit." He began to promote the value of this zone for fruit growers and contributed a repon to the United States Agricu/cural Reports Jor 1861. In his articles on the "belt of no frost" McDowell explained, "The beautiful phenomena of the 'Verdant Zone' or Thennal Belt' exhibits itself upon our mountainsides, commencing about three hundred feet vertical height above the valleys, SprLng, 1992 and traversing them in a perfectly horiz.ontal line throughout their entire length like a vast green ribbon upon a black ground." Born in South Carolina in 1795, McDowell moved to Asheville in his youth for training as a tailor. He practiced his trade in Charleston and Morganton before settling in Macon County's Cullasaja Valley, where he gained renown as a fruil grower, amateur Silas McDowt/1 naturalist and story teller. His articles on the mountains were published in popular magazines and caught the auention of leading botanists, who sought his help in finding rare plants of the Southern Appalachians. When a visiting scientist asked which college he had auended, McDowell pointed to the hills surrounding his farm and replied, "These wild mountains are the only college at which my name has ever been entered as a sruden1!" In a tribute to Silas McDowell, T.F. Glenn remembered him as modest and unassuming, and also "intuitive, impulsive and passionate. His companionship with nature was a marked feature to the most trivial objects of beauty and sublimity. By a native force of genius, by dint of fiery energy of will, by persistent application, he sunnounted obstacles." McDowell's tenacious efforts to raise winter keeping apples had earned him a reputation among southern fruit growers even before the thennal belt episode. When McDowell and his bride, Elizabeth, moved to Macon County in 1830 they brought a baby's cradle filled with small apple trees from her grandfather's orchard near Asheville. Being especially fond of winier apples, McDowell chose varieties recommended by northern pomologists. His results were like those of other southern growers. "I made a complete failure," he confessed, "for when my trees began to bear fruit, it matured and fell from the tree long before the proper time, and though they were an excellent collection of Aurumn Apples, there was n0t a good Winter keeper amongst them." For fifteen years, McDowell struggled to raise winter keepers. Then, the editor of a farm paper in Athens, Georgia, suggested that he lake grafts from native seedling apples. McDowell followed James Cannack's advice and searched the hills around his home for fruit stock. His quest was successful. "Amongst old Oterokee seedling Apple trees - as well as other Southern seedlings, I have succeeded in conferring on Southern Pomology a llist of names of Winter Apples, which both as to their highly aromatic taste, as well as late winter keeping qualities, cannot be excelled by as many varieties of Winter Apples in the United States." His catalog of new apples featured the Carmack, Nickajack, Bullasage, Mavereck Winter Sweet, Royal Pearman, Hoover, Golden Pippin, Buff, Kingrussen, and Neverfail. "None but late keepers in the list," McDowell n01ed with delight. ln 1870, William Saunders with the Agriculture Department concluded, 'There is not a doubt about it, the fmest winter apples in America arc grown on th.ese mountain lands." McDowell could take much of the crediL McDowell, always concerned with the region's economy, believed that vineyards established within the thennal belt could be a mainstay of mountain agriculture. 'The Grape," McDowell predicted, "will never fail to yield to the husbandman a rich and abundant crop of its luscious and hean-cheering fruit; and had the vine locomotion, corporal and mental sense, I would bid it to 'Tarry not in all the plains; but flee to the mountains for its life,' and take refuge under the protection of lhe Thermal Stratum!" Much as he had in his quest for winter apples, McDowell explored the mountains to find superior varieties of grapes. He speculated on the potential of hybridizing some of the specimens, "W e cannot well command our risibles when, in fancy, we anticipate the aspect of that monster Grape that will be produced by the hybridal cross betwixt the Hon. A.G. Semmes's eight pound bunches and the Mammoth Grape Prof. C. D. Smith and ourself measured yesterday, the single berries of which gined three and a quaner inches around." Afler the Civil War, McDowell continued to write on agricultural topics, presided over the Fruit Growers Association and pleaded for extension of the Western Nonh Carolina Railroad. He was constantly learning more - from natural phenomena, the culrure of the Oterokees and the latest farm journals. In his judgement, the climate and the terrain of the mountains did not have to be obstacles to successful farming. Instead, the unique character of the mountains could suppon a distinctive form of agriculture. Diversity was one aspect of the mountain agriculture he envisioned. "Dairying, grape culture, bee culture, sheep (continued on page 34) �Mountain People The grey winter sky hovers over the village, threatening to swoop down with nightfall. A woman carries burdensome logs to her cabin and feeds them to the wilting flames in the heanh. She wraps a moth-eaten quilt tightly about her sinewy frame, to shut out the icy strands of December squeezing through chinks in the walls. Her hands are weathered with time like the mountain, the palms grooved like the tire tracks frozen into the eanhen road. These are hands that once held warm lovers, brought orphaned raccoons in from a storm, angry, caring hands that spanked naughty children, and comfoned them when frightened by distant coyotes, and scratched their backs until they found the itch, and opened the tightest jars of jam... The people of the mountain are quiet, one with themselves, one with the mountain, but in the lines on their faces, in their strong hands, in their calm way, they tell how they work and breathe, and brim with life, like the woman rocking before the fire in that small cabin on the hill, her heart a smoldering ember, warm despite the howling wind outside, whipping through the firs on the mountainside. - Allison C. Swherland Quintessence Never have I seen the sun like one winter's afternoon late last February. The wannth was drenched into those hills of the Blue Ridge, into the stalks of yellow and orange, rolling back finally to the dark mountains, and the still darker clouds. We ourselves were engulfed in shadow, steadily approaching that sunlit stretch of road before us, that splash of quin1essen1 light. A gentle warmth touched !he back of my neck. and I turned, 10 see but a sliver of silvery white light at the horizon, light which eked out from under the stormy tumul t of blue-black clouds. And soon we were immersed in it, bathed in Ught, the light of spring, or almost summer. It glinted through the strands of hair in my eyes, and I squinted to keep looking. So I closed my eyes and breathed, and let it seep into my veins, and warm my forehead and my cheeks and my shoulders. And suddenly it was gone. We were in darkness. among the mountains, and then just shadow. We meandered through those hills of greenblack forests like a mountain brook in early evening, now and again coming upon a splash of sunwashed hills, searching for that light, until the sun went down. - Allison C. Swherland J(Qtu.!Jh Journal p09e 12 Drawings by Mictu,,,I Thompson Spri-119, 1992 �NATIVE FOODS I was brought up in the remote reaches of the Cherokee Indian Reservation. My family were "a-aditionals." That means that they stuek to the old ways of the lncJjan people, believing them 10 be the beSL We did some things in exactly the same way they were done by our people before contact with the white man. As a boy, I used to go into the woods and hunt squirrels with a blowgun, for instance. In other ways, our life, while not exactly similar 10 the ways of the anc~stors, echoed the manner in which they lived and gave a clue to how it was done before. In the earliest times, our people lived off the land. They hunted their meat and gathered plant foods in the foresL Later, agriculture became their base, that's when their culture really blossomed, because they spent Jess time in gathering food. Agriculture was a stable way of surviving, but they also hunted and foraged food from the wild. A srnple food in times past was chestnut bread. This represented the Cherokee's mixed food supply: com from the fields and chestnuts from the wild. An abundance of both. And if one source failed, they could fall back on the other to carry them through. I heard that a professor said that a.bout the time the white man came here the Cherokees were spending about three days a week for survival. Most of my life in modern society l couldn't make a living working seven days. In my life. I've spent a lot of time in the woods, and l lcamed that the secret of survival in the forest is to puc no limits on what you eaL Like a bear, see everything as a potential meal. Everything! Game and fish, of course, but also crawdads, frogs. bugs, worms, grubs in the logs. Hornet larva popped on a hot rock are very good. It used to be a kid's job to sit under a holly tree with a blowgun stuck up between the branches to shoot at the cardinals. robins, or any other little songbirds that came. People say. "How did you pluck them?" but we never plucked them. We just threw them into the fire and rolled them around until the feathers had all been singed off. We treated all the little birds and small animals like that. We never skinned a squirrel. I remember one time I was out, and I ate tent caterpillars that were feeding on a wild cherry tree. I roasted them. The fire singed the hair off - most of it. They swelled up into little puffy morsels. They did have a queer taSte, but I was hungry and I ate all of them I could find. But we did not have 10 eat insects except in famine and songbirds were more hunting trophies for the young. Larger game was plentiful. In the older rimes the people ate woods bison, deer. birds like passenger pigeon and grouse, and groundhogs. Drawing by James Rhea But they would not eat possums. The Cherokees thought the possum was the lowliest creature on the Eanh. When DeSoto came th.rough, one of his company. a man called The Gentleman of Elvas, wrote that when they SlOpped at the village that was near the present ciry of Asheville, they demanded food for their travel-s from the natives. He recorded that they were given "several hundred dead dogs without any hair on their tails." He did not realize how the Cherokees despised the possum as a food sourt:c and what a political sutement this was. Plant food was plentiful as well. The people would gather berries in the summenime, chestnuts in the fall. When the che~tnut trees were alive. there was a large chesmut harvest every year • bushels and bushels of chestnuts. Properly dried and stored, they would last all winter. The people also ate chinkapins. Chinkapins are related to chestnuts. The by Bear W ith Runs tree looks very similar 10 a chestnut tree. The nuts were a little bit smaller than chestnuts - somewhat larger than a beech nut. Acorns were imponanl, too. They leached them in water to get out the tannic acid and then ground them into flour or roasted them in the fire. They probably preferred the white oak acorns, because those have !he least tannie acid. My grandmother used 10 make little cakes out of white oak acorn nour, com meal, and honey. She would also add persimmons, if we had them. Those cakes were good! They were a heavy food • a little bit went a long way In the old limes. the people would eat a lot of ,mnas, the wild potatoes that grow :llong the creeks. And in the spring. ramps and wild greens, like branch lettuce, s/10-1011 (or so-chan, green conenower • ed.). Indian cucumber, and nettles, arc (cxmlinucd on nnt page) :KAtuan Journot ~ 13 �(continued rrom page 13) plentiful. Mushrooms are good, if you know what you are looking for, but they aren't very filling. It's interesting. One person can forage really well alone, while foraging for two people is difficulL But with three people it becomes easier, because two can forage and the other one can prepare the food. When the Cherokees smned planting, they added some new foods to their dieL Com, of course, was a staple, beans, and "punkins," as they called them in my family, meaning any lcind of squash. We ate green com as "roastin' ears," dried corn was ground into flour and eaten as cornbread. Everybody grew their own corn, and everybody thought their own was better than everybody else's. The com we would keep in a com crib. We put the beans in sacks and hung them up in the barn or under the dogtrot (roofed, but open air passageway between two separate sections of a building - ed.) at the house. The early people built very neat, efficient com cribs. They were raised off the ground on poles, bad a tight thatched roof, and walls made of panels woven of bark or wood splits that were daubed with clay or mud to keep varmints out. The com was stored in there on the cob. Mother trimmed the com husks and packed them to save for cooking chestnut bread, bean bread, or com dumplings. The traditional way was to wrap them in com husks and boil them. When the corn shucks ran out, Mother would wrap them in green oak leaves. That would tum the com blue. Mother ground com a litlle bit at a time as she needed it. She never ground very much because weevils would get in into ground meal very quickly. Back long ago, before they had ovens to bake in, they made mealcakes that were either boiled or roasted. We used to do !hat when l was young. We would call !hem hoecakes. We always carried com meal when we were traveling. To prepare the cakes, we would mix the meal with boiling water to "kill the com." Killing the com causes the dough to stick together. Then we would flatten them out, lay them on a flat rock, and let them roast as brown as lhey could be. In the old days, lhc warriors would carry parched com in a long bag by their side when they were on the trail. They parched shelled com by throwing it into a hot fire and leaving it until it got brown (or more likely black), and then grinding it into powder. On the trail, they would trot from dayUght to dark, heading for Iroquois country. When they saw a stream up ahead, they would pour some of the powder into their hand while they were running. As they crossed over the stn:am, they would bend down while they were still moving and grab a handful of water and keep trotting. That was the only food that they would take alo11g their route. Beans were important to us, too. The elderi; told me that the originnl bean was red and white, and it came from the south. Xatuah J~rnoL pf.UJC 14 Pinto beans were my family's favorite, and we must have raised one-half acre of pinto beans every year. A visitor could come into our house any day of the week and find a pot of pinto beans on the stove and bread in the warmer on top of th~ stove - cornbread, and later when l was growing up there were occasionally flour biscuits, but lhat was not often. We had meals only once or twice a day, but we ate whenever we got hungry. That was the way I was raised. If 1 got hungry in the middle of the day, l'd just run in, take a bowl of beans, grab some bread, and eat up. When people found that domesticating livestock was easier lhan hunting, they began raising animals as well as growing crops. My grandfather said that the turkey was the first animal to be domesticated, and it domesdcated itSClf. When the Cherokees began raising com, they would build litllc racks in the cornfield and assign the kids to keep watch to scare off the crows and wildlife. The turkeys loved the com so much they just wouldn't scare, so the people just penned up the turkeys and fed them com in the pen to keep !hem out of lhe fields. The Cherokees ate turkey, but !hey so prized the turkeys' feathers for making ornaments and beautiful capes, lhat my grandfather said, "We used to care more about 'em for their feathers than for the meaL" Because we ate what was provided locally, lhe diet of the Cherokee fndians changed with the seasons of the year. In the green com season, when the first com turned ripe enough tO eat, besides the roasting cars we would cat squash and other vegetables, fish, and chicken. But we never ate game in the summenime, because we were afraid of a parasite we called "weevils" or "foxes." (insect larvae, also called "warbles" by white people - ed.) This was a big wonn that got into squirrels, rabbits. and deer. You could often see two or three of them sticking out of an animal in the late summer and early fall. IL was large and black, pointed on one end. It would bore into the skin and live off the moisture and the blood of the animal. We never ate game at all until the worms were killed by the first frost. There were taboos about killing animals until after the weevils were gone. But we ate chickens. And we caught fish all summer long. The old way to catch trout was with trout baskets. They built up weirs in the stream made out of rocks. They piled up rocks forcing the fish into a narrow channel that flowed into the trout basket. As kids, we used to build weirs in Lhe stream, too. We also ate frogs and any turlles we came upon during the summer season - if we came across a mud turtle, that was just a didn't have any lard on them at all. But they tasted really good. We fed them some garbage 10 keep them around, and they ate bugs and snakes, but we would kill them right after the acorn crop was down, and that's when they would be their nicest. Hogs raised on acorns and com taste totally different than the meat you buy today. Fall was the fat time for everything that lived in the forest - including the Indians. Father smoked meat, and Mother would can trout and other kinds of meat in jars. She would boil them outside in a big washtub that would hold 30 or 40 cans. We ate a lot of meat in the fall and early winter, and then we ate dried food until the spring. ln the old days people would put dried food in clay pots and carry them up 10 the asi, their dugout winter shelter. The food would store there until the wintertime when the people arrived and would live in the asi surrounded by their food supply. My Mother would dry berries, persimmons, squash, any kinds of food we could get. We had a tray about lhe size of a screen door made of honeysuckle vines woven into a mat. h was hung it over the wood stove. We would lower it, she would lay out all the slices, and then we would help her pull it back up. When it wasn't in use. we just pulled it up against the ceiling. It always stayed over the wood stove. I like to think that is how they did it in the old times: hung a mat over lhe central fire in the house under the smoke hole. We had chestnuts, and we had com, so no one really went hungry. The diet may not have been nutritionally stable all year, but we had enough. The hardest time of year was late February and early spring. By then we were craving greens. Tobacco helped with the hunger. Tobacco depresses the appetite. But we were doggin' for vegetables. In the meantime we drank teas: sassafras tea, birch tea, pine needle tea, which had a lot of vitamin C, and spicebush tea. My mother used to make cough medicine for me, anyway l think it was for me, but Grandpa would drink a lot of it. She'd catch him at it, and he'd go "Hunh. hunh, hunh (like he was coughing)." It was wild cherry bark and pine need.Jes. They were boiled down and after all the needles and bark were taken out of it. she added honey until it was really !hick, and then she cooked it down some more. It was nice. It was really nice. It was good and sweet. Then, a little later in the spring, the sho-tan came in. Everyone would have a lot of that. get the shits, and clean out their bodies. My grandmother would also make us a tonic from a gray lichen called "turkey's tail." Later the ramps would be ready, the growing things would be getting green, and everything would balance out / again. treat. We were meat eaters in the fall, for sure. We never did have any cows. 1 didn't eat beef until l was 2 l or 22 years old. But we did have some old skinny hogs. They were as lean as they could be. l remember my father complaining about how lhey In spilt ofth.t: droll nomt he has odopttd/or this articlt, Btc.r With Runs IJ a full-blooded Chtroku Indian. lit livl.S in quiet anonJmity ofl tht Cherolctt India/I Rt.str.•ation Drawing by Pcgi Sprl..™3, 1992 �COVER CROPS On-farm, Solar-powered Soil Building by Mark Schon beck During my four years as an agricultural researcher at the New Alchemy Institute, I chose to focus on cover crops because they perform so many different functions on the farm, utilizing primarily solar energy. The only off-farm input is the seed - a few pounds to one hundred pounds per acre, from which thousands of pounds of organic matter arc accumulated through photosynthesis. In contraSt, most soil amendments entail imponing hundredweights or tons of materials for each acre. A cover crop is a crop grown not for harvest. but to protect, maintain or enrich the soil A green mallW'e is any crop (but usually a cover crop and/or natural weed growth) which is tilled into the soil to add organic matter and feed the soil biota. Cover crops and green manures protect soil against wind and water erosion, suppress weeds, provide habitat for beneficial insecis, add organic maucr, add nitrogen (legumes only), and make other nuoients more available to the next crop. Most cover crops can also be grown for grain (e.g., rye, buckwheat) and/or livestock forage (e.J/ ., clover, annual ryegrass, alfalfa). Cover cropping is a cornerstone of sustainable agricultural systems in most bioregions, and this is cenainly true for Kawah. Why do I make this claim? I'll Stan with a brief digression into soil ecology... In both natural and agricultural ecosystems, plant growth depends on the organic matter cycle in the soil. Soil organisms continually break down soil humus, thereby releasing nitrogen, phosphorus, potassium, and other nutrients for plant roots to absorb. The carbon from the organic matter appears in the atmosphere as carbon dioxide. Plants convert carbon dioxide b:ick into organic compounds in photosynthesis. In natural ecosystems, leaves, other plant residues and animal dung thar fall to the ground feed earthworms and other soil organisms. These creatures change the residues into humus, thus replenishing organic matter reserves. Most of the nucrients can cycle back and forth between soil and plant almost indefinitely, except when intense rains wash some of them away. Nitrogen is more volatile, and some of ii inevitably slips away into the atmosphere or groundwater. Fortunately, there arc numerous species ofbac1eria and blue-green algae in the soil that can fix (convert) atmoSpheriC nitrogen back into forms that plants and soil organisms can use. The most effective nitrogen-fixing bacteria, the rhizobia, form a symbiosis with the roots of leguminous plants such as clovers, beans and black locust trees. Sprl.fflJ, 1992 Agriculture disrupts this nutrient/organic matter cycle in three ways. First, clearing the natural vegetation exposes the soil surface to sun, wind and rain. Because humus is a lightweight and finely-divided material, a disproportionate amount of humus is lost when soil erodes. Extreme temperature and moisture fluctuations at the soil surface can also bum up the humus and deter biological activity, leaving a son of "dead zone" in the top inch or so. Second, tillage accelerates the r(lle at which soil organic manerdecomposes. This happens because soil disturbance brings additional oxygen into the topsoil, thus speeding bacterial action. Initially, the resulting burst of nucrient release promotes heavy crop yields, but the soil wears out unless the organic mauer is replenished from other sources. Third, harvest removes nuoients, and these must be replaced regularly. Because synthetic chemical fertilizers do not feed the soil life and tend to upset the soil's balance, biological farmers use organic and natural mineral fcnilizers, such as compost, leaf mold and ground limestone. Organic fanning often entails adding large amounts of organic amendments to the soil. lf these materials are brought in from off-fann sources, this is not sustainable farming, as this removes materials from the organic matter cycle on someone else's land. Also, iransporting bulky amendments from their point of origin 10 the farm consumes a lot of fossil fuel. Composting manure and crop residues produced on the farm is more ecologically sustainable, but may be quite labor·intensive. Often, the amount of residues produced on the farm docs not meet all the land's organic matter needs. Cover crops use sunlight to produce organic matter in place, and, in the case of legumes, to fix nitrogen. In contrast, manufacture of synthetic nitrogen fertilizer uses a tremendous amount of fossil fuel. Once a cover crop is established, its l"OO(S bind the soil together, significantly reducing erosion even before the foliage fully covers the ground. As the cover crop canopy closes, it effectively stops erosion. Cover crops such as buckwheat suppress weeds by growing rapidly and casting dense shade, whereas winter rye, oats and sudan grass release natural substances that suppress weed seedlings (this phenomenon is called allelopathy). Legume cover crops often add 50 to 150 pounds of nitrogen per acre in a single season, thus replacing the nitr0gen harvested in most vegetable and grain crops. Buckwheat, lupines and sweet clover have roots that can absorb relatively insoluble fonns of phosphorus that other crops cannot access. When the cover crop is tilled in, the phosphorus is released to the next crop. Some cover crops and deep-rooted weeds can extract potassium, calcium, or ccnain micronurrients from the subsoil or from insoluble minerals. A mixed gra:.s/legume cover crop (e.g., clover/timothy, or winter rye/hairy vetch) can produce three to four tons of dry organic matter per acre in a year, and the proportion of nitrogen to carbon in such a mixture is often ideal for humus formation. A three ton cover crop provides about as much organic matter and nitrogen as a 10 to 15 ton manure application, and the cover crop does not need 10 be hauled into the field, but simply mowed or tilled in. The biggest challenge in using cover crops is allowing them enough time to reach a good size without sacrificing a whole season of vegetable or grain production. The simplest approach is to plant the cover crop immediately after harvest, but this is often in fall, leaving the cover crop little time before winter. One altenullive is overseeding, or planting the cover crop while the production crop is still growing. In moist, fine•texturcd soils, small-seeded cover crops like clover, alfalfa and ryegrass can be broadcast on the soil surface between rows of com. squash, 1oma1oes. broccoli or other widely-spaced crops. Jn coarser soils or drier conditions. the se.ed can be incorporated by light hoeing or cultivation. The cover crop grows slowly beneath the esmblished vegetable. then spuns ahead after the lauer is harvested and cleared. Another method is to plant a slowstaning cover crop such a.\ clover~ the same time as a grain is planted. After gram harvest, the clover is grown until the following spring, then tilled in. Clover plus grain (ciontinucd an p1gc 16) Ora..,ing by Rob Musick �stubble give excellent wintertime erosion conuol, and provide a lot of organic matter with a good c:irbon-nitrogen balance. When a green manure is ,tilled into the soil, a burst of biological activity occurs which can be detrimental to crop seedlings for a shon rime. Thus it is a good idea 10 wait two or three weeks after turning the crop under before direct-seeding vegetables, especially small seeds like lettuce and carrots. An alternative method is to mow the aboveground pan of the cover crop, and gather the clippings to mulch another bed or build a compost heap. 11 is much easier to spade or plow up the crop stubble withou1 all that shoot biomass there, and the waiting period needed before direct-seeding should also be shoncr. Some cover crops can be killed by mowing at the nght ume. Their clippings can be left in place and vigorous crop seedlings (e.g., cabbage, 1oma10) lnlnSplanted through the mulch without tillage. Success with this varies because the mulch cools the soil and can aurac1 slugs. Clearing an eight to twelve inch diameter area around each seedling reduces these problems. Different cover crops arc suited to different purposes. A few specific examples follow. The first six are non-legumes and do not add nitrogen, the rest are legumes that can fix niuogen. Winter rye is very hardy, overwintering as far north as zone 3a (annual minimum -35 10 -40 degrees F). In the Katt.iah bioregion, rye planted by early October will protect the soil and suppress weeds effectively. Rye planted in early November will do well and produce lots of organic matter in spring, but there is a risk of winter erosion, as the cover will be thin. Rye is useful for talcing up and conserving any soluble soil nitrogen left over from the growing season. The crop can be difficult to manage in the spring because it rapidly gets very tall and tough. When grown alone, it can also ccmporarily 1ie up soil nitrogen and release allelopathic substances that can inhibit growth of the nex1 crop. If ii gets away from you, mow-kill the rye after the heads have emerged and begun shedding pollen. Or let the rye go to maturity and reap some nice grain and/or seeds for next year's cover crop. Seeding rate is 90-150 lb/acre (note: one pound per 1,000 square feet equals about 44 lb/acre). using the higher rates for later plantings. Win~r wheOJ can be used similarly 10 rye, though it is a little less hardy, somewhat shorccr and later to mature. It may also be easier to manage in the spring. Sow 90-120 lb/acre. OOJS, another small grain, is much less frost-hardy, and is generally killed the first time the temperature drops to 15 or 20 degrees F.. Oats can be planted in early spring and mowed or turned under in early summer. They can also be planted in August or early September and allowed to grow until killed by hard freezes. This leaves a thick protective mulch that is easier 10 manage in spring than a live rye crop. though the ~um of organic matter will be less. Sow 90-120 lb/acre.. Annual ryegrass is marginally winter-hardy in zone 6b (annual minimum -5 to 0 degrees F), and can either be planted in early spring or in August-early September. Ryegrass fonns an unusually dense root sysiem that gives excellent erosion protcccion, fosters good soil strUcture and "mops-up" leftover soil nutrients so they don't wash away. Unlike the three preceding crops, ryegrass ca11not be mow-killed, and must be spaded or tilled in. Rye and rycgrass are often confused, bu1 they arc easy 10 tell apart. Rye has the edible, wheat-berry sized seeds, while ryegrass has fme, fluffy seeds that look a lot like lawn grass seed. Sow 20-50 lb/acre. Sudan grass is a fast-growing, fros1-sensitive summer annual that can produce a tremendous nmount of biomass. le requires warm, fertile soil, and is well suited to planting after harvest of early spring vegetables like lettuce or peas. It suppresses weeds through both competition and allelopathy, and can be cut twice for mulch (prized by strawberry growers), compost mmerial or fodder (cawion: let it grow a1 least 24 inches tall, preferably more, before feeding to livestock, as young sudan grass contains toxic amounts of cyanide). The stubble may be subl.tantial enough 10 hold the soil over winter and add a li1tle organic matter when turned under in spring. Sow 20-50 lb/acre. Buckwheat is a mos1 useful green manure for shon fallow periods in vegetable culture. It can be planted any time after the las1 frost, up to the middle of August. Buckwheat emerges and shades the ground rapidly, choking out weeds. It reaches 2 to 4 feet and begins 10 flower about 30 days after planting, and should be mowed or turned under at most 45 days after planting 10 prevent self-seeding. Two or three successive plantings of buckwheat, followed by winter rye, with each crop tilled under, reduces populations of stubborn perennial weeds like quackgrass. Buckwheat is also excellent bee forage, and is good for mobilizing the phosphorus in a rock phosphate applica1ion. Sow 50-100 lb/acre. Clovers are small-seeded legumes that Stan slowly, but can fix 50 to 100 pounds of nitrogen if allowed to grow a full year. White clover is a low-growing (4-18 inches, depending on variety), long-lived perennial, and is suited to "living mulch" applications (be sure you don't confuse it with white sweetclover which can reach five to 10/eet). Red clover is taller (18-30 inches), faster-growing, shorter lived and very shade tolerant. ll is we11 suited to overseeding into established vegetables in August if moisture is adequate. Alsike clover is intennediate between white and red clovers, and is more tolerant of clayey, wet or acid soils. Unlike the 01hers, crimson clover is an annual, which can be planted in August or early September and wi11 overwinter in the milder pans of Kaniah (it's risky here in zone 6b). h can also be planted in early spring. ln addition to fixing nitrogen and producing 3 t0ns/acre of organic matter, crimson clover has spectacular deep red blooms. Sow clovers in early spring or late summer, 4-8 lb/acre for white clover, 8-15 lb/acre for red or alsike, and I5-25 lb/acre for crimson. Clover seedlings don't like ho1 sun, so it helps to plant oats at 35-50 lb/acre with the clover to provide light shade, then mow the oats at heading. Crimson clover can be mow-killed just after 0owering, while the other clovers cannot. Hairy vetch is a legume which has recently enjoyed a resurgence of interest. h is a winter annual vine with small purple flowers and can fix 100 to 250 pounds of nitrogen per acre. Vetch is hardy to zone Sa (annual minimum -15 to -20 degrees), although frost-heaving can be a problem if harsh freezes alternate wilh !haws. It can be planted in September, either alone or with rye, wheat or oats, at 20-30 pounds of vetch plus 50 pounds of grain per acre. Vetch/rye is an excellent combination because the rye is strong enough tO support the vetch vines in spring, 1he rye roots help prevent frost heaving, and the combination is more effective than either crop alone in stopping erosion, suppressing weeds and building humus. Also, vetch can be mow-kilJed once it has begun to flower, which happens about the same rime that rye sheds pollen. Other vetches include bigflower vetch (hardy in most of Katt.iah), common vetch and purple vetch, both of which are winterlcilled at 10 to 20 degrees F. Their residues release nitr0gen in the spring, thus these vetches may be valuable planted in August ahead of the next year's early spring greens. Sweet clovers are biennial legumes with very deep taproots that open the soil and bring up nutrients. White sweetclover likes rich, moist, somewhat clayey soil, and gets very large in the second season, while ye11ow sweetclover tolerates droughty, sandy soils and is somewhat smaller, about 4 LO 6 feet tall. Hubam sweetclover is an annual white variety that produces lots of organic maner in a short time, but may self-seed and become a nuisance weed. Sow sweetclovers in April or August at 12-18 lblacre. alone or wilh 35-50 lb oats/acre. Alfalfa, the "queen of forages" can also make a heavy nitr0gen-fixing cover crop and provide a highly nutritive mulch. Alfalfa is somewhat finicky, requiring deep, rich, nonacid soils high in phosphorus, potassium, and calcium. Under good conditions, it is a long-lived percMial lhot can be cut for several years for mulch, compost or forage. Sow a1 15-20 lb/acre, pn:fembly with oats at 35-50 lb/acre and/or timothy or other perennial forage gross at half its normal seeding rate. Mark Schon/Jeck Ph.D.•formuly a rcscarckr with Ntw t\lchtmy. is now inll()/vtd with tht fnstitutt for Sustainable Living. Wind.n..-ept Farm; Rt. I, Box 35: Chtck, VA 24072 which products {JII uctlltnt ncwsltlltr, TcJtinh. Sprlll<J, 1992 �Plant for Tomorrow: HEMP by John Ingress "Whal is c/wJ uncercainflush low on the ground, tlwt irresistible rush of mulci111di,w1LS green ? Aformigl,t later, and the field is brown no longer. Overflowing ir, burying it out ofsight, is the shallow tidal sea of the hemp, ever rippling. With that in view, all ocher shades in namre seem dead and coUIII for nothing. Far reflected, conspicuous, brilliant, strange; masses of living emerald, saturated wirlt blazing sunlight." •from The Reign of Law; A Talc or lhc Kentucky Hemp Fields by l=s Allen Lane (1900) Although the Earth has always had "environmentalists" - people and entire cultures who respect the forces of Nature and who try 10 learn from and work wirll those forces - our industrial/scientific society is coming 1ownrds environmentalism from the opposite pole: by discovering how pollution has disrupted the web of life. The thread that binds these issues is 1he non-sustainable nature of our dependence on fossil fuels (and u-ees, because forest habitats cannot be replenished a1 the rate at which treeS rue being cut). To dismiss hemp as a possible solution because ii is of the genus Camwbis with "marijuana" ( a pejorative misnomer) is akin to dismissing Galileo because "the world is flat." For the moment, let's consider only those varieties of cannabis referred to as "headache weed," containing little psychoactive THC. Hemp is one of humanity's oldest cultivated crops. The weaving of hemp fiber as an industry began 10,000 years ago (see Jack Herer, The Emperor Wears No Cloches, 1990). By the 27th century BC. the Chinese cultivated hemp for fiber, medicine, and herbal use. Since that time, cannabis has been continuously incorporated into virtually all the cultures of the Middle East, Asia Minor, India, China, Japan, Europe, and Africa, and its uses for oil, food, and relaxation were developed. The first laws governing hemp in 1he Americas were those requiring colonial Virginia fanners to grow hemp. Violators could be imprisoned. Washington grew i1, Jefferson smuggled Chinese seed at great peril; the first drafts of the US Constitution were written on hemp paper. The Census of 1850 counted 8,327 hemp plantations of 2000 acres or more, mostly in the South. In 1916, USDA Bulletin No. 404 reponed that one acre of cannabis hemp, in annual rotation over a 20 year period, \\0Uld produce as much pulp for paper as 4.1 acres of trees, requiring no polluting chemicals. The hemp pulp technology wa~ invented by USDA scientists in 1916, but awaited the mvcntion of dcconica1ing and harvesting machinery. These arrived in the mid-10-la1e 1930's. at the same time as the DuPont Company was patenting processes 10 make plastics from oil and coal, as well as new Spn119, 1992 sulfate/sulfite processes to make paper from wood pulp. Coincidentally - some say conspiratorially - the Marijuana Tax Act of 1937 effectively outlawed the entire cannabis plant family on the basis of it's "reefer madness" properties. No1 only DuPont profits, but those of large timber holdings, were wriuen into law. (William Randolph Hearst, whose "yellow journalism" was instrumental in the marijuana scare, owne-0 hundreds of thousands of acres of timber, destined for newsprint). A working definition of sustainable agriculture might be those practices that assure the means of survival - food. fuel, fiber, and medicine. The mining and use of fossil fuels. unless absolutely necessary. is only "economical" in 1cnns of shon cerm profits. As Buckminis1er Fuller poinis ou1 in 1he book Critical Patl1, it took millions or years of pho1osyn1hesis, decay, and accumulation of organic material 10 produce the oil and coal we use today. By determining replacement values. he calculates gasoline to be wonh $2.'i million dollars per gallon! One might say it's priceless. Or. since burning it is killing the planet. one could say it has negative value when removed from the ground for applications for which a renewable, sustainable resource, such :is hemp. is available. The cannabis hemp seed is a complete source of vegetable protein, :ind the USDA food comparisons found hempsecd lower in saturated fats than any other cooking oil. including soy and cnnola.The byproduct of pressing hemp seed for its oil is a high protein seed cake. Hemp fiber makes fabrics that are stronger. more insulating, more absorbent, and tonger lasting than cotton. More than half the textiles we use today are imponed, due to environmental concerns and labor costs. Hemp requires little fertilizer, and no pesticides. Local industry could revive. Hemp is the world's most prolific source of plam cellulose, which is the basic raw material used for plastics, fabrication material, chipboard, fibelboard and other construction boards. For more than 3,500 years, cannabis has been, depending on the culture or nation, either the moi;1 used or one of the most widely used plants for medicines. If legal, i1 would immediately replace an estimated lO to 20 percent of all pharmaceutical prescription medicines and could be added, as extracts, 10 another 20 to 30 percent. From 1842 10 1900 ii made up half of all medicines sold, with vinually no fear of its "high." In 1937, the AMA and drug companies testified against the Marijuana Tax Ac1, because cannabis was known to have so much medical potential and has never caused any observable addictions or death by overdose. It is known to be helpful in ca.~s of asthma, glaucoma. tumors, nause:i resulting from chemotherapy or AIDS, epilepsy, back pain, and stress among its 100 or so kno\\ n applications. If we would let it. cannabis hemp could have a bright future providing humankind with food, fuel, fiber, an~~ medicine. fr For addiuonol informaJu,n on w u.ses of rhe MIii/i plan/, wme 10: Fnendsofllemp: Bo;(98/: Mars /lilt, NC 28754, x.cituah Journal. JJCllF t 7 �KATUAH CULTIVARS Cultivated Varieties of Vegetable and Fruits Recommended for Ka mah Bioregion We received a handful of Kaniah gardeners' lis1s of favorite fruil and vegetables varieties. The resulting list is a chefs' cornucopia. and generally includes personn.l favorites for productivity, taste, nuaition, and relative freedom from problems. Codes for seed sources for the more difficult-to-find varieties (when known) are included at the end of the article. Happy Gardening! We invite Katuah readers to send us your favorite varieties (esp. Open Pollinated {O.P.) or non-hybrid varieties) and your list of not-so-m:ommendcd varieties (this is also imponant info!) for developing a more comprehensive regional listing. Thanks for your giving... Perry Eury (Kalmia Center, Sylva, NC) -rates Red Jewel sweet poiato as a favorite! He continues to have problems with disease on legumes. but has had good luck with a crowder pea, Purple Knucklehull (SH). He highly recommends the recovered "Cherokee" Com, a delicious white com with pinkish blush-- makes lhe BEST cornbread! (from Cherokee Boys Club). Hueh Love! ( Union Agricultural Instirute, Blairsville, GA) -- Hugh is a CSA Producer, dedicated to regenerative, biodynamic agriculture. He loves the English green pea. Little Marvel which does not require staking in his intensive, three rows per wide bed spacings. Sugar Snap edible pod peas are a favorite with his cus1omers. He recommends Blue Lake Pole and Yellow Wax Bean, as productive, but recommends choosing "rust" disease rcsistanL varieties. He recommended Purple Top Tumips (greens and root multicrop!) and rape greens (Vates). Cherry Belle radishe~ are recommended for quick maturing spring radishes, and for Fall planting, Chjna Rose radish. Touchon is a great coreless carrot, and Bloomsdale Spinach is recommended as a standard. Hugh notes that spinach will last longer in the spring (nor "bolt") if you grow spinach with low levels of nuaients (esp. nitrogen). G}en Hubel (Certified Organic Grower. Waynesville, NC) has done well with edible podded pea Snowflake and Sugar Daddy, and the english pea Knight. He suggests the beans Easy Pie and the Yellow Wax bean, Gold Crop. He likes the shon season tomato Russian, but has had much "Blight" disease problems with his tomato varieties. His best crop is his potato crop including Kennebec, Purple Peruvians, Red Pontiac, Yellow Finn (SB) and rates Butte average. He recommend!. agains1 Yukon Gold because of potato bug problems (lururtm, might be a "trap-crop"! ). He has had good yields with Black soybeans and the edible at green-stage Butterbean soybean. His best crops are his lenuces, :IC4Nan JO\lf'nat PCUJe 18 recommending Red Oakleaf, Sangria, Lolla Rossa, and Red Romaine (SHP). Will Ashe Bason (Floyd Co.• south.of Blacksburg, VA) especially likes Lutz Greenleaf Keeper (SESE) bee!li, as the ~ I keeping. sweetest and mos1 render. He grows white, yellow and red po1a1oes, but has had worst "Scab" disease on reds which do 001 keep as well. He likes his yellow poiatoes best! He notes broccoli and cabbage do well. but need to be treated with the biological insecricide, Dipel (B1). He advises to plant fall varieties of cole crops and plant these seeds in late spring. He has found Sunroofs (the native sunflower, Jerusalem Artichoke) easy 10 grow and s1ores well in the l!:r0und over winter. He recommends blueberries as a fruit crop which tolerates warm early spells and l:11e frosts, but recommends additional peal or organic matter in the planting hole. Will states that Shiitake mushrooms are relanvely easy 10 inoculate int0 chestnut oak logs, but may require a year to get going, but then may "fruit " for years. He is especially happy with Scarlet Runner Beans, which are best in flavor, and make a ''preny good" dried bean. These are most easily shelled when ''perfectly" dry. He grows his beans in the garden space left available after the spring crop of snap peas (although this may eventually lead to disease problems in time- ed.) Mark Schonbeck (Instiru1e for Sustainable Agriculture, Windswept Farm, Check. VA) shares his favorite varieties of "non-hybrid, good flavored, nuaitious, with good keeping qualities, resistance to pests and diseases, and ease of haJvest and processing." (Whew! What criteria!) Windswept Farm gardeners were impressed by the grain sorghum. Mennonite (SESE), yielding over 7 lbs. of grain from a 100 square foot plot . The cooked grain iasted somewhat between wheat berries and brown rice (but had 10 be leached of the tannins from the grain by boiling and changing the cooking waters). Hickory King white flour com, although it grew 10 feet tall, survived thunderstorms, showed little earwonn damage, and had little mold or maggot problems. They no1ed that Purple Peruvian and Saginaw Gold potatoes had less potato beetle problems than other varieties. They had problems growing carrots in their poor soil but Danvers U6 carrot grew well withou1 becoming woody, and bad little weed problem. They especially favored Long Standing Bloo~dale spinach, with its excellent flavor and winter hardiness. They recommend several beans including Chinese Red (SESE) azuki beans (yielding equivalent 10 2500 lbsJacre), which grew without any Mexican bean beetle attack! Swedish Brown common bean had lower yields (eqiv. 1500 lbs/A.) but have an unusually good flavor. A local adapted pinio-type October Bean, obtained from a neighbor, yielded well and had slightly less bean beetle damage than other varieties. A Redkloud Kidney (SESE) bean was badly chewed by beetles, but managed to yield as much as the azulcis. Barbara Duncan (Herb Enthusiast, Franklin, NC) -- recommends her favorite perennial Greek Oregano (SHP) which she prefers for its ease-of-culture (although hard 10 genninate) and strong, distinctive taste. Lee Barnes (Plantsman, Waynesville, NC) - I've had repeatable success with Peruvian Purple potatoes tender, finger-sized and beautiful mixed with yellow or white potatoes in Potato Salad! Early Jersey Wakefield cabbage is more tender and sweeter than other varieties. Celery (Golden Self-Blanching and Giant Red(actually pinkish) (SB) does well if seeds are sown indoors early (60 - 90 days prior to transplanting). Favorite superhot peppers are Thai and Habanero (RCS) (great for hot vinegars, too (()() hot to eat!), which do best if transplan1ed after mid-May, or when soil 1empera1ures are greater than 00° F. My favorite eggplant is the tender "finger-shaped" Japanese varieties, and I'm currently addicted to the hybrid eggplant "khiban". Can anyone recommend an O.P. variety? Purple Top turnips are favorites!, while ruUlbagas and kohlrobi do very wcJI if sown 2-3 weeks earlier than for turnips. SESE • Southern Exposure Seed Exchange, P.O. Box 158, North Garden, VA22959 SH - R.11. Schumway. P.O. Box I, Graniteville, SC 29829 HA - Hastjng.s. P.O. Box 115535, Atlanta, GA 30310 SB -Seeds Blum, Idaho City Stage, Boise, ID 97333 SUP- Shephard's Garden Seeds, 6116 Highway 9, Felton, CA 95018 RCS- Redwood City Seed Co., P.O. Box 361, Redwood City, CA 94064 (See KJ # 32 Fall 1991 or master Resource List for additional seed sources.). By Lee Barnes Drawing by Rob Messick Spr\n4), 1992 �.. --BLOWING IN THE WIND by Charlone Homsher When 1 was growing up in southeastern Colorado, my family hnd a Sunday afternoon ritual. Every Sunday we drove to the wheal fields south of town lo check the moisture content of the soil. There were usually live or six children; sisters, brothers and cousins who piled out of the pickup. My father knelt on the ground and dug into 1he soil with his bare hands as we surrounded him waiting breathlessly. If the subsoil was moist Lhcn he held up his handful of din, triumphant. If it was dry, then the eanh sifted Lhrough his fingers. We all goL a chance to look at lhis little piece of eanh, wrenched up :IIld turned over by the sweat of man, the inner eanh which in some mysterious way would either give us an ample crop or wither the grain on the stalk. This memory of my father, first digging and than holding the soil in his palm in a gesture of triumph, is stlU vivid in my mind. More than anything else it symbolizes to me the ambivalent relationship he had to the eanh and 10 his inherited occupation of farmer. Before the Homestead Act of 1862 brought white seulers in hordes, there were no towns or setdements on the prairies. The Cheyenne and other Plains Indians were nomadic hunters and gatherers. They found an ample supply of wildlife sheltered in the tal1 prairie grasses that grew as high as a man's chest. By the I 930's the virgin prairie grasses had been plowed under. Everyone knew the plowing was out of contr0l but no one could stop it. There was always a new wave of homesteaders detennined 10 farm. One of the excuses used for plowing up the prairies was I.hat the grasses were just weeds, after all; and like weeds everywhere, they would thrive on their own. Unfonunately the grasses never returned. What did grow back was a scraggly grass, euphemistically called buffalo grass, only a few inches high, nor high enough 10 sprout under the layers of sill deposited by the high winds. Not many people realize I.hat I.he dusrbowl didn't stop with the depression era. Even in the fifties, the fields were still blowing. A dustsronn that would lai;L for days could be sianed by one farmer. If a fanner plowed his field in a dry spell and the farmer next door happened to plow his at the same time, it could stan a chain reaction. The lifegiving topsoil from one field could blow overnight into the next county suffocating all vegetation in its path and causing the hair 10 fall off the backs of grazing animals. Once 1he prairies were plowed there was never a settled farm life. The eanh simply could not sustain the population. The first mass migration off the prairies were the Okies of the dus1bowl era who abandoned their small holdings for California. The postwar era continued the cons1an1 trickle of fanners into the cities. SprtncJ, 1992 Since the land was no longer fenile and intact as it was as a prairie, ii was the evolution of fann pracrioe LO acquire larger properties in order to make a profit This me.int depending on ever more sophisticated farm equipment LO handle all that land, and borrowed financing to pay for the whole operation. The foreclosures and farm auctions of the seventies and eighties where a result of the farmers' inability 10 repay their massive loans. Postwar govemment policies encouraged expansion, as did the ever burgeoning agribusiness industries. One of the biggest hoaxes ever perpetrated on the American fanner was the postwar sentiment that the American fanner was responsible for feeding the world. This grandiose responsibility with its heavy psychological load, was just more fuel for the expansionist fodder of big crops at any cost. Politicians stressed the imponance of the fanncr in protecting democracy, a responsibility that reached beyond national borders. (Empty bellies not only cause suffering but foment revolution.) The postwar farmer had a mission and a duty. Fanning is a pan of the myth of creation. The farmer is supposed to understand things 1ha1 other people don't. He works in cooperation with nature. He knows when to plant and when 10 harvest. The farmer feeds everyone. A land without its local farmers soon shrivels up and dies. or so the myth goes. Or at the very least the food prices escalate. The farmer as supposed to be the sail of the eanh, the real backbone of America, the man who keeps ii all going while the rest of the country runs amuck in the cities. At the same time he is expected 10 remain isolated, cut off from the mainstTCam of society, a laborer whose opinions are considered wonhless. The fnnner is dealing with some heavy propaganda from without and expectations from within. The fanners of the fifties ond sixties were nearly frantic in their push to mtiinstream fanning into the standnrd of living of the while middle class. Fanners wanted cash in the pocket, brick ranch houses and college education for their children. The very idea of making fanning a respectable profession is a historically brazen tissurnption. ln every civilized society the farmer is the low caste, the ignorant, humble servant of the soil. Here is another sticky contraclictlon. Farmers were forced off the fa.nm that they said they wanted 10 keep and lost a way of life that they professed 10 Jove, yet they pushed their children into learning skills that would be of use only in the cities, thus assuring that the way of life could not possibly be handed on. This could be seen as either a foresighted concern for future generations or a disinheritance. I never did find an easy answer 10 Lha1 one. When I was about fifteen my father drove me to lhe original family homes11:ad. We walked 10 the middle of the field behind the rock house between Lhe apple ort:hard and !he sandy banks of the dry creekbed. I hadn't been 10 that field in years. Dad pointed ar the bare eanh under the stubble of lhe last crop. With great solemnity, he told me that he had hired a water witcher (a dowser) who had said that there was enough wa1er in that panicul:!r spot for a well. The drilling crew was arriving the next day and he wanted me 10 know how things really stood. If they hit water, I would get to go Lo college. If no1 ... well ...1here was nothing worse for a young girl than lO rot in some dying farm town. I Ils arrirude was typical of the worry, fear, and despair of fann fathers of that era. In contrast to this dreary scenario, I am reminded of the description of small scale farmers in Japan in the wonderful philosophical treatise on nature and fanning, The One Straw Revolution. In that book, Masanobu Fukuoka describes how fanners of old Japan, before mechanization and before life got so frenetic, took off for a three month holiday in the winter 10 hunt rabbits in the mountains. They also wrote Haiku poetry. Fukuoka claims that there was even a time when fanning was considered a sacred work. In my family, of all the children who knell with my father in the fields and got that first lesson of the harshness of the Eanh and its potential fertility, lam the only one who still owns land and I do not own fannland. In an ironic cwist of fare it was the sudden, unexpected sale of my grandfather's ranch that paid for my piece of mountain. Over the years, l occasionallv run into one of the ex-fannboys with whom I grew up. Meeting them is very similar 10 how I have heard Vietnam veterans de..~be encounters \loith each other. Looking into each other's eyes we recognize the vast expanses of psychic space between our past and our present, the bridges that we have had 10 bum to travel such distances 00Cllinuod on page 32 Draw111g by Rob Messick Xatuah Jo\4rnm pQ()e 19 �~ 5 E p T E M B E A 0 11th • ~fore C.1ting wild edibles, be sure or their com!Ct Identity and proper preparation. Times may vary in your area. Native and naturaliud plant listings rcncct average beginning of �- .- 0 18th ~ - C r �"MEDICINE TRAINING" These are the words ofa traditional Cherokee medi'cine person: My grandfather was one of those who believe that everything has a spirit - the stones, the grass, Lhe soil, everything. To him, it was apparent that anybody could communicate and work with these beings. He believed that no one was any more magical than any other person. It was just a pan of being human, and civilization domesticated that part of ourselves, and turned everybody's reality around to whatever white man's reality is. Everybody had to have the same reality. As soon as I was born, he saw physical signs on my body thOt told him that I was destined 10 be a medicine man. One of the biological signs that he noticed were simian creases (sharply-defined creases extending from between the thumb and forefinger across the palm - ed.). I have two of them. When a baby is born in the hospital, western doctors look at it to see if it's eyes, teeth, nose, mouth, etc., are all in order, and then they check for simian creases, because they are a sign of Down's syndrome. Eight out of ten babies who have a simian crease have Down's syndrome. I had one on each hand. Now my grandfather had no idea what simian creases were or what Down's syndrome was. But he did notice that they were an unusual physical occum:nce on my body. There were other physical signs, but I don't know what they all were. He took the matter up with other old people that he talked with, and they all agreed with his interpretation of the signs. After that, r was preordained by my grandfather 10 be a medicine person and blessed by the elders. They gave me a naming ceremony. They held me up and called in all of Creation from all the directions and introduced me. Then they offered my spirit to the Creation, saying, "This is your relative. This is how he will be known." When I was a child, I would "make things happen." 1t was like fantasizing. 1 would see something happening in my mind, and it would occur. I could make somebody come over to my house. r could find something in the woods. Little things, but r was encouraged 10 exercise that ability. I was also encouraged in things that the white culture would consider foolish. If I came home and said that I saw some Little People in the woods, the adultS would said, "Well, that's great! What were they doing? How were they doing it?" In while society parents would say, "You're a fool," "Don't do thaL Act like an adult," or, if they were very liberal, "Ooh, he's got an imaginary play friend." Most of culture is just habits. If things don't work for you, over and over, then you drop them. If something works, over and over, then gradually it becomes part of your reality and then pan or your identity. And as a child the fact that r had certain abilities just became a fact of my life. I was encouraged in special ways 10 follow a certain direction. For instance, one of the very first memories I cnn remember was seeing a baby push out of a woman. Kids were nol normally allowed to be present for that sort of thing. But the elders thought that I was good luck, juSt by being the. '".~ause people thought that I was special, they reinforced it b) IJ>"..ating me that way. Of course, it didn'l take much to convince me that I was special! Everybody thinks that they have a special destiny. That's unders1andable, and it's true to a certain extent, but it very seldom comes oue in the way that we would like it 10. That was the way they began my training. It was the most natural thing in the world. A lot of it was just being raised by my grandparents and being around old people a lot of the time. Most of the kids my age grew up around fathers who had been in World War ll. My grandfather wns 69 years old when l was born. And as a boy he had lived with his grandfather, who had fought at Horseshoe Bend with Andrew Jackson. Through my grandfather, l had a direcl connection to those times. In my childhood adventure games I pretended 1 was hiding in the mountains during the Removal, eating grubs and bugs, and running from white soldiers with tall hatS. I lived in a world that in many ways was quite archaic. The Cherokee language that my grandfather spoke was an archaic version of the language they speak today. Growing up among these elders, pan of my thinking was archaic. I don't know if it was because of the way that I was raised, but I was more marurc than most males my age. r also had a sense of being content to be with myself. When I think of my childhood, r think of myself as being alone much of the time. That leaves a mark upon you. For one thing, it made me more peaceful being with myself. I never seem to need entenainment. l don't need diversion. My mind is all the diversion I need. My early training was just spending time with those old people. We might be out collecting sho-un or ramps, and we would run across a woman whose specialty was birthing. She would point out a plant and say, "This is good for teeth, cutting teeth, cutting teeth," she'd say. Or "Sore mouth," or "This is good for white tongue," (thrush). Another time we would meet somebody who had a lot of knowledge in another area. That was the way I teamed. lt was structured, but it wasn't a structure. It was spontaneous. Yee I had a sense that it was importanL The only les.wns r learned by rote were hem were long, but the formulas. Some of 1 they all have basic Structures and themes that run through them that make them simple to remember once you catch the pattern. The formulas were in a special ceremonial mode of the Cherokee language that was symbolic in its meaning and older even than the speech my grandparents used. A modem-day speaker would not be able to understand it. When you say, "Way up on high where the four black ravens rest, r call you down here, and r ask you 10 pull the black smoke all over this," what does that mean to a modern Cherokee? It doesn't mean a thing. But II is incredibly meaningful to me. Sprt.119, 1992 �Most of my training was learning how to learn. Leaming how to use my mind. They taught me by giving me the answers to questions· questions I hadn't even asked ye1. I had the answers; I had to find om what the questions were. h's a good way 10 learn. It talces a lot of patience. 1 might be walking with my gr.indfather or one of his friends, and we would sit down and build a fire, cook a little some1hing, and, as we were sitting there, he might say, "Ginseng." Or he might say, "lt's inside yourself." Or he might say, "It comes when all doubt is cleared from the mind." Just out of the blue. It would have no reference to any1hing that we were doing. The first few times, l started to ask questions, but after awhile I stopped asking qucs1ions. My grandfather would say, "You may not understand now, but you will understand. You're not ready for it. But lis1en. Pay attention to everything." "Don't trot around knowledge," he would say. "Knowledge without understanding is worse than tits on a boar bog, so wail Ir will come to you." And it has come to me. I have been caught up in new experiences, when I did not know what to do, and, all at once, the answer would be there, clear as a bell. I'd had the answer all along, and I had finally ran into the question. People talk to me about their life problems. Often they are going through a Jot of suffering. SomeLimes I feel like a third person sitting there watching myself talk to them and helping to solve their problems. rm not egotistical. I know where it's corning from. Still, T feel absolutely amazed. rm not me any more! That's the way my whole life has been: I've had the answers, but I haven't had 1he questions. fve been running into the questions throughout my whole life. In that sense, it has made my life easier. I don't know if I have run into all the questions yet. I'm still looking. though, because sometimes the answers will fit many questions. • canvas bag. He kept everything · absolutely everything • in this bag. I would be walking down the trail past a clump of bushes or a blackberry thicket, and all of a sudden he would sL,nd up in it. He scared me every time. He \\Ould just appear. And he'd grin. A1 that most people, even those who knew him, would run. But he was a boyhood friend of my grandfather, and I think my grandfather was his only friend. He never manied, and, when my grandfather died. in his own way he took responsibility for me for awhile. This wasn·t much, because he was very seldom around. But he always appeared when I needed him · every time r needed him. Owl did magical things. He was the one who taught me how to eliminate doubt in my mind. And that's the best gifL he ever gave me. Eliminating doubt makes magic happen. I was brought up with no limits as to what my mind could do. but then, as I got older and exposed to other people, they put doubt in my mind. Owl taught me how to remove that doubt. He did not give me a set of simple instructions like, ~stick your nose in your ear, and this will all go away." It was a combination of things. He said that 10 clear the doubt out of my mind I had to go through a rational, linear process. It was something that one had 10 be taught over a period of time. And with my formal experience of magic, it didn't talce me very long to learn it. Talso learned how to focus. If I can visualii.e something, and see it in my mind, and hold it in my mind, and do it in my mind • and drop it! - it never fails. When I was a child, I could do it easily. But as I grew to be an adult and developed doubt. I had a more difficult time. The fonnulas would help me to keep my focus, son of like daydreaming. * One of the old men was a special person to me. He was a medicine person. People came to him for conjuring and docroring, and he was good at it. I always referred to him as Owl, but that wasn't his name. He was probably six foot four, if you straightened him out, but as a child his leg had been broken and badly set, and he leaned over to the left. He also had an eye that hnd been damaged, so that although he could see ouc of it, it was puckered up into a fearsome squint. He was a fierce, mean-looking old man, but he was as gentle, caring, and loving as he was scary-looking. He always had a long World War I overcoat with him. I can remember Lhe big brass buuons that went all the way down the front. When he wasn't wearing his coat, he would roll it up, tie strings around it, and carry it over one shoulder. On his other shoulder he would carry a funky old 1 I remember a scene that happened repeatedly. Owl and I would be walking down a trail, and I would be talking to him, when suddenly he would grab me by my shirt and pull me into the bushes. "Stand still and be quiet," he would say. We would stand there, sometimes for ten minutes. Then 1 would hear somebody coming down the trail and look up. It would invariably be somebody that Owl didn't want to see. After the person was gone, I would say, "How did you know he was coming?" Re would say, "You know it, 100! You know it, tool But you're so goddamn busy chattering and talking. Busy! Give yourself a break." He would say, "You know everything." faery time I would ask Owl weighty, involved questions looking for profound answers, he would just look at me and shake his head. He'd say, "You kMw I.he answer," and I.hen "Goddamn it, you don't need no teachers." And it's true. That's the big lesson. The minute we become leaders or followers, we have lost our power. Owl also taught me the imponant principle that most things don't maucr, and I don't have any place to go anyhow. When 1 somehow indicated that I had learned this, he was delighted. "You got it!" he said." That's absolutely wonderful! lf I've never done anything else in my life, this is the greatest thing I have ever done!" /..;:.!Ill" He was great. p- End of PART I ) Drawings by Troy Scwa Sprt.mJ, Hl92 C �., ~ PROTECTING THE PARK AND THE BIOREGION Nanni World News Service Since itS dedication in 1940, the Great Smoley Mountains National Parle has been the crown jewel of the Southern Appalachian ecosystem. The Park is protected as a de facw wilderness throughou1 much of ilS 550,000 acres and is the keystone of the natural habitat in the southern mountains. The Parle occupies a cemral location in the region and acts as a preserve for rcmnanlS of the original old growth forest and many rare and endemic species of plant and animal life. It is a natural habitat large enough to accept ~introductions of wide-ranging mammals like the red wolf and the ouer. It is a dispersal poim from which species can migrate to replenish the the three million acres of less protected national forests that sWTOund its borders. Eoologically, the Great Smoky Mountains National Park is of great importance as a stabilizing factor 10 the natural life community of the Southern Appalachian Mountains. The Great Smokies Parle also stands as the ecological standard by which we judge the health of the rest of the forest. But although the Park is pro1ec1ed on the ground throughout most of its area, the Park ecosy~tem is deteriorating from pervasive polluuon that drops from the skies. Because of the high altitude of 1he Park's highest ridges, clouds carrying contaminants gather a1 their creslS and drop their deadly burdens. Thus, atm0spheric pollution that affects the w~ole re~on tends to be concentrated at high alntude s11es such as those in the Great Smoky Mountains Na1ional Parle. The Park acts as a barometer for the ecological health of the region as a whole. 1:"10.w the Park is also sailing fonh as a flagship in the defense of the regional ecosystem. Under the provisions of the Clean Air Act, most national parlcs and some of the larger wilderness areas are defined as Class r meaning that no significant deterioration of ' the air quality in those areas is 10 be permiued. Yet continued indusaial d~elopment constantly increases the already senous pollution that is undem1ining the ecological health of the Park and the mountain forests. Thus, in the fall of 1991 James M. Ridenour, Direc1or of 1he National Park Service ~S) of the federal Deparunem of the lmenor issued a statement declaring that proposed developments near the Great Smoky Mountains National Park and the Shenandoah National Park in Virginia would have an adverse ecological impact and were unacceptable under the tenns of the law. ln Tennessee, Ridenour's s1mement referred specifically to a proposed expansion b%" me Eastman Chemicals Company in Kmgspon that would include construction of a new$ I00 million coal-fired boiler that woul~ spew 1,542 tons of nirrogcn oxide per year mto the atmosphere. Ni~gen oxide is a precursor of atmosphenc 01.0ne. Resource specialis1s in the Park have already identified 95 plant species that show signs of damage from ~mne contamination, indicating that pollution m the Park already is extensive. NPS researchers also point out that since 1950 visibility in the Park has declined 40%, and the famous blue haze from which the Great Smoley Mountains derived their name has turned into a siclcly gray or a poisonous-looking yellowish white pall depending on the season. ' Because of aonospheric contmination "Soil and water resources are at serious risk " wrote NPS Regional Director James Col~ in a letter 10 the State of Tennessee expressing the Service's opposition to the Eastman expansion project The NPS holds that any debilitating influences within a circle tha1 extends 120 miles around the Park in all directions would adversely affect the air quality of the protected area. LICENSE TO DUMP Nanni World News Service . ~n E~vir?nroental Protection Agency adm1mscranve Judge on February 12 struck ~own challenges.to the discharge permit ISsued to Champion lmemational Co. allowing them 10 put was1es from its Canton papermaking plant in10 1he Pigeon River. The primary objections came from the Dead Pigeon River Council, an organization of downstream residents. The group's ma.in complaint is that dioxin produced in the plant is affecting 1heir health and the health of the environment below the mill. They are also concerned about the color and odor of 1he river\ "':'hich are evidence of the heavy waste load It 1s forced to carry and are hurting the economies of the towns below the Canton plant The five-year discharge pem1i1 has been stalled in coun since 1989. Confident of victory, the company has proceeded with a $250 million modernization plan for the antiquated paper mill, installing new, non-chlorine bleaching lines and water mwcrs for recycling water that may cu1 river use by one-third. The company hopes 10 approach a 50-unit color limit that during the ~nnit c~ntt;?versy ~our years ago i1 &aid was 1mposs1ble 10 attain and would force closure of the plant. The Dead Pigeon River Council is deciding whether 10 appeal the judge's rulmg. ECOTAGE, Nanni World.Newt Service '' In what might be another case of "ecotage" in Karuah, over $50,000 wonh of damage was done to various pieces of logging equipment in the Buck Creek and Rich Mountain Areas of Macon County on February 2, 1992. lnves1igators claim that the incident is the worst recent example of apparen1 ecotage directed at the timber industry in western Nonh Carolina, stating that virtually every piece of equipment on the rwo sites was affected. The saboteurs punctured truck and skidder tires, cut elecaical wires on bulldozers, cut hydraulic and air lines on other equipment, and placed tacks on roads leading to the sites. According to officials of Hennessee hardwood, one of the timber companies hit, new skidder tires will cost $1025 each, and the hydraulic lines will cost from $60 to $400 apiece to replace. Hilton C3bc. an independent logger whose equipment was damaged, said he has no insurance 10 repair or replace his equipment, and Jack Hennessee, Jr. stated that the deductible is so high on his insW'ance that damage suffered by his equipment would not be recovered. No individual or group has come forward to take responsibility for the action, but the loggers are certain the sabotage was a protest against logging in the national forcs1s. "(lbe ecotage) is against the timber industry," logging contractor Lloyd Cook, also of Macon coun1y. told the Asheville Citizen-Times. "They've started a war. 11 looks like we are going to have to defend ourselves. They are not playing fair." The Hennessee company plans to hire security persoMel to guard their logging sites. "They brought it to me," said Hennessee to the Citizen-Times. "I didn't take it to them." Forest Service investigators and Macon County law enforcement officers reported that they bad found foot and tire prints at the sites. On February 6 the Macon Coun1y Chapter of the Western North Carolina Alliance posted a $200 reward for "infonnation leading to the arrest and conviction" of the perpetrators. However, at press ume no progress had been made in the investigation. CUB KILLERS ARRESTED Naunl Wnrld N""'• Scr,,,cc A mother bear and her three newborn cubs were killed by poachers on January 3, J992. Michael Lee Correll of Black Moun1ain, NC was arrested and charged wi1h the slaying. Another man and two women, also from Black Mountain, were charged with transponing a bear out of season. The crimes are all misdemeanors and carry a fine of at lea.,t $2,000 per offense plus a restitution cos1 of $1,035 for 1hc bear. The two men said that they were raccoon hunting when their dogs roused the mother bear. Apparently the mother bear was denning on the ground and was awakened and frigh1ened by the hun1er~. She died, nm only a vicLim of poachers, bur also of a lack of mature den rrees in which she could hide during her winter dormancy. Spr1.t19, 19!12 �RADIOACTIVE SURPRISE Narunl World News Service A congressional hearing held before Rep. George Miller's Interior Committee heard evidence that barrels of hazardous materials sent from Oak Ridge Tennessee came with a free surprise in every barrel radioactive waste! The hearing was caJled after journalist Peter Schenkel of the Stare-Times Moming Advocate in Baton Rouge, LA collected irrefutable evidence that the Martin Marietta Company, contractor 10 the Department of Energy (DOE) at the Oak Ridge, TN nuclear weapons complex, had been mismanaging radioactive waste. Since 1980 the company has sent about 10,000 tons of hazardous wastes containing small amounts of radioactive materials to 16 commercial incinerators not licensed to handle such substances. The company knew it was violating regulations. All references to uranium were whited out from shipping orders. Clyde Hopkins, the president of Martin Marietta, told the congressional committee that the documents were altered for "national security reasons." Leo Duffy, specialist in waste handling for the DOE, disavowed any DOE responsibility, saying that if Martin Marieua thought that changing documents was a proper interpretation of DOE regulations, the company was very wrong. Martin Marieua's actions were not only inappropriate, but also clearly illegal, in violation of Nuclear Regulatory Commission, Environmental Protection Agency, and state regulations. However, no criminal investigations have yet been begun in the case. Ralph Hutchison, of the Oak Ridge Environmental and Peace Alliance (OREPA), said, "What happened was that Martin Marietta unilaterally decided that there was not enough radiation in the wastes to worry about Although the toxic substances contained more radiation than they were allowed 10 bum in their own incinerator, they still sent the shipments on to other private facilities. The company in effect established its own private BRC (below regulatory concern) levels." Journalist Schenkel was investigating Rollins Environmental Services, a large hazardous waste processing facility in Baton Rouge, in January of 1991 when he discovered documents indicating that they may have received waste materials from Martin Marietta Energy Systems that were contaminated with radioactivity. As Schenkel probed deeper, he began to run into the kind of roadblocks that suggested that he was onto a story that was bigger than he had expected. llis persistence uncovered the Martin Marietta activities. Fearing a scandal, the company stopped all off-site shipments of hazardous wastes during the summer of 1991. Shenckel is not content that the full implications Martin Marietta's actions have been revealed. He was quoted in the OREPA newsletter as saying, "I am not convinced by any degree that they know the full extent of radioactive material released." Sprlf\9, 1992 He said that papers recently procured from Oak Ridge give chemical analyses of the shipments. They show the presence of cobalt, strontium. and yttruim, which can occur naturally but often arc radioactive isotopes. The chemical analyses give no clue as to their isotopic form. When Schenkel asked, "Were any of these radioactive isotopes?", company representatives admitted that they did not know and no longer had any way of finding out. What is clear is the nature of Martin Marietta management. Ralph Hutchison says, "Martin Marietta took over (as the major contractor in Oak Ridge) in 1983 after Union Carbide was caught with mercury on their hands, and Martin Marietta has supposedly been doing everything right. Now in the last month we find out that they have been doing the same old stuff." "A PATTERN OF ABUSE" Natural World l',cws Savsu The firing of Karin Heiman (see Karuah Jour110l #31) as a US Forest Service botanist was not an random incidence of arbitrary authority. Repression against employees who arrive at conclusions contrary to agency policy has been a common occurrence in the Forest Service. This was uncovered in hearings held by the Howse of Representatives Civil Service subcommiuee, chaired by Rep. Gerry Sikorski (0-MN). The comnunee found that the Forest Service offered harsh punishment to whistleblowers, even when they were pointing out illegalities in Forest Service activities. At the close of the hearings on January 23. Rep. Sikorski said, "This needs to 1,c investigated by the Depanment of Justice. There is a pattern of abuse. There is a pattern of ignorance. There is a pattern of delay and retaliation." NATURAL WORLD NEWS BRIEFS NO RADIA TION...THIS TIME The truck was wheeling down I-26 on February 27 when just outside of Asheville, NC flame spouted out from one of the wheels. A Buncombe County sheriffs deputy pulled the truck over and Sgt. N. K. Goering of the State Highway Patrol appeared on the scene. It was just another breakdown. "It appears that it was a just a truck that broke down and this particular truck happened to be carrying a radioactive product." What?! Yes, radioactive waste, going from Northern State Power Co. in Monticello, MN to the Barnwell Waste Management Facility in Barnwell, SC. "Until I obtained all my readings, I was concerned," said Sgt. Goering. State troopers carry geiger counters in their vehicles? Apparently the possibility of a nculear accident has become accepted as a probability. "You never know what kind of wreck you might be called to," said Goering, "because you never know who is going up and down the highways." Maybe this is something we need to know. The fire m the radioactive waste truck was contained. No radiation was released. It was just another day on the highway...this time. tnforma1ion from ,~ Asheville Ci1i1.cn-T1mca or '1.mfn. "Warh.tod WatcMrs" art o,-ganizing to monitor move=nt of truck comY>ys carrying nuclear weapons maJcriaJs on 1-40 and 1-26 /OWdl'd tht Trilknl Submarine base in St. Mary's. GA. For in/ormolion on becoming a Warhead Watcher, call Amy Mozingo (704) 253-3854. • To protect imperiled aquatic species and their habitats, the NC Wildlife Resources Commission has submitted a proposal to the state Environmental Management Commission asking that portions of 33 watersheds in IO of the state's river basins be protected as High Quality Waters. Included are portions of the New, the Watauga, the Tuckasegee, the Linville. and the Little Tennessee Rivers. • The "Ballenger bill," proposed by conservative Rep. Cass Ballenger, a Republican from North Carolina's 10th District, has passed the House and awaits action by the Senate. The bill would protect the Lost Cove and Harper Creek areas in the Posgah National Forest. Sen. Terry Sanford (D-NC) has introduced a companion bill in support of Ballcnger's legislation. • Charles Taylor is the best friend the local timber industry has in Washingt0n. It's true - he said so himself before a meeting of the Multiple Use Council, a timber lobbying group. • A Superior Coun judge in Wake County ruled that the town of Highlands needs no environmental impact statement 10 build a sewage treatment plant that would dwnp 500,000 gallons of treated sewage a day in the Cullasnja River. The citizens group Save Our Rivers immediately appealed the judge's ruling and asked for a restraining order 10 stop work on the project until the appeal is heard • Ten otters were reintroduced into streams arounci the Great Smoky Mountains National Park last February. Six were released into Cataloochec Creek and two more pairs were released into Hazel Creek and the Little River. Three of the Otters released in Cataloochee were pregnant females expected to bear young this spring. NII/IJroJ World N~ws I, rdilrd •, e-m Crundit,:rr. �WHOSE RULES? The Drinking Water Protection Controversy in North Carolina "ll's the biggest cave-in in the history of the Environmental Management Commission. lt's remarkable that big money overpowered science and public suppon." This was the conclusion of Bill Holman, environmental lobbyist in the Nonh Carolina state legisl.nrure, about the change in the watershed protection rules proposed by the state's Environmental Management joined the campaign after it got going, but the finances and the strategy came largely from big urban developers in the three metropolitan areas. The development consortium had paid little attention to the 1990 public hearings. In 1991 they turned up the heat. They called up association. Carla DuPuy was formerly a eouniy commissioner in Mecklenburg County. Barnes is from Wilson, NC and Brady is a lawyer from Lenoir. . . ~Wc~s~ ~~~-~:f~~i~~f~:~ , . 'liearings on regulations adopted in 1990. The original regulations, created in 1990 under a mandate from the Water Supply Watershed Protection Act passed by the state legisl:uure in 1989, were designed to protect sources of pure drinking water for towns and cnies across the stale. They basically set up two areas around a lake or an intake point from a river from which drinking water was drawn: a critical area, one mile around the water supply point, and a protected area, five miles around the water supply point. Watershed iypcs were graded according to the amount and iype of development that would be allowed within the critical areas. A WS-1 watershed was the highest grade. in which the entire area was essentially publicly owned and development was not allowed. Residential developmenr was limited from one house per every two acres in a WS-Il area 10 one house per acre in a watershed graded WS-IV. Industrial and large commercial development, like large shopping malls, were prohibited in the critical areas or WS-Il and WS-ITI watersheds, which were designated as primarily residential or agricultural areas. These restrictions raised the ire of well-monied and powerful developers. ln the words of the Charlotre News and Observer, ''The developers realii.ed that the standards the commission approved in 1990 were real con1rols. They actually would protect the water permanently - and thus could threaten the making of forrunes of the quicker, dirtier son." The developers argued thru the EMC had substantially changed the rules since the public hearing, and therefore the commission should hold more hearings. Leadcrniip for the eonsonium came from a development project in Durham called Treybum. The two developers of that project are Clay Hamner and Terry Sanford. Jr.. Also involved were the North Carolina Homebuilders Associntion; Duke Power's Crescent Land and Timber Company; John Crosland, an intluential homebuilder in Chnrloue; the Cornwallis Development Company, which is a subsidiary of Coon Mills textile company; the backers of an0ther project called Watt Creek Park, an industrial development in the City of Burlington's watershed; and prominent developers in Guilford County. Most of the energy for this effort came from the Piedmont. Some of the smaller developers in the mountains, and some of the agricultural interests - like the Fann Bureau :KatilM Journm pO<Jf 26 connections, pulled strings, and contacted local builders and real estate companies across the state to pack the local hearings. As a result the hearings were divided · often bincrly (sec Koruah Journal #32). Because of the public interest, the EMC extended the comment period. They received 2,652 leuers, the most comment the commission had seen on any issue except hazardous waste. Ninety percent of the tellers were in favor of retaining the stricter watershed conirols. But apparently hearing rooms are not where government policy is formed. The developers pulled strings W1Lh the EMC and organized a campaign to frighten local officials about watershed regulation. lf the watershed protection regulations were kept in place, they maintained, economic development in the Stale of North Carolina would cease entirely. The members of 1he EMC wilted under the heal. They repudiated 1he1r fonner conclusions and offeted up a watered-down version of their own proposals. Of a panel of six hearing officers, four supported weakening the rules. and two were opposed. The four supporters were Virgil McBnde, Doug Boykin, Robert Griffith, Carla DuPuy, while Cllnrlic Brady and Michael Barnes opposed the changes. Boykin and Griffith are developers themselves. Virgil McBride was fom1crly a lobbyist. Although he never lobbied for development intercsis directly, he worked for industries closely connecting to development and construction, primarily the trucking Orawu,g by Midu,el Thompson In the end, by a vo1e of 11-5 the EMC cul the size of the critical area in half, from one mile to one-half mile in radius. The new rules doubled the amount of residential development allowed in WS-JI and WS-UJ areas, to one house per acre in WS-n areas and one house per one-half acre in WS-m areas. Under the new regulations industrial development and shopping malls are allowed in the WS-ll and WS-lll areas (only landfills are prohibited), if they do not discharge wastes directly into the streams and lakes from which people will be obtaining their drinking water. In a WS-IV area industrial discharge is allowed directly into the scream. The new, weakened regulations do not go mto effect until 1994, so developers have two years to begin projects that would not come under the junsdiction of any watershed protection rules. Bill Holman's assessment is that, ''The hearings were only for show. Big money working behind the scenes gulled the rules." Whereas the earlier watershed protection regulations were drafted with assistance from environmentalists, business people, local governments, and scientists, '"There was no technical basis in the hearing record for the changes that were made. There's nothing in the hearing record that said it was alright to double tl1e density of development in protected watersheds. There_ was n01hing in the hearing records that said u was alright to have indusoial developmenL The changes were totally political. h was government behind the scenes," Holman Sprl.nq, 1992 said. �Observations by commission mem~r Barnes seem to verify Holman's conclus10n. "I never saw any facts and figures 10 change what we passed in 1990 10 what we have here today," Barnes Lold the Asheville Citizen-Times. Holman said that conservation groups are going to appeal the EMC vote on the watershed protection regulations and that they are going back to the State legislature to ~sk for more specific drinking water protecnons 10 be enacted inLo law. The threat to people's health and well-being resulting from inadequate protection of drinking water supplies is real indeed. However, the drinking water controversy also brings to light broad questions about how decisions are made in Nonh Carolina. The Environmental Management Commission is the policy-making board for the Deparunent of Environmental Management (DEM), part of the Depanment of Health, Environment. and Resources. Many of the s1affo~the pEM have.scientific credentials, but their acnons are gwded by the EMC, which consists of lay people, chosen for their influence and political orientations more than their expertise. And chosen not by the people of the state, but by !h~ go,vernor, who appoints 13 of the comm1ss1on s 17 members, and by the lieutenant governo~ and the speaker of the house, who each appoint two. The Environmental Management Commission makes important decisions, as the present controversy shows. These appointed members of a government commission have great power over sia~e policy the future of the land, and the hves of many people. Yet the~ 3:e insulated ~ro.m informed scientific opinion and pubhc input. rn effect they constitute a ruling elite, ostensibly legal and aboveboard, duly . constituted by state law, yet more responsible 10 powerful special interest groups a_nd state power brokers than to any democrauc institutions or interest in the natural environment. The actions of commissions like the EMC are shielded from public panicipation and control, and are carried out largely unnoticed except in cases such as the drinking water proteetion controversy. The public does not often get to see the degree of power wielded by the members of _th: Enviromental Management Comnuss10~ and the others like them, much less to be pnvy to the directives coming from the high officials who appointed them. l~ their ~c~ons ~ere more visible, the resulung pohc1es rrught be quite different. People need clean drinking water. Aquatic habitats need protection from development. And the power of "government behind the scenes" must be broken. - by David Wheeler BIG IVY The hiker moves quietly, in awe of the great trees beneath which she walks: u_ntil she is brought up short by a splash ofbnlban1 color on the forest floor. A small cluster of the rare Gray's lily shine in the dim forest light. A short way down the the trail her eye is drawn by the bright yellow of broadleaf coropsis, and, there! - t~e pale be~uty of~ bleeding heart plant. This clearly 1s a special place. This is Big Ivy. . Located in the Black Mountains beneath the much-visited Craggy Gardens, the Big rvy area is less well-known but. in its own way, equally as beautiful and scientifically perhaps much greater in importance than the popular scenic attraction above. Big Ivy contains large areas of old-growth forest and a long list of rare plant and animal species. Thirty-two rare plants (including 18 listed as "rare" in the State of North Carolina and 14 species that are "watch-listed" in the state) and eight rare animal species inhabit the area. The large patches of old-growth forests, a disappearing habitnt in the Sou.thern Appalachians, account in part for the vanety of unique species in Big Ivy. But an unusual geological formation has given to the area soils that are "circumneutral," nearly neutral in pH, compared to ~e aci<l;ic soils gene~ly found in the mountains. This has resulted 10 a number of plants and plant as~iati~>ns n?t found in other areas of the Katuah b1oregion. Big Ivy is critical to the overall biodiversity of the Southern Appalachians. But all is not idyllic in Big Ivy. Because of its diversity, the area has c_ome under much scientific study, and sc1enus1s feel that conditions in Big Ivy are declining largely due to timber sates, which have caused loss of endangered habitats and rare species as well as fragmentation of the irreplaceable old growth forest. The area is at a critical Drawing by Mich11el Thomp,on Spri.NJ, 1992 moment: there are healthy habitats and populations yet in Big Ivy, but each succeeding activity in the forest m~es new inroads into already-threatened habitat areas and further tips the balance toward irrevocable destruction. The big trees, however, offer an irresistable lure co loggers and the US Forest Service which concrols the area. In July of 1991 th~ Toecane Ranger District rel~ a draft environmental assessment for a nmber sale in Sugarhouse Cove. The assessment designated approximately 2,3~ acres of timber in the project area as ''swtable f~r cutting." Mentioned in the plan altem~nves was the construction of about four miles of new road into a previously undisturbed area. The response from area scientists and environmentalists has been blunt and passionate. Local biologists and botanists in particular, have offered Lhe USFS the benefits of their research and learned opinions about how a logging ope~tion. would affect the rich diversity of this unique area. Among them is Jim Patrenka, a . biologist at the University ofNonh Carolina Asheville, who in a scoping letter.to the USFS informed the agency that his research indicates that every acre that is clearc~t in Sugarhouse Cove will mean the derruse of some 3 200 salamanders, including members of rare ~d threatened species. This is a death rate, according 10 Patrenka, that will ~ a chronic depression of salamander populanons in the area. Biologists in other specialties share Patrenka's concerns. In the past, accord!ng to local activist Haywood Greer, planned umber sales in the Big Ivy area hav~ caused. some friction between Forest Service officials and scientist.s working with the Nonh Carolina Wildlife Resources Commission, who objected to the damage that would be done by the logging activities. Other i:e~hers have found lhm p1m timber upc:niu~~~ in the area have decimated local commumues of sensitive plant species, such as goldenseal, whose recovery has been very slow, if the species is recovering at all. Right now the proposed lo~ing in Sugarhouse Cove is on hold.~n~ng further studies of the plant commumn~,; 10 tJ:ie planned sales units. These s1ud1es will be carried out this spring. Hopefully they, combined with the weight of scientific_ opinion, will dissuade the Forest Se~1ce . from carrying out their plans to cut umber m Sugarhouse Cove. AnOLher action being considered by the Forest Service is the construction of riding trails through Big Ivy for the benefit ~fa nearby commercial riding stable. While.some people would be able to have pleasant rides through the old growth f~st areas, they would unwittingly be cau~m~ severe effects 10 the forest they were enJoying. Big Ivy does not need 10 be logged or suffer rides-for-pay 10 be of value. The area is of greater value as it is: This val_ue can be maintained by only one sunple acnon: to leave it alone. Big Ivy is just too special to end up being just another timber sale. • by Emmm Grw1djgger ond David W~elcr ~ �Wblz Wisdom (01' the Two Uggeds DRUMMING DearKatuah, I found your anicles on the past history and possible future desirability of human use of fire to influence Southern Appalachian ecology t0 be most interesting, and l believe that fire could be a valuable tool for ecosystem management At pxescnt we have 100 much early successional habitat in Kauiah, and we should, for now, lay down the tools (such as fire) that reverse succession. Organic matter is a critical element in the regeneration of new forest soil. The soil organic mauer harbors the life of the soil. It is where microorganisms live, grabbing nutrientS and cycling them back into plant growth, instead of losing them to erosion or leaching. Microorganism.~ also attack rock particles, breaking them down 10 create new soil. Organic mauer also keeps I.he soil cool and moist, protecting plants' fine root hairs and giving I.hem a fertile medium in which 10 grow, thus keeping up plant growth and production. Burning destroys organic mancr, and we should be encouraging and conserving it to nourish the next generation of I.he forest There is also I.he possibility that the greenhouse effect will result in massive fires. We need to protect the forest against that as well. Since the arrival of the white man, cool, moist habitatS have been greatly decreased, and xeric, hot sites have been greatly increased throughout the region as a whole. There arc plenty of overgrazed slopes near human habitations which would suppon pines and oaks. If we want pines, let's plant them on overgrazed hillsides. If we want oaks, let them invade our pines. Cool, moist, habitats are under auack in Katuah, while hot, dry ones are all too abundant Don't play with fire. Sincerely, Jesse Jones Asheville. Swannanoa River Watershed Dear Ka11lal1 staff, What I'd like 10 know is this: how do you do it?! lime after time you people keep coming up with inspiring themes and relevant materials and then laying it all out in visually inviting spreads which seem to get beucr and better all the time? David Wheeler's anicles in the recent Fire issue, as is usual with his work, speaks so clearly and comprehensively. Rob Mes~ick's excellent organic artwork produce depth and flow. I can't imagine the tremendous amount of work, much I'm sure donated, going into the production of each Katuah! What a sense of pride it must be for all involved when it finally slides together and goes to print. Being an "outsider" from over in the Ohio ruvcr Bioregion, I find the journal none the less relevant and immediluely meaningful. At our Solstice gathering l passed the latest issue around and many jotted down your address, so expect to hear from Lhem soon. (Raves on Rob's tunle on the back cover). Hoping the coming seasons bring all of you much peace and contentment, inspirations and joy. Sincerely, Dave Ort Phoc,, councsy or lhc Mounl.lDI Hcriiqc Center Dear Editors, l discovered Ka111ah Journal at Mountain Crossings in Blairsville, GA last summer. That well worn issue has been re-read on many occasions - its time 10 subscribe! While I currently don't reside in Katuah, this summer I'll be moving closer 10 Cherokee County, GA. r wani to rap into the Kauiah spirit and become aware of the environmental issues and concerned people of the area. The Appalachians have always been like home for me, maybe because I spent my childhood summers there. Keep up the good work and positive efforts. Piss not into the water, nor on any mother, child, or father. Water is not the proper medium to relieve repeated bladder tedium. Piss off the walk, path, pavement, or road, piss not on flowers, birds, or toads. Piss near, never on, the plants and trees where no one cares, hears, or secs. To kill poison ivy or athletes feet join Latinos: peace on cet. Never piss in the same spot twice, not anywhere that h's not nice, nor within the sight of prigs or wardens. Piss near borders, hedges, gardens. Piss on national, state, jurisdictionnl boundaries on conventional and nuclear weapons foundaries. Follow wolf and coyote 10 the reaches of your domain. Piss on dogturds and cowpies, mountain and plain. Piss not on the trail, campflIC, bed, or nursery, nor writing cursive, cursorial, or cursory. Piss not on any creature, especially fishes, nor hasty love, slow rage, good wishes. Piss not on tools, machines, electrical devices, electric fences, antennae, nor ho1wire splices, not TV sets nor video games, tho' temptation may be great. Piss on prejudice, injustice, hate. Piss on all oil spills and spillers. Piss on dream-, plant-, or animal killers. Piss on soil and compost heaps, never on sailers, flyers, or creeps. Piss on dirtied or painted stones on sca1tered or unburied bones. Put piss little by little where it belongs, nor in sink, creek, spring, or ponds. Give proper pisscrs privacy and honor. Piss on llfe-pissers, messers, conners. Piss on anyone caught on fire with anything less than true desire. Piss not intO Lhe wind nor in the water but on the idea that it doesn't mauer. - version read at Coifee House one night, Fall,1990 by Erbin Crow.from his legacy SPRJNG Sincerely, Nancy Moreland Kasuah Peoples, Another tender, angry, beautiful, and compelling year of Kamalr Journal! This last year's writings and illustrations were exceptionally insuuctive and reverent. In what other publication does lhis combination of an, education, acnvism, and prayer exist? 1 love you very much, Nancy Ligni12. Old winter has retreated 10 the nonh, her snowy remnants wasting into pools that feed the swelling bulbs and heave life fonh • all bursting cells and swarming molecules. · Caroline Rowe Marrens �SAVING WILD SEEDS by Lee Barnes Individuals should sttive to collect, preserve and increase their bioregions' remaining wild and cultivated plant genetic diversity. (See "Seed Saving to Preserve Biodiversity," Ka11,ah Journal# 32). While the best means of protecting a region's genetic heritage is by preservation of large areas of natural ecosystems, we can collect seeds and cuttings of useful wild plants and further increase these plants in our gardens and backyards. The most valuable, irreplaceable, and exportable resource of a region arc copies (seeds, cuttings, etc.) of its unique genetic heritage, the value of which far exceeds any mineral or energy wealth which could be exponed. Talce care not to collect over a quarter of an individual plant's seeds, leaving plenty for wild animals and natural seed disaibution and renewal. Wild-plant seed collection and germination techniques vary greatly from those commonly used with normally cultivated fruit and vegetables. Our cultivated varieties have long been genetically selected and modified over historical times by gardeners who selected for ease of harvest and unifonn germination. It is preferable to collect seeds of wild-plants which grow within one degree of latitude (about 70 miles) and from similar elevations to which they are to be grown. This is to maximize the favorable selection of locally adapted genetic traits which will result in winter hardiness, and other adaptations to local growing season and regional micro-climate. Wild seeds commonly mature and are released over periods of several weeks. These seeds are genetically programmed 10 be released, remain donnant through winter, and then germinate irregularly over long periods of time. This trait serves as generic insurance by preventing all seeds from sprouting at one time and perhaps be lost to a major natural catastrophe, such as major drought or fire. The simplest seeds for the wild seed-saver to collect and save a.re the "dry" fruit seeds (nuts, dry legumes, sunflower, cattail, grasses, etc.). These dry-fruits mature and release relatively "clean'' seeds which can be collected and stored with a minimum of cleaning and processing. Most seeds need 10 be cleaned of any remaining fruit pans (chafl) to reduce disease and insect damage during storage and germination. Most "dfy" seeds need to be dried to six 10 ten percent moisture, then stored at low temperatures and low humidities. Plant seeds which are usually "dry-processed" include apple, pine, spruce, fir, sumac, and grapes. The most important factors affecting seed life are humidity changes and storage temperatures. Seeds for planting should be stored in moisture-proof (also insect and animal-proof) containers. Save only "sound" and firm seeds and nuts. Some seed-savers place a bay leaf in their storage containers to repel bugs. (Anyone know of local herbs for ~is purpose?). Storage in wide-mouth glass Jars with rubber gaskets is ideal. Preferably, store these at low temperarures between Drawing by Rob Messick Spri.nq, 1992 40-32° F. - each 9° F. decrease in storage temperature below 80° F. (to 32°) will commonly double seed longevity. Plants which produce "fleshy" fruits, (such as persimmons, berries, jack-in-the-pulpit, etc.) require additional cleaning and processing. Aeshy fruits encourage natural disaibution by being "tasty" to animals and humans. These seeds often require additional processing by being passed through an animal's acidic gut, or by natural fermentation by microbes to remove the fleshy fruit tissues. Fleshy fruits (especially members of the Solanaceae plant family) can be processed by a honicultural process called "fennentation," whereby mashed-up fruits nre allowed to fennent to destroy pathogens and chemicals that inhibit germination. Then the seeds arc separated from the pulp, washed, dried, then stored. Another technique to separate small seeds from their fruit is called "floatation." Small fruits are "mashed" and soaked in water for several days, so that microorganisms can Stan 10 soften and digest the fruit pulp. This partially digested fruit pulp is then mixed with additional water and processed by being agitated in a blender using short "pulses" (or by rapid whipping with a whisk). Healthy small seeds then settle to the bottom where they can easily be collected by pouring off the floating "pulp" (some plants have seeds which normally float - look for whole, uniformly shaped and colored seeds). For better results, replace the steel blender blades with a shon piece of tire rubber so as to cause less damage to the seeds. This technique is successful with fruits of dogwood, strawberries, persimmon, holly, juniper, magnolia, and sassafras. Most wild seeds of temperate zone crops require additional handling to duplicate the natural conditions of cold winters. These seeds require a cold, moist "stratification" period to overcome genetic and environmental blocks to germination. Temperate wne plantS have biological means of counting time ("internal clocks"), and measuring day-length and "chilling" temperatures. These seeds will not grow until their internal clocks are satisfied with a sufficient number of genetically detennined hours of effective chilling (for example, requiring a minimum number of hours exposure - hundreds to possibly thousands of hours of temperatures between 4S O and 3S 0 ). Examples of plant seeds requiring moist stratification include beech, walnut, many oalcs, and filbens. It is especially imponam if you collect wild nut trees to be sure to collect seeds from areas which have similar numbers of chilling-hours as the location where you plan to grow them. Another factor to consider when choosing to grow plants from seeds is the mnturation period of many long-lived perennial plants (esp. fruit and nut trees). Perennial trees and shrubs must grow through a genetically influenced maturation period before they begin to flower and bear fruit (a son of transition from juvenile to sexually mature, adult phase). These plants are usually propagated by asexual means (not involving seeds, but by cuttings or grafting). Most of these plants produce seeds by cross-pollination, and do not reproduce "true-to-type" (the offspring are not necessarily similar to their parent-plants) from seeds, and may hove long maturation periods. By asexually propagating fruiting trees (cuttings, budding, etc.), one can select superior plants (such as with larger fruit, or tolerance to pests) and produce genetically identical rooted planrs. These rooted cuttings from marure trees will usually produce fruit in just a few years, thus skipping the I ~20 years (or more!) before fruiting if grown from seeds. Seed longevity (defined as the average period during which seeds can survive and then grow) falls into three categories slum-lived (need to be sewn immediately or within days/weeks of collection, and never allowed to completely dry out); medium-lived (months to S-10 + years); and /011g-lived seeds (which may remain viable IS to 100 years, and arc able to survive until environmental conditions are favorable for germination. Shon-lived varieties (spring-seeded maples, serviceberry, paw paw, persimmon, and sumac) - must not be allowed to totally dry or they will die. Some seeds must be sown immediately upon release from mature fruits to prevent funher development of growth-inhibiting chemicals which affect their ability to grow. This group includes Franklinia, trillium and many difficult-to-germinate seeds. Most medium-lived temperate wne plant seeds (most K.aruah native plants) require cold, moist stratification, whereby seeds are stored in moist conditions (in moist peat or sand) at 32-40° F. for two 10 three months to overcome internal blocks to (continued on p. 30) Xatuah Journot P°'J& 29 �germination. Ao easy way to treat these species is by mixing cleaned seeds with i:qual pans of moist sphagnum moss or coarse sand (in a medium that is moist, but not too wet squeeze out excess water!) in moisture retaining conrainers (zip-lock bags work well) stored at normal refrigerator 1emperarurcs (40-45° F). Many long-lived seeds (thick-seeded legumes, water lilies, morning glories) require physical thinning of thick seed coats by microorganisms, or hastened by partially filing, or nicking partially through the impervious seed coats to allow passage of gases and moisture to the donnant embryo. Saving wild seeds for home germination is the first step in establishing wild-food gardens in your back yard. (avoid trying to transplant mature plants from the "wild" - this is rarely successful due to massive root-damage, and also saips the natural habitats of productive wildlife foods and new plants). Native agriculturists first cultivated wild plants which natu:rally established themselves from seeds and discarded roots thrown onto their trash-heaps (original "compost" piles!) and disturbed areas (fire cleared areas, etc.). ff one can provide the proper growing conditions, the low-input culture of these planiS will allow easier plant gathering without excessive demands on the diminishing wild populations. Earing wild and "semi-wild/ semi-cultivated" plants in "season" will provide one with fresh, nutritious foods and a "reunion" with the cycles of nature. Eat weU and give thanks for 1he tasty gifts of our Green Spirits! C.S. Schopmeyer. 1974. Suds of Woody Plants in tM United States Fon:st Service, USDA Agriculture Hnndboolc No. 450. USDA. 883 pp. • TIIE reference for seed handling and gcrmin3tlon of 188 genera of woody plants ruuive or IUIIW'lll'faed in the U.S. Very detailed with additional rcfcn:nccs. fbrry Phillips. 198S. Growing and Propagating Wild Flowers. U.N.C. Press, 331 pp. $14.95 • especially well-written !llld beautifully illustraled rcforencc on seed nnd spore p~tion or native NC plants. Includes calendar of blooming d:ues and commercial plant production timetable. &ccllentl BURNING BUSHES Azaleas, with mouths aflame, Plant Propagation References Ignite the mountainside each spring: Hudson Hanmann and D. Kester. 197S. Plant Propagation: Principles and Practicer. 3rd Ed. Prwlic:c-Hall, 662 pp.• the defmilive text-book on plant propagation l The-Ory and practlcal inro. cry out In tongues no man can claim, lheir ancient message siuling. Michael Dirr and C. Heuser. 1987. Tiu! Reference Manual of Woody Plant Propagation: From Sud to Tisiue Culture. A Practical Working Guide to the Propagation of Over I 100 Spt1cies, Varietit!f and Cultivars. Varsity Press, 239 pp. - TIIE guide 10 propagatlon or woody plants used in Nonh America. Includes prcfcmd l)l'Oll0gation ICChniques (seed, cuttings, cu:.}, as well as. seed treatmc,us and specific rooting percentages, etc. Caroline Rowe Martens ddu of the Big Cove dance tpeak• of traditions and tinp tb.c Booger Danu, Com Dance and • dotCJI 01hcrt with drum and ranle. c...,.n WHERE TIIE Get a set of 10 assorted folding cards with artwork you see in Katuah Journal. (Envelopes included.) byRobW~ck Send $11.25 postage paid to: Rob Messick P.O. BOX 2(,()1 BOONE, NC 28607 RA YENS ROOST ~ Chcrolcce traditional tonp of Wallcc:r Calhoun __,._...,..., CA.11111'1 ANO IOC*UT It WAIL Sil ....,.. ATTil&c:e,ru$JO MOI/NTAJN tlurrAGl ~ Wll'l'Ul< CAIIOUl'IA Utll\llllSITY Cuu.ow11D, NC l87ll (704)227-7129 Spring, 1992 �I•:.,,. tt•· r ,. 9 Sustainable Agriculture and Regional Diet: Annotated Resources These l'CS0W'0CS were nx:ommendcd by KJlumh ConlribulOl'S as their favorites. Price estimates are included for reference and may not be currcnL Most are in print or available from Inter-Library loans. A more complete liSt ( 11 pps. w/ 117 resowces) is available from Lee Barnes (P.O. Box 1303: Waynesville, NC 28786) for S2.50 ppd. or send five or more annOla!Cd resources for a liee copy. Ho! Sustaioab(c Agrirollocc Trauger M. Groh and S.S.H. McFadden. 1990. Farms ofTomorrow: Communiry Supporttd Farms; Farm Supported Communities. Biodynamic Farming and Gardening Associalion. Inc. 169 pp. About $12.00 - begins with several essays on the philosophical underpinnings of CSA's (Community Sponsored Agriculture), then describes 7 successful farms, and concludes with practical info on slllrting and managing a CSA. Valuable to both CSA growers and sharers. Jeavons et al.1983. The BacJcyard llomuttad Mini-Farm. & Garden I.A)g Book. 10 Speed Press. 196 pp., 58.95 • gives economic data about intensive gatdening income profits. Eliot Coleman. 1989. The New Organic Grower. Chelsea Green. 269 pp., $19.95. excellent guide 10 beginning mlltket gardeners, stressing the 8-ycar crop rotnlion developed by Coleman, including inlClScedcd green manure crops, etc. Robert Rodale. 1971. The Basic BOQk of Organic Gardening. Rodalc Press. 377 pp•• a classic (and inexpensive) inlrO to organic gardening principles and techniques. If you buy only one Rodale Book, buy this one! Sustaioabtc Piel t FQQd PcrsccvaOoo Cherokee, 19th, and 20th Century recipes used by sculcr; on Hazel Creek, in Ille Cire.u Smoky Mounmins. Includes information on historical cooking Lechniqucs uulizing mostly regionally produced foods. Jerry Conner. 1991. Eats From IM Peaks Carolina Mountmn lleritage Cookvy. Ridgetop Assoc. Pubt.. 111 pp.• $14.95 - modern adap!Otions of trndilional recipes by n mastcr cheri Delicious! Mary Ulmer. 1951. Cherolc4!t Coolclore. Self-publ. 71 pp.· tradilional Cherokee recipes. Great mush! Stephen Facciola. 1990. Cornucopia: A Souru Book ofEdible Plants. Kam pong Pub!. 677 pp. $35.00 • i.ncrcdibte botanically arranged guide to edible plnnts, the best of its kind! Describes over 3000 edible plants Md lheir commercial .sources. Extensive review of cultivars of over 100 major food planlS. LislS 52 pages of domestic. foreign and commercial sowces for these plants. Exten~ive Bibliography and appendices. Chcclc It out! Lee Peterson. 1977. A Field Guide to Edible Wild Plants of Easttrn and Ctntral North America. 330 pp. $9.95 · illustrated with plant grouped by habitat where they can be found. Paul Hlltnel and Mary Chiltoskey. 1975. Cherout Plants and Their Use.s • a 400 Ytar 1/istory . Self-publ.. 65 pp•• reference to 450 plants used by the Cherokee, including botanical names and uses. Noc illustrntcd. Tom Brown, Jc. 1985. Tom Brown's Gui.de to \Vild Edible and Medicinal Plan1s. Berk.Icy Books. 241 pp. S7 .95 • another in a series of spiritually sensitive guides to co-surviving with wildness. H.ighly recommended! Stanley Schuler and E. Schuler. 1973. Preserving the Fruits of tht Earth; How to 'Put Up' Almost Evuy Food Grown in the United States in Almost Everyway. Galahad Books.· 234 pp.· general chapters on methods or food pre.wvation (drying. smoking. brining, etc.) followed by a most complete encyclopedia of foods and tl1eir common preservation methods. USDA. 1977. Canning, Freaing, Storing Garden Product. USDA Agric. Info. Bull 410.86 pp. Free· Excerpt from 1977 Yearbook of Agriculture. Gardening/or Food and Fun. Ovczview or canning and drying techniques • This is representative of nU/ll(l'()us free publications available through your Agricultural Extensioa Service. Be sure to chock out other tax-paid resoun:es available. Bcginnnl Cookbooks t wna-PJ;int Eocai:1011 John Freeman. 1985. Survival Gardening and Survival Gardening Coolcbook. John's Press, 102 pp., $10.95 ea. · excellent guides 10 sustaimtblc. healthy food growing and pre~n. Thorough coverage of human nulriti011:1.I needs and how to meet these using foods from the garden. DW1J1C Oliver. 1990. Cooking on /laze/ Creek: Tlit Best of Southern Mountain Cooking. Sclr-publishcd. 261 pp., $13.95 • ll'lldiLionaJ Spri.tuJ, 1992 Deborah Lee. 1989. Exploring Nature's Uncultiva~d Garden. Havelin Pub!. 195 pp. $14.50 • extmotdinary guide to wild foraging which deals with eastern and west.em philosophy and sensitivity to plants. Very highly recommended! Nccessruy Trading Company: Box 305; New Olstlc, VA 24127. offers wide vllricty of organic glltdcning supplies, naturnl pest controls, cover crop ~.etc. Sandy Mush Herb Nursery; RL 2, Surreu Cove Rd.: Leicester, NC 28748 (704) 683-2014 • extensive Iisling of herb plants, unusual perennials, CIC. (Cat. $4.00) Edible Landscaping; Box Tl; Arion, VA 22920 • specializing in locally-adaptCd, pest-resistant varieties of common and unusual fruits. Qcenoizatioos t Nmslcuccs t blaeazioes The Mountain GardtfU!r Ntwslt!Jtu from Organic Gardening Cooperative; Rt. 3, Box 409-N: Sylva, NC 28779 (ncw/monlhly). sponsors monthly moctings (3rd Wed.ncsdoy, 7:00 pm) at Jackson Co. Library (Sylva). Appropriate Technology Tranefu to Rural Areas. ATTRA 1991. ATTRA l-800-346-9140 -a fedemlly-funded resource organization aimed at tnilarcd information-search for assisling commercial and production-level clients (their funding limits their ability 10 help backyard, individual growers). Have helpful Resource LiSIS. "Videol:/Slides/Tapcs oo Sustainable Agriculuue• (18 pp). "Sustainable Agriculture Organizations and Publication LiSt (24 pp.), etc •• Also produce lnformation Packages on diverse info such as "Green Crops and Gtccn Mllnurcs; "Direct Marteting." CIC. Excellent resource! Writennd thnnlc your officials forconlinued funding of this experienced, J'eSOW'Ceful, enlhuswtic, and dedicated group. The Virginia Association for Biological Farming; Box '252; Flint Hlll, VA 22627 • non-profit organizalion, co-ocdimucs organic cenificalion, seminars, Flltm Held D3ys, and farmer-to-farmer networking. S25.00 year. Carolina Frum Stewardship Association; Box 511; PillSboro, NC 27312 -organic ccnification for both Carolinas. Involved in LISA grnnts, on-farm demos, and annual Farm F'ield Days. The U.S. Dispen.flltory. (any editioo prior 1930.) • invaluable info on plants, their makeup and how olficially used at the tum of the century (avail. for SS0-100 from used boolc dealets). Tennessee Alternative Growers Association; Rt. 2, Box 46-A-1; Indian Mound, lN 37079 Bceioool Sctd aoa r1001 Spoo(i«:cs Georgia Organic Growers Association: 1185 Bend Creek Trail; Suwanee, GA 30174 Southern Exposure Seed EJtchange; Box 158; North Garden, VA 22959 (804-973-4703) • specializes in heirloom varieties adapted to the Central Virginia Mountains. Recently founded "Seed Shares TM: The Gardener's Seed Bank", a project 10 distribute extremely rare plant Cultivars. Also sells Seed Saving Supplies. (OIL $3) ~ R.H. Shumway; Box I; Gmniteville, SC 29829 (C:u. $1.00) • dependable, well established (since 1870) seed house specializing in traditional varieties. Also southern ad:lpted fruit and nut variclies. Kalmia Farms: Box 3881: Chnrlotlc.sville, VA 22903 • spccialiJ.CS in multiplier onions. shallolS and garlic, )C.Qtuafl Journot J)O()C 31 �Parld~ Gardens (con:linocd Crom p. 4) - The (re)integration of needs: not to lhe market for food, the spa for exercise, the doctor for healing, theatre for entertainment, school for learning, studio 10 create, church for inspiration, etc., but to lhe garden for all these ar the same rime. - Enriching the garden with useful and beautiful species and learning to incocporate them into our lives. We begin, of course, with the present and potential natural vege1ation, to which may be added species introductions from similar areas worldwide; then sUgh1 modifications of the environment micro-habitat enhancement - and lhe resultant possibilities for new species: a paleue of plants, a Cornucopia• never available 10 previous generations. - Hand labor. We all have two hands, one lifetime, 24 hours in every day. These are "democratic" factors. Working by hand on a small piece of land we can create a Paradise with relevance for all. Money, and machines can not get us there any faster, in fact can't get us !here at all. They only lead us astray. ••• We live during a narrow window of opponuoity. Having come, at lase, to lhe realization that a revolutionary shift of consciousness and lifestyle is required, we find that we have only a few generations in which to complete the changes, before it will be too late to make a ttansition (environment degraded, resources depleted, species cxtinc1, soils eroded/polluted, population doubled ...). Our enemy is a paper tiger because it cannot deliver the goods. The world waits for examples: to be shown, llOI told, a better way. Paradise Gardening is vastly more meaningful than the 'biodomc' experiment, and anyone can play. We have been putting thls off for too many lifetimes now. Commuaity Sp(IIISC)ttd Agriculture (continued from p. 6) Blowing In the Wind Now we arc told that modem farm inputs make unprecedented levels of production possible. Without heavy spending on inputs lhe world supposedly could not suppon all its people. We have absurd quantities of petroleum and natural gas going into food production, leaving an eroded, salty, toxic wasteland behind. We should know beuer, no matter what our twin "big brothers" of government and industry say. The most basic rule is balance. We want balance between opposite polarities, heaven and canh, silica and Lime, grass and clover, bee and canhworm, give and take. This also means balance between people, plants, animals, microbes, and minerals. With balanced crops and livestock, rhythms and activities build up momentum within the fann organism. This rule implies that the greater the diversi1y the greater the health and stability of the farm. That is something to think abouL In the past five years hundreds of CSA's have sprung into being across lhe continenL It is an idea whose time has come. It is catching on. A few bits of land here and there arc being turned into healthy farms again. Wealth made at the expense of the countryside is seeking its return. In half a century we may no longer see com to the horizon in a toxic cloud. On lhe one hand we face slavery and ruin due to our own hypocrisy and moral poverty - giving ourselves up to the good old new world order. On the other hand more and more people are taking responsibility for their own Lives by way of home birthing, home schooling, alternative medicine, recycling, edible landscaping, and building energy smart, non-toxic homes. CSA's are a natural developmenL We have a choice. geographically and emotionally. Instantly we recognize in each other a shared experience that is purely American. intense, evocative, and yet of which very few people can speak. In !heir eyes I sec bitterness, guilt, denial and nos1algia all at the same time. Many of these ex-farmboys are very successful by city stanclards. They have no more tie to the land than a vague frustration of being tom without emotional healing from their roots. I have often thought that the way we, as a society, raise farmers is a very good way to raise the kind of farmer who so thoroughly hates the land that he would wish to wreak vengeance upon il for not giving him the life he wanted or was told 10 wanL At the very least these fannboys are suffering from heavy psychic wounds. War is a good analogy for what we have done to ourselves and our land. Clcarcuts and plowed prairies are devastated, barren places. Modem, environmental warfare, which threatens the fertility of the land, extends the acts of aggression to furure generations. Some of us have begun to sec the Earlh as sncrcd ground. We realize that whatever our occupation, farmer or not, we are sustained by lhe fruits of the Earth. The real challenge of Earth stewardship is not to rcrum 10 some slavish peasantry, wiling relentlessly upon the soil, but to sec the way (The Tao) in which the rhythms of the needs of man, can fit into the rhythms of nature. My vision of the future farmers of America is men and women who are able to combine the very best of themselves with the cultivation of the Earth. r would like to see farmers celebrate the fenility of the land. I would like to sec the balance between the needs of an individual and the getting of nourishment. I would like to see the plowing of a field done with grace, as an act oflove, quietly waiting for the right moment, then turning the earth gently,,., # reverently. fr llqh lo\lCI is a biodynamic and CSA/ar~r maruting in the Atlanta. GA ar~ At his/arm, Unu,n Agricu/11ua/ Institute; Rt. 4, Box"63S: Blairsvilk, GA 30512, llugh restarchn rtgtntrarive ogricult1Uc and is tk\lC/oping local cu/ti vars of ltafy g r ~ (continued from p. 19) "You see the beauty of my proposal is Jr needn't wait on general revolution I bid you ro a one-man revolution The only revolution tlUJJ is coming" (Robert Frost, "Build Soil") • Corn11COf11a. S. Facciola. Kampong Pub., 1870 Sunnse Dr., V1SU1, CA 92084. Astounding new pubhQltion. Three lhousand edible species, many more lhousnnds of culliva,s, sourocs of supply .ind infonnation for c.ich entry ltH /loll,s mttnds 10 product anothtr amclt dtalmg mL>rt wtth local practice. /It is also dn<tlopmg a ~,.sfe11u b) and/or fJ<fJOnJ, engaged ,n t!M! rtaliuuu,n cf Parodi~ os a gartkn PltOJt stnd ,a-nts. and sugg6tions UJ him at 3020 Wht1t Oai. Cruk Rd : Burn.rvtllt.NC 287/4 l'ho4o COUJ1eSy of Ille Mo11n1ain Hcn1.1sc Ccnll!r :>i:A\hmh Journot JXUJe 32 Spnng, 1992 �o. (continued from page 8) I J !4'1 , •ft -, .,. just keep the meat out in the smokehouse. It was nothing to kill two or three yearlings to make the beef. My grandfather, he know'd how to blister beef and hang it up. He'd bum hickory wood to where it would just be a-making the smoke. We would cure hog meat and smoke that as well. We'd cook a piece of that ham down, and it would naturally-born have brown gravy. Yeah! Not guessed at. I know by experience. We'd always make sure to have greens in the spring, greens in the fall. In August, when we was plowin' the com for the last time, we sowed late greens in amongst the com. We'd sow turnips and rutabagas mostly. As soon as everything was put up, we started fall plowin'. We didn't have these fast tractors that can plow everything in a day or two, so we'd plow whenever we got the chance. We tried to get as much done in the fall as we could. And we plowed in the winter, if we were able. I've plowed many a day and it was snowing. It was a lot of work, back then, growing all our own food. But everybody did it. If anyone wanted to go out and do that now, I'd have only one thing to say ro them: "Get busy!" Halph Garrell is 71 years old, still working as a mason, and still living in his hometown · Sylva, NC in the Tuckasegee Rivu watershed. This article was excerpted from a conversation with Ralph recorded by David Wheeler and Avram Friedman on Jarwary 29, /992. Painting by Susan Adam Kalmia Center, Inc. Sylva, NC (704) 293-3015 Custom tilling, organic fe:rtilli:ers, kelp meal, colloidal phosphate & many more products and services for abundant gardening and healthful living. f'~.~11<\ "I told the Talking ua,-es isa mon1hly JOUfDA) of d~ ecology, inspired pm;onaJ aeriv1sm roo1ed Ill earthen sp,nruali1y. Pa.'il tSSUeS have fea1ured articles by Gary Snyder, Slarbawk, Jobn s-i, Joanna Macy, Bill Devall, Lone Wolf Circle!>, Barbara Mor, ecc. Ta/Jcj11g ua,-es ,peaks for the oarural world and for the rekindling of our oWD wild spmt. Subscriptions arc SI 8.00 one year/ S24.00 outSide U.S. Talking UOl't'S 1430 Willamette 11367 Eugene, OR 97401 503/342-2974 ,prl.n9, 1992 I.lo~. you "' 1n lfflc1 ul!ol9 me lo bllp UI tlluncll II ptOpitOOWIIUlnldol\1Alld I'm ""' ff I OIi lullw lllem I woutan I •Ill IO QIIN'CU!t II 111W datllls f«91' 11 TIii ll\S- IS IIO , - no!'' _.....,,..._'"'- Don't Pay Taxes for War ,fc,tlT'I It I\ 11'\d '"• 0 I! l National War Tex Resistance Coordinating Committee REGIONAL RADIO Featuring Crossroads music, NPR news and music programs, regional news and information concerning health, education, government, recreation, and the environment. PO Box 774 Monroe, ME 04951 WNCW- FM r.O. Box804 Spindale, NC 28160 12071525-7774 (704) 287-8000 �Si.las ~tcDowen -~n1inucd from p. II , , husbandry supplemented by a woolen cloth fac1ory. Are these the only iu:ms of new indusuies our moumain section is capable of?" He went on 10 suggest one more. "I have recently learned tha1 a man studied Fish culture, constructed him a lhree-acre pond near the city of Atlanta, Ga., and then from Florida procured a can of eggs of the Scaly Trout species." After hatching lhe eggs and raising lhe fish to marwity, lhe man realized an income of fifteen lhousand dollars in one year. Wanting to anempt a similar venlUie with mountain trout, McDowell had a small pond build amid a grove of oaks near his home. ',Oeir feed will consist of lhe waste from the kitchen and table, with all small animals tha1 come my way, chopped up fine, supplemented by a lazy ca1, in an emergency. 1bere is nOlhing but lhe lack of a pure srream and vim to hinder any man having a mountain fann, to do the same thing, and have fat trout for breakfast every day lbe year lbrough." McDowell lived long enough to see lhe impact of extractive industries on the mountain environment. When Western North Carolina's first corundum mine opened near McDowell's farm in 1871, he turned a disaster into a blessing. Thiny years before, a flood had swept across the best portion of his farm, "a fertile bonom field of about 50 acres." McDowell described the damage, " I found !hat field, on which I expected to make forty bushels of com to the acre, to be a miniature Sahara of white sand, and would no longer pay lhe expense of resetting and keeping up the fences." The field had remained in !his condition until the coming of the corundum mine, which was polluting the Cullasaja River. "As the mine was worked by means of a hose-pipe, a red stream of clay and water came running down the mountain's side defiling our beautiful river and Cb8$ing away lhe fish." •" • ·,• ft occurred to McDowell that he could protect the river and reclaim his field at lhc same time. ',Oanks to Sir Samuel Baker for his suggestions in relation 10 redeeming some of the African desens by silting chem with the muddy watc.rs of the Nile. And I forthwilh applied to Col Jenks, who controlled the mine, for leave to run a ditch down the mountain from lhc mine to my sands - a distance of three-fourths of a mile. The next thing I did, was to throw up a dike on the river side off the bottom, 10 hold on lhe sands the muddy waters until they are absorbed - a thing not hard 10 do, as the sands swallow them up very fast and 'thirst for more.' The water of my ditch performs the carrying service of ten dump cans, and does the thing for nothing and we may add, loads itself. This enterprise I view as my last act in life's drama, and I feel ambitious to do the lbing well, and make my bes! bow to my fellow-farmers as the curtain drops." Silas McDowell died in 1879. His life work, promoting agricultural practices appropriate to the region, endures. McDowell brought curiosity, ingenuity, perseverance and humor 10 the task, qualities that would enhance any effons to renew mountain agriculture as we approach the 21st century. 01992 Perry Eury and his wife, Laurel, are the founders of Kalrrua Center, Inc.. an org011iwtion devoted 10 Sfl!Will'dship of the land in •die,u;e to God Kalmia Center is a ,wn-profit organiu11ion ojferiflg sv.ices and produasfor abundant gardening and healthful living. Perry is completing a btx,i, entitled Appalachian Arcadia: Mouniain Fnrms and the _~ ProvidcnceofN31Un:. ~ HAWK'S HOOPS A unique experience in Designing, Creating, and Learning to Play your own Earth Instruments. SPfCIALIZING IN • OE.t}HS 0.:1oqon.,t .,nd Round • f.ATTLE5 Gouto .ind l!••h""' • ftUTE5 I!,,..,, am, and s.,mooo • t.AINHAKEIS c. 11,_1~ Sound l'l.lkm ttJWflUv,,t Rt l So• 2411 O.q,G•, NC 28fila '7041 26:11401 Jenti1ah Journal Pt196 34 REVIEW: "APPLE PIE IN YOUR FACE" as American as you a cassette by Robert Hoyl To paraphrase Edward Abbey, "lf you're going to fight for your country, you have to take on the government." Roben Hoyt remembers one moment that had a profound effect on bis life. He was leaving nonhem California after combatting corporate power and FBI harrassment as pan of the effon to save the old growth forest during Redwood Summer, 1990. A friend met during lhe action gave him a hug and said, "Roben, you're a good American." This insight crystalliz.ed in Roben's mind, and when he arrived back home in Georgia he wrote it down as a song: "All you good Americans read between the lines Help your siblings everywhere w open up closed minds Stand up to those who are ro blame For crimes commi11ed in our name, All you good Americans Things can't stay the same." Roben Hoyt "grew up a child of the military complex," moving from base to base. Yet somewhere along the way he found a vision of hope for a different kind of "American." His vision includes act.ion for peace, racial equality, and the environment; it involves compassion for animals and his fellow human beings. lt also involves outrage that lhe dreamkillers have a comer on the national vision. Roben has launched a personal crusade to assign a new meaning to the word "American." Robcn's original, guitar-driven music is about that struggle against the powers both internal and outside - that want to kill lhc world and stifle the human spirit. His newly-released cassette, as American as you, is a musical treat. The acoustic folk sound provided by Robcn, David Ormsby (bassist), and friends is fast-moving and crisp. Roben's unique singing voice is elecll'ic, charged with intensity and truth. His lyrics, too, are charged particles !hat do not abide a stagnant complacency, and if one harbors secre1 staShes of illusion, prejudice, or selfishness, they can sting. Yet to those whose hearts arc open to the world, the songs of Roben Hoyt arc energizing nnd enlightening. . The S~uth has a new regional pocL W1th his guuar, a paraplegic cat, and a lot to say, Roben is staning to travel more beyond his home city of Atlant3. Lisicn fOr him! We1I be hearing more from Roben Hoyt. -DW 'as American as you" is available on cassette/or $JO postpaid from Folk-the-Boat, 8 ox 2355; Decatur, GA 3003 I Spri-n9, 1992 �Emergency Appeal for European Seed-Saving Groups Political changes in Europe have not only upset govemmems. but have threatened the survival of over a dozen grassroot seed-saving and rare animal pre~rvation organizations. Nancy Arrowsmith, a well-published seed-saving promoter ~ow living in Austtia, repons that the resulung chaos threatens the survival of numerous non-governmental organizations (NGO's) involved in seed-saving projects and the potential loss of irreplaceable varieties of vegetables, grains and rare animal breeds. In her article, "Emergency Appeal For European Seed-Saving Groups"(l 991, Harvest Issue, Seed Savers Exchange), she outlines the activities of over a dozen organizations and provides contact addresses to which donations may be sent. These groups are solely responsible for the preservation and dissemination of open-pollinated, non-hybrid plants and rare animal breeds. For more information contact Nancy Arrowsmith, clo Noah's Arie; Postfach 139: A-3500 KreMU/ Donau, Austria. (DonaJions should bt! by checks made out in U.S. Currency). For a photocopy of the article men1ioned, write to Lu Barnes: P.O. Bo:;c 1303: Waynesville, NC. 28786. "The arc.i's old~ and larg~t natural foods grocery • Bulk Herbs, Spices, & Grains Vitamins & Supplements Wlieat, Salt & Yeast-Free Foods Dairy Substitutes Hair & Skill Care Products Beer & Wine Making Supplies 200 W. King St, Boone, NC 28607 (70-1) 264-5220 Listening to the Military "Save Our Rivers": The Armed Forces Listening Project, created by the Rural Southern Voice for Peace based in the Celo Community, Burnsville NC is looking for "a few good men and women" to survey active-duty soldiers at miJitary bases throughout the world. The Listening Project (see Kanlllh Journal #24) is an open-ended survey designed to involve both the listener and the speaker in a joint vemure of discovery. The Anned Forces Ustening Project is designed to stimulate nationaJ discussion about alternatives to violence, bridge ideological boundaries, and stimulate discussion about issues of personal responsibility and national ethics. Topics for this Listening Project will vary depending somewhat on the location, but will include: solving intemationaJ conflicts without violence; solutions to racial, religious, and ethnic strife, civilian-based defense, and especially questions generated by previous Armed Forces Listening Projects. The Arnled Forces Listening Project was begun at the US Marine base Camp LeJeune, where conscientious objectors to the Persian Gulf war were being court-manialed The Project subsequently traveled to naval bases at Norfolk, VA and St. Marys, GA. The Listeners found that sailors displayed "a strong streak of pragmatism." They were surprised that half the sailors interviewed were in disagreement with the Gulf War. HaJf the speakers also voiced suppon for nonviolent solutions to international conflict But as important as the stanling answers that they heard, were the effects on the interviewers of personal contacts with military personnel. Volunteer Lois Miller said, "The Listening Project was a revelation to me. I had no idea that I would encounter such depth of feeling from big, tough Marines." To take pan in future chapters of the Armed Forces Listening Project, write: Rural Southern Voice for Peace; 1898 Hannah Branch Rd.; Burnsville, NC 28714 or call {704) 675-5933. The Cassette Tape The Town of Highlands, NC_ h!IS obtained a permit to dump half a million gallons of wastewater per day int~ the scenic Cullasaja River. Appeals, both neighborly and legal, have so far proved futile. This river has always been used for recreation. Since ancient times it has been used for the Cherokee Indian ritual of Going to Water. Since 1837 local churches have held baptisms in lhe river. Local musicians have rallied and produced a tape containing original songs by Barbara Duncan and gospel runes sung by the Foxfire Boys. Barbara sings "Save Our Rivers," the group's theme song; "You Don't Miss Your Water Til Your Well Runs Dry," written years ago but unfonunately still timely; "Go Fishin'," "the only real love song she has ever written," according 10 her husband; and the beautiful ''Rainbow Springs." The Foxfire Boys were recorded live in a concen in Clayton, GA. The churches of Macon County, panicularly the Baptisis, have united in the effon to protect the Cullasaja. The tape "Save Our Rivers" is available for $10.00 postpaid from Save Our Rivers; Box. 122; Franklin, NC 28734. FUTONS ETC. ~~ ... the new al temative to the sleeper sofa with over 4,000 years of customer satisfaction built in. ~ ,. r/ 'Thu ~ S aru!JMush Htrb Nur-se,y WREATHS • POTPOURRI NATIVE FLUTES • HERBS • TOPIARY Complete I ferb Catalog - $4 Describes more titan 800 plants from Aloe to Yarraw Rt 2, Surrett Cove Road Leicester, North Carolina 28748 Plione for appointment to visit (704) 683-2014 Sprin<J, 1992 Two styles made of cedar or walnut woods in the traditional manner WHOLE FOODS VITAMINS ORGANI C P RODUCE 160 Broadway Hawk Littlejohn Sourwood Farm Asheville, North Carolina Rt 1, Box 172-l Open 7 Days a Week Monday - Friday 9 am - 8 pm Saturday 9 am - 6:30 pm Sunday 12 pm - 5 pm Prospect Hill, NC 27314 (919) 562-3073 )(.ati&an Joumm poge 35 �The Katuah Tapes TURTLE ISLAND BIOREGIONAL CONGRESS V POPULATION EXPLOSION "ln the next seven years the population of Nonh Carolina will explode. Are you ready? 'The August issue of MaIUTiry Market Perspectives predicted Nonh Carolina will be fifth in the nation as a retirement choice. This is in addition to the regular population movement from Florida to North Carolina. "Seeking to escape from a nightmare of pollution, high crime, water shonages, and traffic congestion, these re-retirees are heading north ..." This is not a warning to county commissioners and planners to have their 1.0ning ordinances in place. This is a call to action for developers and real estate investors from Green Watch, an environmental newsleuer for the real estate indusuy. (Environmental? Yes, "the financial environment of real estate." as the paper's masthead proclaims in green ink.) Another word of environmental wisdom from Green W01ch; "Remember, they aren't making any more Nonh Carolina." - - life's nec1:Ssitiesfarlas - - Tara Clayton, a long-time friend of the Kat1wh Journal from Rougemont., NC, is May 17-24 Camp Stewart, Kerrville, near San Antonio, Texas Every two years people gather from all the bioregions of the Turtle lsland continent 10 communicate and celebrate the bioregional movement at the Continental Bioregional Congress. This year the event is being held in south central Texas. The focus of the 1992 Congress is on Circles of Change. These are levels of work ar the gathering and in people's home bioregions: - Mapping and Organizing - Links of Communication - The BioregionaJ Story - Living at Home, and - Ecosystem Conservation and Restoration There will also be time devoted to sharing biorcgional cultures, men's and women's gatherings, and young people's activities. Admission will be by preregistration only and all registrations must be received before May l. Registration is $225-300 for adults, $100 per child aged 3- 11. All food and lodging are included for the entire week of the Congress. Checks should be made paynble to "Realistic Living· TIBC V." now recording the contents of each issue of the journal on cassette Ulpes "for the purpose of reaching elderly Native Americans in the Veterans Administration Hospital in Durham and for nursing homes as well." Others who are interested in procuring recorded versions of the Katuall Journal may be able to purchase tapes from Tara. Anyone who would like 10 send n donation to help this idea along is encouraged 10 do so, as funding for the project is limited. ConlOCt: TaraClayr.on Box461 Ballama, NC 27503 Mail to: Realistic Living; Box 140826; Dallas, TX 75214. FRENCH BROAD Fooo Co,oP 90 Bn.TMOR£ A ~ ~ AsKEvu.LE (704)255-7650 your community grr,«ry•tou ....,.,....,...... 10,_.. ....,....... ,,.. .................... EARTH KIN Programs to 81'1COU'oge 58lf and Earth oworeoess. celetl<allon. kl~p and hope O~<::?Jto c\....., S c ~ s l'\UI\"\..$ to""°'itlG- t.ool(.S CA.~~s ~086~ 1804 ~-\)~'l, M.c. Q.871$- • You1h Camp& • School Program, • Fam,ly Camp& • Teacher Tnalning • CommUOlly Union Acres Programs • Camp Slal1 Tra,n,ng • Ou1door Prog,.m Conl\Jllong An Alternative j PO 800C 130C> Gottinbl.fg. Teme~ 37738 61 S-43o-6203 NATURf\L MARKET WHOLE FOODS • BI.Jl..K FOODS • VITAMINES • HERBS • FAT FREE FOODS• TAKE OlJT FOODS • SNACKS • NO SALT, NO CHOLESTEROL 265 2700 823 Blow,ng Rock Rd Boone, NC 28607 Acrolgtfur Salt - Smoky Mountain living with• focus on spiritlllll and «ologiclll tlQ/ues For more information: Contact C. Grant at Routt 1. &x 61/ Whittier, NC 28789 (704) 497-4964 whole earth grocery • NATURAL ALTERNATIVES FOR HEALTHFUL LIVING -146 c J>.lrkway cr~ft center • suite 11 g;,tlinburg. tcnn~ 37738 615-436-6967 �ECHOES OF AVERY • a cassellC recording or songs writlen and performed by Avery Q>uniy, NC elementary school Sllldcnts with artis1 in residence Thad Beach. Historical songs with II regional flavor, lyric reciiaLion and singing. Casscuc liner includes lyrics. Send $4 .95 (includes posiage} io: Thad Beach; RL 2, Box 422, Waynesville. NC 28786. THE RJVER CANE RENDEZVOUS 1992 • is on April 28th - May 3rd a1 Unicoi Staie Park an Georgia featuring in-depth canhskills training, tools & techniques for living in the natural world. Over a dozen top.ranked instructors including Snow Bear, Dany Wood, Doug Elliot, Tammy Beane, Jim Riggs, John & Geri McPherson. Scott Jones, Sieve Wa:us and Oierolcee elders Walker Calhoun, Eva Bigwiteh and Eddie Bushyhead. $145.00 regisualion includes meals. For more info eontac1 Bob Slack c/o Unicoi SLalC Park; Helen, GA 30545 (404) 878-2201. BEGINNING CHEROKEE LANGUAGE BOOK· supplemenled with two casseues. Slll:Sses alphabet & proper pronunciation. The first textbook wriuen for use in IC8Cbing and learning the Cherokee language. (346 pages) S39.95 plus $5.00 shipping. Catalog also available with ca.~ . books. pipes, dance slicks, drums, feathers, furs, buffalo products and more. Craft supplies also available. (plcaso specify). Send $2.00 to the Muskrat Trader; P.O. Box 20033; Roanoke. VA 24018. HIGHLANDER CENTER - is a community-based educational organization whose purpose is to provide space for people to learn from each other. and to develop solutions to environmenlal problems based on their values. experiences. and aspirations. They also publish a quarterly newsletier called Highlander Reports. For more info contact Highlander Cerucr; 1959 Highlander Way: New Mankel, 1N 37820 (615) 933-3443 PCEDMOm' BIOREGlONAL INSTITIJTE · For those who Ii vc in the Piedmont area, there's a biorcg.ional effon well undc.way. Join Us! We would appreciate any dooalion or Lime or money to help meet opcra1ing expenses. For a gif1 of $25.00 or morc, we will send you a copy oCJohn Lawson's journal, A New Voyage to Carolina. Also come find ou1abou1 the Lawson Project PBI; 412 W Rosemary S1ree1; Chapel Hill, NC 27516; Uwharria Province. (919) 942-2581. EARN $200-$500 • wcclcly mailing travel brochures. For informal.ion send a siampcd 3ddn:.sscd envelope to: Galaxy Travel, lnc.; P.O. Box 13106; Silver Springs, MD 20911. I WV£ TH£ EARTH - a casseue recording of environmental songs by the GrcaJ Smoky Mo110U1ins JnsLi1u1c at Tremont in celebration of the 20th anniversary of Eanh Day. Includes "SCAT rap," "Tho Garbage Blues; and morc. S9.95 plus $2.50 shipping for each tasSellC. Mail Otder plus check to Grea1 Smoky Mountains N&1uml History Associauon: 115 Park HcadqWlltCrs Rd.: G11Llinburg, TN 37738. NATIVE AMERICAN CEREMONIALS Hnndcrafled Native American Ceremonial supplies, include Drums. Cus1om Pipes. Medicine B3gs, Swcctgnw, Sage, Feathers, Rawhide R:ur.Jes, Tobaccos. Pipe Bags, Native AuteS, and more! For free catalogue write: P.O. Box 1062-K Cherokee, NC28719. • Spf1,n9, J992 NATIVE AMERICAN CEREMONIAL HERBS • we offer a lllrge variety of sages, sweet gross, natural resins, and evcsything necessary for smudging. Native smoking mix1urcs, 0ute music, pow-wow tapes, and ceremonial songs. EssentW oils. and incenses specifically made for prayer, offering, and meditation. For catalog call or write: Essencial Dreams; Rt 3, Box 285; Eagle Fork; Hayesville, NC 28904 (704) 389-9898. SUMMER APPRENTICE WEEK JULY 3·9 Weekend opt.ion, July 3·5. Wtth Wise Woman Tradition leacher Whitewolf. Workshops, weed walks, harvesting medicinal hetbs, Moonlodge, Women's Spiri1uali1y. Beautiful location one bouJ from Asheville. Cornfonable dorm or tenting: vegelari3n meals included. Sljding scale. work-exchange avai.lable. Write: Wolf, P.O. Box 576; Asheville, NC 28802. THE ALTERNATIVE READING ROOM· is an unconvenlional library, free and open to lhe public. Our collection interests include lhc envll'Ollllleni. social and poliLical issues, lhe media and peace. We have over 200 magazine suMCripLions. The book and video collections also emphasize the environmcot and political concems. Books and VCR's can be checked OUI. A VCR player is available for watehing films in lhc reading room. Located 812 Wall St #114: Asheville, NC 28801 (704) 252-2501. Mon/Wed/Fri 6-Spm • Tues/Thur 1-8pm • Sat/Sun l-6pm COHOUSING COMMUNITY BEING FORMED· in lhe Asheville area Residenis organize, plan, and design a cooperative community where individual homes cluster around a common hoUS8 with shm.d facilities- laundry, workshops, children's room, dining room, cu:. Opponunitles for energy efficient, ecologically sound land use. Inquiries invited. Contact: John Senechal; P.O. Box 1176; Weaverville, NC287&7 (704) 658-3740. A VIDEO ABOUT LAND TRUSTS • has been produced by lhe Land Trust Alliance to explain in layman's tcnns what a land trust is. 2.7 million acres of land have been saved by nonproli1 land trust organizations in America, This video documents this movement's successes. Cos1 is S2l.00 for individuals and $14.SO for LTA members (include $4.SO for J)OSl3gc). Contact: The Land Trust Alliance; 900 17th SI. NW Suite 410: Washington, DC 20006 (202) 785-1410. HAWKWIND EARTH RENEWAL COOPERATIVE - is o 77 acre wilderness reucot locatcd on Lookout Mountain Parkway in norlhcm Alobama. Easy access, safe family camping, year round weekend programs fealUring Nalive American elders and earth teachers from around lhc world. Strong spiritual foundation with Earth Renewal emphasis, membership discoun1 co-op. There is no charge for Native American ceremonies; rescrvali.ons rcqu.irod for all visits please. Childcare often available. Wriie: P.O. Box I I; Valley Head, AL 35989 (205) 635-6304. For quancrly ncwslcuer 1111d program updlucs send S10.00. TURTLE ISLAND PRESERVE· Summer Youth Camps nre a unique cnvironmcnlal education experience_ Learn primitive living skills, Appalachian Mountain living skills. ond Eanh awareness. • Boys Camp (ages 11-17) June 28 -July 11. •GirlsCamp(ages 11- 17)July 12-July 18. • Junior Youth Camp (ages 7-10) June 14 • 20. For more info conlaCt: EuslllCC Conway; RL I. Box 249-B; Deep Gap, NC 28618 (704) 265-2267. LIFETIMES & AGES - a new release from Bob Avery-Grubel full of new age vocal music ~ploring lhe mystery or life - lyrics included. Available on casseuc for SI0.00 plus :SJ.00 shipping, and oo CD for S 15.00 plus $1 .00 shipping. Send to: Bob Avery Grubel; Rt. I, Box 735; Floyd, VA 24-091. DAVID & CATifY BROWN • known by lheir friends as Ahwi & Wohali arc looking 10 network wilh people who live in lhe Katuah area and who wan1 to form o community along tradilional Cherokee lines as closely as possible. They are both of Cherokee-Scots hcricage. They have lhree home-schooled boys who would like some pen )'31s. If you are inierestcd in ne1WOrking conlllCt: Ahwi & WohaU Brown: 1915 Buckley Sireet; Chattanooga. TN; Chickamaugan D1striel 37404. • Webworking costs! T~re is now a charge ofS2.JO (pre-paid) per entry of50 words or lus. Submit entries for Issue #35 by May 15th 199210: Rob Messick; Box 2(,(JJ; Boone.NC 28607. (704) 754-«>97. Alternatives ... The Diuctory of ln1tntio11al Conumu1111e., is lhe product or 1wo years of intensive rcscarcil, and is lhe mosl comprehensive and accuraic dirccLOry a,ailable. II documcnis the vi~ion nnd the daily hfc of more than 350 communi1ies in Nol'lh America, and more than 50 on other continenL~. Each community\ listing includes name, address, phone, and a dcscnJ)tlon of lhe group. Ex1CDs1vc cross-rclercnc mg and imkxmg makes the information =y 10 access for a wide vanc1y of users. Includes mnps, over 250 addiuonal Resource listings. and 40 rel3tcd a.rucles. 32!1 P3gcs 8-1/]:,.l l Perfectbound Ocwbcr 1990 ISBt,; Number: 0-9602714-1-4 $16.00 Adil S2.00 postage & h3Jldling for first book. S.50 for each additional; 40% discount on orders of 10 or more. Alpha Fann. Deadwood, OR (503J964--5l02 ... �18 GIU".AT SMOKU:S PARK ·Gourmc1 Gnvin' in Ille Great Smolucs· class will le:leh edible pl.int ID and preparation Pre-register S30. For mfo on this and other field courses, comact Smoky Mounlain Field School, Un1v~1y of Tcmiesscc, Non-Credit Programs, 600 Henley St.. Suite IOS, Knoxville, TN 37902. (800) 284-8885. 21 ASHEVILLE/CLEVELAND National Day of Outtage Against the US Forest Service. Let the forests live!! Demonstrations wiU be held at 11 am al Forest Service offices in Asheville, NC and Cleveland, TN. For infonnation about the Asheville action, call (704) 299-0860 or (704) 586-3146. For information about the Cleveland action, call (615) 524-4771. GREAT SMOKIES PARK Spring WildOowcr Pilgrimage. G u,ded walks to the bcs1 wlldOowcr Siu:.s in the Parle. lntcipretative prcscnllllions each evening. Conl3CL 23-25 evencs SWANNANOA, NC Annual Western North Carolina Environmental Summit will be hosted by Warren Wilson College and include infonnation on current issues, workshops and a legislative update. Pre-register: contaet WNC Alliance; Box 18087; Asheville, NC 28814. (704) 258-8737. BLACK MOUNTAIN, NC "Facing the Automobile Crisis" cransportation issues conference will examine NC's ttansponation priorities and feasible alternatives. Man:ia Lowe, senior researcher with Worldwatch institute, keynote speaker. Workshops, panels. Ar Camp Rockmont. Pre-register: $75-125 includes meals and lodging. Contact WNC Alliance (704) 258-8737 or (704) 689-5988. 4 28-5/3 MARCH 4 18 FULL MOON/ WORM MOON 21 SPRING EQUINOX 21 SWANNANOA,NC Foll Moon Sweat Lodge beg.ins at noon. Fat info about participaiing, and dau:.s of GSMNP; Gatlinburg, TN 37738. (61S) 436-1262. 24-26 Oilier monthly full moon lodge ccn:monies, con1a0t The Earth Cenlcr, 302 Old Fellowship Rd., Swannanoa, NC 28n8. (704) 298-3935. 27-29 BOONE, NC African Drumming Workshop, presented by Rhythm Alivcl at H1l11Dp Haven Rctrc3t Center. Prc-rcgi5uauon rcqwred: drums available eo rent for lbe woricshop with advllllCC notice. Coniac1 Akal Der Shatonnc 01 (704) 264-1384. for info on Olher dlUmming workshops and events, con111e1 Rhythm Alive!; Box 3331; Asheville, NC 28802. (704) 255-8020. KNOXVILLE, TN River Rescue - cleaning up the fLTSt 50 miles of the Tennessee River. Help the Clean Water Project clean up the river! For infonnation, call the Center for Global Sustainability at (615) 524-4771. 9 18-29 VALLEY HEAD, AL ASHEVILLF.., NC Forestry Commission Forum w1U Seventh generation Cherokee herbalist, Medicine Bear (D. Walt Burchcu) will :Juw knowledge abou1 lhc use or plants during a 1wo diay workshop. Pre-rcgisier: $125. For info on lhlS and n~~.ct WOllcshops, comact Hawkw,nd Eartb Renewal Cooperative; Box 11; Valley Head, AL 35989. inv11e di5cussion of forest use and wildlands preservation. Co-Sl)OnSOl'Cd by Sierra Club and other group~. Contact Nick Stcfanou at (704) 685-3881. (20S) 635-6304. Environmental and Earth Skills Famil)• Gruhcring, with Hawk and Ayal HW1'1. Fire by friction, uacl:ing and $Ulll<1ng, sptnt animal journeys, plant and medicine walks, llinllulapping, cordage nnd hide 13ruling. Adults: $80, chi~: S70. Contac:1 Long Bl'OIICh Environmcnwl Education Center: RL 2, Box 132; Lc1ces1cr, NC 28748. (704) 683-3662. APRIL 3-5 SWANNANOA,NC ApprcntJce cias:; with Morgan Eaglcbcar will e.tpl~ IJlc proper use of herbs and other '1calmg tools from the Native American perspective. First clllS.~ in a four-pan series. For info on Lhii and other classes, con1ae1 The Eanh Ccnlet. Sec 3/21. Xouiah JournaL p~ 38 ' 10-12 17 LEICESTER, NC HELEN, GA ''Rivercane Rendezvous" is Eanhskills !raining, tools, and techniques for living in the natural world. Instructors include Snow Bear, Drury Wood, Doug Elliott, Tammy Beane, Jim Riggs, and Cherokee elders Walker Calhoun, Eva Bigwitch and Eddie Bushyhead. Pre-register: $145 includes meals. Contact Bob Slack, Jr., Unicoi State Park, Helen, GA 30545. (404) 878-2201. MAY 1-3 TANASr RIDGE Bchane (May Day) Gatbc:ring BJ Morningstar Farm. May pole, song, dancing. Celebrate High Spnng! For informntion and uavcl directions, call (704) 586-3146. 1-3 ROAN MOUNTAJN, TN 34th Annual Roan Moun111m WildOowcr Tours and Birdwalks. Con111e1 Ro:in Moun111in Sl3le Park at (615) 7n-3303. Fl;LL MOON /PTNK MOOS Drawing by Rob Mel.Sick Spr~»9. 1992 �··:KATUAH 2 WFSTF.RN NORTH CAROLINA Clean SIJ'Callls Day will involve coordinated clean.up in Buncombe, Madison, Henderson and Transylvania counties. For info and lrnShbags, contac1 Quality Forward. Soc 4/6. MARSHALL, NC Spoon Carving WOl'kshop is an introduction 10 lmditional woodworking IOOls and rcchniqoes, iaughl by Drew Langsner. Pre-regis1cr: SISO includes meals and camping (dormilory also available). For info on this and other woodworking classes. conU1C1 Country Workshops, 90 Mill Creek Road, Marshall, NC 28753. (704) 656-2280. KONFUSION =· Rob Messic\<. coniact Great Smoky Mount:1ins lnslltulc at Tremoni; Rt I, Box 700; Townsend, TN 37882. (615) 448-6709. JUNE HOT SPRINGS, NC "Taoist Medilation for Beginners" will include instruction, group mcdiuuion, and periods or silence. Led by Linda Gooding Md Sllaron Reif. Pre-register: S145 includes vegan meals Md lodging. For info on this and other retreats, conLaC1 Southern Dhnrma Rctre31 Center. RL I, Box 34-H,: H01 Springs, NC 28743. (704)622-7112. 5.7 16 FULL MOON / FLOWER MOON 2·3 9-10 VALLEY HEAD, AL Earth Slcills workshop with Darry Wood. "Wilh a knife. on axe, and a saw, I can mnke a life in lhe woods.· R~l and undcrsianding are what allow us lO live ligh1ly on lhe land. Hawkwind Earth Renewal Cooperative. See 3/28-29. 14-18 CHEROKEE NF Sou!hPAW Spring Council. Join the region's biocentric environmental group to plan forest rescue and !he Kan1ah evolutionary preserve. USFS appeals, paving moratorium, Earth skills, non-violence training for direct action, and more. At Jennings Creek area. For travel directions and info, caJI (615) 543-5107 or (704) 299-0860. GREAT SMOKIES PARK Spring Naturalis1 Wccl(cnd is a chance lO lewn about the natural hisiory oflhc park Crom local cxpertS. lnstruciors will include Dr. Mike PellOn, Dr. Fred Alsop, and Dr. Ed Clebsch. Pre-register: S75 includes meals Md lodging. For info on lhis and other progrnms, 15-17 KERRSVILLE, TX The Fifth Tunic Island Biorcgional Congress. Bioregional people from across the continent will gather 10 celebrate and sll':llCgi1.e an ecoccnlric way of living. Pre-register: $225-300 includes meals and lodging. ConlllCt: Realistic Living; Box 140826; Dallns, TX 75214. (903) 583-8252. 17-21 The Black Mountain Festival. Four days of great music with Goose Creek Symphony, Norman and Nancy Blake, Ada Korey, The Chicken Wire Gang, Brooks Williams, songs and stories for children wiLh Bob Rosentahl, Ian Bruce from Scot.land, Steelorama reggae, the Flying Mice, other performers, and more dancers than ever before! $65 for the duration. For more info, call (704) 669-2456. CHEROKEE, NC Sieve Moon, shell engravings. and Joel Queen, s10ne sculplUl'C and pouery, in a two-person show at lhe Musewn of lhc Cherokee Indian. 30 WAYNESVILLE, NC Bead Weaving workshop: me peyote stilCh for medicine or spirit bag weaving. Pre-register. $30 plus materials. For info on this and olhcr programs, conl3Ct Sl.il-Ligh1 Theosophical Retreat Center; RL I, Box 326; Waynesville, NC 28786. (704) 452-456 /, - Spr~. 1992 - ' Kaluah Province 28748 For more info: call Rob Messick a1 (704) 754-6097 PO Box 638 Leicester, NC Regular Membership ........$10/yr. Address Sponsor.........................$20/yr. Contributor.....................$50/yr. State Zip FULL MOON 20 SUMMER SOLSTICE AMONG THE TREES Katunh Rainbow Tribe Solstice Gathering. Somewhere in lhe national forest brothas and sisters will gather 10 create a magical village or love and lighL Location Md exact dates 10 be annoWlCed. For information wriie lO HO! Newsle11er, Box 5455; Allania. GA 30307, or call Allanta Rainbow Light Line, (404) 662-6112. 17(?)-21 Enclosed is $::----- to give !his effort an extra boost 12-14 MASSANETT A SPGS., VA 6th Annual National Forest Refonn Pow Wow will include group discussions, workshops and field trips 10 view several forest management techniques. Pre-register: $76-122 includes meals and lodging or campsite. Contact Forest Reform Network; 5934 Royal Lane (Suite 223); Dallas, TX. 75230. (214) 368-1791. 3-10, 13-16, 18-20, 22-24, 26-27, 29-33 - - - - - - -- - - - - - - - - Ke°UA~OURNAL Name 15 23-24 - -- -- - -- -- - - -- -- - --- - --- -- - -- City JOHNSON CITY, TN "Places and the Displaced" is drama inspired by lhe quinccntcnninl of Columbus's voyage, written and performed by The Road Company. Box 5278, Johnson City, 1N 37603. (615)926-7726. 22-25 BLACK MO UNTAIN, NC BACK ISSUFS OFKATUAH JOURNALAVAILABLE 34 9-13 ---- Back Issues; Issue# __@ $2.50 = s.--Jssue # __@ $2.50 = $•--Issue# __@ $2.50 = s.--lssue # __@ $2.50 = $____ Issue# __@ $2.50 = $_ __ postage paid $_ __ Complete Set: (3-10, 13-16, 18-20, 22-24, 26-32) postage paid @ $50.00 = $_ __ Phone Number XA~ JournaL page 39 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 34, Spring 1992 Description An account of the resource The thirty-fourth issue of the Katúah Journal focuses on sustainable agriculture and regional diet. Authors and artists in this issue include: Joe Hollis, Hugh Lovel, Ralph Garrett, Peter Bane, Perry Eury, Allison C. Sutherland, Bear With Runs, Mark Schonbeck, John Ingress, Lee Barnes, Charlotte Homsher, Rob Messick, David Wheeler, Emmett Greendigger, Michael Thompson, James Rhea, Dawn Shiner, Troy Setzler, Erbin Crow, Caroline Rowe Martens, and Susan Adam. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1992 Table Of Contents A list of subunits of the resource. Paradise Gardening by Joe Hollis.......3 Community Sponsored Agriculture by Hugh Lovel.......5 "If You Didn't Grow It..." by Ralph Garrett.......7 Eating Close to Home by Peter Bane.......9 Silas McDowell's Vision by Perry Eury.......11 Poems by Allison C. Sutherland.......12 Native Foods by Bear with Runs.......13 Cover Crops by Mark Schonbeck.......15 Plan for Tomorrow: Hemp by John Ingress.......17 Katúah Cultivars by Lee Barnes.......18 Blowing in the Wind by Charlotte Homsher.......19 The Web of Life: A Katúah Almanac by Lee Barnes and Rob Messick.......20 Good Medicine.......22 Natural World News.......24 "Whose Rules?" by David Wheeler.......26 Big Ivy by Emmett Greendigger and David Wheeler.......27 Drumming.......28 Saving Wild Seeds by Lee Barnes.......29 Resources.......31 Review: "Apple Pie in Your Face".......34 Webworking.......37 Events.......38 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Sustainable agriculture--Appalachian Region, Southern Appalachians (People)--Social life and customs--History Community-supported agriculture--Appalachian Region, Southern Cherokee Indians--Social life and customs--History Cover crops--Appalachian Region, Southern Permaculture--Appalachian Region, Southern North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Agriculture Appalachian History Appalachian Mountains Appalachian Studies Bioregional Congress Black Bears Book Reviews Cherokees Community Ecological Peril Economic Alternatives Folklore and Ceremony Forest Issues Good Medicine Habitat Health Katúah Permaculture Pigeon River Plants and Herbs Poems Radioactive Waste Reading Resources Stories Turtle Island Water Quality Western North Carolina Alliance Wilderness https://omeka-test.library.appstate.edu/files/original/501565e7337d54952a1f1a4f817e1d07.pdf e2930310495291405c931b80c288e056 PDF Text Text $ 2.00 ISSUE 35 SUMMER 1992 ..:··.:·'. .. .... ·· ······· ...... ....... ·..······· ·-·-:.··········· ····,. ..~.. ··..··,. �Drawing by Rob Messick ~UAHJOURNAL PO Box 638 Leicester, NC Katuah Province 287 48 Postage Paid Bulk Mall Permit #18 Leicester, NC 28748 f .,c.\ e o,. @ C, ,l {IC () r. Printed on recycled papcT ADDRESS CORRECTION REQUESTED �eoNrENTs0 Consensus........................ 1 by Caroline Estes Decision-Making Process....... 4 by Joyce Johnson Problems with Consensus...... 5 by Rob Messick Tribal Council.................... 6 by Bear With Runs Elda................................ 9 by Lucinda Flodin The State of Franklin............ 11 by David Wheeler Where the Trees Outnumber the People.................... 14 by Stephen Wing In Council with All Beings..... 16 by Lee Barnes Steve Moon: Shell Engravings............ 17 Good Medicine................... 18 Natural World News............ 20 A Look Back..................... 23 by caroline Estes by Will Ashe Bason Are Bioregions Too Big? ....... 24 by Rob Messick Practices for Full Self- Rule... 25 by Clear Marks Drumming........................ 26 Jury Nullification................ 28 by Karen Fletcher Review: Beyond the limits............... 29 by Rob Messick Events............................. 32 Webworking..................... 34 Summer, 1992 Consensus is based on the belief that each person has some pan of the truth and no one has all of it (no matter how mui::h we would like to believe so) and on a respect for all persons involved in the decision that is being considered. ln our present-day society the governing idea is that we can trust no one, and therefore we must protect ourselves if we are to have any security in our decisions. The most we will be willing to do is compromise. This means we are willing to settle for less than the very best - and !hat we will always have a sense of dissatisfaction with any of our decisions unless we can somehow maneuver others involved in the process. This leads to a skewing of honesty and fonhrighmess in our relationships. In the consensus process, we start from a different basis. The assumption is that we are all truscwollhy (or at least can become so). The process allows each person complete power over the group. The central idea for the Quakers was the complete elimination of majorities and minorities. If there were differences of view at a Quaker meeting, as there were likely to be in such a body, the consideration of the question at issue would proceed, with long periods of solemn hush and meditation, until slowly the lines of thought drew together toward a point of unity. Then the clerk would frame a minute of conclusion, expressing the "sense of the meeting." Built into the consensual process is the belief that all persons have some part of the truth, or what in spiritual terms might be called "some part of God," in them. and that we will reach a better decision by putting all of the pieces of the truth together before proceeding. There are indeed limes when it appears that two pieces of the truth arc in · contradiction to each other, but with clear thinking and auention. the whole may be perceived which includes both pieces, or many pieces. The either/or type of argument does not advance this process. Instead, the process is a search for the very best solution to whatever is the problem. That does not mean that there is never room for error - but on the whole, in my experience, it is rare. This process also makes a direct application of the idea that all persons are equal. If we do indeed trust one another and do believe that we a!J have pans of the truth, then ac any time one person may know more or have access to more information • but at another time, others may know more or have more access or bett.cr understanding. Even when we have all the facts before us, it may be the spirit that is lacking and comes forth from another who secs the whole better than any of the persons who have some of the pans. All of these contributions are impo11ant. Decisions which all have helped shape and in which all can feel united make the canying out of the necessary action go Oraw111g by Rob Messick (contirwed on page 3) Xatimh Journat page 1 �~UAHJOURNAL EDITORIAL STAPH TIHS ISSUE: Maria Abbruzzi Lee Barnes Heather Blair Chris Davis Judith Hallock Charlotte Homsher Willow Johnson, lheQuwcctor Thanks to Jim Rob Messick Nancy Odell Michael Red Fox James Rhea Rodney Webb David Wheeler Houser for inspiring the "Councils" theme for this issue. COVER: by Rob Messick ©1992 STATEMENT OF PURPOSE PUBLISHED BY: Karuah Journal Here, in the Katuah Province of these ancient Appalachian mountains where once the Cherokee Nation lived in freedom between the Tennessee River Valley and the Eastern Piedmont between the Valley of the Roanoke and the Southern Plain on this Tunle Island continent of Mother Ela, the Earth PRTNTED BY: The Waynesville Moumaineer Press EDITOR JAL OFFICE TI TTS ISSUE: Billy Home and Gardens, Asheville, NC WRITE US AT: Kattwh Journal Box 638; Leicester, NC; Katuah Province 28748 Here, In this place we dedicate ourselves to remembering our deep connection to the spirit of the land. We bring this connection into the being and the doing of our daily lives When the land spealcs, we listen and we act We tune our lives 10 the changes, to the seasons We respect the limits of the land We preserve, defend, and restore lhe land We give !hanks for all that is good TELEPHONE: (704) 754-6097 Diversity is an important clement of bioreg,onnl ecology, both runuml and social. In accord with this principle Karuah Journal irics to serve as a forum for the discussion of regional isrucs. Signed articles express only the opinion of the authors and arc not necessarily the opinions of the Katuah Jounial ediun or staff. The Internal Revenue Service has declared Katuah Journal a non-profit organiuition under section 501 (c)(3) of the lntemnl Revenue Code. All contributions to Katuah Journal arc deductible from personal income lllX. Ham1ony with the land is no longer an ideal; it is an imperative. The land is a living being. She is sacred. As the land lives, so do we. As the spirit of the land is diminished, our spirits are diminished as well. Articles appearing in KaJuahJournal may be reprinted in other publications with pcnnission from lhc Katuah Journal struT. Contact the journal in writing or call (704) 754-6097. Kattwh Joturwl sends a voice... with anicles, stories, poems, and artwork we speak to the spirit of all the living, breathing inhabitants of these mountains in hopes that we, lhe human beings, may find our place in this Great Life. 'LN VOCA.TLON - Empowering the Cowu:il Feather Great Spirit, Divine Mother, we know this feather came to us from you, we know it's first purpose in lhe Oeation is to fly empower it so !hat each of us who talces it in tum may look down as the great eagle circling over our Council, empower us so that each may speak as the wind speaks from our own comer of lhe Creation, looking down over the long shoulder of the horizon The Editors KATUAH JOURNAL wants to communicate your thoughts andfeelings to other people in the bioregional province. Send them to us as letters, poems, stories, articles, drawings. or plwtographs, etc. Please send your comriburions 10 us a1: Katuah Journal; P.O. Box 638; Leicester, NC; Kan,ah Province 28748. OUR NEXT ISSUE will be about the role of wood in lhe life of the mountains. Please send anicles evaluating the present timber industry. logging stories. and visions of ecological and sustainable ways to cut and use wood. Please also send pictures and drawings of trees. wood, and woodworkers. Deadline is August 8th 1992. - Stephen Wing/ '\'"' ..... ~ •1 \ • • t.,1 I • I •• J ' .. ... THE WINTER ISSUE will be an assortment including stories for good winter reading and possibly renewable energy systems. Deadline is October, 30th 1992. 8 ti b"• .\Jo/ I ~~~·/~~ �(continued from page I) forward wiLh more efficiency, power, and smoothness. This applies L persons, o communities, a.nd naLions. Given the enonnous issues and problems before us, we need LO use the ways thaL will best enable us to move forward Logether. The above is an ucerpt/rom an essay in Home: A Bioregional Reader, tdittd by Van Andruss, Christopher and Judith Plant, and Eleanor Wright (New Society Publishers, 1990). (First printed in The New Catalys1, 1tJ. Spring. 1986) Speaking with CAROLINE ESTES: A Phone InLerview - May, 1992 Kanwh: When you are faciliLating, how do you see yourself acting in the group? CE: As a servant LO the group; to help them come 10 the best decision they can make wiLh those present. Katlltlh: And 10 do that you have to be assiduously neutral. CE: That's right. Katuah: But it also goes beyond that, because when you are working at the Bioregional Congress, I feel you are putting out a lot of energy to...cemer yourself spiritually, could you say that? CE: Yes, you could say that. The way I put it is that when I am doing consensusmaking facilitation r try to keep myself as a clear stream. I am noL impeding; I have nothing in me that is directing. and yet l am there, in the spiritual sense, LO be as much help as l can possibly be. Ninety percent of facilitation is knowing your group on that level. Only te n percent of iL is knowing the subject matter and understanding the words and all of Lhat. MosL of what you are working wiLh is totally subjective and understanding the "vibes." l don't have all the new age tenninology down, but it's definitely true that as a facilitator of large groups. you have to be in tune with the group. If you're not, don'L facilitate. Karuah: It's not a mechanistic thing at all. CE: Absolutely. That's the reason I get slightly hysterical when people say anyone can facilitate. Katttal1: What is the most difficult job you ever had LO facilitate? CE: I can think of times when it didn't work, bu1 the one thot strained the group the most and we actually got the group Lhrough it, was at the second Bioregional Congress at Lake Leelanauw, Michigan when the group tried LO pass a spirituality statement. A resolution on spirituality was brought before the group. Everyone was favorably impressed and, I think, was preparing to Sum mer, 1992 i\...) . adopt it, when two people who had been on the fringe of the Congress all week moved forward 10 say that they blocked it. That was very hard 10 hear because they had not been integral Lo the Congress, and yet they had been there, and since the Congresses are open groups they had the right 10 do this. They were not articulate, so we could not figure out easily what Lhey wanted or why they were blocking it. I asked the . patience of the group for two or three minutes so I could dialogue with them directly, and in doing so after a few minutes it started 10 emerge that the problem we were looking at was the separation of church and state, which no one up until that point had thought about. Once that was articulated in a way that people could understand it. a numbc!r of people rose. including some who had been on the commiuee, and said that they would withdraw the statement. Others wanted 10 sign it in order to show support for it, but it could not move forward in the group. It was blocked. That was one of the most di fficuh ones in that we had a block from inarticulate people who "'eren't integrally pan of the group and were holding up a group decision that until then looked like it had a "go." l think that was the most lenmin& a group has done on why we have blocking. h also tested the paoence of the group the most. It showed a lot of things. It showed that sometimes Lhe facilitator needs 10 step in to try to find ouL what is really going on. It also tested the group in whether they re:illy believed in the consensual process enough that they allowed the time for it to happen even when it was at the end of an incredibly pushed day. . r,_ It got very emotional, but...the system worked! We hadn't thought about that point., and we needed to think about it before rushing into a decision that might have been 100 hasty. Kattlah Whar do you think is the imponnnce of the continental bioregional congress doing its work by consensus? CE: It's incredibly important. In a sense we have been co-opted by the larger society. Bioregionalism is now an accepted word. For instance, California is now looking at bioregionalism governmentally. They are starting to look at how they could break down the state into sub-regions, instead of towns, cities, and counties. And part of it is, 1 think, the power that goes behind any decision of any group that works consensually. You just have a lot more power behind what you say. Even if it doesn'L get into the mass media, it intrinsically has more power. when everybody in the group is behind a decision. Ka11tal1: That leads to the clincher question: which is the most imponant., the process or the result? CE: (Pause) I'd say Lhe process...if your process is flawed, your decision is going to be flawed_ When people don't want to use consensus it is usually because they are attached to their position. And they are right: if they are attached ro a position and unable to see or allow a better position L be brought o Drawing by Rob Messick (continued on next page) Xat.uah )o"i-l'IQ[. P<J9C' ·3 �(ron11nuoo from p;,i;c 3) resen·ations. Proposal is altered after reservation:, are considered, or it is accepted as is. forth, then they can't work within a consensus process. The resuhing position is not going to have the ~ame power. bu! that\ what's going to happen. I understand It. And I think that a second rea.~on that people don't use consensus. and I really . believe this, is that they don't understand n. Every time I teach a course, I'm teaching it 10 people who have used consensus for years, and they are just learning what it means. So I think that lhose are two points that people are blank about: they're attached 10 a position and/or they don't know the process. ,1greement with reservation recorded - Caroline Estes is a fo1utding member of the i111entio11ai community Alpha Farm in the Cascadia Bioregion of the Pacific Northwest. She lwfacilitated al/jive Turtle Island Bioregional Congresses held co date. People watching her ac work are awed by her strength and clarity. It has often been said that the ability ofthe continental Bioregio11al Congresses 10 operate on the basis of consensus has been due to Caroline's ability as a facilitator, a claim which Caroline vigorously denies. This will soon be put 10 the test, however.for Caroline has said that next year, when she 111rns 65 years old, she plans to discontinue facilitating the Bioregio,1111 Congresses and begin to actively ,,# organize in her bioregion. j7' Disagreement or reservations arc considered. Proposal is altered or is accepted, and reservations arc recorded. Unable 10 write - If one individual is unable to unite with a proposal and is unwilling to stand aside, then the chairperson must decide whether to delay action on the proposal or to ask the individual if he or she would be willing to be recorded as opposed. At the next meeting, very often. agreement is possible after more time 10 reflect on the proposal. Recorded by DW CONSENSUS DECISION MAKING PROCESS by Joyce Johnson Purpose: The group must have a unity of purpose and must clarify the purpose 10 all in the group. Everyone involved must have a clear understanding of the group's purpose. Members of the Group: The group must know and trust each other. That is essential for trust-building. Members must be willing to listen 10 each other with open minds. Willingness to learn from each other; participate in cooperative problem solving and conflict resolution if necessary. Members must believe in the consensus process or be open 1 the process if 0 unfamiliar with it Proposal: An individual or the chairperson can phrase this for presentation co the . group. Adequate time should be taken m order to ensure thorough understanding of the proposal. The proposal might not be clear at the begiMing. It is the responsibility of the chairperson to state the proposal so that everyone understands it. Responses to the proposal: Agreement - Agreement without reservation; consensus reached and proposal accepted. Agreement with reservations - Proposal is generally supported, but there are some Xotuofl Journot page 4 \'· j ,I f 1 I • 1 111/l,t Possible Decisions on Proposal: Accepted - Consensus with full agreement reached. Committee discussion - More information is needed before a decision can be reached. Those with strong opinions should attend this discus:;ion. Sometimes a commi11ee can be empowered 10 act. Usually it will then bring the proposal back 10 the whole group. Delay decision - Group not ready to make 1h1s decision now. Discussion tabled to later time. Dropped - Not enough interest at this time by the group 10 discuss this issue. Chairpcr~on (or "facilitator" or "clerk"): Good guidance is very 1mponan1 10 the consensus process. A good chairperson is very often the difference between a meeting working well or not working at all. There are a lot of tools that a chairperson can learn to use, but only experience can tell a chairperson which tool will work best in a given situation. issue warr.ints, cspec1ally if making a major policy change. • Discipline - Ask someone to cut shon 1hc1r comments if they arc repeating themselves or talking too long. Can also ask someone who has spoken on an issue to wait until others have had a chance 10 make comments. Diplomacy - Chairperson must be responsible for dealing with a chronic objector. Deal with this person considerately. This might be the time to say that we are aware of your disagreement, but it seems that the sense of the meeting is 10 accept this proposal. Be gracious but firm. Dialogue - Members should speak 10 the clerk and not dialogue with each other. Silence - Allow time 10 pause after decision before rushing on 10 the next agenda item. Call for silence if there is need 10 pause when there is conflict over an issue. This gives members a chance to think of a way to-.ephrase a statement or to cool off if angry. Clearness - It is sometimes important to ask the recording clerk to read back the decision to make sure it is clear to everyone what has been decided. Clearness Process - The clerk might ask for individuals 10 meet outside the meeting 10 resolve conflict or misunderstanding. Judging What Is Important - Be careful not 10 be so goal-oriented that the decision becomes more imponant than the process. Some decisions might need more time. After some discussion, the chairper~on might say, "I feel that the group is ready 10 make a decision of this proposal." If some feel that they arc not ready, this will give them an opportunity to say so. The Most lmporram Role of the Chairperson or Clerk is 10 judge the sense of the meeting. lt is the clerk's role 10 aniculatc the unity that he or she discovers in the community and to facilitate the formation of that unity. Consensus Does not Mean Unanimil): Consensus means reaching unity or concorda11ce. Tt has been described as a pianist blending complemenrary notes into a chord. It does not mean that everyone encl~ up on the same note, but 1ha1 complementary notes are blended into a chord. Consensus is not reaching the "lowest common denominator." It is instead the,_# "highest collective consciousness." fr Rt!.fources: Judith Webb and John Olsson, A Consensus Dccision-Makrng Model Miduzel J. Sheeran. Beyond t\.1ajority Ruic: Vo1clcss Decisions in the Religious Society of Friends Responsibilities of Chairperson: Agenda - Put issues in order; do not leave imponant decisions until the end. Try lo set time limits on each agenda item. Group can aid this process. Frame the question or proposal with neurrality. Elicit comments from silent members present. Have show of hands so that those members won't be intimidated by more vocal members. Poll participa111S - Go around the circle for comments from each member present if the Joyce Johnson is a ml!mbcr of the Ctlo CommUJJity and the Ctlo Fritnds Mteting. She i.r currtnily working a.rdevt!lopmtnt coordinator for tk Arthw Morgan School. Slrt has/ocilitated many meetings/or the Meeting and tilt! Arthur Morgan School and help.r the students there practice the consen.fu:r proce:rs 01 thtir sclu,o/ meetings. Joyce conducts workslu,ps on the con.•tnsu.f process/or inJtrt.fted groups She may be reached through 1hr Arthur Morgan School: 1901 /JanMh Branch Rd.; Burnsvillt, NC 28714 (7{},I) 675-4262. Oraw.ng by Rob M~s,ck Sum.mer, 1992 • . • •. ' ,'J, �Problems with Consensus I have finally found the major beef I have with the Consensus Process of group decision making. Namely il revolves around the fact that consensus can too easily boil down to Minority Rule, and this has a specific way of frustrating the proceedings wilhin a group or council. When one person or a minority can block consensus, or in effect decide an issue for Lhe group, then that is Minority Rule. How does this differ from Realms, which in truth are not councils at all but Monarchies? The struggle in human life between inLegrity and the corruption of power has raged for centuries, and we have yet 10 find means of reconciling the two into a process 1hat is both just and livable for all concerned. Consensus is often touted as a solution 10 the many problems of Majority Rule voting systems, such as Congresses or Parliaments, yet it seems co me tha1 this emphasis merely replaces one useless fonn of council with another. It is clear 10 me now that both Majority Rule and Minority Rule forms of council usually result in splintered groups. Is there any way to maintain unity among people or various groups in the human family? Perhaps noL It makes sense lo me that an oppressed individual or group would be attracted to a consensus form of council. Such people have surely been under-represented in the politics of the United States of America and elsewhere. Thus they seek compensatioR in small groups where they can insist that their position be adequately represented. or in some cases OVERLY represented. _l d<? not think that rigid Majority Rule or Minonry Rule systems of council will work in the long run in human group dynamics. I say lhis because we as a species have nasty hisLorical habiLS of not being able to share the power of decision making when people's opinions crystallize. There seems to be a much_ stronger potential for many people 10 ge1 behmd a mob, and get lost in it, than there is for individuals to think for Lhemselves or act on their own conscience. Majorities have a tendency to disregard the righls of minorities, often feeling justified in de~9!uing those who contradict the majority opm1on. How then can people participate in a form of Council that can accommodate the multiple concerns that modem human beings have? Scale becomes important to the accuracy of the decisions being made. Geographical size is also an imponant factor. A council 1hat is too small may nol have enough influence, yet a council that is too large may be irrelevant l0 local concerns. The village, which is composed of a limited number of households, is one of the best examples of an appropriate or workable scale of human council. When Lhese village groups are slable then larger councils can evolve that involve a limited cluster of villages, such as a county or shire. Consensus may have worked better in eras where villages were primary to a given cultural way of life. The consensus process may also have worked beuer when times were not as complicated, or when there were fewer decisions to be made. The Summer, 1992 consequences of decision making in the dislant pasl also were no1 as far reaching as they have become in the industrial era; wilness the existence of plutonium and television. It seems lo me that many small or medium sized groups of today could benefit from having a formal Mediator lo help guide the process of decision making; panicularly when difficulties emerge or when a group becomes deadlocked. This form of mediated debate would differ greatly from an ingrown strain of politics that has stagnated due to a few dominant inclividuals. Instead of bec_o~~g compl~tel~ i_mmersed in battling maJonues and nunonues, a good mediator or facilitator would remind participanLS of their common interesLS and emphasize the an of compromise where it is appropriate. Compromise is a learned skill that individuals in a small or medium sized group can develop to auempl to work out solutions 10 problems in a wa~ 1ha1 does noL leave out any responsible adult who wants to participate in the decision making process. In the case of family disputes a facilitator could assist in clarifying the rights of children as well as the rights of parems. Issues of fairness in a setting where no weapons are allowed would naturally become an ongoing concern. A valid council would not allow weapons a1 their proceedings. It is clear lo me now, Lhrough a beuer understanding of human behavior, thal there are some approaches 10 forming council that work beuer than others. Finding ways that panicipants can let go of the spirit of conquest and still be a pan of the group is primary to working toward a successful approach. There are cenainly no guarantees that this process would work over time, yet adequate spans of time seem to be necessary to forming councils that link people at least as much as they divide them. Most of the politics of today are 100 rushed and inconsistent to even begin to consider susLainability or future generations. Good facilitators would have the skill of being able to suspend their judgements enough, or be sufficiently impartial, to mediale lhe vested interests within a given group. A good facilitator would also be skilled in ways of building truSt among members of a group or council. Once such an atmosphere of trust has been created the various secret and obvious agendas touted by people within the group can be identified, slowly brought out into the open, and confronted. Even though solutions or decisions may not emerge spontaneously, at leasl a good faci.litator can provide a forum in which all posilions are aired. Members can go away from a meeting and contemplate the meaning of these positions. which become imponant lo dialogues in future meetings. Those individuals who are most auatched to their own agendas would probably balk the loudest at having a facilitator or "outSidcr" come into their group process. But, as is often the case in human psychology, it is those who refuse good medicine or good _ ,# council the strongcsl who need it most! J!7' · Rob Mes.sick Dnwing by Rob Messick X.Otunft Jouniat PIUJe 5 �TRIBAL COUNCIL • I n the center of each of the larger Cherokee villages were the square and the town house. In the larger villages the 1own house was buiJ1 in10 a large earthen mound. Seating areas were dug into the mound, so 1hat if you looked at ii from the top, without the roof on it, it looked Like a spiral coming up out of the ground. AI the bottom and !he center of the spiral was the sacred fire and !he seven poles that supported the building. The visible walls were only four feel high, and !he whole building was covered by an immense thatched roof. Some of the town houses at the major villages were enormous. The town house at Old Echota, for example, had 900 poles. Many of !hem were 18" through. A lot of them were locus1. They used the seven-pole construction all the way around and made 1he building very strong. But not every village had a town house. The smaller villages used the square for !heir mee1ing place. There would be seven arbors, traditionally called ''beds," arranged around the square, one for each of the clans. Four of !he beds were localed at the cardinal poinis, and !he others were loca1ed around 1hem. During meetings, all 1he members of the clan sat in their clan bed. In each village there were people who spen1 a lot of lime at the town house, in the square, or n1 1he chunky (a popular gambling game - ed.) grounds, which were locaied just to the side of 1he town house. The old men, in particular, spent a good deal of 1heir time there just talking. Thus, 1here was an ongoing meeting around the town house that was happening more or less all 1he 1ime. Sometimes the meeting got mor..: intense when everybody came to the 1own house to talk about some mauer of importance to the village, bu1 01her times ii was just the old men continually discussing the village affairs. When the whole council met, the meetings became more fonnal. Twelve of the elders sat around the sacred fire at the center of the town house. (In the smaller villages there was one representative from each clan.} The rest of the people of the viJJ~ge sat in the seats by clans. One member of the council represented "The Unborn Yet To Be," and spoke for their poin1 of view. II was important 10 the council tha1 in decision-making The Unborn Yet To Be were always taken into account. They don'1 do that any more. I wish 1hey would. They would talk about problems the village faced, like a bad com crop that year or another village which was requesting theuhelp to make war on the Creeks. Consensus was the way decisions were made. The old people in the center spoke first They did not give commands. They would make suggestions based on their wisdom. And oflen the people would follow that wisdom Part of their wisdom was taking into accoun1 the Unborn Yet To Be. Anyone could speak in the council, but it was done respectfully. The old people spoke firsi, 1hen the 01her people could speak. They had to wait until 1he conversation at the center was done, then they would Xati1nh Jo;ucnnfriP'-90i•i111X stand and wait to be recognized by one of the elders in the middle. They didn't scream or wave 1heir arms, they jus1 stood 10 be recognized. Women could speak in the council. Even a child could speak. Everyone had a right to speak their heart. Once I was privileged to sit at the ceremonial grounds wilh a group of old Cherokee men in Oklahoma while they talked about a problem in their village. l saw an example of how lhe old tribal councils made decisions by consensus. There were 12 or 15 old men in the group. The younges1 one, besides myself, was about 73. These were the people who used the Council House. They 100k into consideration The Unborn Yet To Be. The problem ai 1he time was not really clear to me, bu1 I remember tha1 everybody spoke. They sinned off with the younges1 man and went around the circle, each man speaking his piece and saying wha1 he had 10 say. It wasn'1 a "meeting" the way whi1e people run a meeting. They didn'1 hammer out a decision. In fact, 1hey did not come to any specific conclusion a1 all. If any white people had been presen1, 1hey would not have known tha1 a meeting was taking place at all. To a white person ii would have appeared 1hat some old men were silting in a circle talking casually about a mauer of common concern. They just talked aboul it. Each of them spoke abou1 the problem from his own point of view. The world tru1h among these people was the same, so they already shared a broad agreement By 1he time they went around the circle the silua1ion was so clear from every angle tha1 the answer was obvious. and the old men just got up and lef1. There was a consensus. It was all over. It was decided. I fell very fonuna1e 10 ge1 a glimpse of something that rarely happens anymore, With 1he advice of the elders, the council chose the chiefs, called uku's, for the village. There were two chiefs: a peace uku and a war uku. A person was chosen as an uku because he had a lot of personal integri1y and made good decisions. He was a person the people chose to follow and also a role model for the young people. A chief held his position until he made l01s of mistakes, and the people would choose 10 follow someone else. But if he made wise decisions, he could be chief for life. The war chief was probably the mos1 popular person in 1he village, bu1 he was also the mos1 vulnerable. ff he used bad judgmen1, his mistakes could cost many lives, and his career would be ended. The chief was a leader, bu, he did not tell people what to do. h was no1 like "OK, we'll all go 10 war 1oday," or "Everybody go pick com." Like the elders, a chief could only make suggestions. White people do not know anything about democracy and freedom until they know 1he way tha1 the native culture worked. by Bear With Runs Another important person chosen by the council was 1he Beloved Woman. She was chosen for the same reason as an uku: 1ha1 her character, as a woman, was highly regarded by the men and women of the village. Like an 11Jr.u, she would have to show in1eg:ity and personal power. At one time every village had a Beloved Woman, un1il after a 101 of white influence there came 10 be only one Beloved Woman for the whole tribe. The Beloved Woman could no1 start a war, but she could stop one. She decided what happened 10 captives. She spoke up when !he village was lllinking about moving i1s location, and she had a say on 1rea1ies. Other women came to her frequently for spiritual advice and help with everyday mauers. The Cherokee are called a nation, bu1 the word "nation," in the Western sense of the word, does not explain how the people saw rhemselves. They saw themselves as "The Human Beings" or "The People." In the early days of white contac1, the "nation" was only a very loose federation of individual villages. Each village was a power 10 i1self and could follow i1s own hean to a great extent. The tnbe had red villages (war villages) and while villages (peace villages}, and there were also special sanctuary villages. A person 'Yho committed a crime of passion in his own village could find safety if he could gel to a sanctuary village before being caught. He could s1ay in the sanctuary village without being molested by anybody until the following Green Corn Ceremony, when judgments were decided, and compensations were paid. People would have to make retribution for mistakes they had made. They might pay in com, or sometimes a person would indenture himself for a time of service to make retribution. The sanc1uary villages and the "cooling off period" were probably good ideas, because they allowed people's personal passions to wane somewhat, and judgments were made out of reason instead of hot anger. The Katuah village was a sanctuary. and also 1he Nikwasi village in Franklin, North Carolina. I believe tha1 the seven oldest, "mother" vilJages of the Cherokee were sanc1uary villages, although I am not sure of the status of Echota. There were a lot of warriors based 1here in la1er times. While the villages were self-determining political unilS, it was the shared ceremonies, lifestyles, customs, and world view that kept the tribe together. And there was also the influence of 1he clans. There were seven clans in the Cherokee tribe (ahhough a long time ago there were 14). PeOple were born in10 their mother's clan, and tha1 was 1heir clan for life. The women kepi crack of the lineages. Each clan had its own rules and i1s own taboos. The clans 100k care of 1heir own (tonhnucd on P•&c 8) Suni'ttttr, 11992 "" , �• DnWllli by James Rhea �(continued from p;,gc 6) members. They specialized life within the villages somewha1 and k:PI people ~rom marrying too close 10 theLr own family. A person could not marry within the same clan. Incest of any sort, eilher biological incest or clan incest, was lhe worst crime a person could commit The clan system kept out inbreeding. It also helped 10 govern lhings. Besides lhe family cornfields and lhe communal aibaJ cornfields, each clan would also have large clan cornfields. Any excess com from lhese fields would be given to the old and the elderly of that clan, if their families could nor provide for them. The clans also had somewhat dlfferem functions. The Wolf Clan was the warrior clan - the military and the police if that function was needed. The Wild Poiato Clan was more into agriculture. The Paints were interested in crafts. And the Bird Clan was probably hunters - birds, deer. Each clan had different rules and different taboos, depending on their function in lhe community. While the clan system did serve to sepanue things and provi_de some stru~rure within the village, on a different level tt also served 10 hold the tribe together as a whole. Clan members were obligated to care for each other. This was the basic rule of the clans. A traveler could go 10 a small outpost village up in Kcnrucky that he had never seen before and could find clan relatives who would take him in and care for him. lt held the people together. Even though the dialect they spoke might be different, they would still be clan relatives. They would still be Cherokee. And 1hen there was clan justice. This is often misunderstood. Any time the rights or person of a clan member were viol~ted, then everybody else in that clan was obligated to make swe retribution was paid for the cnme. For instance, if someone murdered a member of another clan, all the other members of that Xotimfl 1 ~ n l:1,.\ 'hll(Je 8 • 101m,nt ,f \""l~'T'!m 1,t I ~·1~,1..., (I i,1111 'lnn:mol 1lrilll \ clan helped 10 hunt that perso~ down and take his life in return. If the offending person ran to a sanctuary village. he could stay there, but if lhe clan members caught him first, it was au over. This was not revenge. This was the clan being responsible for its members based on our reality. The clans kept a balance between each other. That kept a balance wilhin the whole aibe. group - but at the same time they were ~iven tremendous freedom. There were areas m which an indjviduttl could get glory and personal recognition. Someone who was a great hunter was revered. and a gOO? provider was sought af1er by the lad1~s. There was glory for the young males 1n warfare. However, if someone did not conduct him- or herself properly, they did not receive any approval. People would just ignore them. In most cases, their behavior would be modified in a very short time. Native people wanted at all cost 10 avoid losing face and being shamed. Depriving someone of attention or ridiculing him or her was a powerful way 10 get a deviant person back into accord with the group. The ultimate threat of force was banishment from the village. An action that serious was carried out by the whole village council, because it required the support of the whole community. In that situation, somebody was put 0111 of the circle instead of into a jail or prison. The idea of cagin_ up g somebody's spirit was a totally alien idea. The purpose of this village justice was not 10 punish people, but tO change them. The Cherokee did believe in vengeance, but only against other aibes. fn the whi~e. people's system, people who caus<: mJury are punished. They are made to suffer m an equal amount to the harm they have caused - either by years of imprisonment or by ouaight execution. The dominant culture of today is actually a lot of confused culrural biases which share very little consensus as to what is true culture. Within our culture it was clear. There wasn't anything else. It was either this or nothing. If you didn't belong. it was terrible. The urge to belong was so str0ng, it governed the people's actions. Our consensus was based on a world view that was shared throughout the whole aibe. Because of that the Cherokee needed no couns, lawyers, judges, or prisons. We had very few laws. They were mostly just rational, reasonable rules.based on observation. There was a law agamst urinating in the river. There was a Jaw against defecating around the village. There was a law against talcing 100 many deer, because everybody knew thar if they killed too many deer, there would not be any left the next year. There were clear and obvious reasons for laws like that They were based on common sense rules that nature laid down in front of us. One of the biggest barriers between us and the white people was that we did not have any concept of privare property. • Possession meant that "when you were there it was yours." But the white people did a good job of teaching us differently. The word "fndian-giver" came from the fact that a white man would give some Indians a load or goods for their piece of land and the next day the Indians would be back. The Indians had not realized they ~ad sold their land. They had never had any idea of owning it! They took the presents because it would be rude to refuse gifts of friendship. It is hard for white people to understand our ways and how they worked, because they do not understand how the old Cherokees related 10 the aibe. The old culture was holistic. The tribe was the whole, and the loyalty toward the whole was very strong. The desire to contribute to the whole and to move evenly with the rest of the group was ingrained by many generations of cultural reinforcement ll was so much a part of the culture that it was quite abnonnal to ~ an individual. Cooperation was t~e governing force within the community, and m the old days, before we were too muc~ influenced by the whites. our personal integnty meant a lot more 10 us. People were rewnrcted for their cooperation by approval and love from the In the Cherokee aibe, spiritual life was not split a pan from the political l!fe of the village. It was always there. but It was not recognized as something separate. Because of the emphasis on character and personal integrity, the elders tended to be te~chers and spiritual leaders as well as leaders m the council. At one time there was a religion and a priest society in the Cherokee aibe. I ~ave heard stories about this from several different sources. My own thinking is that in !he tribe's early history when we first migrated south, we encountered the late stages of the deteriorating Mississippian culture. The Mississippian culture "."as ~ on M_ayan and Aztec beliefs. Tht1r pracoces, beliefs, .1l ,'J:n :, 1odcr_ 1..1~ · ~1111o•('to'(Q1 DrawinabvlamuRh~• r.r. ~ :),ill ra~, -..-UJ 1 U w • (Continued on page 30) ,.,, ,,r·.4a1, .JU i ~ ..1:~~ ,.'"1~-''·"M"" O\.\TnJ'TUrr"", l!J:J~ tll t1 ' l )~UHI • �O,.wing by Rob Messick © 1992 by Lucinda Flodin Maybe she's the reason I came to live in the mountains. I know she's the reason I swp when I'm near that panicular place. Sometimes I stop nowhere near that place because the feeling comes over me, and I stop. After all this time I still fookfor Elda ... In 1974 I spent the summer with friends in Limestone, Tennessee, recovering from a shattered romance. I would sit on the porch watching the mountains, but more often I would drive to the mountains and hike through long afternoons. On one of these hikes I became absorbed in following a liule stream and lost track or time. When r stopped to rest, I realized that it was getting late. Night came quickly in the forest and I found myself unable to negotiate the path, I finally stopped in a small clearing only to realize that r was now losr. Around me were trees and darkness and ever-increasing fear. A sound sent me into total panic. I had visions of bears and mountain lions and snakes and bugs! l tried 10 get a grip. I smacked a mosquito who was definitely out for blood. My hean started pounding wildly. I'd probably have a heart auack before a bear could even find me. I was hungry ... so thirsty... but there was no food anywhere... not a bite 10 be found! I leaned over to drink from the stream, but I had no idea where I was or what the origin of the water was. I knew I shouldn't drink any water in the wild unless I was at a spring head. How thirsty I was and I couldn't even drink the water! 1 sat and cried - no, yelled - at the trees around me about the unfairness or it all. Finally I ran out of energy and sat down. Just then the.moon came shimmering through the su-mmcr, 1992 ELDA trees, and I rudn't feel so alone. As I looked across the clearing, it seemed that if I just walked around the big tree in front of me, I could get a clear view of the moon's face. As I pushed away the low branches to duck around the tree, the Earth s11dde11/y fell away beneath me. There was nothing gradual about this moment. One second I was on the ground, the next I was in space - learning gravity as I'd never learned it before - tumbling, falling, rolling. It happened so quickly I had no time 10 fear as I bounced through bush and briar. I tried 10 clutch the Earth, but I wasn't sure where it was - sometimes above me, sometimes below, pounding at me wherever we met. Eternity was caught in a single moment. Would it ever stop? At last I became more of the eanh than the sky, and I rolled into a resiing spot in a patch or briars. Pain and eanh grJbbcd me back from space. My last thought was wondering if the spinning would ever cease ... Warm sunlight on my face, my bed felt so good. The dream had been so real. I'd never dreamt so vividly. I decided to grab the journal at my bedstand and write it down . before the memory faded. It was the reaching for this journal that brought abrupt physical pain. I tried to open my eyes. How I hurt! Oh, no! This wasn't my bed! This wasn't a dream! Hope crashing, I opened my eyes to the canopy of young tree growth above me. It hun to look ouL lt hun to breathe. The thought of moving hurt. Maybe I was dead. lf not. I surely would be soon. A tear burned down my face. I could feel my fingers. l could feel my toes. Pain filled them all and soon a strange sleep enveloped me. A sense of not being alone brought me back 10 consciousness. Was this the mountain lion I'd feared? As l tried to move, pain seared through my body. A voice like music. or was it the wind through the trees, said, "Don't move, young one, and don't be afraid. I won't hurt you." As I struggled tO tum toward the sound, r felt movement around me until a woman came into my sighL First I saw her hands, veined like the gnarly roots of an oak, yet wonderfuJJy supple. My eyes moved up to a face which surprised me with itS ancientness; somehow it didn't match those capable hands. The face was an intricate mnzc of lines and wrinkles - there were no flat planes. Then our eyes met and I felt myself falling int0 an ocean of blue clarity. Never had I experienced eyes like those - clearer, yet deeper, than a child's. Suddenly those eyes and her whole incredible face broke into a smile with more facets than a prism in sunlighL And that music - no, it was her voice. "You arc amazed, young one. Good, that amazement will help you to heal yourself." "Are you an angel? Am I dead?" Again that smile, followed by a laugh that would have made me laugh, too, except for how much it would have hun. "No, young one. I walk an Eanh path. Some call me Elda. I answered your frightened call in the moonlighL" I realiz.ed that I no longer was lying in briars. Hadn't I landed in briars? My eye caught a thiclcet of them a little way from when: I lay. (continued on ow page) )(.Qtimh JoUf'tlat PQIJI'- 9 �(CQitinued f'rom pego 9) "Briars don't make for sweet dreams; soft pine needles and grass make for more comfon. You'll rest easy in this baby forest, and the Eanh will help your healing. You have strong bones, none are broken. Your muscles are strained. Only a few of your cuts are deep. This gash is deep for it bleeds stil1, but it has bled enough. Feel it closing and healing in your thoughts, little one." She reached into a pouch at her side and took a pinch of some powder and blew it into the CUI. "What's that stuff?" "A pinch of puffball to stop the blood. It has bled enough now. You are curious? That is good. I like curiosity. I will teJJ you of the plants." I grew anxious at all these answers to unasked, sometimes uninfonned questions. "And you are afraid. Are you always afraid, little one? Breathe or hum a song. It will help." She took a bowl -1 think it was a bowl, though it may have been a hollowed-out tree gnarl - and with a feathery leaf began to wash my cuts. "This is yarrow, cooked in water in the sunlight. It will numb your pain and let us work on your injuries." As she gently washed them. I could feel the pain numbing, lessening. "Th.is will allow us to bathe them again." With the numbness, I was able to move to see myself. Everywhere I could see my skin, it was covered like a roadmap with scratches. The skin around the scratches was deepening as bruises formed. I wanted to throw up, but that would have required movement. "Skin mends, young one." "I'm not that young, and my name is Lucinda." "To me you are very young, Lucinda." As I looked at her ancientness, f felt silly at having snapped at her. Throughout the day as I moved in and out of sleep. I felt her near me. Her words wafted through my consciousness as she washed my legs with chickweed, little star woman, comfrey, burdock, more yarrow. She helped me sip red clover from a bowl. It all was like a confused dream. Sometimes r would hear her talking. Actually, it seemed that she was having two-way conversations with the plants. / must be mad' And then I'd doze again. "Are you magic?" I asked in a moment of lucidity. "No, child... Lucinda. I am a child of the Earth, like yourself. I've tended this forest garden, and it has tended me, for longer than 1 can even remember. We take care of each other." At dusk, a drink with a strong taste... "Skullcap, 10 mke the pain for a deeper sleep." I did sleep - deeply - and without fear. I could hear her voice as I drifted. "You are safe under the trees, on the Eanh, with the stars. Sleep sweetly. Dream wellness." I awoke to the twittering of birds. I stiU hun, but I could move. Again I wondered a1 ~~~ J?~~~. p~!Z ,10 ~e.reality of Elda. then she stepped into my v1s1on. Yes, she was really here. It was like she was invisible one moment and there the nexL Yet I knew she had really been there. She was real. I was overcome by the wisdom I sensed in her presence. "Today you might feel hungry. I've brought you food." She opened a giant leaf which I later learned was burdock filled with violets, clover blossoms and sweet-tasting leaves and berries. She would name them. "It's so much. I'll never remember them." "You don't learn them all at once, dear one. You learn one plant at a time. Each is your teacher." I contemed myself with the nourishment I felt pervading my body. AU that day Elda fed me and I told her of my journey. She only laughed when 1 got to the part of being so hungry and so far from food. She found that delightfully funny, and I felt foolish. But then r looked around, and I, too, was struck with the humor of it. Somehow it seemed that all the plants around us also laughed, but I wouldn't swear to that. Moving became easier as the day went on and I was amazed at how much better all my scratches were. Elda made a poultice (I remember her using that word) of plantain and elder for my bruises. I could feel the soothing relief and the healing begin. 'Tomorrow you will be able 10 travel," she said as the sun was gold in the west. We sat with a bowl of salve which tasted full and thick as soup. "I will show you a shoner route." I didn't want 10 go, but suddenly I thought of my friends, Dan and Ruby, and I knew they must be panicking by now. "I would like to know more about plants, Elda." "Well, talk to them, dear. They like to be remembered." I went to sleep imagining myself in conversation with a fem and wondering about my sani1y. Walking down the mountain \l.ith Elda in the morning was an adventure. It was a completely different path, I think. I wasn't really payiog much auention on the way. She pointed out plants, talked to them as friends. and treated them with re:;pect. Before I knew it, we were at my car She laughed, "Ah, just the friend you need now." And she told me to pick the sticky flowers growing around my car. "Calendula. Make them into a tea to soothe your wounds." "How do I thank you, Elda?" "You don't, dear one. You pick the flowers and make yourself strong." It seemed like just a moment later when a state trOOper stanled me. I looked toward Elda, but she was gone. My friends had reported me missing. He had been looking for me and had found my car. "Did you see that woman?" "No, miss. Just you here. No one Jives up in these pans. I'll drive you." I went home and healed up, though one scar remained on my leg as a reminder of the adventure. But 1 still thought about Elda and wanted to see her again. Several times that summer I returned to that area, but I could never again find that exact spot where I had met Elda. l asked campers and hikers, and I stopped at every house in the area. No one had heard of anyone sounding like Elda. They sent me up 10 Granny Pierson who was the oldest person around and who reponedly became confused at rimes. We talked. She drifted in and out of memory, a sharp contrast to the clearity of Elda's mind. She couldn't recollect much at first, but finally she began, "There was this old woman. What was here name? Something like that, but, Lord, hooey, hit's bin since l was a girl An old 'erb woman. She was old when I was a child. Lord, she'd be in the grave more'n seventy year now. J remember her, though, but my mind's leavin' me." My friends listened patiently, trying to be supponive, but occasionally suggesting that maybe I'd dreamed it. Maybe I'd made her up to keep myself alive. I don't know. Could I have made up the richness that was Elda? Her wiseness? I couldn't have made up her eyes! Thar was sixteen years ago. I live in the mountains now, in the same county tlwugh miles from where I met Elda. I dan't ask abolll her now, excepi when I meet old people. But as I walk tliroughfields and woods, gathering plants and learning abolll them, Ida think of her. In fields where flowers seem to be laughing, I sense her presence. I feel tit.at if I could just turn more qt~ickly, I'd see her there ware/ting me - her wise face full oflife, giving nouris/unent. . After all this time I still look for Elda. # P' There are stories from cullurcs around the world and from ns far back ns the Stone Ages about lhc elderberry. UsWllly lhey involve o woman who lives in the tree and ha~ powerful medicine 10 heal Iler children. (I created the feminine fonn Elda for !hi.~ cho.roclCJ'.) But she con be dangerous at times when she is not shown re,.c;pcct. Old supcn;lilions maimain lhat cuumg elder without pennission or the plant brings illnes,~ nnd/or death. Lucinda Flodin lives with her family in Katuah Province near Hampton, TN and is. among other things, an herbalist and a Mory!Alllcr. The story "Elda" is included oo a new audio tape cnlled Mountain Spirits available for SI0.00 ppd. from: Lucincm Flodin: Rt. I, Box 726; Hampton. TN 37658. �THE STATE OF FRANKLIN Land, Liberty... and Mastery by David Wheeler "A beautiful valley and the almost boundless West lay before them, beckoning all to adventure themselves. The thing most worthy of remark is the far reach and wide range of the vision and the plans of the people of Franklin, and the projective power that gave them and their descendants a very considerable mastery of men and measures througlwut the generations that /rave followed." - Samuel Cole Williams in The Lost State of Franklin they could hunt. They built their own log homes, provided their own clothing, and made their own whiskey. Work parties of neighbors built and maintained what roads !here were. The presence of the tax collectors was !he main evidence of the Norlh Carolina state government. The settlers were poorly represented in the state legislature. They had to cross the mountains to find a court in (1933) In the years immediately following the Revolutionary War the runnoil of the war years continued almost unabated in the former colonies. These were heady times the imperial power of England had been defeated, new theories of government were materializing, and a new continent lay open for the taking. In !he new nation, talk of politics was on everyone's lips, and "libeny" was the watchword. But in the minds of many people was the thought of land - land to be the material basis for their hard-won right to "the pursuit of happiness." In spite of such lofty hopes and dreams among the European settlers, however, the new country was in a shambles. The government of the State of North Carolina, in particular, was pauperized. The war had taken a heavy toll on !he personal resources of the former colonists, and !here had been much destruction and ill-feeling. The central government was weak: and in debt for promises made during the pressing struggle for independence. By its original charter, the jurisdiction of North Carolina extended west 10 the sea, but under the prevailing conditions it was lit lie wonder that those closest to the capital at Hillsborough received the most attention. The mountains of the Blue Ridge were still a formidable barrier at that time. Settlers following the Great Valley of !he Tennessee River had established a bastion in what is now the northeast comer of Tennessee. During the war they had shown themselves to be stalwan pattiotS, pro<ecting North Carolina's rear from hostile attacks by the Cherokee and Chiclcasaw tribes and turning the tide of the war in the South by surging over the mountains to play a decisive role in the battle of Kings Mountain, But now, not only were the wartime claims of these soldiers being ignored, but Nonh Carolina was levying heavy taxes on au its citizens to rebuild itS shattered infrastructure and restore its government. To the settlers in the west, this was blatant "taxation without representation" - just what they had fought 10 end! This feeling was justified. The lands west of the mountains were self-supponing, living off the crops they raised and the game summer, 1092 which to setlle their differences. Although constantly threatened by hostile natives, their state government would send no ll'OOpS across the mountains for their protection. But the worst blow came in 1783. In order to capitalize its recovery, the State of North Carolina passed a law offering land west of the mountains for sale to setllers and speculators. The bill put up for sale the land from 20 miles south of the town of Jonesborough 10 the French Broad and the Big Pigeon Rivers, conveniently ignoring the fact that this land had been guaranteed to the Cherokee in the Avery Treaty of 1777. This made the natives understandably restless, and in 1784, largely to avoid the expense of sending a military force to defend the western settlers from angry Cherokees, North Carolina passed a bill giving up its claim to the lands west of the mountains and ceding !hem to the newly-formed national Confederation Congress. Congress was too weak and 100 far away to protect the settlers over the mountains. Nonh Carolina had reneged on the task. The seulers were used to protecting and providing for themselves. A decade before, earlier settlers had even established the Watauga Association, the first "free and independent community on the continent," in the words of Theodore Roosevelt On August 23, 1784 delegates from the counties west of the Blue Ridge gathered and declared their area a free and independent state. Their declaration was immediately challenged. Norlh Carolinians were surprised and angered at this tum of events, and when a new legislature convened that autumn, North Carolina rescinded the C.ession Act and restated itS cl.aim to the western lands. It was a vain attempt. On December 14, 1784 a second convention at Jonesborough decided to name the new state after Benjamin Franklin and set about the work of drawing up a constitution. The following March, that work was continued, and John Sevier was elected governor of the State of Franklin and David Campbell was chosen as its chief justice and given the task of setting up a court system. John Sevier (pronounced se-VEER) had been at first reluctant 10 become involved with the movement for independence, but from 1784 he was a moving force in the history of the State of Franklin. By all accounts he was brave, charming, and handsome · a charismatic leader. He was a hero of the battle of Kings Mountain and was a renowned "lndian fighter." Instinctively, Sevier was a consummate politician. He knew the value of diplomacy and the power of force. In his dealings wilh whites he could use a winning smile and charming words to win his way; with the native people he was rulhlessly violent Although he was educated and articulate, Sevier's strongest support was always among the rough settlers on the frontiers of the whites' territory. These were his comrades in arms, the mythologized pioneers. It was moslly from these people that Sevier drew the militia for his campaigns against the natives. The backwoods whites loved and trusted Sevier. They counted on him for their defense, and he never let them down. For three years Sevier led the State of Franklin. In that turbulent era the exact powers and role of a state was unclear. Whether the states were to be semi-autonomous republics or divisions of a strong central government was as yet undecided. One thing was certain: "Liberty," meaning self-government, was the overriding ideal. During the three years that the State of Franklin existed, it set up its own govemrncntal scructure, electing delegates and appointing commissioners. It established a judiciary; minted coins; provided for schools; and, of course, designed a "great seal" and a flag. The frontiersmen were already organized as a de/aero militia, but that arrangement was officializcd. The State also began collecting taxes - frontier Style. "Be it enacted," decreed the state's first General Assembly, "that it shall and may be lawful for the aforesaid land tax, and all free polls, to be paid in the following manner: Good flax linen,... woolen and cotton linsey,...good, clean beaver skins,...cased otter sk.ins, ... rackoon (sic) and fox skins, ... bacon, well curcd,...good, clean tallow,...good, clean beeswax,... good distilled rye whiskey,...good peach or apple brandy,...good, country made (maple) (eontinucd on nc:ll page) Xati4af1 Journal: page 11 �(continued from page 11) sugar,...deer skins, ...good, neat and well managed tobacco, fit to be prized, that may pass inspection,..." In certain instances, Franklin also acted like a national power. The state made treaties wilh the native tribes, which in those times with the central government so weak and ~ id~ of self-government so strong in the mrnds of the people, was not unusual But in 1788, when the effort to maintain their ind~~dcn~ was falling apart, Sevier began a ~non wtth the government of Spain. w~ch held the mouth of the Mississippi River. To the Spanish representative Oardoqui, Sevier hinted that the citiuns of Frank.I.in might ally themselves with Spain in exchange for protection, money, and weapons. It was almost assuredly a bluff, but. even in those times, it was a bold bluff indeed. • The foundation of the "Liberty~ of the white immigrants was the very material ~sidcration of land. From the beginning of its history, the acquisition of land was the other driving force in the remarkable story of the State of Franklin. That the native inhabitants had clear tide to their lands that o~ten went back 1,000 years made no ~erence. The p~ure of the migration of whit.e Europeans from over the mountains was irresistible. Also, disagreements over the authority of the different states, the Confederation Congress, and the State of Franklin to sign treaties and ma.kc agreements added 10 the confusion (which was no doubt exploited when convenient). . Always ready 10 make agreements., the whites did not prove so willing to keep them, and the Cherokee in vain pointed to tteaty )CQtuQn )oumQC PQ<Je 12 after broken treaty. On the Cherokee side the Chickamauga villages, under the leadership of the war chief Dragging Canoe, believed in no treaties made with the whjtes and honored none. Their disbelief was quite correct but their actions gave the Europeans ample' reasons for reprisals. It was a war, 10 be sure, and each side could point 10 outrages and depredations committed by the other. But in this war the treaties were meaningless; the real power was in the superior numbers and weapons of the European occupiers, and they would take whatever their military strength could win. A fine tract of land in the Great Bend of the Tennessee (or "the Bent of the Tennessee"), near the present-day city of Muscle Shoals, Alabama was a lodestone to white investors. In 1784, a company of speculators, including John Sevier and prominent men in Nonh Carolina, arranged a "purchase" of the land from some of the native residents, although the area was deep in the territory guaranteed to the red people. Fro~ then on Sevier's eyes were always looking toward the south. It is felt that his initial opposition 10 the establishment of the State of Franklin stemmed from concern about the future of his investment in the Great Bend. When he came around 10 favor the s~ssion, he began to think that the new state could help his venture, and under his leadership the policies of the State of Franklin were always expansionist and pointed toward the south. Franklin encouraged immigration by whites, even when the government knew that the only available lands lay in Cherokee country. ~igration meant profits, yes. land speculanon was a booming industry in the ne.wly-opened lands to the west. But, more unportantly, immigration was crucial to the very survival of the fledgling state across the mountains. Cleared lands and dense settlements were the best protections against anacks by the natives. The Nonh Carolina Act of 1783 had violated the terms of the earlier Avery Treaty by !f!OVing the boundary claimed by the whnes down to the French Broad River. However. the act strictly prohibited entry or surveys by whites south of that line. But as soon as the State of Franklin was formed, settlers began 10 move south of the French Broad. They were encouraged by the state government. In fact, the State of Franklin had a land office in Jonesborough that raised revenue by taking purchase money for land claims granted south of the French Broad. Sevier felt that this siruation needed formal recognition, so he called together a meeting of Cherokee chiefs in May of 1785 and laid out the Treaty of Dumplin Creek, ~h~c~ moved .the ~undary south 10 the ridge diVJd1ng the Little River and the Little Tennessee River watersheds. However, it was only six months later that the United States' Confederation Congress felt that the central government should assert its authority and negotiated the Treaty of Hopewell with the Cherokee. This treaty moved the line back 10 the north . so far nonh that the town of Greeneville, which had just been named the capital of the State of Franklin, was made pan of the native territories! The treaty specifically repudiated the Dumplin Creek agreement and the Great Bend land purchase. It was intentionally vague about the status of the settlers occupying the lands north of the French Broad River, but it clearly stated that all other trespassers would have to leave in six months or lose the protection of the central government. lt appears that the State of Franklin simply ignored the Hopewell treaty. Certainly their defense of the settlers south of the French Broad was no less diligent. After fruitless appeals to the national government, the Cherokee took matters into their own hands and in the spring of 1786 began attacks on the settlements in ll)eir rightful territory. The FrankJinites responded by burning the Cherokee towns in the Hiwassee River Valley. Later in July, Sevier and 250 men revenged the killing of two other white men by b.uming another town. They then camped outs1de the central Cherokee village of P.chota and called the peaceful chiefs Hanging Maw and Tassel (Com Tassel) to make another treaty. Sevier minced no words. He told the chiefs that the whole country nonh of the Tennessee River as far west as the Cumberland Mountains would be setded by the whites who would take it "by the sword, which is the best right to all countries." Though the treaty contained ample references to peace, love, and brotherly friendship, it was obvious it was obtained under duress. Wiuh such a large armed force outside their gates, the chiefs had little choice but to sign. The historian Williams says in his book: The Los1 State of Franklin, "No act of the State of Franklin is Jess creditable to her than this Treaty ofCoyatee." During this time, the Franklin government was constantly pressing its case Summu, 1992 �; I I for recognition as a s1a1e before the Confederation Congress. Champion for the cause was William Cocke, a backwoodsman, marksman, and a fierce fighter, who had put himself through law school and had found a gift for inspired oratory. By all accountS he gave brilliant. impassioned presentations on behalf of 1he Sta1e of Franklin, bu1 it was no1 enough to shake the political support mustered by North Carolina to block Franklin's recognition. By 1786 the strain of carrying on the border wars single-handedly had begun to tell, and the firm resolve of the Franklinites began to waver. North Carolina cleverly exploited this shif1 in sentimenL Under the leadership of John Sevier's archrival, John Tipton, North Carolina attempted to hold an election 10 send representatives from "the western counties" to the state legislature. The Franklin government answered the move by holding their own elections for the North Carolina legislative seats. The Franklinites won overwhelmingly, but this recognition of North Carolina's authority proved 10 be the first stroke of the wedge that split open the Franklin government. Tipton also sponsored North Carolina couns, which operated parallel 10 Franklin courts, often in the same county. Vigilantes from both sides broke up court sessions and took valuable papers. There were angry public meetings, and some brawling took place, involving Tipton and Sevier themselves in one instance. The situation was fast deteriorating into civil violence.. John Sevier made several valiant attempts to save the faltering State of Franklin. Knowing the unifying value of war against the native people, he proposed one idea that would hopefully save his government, win the coveted Great Bend area for the_whites (and his investment company), and gain some respite for the settlers on the southwest frontier. At the time, the State of Georgia was continually at war with the Creeks. Sevier proposed 1ha1 in the spring of 1787 soldiers from Georgia and Franklin join together in a punitive campaign against th111 tribe, which jus1 happened to control the Great Bend are-a. Instead of cash payments, the soldiers who undertook the expedition would be rewarded with land grants in the Great Bend, which they would afterward help 10 retain. The plan never materialized, as Georgia made a temporary peace with the natives. Early in 1788 the sporadic hostilities between the two factions in Franklin flared up. John Tipton seized several of John Sevier's slaves under a Stale of Nonh Carolina court judgment and transported them 10 his home for safekeeping. Sevier was in the las1 few days of his governorship and was tired and discouraged, bu1 rhis was a slap in 1he face that could not be ignored. The separationists surrounded Tip1on's house in force and, although Sevier urged restraint, a melee erupted. Two men were killed and Sevier's two sons were capiured. Tipton wanted 10 hang the young men, but was persuaded to release 1hem. Sevier subsequently lef1 for the border wars on the frontier, "where no writs ran and lhe rough seulers were devoted to him," as John summer, 1992 VIRGINIA --------~.~~.r~ttf)lfWl~if1}r-------------..:::~-,.R-... 1-&KLiN·:·,::"' .. NORTH .-,::.\(}iY:.:\~f{/· CAROLINA _, ~,-- - - - ·- -.,, - - - - - - ------7,.... ' , '------,... ' ',, ' ', \ ' ', 11SS Map Preston Arthur commented. This is generally marked as the end of the State of Franklin. It was in 1790, with more wars with the Cherokees looming, that North Carolina finally gave up and ceded control of Franklin to the United Srates Congress as part of the "Southwest Territory." Franklin was finally admitted to the Union as pan of the State of Tennessee in 1796. The first elected governor of the Staie of Tennessee was, no1 surprisingly, John Sevier, and he la1er served as a congressman as well. appeared as I.he stubborn independence so admired in the Appalachian mountaineers. At other times, however, it appeared as 1he will for mastery, whether over the land, events, or those who would oppose them. Even today, we still see traces of this, the tangled legacy left by the early while seulers of the mountain region. Special thanks to Barbara Wickersham for the valuable research work she contributed to this article. Resources: The wild Appalachian lands brought out both the best and the worst in the firs1 Europeans to inhabit the Katuah Province. They were fiercely devoted 10 ideals of freedom and justice; they were at the same 1ime greedy and ruthless. A deep-seated detennination drove them. Sometimes this Gerson, Noel B.; Franklin: Atrurica·:r Lost State: Crowell-Collier Press (New York, 1968) Williams, Samuel Cole; Ilistory of the Lost State of Franlclin; The Press of the PiollCCIS (New York. 1933) Cornstalk Dreams Poverty is living in a shotgun house with chimney bookends Listening to rain tapping on a cheap tin roof Huddling around the fireplace like a dark medieval clan. Poverty is running barefoot through a maze of corn fields Splitting open a watermelon just for its heart Worrying until payday if we would be fed at least with butter beans and cornbread - Sandra McClinton - .. X.Otimh )ournnt page 13 �WHERE THE TREES OUTNUMBER THE PEOPLE: I<atuah's Regional Rainbow Gatherings In the Mtigical U1nd of the Rainbow, a neo-tribal culture is teacl1ing and learning the arts of Cooperation and Commu,1ity by Stephen Wing "Welcome Home!" The implications arc enormous. Somewhere back in the mythical mists of the Scvenries, a tribe of multicolored folJc called the Rainbow Family began to hold a "Gathering of the Tribes" every summer deep in the wilderness, where the trees oumumber the people. They were "Family" because they considered all people brothers and sisters; they were ''Rninbow" for the harmony of their many colors; and they called out "Welcome Home!" because wherever they gathered on the Mother Earth they were home again. Every Fourth of July lhey observed a silence, praying for Peace and Healing, each in their own way. They fasted and prayed and danced and drummed, and many magical stories have come down 10 us. In the nco-Plcistocene Eighties, our tribal ancestors founded the Katuah Rainbow clan and began to bold a solstice gathering every summer in the meadow below Sam's Knob. Because pan of their inspiration was lhe 1980 Rainbow Galhering in West Virginia, it became one of the first of many regional Rainbow gatherings. It carried on the Family consensus to be free and non-commen:ial, open to everyone, dedicated to cooperative, ecological living, without leaders or rules. It grew and flourished, and Xatuah Journal Pac.Je 14 was known as one of the strongest and most spiritual in the land of the Rainbow. Now at age 21, the Rainbow Family has grown into a large-scale, long-term, worldwide experiment in living out the ideals of the mythical Sixties: a full-fledged al temative culture, woven of many different spiritual, political, and philosophical strands. Outwardly. perhaps it imitates the Nntive American tribes; mwardly, it taps the biological vestiges of one million years of oi baJ ancestry. Everyone involved in Rainbow has their own vision of what it is and what it could be. The vision that is crystallizing for me lately is of a school. Everyone has something 10 teach in the magical land of Rainbow. And somcLhing to learn. Many of us are teachers of something already, perhaps, or know a special craft or skill or even a livelihood worth passing on. You learned your first rai chi step or bcadworlcing stitch from someone. Why not bring it 10 the gathering _and offer a free,. informal workshop? Think of the gathenng as a kindcrganen, not as a university. Even if you feel you have nothing 10 learn there, each of us has something 10 pass along to those following in our footsteps. But there's a deeper level of learning. 0..wUl&J by Rhea Ormond Running away like a bunch of kids playing hooky in the woods is like school turned inside out - a space in which we can a.U enter a kind of second childhood and re~ate ourselves. We heal ourselves instinctively by re-imagining society in a sane way, becoming each other's long-lost extended family, learning how to love and accept each other, and feel loved and accepted in turn • some for the first time our lives. It is incredibly therapeutic just to be in a place where it is okay to love. But in order 10 maintain this magical healing space, we have to work together 10 feed everyone, deal with sanitation, medical needs, children, authorities, parking, drinking water, and camp security. We have 10 make decisions that acknowledge everyone's poinl of view, including the trees, the streams, the wildlife, the genemtions 10 come. This is a yet deeper learning. We are learning to come together as a community, a circle, a tribe - rather than a collection of self-centered individuals - and act for the best interest of the whole instead of our little part. Few of us had the benefit of a tribal upbringing. Ninety percent or more of the ordinary families out there arc dysfunctional, studies now say, producing dysfunctional people. Our tribe is made up of refugees from that world; we cannot create World Peace without some healing. Most of the problems that plague the "national" Rainbow Gathering are problems of scale. But a few stubbornly show up al regionals, too. They are the chronic dysfunctions of the dominant culture, "Babylon": abuse of alcohol and drugs, scamming, inflated egos, male-female imbalance. These arc the things that we cannot leave behind when we leave our cities and cars. l ust4 to worry about them. But then l realized that it is okay. Rainbow is a school. These are our assignmenrs. That is why we leave all the civilized disu-actions behind: to focus on what counts. At the scale of a regional gathering we can do that - but not without a conscious commitmcnL I have seen miracles happen when the wisdom and the will of the people have been summoned to a serious council. Through the magical ans of passing a feather in a circle and listening, of communication and compromise, I believe we can learn 10 resolve any conflicL But we have to practice. And the presence nnd guidance of people who have done some of the inner work themselves is invaluable to those who might otherwise stumble over the same mistakes. Becoming a Tribe may not be an idealistic fantasy from the mythical Sixties forever. We are learning how to live without money, lawyers, governments, police· even gasoline - because it may soon be necessary. We arc learning it, 1 believe, because the future of our families down 10 the seventh generation depends on our learning 10 live together as a functional Family. I hope we are learning it in time. For dirtetioM to tM Ka11,ah Rainbows-, Solstiu Ga1hviltg, JUM 12-22, son~p/ace where the trees OUIIIUl1IMT IM people, coll the A1/a111a Rainbow Ughllillc: (404) 662--6112 or write 10 /IOI. address below. To help out In adllOIICe, contact Katu.ah Roillbow direc1/1 clo l.ulit Wagenheim: 996 Yellow Breeches Rd.; Cosby, TN 3m2 (615) 428-4633. Summu, l!IN �warp ancl "We Call It a Gathering..." At first sight, it seems to be pure magical anarchy in the woods. But there are levels you learn to see. Just under the swface is a layer of hard wolk: people who are not immediately vi~ble because they are in the kitchens, out hunnng firewood, al the parking lot, on a supply run. They carry lhe whole thing literally on their shoulders, often to the point of straining. As soon as we realize we are the tribe and volunteer, the whole thing is easy. Underlying everything we do is the consensus of the council, a periodic circle to pass a feather and listen 10 each person's perspective in turn. Daily councils are a chance to share what makes us different and what we have in common. When something comes up that requires a decision, we enter that siate of unified undersianding called consensus much more easily if we have been practicing. (If ~ere is no co~~cil,just ~u.t up a sign. "Main crrcle at noon 1s the tradit,ion.) Invisible everywhere are the Shann Sena - all of us who are conscious of health and safety and alen for trouble, who have learned to keep the peace in loving ways, deal with emergencies, communicate with authorities - and anyone willing to learn. You can pretend the gathering is a free ride or a carefree utopia; you can avoid the problems and still have a wonderful time. But "sister" and "brother" really begin to mean something when you accept responsibility for the well-being of the folks around you. Then there are the people who are praying. Our circles before meals, sweat lodges and Sufi dances, ceremonies at equinoxes and solstices, etc., carry the natural sense of community one step higher. Participating in the Divinity of each moment helps focus the natural srate of awareness called a tribe. Underneath it all is the root-system of our friendships. Slogans of peace and love do not make us brothers and sisters; a Family forms out of time spent together, real time. Year after year we work, eat, council, and celebrate together, between gatherings we live and travel together. We gather in the parks back home. Travelers come through. We grow 10 know and to trust each other. The Rainbow Family is a vast network of relations. a fabric woven by the physical s,unmcr , 1992 .. , 1 , ~pfrhtlal ~efi-of our•~n& tOgethet. . ruo ~!1-nrr . .-.- {·n· ~ rr·,77-,v.z We have over a generation of history between us now. We are much more than just a "counterculture.'' Traditions have developed, a slow evolution of consensus agreements, along with a tendency to keep evolving. Naturally we have our elders of the tribe - but in this tribe each one of us chooses our elders. Listen for the voice of experience. But don't take anybody's word for iL Look under the swface, and watch who's doing the work. People will be noticing the same about you. To some of us baby-boorners it's news, but work is necessary to survive anywhere. Babylon sacrifices the daily labor of millions to feed a privileged few; a tribe shares the work equally out of Jove for one another, so no one has to do too much. The people who created this magical village in the woods are working hard, making sure you will be safe, warm, and fed. But many of us grew up in middle c~s households where that much was a given we were the privileged few. Don't take it for granted in the woods. Join the dinner circle, pay attention to announcemenrs, spread the word! Go to council; remember to listen before you speak. Say your peace. And if you want to join the tribe, just find a place 10 piteh in and help. As for the panhandlers at our gate, the ego-wrestling and ripoffs, the truckloads of rrash, the bliss-ninnies and rainbozos - it's helpful to remember that compared to most tribes we're still in our awkward adolescence. Most of us weren't born in the Rainbow Family. We were,bom in Babylon. A lot of us got pretty messed up out there before we found our way Home. A lot of Babylon's mess got tracked in on o~r heels. Much of our effort to heal the Eanh 1s an ongoing struggle to heal ourselves and our relationships - to learn how to really be a "Family" - and to raise truly.healthy ki~~Meanwhile for better or worse, Its our Family. As Einst~in's mother put it, "Everyone is a relative." Getting to know o n ~ another over twenty-one years of gatherings ,,: has tended to substantiate the theory. Council Fire Pilgrimage to the old power spot, our abandoned council circle I meet all the pilgrims packing out their tents and trash-bags I find a giant fire-pit dug here since we counciled hard for three hours in the sun to move the council closer to the center of camp Three pilgrims rest here on a log: they too casually join the council of all vanished tribes around the coals of the original fire - Stephen Wing (E.xurp1ed. with "visions by the awhor.from 110!. a ~wsllove /mer to the Rainbow Tribes of the Southeast, Spring 1992 iss~. Contact llO! at Box 5455; At/0/lla, GA 30307) Sun, evening shadows, mist that drifts to rain: the food is ready and we join hands. It's only the clear day's light refracted through the wet nights that makes this Rainbow on the ground. Our circle makes a hole in the ground spirit rising like water in a well, falling like the light on a po11d, the round earth and the rolling sky joined in a circular kiss ... The Circle makes us Whole. Oraw,ng• b)I Ray Ramcs Poems wriuen by Stephen Willg at tire 16th a111111ol Rainbow Garhering, Nanw/,a/a National Forest, Kataoh Province, J11/y, 1987. ~ti1nfl )durnat pnqe IS �In Council With All Beings ;,· , -,r,~ :: •. 3TE by Lee Barnes Human(un)kind's ability to council with All Beings is limited by our human egos, our historical fall from Oneness-WithAJJ. Several "en-Lighten-ments" have aided my personal path towards council with All Beings, including accumulated personal experiences and insights from several books. Council comes to me when I rest my active brain and allow thoughts from All Beings to enter my mind. (Term this as you may - telepathy, insight, second-sight, etc.) We humans have not evolved in limbo from All Beings; rather, we have become insensitive and unconnected from our relations with the great Webs of Life which sustain us. From long experience, I realize that my thoughts (and deeds) do not remain restricted within my bony skull - we can and do touch other Beings with our thoughts. managing to interconnect, apparently without regard to time or distance. Time, mauer, and space appear to be complex illusions created by our physical and spiritual perceptions, historical and modem cultures, mammalian senses, and personal experiences. l totally accept the iraditional beliefs that all things (All Beings) a.re alive and interconnected. We can relate to the other Beings of the world with either an expansive or contractive "attitude." With an expansive "attitude," we can expand our consciousness and encompass All Beings within ourselves. A series of physical and spiritual experiences while hiking over 4000 miles in Katuah forests (and in other regions) has auuned my personal council with All Beings. Usually after about three days in the forest, away from modem "civilized" life, I find myself more in tune with the "real" world. l more closely follow changing day-lengths; more carefully realize the moonlight's effect on animals; better understand the words in the wind; hear the many voices in falling waters; feel the energy of metamorphic and igneous boulders; and recognize the individual tree within the con1ex1 of the forest. I am an unashamed tree-hugger, for trees, especially the forest giants ("wooden Grandfathers") do share energies, and focus Earth energies (although l have felt "indifference" from some trees... ). I have (infrequently) attuned with animal energies by watching hawks soar above, and suddenly becoming "one" with them, glicling over the valley. This was not empathetic daydreaming, but rather I was there in the sky, soaring on wings! I have shared the scene of the land through the eyes of another, equal Being! A specific experience that occurred within a guided group workshop influenced my insight into council with All Beings. During an early morning circle and council based on guidelines from the book Thi11king Like a Mountain: Towards a Cou,rcil of All Befogs (by John Seed and Joanna Macy, 1988, New Society Publishers), I was Xatuah Journnt pnge 16 greatly moved and led 10 a greater appreciation and communication with All Beings. Tllillking Like a Mountain is an inspiring collection of meditations, readings, and most imponan1ly, a guide 10 interspecies communications, which has led humans to greater empathy and union with All Beings. The workshop is usually led by a facili1a1or who guides individual participants 10 "voice" their (telepathic/etc.) thoughts from whichever Beings enter their minds. Typkally in these guided workshops, specific Beings are allowed to voice their cries and frusira1ions wilh human destrUction of their environment and 1be lack of human care about their council. In this particular circle, a "Talking Stick" (brought by a reacher and missionary from African cultures) was passed and used 10 designate each individual speaker. ln council, we heard from several Beings · circling hawks, lowly slugs. and even the voice of the Mountain bcnemh us. 111ese Beings were in anguish, voicing their ~uffcring at the hand of modem human "civilizations" - spoiled waters, fouled air, and their pained existence due 10 human(un)kind's actions. This council would have aroused great disgust towards our human selves, except for the positive counsel offered as 10 how to rcconnec1 with All Beings. While each instance of this method is unique, depending upon the specific seuing and the different panicipants, it remains a powerful personal experience. We two-lcggcds muse seek better council with the universe and with All Beings. We must open our hearts to council, reduce our wasteful over-consumption, and halt the destruction of our fragile planet. Live simply; use only what you need; recycl~ and in all decisions think how the next seven generations of All Beings will be affected. Give thanks 10 the water spirit.~: thanks to green spirits; thanks to the living soil spirits! Give prayer and thanks to All! And then you may learn through council witl1 AH Beings. I encourage all of the two-leggeds, especially the city-shocked brothers and sisters, 10 go simply into the the depths of your existence, leaving your egos (and every restrictive training) behind. and 10 seek open and unrestrictt.'<I council with All Beings. Be open 10 new insights and experiences: be rcspec1ful of all other Beings (whether, stone, fire, water, air...); and offer thanks for council with the rest of Creation. Voice prayers, offer thanks, and continue 10 seek council with All Beings.j - ' # Drawing by Mich11CI Thompson Ho. Sum,ncr, J 992 �STEVE MOON ·1 , " SHELL ENGRAVINGS" The Southeastern Ceremonial Complex, a distinctive culture of the native First People, flourished from the east coast to Texas between 500 and 1600 AD. The culture was marked by mound building and elaborate rituals and ornamentation. Among the primary items produced were carved ceremonial drinking vessels and gorgets (chest ornaments hung around the neck) made of shell. Designs were often engraved on the concave or inner side of the shell, which is naturally smooth and glossy. They were sometimes rose tinted. These anifacts are now highly prized by collectors and many of the old mounds have been looted by avaricious grave robbers. Steve Moon is an artist and a defender of the native grave siteS. Descended from a Cherokee-Shawnee great-grandmother, he is proud of the native branch of his bloodline and works in the spirit of the ancient native artisans. He creates museum-quality reproductions of the old shell engravings and also creates original designs based on traditional motifs. "I just sit around and things come to me sometimes," says Steve. "I don't know why, but things pop into my mind, and 1 draw them on the shell and carve them. "It's like closing your eyes and letting the tool do the work. There's really no way to explain it. I just go down into the shell until the color looks right, and r don't go any further. Sometimes rcan control the color all the way around. "I may pick up a shell and it will look like an ordinary mussel shell; another time I will be able to acruaJly feel with my mind down into the shell. The shell gorgets and drinking bowls found in old grave sites were ceremonial objects carefully placed by the body during burial. 'They are sacred objects,'' says Steve, "and it's wrong for people to dig into graves to go after them. The old people were put in their graves to rest. They were not put there to be excavated. "On my father's side, 1 had some ancestors who served in the Civil War. I would be real mad if someone went to Flat Shoals Baptist Church and staned digging them up 10 get the buttons off their coats or something. "In Spiro, Oklahoma during the l 930's, grave robbers dug up a burial site. They were taking stuff out by the wheelbarrow-load to sell to the private collectors. When they found out that the State of Oklahoma was going to stop them, they packed the central burial chamber full of powder and blew it up. The chamber was made of cedar logs, and it had preserved cane mauing, textiles, even textiles made from woven rabbit fur. All of it was blown 10 smithereens. "I've talked 10 looters who went in with burlap bags, and I've talked to looters with doctor's degrees. What's the difference? They arc doing the same thing. 'The bowls and ornaments from the ancient mounds were grave goods. They were not lying around in a plowed field. TI1ey were taken off a skeleton. I think they should be left alone." For Steve, this is a hean-felt commitment. Ile offers 10 donate his work 10 collec1ors who will acc~pt reproductions in return for replacing shell artifacts in their original burial silcs. Steve Moon's reproductions and original carvings arc things ofhl!auty. They shine with a luster and a depth that photographs cannot convey. Their varying textures satisfy the hand that touches them. They truly are representations in tangible form of the spirit that moves Steve Moon 10 his creative work. the spirit that inspires his sense of mission. Stev,· Moo11 can /,c co11tacte,J at Rt. 1, Box 256; Cm,011, CA 30520. -DWA' ~ Original from Moundville, Alabama. Carved in the shell of a lightning whelk. Originals with this design were found in Tennessee, Missouri Arkansas, and Oklahoma. Carved in the shell of lightning whelk. Original from Carthage, TN. Carved in the shell of a lightning whelk Orig111al from Spiro, OK. (The design y, as also found at sites across Tennessee, Alabama. and north Georgia ) Carved in Mankillcr pearl shell. �visiting my grandparents occasionally. "MEDICINE TRAINING" (PARTII) These are the words of a traditional Cherokee medicine person. My gr.mdfather would direcl my training by saying, "You need 10 go spend some rime with this guy. You need to go see him." I would go sec that person. and he wouldn't even know I was going 10 show up. would have no idea at all why I was supposed to be there. I would show up, and I would jusl stay 1here for awhile. I would learn just by being there. It w~n·l at all structured, like lhis guy had Course Three for me or something, but after awhile l could tell when they were aclually going out of their way to teach me something. Some people were more theatrical than others, and they'd make me do crazy things. The strangest one was lhe chicken house. J had gotten 10 where I thought I was real special. I felt that I was really imponant, thal everyone ought to bow and scrape and just be honored lhat I was near them. J was making an ass oul of myself, and. ahhough I never recognized il, everyone else did. And my grandpa 1old me il was time 10 go stay with a man named George. He said that l would have to stay there for awhile. When I got to George's, I asked him, "Where am I going 10 stay?" and headed toward the house. He said, "Hey! C'mere." And I looked and said, "What d'ya want?" He said," You can't stay in the house. We've got lots of guests, and lots of people come by, and we need room for them. We should give 'em the best we have. You stay there." Xatuah Journat page to And he pointed toward a funky old sway-backed chicken house that had a patched-up roof and was about to fall down. r just looked on past it. All f could see was lhc rhododendron thickel behind it, but I thought maybe he had ano1her cabin or a building back there. He said, "Righi there. Goddamn chicken house. Yeah," "Chicken house?" He said. "Yeah. Lislen. that's all I can do." We walked over there. ll was about l5 feet long and about 10 feel wide, with big cracks between lhe boards, and chickens running all about He said, "These chickens are renl 1mponant lo us, we get eggs and meat from them, so I want you 10 use that pile of old lumber out in back, put up a partition, and fix up a room for yourself in the chicken house." I just couldn't believe it. A person of my caliber, my standing, in these conditions! Then I thoughl to myself, "They're trying 10 teach me something," but it was nol until a couple of months Inter that I actually realized what it was. Nobody lold me I was egotistical. I found out myself that I was egotistical. r found out after r had dug tons of chicken shit out of there, put up a wall, split shingles, fixed the roof, got lice. I was absolutely inundated by lice. Sol made lye and covered the whole chicken house with it to kill all the lice. I fixed that chicken house up beuer than it had ever been before. Heck, I didn't have anything else to do. In lhe process of fixing up the chicken house, I became the world's greatest expert on chicken conversation and habits. No one knows chickens any beuer than I do. I spent more than a year in that chicken house, I did chores and helped out, and rhat was the way I paid for my keep. Then people started asking me 10 doctor - small things like wounds and scrapes. After awhile, though, they would ask me questions like, "Johnny, he's off someplace, do you think he's okay?'' And I'd say, "Well, I need to think about this.'' And J staned to give them advice. I had seen the other men do it. 1 had seen Owl do it. I had seen how lhey lalked lO people and consoled them. I soon learned to separate true knowledge from knowledge that you pick up just by hearing things. True knowledge is something that you intuitively know from inside. My grandfather would call it "true knowledge magic." Knowledge that you hear on lhe side like you might have heard some other people lalking about how Johnny was al some whorehouse or in the county jail - thal klnd of knowledge I call "side knowledge." And I knew how Owl took that information and used it to make himself more powerful. He said that he only used medicine in one percent of his work. He said information is much easier to come by. He said that the more knowledge, lhe more magic, and the more power you have, lhe less you use it. When the elden; who had been training me thought I was prepared, they sem me out 10 spend time alone in lhe woods. When I relurned, they beld another nnming ceremony and gave me my true name, my medicine name, my spiritual name, that l never have told anybody. It was done at a campfire way out in the mountains, at sunrise on the new moon, a beginning time. We rook the black drink, vomited, and then we plunged in the creek. They collecled the woods and set the fire, smoked everybody who was 1here, then they sang songs and did different things. Then my true name was whispered in my ear, and I walked to each corner and the elder called the relatives. They would come 10 me, and I uttered my new name in my mind. It was hard lo remember, and I had to get used 10 it. These were men who had hand-raised me. They were all of lhe same generation. They were all old. I think the youngest Sumrm:r, 1992 �pi:rson of th:it group was .50, and he was ai I think that in anybody's hfe there is a the bouom in the pecking order t)f age. I le ~en!ie that things arc se1 out for you. The \\ns a fc1d1er and .i carrier. people who raise you have cenain They were very spiritual in the sense expec1a1ions of you, and if you have a that they followed the t.rndition. They lived loving, caring. nurturing, mutual son of everything that they believed. They had their relationship. you want 10 do everything in own son of reality, like they would leave your power 10 meet their expcc1a1ions. food for the Little People here and there, and You might have long fingers, so mama they talked 10 the spirits regularly. They thinks you ought co be a piano player, so she would all be holy people compared 10 the drives you to the piano. If she goes about it Cherokees of today, but they weren't like our in a good way, you might end up to be a Hollywood concept of a medicine man at au. concen pianist. But you may have been belier They were not what the anthropologists suited 10 be a plumber than to be a pianist. called "priests." They were a different group. You could go on until you are 50 years old The "priests" and famous medicine men lived and srill playing in honky-tonks before you closer 10 town. But these old people were all realize that the piano is not your calling. members of the Katuah Medicine Society. I received a lot of my understandings about Katuah from them, things that l am not ever at liberty to talk about. Because they were in the society, they considered themselves better than most people. They were actually arrogant about tha1. They considered themselves the true Ka1uahs, and there's probably pans of me that still feel a lirtle smug, because I grew up ,-: - with that cenainty. They had signs. Back then, everybody ~ wore a little feather in their hat. But the \ \ ~ ) Karoah people would take the marrow out of 1' ::,J\..... '• the feather, so that when they walked, the ( .r,,., feather would make a fluttering motion. That -\. was a sign. \., \\~. Another sign was a linle silver snake. Owl said his snake was made by Sequoyah. It could have been. Several 01hers had little \. silver snakes. They frequently wore old suit coaLS, welfare clothes donated by white people, and would carry the snake under the lapel. When Karuah Society people from Olclahoma would come, I would see old Owl lift his lapel for the briefest second and let ii fall back. And the other people would make an acknowledgment with their eyes without winking or doing anything obvious. I can't tell you how they did it, it just was I acknowledged. ' Then, without any other invitation, we would go back to the creek. and soon four or five of these people from Oklahoma would just show up I.here. They'd talk and smoke pipe and do Katuah ceremonies together. This would go on all night. I would usually fall asleep, because I was young then. But l am amazed about how much I learned by just hanging out. "Be invisible," grandpa would say. "Be invisible." When I look back at the good and the bad in my life, I always feel incredibly fonunate and content. Despite the pains and sufferings that everybody goes through in Life, I have aJways believed that I have affected my own destiny more than most people do. Sometimes l interfered in the process, and other times I just let the process happen to me. 1 give credit for that to the fact of my growing up experiences, all the things I learned from that strong circle of elders. If the spiriLS had not had another intention for me, I probably would srill be living near my childhood home among the offspring of those old people who raised me. I would either have been an alcoholic or struggling inside the system. '-I ·) i''\,-, ~mmcr, 1992 Drawing:, by Troy Sc,ILlc:r Jn my case, my grandfather saw ~omc physic.11 signs and m:1de an interpretation based on the sign5 and his knowledge. But it was still someone else's in1erprc1.1rion. Back when r was 10 years old, my grandfather taught me how 10 carve little animals out of soft basswood. I can remember that l was fascinated with that for a year or so. Then I went on to other things. That was the extent of my early carving career. The figures I made were crude, but a seed was set for something 10 come. The seed lay donnant until a few years ago when ! saw a carving on a shelf in a house I was visiting. I picked it up and held it. It didn't feel right. It seemed disproponionate and out of shape. The man said. "Can you carve anything?" I said, "I used to fool with it when I was a kid." After I left the house, I said to myself, "I can make something better than that." And so I made a bear. It was 001 very good, but it still was a little bener than the figure I had seen. I fooled around making different kinds of animals for a year, experimenting with different styles and expressions. The animals I made then aren't anything like the animals I carve now. They were somewhat similar in design, but not in quality. I went through the whole process. A lot of the techniques I learned were already known by people all over the world. I probably reinvented the wheel several times over. But I also developed a couple of ideas that, as far as I know, no one else has thought of. And when J finally made an animal that looked like it was alive, it just blew my mind. I said, "Look at this!" The next one I made came alive in my hands, 100. ! said, "Look at this! 1 did this! Mc! No one else! No one set me down and taught me 10 do this. No one told me." Now I am staning 10 get thunder from my carving. Thunder is when other people acknowledge your ability, and it's absolutely wonderful. But what has made all the difference is that r feel an inward drive and detcnninarion 10 do this that I have never felt about doing anything else. I have been detennined 10 accomplish other goals before, but this is purely an expression of myself. II is a force coming from inside of me. This was not/ preordained by anyone; this is the real -: person. Xatuah Journat JIOIJC 19 �BAD NEWS AND GOOD NEWS The j9b of t ~ government o(ficials is to protect the health or citiuns and or the environmenL At best. they have displayed an attitude or unconcern about their responsibilities. Al worst, they have wilfully misled lhe public about a matter of grave danger. Such disregard or Ille lives lhey arc supposed 10 protccl is unconscionable. This 1s a Sillllltion thnt needs to be thoroughly investigated at both the state and county level. Such flagrant irresponsibility must not be allowed to conunue. Nanni World New, Service The Burlington Industries CIIIJlCI plant at the hClldwaa.ers of lhe Little Tennessee River in Rabun County, GA is closing iis doors. That is bad news and good news. The plant employs about 425 people in Rabun and Macon Counties. The plant closing is bad news for~ people who will be summarily dismissed and left wi 1h no means of li vclihood in an increasingly competitive job marlccL However, &ho Burlington pbnl has long been a major polluter of lhe Liu.le Tennessee River, and Ille factory's demise will mean beuer heallh foc lhe river's aquatic ecosystem. '"The plant has been a severe, but not an acute, polluter," said aquatic biologist Dr. William Mcl.amey. '"There have been no fish kills, foe 111s1811CC, but cit tensive sampling of both fish and insect populations have shown that the plant has definitely had a negative effect on the river." If another company buys lhc Burlington plant, it will be regulated by stricter environmental laws than lhosc in effect when Burlingion staned diacharging into the river. Also, a newly-initiated citiun's monitoring group will be traclcing lhe wat.er quality al lhe planL "We will continue to lake samples above and below lhe Burlington plam until there is no noticeable difference between them.· said Mcl.amey. As long as our industrial system operates environmentally destructive means of production, Ille closing of worlcplaces will be at once bad news and good news. RAPE PREVENTION Natural World Newi Scrv,cc For the first time in the Southern Appalacluans, a federal lawsuit has been filed on behalf of biological diversity, challenging the Land and Resou= Manngerncnt Plan proposed for the Cherokee National forest by lhc US Forest Service. Representing a blood coalition of conservation groups. the lawsuit nled by the Southern Environmenl3l Legal Center (SELC) contcstS the Forest Service practice of below-cost timber sales. The suit also contends that Ille Jogging progrnm outlined in the pbn would do urepruablc domagc to native habitat and result an a corresponding loss of biolog,ical diversity in the Cherokee. D:ivid Carr or the SELC rcporis that the CWTCnt plan opens up 60% of lhe national forest to logging and ro:ld construction • much of it on steep slopes and mac=iblc terrain. By FOfCSI Service estimates, there arc presently 80,000 acres of potential wilderness in the forest; more than half of this vital lnnd b:lsc is open to desccr.mon under the plnn. By promoting rood building and cle:ucuumg, the Forest Service 1s practicing t.hc ecooom1cs or extinction. Peter Kub)', regional director of the Wildcrnc!..s Society, note~ lhat the Chcrolcc Plan threatens the extraO(dinary natur.il diversity or the foreM. Kirby points out that tl1e Cherokee Nauonal forest 1s home to 1,000 ~pccie., or flowering plants, 400 species or vcnebr-.uc,, and appl'oxm1atdy 13.S sp<lC IC$ of (hh, "[Ilic fore:,1 plan) calls for the logging of over one-hair of the cove h:lrdwood forcsis. an ccol<'lg1cal treasure trove in the Southern Appalachrnn,; he said. The new Fore.,t Plan wuuld also va.,tly mcn:..1~ rood density (which already exceeds lc(:111 guidelines) providing OC.CC.'i.~ for o greatly mclC:l.<cd amount of commcrci.il and recn:;itional :ict1vi1y - not to mention illegal poaching. Th~ Asheville Citizen-Tunes and Green Line - ~ r s provitkd ,nfor""11ion for this ortk~ USFS TO STOP APPEALS Nanni World News Service BUNCOMBE LANDFILL SCANDAL Nanni World News Environmental sleuihs from lhe Blue Ridge Environmental Defense League blew the cover olT what was apparently a conspiracy of silence among Sl8tc and local governmental officials about leaking contamination from the Buncombe County landfill. In October. 1991, investiga10rs from the Environmental Protection Agency sent a rcpon io Buncombe County saying th:11 u:st results showed "elevated coneentmtions or numerous volntile organic compounds and metals" in lhe groundwater around the Buncombe 1.nndflll. TheAshcvll/c Citiun-Timu reponed that monitoring wells showed six to 3S times Ille legal limit of live indUStrial solvenis - tnchlorcthylcne, benzene, dichlorelhane. methylene chloride, and dichloropropane. Water quality cxpen Richard Maas of the University of North Carolina Asheville told the newspaper lhat the contamination levels were "higher than several Supcrfund sites in the area. In my experience the.~ levels are surprisingly high." An estimated l,125 people living within four miles of the landfill site drink wnter from wells. Yet neither the State nor the county government made any public announcement about lhe landfull lenk or possible hazards to residents' drinking water. At an April 10, 1992 press conference, BREDL activistS dlSJ)layed papers they had dug out or state liles 1n Raleigh that proved that the l:mdlill wns leaking. This W$ the first word given to the public that anything wa~ amiss. Why did government officials not inform residents about the groundwater conUlmination1 County Manager Steve Metcalf blamed 11 on M.uvin Waddey, who w:is Director of County Engineering Service:. al the time. MclCOlf srud that he ju.~t pas.scd on Waddcy's assurance that there were no problems at the l:andlill. W:lddey has conveniently moved out or ~cue. Stale hydrologc.t Bob Lufty said that the ,utc h.id not informed anybody of lhc trouble< because of undcNtnffing. He wW Grun Line ncwspapcr that 1hc st.1tc hrul a two-person hydrology \taff to monitor 150 landlills, Half or thc.sc on: leaking wor;c than Buncombe's. he said, and the re.,idcnts of those commumues do not know nbout the danger.;. either. Now the ch~rn1cals arc moving toward the Fn:nch Broad R111i;r. 'The C,11:en-lim,•., stated lh:n l.ulty s:ud lh:11 lhe subl,unccs would reach the nvcr, · 1,c diluted and evcntually dcSU'oycd." llle solvents 111110l11cd are deailly and per:;islCIIL It may be hundreds of yc;tr.; before they nre ·eventually de.woyed." The US Forest Service has chosen to sell more and more of the last remaining virgin and old-growth fOl'CSIS to the timber industry. But concerned citizens have bad the right to challenge lhese sales through an adminis11'8ti..e appeals process. Many people have fe:irs that to continue ovctCUlting our forests will mean irreparable ecological harm. The appeols process has helped to bring some measure of accountability to the management policies and practices of the Forest Service. However. on Morch 20. 1992, Agriculture Secretary Edwnrd Madigan announced that the Forest Service was proposing to eliminate the appeals process. In ltne with the Bush administration's announced plruls to eliminate "unnc.cded" federal regulations, these appeals were deemed too time -cor.swning and costly, and it was decided that lhey would be replaced wilh a toothless •30 day pre-decisional notice and comment period.· The Forest Service is trying to ignore the fact that most of the appeals filed have resulted in improved dccisons, better management or the fOtcSts. and often citposc inodequat.e environmcnllll analyses. TI1e agency seems to think that any decisions it makes should go unchallenged, and the public should have little or no voice in how Ille Mlional foresis arc managed. ForesL~ arc more than vettical logs. It is insane to continue to cut our last few old-growth stands of timber and destroy native habitat communitlcs to feed the ever-hungry saw mills. The Forc.,;t Service often needs IO be remanded or this. PROTECTING AQUATIC HABITATS Nmural World News Service April 23. 1992, the Nonh Carolina Wildlife Resources Commission (NC WRC) held a public hearing in Boone, NC to consider a proposal origill3ting within the agency to dc.~ignatc 33 wawrshcds m IO of Nonh Carohnn's miuor river ba.~in.~ as critical habitat for species of mollusks and fish endangered m the Slate. The plan would offer protection a.s "High Quality Waters" 10 portions or the New. Watauga. Little Tenncs,;ce, Johns. and Linville nvcrs and the Warrior Forl; 111 the mounlaln area of the si;uc. Env1ronmcnt:1I acti'lsts present at the hc:iring IO support the mca~urc, commented that 11 was a pl~surc IO appear at a hC'..mng to compbmcnt the m1ua11vc of a ,1a1c ngcncy tn\lC.'ld or nJ1P(Xing iL llic comment J);nod on tl11! WIIJhfe Comm1ss1on's proposal extends until July I. Lener.; of suppon may be sent m: North CtJro/1fld ll'i/dlife RcJo:,ru; Commimon 512 N Salisbury .St. Raleigh. NC 2760-I .. . S11111111cr, lll!IZ a 6 t t I I 8 �.,. .. • WOLF' FLUNKS PILOT TEST Na.tural World News Service One of the four led wolves (Canis rufus) released in the Great Smoky Mountain National Park in November, 1991 was recaptured and penned, according to Park spokesperson Bob Miller. Red wolf Male (#219) was recapwrcd in JanWIJ')' because he showed undue tameness towards humans, and because he caught and killed a chicken in Cades Cove and several domestic turkeys just north of the Park. The livestock owners were reimbursed for their losses from an indemnity fund created specifically for such contingencies. Male #219 may have been a poor choic.e for release s:inc.e he had spent seven years in zoos, where he had become unnaturally tame. He was selected because he was sterile 10 ensure that a bl'eeding population was not established in the Park prior to the completion of the iniual study. He w :J most likely spend the rest of his life in captivi•y. Two new adult wolf pairs arc cum:ntly being acclimated to the area by being held in large pens for the next six months, and may be released in the Park in November. Members of the IVesttr11 North Carolina Alfiance gagged by the US Forest Service. The Alliance prot,:sted removal qJ the Forest Service's appeals process at a press conference held outside the USFS Ashevitte offices on April Phoio Laura Dcaton/WNCA 17.1992. ONE H O NEST MAN N.i1ural World Ncv,,s Sen ice When Dr.William Reid signed on as oncolog1st (cancer specialist) at tlic Mcthodi!il Medical Center in Oak Ridge. 1N early in 1991, he knew little about the production procc.-.scs al the Department of Energy\ nuclear weapons plants and less about the nuclear politics of Oak Ridge. But he did know a sick p:iticm when he saw one, and he saw four Cll'iC.'> of a rare kidney c:inccr, an unusual concentration for such a small popul3tion sampling. I le also saw a ~ignificant number of people exhibiting auto-immune system disorders. Exh of the p:mcnts wilh kidney disease h:id ~n exposed to ·major radiauon." Dr. Reid rcponcd. and the p:itients with auto-immune deficiencies showed "n consistent p.,ucm of blood irregularities." In August, 1991 Reid approached Dr. Daniel Conrad, the medical director for Martin-r-.1:uiCU3 Energy Systems, the priw1c conlJ'3clor for virtually all the opcrauons at the Oak Ridge Rc.'iervauon, 1uking for access to c.lal.l about pos.~ible metal toxicity al the Oak Ridge plants. "Th<.,rc are no problems wuh Mattin-Marictl3 employee~." Reid was told 1111d 11,~1~ ahruptly shown out of the olfice. The young doctCII' wa~ surpnsed ut the brush-ofr he n:cc1ved from Conrad, t>t11 he was more surpnsc-d ,;everal months btcr m December, 1991 when he w1Ls called before a medical review board at his 1nsu1uuon for "treuung pauent~ 100 aggressively," •spending too much money in the treatment of cancer patients." and :illcgcd complaints of incompetency. A<; a rcsult of the review, Dr. Reid WIL~ served ummcr, 1992 an ultimawm: either to pack up and leave Oak Ridge or have his name entered on the national medical black list known as the "National Pr'.icutioncr Data Bank for Adverse Information of Physicians and Other Health Pracutione11>." Since the review hearing. the hospital has p:iid to have another physician monuor all of Dr. Reid's cancer ueatments. Instead of caving in lO this blatant blackmail, Dr. Reid filed a lawsuit challenging the allegations agamst him and comc.~ting the consmutionaluy of the National Pr'dctitioner Dalll Bank. "Tilesc actions arc a ~ham," said Lewis Lcvm, Reid's attorney, of the hospu.1J's measure.~. "The)' were perpetrated again.,1 Dr. Reid only aft.er he refused to be intimidated by threats." And in the te.lt of I.he lawsuit, Levan st:ucd, "He (Reid) opposes the prcvuilmg lct-them-d,e attitude toward cancer puticnts. lie oppo5es dcni.31 of treatment even when 11 1s nOt fully covered by insurance payments. He oppose.~ those who refuse to seek the c.auscs of bi7.arrc patterns in the quality and quantity or cancer seen in Oak Ridge.• The lawsull goc, on to say, "The physicians and hospi111I who benefit from 1he generosity of tlJC Martin-Marietw health c:irc pl.ln 11.ant him to lc:ivc. 1hs p31icnts want him to st:ly. • Reid reports that he has nxc1ved many fate-night pl1one tj1lh from anon>mous supporters. Other caller.; have offered mfonn:iuon lo help llllCk down people suffcnng from health problems clue to radiation and heavy metals tox1C1l)·, His work· and the late-night lips. have shown results. Dr. Reid has found pockets of 1mmuno-supp,cs~ive disorders in the Oak Ridge area and even downstream as far as Kingston. TN. A NOTHER ONE FOR THE GOOD OL' BOYS NawnJ World News Service Yet another example of govcrnmenrav bureaucratic arrogance and insensitivity: the North Carolina Dcpanmem ofTranspocuuion (NC DOT) decided in May to postpOne public hearings scbcdulcd in May on the 1 Transponation Improvement 992 Program (TIP). While this mecis the leuer of the law requiring public hearings, it keeps citizens from having any input on 1992 transponation priorities - in effect canceling any value the hearings mighl have. Without public hearings, citiuns arc effectively blocked out of the decision-malcing process. This becomes even more dist.urbing when one realius that lhe Board ofTransponation iS appointed by Governor Jim Martin on the basis of political favors. It is the plum of state political appointments. Noticeably missing from the Board of Transpoltlltion arc tranSit advocateS, individuals with rail background. environmentalists, and reprc.senrativcs from communiLy groups, neighborhood associauons, and minorities. Perhaps the reason lhe DOT has decided to dispense with public hearings is that the importanl decisions have already been made. Journalist Barry Yeoman has produced a thoroughly researched s1udy publi.shed in the lndependem thal shows a close relationship belween the sources of large political contributions and where highway construction projects are built in the Srate of North Carolina Do you want the NC Department of Transportation to hold public Juuuings? Write to: Larry Goode: ChiefEngiuer (Programs); NC DOT; Box 25201; Raleigh. NC 27611. Reid ha.~ nlso received support from the 03k Ridge Envll"Ollmcntal and Peace Alliance (OREPA), which has accumulated experience in dealing with the authorities and tmcl.ing tOxiC emissions nt the Oak 1 Ridge Rc...crvntion. Stc,·e Smith ofOREPA and the Foundation for Global Sustain1bili1y. said, "This is the first lime a medical doctor within Oak Ridge ha.~ stepped forward 311d begun to identify :idvcrsc h~th cffCC1S in and around the Oak Ridge facilities. "When Dr. Reid first saw these pntu:ms emerging, he was acompletely di~inten:.stcd observer. He had no axe to grind with the DOE. He had no conccpuon of what he was getting mto when hc ~tarted work 111 Oak Ridge." Under pressure from the St:ltc of Tennessee, the DOE 113.S funded a panel of health e.\J)CttS to study cxpo:;urc to radiation among people Ii ,·ing around the Oak Ridge facilities. Dr. Reid has been appointed to that P3ncl, and will reveal hi~ tull fi11ding.q in the cour:.c of that invcsllgnti()n. Hiscao;e i, also under scrutiny by Sen. John Glenn's Government Affairs Commmcc and Rep. John Dingle's lnvcsugauon Subcommlltcc m the US I louse of Rcprc.'iCntJllvc.~. A rccC11t anicle in 1,me magazme c•uvmg H11ppdy ~eat a NuclearTr.ish Hc.ip," 5/l lfl2) ten1'ring on Dr. Reid nlso called aucnt.ion to the situation al Oak Ridge. Now thai the hd of secrecy 1s orr I.ht\ lode history 01 the Oak Ridge Reservation, 11 seems likely that dccJ)CI' probing will n:~ cal more c:uimplcs of abu!iC of the health of hum:ins 11ml the envllQnmcnL II L~ startling lO think that tl1is whole furor began because one person v. 1th true compa..sion entered unawwes mro the heart of the sordid nuclCJr we.1pons industry. It shows the pov.er ol one honcsl man. XGtuoh Jounmt pnqe 2 1 �REGION O'RAGIN' ,: ,. .. •, Nanni World News ServiClC April 21st brought not only a healthy dose or rain io 1.he region, but also a healthy dose of reality people in K:m1ah are outraged with the US Forest Sc,vice! As p:in of a national Earth Firsll effort honoring John Muir's birthday. protCStS organiz.cd by the environmental grollP SoulhPAW and il.S cohorts in Asheville, NC, Atlanlll. GA. and Oevel:md. TN were among lhe more than 30 prou:sts held ruitionwidc. Activists at the Forest Service Regionnl Hcadquaners m Allant.a mllied behind a 4S f00t banner that read: "Environmenlol Assessment of the US Forest Service- Finding of No Significant lnl.Cgrity." Twenty-five dcmonstraoors gathered outside lhc Cherokee National Forest HeadqumterS in Cleveland. while in Asheville 50 people chanted and hollered ouLSide the Pisgah/Nanlllhala National Forest offices. In each city, the message rang ou1. loud and clear: decision-making proc:essc$ which destroy thousands of aaes of habitat come from little cubicles inside concreie and Slecl office buildings. //'you'd liu to wim your frusuaJions with IM Fores, Service in a concerted effort, conJJJcl SowhPAW: Box 3/4/; Asheville, NC 28802. SENATOR WAFFLES Nau,,al World News Scrvia SenalOI' Terry Sanford is threatening lO give in the mauer of the Fontana road, the famous "Road IO Nowhere" in the Great Smoky Mountains National Palk in Swain County.NC. Sanford bas ptOp0.5td legislation I.hat would include aSl6 million payment to Swain County and allow consuuction of the comrovcrslal road. The road would destt0y the possibility of wilderness design:11ion for the southern end of the Parle and open the isolated area up IO possible (ulllrC developmenL Sanford stalTer Alan Thornbwg said 1h31. the Senat0r "just wanLS to pol lhis ITlllller behind us. He is willing lO do w~ver lhe county commissioners dcs1te in lh is local issue.• Sanford apparently does llOl undel'Sland that it is not jost a local issue any more. The s111tus of several thousand acres of h3biw and an imp0Clllllt wildlife migration routc are at stalce, and there are many visilOrS co the Parle who each year apprcciatc the qmet and rcl:ll.ive isolation of the north shore of Lake Foruana. Sanrord's move seems LO be an election year ploy to brcalc Helms' enclave or powct in Swain County. That he would scll out I.he future of a critical habitat area for a palll}' handful of VOies shows a skewed sense of values. lO Senator Jesse Helms' inll'BllSigcnce in To con1ac1 Stlllltor Ttrry SOft[ord abou, his proposal, write him QI 716 llart Senate Office Building: Washington. DC 20510. WE PAY FOR CLEARCUTS! Nlllnl World New• Serv~ Once again the U.S. Forest Servicc has issued a report stating the amount trutpaycrs pay tO subsidize timber sales on North Carolina na11onal foresLS. In 1991 U.S. citi7.ens paid $2.4 milhon ID order lO have roads buih and plOIS of national forest land clcrucut to the state. Even though less limber was harve.~ted in 1991 l.h:m m 1990 (there was a loss or S2 million in 1990), we paid even more to keep Congress nnd the timber IDlcrestS happy. Xnt(iari lournnt ,.,- r, l Z2 nmm lf ll f • If •r 6 t = • ~-WHEELERS ~AT POR&ST Nanni World New, S<tvicc All-terrain vehicles (ATV's) are a pcoblem in lhe region's national forcsLS. In lhc view of the US Forest Service. the desires of different human inteteSt groups lake precedence over protcetion of the rorcs1 ecosysiem. Thus, ATV joyriding is seen as a legitimate "mulitple use· of the forest, and the little bull-bouncers are permitted whetc no mot0ri2cd vehicles should be allowed co chum. Case in point: lhe Wayehutta (locally pronounced •worry-hut") Creek watershed or the Nanlllhala National Forest in Jackson County, NC is riddlcd witlt A TV irails. Sixtccn miles of old logging roads have been given over t0 the mud-slingers for their fun. But that is not cnoogh for the wheel jockeys. Now the Forest Service is considering a plan to add 20 more miles of ATV trails, pcneuating two more water.iheds. Internal combUSlion engines, especially obno11iously loud ones over four knobby-treaded tires, are incompatible witlt deep forest habiw needs. The acres that woold be impacted by the noise, debris. and massive erosion from ATV's are needed much IIIQle desperalCly by wild animal and plant life as homespace. or However, Uie ltanquillily lhis JX)rtion of wild land is tltrca1encd. Adjnce.n1 lO the city uact is the CliITs of Gla.\sie development, a 1,000 acre golf rcson. The Cliffs wants to buy 134 acres of 1bcciLy's propeny 10 expand their domain. The Greenville City Council was agreeable to the sale. but when local conservation groups he:lrd of the proposed transaction, tltey unilCd in vehement opposition. The local Bartram Group of the Sierra Club described the property and revealed the details of the sale in a televised press conference. The land had never been inventoried, said the group, and lhey insisted 1h31. a sludy of lhc area be done before any sale was considerod to dcterminc if it was habilat for any rare or endangered species. The TV broadcast provoked a flood of letterS from local citizens apposing the proposed sale. Under I.hat pressure, the city council bacud off. TI1ey agreed to inventory the 134 acres proposed for sale. Moreover, they have decided to study the biology of the whole watershed to consider a mnnagemcnt plan for the entire traeL The city might still try to sell tho area when the study is completed, but public pressure has proved co be a powerful LOOI. The Highlands Ranger District is scliciting commurls on the proposed A7V trail expansion. Write them 01: Rt. I, Box 247; Highlands. NC 28741. BUYING BAD AIR Namral World New. Scrvice The Tennessee Valley Authority (TVA) is baying 10,000 cons of coxic nitrate and sulfaie compounds rrom the W l ~ Power and Li&hl Company co release inlO lhe air over the Tennessee Valley and the Soulhcrn Appalachians. Docs that sound LOO bimrre to be true? Not at all. Under a clause or the much-toulCd Clean Air Act or 1990, companies that are in •over.compliance" (companies that exceed the minimum smndnrds for air cleanliness set forth in the act) can seU "pollution credits" to polluting companies who don't want to clean up their operations. This provision is a safeguard bw11. into the law ID see that the air does not get cleaned up beyond a minimal level apparently on the theory lhal if air geLS too clean iL is bad for business. Money can buy off the legal system, but it cannot bring dead lJ'eeS back to life. nor can it make polluted air any hcallhicr for those organisms who have lO breathe u. "Pollution crcdiLS" may make TV A think that it has license tO pollute, but 11 will only worsen lite situation in the Great Smoky Mountains National Park where 96 plant species ore already in doclinc from niuogen•gcnerrucd owne and other atmospheric pollutanl.S. The grealeSl irony may be that rai.epaycrs puchasing power from TV A will now know tltn.t, instead of investing in air pollution controls, they ore buying themselves an extra helping of air IO~ichy. Comnu!nls may be stnt 10 the Ttnntssu Valley Aulhoriry; Norris. TN 37818. GOLF DESERT OR WILD WOODS? Nanni World New. Service The City of Greenville. SC own.~ 25,000 acre.\ of land in nonh Greenville County. The ll'3cl is a rugged and beauuful alC.'.l at the foot or the Blue Ridge CSClllplll(nL Bought bad ID lhe l 920·~. lhe land has not~ a bulldo1,er or a chain saw in 60 years. i4 D ACTIVISTS RALLY FOR CLEAN AIR N11unl World News Service A raucous crowd of about 50 people and one coswmed bear demonstralCd beforc the Great Smoky Mountains National Park's Suga.rlands VisilO( Center in GatJjnburg, TN on May 18. 1992. This time the activists or the group SolllhPA W were not protesting government actions, but ~ galhcrcd IO support lhc Dep:inmcnt of the Interior's policy of opposing any new insl.allations within 120 miles of the Great Smokies lluu would add lO air pollution -particularly low-level ozone - in the Park. Signs welcomed curious visitors lO the "Great Smoggy Mouniains" and decl3rcd "We Support the No-zone!• The dancing beat grophically demonslt3llld what happens when wildlife take on overlo:ids of air pollution. Atlanl.8 folksinger Robert Hoyt serenaded the Monday morning crowd with copical songs about the state of the environment and our society. The Soul.hPAW ac11v1s1.S wcce JOined by 20 eighth grade s1udcn1.S in the KARE (Kids Agamst 'Recking lhe Environment) Club at Bridgepon School m Newport, TN. The studcnl.S, who live in the watcrShed of Ilic Pigeon River, knew lin;tband about lite effects of waler pollution, but came 10 learn what air pollution docs co C(()~i.tems. They m:ide tl1c connections quickly and were soon parudpat mi; cntltus1asucally in 1.hc dcmonst.111tion. Su mm.er, ){192 uu �The first building constructed at Sycamore Branch was the community center. It had a large kitchen and dining/meeting area upstairs and ample bathing and laundry facilities downstairs. The next project was a complex that came to be called "the apanments." These were twelve good-sized rooms, each with a couple of sleeping lofts, arranged in two tiers going up the hill above the river. Many families lived for several years in the apartmenrs while they worked on their houses. Today the community rents them out to young couples, the elderly, and visitors. The people decided that most of the houses were to be built in a cluster near the community center. These houses were built by the homeowners who organized themselves into a masonry crew and a carpentry crew. Some homeowners hired replacements for themselves because they had jobs that would not allow for the necessary rime off. These clustered homes were connected by a common water, electrical, and sewer system. They were arranged and landscaped for maximum privacy, set into the hillside, and turned a little this way or that so that each home could have a small private garden. There were many outdoor decks and patios. Another eight homes were built in various places around the property. These homes were simple and designed to be low-impact, most of them lacking in conveniences. There was widespread unemployment as the old international economy collapsed. Many families who lived at Sycamore Branch lost their livelihood and the community started businesses to help. Soon after forming, the village started a cooperative that owned and ran a sawmill, a woodworking shop, and managed the community's garden and kitchen. People could belong to the cooperative that ran the garden and kitchen or they could buy meal tickets. Many people from outside the immediate community bought tickets and some joined the cooperative. Members of the cooperative are currently required to work 14 hours each week. In practice, about one fourth of the people chose to work these hours themselves, one fourth chose to pay, and half chose a combination, doing farmwork during the planting and harvest seasons. This arrangement allowed some people to make a liveli.hood almost entirely from farm or kitchen work. The Village Cooperative kept a small herd of cows and ran a small dairy that also A LOOK BACK by Will Ashe Bason processed milk from local farmers. A village bakery supplied fresh bread that was sold locally. Tofu and tempeh were made from beans that were obtained in trade from a community in a neighboring county that had a better season because of lower elevation. Twelve acres of blueberries were cultivated and most of the berries were dried and sold. There is a blueberry festival at harvest rime, and the entire community helps with the picking. One hundred fifty acres were planted to a mixture Lhal included chestnuts, black walnuts, black locust, and bramble fruits, and this has proved to be a very valuable asset over the years, with chestnut flour becoming a major source of income. Many local farmers and landowners planted blight resistant chestnuts that were supplied by the village and brought tons of dried chestnuts to the sheller and mill. Toe village woodworking shop produces drums, harps, dulcimers, guitars, and flutes. These products have gradually gathered a fine reputation among musicians far and wide, and the shop employs about one third of the people in the village. Sycamore Branch was of vital imponance to Floyd County during the economically unstable rimes of the late '90's and the primary years of this century. It helped formulate the plan for the decentralization of the county's schools and social services. The community has set up four small band saw mills in various parts of the county and organized a crafts collective that markets area crafts on a mail order basis through the satellite communication network. The community has provided blueberry plants, nut trees, shiitake mushroom spawn, and vegetable StartS at low cost (and sometimes free) to local farmers. Sycamore Branch gave technical assistance to many local communities that were creating their own power systems after the breakdowns of the late '90's. They powered several other villages directly and gave assistance 10 many more. There were many economic refugees in the late '90's, and Sycamore Branch offered a plan by which these folks could mostly house and feed themselves. They were influential in Habitat for Humanity's decision to build ecovillages with their own economics instead of isolated homes. The community produced a video series tilled "The Owner-Built Village" which was used by thousands of new cormnunities. The goals of Sycamore Branch, as stated in their by-laws, included not only being of service to the larger community in Floyd County but also reaching out on an international scale. This was accomplished through a sister community program that linked the village to other small communities around the world. Especially close tics were made with the Mayan village of Yonin. Young people from the communities were exchanged every year and sometimes older folk would go down for a year or so. Sycamore Branch marketed xylophones, weavings, and dried fruit from Yonin. Sycamore Branch has cooperated from the beginning with the UN's efforts lo set up international community-to-community trading and cultural contacts. The village has for years sponsored a team ofteehnicians who work to help upgrade poor communities by providing better water sources, waste treatment, and health care. Villagers from these communities are trained to run the solar satellite link and to access weather, health, and technical information in their own language. This gives them access to world markets within the limitations of the distribution system. There is an emphasis on self-sufficiency and the development of a few trade items that can be transponed to the nearest world irading center for shipment to irs ultimate destination through the UNPS network of freight dirigibles, trains, vans, and donkeys. The village of Sycamore Branch was a leader in the move by small communities to take over the economic role of the corporations. We now take it for granted thar small communities work together economically for their common betrermcnt. and we forget that there was a rime when this was an unusual pattern. The breakup of the corporate economy in the '90's left a vacuum that was naturally filled by small communities. The pauems developed in Sycamore Branch and similarcommuniti~# were a vital part of this process. fr Reprinted/rem Tek:iah newsleuer, which is available from the ln.sritwe for Sustainable Living; Windswept Fann; Rt. 1, Box 35; Check.VA 24072. Will Ashe Bason is a farmer and visionary who lives in the Floyd County, Virginia community. Mountain Counsel Blackberry bushes, heavily leaved, Bow as I approach; Offer bounteous gifts Deep black, soft and sweet. Yet remind me of the need To pick with gentle care Or else be pricked by thorns That spring from everywhere. And so it is with friends. - Taylor Reese DnlWUl& by Rob Mcs11ck Summa- , t 992 Xatoofl Journa! JIQ9C 23 �BUlTERFLY In a lazy larval state I ate Everything Fresh and green That lay before me Until I could consume No more DRUMMING Dear KaJuah, This is the sound of Nonh Carolina. ll is the voice of Kilmer Forest - it is the New River Gorge - it is the Haw River - it is ML Mitchell and the Black Range. Little Santeetlah Creek and the French Broad River also speak here. I am Native Choctaw-Scot-Nonh Carolinian and l dare speak in their names. From the mountains to the coast, I see areas rendered unrecognizable due to overdevelopment and misuse. It huns - the street lightS that ruin night vision, the litter, the washed out sides of previously pristine lakes due LO motor-boating. This is not the state I grew up in. What was attractive then is now the money maker of the day. Why do those who come here to "get away from it all" need LO "bring it all" with them? Back LO Nature? My family raised me that way - my grandfathers and greatgrandfathers fanned • a Choctaw greatgrandfather was a proud man in his community here in the Piedmont I still have the land he farmed. At age 37, I still practice what my ancestors left to me - a guardianship of property and the knowledge or how to do it. I love this state, but not what it is becoming. It needs help, and l feel we are losing. Last year I was a volunteer for the Kituwah Festival here in Asheville and will be there agnin this year. I would also like to work wherever possible for your staff on representing Katuah Journal - it has a place! Thank you, Nancy Odell Dear KaJuah, While I have enjoyed the Journal more than I can say, I have not sent in my subscription renewal because J feel you could help me a bit more than you have tried lO in the past. My Llfe's goal is to help re-establish the American Chestnut in the mountains, and to that end I've been trying to locate acreage on which to do this. I wortc with devotion on anything undertaken, but my problem is lack of money for purehasing the size acreage or farm needed to plant, nunurc, and monitor these seedlings to maturity. I sincerely felt there must be, among your readers, someone intersted in seeing this tree again reclaim our forests: some who may not have the time or inclination to do the work needed, but who may be financially more able and who would be willing to help. I would gladly give full accountability for any funding offered. I looked at Land last Saturday near Spruce Pine. Bui I would need some $26,500 to acquire it. along with giving some inherited fine jewelry 10 make up the difference. I'm willing to give everything I have, bu1 cash is something I don't have, unfonunately, and tha1 is what sellers wanL Truely. l felt your interest in this was as deep as mine. l am not some scam artist, simply a person with a limited amount of assets that will gladly give for the finacial help l need. Some of these assets are quite exciting, for instance, r have an original printing of the very first meeting of the Continental Congress (authenticated by the old books department of UNCC); an original copy of Washington's Farwell Address and many very old deeds, etc. l'm not wanting something for nothing, you see. I have quite endless energy and much determination. This determination would go into the raising or the chestnut If you do wish to help me get started (I'm looking at land from the Spruce Pine area west through Madison Counry), you will be proud of what l'II accomplish. Fat and sleepy I slep1 deeply Safe from a hungry world Alone in my own Silk cocoon bed That trembled and twirled Suspended by threads From slender limbs Overhead Waiting Until the warm suns Of summer come And I summon the courage To emerge Transformed and renewed Wings brightly-hued To carry me Free • Rebecca Wilson Hicks Sincerely yours, Dorothy Dickson 113 Autumn Lane Harrisburg, NC 28075 !f\ "he. 5UMe Y- -th e -fiowe.YS b\,oOM f- he beo.Y" w i 11 'rOMe VJ ; f\ 'f"'e 5qVi1TelS 1 e ()\ t WQ'f K °'WO\ifi "~ Wi "t e r Cold +or C\ T\d We+her l'llolobyR.-lyBall tre r 5 P\ in re~ Of Jee cl ".f'or the bi ue TS v\ nJ --fo'( -r~e crow -t~erf Cor Y\ Pl , n teu 0-f +1'.o.-1-· J (poem by Tiyo) age 9 Dear Karuah, I'd like to subscribe to your journal, finally. We love it most abundantly cover to cover. Couldn't bear to slash the graphics on #34, so I send this sheel of paper wilh this message. Beyond the garden, consensus decision making, and bioregionalism, my interest and vocation arc renewable energy systems and sheller. Our house is off the grid and soon our income will be, tOO. Please conac1 me if you ever do an issue on renewable energy in Ka1uah. Blessings 10 ya'II Star and Otter Summer. 1992 �Dear Kanwli, Thank you for the flood of pleasant !Demories evoked by your Spring, 1992 issue. As I pored through your pages, I could see my father pointing out things as we walked through the woods. I learned of wild onions, greens, mushrooms, persimmons, and beechnutS. Berries grew abundantly where I was raised - strawberries, blackberries, raspberries, and gooseberries. I was fortunate enough to live close to a small wooded area, an ecosystem all its own. To this day, I can tell an Oak from a Maple from a Birch from a Willow, etc. ' I'm still fascinated by the life forms in even a small creek. The fish, crawdads, leeches - I even learned to make suckers into a very fine substitue for salmon/mackerel patties. Thank you for bringing it back when I'm ready to see the deeper meanings of the Earth's give-and-take relationship with man. Keep up the good works, Mr. Messick. Stay on the Path, Jeff R. Zachary Dear KaullJh, This is still the best bioregional rag I've seen! Thanks for keeping me in touch with all the real news from home. Gene Dilwonh Dear Friends, I send to you all my thoughts of peace and well being... I hope that this Jen.er finds you all enjoying happiness and good health! I appreciate all your hard work in producing Ka1uali Journal and including Stil-Llght in your calendar of events. ll helps to keep us before the public eye. Thank you!! I am writing to comment on your recycle logo on the Spring, 1992 issue: "Recycle or Die." Recycling in and of itself and one hundred percent population will not solve our problems and create a sustainable economy. Recycling is at best a stop gap measure, something easily understood and do-able by the masses. Until we stop consuming and u111il we stop having so 1111Jny babies (especially in the more afj111e111 countries) we will continue 011 our collision course with exrinc1io11 as a species as we use up all our nomral resources. I agree that we should continue to reri:ind people to n;cycle because it helps, but crying wolf and usmg scare tactics hns never wo~ked. people only do that which is in their own selfish best interest. .. a sad commentary on human nature, but the truth. Just a few thoughts ... Your Friend and Brolher, Leon Frankel Summcr, 1992 Dear Ka11W1, Well, they've done it to us again! Praise be to the "Gcxl Squad" for overiding the couns and sentencing more forests out west 10 lhe saw? The sponed owl may be protected, but only by the edict of loggers and the Almighty Gospel of the U.S. Congress. r thought there was supposed to be a balance of power between the three (to name but a few) branches of our government. Where is the justice in taking a case to coun and then have the "Gcxl Squat" (sic) come and say "Praise the Lord. we gonna Lord it over every forest we can"? Constance Birch From the Groun d Up "You gotta start from the ground up ... " - That's what they've always said - and lhat's it in a nutshell - where civilization's gone wrong "If you don't have yo~ feet on the ground... Then where are you? How do you get sustenance without roots? "We're all going so fast we're gonna crash" - where? - on the ground? The Ground? We've put that in the hands of MEGA CONGLOMERATE ii-?tJ~~Wo.MILLIONAIRE, 20TH FLOOR HEADQUARTERED farmers - Who probably won't touch the ground even when they die But are buried up to lheir necks in their financial statementS - the only thing they care about And speaking of lhe ground... From the Earlh's point of view it must think we're made of rubber for that's all that touches it when we move. We're Gods of power... We have bulldozers to move mountains. A river can't flow without our permission We've gOL landfill expens - like our mission is to fill the land "Landfill" - like a free lunch for the Eanh! (ns if it liked the encrees) Many of the Earth's peoples worship Jesus, a man's creation of the universe (or Gcxl, if you will...) Who gave unceasingly of beauty and healing... even as he died slowly and painfully in the hands of the Earlh's people. If such as he were still alive would we try 10 save him? Or, would we treat him as we do her, lhe Earth? Dear Karuah, I read awhile back the article on the !-,ETS sy~tem and sent for the preliminary mformanon. lam real interested in seeing one get sra.rted in the Karuah region in rural mountain areas. At this time I have not the time, energy, and resources 10 start one by !11YSClf - l wonder if you know of other interested persons you could put me in touch ~th who have the whole study course who might let me borrow it. In the meantime I am starting a simple bancr networking newsletter in this local area (Bryso~ City, Sylva, Franklin). Perhaps you would like a ,~·rue:-up for the summer journal. The Spnng issue of Kauiuh Journal is by far the most interesting one to me in a long time - great articles intended for the already some~hat informed. Erbin Crow's pissing poem 1s a real gem. Airin Green P.O. Box 382 Whittier, NC 28789 Dear Karuah, I have enjoyed recieviog your paper, but there is one matter of deep concern l have. I have noticed several times in recent years the theories of Buckminster Fuller have been mentioned in a positive light, as if he were a worthy mentor for ecology-minded people (see John Ingress in Spring 1992). I recently went back and looked a1 Fuller's opus Critical Path (St Martins, N.Y., 1981), and was alanned to find it was even worse than I had remembered. In the preface he introduces lhe notion that human beings are so smart we can easily provide an "unprecedented higher standard of living for all Eanhians," and claims that "four billion billionaires" would be a worthwhile and admirable goal. Can you imagine how shredded to ribbons the Earth's ecosystems would with "billions of billionaires," a concept Fuller warmly endorses throughout his book?! The rest of Fuller's thesis is well known. High technology is the savior we have been waiting for. lo the future, humans will live packed in floating cities, space platforms, nnd so on, in fully automaied, controlled environments. On page 297 he claims "lhe power of the Amaz.on warershed will be harnessed and considered by designers as an integrated moving assembly line." On page 251 he gets so carried away he proclaims that man has now taken on "lhe competence of Gcxl." I could go on with such examples, but perhaps the point is made. I disagreed with the late Ed Abbey on some things, but in his evaluation of Buckminster Fuller, l lhink he was right on lhe money. ln the meantime there are lOLs of other writ tings on technology out lhere worth reading, such as Lewis Mumford, Jacques Ellul, or Jerry Mandcr's new book. Best Wishes. Bill McConnick • Breeze Burns Xorunfi Jottn«i( p09c 27 �Jury Nullification: Democracy at Work M ost of us have noticed that our rights arc being whittled and chopped away as surely and relentlessly as our foresis. But there is a little known right which can be a defense against an offensive government. II is a right we have because we are entilled to a jury trial. The Fourth Circuit Coun of Appeals in U.S. v. Moylan (1969) put it this way: '1f the jury feels the law is unjust, we recognize the undisputed power of the jury to acquit, even if its verdict is contrary co the law as given by a judge, and contrary 10 the evidence." People on a jury have the right to free people from laws they wouldn't want imposed on themselves. The right and the responsibility. Jury nullification, as this almost-secret right is known, goes way back. Back to ordinary men. Some of the ordinary men were the 12 who served on William Penn's jury in 1670. The British king proved beyond a doubt that Penn was "guilty." He had broken the law against preaching a religion other than that of the Anglican church in a public place. But the jury didn't wane to punish William Penn. They thought it would be a beuer idea to punish the law itself. The king's agent was furious and tried co convince them that the law was more imponant than their conscience. The judge did his convincing by imprisoning the jurors in the Tower of London until they agreed to convict Penn. But pubUc opinion - possibly related to the expense of imprisoning the jurors - forced the judge to let them go, and to admit that a jury had the right to decide not only whether someone has broken a law, but whether the law is just. The right of jury nullification bas consistently been upheld in British and American courts. According to Alan Sheflin and Jon Van Dyke in law and Concempory Problems 43, No. 4 (1980), 'The repeal of (prohibition] laws is traceable 10 the refusal of the juries 10 convict those accused of alcohol traffic." And Hagbard Celine points out in Trajecl()ries newsletter that "the anti-pot law, the silliest of all our drug laws, could not survive in a nation with at least 70 million pot-heads, if juries knew that they had the right of nullification." So what's happened? Back in the 1890's, the U.S. Supreme Court was about as freedom-loving as our current robes. They upheld Lhe right of jury nullification - but simultaneously ruled that Lhe judge not only doesn't have to tell the jury Lhey have this right - but can prevent the defense attorney from telling them that they have ii! power. Only Maryland has a state constitution which requires a judge to inform the jury that they may acquit if the facts prove a defendant technically guilty but the jury believes the law is wrong. (Lots of states, though, have elected judges.) There is a movement in many states to pass Fully Informed Jury (FU) Amendments to state constitutions. For more information, you can write to FUA; Box 59; Helmsville, MT 58843. Jury nullification is a secret that needs to be told. I asked my son if he knew his rights as a citizen. He looked at me and exclaimed, "Mom, I'm in school." Isn't the power of juries a fundamental part of how democratic government - of the people - works? I wonder what would happen even without an amendment if people knew that juries have the right to judge not only people, but laws? If the people knew the power of juries, and the power we would have a grassrootS movement - towards democracy? I am indebted to Robert Anton Wilson and Trajectories newsleuer (Vol. /, No. 8; Awwnn /990)/or m11cli of the infonnation in 1/iis article. Trajectories covers many spheres of interest. Write to them clo The Pennanenc Press; Box 700305; San Jose, CA 95170. - by Karen F/etc71er All juries have the power 10 nullify any law, but any government judge can do everything in her or his power to prevent them from knowing that they have this I: Reprintulfrom IM AuJumn, 1991 ,ssue of /. green light, Mwsleuer of the Cumberland-Grel!II Bioregional Counril; 2513 Essex Place; Nashville TN 37212. The Story of the Man Who Wanted to Become Moss He tried very hard he wore himself like French lace and went to the core of cells where the green lives and pulled out chlorophyll trying to reinvent his structure to take in the sun When he kissed his mother that lay in the moss When he washed his belly that lay in the moss When he sat outside himself that lay in the moss lay in the moss lay in the moss in the moss in the moss the moss moss moss - Jenny Bitner Sumtm:r, 1992 �BOOK REVIEW BEYOND THE LIMITS: Confronting Global Collapse Envisioning a Sustainable Future In I971 , a book was published called The Limits 10 Growth by Donella and Dennis Meadows and J(lrgen Randers. It was a landmark in ecological thinking in many ways, causing many people 10 debate and question the whole idea of unlimited growth in industrialized societies. The notion of growth as a cure for economic problems is deeply ingrained in many people, and this book questioned the very basis of such an assumption al its root. By using the Systems Approach to problem solving and taking a long look at trends in escalating human numbers and the subsequent pressures put on the Earth's resources, these three scientists proclaimed that if present trends continued within the next one hundred years there would be a steep decline in lhe ability of human societies to sustain themselves. This catastrophe could be changed, they argued, by creating a kind of steady-state where human populations and material needs would level off and a new balance achieved between binh and mortality and between extremes of wealth. It's twenty years later, and these same three folks have been working on the Systems Approach regarding the choices we have in creating a future that does not depend on growth as a means of propping up our economies. Their new book, Beyond the Limits, states clearly that human societies have already moved beyond the limits of what ecosystems of the Eanh can handle. Il does not make excuses in order to go lightly on industrialized countries. It radiates respect for the diversity of life in the world and offers some much-needed perspective about the human place in it. The authors are deeply moved by the severity of the problems we face, and yet in many ways they offer hope by providing paths we can follow to ease away from the trend toward collapse and simmer down into a mode of human economy that actS within the limits of Eanh's sustainability. I find that it is much clearer to use a Systems Approach with thorough explainations of feedback, exponential growth, overshoot and collapse, and planetary sources, throughputs, and sinks than the ambiguous notions surrounding human carrying capacity (as seen for instance in Issue #28 of Kat(wh Journal). Human beings are not exempt from limitS to material growth or the perils of overpopulation by any means, yet it is high time we recognized that we have exceeded many of the regulatory limits 1hat exist for other mammals and that we clearly have the capacity to overshoot this carrying capacity at any time. Cultural knowledge may not be enough to restrain our frenzied pace, but it can offer us some of the wisdom necessary co pull back and keep from overstressing life support systems. Whether we will paractice this wisdom remains to be seen. yet Beyond The limits offers some hard-earned distilled knowledge and should be read by those interested in learning how we can panem human societies within limits. We humans do have the potential to be effective problem solvers. Unfortunately we rarely choose the right problems to solve. Beyond The Limits is pub/is~ by Ch,!lsea Green Publishing Company: R1. I 13, Box 130: Posl Mill.f. Vf 05058. Please ccn1ae11km aboui ~ ,P" informtUion on the book. Rob Messick B~byJll!OIITucllct "I told the Prograns to encourage self and Earth awareness. celeblollon. kinship ond hope. • Youlh Camps • &;hool Programs • Family Campa· Tead!o, Training • Community Programs • Camp StaIf Tra111lng • Ouldoof Program Conwtt,ng Look. Y1111 Ill ill l ltld ISklnQ mt ti help kAI • Oonch ot Pffllll down tlltlt I don I k"°" Md I"m 11n ~ I did kMw u..m 1-lclnt wt/I ti ~1111 ti their dNIJII forgd l l TIii an,_ 11 no F«av11 no•·· -'Naly~lbon ..,_ Don ·t Pay Taxes for War Fo ntnrm11.1on ,if'ld o, ,1 c.;i, PO. Bo• 1300 Gotti'lburg. T e<Y'lessee 3n38 615-436-6203 National War Tax R esistance C oordinating Committee PO Bo~ 774 Munroe, ME 04951 1 2071525-7774 Summer , 1992 la'O!\: •nrr 1 ,t - REGIONAL RADIO Featuring Crossroads music, NPR news and music programs, regional news and information concerning health, education, government, recreation, and the environment. WNCW • FM P 0. Bo" 804 Spind.ik•, NC 28160 (704) 287-8000 �(cootinuo,d from P"&C SJ and decorations were very sunilar. They carried out the same kind of sun worship. I think they were priest-ruled. The Louisiana nibes showed that influence strongly, and there is much evidence of that among the Creeks and Cherokees, probably more among the Cherokees. Because of that influence, we had a priest society for awhile. We became more sophisticated and more warlike and gathered up more territory and more people. But the priest society among the Cherokees became so arrogant and so barbaric that the people rose up against them. I think it must have been about the time when the clans dwindled from 14 to seven. The revolt centered in the Katuah village. The priest society was ovenhrown. After that episode, the spiritual functions of the nibe became more decentralir.cd. There were ceremonial medicine people, song keepers, and the chiefs of the ceremonial grounds. There was a medicine man who could give hunting formulas, and that's all he could do. Another one who could give fishing formulas. And women who lcoew how ro deliver babies, and soon. The medicine people still had influence. but they were not almighty. There were , definitely people who shone among those groups, and they gathered some degree of power, but that was because of ability, not because of their office. The people also gave more power 10 the village councils and balanced the influence of the clans within the villages. so that no one clan became dominant. Thus, it came about that when the white people came, they found us to be a loose federation of villages, more lroquoian in our government than most of the tribes around us. But our power was growing. I think that if the white people had waited 100 or 200 years they would have dealt with one or two governments in the Southeast. We were definitely influenced by the Iroquois. As it was, we were eventually forced by bitter expenence to adopt the white man's system of choosing one civil leader who had ultimate power. Then we got chiefs like John Ross, who passed a law saying no Cherokee could sell land. Until that time. each village acted on its own, and we were overwhelmed. / In spite of his droll pen 11ame. Bear Wirh Runs is a full-blooded member of the Cherokee cribe. He Jives in quiet a,umymity offthe Cherokee Indian ReservaJion. FREE CHEROKEE from Ahwi Brown What is a Free Cherokee? That's an honest question, and ru try ro give an honest answer. Most often a Free Cherokee is a person with a family legend about an "Indian" grandmother or grandfather. While these legends persist in famiUes throughout the land, the Bureau of Indian Affairs (BIA) has made it virtually impossible to enroll these Free Cherokees on federal rolls. The Free Cherokees are seen by many of these Xotuah JPurnat page ao people as a way to go "home." We do not seek BIA recognition or any other benefit not available to other citizens. We do appeal to our BIA "approved" cousins to join with us in keeping our heritage strong and in resurrecting Tsalagi as a spoken language. It is the hope of this Free Cherokee that the more affluent of the Free Cherokee people talce advantage of the current recession and low interest rates to acquire land parcels in the Cherokee homeland, Katuah, with the intention of establishing Tsalagi kibb1uzim within the borders of the homeland. To explain the meaning of the liebrew word kibbwzim: the Jewish people used this same method to reacquire their ancestral homeland. It took them about 100 years to do it. I hope we can beat that! . . This idea may sound crazy, but so did Z1on1Sm 100 years ago. J reel that this is an idea whose time has come. I release it to the Ancient Red. Allw18rown Chic.kamaugan Band of Fru C~ro/cus 19/SBudleySt Clialtunoogo. TN 37404 Summer, l 992 �:BUN M-OU'.NTA.'L'.N (b. 1979 • d. l 992) It was over a dozen years ago that a man named Jerry staned cooking small batches of tofu in the back of a food co-op in downtown Boone, NC and distributing it around town. This effort was passed on to others who tried to expand the tofu, tempeh, and sprout market to the rest of the state. The soy dairy was small, but it had a wide distribution within North Carolina. A series of owners found it difficult to manage, and it was passed along until John Swan bought the business in 1987. He sought to make Bean Mountain into a viable business by moving it from the slowly dilapidating building it had been housed in for years to a new building in Weaverville, NC. The hope was that with bcner access to distribution routes and better facilities, larger contracts could be gained and the business would nourish. We have recently learned, however, that Bean Mountain could not make enough money to survive in today's market. Bean Mountain tofu and tempeh have been legendary not only in the southern mountains but also in many towns in the piedmont. h will be sorely missed by many people. Hats off 10 you, John Swan, for your gal/am effons to revive this most useful of services to the community. Thanks also to the men and women who put in their sweat and blood 10 keep it going. May the memory of all that good food linger in our hearts forever. - Rob Messick SOUTHERN APPALACHIAN BLACK BEAR REHABILITATION AND RELEASE CENTER Or. Michael Pelton, a wildlife biologist from the University of Tennessee who specializes in black bear research, frequently receives calls from people who have found orphaned bear cubs. Panicularly in the spring when cubs are young and inexperienced, they are at risk if they are separated from their mother by poachers, free-ranging dogs, a flood in their den, or any of a number of other causes. Until now, there have not been adequate solutions for this situation. But a dream long held by Dr. Pelton seems about 10 mnterial ize. Under the auspices of the Dragonette Society for the Preservation of Endangered Animals, work is proceeding on the Southern Appalachian Black Bear Rehabilitation and Release Center. a facility specifically designed to renccustom and relocate orphaned, injured, or starving black bears into the wild. The Center is certified as a non-profit organization and has established a board of directors. Backers have donated a site for the project in Townsend, TN near the Great Smoky Mountains National Park. Architect Tom Caldwell volunteered his skills to draw up a plan for the facility, and the Oragoneue Society is now preparing for a fund-raising effon toward a $350,000 construction budget. The institution's primary focus would be 10 temporarily house and r.reat bears in order to re-establish 1hem in the wild as quickly as possible. "We want to do what we can in a confined situation to enhance the possibility of survival in the wild," said Dr. Pellon. Bears would be held for their protection only with as little contact with humans as possible. When they become strong, healthy, and acclimated enough to function in their natural habitat (a maximum of six to eight months), they would then be released 10 remote areas of the mountains or possibly in black bear reintroduction projects, like the one proposed for the Big South Fork area in Kentucky. The Dragonettt: Society for the Preservation ofEndangered Animals Box669606 Mariella, GA 30066 to"'°'ifka. IOO'U ~t\~S \ I ,-o &c>~ , a04 by Rob M, .. 0$.icl; v ( 7041 69~1 Q.8"118" An Alternative NATURAL MARKET WHOLE rooos • OULK FOODS • VITAMINF..S • Hf:R!lS • FAT FREE FOODS • TAKE OUT FOODS• SNACKS• NO SALT, NO CHOLESTEROL 265-2700 823 Blowing Rock Ad Boone NC 28607 ~ » speaking fpr fhe earfh. --, Union Acres Rob Messick Rt. 8, Box 323 Lenoir, NC 28645 't lllll • &.234 t1<nc1enonw,..,..c;ie1)!1 C~t\b~~, M.C. Get a set of 10 assorted folding cards with artwork as seen in Katuah Journal. Send $11.25 ppd to: /•j i - - Acreage for Sale - Smol.y Mountain Living with a focus on spiritual and ecologie11I values For more informalio11: Contad C. Grant at Route 1. Box 61/ Whittier, NC 28789 (704) 497-4964 whole earth gro~ery . ·. .;·,: .. ,, r,.. ~ NATURAL ALTERNATIVES FOR HEALTHFUL LIVING 146 !.'.parkway craft .:<'ntcr • suit<' 11 gatlinburg, tcnncss"<' 37'738 615-436-6967 �JUNE 12-22 AMONG THE TREES Katuah Rainbow Tribe Solstice Gathering. Somewhere in the national forest. sisters and brothers will gather 10 create a magical village of love and light. Location to be announced. For information, write to HO! Newsletter; Box 5455; Atlanta, GA 30307; or call Atlanta Rainbow Light Linc at (404) 662-6112. €V€0t'S BLACKSBURG, VA Soc1e1y for Conservation Biology Annual Meeting. Symposia on biodiversity issues. Contact DepL or Fisheries and Wildlife: VPI & SU; Blacksburg, VA 2A061 27-7/1 HOT SPRII-.GS, NC "Jndcpcndcncc Week 7.en Holiday." wilh Genlci Snndy Stewart. Medi1ation rcU'C3t held in s1lcnce, culminating ma walk up lhe moum.am. Pre-register: S225 includes lodging and vegan meals. For info on lhi.~ and other rctreais, contact Soulhcm Dharma Retreat Center: RL I. Box 34-H; Hot Springs, NC28743. (704) 622-7112. 27,7/4 IS FULL MOON/ STRAWBERRY MOON 19 ASHEVILLE, NC • AFSEEE's Vision for N:lllon:il Foresis in the Southeast," a public meeting with Jeff DeBonis, founder of the Associalion or Fo~, Service Employees for EnvironmcnU!I Ethics. 7 pm at Humanities Lccwre Hall, Univers11y of North Cnrolinll • Asheville. For info, C31I Dr. Gary Miller, UNCA. (704) 221-6441. 28 BLACK MOUNTAIN, NC "Sunday m the Park," a moveable reast of emenninmcnl, will be at Lake Tomahawk today at 2 p.m. Performers will include Jerry Read Smith, Lisa Smilh, and Bonnie Blue's puppcis. For info on this and other Sunday evcnis, call Quali1y f-orward. (704) 254-1776. JULY (INTER)NATIONAL Day of Action for the 07.one layer. Don a "radiation suit" and demand a ban on CFC's and HCFC's NOW! Picket your nearest EPA office. Local eoniacc John Johnson (615) 26S-67t3 ContincnUII comacc Rhys Roth (206) 943-7259 l 3.9 19-21 WILLIS, VA "The New Dance." an exploration of changing sexual identities with Dan Chesbro. Friday • workshop for men and women IO hcal old wounds, restore Ille balance of power and shnre our spiritwll oneness. SaL, Sun.• a l'CIICal for men wilh music, bodywon:, ceremony. Indian Val~y Rctrcat: RL 2. Box 58; Willis, VA 24380. (704) 789-4295. ASHEVILLE, NC ·wise Woman Tradition: Apprentice W~." will explore herbal knowledge and women's wisdom. For info, contact WhHewolf; Box 576: Asheville, NC 28802. LINVILLE, NC 371h Annual Highland Games and Galhering or the Sc«lish Clans 01 MacRae Field beneath Ornndfalher Mo11ntain. Scottish games, dancing, uilidh, bagpipes, more. For information. call Orandfalher Mountain Highland Carnes 01 (704) 898-5286 or write to Box 356; Banner Elk, NC WASHINGTON, DC First National Carrying Capacity Issues Conference. Discuss the basic issues underlying the CWTCnt environmental crisis with leading thinkers such as Gaylord Nelson, Herman Daly, Anne Ehrlich, Garrett Hardin, Hazel Henderson, and others. $100. Carrying Capacity Network; 1325 G St. NW (Suite 1003); Washington, DC 20005 (202) 879-3044. 20 SUMMER SOLSTICE GREAT SMOKIES PARK Naturali51. nnd Educa1or Week is for anyone who wanis 10 team more abou1 lhc outdoors nnd pass lhc knowledge along. Hiking, natural h1~tory, music, swunming... and Free Tune! Spce111I gucs1 will be Doug ElboU, storyu:ller/ naturalisL Prc-rcgisu:r: S200 includes lodging and meals. For more info about this and other programs, contact On::11 Smoky Mounlllins lns111111e at Tremont; R1. t, Box 700; Townsend, TN 37882. (615) 448-6709. 22,27 "'1tt'1afi JournnC. pa9(" 32 18-19 GREAT SMOKIES PARK "Great Pandas in Chma and Wildlife in the Smokies" wilt use field lrips in lhc Park lllld group discussions to mnlcc ecological, cultural and conservation comparisons be1wccn Chinn and lhc Smokies. For info about lh1s nnd olher courses, con13e1 Smoky Mounlllin Field School: 600 Henley Su-eel, Suite 105; Knoxville, Tn 37902. 1-800.284-8885. 18-19 SWANNANOA, 1'C Anciem Sw Walke.rs" class led by Page BryanL Included will be 1hc m:iking or a stnr bundle, a Stnr Dance, 111lditional Native American siories nnd sky watching. Pre-register. $85. For info about lhis and other programs, eon1.1c1 The Earth Center. See 7/11. 19-25 SWANNANOA, NC "Old-Time Music nnd Dance Week" of the Swannnnoa Onlhcring 01 Wnrrcn Wilson College. Weck-tong instructional workshops on old-time liddle and guitnr, clogging and conu:i dancing, siorytelling, and more. Ralph BliZ7..ard and lhc New Solllhem Ramblers, David Holt, Don Pedi, and others. S220 + Sl40 meals 311d lodging. Sec 7/12-18. 20 ASHEVILLE, NC "Planetary Acupuncture: Power Points and Sacred Sites and the Healing of the Earth." Breath-taking sUdes and spirirual insights by anthropologist/photographer Martin Gray. 7 pm at Laurel Auditorium, Asheville-Buncombe Technical College. $10. 9-12 28604. 19-21 W-ESSER, 11.C ACA Open Canoe Nolionnl Championsb.ips will feature racers from nll over the U.S. in slnlom and wildwau:r courses on the Nanlllh3!3 River. For info on these and other whitewater evcnis. eoniact Nam.ahala Ou1door Cenu:r; 41 Hwy 19 West; Bryson City, NC 28713. (704) 488-2175. 15-17 10 BLACK MOUNTAJN, NC Robert Hoyt, a radical voice for a New Soulh, and The Billies, rhythmic harbingers or post-mdusuial living, play 31 McDibbs; I 19 ChClT)'. For more info, call (704) 669-2456. MARSUALL, NC "Toolmaking for Woodwoiters" is a class for lhosc intuesled in u-aditional woodwor1cing lechniques requiring IOOls no longer commercially available. SIUdcnts will team IO mnke and modify IOOls, including forge work, uiught by blacksmith Frank Turley. Pre-register. S390 includes meals and camping. with donn aceomodalion available. For info on lhis and olhcr woodworking workshops, conU1c1 Counuy Workshops; 90 Mlll Cree.le Road: Marshall, NC 28753. (704) 656-2280. 20-24 SWANNANOA, NC Full Moon Lodge is a monlhly eveni; begins 111 noon. Fo, info abou1 panic1pa1ing m the sweat. conU1C1 The Earth Cenier. 302 Old Fellowship Rood: Swannanoa, NC 2377g_ (704) 298-3935. 11 12-18 SWANNANOA,NC "Scouish/Bluegrass Week" oflhc Swannanoa Orubcring 01 Warren Wilson College. Week-long instructional workshop on Scottish and bluegrass music styles with Brian McNcill, Z;in McLocd, the Lynn Moms Band, olhcrs. $220 + $140 meals and lodging. Wnu: The Swannano:i Gntbcring; WWC: Box 5299: Swannanoa, NC 28778. 14 PULL MOON/UUCK MOON Summer, t!l92 �.:!0-:!6 WILLIS, VA Seventh Annual Women's Wellness Weck. Sacred spat:c and mual, movement. sound, storytelling. more with Jane 20 Avery-Grubel, Katherine Chantal, Louise Kessel, Ise Williams. and mhcrs. Conmct Indian Valley Retreat; Rt. 2, Box 58; Willis, VA 24380_ (703) 789-4295. -pericarp --seedcoal UUNCO\IBE COU:O,.TY. NC Organic SmaU Farm Tour w1fl provulc an orponunity to soc orgnnic producuon technique,, green m.murcs and pc$! control~ on working farm, m the al'l!a. Sponsored by Carolina Farm S1t:w:udship Ass«ia11on. For info, call Allison Arnold :it (704) 255-5522. FRANKLIN, NC Cnmping. canoeing. rafting. hiking. first aid instruction with a small group of bomcscboolcrs in the Nnntaha13 Mountains wilh the Hcadwntcrs Homcschoolcrs Outdoor Camp. S275. For more info. contact He.id waters at (704)369-6491 or write lO 68 Lakey Creek Rd.; Franklin. NC 28734. 23-29 ASU1'; \'ILLE, NC Broom Making Workshop. Go tic one on with instructor Cnrt~n Tuule. For info on this and other craft workshops, contact Folk An Center: Box' 9545; Asheville, NC 28815. (704) 298-7928. 21-23 CULLOWII EE, NC •1..nndscaping with Nauve Plants" conference will offer lcc1urcs Md worbhops by landscapers and horticulturists. Pre-register: S50 + meals and lodging; rcgislCt separately for optional field trips on 7(22. For info, call Sue DcBord at West.em Carolina University. (704) 227-7397. 23-2S 23-8/2 SEPTEMBER Fmuru: 2. -Cn•lot1rn dc11tato, Amoricnn ch•olnul: lonld· ludinol ~ectlnn throu~h " nut, I.H x. WF,STERN NC Folkmoo1 USA brings folk dancers and mus,cinns from Hungary, Jamaica, Belgium. MCllico. Moldova, Panama. Sardinia. Ponugnl, Taiwan and Uzbcldst:111 to perform m various locauons in Kauiah. For schedule and price information, contact Folkmoot USA; Box 523: Waynesville, NC 28786. (704) 457-2997. CELO COMMUNITY, NC RSVP Summer Celebration. Picnics, tubing, hiking, dancing with Katuah's homegrown pc:icc networking journal. For trove! directions or more info, call Joseph Heflin a1 Rural Southern Voice for Peace. (704) 675-5933. 7-8 ELIZABETHTON, TN Appalachian Folk Medicine Symposium will include lcc1urcs held al Sycamore Shoals Staie Historic Sile in Elizabethton, lllld demonsr.rations and hikes at Roan Mounlllin Siate Parle. For info. contact Jeff Wardeska. Roan Mountain Society; 4 Bingham Court; Johnson City. TN 37604. (615) 929-4453. FULL MOON/HARVFSf MOON 12-20 AUGUST 12 WESTERN NC River Week celebrates the French Broad River in four WNC counties. Community events will include a canoe trip, raft race, hotdog kayaking, river safety course, and riverside concert. To avoid- being left high and dry, get a schedule from the French Broad River Foundation. (704) 252-1097. 25-26 13 FULL MOON/ GREEN CORN MOON The nrc.1'5 oldest and targc..t natural foods grocery " Kalmia Center, Inc. FRENCH BROAD Fooo Co,op Sylva, NC (704) 293-3015 Custom tilling, organic fertilizers, kelp meal, colloidal phosphate & many more products and services for abundant gardening and healthful living. (JOI) ......... .. 255-7650 your comnru1'1ly groury,1ou ._.,., ...,.,., ......... .... .. ,,,... ,... ,..., "'- 811/k Herl>s, Spices, & Grains Vitamins & Supphwents W11eat, Salt & Yeast-Fn•e Foods Dairy S11bstit11ti:s Hair & Skin Care Products Beer (.-f Wine Making S11J1plies 200 W. King St, Boone, NC 28607 (7(») 26-1-5220 r;f diu W WHOLE FOODS VITAMINS ORGANIC PRODUCE 160 Broadway Asheville, North Carolina Open 7 Days a Week Monday - Friday 9 am - 8 pm Saturday 9 am - 6:30 pm Sunday 12 pm - 5 pm Summer, 1992 t ·,. ~ NATIVE FLUTES Two styles mode of cedar or walnut woods in the traditional manner Hawk Littlejohn Sourwood Farm Rt. 1, Box 172-L Prospect Hill, NC 27314 (919) 562-3073 Sam!JMush Herb Nurse.~ WREATHS •POTPOURRJ • HERBS • TOPIARY Complete Herb Catalog - $4 Describes more than 800 plm1ts from Aloe to Yarraw Rt 2, Surrett Cove Road Leicester, North Carolina 28748 Phone for appointment to visit (704) 683-2014 �HJGHLANDER CENTER is a communily-bascd educational orgnnization whose purpose is 10 provide space for people 10 learn from each olher, and lO develop solutions 10 environmenllll problems based on lhcir values, experiences, and aspirations. They also pul oul a quarterly newsletter called Highlantkr RtportS. For more info contacl Highlander Center. 1959 Highlnnder Way; New Mankct, TN 37820 (615) 933-3443. FAMll.IES LEARNING TOGETHER exisls in North Carolina as a ne1work or homeschooling families who offer infonn:n.ion, experience, and encouragemcnl 10 each olher. &nelilS of FLT membership include a quarterly newslcllCI, fumily di.roclory, fnmily galhcrings twice a year, media resource file, and much more. If you would like 10 learn more about Ibis o~n group please contacl Tnsh Sc11Cnn or Doug Woodward :ll (704) 369-6491 or write 10 68 Wey Creek Rd.; Frank Im, NC 28734. PIEDMONT BIOREGIONAL INSTITUTE· For those who live m lhe Piedmonl area, there's a b10reg1onal cffOfl well underway. Join Us! We would appreciate any donation or time or money 10 help mee1 opera1ing expenses. For a gift or S25.00 or more, we will send )'OU a copy or John Lawson's journal, A New \foyage to Carolina. Also come fmd out about the Lnwson ProjccL PBl; 412 W Rosemary S=t: Chapel Hill, NC 27516; Uwha.nia Province. (919) 942-2581 THE ALTERNATIVE READING ROOM is an unconventional library; free and open 10 lhc public. Our coltecuon intereslS include the environment, social :ind political issues, the media ond peace. We have.over 200 mag3.1.ine substripiioos. The book and video collccuo~ also emphasii.e the cnvlltlllment and political concems. Books and videos can be checked OUL A video player i~ available for watching films in the ~ng room. Localed UJ 2 Wall SL (#114): Asheville, NC 28801 (704) 252-2501. MoQ/Wed/Fri 6-Spm. Tuesffhur I-Rpm · Sal/Sun 1-6pm A VIDEO ABOUT LAND TRUSTS has been produced by lhe umd Trus1 Alliance 10 explain in lay 1erms whal a land lfUSI is. 2.7 million acres of land have been saved by non-profit land 1rus1 organi7.ntions in America This video docurnenlS lb.is movemcm's successes. Cost is 521.00 for individual and Sl4.50 for LTA members (include S4.50 for posmgc). Con!3CI: The Land Trust Alliance: 900 171h SL NW (Suite410); Washing10n, DC 20006 (202) 785-1410. ~Jli,~ J~~'[.'IOL P0:9.': ~ HAWKWlND EARTH Rl:.NEW AL COOPERATIVE is a 77 acre wilderness retreat located on Loolcou1 Mounmin Parkway in northern Alabama. Easy access. safe family camping, year round weclc:end programs featuring Native American cldc:G and Eanh teachers from around lhe world. S1r0ng spiritual foundation wilh Earth Renewal emphasis, membership discount co-op. There is no chnrge for Native American ceremonies; reservations required for all vis11S, please. Childcnre o(lell avnilllble. Write: P.O. Box 11: Valley Head, AL 35989 (205) 635-6304. For qU3flerly newsleuer and program updates send S 10.00. NATIVE AMERICAN CEREMONlALS - including handcrafted Native American ceremonial supplies. Drums, cuslOm pipes, medicine bags, swee1grass, sage, fcalhcrs. rawhide raules, IObnccos. pipe ~ . native flutes, and more! For free calalog send 10: Box 1062-K; Cherokee, NC 28719. GOOD EARTH ORGANICS in Asheville has a network-mruketing plan which can provide a substantial prut·time income. (Full time in 18-24 months). This is needed in any area, no !raining required. We provide !raining and all assistance needed to get you slllrted in your own business. Contact Good Earth at (704) 252-7169. UFETIMES .re AGES· a new release from Bob Avery-Grubel, full of new age vocal music exploring I.he mystery of life . lyrics included. On casseue only: send SI0.00 plus Sl.00 for shipping and handling 10: Bob Avery Grubel; RI. I, Box 735; Floyd. VA 24091. BEGINNING CHEROKEE LANGUAGE BOOK· supplemcnuxl wilh 1wo casscues. Sll'CSSCS alphabet & proper pronunciation. The first textbook written for use in teaching and learning 1he Cherokee language. (346 pages). S39.95 plus $5.00 shipping. analog also available wilh mpes, books, pipes, dance slicks. drums. feathers. furs, buffalo products and more. Crafl supplies also available (please specify). Send S2.00 10 the Muskrat Trader, Box 20033; Roanoke, VA 24018. COHOUSING COMMUNlTY being formed in lhe Asheville area. ResideoJS organu.e, plan, and design a coopc:rntive community where individual homes cluster around n common house wilh shnred facilities-· laundry, workshops. children's room, dining room, etc. Opportunities ror energy efficient, ecologically sound land use. Inquiries inviled. Coouict: John Senechal: P.O. Box 1176: Weaverville, NC 28787 (704) 658-3740. LAND SURVEYOR seeks land conscrvW1Cy, community land trust. and other alternative community and green proJccts. Licensed in LA, ME, NC, NH, TN. Contact Rantbll Orr. RI . 3, Boit 345; Sneedville, TN 37869 (615) 2n-0416. HEADWATERS helps both individu:ils ond families dcvcl0p their outdoor ~kills wilh an awurcness of lhc value or our nmural world. We offer a diver.ily of experiences, rncluding family advcnwrcs, Homc!ilChoolcrs Outdoor Camp, mstruclion m kayaking, canoeing, backpacking. bicycle touring, nmwc ph01ogrophy, and wilderness rafung. For program mformalion, COlllllCt Trish Severin and Doug Woodward nt (704) 369~91 or wntc 10 68 Lakey Creek Rd.; Franklin, NC 28734. ETHER IC ANALYSIS • most complete rcpon on chak.ras and emouons as Ibey an:: effecung your being. Include.~ pcrsooalii:cd Gem Elixer 10 balance Auric Body. Mail five hai~ (plucked from your head), name, address, and S55.00 10: Dawn: Rt. 3. Box 9; Llncsvillc, PA 16424. MAGICAL HERBS • planlS, books, and fTCC newsletter. Send 10 Wi7.ard's Way; 75 Broadway; Asheville, NC 28801. Alternatives ... The Dir«1 of ln1enrional Communities is lhc prodory uct or two years of intenS"ive research, and is lhe most comJ]fdlensive and accura1e dircc10ry available. fl documenlS lhc vision and lhc daily life of more lhan 350 communities in Nonh America, and more lhan 50 on olher continents. Each community's listing includes name, address, phone, ond a description of the group. Extensive cross-rercrencmg and indexing male.es themfonnation easy 10 access for a wide variety or users. Includes maps. over 250 additional Resource listings. and 40 related aruclcs. 328 pages 8-1/2xl I Perfcclbound October 1990 ISBN Number: 0-9602714- 1-4 $16.00 Add $2.00 postage & hnndling for first book, $.50 for each additionnl; 40% discount on orders of 10 or more. Alpha Fann. Deadwood. OR (503) 964-6102 RSVP SUMMER CELEBRATION - July 25-26th at I.he home of Rum! Southern Voice for Peace in lhe Cclo Comrnuruty. Picnics, 1ubmg, fishing, hilang, dancing, fine food and music! Fnmily Cun for childn:n or all ages. Mark lhe date on your calendar now! Call Joseph Heflin at RSVP ror information and schedule or weekend even is (704) 675-5933. • Webworking costs: There is a charge of $2.50 (pre-paid) for each Webworking entry of 50 words or less. Submit entries for Issue #36 by August, 15th 1992 to: Rob Messick; Rt. 8, Box 323; Lenoir, NC 28645. (704) 754-6097. . Summer, 1992 �BACK ISSUES OF KATUAH JOURNAL AVAILABLE t ISSUE FOUR-SUMMER 1984 Water Orum • Water Quality· Kudzu - Solar Eclipse - Clearcu1ting - Trout - Going 10 Water - Ram Pumps - Microhydro - Poems: Bennie lee Sinclair, Jim Wayne Miller ISSUE FIVE· FALL 1984 Harvest· Old Ways in Cherokee- Ginseng· Nuclear Waste - Our Celtic Heritage - Bioregion:ilism: Past, Present. and Future - John Wilnoty - Healing Darkness - Politics or Parucipa1ion ISSUE SIX· WINTER 1984·85 Winter Solstice Earth Ceremony - Horsepasture River - Coming or lhe Light - Log Cabin Roots· Mountain Agriculture: The Right Crop - Willirun Taylor - The Future or lhe Forest ISSUE SEVEN - SPRlNG 1985 Susia.inable Economics - Hot Springs - Worker Ownership - The Great Economy - Self Help Credit Union • Wild Turkey - Responsible Investing Working m Ille Web of Life ISSUE EIGHT· SUMMER 1985 Celebration: A Way of Life- Ko1uah 18.000 Years Ago - Sacred Sites - f'olk Arts m lhc Schools· Sun Cycle/Moon Cycle - Poems: Hilda Downer • Cherokee Heritage Center - Who Owns Appalochia? lSSUE NINE· PALL 1985 The Waldcc Forest - The Trees Speak • Migrating Forests - Horse Logging - Starting a Tree Crop Urban Trees - Acom Bread • Mylll Time ISSUE TEN - WlNTER 1985·86 Ka1e Rogers· Circles of S10ne • Internal Mylhmaking - Holistic Healing on Trial • Poems: Steve Knauth - Mythic Places · 111e Ukterui's Talc Crystal Magic - "Dreamspcuking" ISSUE THIRTEEN· FALL 1986 Center For Awakening· Elizabeth Callari - A Gentle Death - Hospice - Ernest Morgan· Ocaling Creatively with Death· Home Burial Box - The Wake. The Raven Mocker - Woodslore & Wild· woods Wisdom· Good Medicine: The Sweat Lodge ISSUE FOURTEEN· WlNTER 1986-87 Lloyd Carl Owle • Boogers and Mummers - All Species Day - Cabin Fever UniVCISi1y • Homeless in Katuah - Homemade Hot Waw • S1 ovemaker's Narmtive - Good Medicine: Jnu:rspecies Communication The Chalice and the Blade ISSUE TWENTY-SIX· WINTER, 1989-90 The Ecozoic Era - Kids S:iving Rainforest - Kids Treccycling Company· Connict Resolution - , ~UA~OURNAL 35 PO Box 638 Leicester, NC Katuah Province 28748 For more info: call Rob Messick at (704) 754-6097 Name Regular Membership........$] 0/yr. Sponsor.........................$20/yr. Contnbutor .....................$50/yr. Address State City Summer, 1992 If ISSUE FIFTEEN· SPRING 1987 Coverlets· Woman Forester - Susie McMahan: Midwife - Alternative Contraception - Biosexuality • Biorcgionalism and Women • Good Medicine: Malrinrchal Cul111re - Ptarl ISSUE SIXTEEN· SUMMER 1987 Helen Waite - Poem: Visions in a Garden - Vision Qucsl - First Flow - lni1iaLion - Leaming in the Wilderness - Cherokee Challenge - "Valuing Trees" ISSUE EIGHTEEN· WINTER 1987-88 Vemncular Architccture - Dreams in Wood and S10ne - Mountain Hoene • Earth Energies • Earlll-Shehcred Livmg • Membrane Houses - Brush Shcltcr. Poems: October Dusi,; • Good Medicine: "Shell.Cr" ISSUE NINETEEN - SPRING 1988 Pcrelandra Garden· Spring Tonics· Blueberries· Wildflower Gardens - Granny I lcrbalist . Flower Essences - "The Origin of lhe Animals:• Story • Good Medicine: "Poww-" - Be A Tree ISSUE TWENTY· SUMMER 1988 Prc.c;crvc AppamchiAII Wilderness. Highlands of Roan - Celo Community - L'llld Trust • Arthur Morgan School - ZOning Issue - "The Ridge· • Farmers and lhe Farm Bill - Good Medicine: "Land" • Acid Rain - Duke's Power Play - Cherokee Microhydro Project ISSUE TWENTY-TWO· WINTER 1988·89 Global Warming - Fire This Time. Thomas Berry on "Bioregions" - Earlll Exercise - Kor~ Loy McWhirtcr. An Abundance or Empuness - LETS· Chronicles or Floyd. Darry Wood - The Bear Clan ISSUE TWENTY-THREE· SPRING 1989 Pisgah Village. Planet An. Green City. Poplar Appeal· "Clear Sky"·" A New Earlll" - Black Swnn - Wild lovely Days· Reviews: Sacred lond Sacred Sex. Ice Age - Poem: "Sudden Tendrils" ISSUE TWENTY-FOUR· SUMMER 1989 Deep Listening - Life in A10mic City - Direct Action! - Tree of Peace - Community Building Peacemakers - Ethnic Survival· Pairing Project· "Baulesong" - Growing Pc:icc in Cultures - Review: I Phone Number Zip Enclosed is$._ _ _ _ 10 give this effort an extra boost Developing Creative Spirit - Birth Power - Magic of Puppetry - Home Schooling· Naming Ceremony. Mother Earth's Classroom - Gardening for Children ISSUE TWENTY-SEVEN - SPRING. 1990 Transformation. Healing Power - Peace to Their Ashes - Healing in Kauiah - Poem: "When Left to Grow" - Poems: Stephen Wing • The Belly • Food from the Ancient Forest ISSUE TWENTY-NINE - FALl./WlNTER 1990 From !he Mountains 10 the Sea - Profile of The L1ule Tennessee River - Headwaters Ecology· "II All Comes Down Lo Water Quality" • Water Power. Action for Aquatic Habitats· Dawn Watche:s • Good Medicine: The Long Humnn Being - The North Shore Road - Katu:lh Sells Ou1 • WatcrShcd Mop or Ille KlllWlh Province ISSUE THIRTY - SPRING 1991 Economy/Ecology - Ways 10 a Rcgencrauve Economy - "Money is the Lowest Form of Weallll" • Clarksville Miracle - TI1c Village • Food Movers Lifework - Good Medicine: "Village Economy"· Shellon Laurel • LETS ISSUE THIRTY-ONE - SUMMER 1991 Dowsing - Responsibilities of Dowsing· Electrical Life or the Earth • Kaluah and the Earlll Grid - Call of 1he Ancient Ones - Good Medicine: "On Aggression" - Time 10 Take the Time to Take the Time. Whole Science. Tuning Tn ISSUE THIRTY-TWO - FALL 1991 Bringing back the Fire - A Bi1 or Mountain Levity Climax Never Came - "Talking Leaves": Sequoyah· Walking Disianec - Good Mc.dicinc: "Serving lhe Great Life" · The Granola Journal • Paintings: "Mountain Stories" - Songs of the Wilderness ISSUE THIRTY-TiiREE- WINTER 1991-92 Fire's Power - What Is Natural • Fire and Forge The First Fire • Hearth and Fire in Ille Mountains · Good Medicine: "The Ancient Red" - Midwinter Fires: poems by Jeffery Beam - Litmus Lichens ISSUE TI-URTY-FOUR • SPRlNG 1992 Pnradisc Gardening - CommuniLy Sponsoccd Agricut111rc • Eluting Close to Home· Native Foods • Cover Crops· Kou1ah Cultivars • The Web of Life: A Kaniah Almanx - Good Medicine "Med_icinc Training" • Poems by Allison Sutherland Back Issues: Issue# _ _@ $2.50 = $._ __ Issue# _ _@ $2.50 = $._ __ Issue# _ _@ $2.50 = $,_ __ Issue # _ _@ $2.50 = $,_ __ Issue # _ _@ $2.50 = $._ __ postage paid $_ __ , Complete Set: (3- 10, 13-16, 18-20, 22-24, 26-27, 29-34) postage paid @ $50.00 = $._ __ Xntuoh )otimitt page'35 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 35, Summer 1992 Description An account of the resource The thirty-fifth issue of the Katúah Journal focuses on councils and consensus in governance and making decisions for the future. Authors and artists in this issue include: Caroline Estes, Joyce Johnson, Rob Messick, Bear With Runs, Lucinda Flodin, David Wheeler, Stephen Wing, Lee Barnes, Will Ashe Bason, Clear Marks, Karen Fletcher, James Rhea, Rhea Ormond, Ray Barnes, Michael Thompson, Troy Setzler, Taylor Reese, Rebecca Wilson Hicks, Jenny Bitner, and Ahwi Brown. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1992 Table Of Contents A list of subunits of the resource. Consensus by Caroline Estes.......1 Decision-Making Process by Joyce Johnson.......4 Problems with Consensus by Rob Messick.......5 Tribal Council by Bear With Runs........6 Elda by Lucinda Flodin.......9 The State of Franklin by David Wheeler.......11 Where the Trees Outnumber the People by Stephen Wing.......14 In Council with All Beings by Lee Barnes.......16 Steve Moon: Shell Engravings.......17 Good Medicine.......18 Natural World News.......20 A Look Back by Will Ashe Bason.......23 Are Bioregions Too Big? by Rob Messick.......24 Practices for Full Self-Rule by Clear Marks.......25 Drumming.......26 Jury Nullification by Karen Fletcher.......28 Review: Beyond the Limits by Rob Messick.......29 Events........32 Webworking.......34 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Cherokee Indians--Social life and customs--History Consensus (Social Sciences) Tennessee, East--History Folklore--Appalachian Region, Southern Cooperation--Virginia--Floyd County--History Human ecology--Religious aspects North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Acid Deposition Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Black Bears Book Reviews Cherokees Community Earth Energies Economic Alternatives Folklore and Ceremony Forest Issues Geography Good Medicine Habitat Hazardous Chemicals Katúah Plants and Herbs Poems Politics Radioactive Waste South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Villages Water Quality Western North Carolina Alliance Wilderness https://omeka-test.library.appstate.edu/files/original/d6750f94c0a18f40bca5af30e17a5990.pdf 5e1986979bd6644b0725bad9148dd445 PDF Text Text ISSUE 36 FALL 1992 $2.00 ,.·········~···-..... ...,! ........ I" ? . ~-- -- '··~---.. ..,..•.... •r.--,.•,.--... ···-···_;:) WORKING WITH WOOD �PO Box 638 Leicester, NC Katuah Province 28748 New Address Inside! Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 _. "1''e o,. .,,,. C, () I' Printed on recycled paper ADDRESS CORRECTION REQUESTED �Using Wood............................... Appalachian Logging..................... 4 by Lee Barnes Old Logging Days......................... 7 by Frank Hodgin Working the Woodlands................. 9 by David Wheeler Wood Products and Western Nonh Carolina.................. 10 by Dr. John Wade 13 USING WOOD Logging with Horses.......·-··········· 15 'Thi! ecoMmic base ofthe area is rapidly changing from agriculture and primary industry 10 service-related indJAS1ry. especially tourism." Natural World News..................... 16 Invasion of the Giants.................... 19 Depletion for Dollars...................... by Harley Wessman by Nancy McIntyre • The Dra!I Land and Rcsouroe Management Pl.an for lhe Nanlahala-Pisgah National Forests by Buzz Williams From Industry to Endeavor.............. 20 by David Wheele.r Pioneering A New Human/Nature Relationship.............. 21 by Robcn T. Pershcel Forest S1ewardship Programs........... 22 by Jesse Jones Ecological Foresay for Renewable Forest Values................. 23 by Leon S. Minckler Drumming.................................. 25 The Chair in the Tree...................... 27 by Tucker Windover Reading the Grove........................ 29 by Charloue Homsher Events....................................... 32 Webworking............................... 33 Drawing by Hope Walker f'a(L, 1992 Fanning and logging were the traditional mainstays of the mountain economy. Working with the land was for a long time the only way to live in the remote mountains. Isolated from the national economy more by poor transportation routes than by distance, the white mountaineers lived independently, each family deriving their own living from the fields and forests of their inherited cove lands. The fields grew food; the forests provided additional food sources, as well as a source of wood. The white mountain folk almost literally built their lives out of wood. As well as fuel, it was also used in the making of shelter, tools and utensils, storage containers, and wagon bodies. 11 was even necessary in the manufacruring of the leather that harnessed the horses. The arrival of the railroads changed all that. A flood of ou1side capital rode into the mountains on the rails and the primary objec1 of the corporate desire was the wood growing on 1he mountainsides. Many mountain people drew their first paychecks at the logging camps that sprung up in the hills at lhe tum of the century. The logging boom was in lhe voracious style of capilalism that characteriz.ed that era - it was short and intense, and lhen it was over. The great trees were gone and so were lhe timber barons with their paychecks. But the lives of the mountain people were irrevocably changed. They were integrated into the cash economy and could not go back. Many people left the mountains to follow the logging companies to the Pacific Nonhwest; others migrated to the Piedmont to work at the textile mills. Logging continued, but it was once again small operations cutting primarily for local use. The fanning lifestyle persisted into the 1940's, but once the region was opened to the flow of cash and goods, people increasingly preferred to buy food with wages than to scratch the ever more crowded hillsides for their living. Another transportation breakthrough brought another influx of oucside money and culture and tightened the bonds that held the region into the dominant national economy. The construction of the interstate highways opened the mountains to throngs of people attracted by the region's natural beauty. People came 10 visit, as tourisls and second-home owners, or they came to live, like the many retirees and professional people who found it was much more pleasan1 to live in the mountains than in the crowded cities. Service jobs, taking care of the needs of the visitors and the well-to-do new arrivals, rose sharply and are stiJI climbing. Employment in service occupations is th. e dominant factor in the region's economic picture. Farm employment has dwindled. Most of those who call themselves farmers now work the land only part-time and make the bulk of their living at wage jobs. About the same number of people are employed in the wood products industries as were 30 Drawing by Rob Messick (continued on page 3) "4tuah JournaC page 1 �' ""' ~/ ,, ,I MAST HEADS THIS ISSUE: Sherman Bamford Becky Barwick Charlotte Homsher Steve Lee Pegi L- - - - - -- - - - '/ ,, - ., ./ .•.. COVER: by Rob Messick ©1992 PUBLISHED BY: Kat1mh Journal PRINTED BY: The Waynesville Mowitaineer Press EDITORIAL OFFICE THIS ISSUE: Billy Home and Gardens, Asheville, NC (love that basil!) WRITE us AT: Kanmh Journal Rt. 8, Box 323; Lenoir, NC Katuah Province 28645 TELEPHONE: (704) 754-(IJ97 Diversity is an imponant element of biorcgional ecology, both natural and social. In accord with this principle Ka1uah Journal tries to serve as a forum for the discussion of regional issues. Signed articles express only the opinion of the authors and are not necessarily the opinions of the Katuah Journal edil.OlS or staff. The Internal Revenue Service has declared Katuah Journal a non-prolil organization under section 501(c)(3) of the Internal Revenue Code. All contributioos to Katuah Journal are deductible from personal income mx. Articles appearing in Ka1uah Journal may be reprinted in other publications with permission from the Katuah Journal siaff. Contact the journal in writing or call (704) 754-6097. ..... . ...,.... ,.. ., ,<'o .,..l.\..,,>" o'\J\),~ ...,to-~ ., ~~'"' .,... ( _., ... ~· ,,,.:~ ,.. . .,._ • ... . .r••••· · .. ., t: · --t··-------- --'.••! I - J. - - - - - - - - - - "" - .,.,,•., . •: , 6';-,. \- . ' I 1,....._··,•• _,,.A: ~..,·:·.....J..,·. .. · .. . -, .... ... ••• ••r'f'· . , .., •..->4·· , - .. ,' ,..,_ ,., •_.... _ _ . •~.. ..;-•.._....,_ -- , ;•• .,.•.~····:!,-" · ... .,__.. , · . --: ' .•... ..,/.:-=---- --- ----:-:,...-i~- ----- - ,.,-::..· : _ ---- Lee Barnes . -~· ,,,- ' ... ~ - -.. . -.. . ,_,.,, ,-' . .••_....;.• ••--!· : .;.;J Heather Blair Jesse Jones Rob Messick David Wheeler ( \ -------- ---~, STATEMENT OF PURPOSE Here, in the Katuah Province of these ancient Appalachian mountains where once 1he Cherokee Nation lived in freedom between the Tennessee River Valley and the Eastern Piedmont between the Valley of the Roanoke and the Soulhem Plain on this Tunle Island continent of Mother Ela. the Eanh Here, In this place we dedicate ourselves to remembering our deep connection to the spirit of lhe land. We bring this connection into lhe being and the doing of our daily lives When the land speaks, we listen and we act We tune our lives to the changes, to the seasons We respect the limits of the land We preserve, defend, and restore the land We give thanks for all that is good Harmony with the land is no longer an ideal; it is an imperative. The land is a living being. She is sacred. As the land lives, so do we. As the spirit of the land is diminished, our spirits are diminished as well. 'LNVOCA.'JWN Oh, trees, Dear sisters and brothers, We stand here To honor you. We acknowledge our kinship to you. We are because you are. You are a part of us, And we are a part of you. We revere your life-giving gifts, Your beauty and your chemistry, Your stability and flexibility. We cherish your life And feel blessed to live with you. Karuah Journal sends a voice... with articles, stories, poems, and artwork we speak to the spirit of all the living, breathing inhabitants of these mountains in hopes that we, lhe human beings, may find our place in this Great Life. The Editors KATUAH JOURNAL wants ro comm1111icare yo11r tltoughts and feelings 10 the other people in the bioregional province. Send them to LIS as leuers, poems, stories, arricles, drawings, or photographs, ere. Please send your contribwions 10 11s at: Kafliah Journal; Rt. 8, Box 323: Lenoir, NC Karuah Province 286-15. OUR NEXT ISSUE will be on "Bio-visions" or graphic art representations of what the bioregion is and what it could be. Images will be the language of this issue. Your contribution is requested. Deadline is November 15th, 1992. Send to Rob Messick; Rt. 8, Box 323; Lenoir, NC 28645. THE SPRING ISSUE will be dedicated to sustainable tourism and transport, including green alternatives to uavel. The deadline is February 1st, 1993. OUR LAST ISSUE will be an index to the 38 issues of Katuah Journal, and a listing of bioregional organizations. '.Katimh Journa! pti9e 2 f'aU:, 1992 �(c:ontinUc4 flOltl pqa I) years ago (and to a great extent they arc members of the same families), but the relative percentage of those working with forest products has shrunk as the region's population and employment in other sectors has increased. Today the land-based occupations have faded from their former prominence in the regional economy. The rapacious timber barons arc gone, but the logging companies still arc often seen as the villains in local national forest land use controversies, as logging is the primary on-the-ground activity destroying the old growth forest and degrading native habitats. Logging frequently causes environmental damage on private lands as well. At best a logging site is messy and ugly for some years after the wodc is completed, but poor silviculture and careless cutting practices can leave a poor mix of unhealthy ~ . compacted and eroded soil, herbicide poisoning, and silted creeks. However, we cannot simply wish away wood use, one of our primary land-based occupations. Mountains, forests, rocks, and clear running water are what exist naturally in this place. If we arc going to grow a society that is bioregional, tied closely to the land and based on natural cycles, it will be nourished on food grown in our own fields and orchards. If we arc going to build a regional economy here, it will be built - like that of the early white mountain people - largely of wood. We must restore these "primary industries." Our central challenge in finding our place in any region is: can we live in a good relation with the land? In the Katuah bioregional province, this increasingly comes back to us as the question: working in a right way, can we use wood? In this issue of the Katuah Journal we look at how we arc using the mountain hardwoods. We will examine the wood products industry working in the upland forests today, partly to gain a better understanding of a powerful force in the region's economic and political landscape, but also to sec what changes we must make to create a beneficial and harmonious forestry that could be of benefit to all. The first school of forestry was founded here in the Southern Appalachian Mountains. It would only be right for the Southern Appalachians to be the place where we start over and create another school of forestry practice, this one based on the region's native vegetation and natural patterns of growth. Such a field - or forest - of endeavor, done rightly, could be of positive ecological benefit to the bioregion. It could also be a paradigm for a healthy society. "Putting down roots" is the first prerequisite of biorcgional consciousness. When we arc really here, truly aware, we live with future generations in mind. The trees grow from 150 to 500 years in age, or five to 16 human generations. Thinking in those terms would cenainly transfonn our relationship with the land. To people measuring their lives in this time frame, it would be absurd 10 degrade or destroy their - and their descendants' - natural TaCL, 1992 Phoro by Rob Messiclc life suppon processes for the sake of shon-term gain. They would be as unlikely to "high-grade" the forest (cut the best trees and leave the inferior stock) as to pave it over for another shopping mall. To these people, it would also be patently obvious that they should defend the life web from all hann, whether it be the insidious intrusion of atmospheric pollution or disruptive activities . by their fellow humans. When we arc really here, truly aware, we also see the breadth and depth of relationships that keep this land alive. Biodiversity, this is called. The trees arc not the forest, but they arc the greatest plants that grow there. It takes a balancing of myriads of lives, many of them great, many more of them infinitesimally small, to create each living tree. An ecologically realistic viewpoint would see each tree as a culmination of these dynamic relationships. Tall buckeyes and stout beeches are not isolated phenomena that can be divorced from their surroundings. They are integral partS of their life community, and true forestry nunures the health and balance of the whole community to promote the health and growth of its trees. We can learn from true foresters what they learn from the trees: stand tall, grow slowly, develop strong roots, be open to both rain and sun, be green, be of service. Gregory Bateson, who combined careers in biology, anthropology, and psychiatry and is thought by many to be one of the great thinkers of the 20th century, was fond of retelling this story from England: "New College, Oxford, is of rather late foundation, hence the name. It was probably founded around the late 16th century. It has, like other colleges, a great dining hall with big oak beams across the top. These might be eighteen inches square, twenty feet long. "Some five to ten years ago, so I am told, some busy entomologist went up into· the roof of the dining hall with a penknife and poked at the beams and found that they were full of beetles. This was reponed to the College Council, who met in some dismay, because where would they get beams of that caliber nowadays? "One of the Junior Fellows stuck his neck out and suggested that there might be on College lands some oak. These colleges arc endowed with pieces of land scattered across the country. So they called in the College Forester, who of course had not been near the college itself for some years. and asked him about oaks. "And he pulled his forelock and said, 'Well sirs, we was wondrin' when you'd be askin'.' "Upon funher inquiry it was discovered that when the College was founded, a grove of oaks had been planted to replace the beams in the dining hall when they became bcetly, because oak beams always become bcetly in the end. This plan had been passed down from one Forester to the next for four hundred years: 'You don't cut them oaks. Them's for the College Hall.'" "A nice story. That's the way to run a culture," Gregory Bateson would comment . ne F.Alitrrs New Colugutory q/lQlff wllli pm,tissionfr- / ~Nes1 Whole Eanh Catalog (1980). x.at.i&ah Journal pMJe 3 �APPAL?\CHr~N , by Lee Barnes The original forests of the Southern Appalachian Mountains contained the greatest diversity of hardwood trees on the con?nent. The majority of the Southern Appalachian trees are hardwood species, with interspersed stands of softwoods, primarily hemlock and pine. These forests occur in natural associations: Upland Hardwood Forest (oaks, hickories, and other species), Cove Hardwood Forest (yellow poplar, ash, red maple, basswood, and other species), Oak-Pine Forest mixtures, Boreal Hardwood Forest (Birch, beech, sugar maple and associated species), and high-altitude Spruce-Fir Forests, which occur in almost pure stands at elevations above 6000 feet. The Spruce-Fir forests are currently under rapid decline due to insect attack and atmospheric pollution. Prior to the twentieth century, the American chestnut was a dominant species in the mid-elevation forests. In 1909, American chestnuts were estimated to compose an average 27% of the trees in the entire Appalachian forest. As late as 1925, 43% of the trees in Buncombe County, NC were chesmuts. Following the introduction of the chestnut blight in the early 1900's, chestn~t trees were eliminated during a 30 year penod as a dominant forest canopy, timber, and important mast tree (one producing wild nuts of acorns). While chestnut root sprouts and seedlings are still occasionally seen in the forest understory, lhese only grow for 10-20 years and then die. Historically, Native Americans used wildfires to modify the forest by clearing shrub tinderstories 10 increase habitat and browse for game animals, especially deer and bear. Fire was used to clear harvested com fields of weeds and insect pests, and to return nutrients to the stream-bottom fields. Forest trees provided the native inhabitants with edible fruits and nuts, medicinals and ceremonial and construction woods. Th~ natural properties of individual woods were well known and utilized by the Indians. For the Indians, each tree, each plant had its parpose - its blessing. Several types of wood were sacred to the Indians, and were not cut or damaged except for ceremonial uses. Ceremonial prayers, gifts, and thanks always accompanied the "taking" of plants and animals. The noted anthropologist James Moody recorded many of the uses and rituals associated with plants native to the southern Appalachians, noting that eastern red cedar was the most.sacred tree to the Cherokees. European settlers entered Western North Carolina forests in large numbers between 1790 and the 1820's. The dense forests were considered as a hindrance by the Xatt'.uin Jou.rnaf; page 4 early settlers who needed sunlight for their domestic crops. Small fields were prepared for planting by killi~g the trees by_ "~rdling," cutting through the mner layer of livmg cells all around the trunk. First season crops were often planted between the leafless girdled trees, which were later cut for household fires or burned in field-side piles. The first settlers had only hand tools such as falling saws and falling axes, and perhaps, a broad axe for trimming and making rough boards. Early homes were built of logs or rough timber, with sawn lumber used primarily for coffins. The surrounding forestS provided.the settlers with wood for fuel. timber, utensils, bowls, and baskets. The settlers quickly learned from the Indians which woods were best for particular purposes. Metal tools were rare and . expensive, so many of the parts for sunple tools and machinery were made from wood. The original forests provided abundant"mast for free-ranging hogs and game animals. Hog and bear meat was best in the fall after the animals browsed on the nutS and acorns, particularly chestnuts, scattered on the forest floor. After clearing lands for homestead and agricultural parposes, the early settlers "high-graded" (cut the best of) the more valuable hardwoods for their own use and the local market. Woods such as black walnut, butternut, white oak and cherry were cut and dragged out of the forest by oxen_ and ho~es. The most desirable trees, those with supenor characteristics (size, straightness of trunk, freedom from excessive lower branches etc.) were cut first from the forestS, with no thought to the loss of gen~tically s~peryor seed-parents. This early ~1gh-grading 1 _s believed to have resulted in a decrease 10 genetically superior or "select" trees, while inferior trees were often left to release their seeds to create the next generation forest. Logging and lumber production in the Southern Mountains was accomplished using only hand tools until the late 1700's, when small-scale water driven "sash" or "gate" saws were introduced. These, too, gradually became obsolete after the introduction of steam-powered circular saws during the latter pan of the nineteenth century. Wood was dragged from the forest by horses, sometimes along constructed "pole roads" made of small diameter poles laid across the path. Logs were also "b~ooted," rolled and tumbled down the mountains, which was very damaging to the understory plants. Later, the horse dragging technique was modified to include specially constructed V-shaped troughs or water-driven flumes. Horses were used to start the downward momentum of the logs, but were hitched so that when sufficient momentum was gained, they could step aside onto "side-out" paths, and the logs would continue sliding down the mountain. Many logs were floated out o~ the . mountains along streams above wh.tch special "splash-dams" were constructed. The dams were built to entrap sufficient water to be quickly released through special flood-gates to flash-flood cut logs down streams where they were collected behind floating booms and then fed into sawmills. The splash dam technique was inefficient and very destructive to plant and animal life in the stream bed. But a shadow was looming over the mountains. Industrial progress was at hand. By the 1860's, the great forests of the northern and middle Atlantic states had been felled to build and fuel the rapidly developing Yan:, 1992 �t;OGGING COUl'IU)' Joraboro Museum. Washington Co1tt1ty TN East Coast cities, and large commercial steam-driven sawmills were slicing up the virgin forests of nonhern Pennsylvania. They were expanding into West Virginia by the 1870's. By the turn of the twentieth century, the original forests in Maine and the Great Lakes states had also fallen before the saw. In 1855, the North Carolina Legislature granted a chaner to the Greenville and French Broad Railroad Co. (GFB RR) to consm.ict a rail line into Western Nonh Carolina. Actual track laying from Greenville, SC to points nonh and west began in 1873. The line reached Asheville Junction (then named "Best") in 1880, 10 years after the completion of the Transcontinental Railroad. The imponant timber and pulp town of Canton, NC was established in 1883 following the extension of the railroad from Asheville. A new age of technology had arrived. Timber interests had spent the last decade buying up lands in the mountains. Now they lost no time in connecting their properties to the main railroad lines. In I 873 Ephraim Shay of Ohio had invented the Shay engine. This railroad engine had horizontally mounted, gear-driven wheels which allowed greater traction to pull heavy loads and climb slopes of nearly 60°. The Shay engine was reported to be able to pull itself back onto the tracts following minor derailments. This unique gear-driven engine was soon nicknamed "Sidewinder." With the introduction of the Shay engine, railroads could now access huge are3S of the mountain forests which had previously been closed to logging. The narrow-gauge logging railroad lines were never safe. Train wreaks were common, and were widely reponed and photographed. Many lives were lost due to :fa[L, 1992 run-away engines and major derailments. But they enabled timber barons to make fortunes in the mountain coves and hollers. To cut the logs coming off the little trains, the well-financed timber companies also installed large steam-driven band saws, which were capable of producing over 100 thousand board feet of lumber per day. Once, long ago, two men had typically sawn 100 sawn board feet in one day and water-powered mills had produced 1,000 board feet per day. The late 1880's saw the beginnings of the US Forest Service. The US Division of Forestry was created in 1881, at the urgings of forest specialists Charles Sargent and Gifford Pinchot, by President Grover Cleveland. The first "forest reserve" (predecessor to our current national forests) was established in 1891. The Organic Administration Act of 1897 defined the purposes of the forest reserves as "securing favorable conditions for water flow, and to furnish a continuous supply of timber for the use and necessities of the citizens of the United States." In 1911, the Weeks Acl authorized federal funding to acquire "forested, cut-over, or denuded lands within the watersheds of navigable streams..." The first national forestland in the east was the Pisgah National Forest which was established in 1916 from the land holdings of George Vanderbilt. Vanderbilt's widow sold the denuded land for $5 per acre, after previously selling the timber rights for $12 per acre. Several associated railroads and logging companies co-developed in the Appalachian forests in the early 1900's. Numerous northern and foreign-financed logging companies quickly established themselves in the Southern Appalachians including Suncresl, Crestmont, Bemis Lumber Co., Ritter Lumber Co., Little River Lumber Co., Scottish Carolina Timber and Land Co., Champion Fiber Co., and dozens of smaller companies. Their output was tremendous. An estimated 1 billion board feet of lumber were cut by the Little River Lumber Co. at its Townsend, TN mill; 200 million board feet by a Ritter Co. mill at Proctor, NC; Champion produced 5 million board feet a month at Sunburst in Haywood County, NC; and The Perley and Crockeu Lumber Mill near Black Mountain, NC cut 250 million board feet. Wood too small for lumber was generally used for pulpwood - especially the softwoods, spruce and white pine. Champion Fiber Company's Sunburst community boasted the largest double-band sawmill in the region. Buih along the west fork of the Pigeon River above Canton, NC, the company town consisted of the sawmill, houses, pose office, schools, churches, and had rail passenger service lo and from Canton. Interviews with retired workers from that mill repon thal between 140,000 and 160,000 board feet of sawn lumber were produced daily during typical work days, with a one-day record of 250,000 board feet. The mill burned once in the early i 920's and then was completely destroyed by a massive fire in 1925, along with most of the railroad bridges, logging camps, and the surrounding mountainsides. Not only were the forests and mountainsides forever changed by the industrial logging, but so were the mountaineers, who in the three or four decades of the logging boom grew accustomed 10 steady employment and living a more contemporary lifestyle in the newly consm.icted milltowns. The mountaineers were introduced to electricity, phones, regular health services, community theaters, motion picture theaters, barber shops, and even soda fountains. During this period, a unique private School of Forestry developed. The Biltmore School of Forestry, founded by Dr. Carl Schenck, was the first organized school of modem forestry in the United States (informally founded in 1898 prior to the nation's first Forestry School at Yale University). Dr. Schenck based his lectures on forest management upon his experiences as a student in European forestry and his hands-on experience as the Chief Forester of the Vanderbilts' Pisgah Forest. Schenck was brought to America by George Vanderbilt to manage his newly acquired 125,000 acre forest. Schenck was a student of Sir Dietrich Brandis, one of the first modem European foresters, and succeeded Gifford Pinchot as Chief Forester at the Biltmore estate when Pinchot left to guide the political changes (continued on next page) :K.ati«m Jou.mat page S �were cut, the industrial timber interests set out for the west coast to continue their rampage. For decades after the boom was over, timbering in the Southern Appalachians was canied oo by small, local logging operations who picked over the scraps of forest the big companies had inadvertently missed. Through natural growth and the stewardship of the public lands by the US Forest Service, the forest is returning. Now it faces another crisis as it nears economic maturity once again. ln summary, our region's current publjc and private forests have been greatly modified by humankind, resulting in woodlands greatly changed in composition and character. Our philosophies on forest and wood-use must be expanded to encompass all the values of the forest - sustainability, lum1?Cr, habitat, species diversity, water quality, recreational and spiritual values. Historical destruction and modification of the original forests have resulted in our present forests which continue 10 be damaged by our over-consumption and lack of empathy with the forest's inhabitants. Photo US National Archive (continued from page 5) needed to establish the United States Division of Forestry. Through trial and error, Dr. Schenck discovered that modem forest management D?USt be unique to each specific forest and cucumstance. He continually not.ed that forestry techniques were lightly linked to the availability of inexpensive transportation. Schenck was the first teacher to link classr~m ~eo!Y with hands-on, practical expenence tn different forest settings, and took great care to establish and monitor e~erimental management techniques on different forest plots. He realized that forestry manage!Dent must include not only timber producnon but also mineral, wildlife (hunting and fi_shing) and recreational (hiking, c~pmg) management. Early studentS of The B_ ll~ore Forest School were soon widely clistnbu1ed among the Forest Service and held leadership roles in developing forestry programs for the state universities. About 1914 the steam-driven, "Clyde Overhead Skidder" was developed. This machine consisted of a reinforced. stationary tower-boom with huge cable reels connected to a movable double cable trolley system. Mile-long, 2 inch thick cables could be positioned to "skid" four or five logs up to 40 feet long nearly one mile through the woods to a loading area where they could then be loaded onto railroad cars for transpon to nearby sawmills. The steam-powered McGiffert Log Loader was capable of loading huge logs onto train cars. and even had the ability to "lift iLSelf by the bootstraps." Huge areas of forest were cut using these machines, which carelessly wreaked havoc upon small crees and other vegetation in the drag-lanes. It was reported that one skidder remained working at the same site on Sam's Knob above Sunburst for two years. While huge quantities of timber were >Cat.uah )ournm page 6 removed using overhead skidders, these foreslS were often later scarred by huge forest fires, _often started _by SJ?arks from the heavy machinery, or by lightmng, or deliberately set fires (caused by displaced bootleggers, it was sometimes said) which raced through the slash left behind the logging operations. The massive grassy balds in Shining Rock Wilderness Area, along the Blue Ridge Parkway above Canton, are the result of skidder logging followed by a great frre in 1925. There are reports of fires burning continuously for three weeks. One logger stated that "they burned up more timber than they ever cut." The great fires of the industrial logging period influenced to this day the plant and animal associations found in the Southern Appalachians. When the last stands of the great trees We must see our southern forests as more than a timber base in order 10 realize th~ir full value. Our remaining public and pnvate forests are not just timber and mineral resources. These forests are the biological reservoirs of the land. Woodlands are the lungs and kidneys of the planet, producing oxygen, and cleansing the air we breath and the waters we drink. The forests are our region's greatest biological asset. They need to be managed for the benefit of all species. The living forests shelter us all. They must provide for our need for wood, but they must also proteet the biological diversity which can never be replaced. The sustainability of o ~ forests is everyone's responsibility. ~ Lee Barnes is a botanist and an avid backpacker who has hiked over a thousand miles in the Smokies, including over a hundred miles along trails which were once railroad grades (although he prefers trails through old growrhforests ). �OLD LOGGING DAYS by Frank Hodgin When I was young we lived on Canoogcchayc Creek in Macon County, NC, My daddy was gone, and my mother took care of us children. She never took a job. She just took care of the house and helped us in the fields. We all worked. There's no mistake about it. We all had a job. After school, we'd go to the corn field and work there until dark. If we got behind in the hoeing, I would stay home from school for a day or two and get caught up. That's the way it went. When I was about 14 years old, I swapped our mule for a horse, swapped that horse for a yoke of cattle, and went to work in the woods. I got a wagon, and I hauled telephone poles, "acid wood" (wood like chestnut or red oak from which tannic acid was extracted to use in tanning leather - ed.), and pulp wood. I had to haul it eiiht miles. The other kids and I would go up into the mountains, cue a load in one day, get it on the wagon, and bring it home. The next day I would drive it into town. I'd get back late in the evening and the next day we would cut another load, unless we had quit a few days to work a crop. That was how we bought our coffee, sugar, and the other linle things we needed. When I turned 15 years old, I went to work for a man who had bought a boundary of telephone poles on the government property up in the mountains above our house. l was making $1.25 for 10 hours of work a day. Lord, I thought I was making money. The owner had three yoke of cattle, and not long after I started working for him, the man who was driving cattle for him quit. He let me try driving 'cm, and those cattle and I got along real well together. I got in some tight places, but I never let one of his animals get hun, and I got his telephone poles out. He had a man doing the cutting, and that man would help me rig 'cm. I drove them out to the main road, where they were loaded onto a wagon and hauled to the station where they would put 'cm on railroad cars. I could make two trips a day, carrying five or six poles in each load. When I was 17 years old and of pretty good size, the Blackwood Lumber Company started cutting timber here. My brother and I went to work for Blackwood. We worked for them for years. I worked for the company longer than he did, off and on. I worked through to the back end of "Canady" (Little Canada - the headwaters of the north fork of the Tuckasegee River - ed.), and all over Rough Butt and Piney Mountain. We stayed in their logging camp back up in the woods. It was a big camp with 75 or80 men. Most of the time I drove a team for 'em, skidding logs. We'd get up at 5:30, feed the horses, put the harness on 'em, and at 6:00 a gong rnng for breakfast. At 7:00 the camp foremen turned us out into the woods. We worked all the time. If you didn't work, you didn't stay. We worked differently than the way they do now. There weren't any coffee breaks. We worked from 7:00until 12:00. We had until 1:00offfor 'FPCL, 1992 lunch, and then we worked until 6:00 that evening. It usually took about an hour to get back to camp. We would cat supper, and then the teamsters had to water their horses, curry 'em down, and put in plenty of hay. We Counuy of lhc Atchives of Appaltchia. ETSU didn't have time to relax or do anything after supper, we just went to bed, because at 5:30 the next morning they rang a gong to get the teamsters out of bed and back to the barn again. They always turned us loose at 4:00 on Saturday. They gave us two hours off on Saturday, and we didn't work on Sunday. It took a whole day to travel to Macon County, so we would usually stay at camp for a month or six weeks at a rime before we would go back home. Lacer on, I got married, and we moved to Caney Fork. Then I would walk home through the mountains every weekend. There were trails all through these mounuuns then. In the camp, we lived in long wooden shacks. They had double bunks on each side for the men to sleep in. The kitchen was built off one of the shacks. It was a long building with two long tables running the length of it. Most of the time the tables was just as full of men as they could be. They had good cooks, and whatever you wanted to eat, they had it on the table. For breakfast, they had ham and eggs, and biscuits. They'd have flapjacks, and they made gravy every morning. They'd make fried 'taters, and that gravy would go over 'cm, and there was applesauce on the side. They had peaches, they had jelly, and all kinds of meats on the table. It was good food, but it cost $1.00 a day. Of the $3.00 I made every day, I bad to pay $ LOO for board. That left me $2.00 in wages. Of course, if we stayed in camp on Sunday, we still had to pay for board, so when I stayed over, I made only$ 1.00 for my work on Monday. At lunchtime, if we were close enough to the camp we would go back for lunch. But up on Caney Fork, when we were away from camp, they would load the lunch on a railroad car and a "cookie" from the kitchen brought it out and set it all out in the woods - just like we were having a picnic. After everybody had eaten, he would gather up the dishes, and 1918 after they had loaded the car, he would set all his equipment on the back and ride out. Or perhaps he would walk out, because they ran those trains fast, and sometimes they would jump the track. It was dangerous driving one of those narrow-gauge trains. If one went off the track, it would tear up creation. Sometimes I drove oxen. Sometimes I drove horses. I'd drive six of them - three yokes. The biggest log I ever skidded was a 14 foot log that had 2700 board feet of lumber in it. It was bigger around lhan I was tall. There used to be some big timber in these mountains. I usually hauled a seven-log rig. I'd set the logs up in a line behind the teams. The front log had two J-grabs on it, so that if the logs started to run, you could turn your horses out of the road, the spread hooks would slip off, and the logs would go on by. Sometimes they'd leave the road, and it would be a time getting 'em back on if the ground was slick and icy. They'd get all tangled up, break loose, spread all over the mountain. That was some "rough doin'." I have seen it foul up - logs. horses, and all - and go over the bank. That didn't feel good when I saw what happened. It hun the horses. Some of 'cm got skinned up pretty badly. Some of 'em would get crippled, and they would have to kill 'em. Of course the company didn't care, they had insurance on 'em. I've been in lots of close places. A lot of times the logs would crowd me against a (continued on next page) X.Otuc:an Journot pOCJ", 7 �(continued from page 7) tree or a rock cliff. I had just one chance then. We wore cork boots (with sruds on the bottom - ed.), and I'd jump up on a log and jump off on the other side. Then when I got past the bad spot, I could cross back. It never got too rough to slow down. It didn't matter how deep the snow was or how thlck the ice was, we went out just the same. The foreman would turn us out on a rainy day just like on a good one. We could come back in if we wanted to, and he Most camps weren't as big as ours. Camps usually bunked 30-60 men. There weren't just timber cutters and teamsters. There were a lot of other jobs to do. Back then, they didn't have a bulldozer to make the roads, they made 'em with manpower. They took picks and shovels and dug 'em out The men who worked on the roads were called "road monkeys." They all had manocks and shovels. Where there was rock, they had to blow it out with dynamite. They had one crew that did the drilling and the shooting. Cowtcsy of the Arcluves ol Appal&ehia; ETSU wouldn't say anything about it; it was his job to turn us out, but if we wanted to work, that was up to us. It never got too muddy or too slick to haul the wood out. The railroad would run in any kind of weather. I skinned logs many a time when the road wasn't anything but a sheet of blue ice. It was dangerous. Back then, 1 was young, and didn't pay any attention to it, but looking back on it now, I can see those dangerous places, and it makes me tremble sometimes to think of some of the places I got into. I drove cattle and horses nearly all my life. I've been in some of the roughest places a man can put a team, but I never did get one hurt l guess 1 had enough practice at it. I followed 'em for years. I've worked some real good horses, and I've worked some that were as mean as they could be. Of course, if I got of one of those bad teams, I wouldn't stay long. I'd just move out. I'd go somewhere else, or I'd stay out a day or two and come back and get a different team. I'd haul the logs out of the forest to the narrow-gauge railroad where they would pick 'em up. The narrow-gauge train pulled about five cars, and it would bring the logs down to the top of Indian Camp Branch, where there was a big skidder. They called it the "drop out machine." It would book to one car at a time, and lower it down over a waterfall to the main line. They would unload the wood, give a signal, and the skidder would pull the empty car back and book onto another load. The wood went down the main line to East LaPone, at the bonom of Caney Fork where it joins the Tuckasegee River. Blackwood had two band mills down there. Each of them would cut 30,000 feet per day. That took a lot of logs. Xotiuih Journat p~ B Back at camp there was a saw filer who stayed at the saw-filing shack. In the evening, the cuners took their saws to the shack, and the next morning he gave them sharp saws to take out. There were cooks, and one feller caUed the "lobby hog" who would make up the beds in the morning and would get the wood in and keep the fires burning in the winter. He would get up early in the morning and build a fire to get everything warm before the men got up. They would generally run about five or six sawing crews. They would cut those big trees with that old cross-cut saw, the "misery whip." That's some rough work. Back then they just took the best timber. It had to be number one material. They would get two logs off some trees, but most of the time they would just cut one good log off and leave the rest to rot That's just the way they logged back then. They wasted more timber than they cut. They liked yellow poplar and what they called mountain oak. Of course, they would cut everything big enough to make a log white oak, black oak, basswood, maple, whatever it was. There were a few white pine trees and a linle hemlock up that way, but the yellow poplar and the mountain oaks would bring more money than any other kinds. Working in that big timber was dangerous, no mistake about it Sometimes a man would get bun, and every once in a while, a man would be killed, but not often. It was usually somebody who didn't understand how a tree was going to bust We had a few killed. Someone cutting that oak timber had to know just how to put a lead in it and how to saw it. Otherwise, it would " slab up," break off way up high, and part of that tree would head straight for the ground. If a man wasn't out of the way, it was just too bad. Three men worked on each cutting crew. One man did the "chipping" and the "measuring off." The other two didn't do anything but saw. Almost every tree leans just a little. The chipper had an axe, and he kept it sharp as a razor. He would cut a big notch in the tree right under that lean, 10 or 14 inches deep in a big tree, and then he would stand back and keep watch while the others began sawing behind the notch and cut the tree down from behind. When the tree hit the ground, the chipper measured off the logs they could get off it, and the cutters would saw them off while the chipper started chopping a lead in another tree. People were killed by falling limbs, too. Sometimes while they were cutting a tree, a dead limb would come off and would catch somewhere high in the branches. If they were lucky, they could go cut another tree, and it would come loose and fall. But they couldn't walk off and leave a tree. Eventually they had to go back and get it. The chipper would watch out for the cutters while they sawed the tree and got out. Sometimes, though, it wouldn't be five minutes before the dead limb would fall, and the cutters would have to dive out of the way. People got killed that way, not getting out from under a limb. They had a timber foreman, a road foreman, and a foreman in charge of the whole camp. The big bosses stayed down in the company offices at East LaPone, where the mill was. There's very little down there now, but East LaPorte was a mill town back then. There were more than 100 houses for the people who lived and worked there. The houses went up to the top of the ridge. They had a store down there, but they also had commissaries all up Caney Porlc for the working people. We would buy goods with scrip notes that the company issued. They would give us as much scrip as we wanted and then take it out of our checks down at the the main office. The commissaries had groceries, tools, shoes, boots, clothes - anything a person wanted. It was like a general store. They weren't more expensive than the Sylva Supply store in town. They were just about like any of the stores. Logging has changed a lot since my time. They don't do it now like we were doing it. It used to be an old cross-cut and "get 'em the hard way," but now it's all done with bulldozers, skidders, and chain saws. Chain saws started coming in during the forties. I bought my first chain saw in 1951 or 1952. Early on, some of 'em worked, and some of 'em were mighty sorry. Most of the early ones were two-man saws. They were big ones. They worked pretty well, but they were hard to carry through the woods. We used that kind until the companies put out the one-man chain saw. They were heavy when they first came out, but the loggers still thought they were bener than pulling on the cross-cut all day. They have improved on them a lot since they first staned making them. Things have gotten a little easier, anyway. Those old loggers, they sure had a time. ~ 1'aU, 1992 �WORKING THE WOODLANDS by David Wheeler Western North Carolilltl is abour 76% forest. What we do, how we manage these f oresrs - or how we mismanage them determines our destiny. We can't drill for oil; we can't catch sabrwn; we can't grow wheat. Forests are what we've got. - Charles Woodard,foresrer Looking out from over a high cliff in Katuah Province, one's vision moves across sweeps of green-mantled mountains flowing out to the horizon. Trees in such number and such variety are seen in few other places in the world. It is clear that lhe natural growth in this bioregion is forest. If left to grow, the old hills would be covered almost completely with a bewildering variety of tall trees and the wide diversity of other plant and animal species associated with them. Great and small, each species contributes to the health of lhe forest and makes it what it is. We are positioned between the warm Gulf air currents to the south, and the cold Canadian air currents to the north. The land climbs more than 5,000 feet in elevation change. In some parts of the region rainfall is 40 inches per year, while in others it is more than 90. The wide variety of influences causes a wide diversity of species. More than 140 species of trees are known here. There are, of course, all grades of sites, but on good sites many species of trees find their highest expression in the Blue Ridge. In 1901, H.B. Ayres and W.W. Ashe were sent by the federal government to inventory the Southern Appalachian forest. Of the area around the Great Smoky Mountains, they wrote: "The forests are chiefly of hardwoods, with a large amount of coniferous growth around lhe higher summits and in the deep, cool hollows. On the drier slopes, and especially on the south sides, oak and chestnut form the greater part of the timber, with some black and yellow pine on the ridges. The timber in the hollows is more varied and the stand is heavier, poplar, birch, Jinn, and buckeye being associated with the oak and chestnut. The finest and largest bodies of spruce in the southern Appalachians occur here, along the crest of the ridge and the north slope... " Just as the trees are a central feature of the ecology of the area, they have also historically been a central feature in the lives of the people who lived close to the land. And if we are to re-establish a balanced habitation of this area once again, our relationship with the trees will again be a primary fact of our ex.istence here. Seventy percent of the Southern Appalachian lands are still in forest. Some people hazard the guess that more land is in forest now than 100 years ago when each family had to clear off the acres they needed to grow all their own food. Many of the trees growing in the mountains are hardwoods. f"aU, 1992 Photo US National Archive Since the loss of the American chestnut from the forest canopy, yellow poplar is the most common species, though it does not dominate the region as the mighty chestnut once did. Sixty-four percent of the region is considered "timberland," which is technically defined as sites that would suppon timber utilization. By US Forest Service estimates, there are 16.7 billion cubic feet of "growing stock" (trees that are of a size to produce sawtimber) in the region. There is an estimated 54.6 billion board feet of sawtimber growing in the region according to the latest Forest Service surveys. With the mild climate, abundant rainfall, and dark forest soils, this bioregion is well situated to produce quality sawtimber. For the region, that is a blessing and a curse. For as long as they have been here, people have used wood from the forest trees sometimes carefully, sometimes in a manner that was wantonly destructive. The forest is only now recovering from the onslaught of industrial capital which ravaged the area in search of precious big timber at the turn of the century. The timber barons looted the region both economically and ecologically, and when their plundering was done they fled with their wealth to pillage elsewhere. The timber industry of today is making a positive economic contribution to the region, but often at the expense of environmental integrity - an expensive price. Logging and roadbuilding in the national forests penetrates into the last old growth stands left in the mountains and cuts t0 the bean of the last great habitat area left in the southeastern forest zone. Papennaking pays some of the highest wages in the region, but the Champion mi11 in the town of Canton is killing the Pigeon River with a toxic effluent that contains the deadly chemical compound dioxin. According to latest Forest Service surveys of the region, the industry is annually cutting 747,520,000 board feet (bf) of sawtimber, 1,851,000 cords of pulpwood, and wood for manufacturing 24,332,000 board feet of composite board. Wood is also cut for poles, fence postS, and a resurgent firewood trade. According to North Carolina State University's College of Forest Resources, the value of the timber cut in western North Carolina alone equals $129,231,000. This timber, according to Bureau of the Census figures for 1988, supported 51,354 employees in lumber and wood productS, furniture, and paper-making occupation's in the region. This was 7% of the employment in the whole region. High-grade hardwood sawtimber from the Southern Appalachian forests goes mostly to making furniture, lumber, facing veneers, and ornamental moundings. Some is exported overseas, largely to foreign furniture plantS. Lower-grade hardwoods go into the inside layers of plywood, flooring, pallets, railroad ties, and mine supports. Chips from small or poor quality trees are used in making oriented strand board and pulped for paper, paperboard, and coated stock. (continued on page 11) :K.cituan Journat PCMJe 9 �,,,l:1 'PhtIT ..:rmi1 1:,3wl '{d Juo lllguod ~-J,f 1''tti ~, T" ~;J•, :,~iif·... & n.- bid ru;:i 1ol1C1J11o:J lli:.m?. 11 '{t.UOJ n~•,, bna '-· ., .. ,.. .,,, ;. ,.. , with employment and earnings in the lumber fon:ed to zero. Lumber was chosen since it provides the raw material for fumilUIC and paper. Furniture and paper were not forced to zero values in the Model This is a well established Slalistical teehnique for answering "what ii" types of questions as the one posed here, but it should be in no way taken to mean that the author advocates the elimination or the lumber industry in any way. • On average, lOl3I earnings in the region would decline by over one percent if the lumber industry were losL Disposable per capita income would decline by almost as much. The most affected industry would be paper with losses in earnings and employment in lumbt:r on other industries as captured by the Model, Lotal employment in manufacturing in Western North Carolina would decline approximately two pcrcenL While these losses may not seem great, they are the stuff of strong recessions if comparable losses were to occur at the national level. br" ,f:,n,i,'\ qv Ilg, ri->ti! bl"JI ?Ir,:>.,.,,.,..,.,,, Wood Products and Western North Carolina by Dr. John Wade (about 200) over this time period. (In other words. the increase in fumilUrC (300 jobs) and lumber (400.jobs) arc more than offset by the losses in paper industry jobs.) A beuer picture of job trends in these throe wood products industries can be had by looking at the relative position of these industries to the toial picture in Western Nonh Carolina, as seen in Figure 2. Figure 2 shows the disparity in job growth in the wood producis industry (lumber, furniture and paper combined) and agricultural occupations with the rest of Wesiem North Carolina. The numbers used in the graph do not represent actual numbers of jobs. Rather. the sectors have been indexed, so they all sharc a common starting point in 1969 that is set equal to one. This is done so that change in the different sectors can be pictured on the same graph. · Total employment in Western Nonh Carolina and employment in the service industry is much greater than in agriculture and wood producis. For example, in 1988 there was a total of slightly over 400,000 jobs in the region of which 16,240 jobs (or 4%) were in the wood products industries. The values on the vertical axis show the percentage change in employment over time. Employment in the service sector has grown by almost 70 percent between 1969 and 1988. Toial employmenl has increased by about 55 percent. In comparison, wood products jobs have been quiie stagnant, evidencing no growth during this time Depanmenr of Economics and F'JNl'IU, School ofBu.rincn, Wcsran Carolina University The trend of the~ few decades towards growing environmenial awareness in the United SUIICS has engulfed Western Nonh Carolina and made some of iis lnldilional industties controversial. An excellent example is in the wood producis area whose lumbering practices have come wider increasing scrutiny from environmentalists. Here we take a two-fold look at the wood producis industries (which are comprised of the lumber, fumitwe and paper industries). F'USl, historical data for employment &om the WNC Ecooometric Model at Western Carolina University and which is fwided by Tennessee Valley Authority is presented to place these industries' role in Western North Carolina economy in perspective. Second, simulations from the Model arc used 10 answer some what if type of questions such as what impact does lumber have on the Western North Carolina economy? EMPLOYMENT TRENDS Figure ] depicts employment in the three wood products industries in Weslern North Carolina Io all three, employment is quite cyclical or sensitive to downturns in economic activity, although paper is somewhat mOR stable than its wood products couoterpans. Although paper employment is stable, it shows a Sleady decline in jobs from over 5700 in 1969 to slightly more than 4700 jobs in 1988, a loss of approximately 1000 jobs. The loss of jobs in paper is economically significant since jobs in the paper indusuy are some of the highest paying manufacturing jobs in the area In fact, none of the wood i-ooucts industries in Weste.m Nonh Carolina could be characterized as a growth iodusuy as far as number of jobs is concerned. The entire group experienced a slight loss in jobs CONCLUSJONS Wood products are a significant pan of the Wesiern North Carolina economy, although their importance is slowly diminishing as fastu growing sectors of the regional economy continue to expand. The regional economy bas already been hun by the loss of jobs in the paper industry which arc among the highest paying in manufacturing. The source of dala for lhis article is lhe Western North Carolina Economclric Model maintained by Professor Wilk al We5tem Carolina Univemty under conlJ'aet &om lhe T"'11\C$SCC Valley Aulhority. The Model cons.isl$ of over 80 equations designed lo show lhc interrelationships among seciors in Western North Carolina Ind between seciors in Wutem Nonh Carolina and lhc TVA md nalion.aJ economics. The UNWlCC of Edward Su=u is grarefully period. "WHAT IF?" CONSIDERATIONS aclcnowledgcd. The views md conclusions in !his article do not nccasarily rellect lhosc of lhe TVA. The Western North Carolina Econometric Model can also be used to answer "what ii" typeS of questions. To further ascertain the value of the wood products industries to Western North Carolina, the Model was used to simulate the regional economy WNC EMPLOYMENT For lhe pwposcs of lhis article Western Nonh Carolina is defined u the fiftu:n counties of Nonh ..,~ Carolina in lhc Tcnnasee Valley watershed. fr INDEXED WNC EMPLOYMENT FURNITURE, LUMBER & PAPER: :1969-1988 BASE YEAR 1969 1.1·~-----------------------, 1.o+-- - - - - -- - - - - - -- - - - -7"--i 1.5•-+--- - - - - - -- - - - -- - - - - --:7':~--1 1.4.l----- -- - -- - - - ---------,,....,11:-----1 1.3+-- - -- -- - -";p;'e:.i!i::::~~~=--- ----l 1.2+ - - -- -- ---1iil~~~~- =----=:::::::ra,;:----I +--- -~~~--1--~ __.,l!l:::ll!~~ ~---=-'""=-..llb.--Di 1.1 0.9·+ - ..?:::.;,j:.......::..__ _ _ _ _ _ __ __ _ _ _ _ _ _ __ --1 0 .81.J......-.--,---,--,--,----,---,,--,-,---r--.--..-----.---,--,.--,---r---.--.-' 1969 1972 1975 1978 1981 YEARS Figure I. Xat-1'.iah Jou.mat pQCJe 10 1984 1987 1-- 1972 SERVICES 1975 1978 YEARS 1981 1984 1987 - - TOTAL EMP. ---- WOOD PRO. -e- AG~I. Figure 2. 1-"0U., 1992 �(continued mxn page 9) Nearly 50% of the furniture manufacturers in the United States and the same percentage of the hardwood plywood and veneer manufacturing operations are located within the five states that include the Katuah bioregion. Much of the furniture-making activity is concentrated on the North Carolina piedmont. That location was chosen because it was close to the mountains, which supply 65% of the industry's raw materials, but still on flat land and accessible to major trade routes. Columbia-Carolina Corporation located a plant in Marion. NC specifically to gain access to Appalachian yellow poplar for plywood manufacturing and now uses 28 million board feet wood per year. AFG Industries in Knoxville employs a large workforce making wooden containers. The Champion International plant in Haywood County is a major purchaser of pulpwood in itS area, and there is a Bowater Southern paper plant in McMinn County, TN and a Mead Company paper plant in Kingspon, TN. Federal Paperboard and a large Westvaco plant in Covington, VA utilize pulp to manufacture paperboard. Abitibi-Price Corporation makes hardboard siding at its Roaring River plant in Wilkes County, NC and Weyerhauser Company turns out more than 50,000 board feet of oriented strand board per day at its factory in Elkins, NC. Most of these companies are on the periphery of the Southern Appalachians and draw only part of their raw materials from the mountains. The smaller sawmills like the large operations for the added markets that they create for lower-grade material. Sawtimber companies, for example, do not like to cut puJpwood; but if they have to cut it, they want to be able to sell it. Charles Woodard, director of the industry group the MuJtiple Use Council, said, ''When we heard that Columbia Carolina was building a facility, everybody said, 'Hallelujah!' because they came for exactly what we were having a hard rime getting rid of - the low-grade poplar lumber." It is obvious that the pulp and chip sectors of the forest productS industry are dominated by the industrial giants. Reducing wood to biomass and processing it into productS is a question of moving huge volumes of material efficiently. This is a job best suited for large-scale, automated, energy-intensive machinery. The investment is substantial, and a high degree of regularity is required. This is the scale of economy at which the giant, centralized corporations like to keep their operations. Most of the smaller, independent companies cut and process sawrimber. This is less complicated and does not require large investments in sophisticated technologies. Sawtimbcr is still an important component of the mountain wood economy, and the wood products industry still retains much of its traditional autonomy and independence in the region. Of the 521 lumber and wood products companies listed for the Southern Appalachian region in the Department of Commerce's Counry Business Pa11erns, 66% employ less than 10 people, 92% employ less than 50. A small logging operation requires less capital than most business operations, J'tlft, 1992 and even today a small contractor can bid a timber sale and then ca1J up friends and family members to help cut it There still are part-time sawmills back in the hills that start up operation when the price of lumber is good, sell a bit, and then cease operation bought out by larger fums. "It's just like anything else. Those who do a good job, keep up with the technology, and keep track of market trends are going to do alright. "There probably some people who can Counesy Jone.sboro Museum, Washington County TN when the price goes down. The mountain forest produc1s industry seems to be generally in good health. There is stiff competition among furniture company buyers for Appalachian hardwood, and no company seems to have an undue advantage in setting prices. The timber industry in the mountains is itself quite decentralized. Most sawmills, for instance, are small to medium-sized by national standards. Many of them are family-owned. A sawmill that supports l 00 workers is viewed as a large operation in the Appalachians. For instance, among the biggest buyers of timber stumpage east of the Great Smoky Mountains are the Parton Lumber Company, T & S Hardwoods, and WNC Pallet. Parton employs 75 workers at the mill and works 80 loggers in the forest. T & S has 54 millworkers and 50 loggers working on contract WNC Pallet employs 120 people at their mill at Candler. AJthough they are independent and fiercely competitive among themselves, the Appalachian loggers and mill owners arc cJannish and as a group wield considerable economic and political power in the region. But changes arc happening within the forest products industry. Dr. Larry Jahn, associate professor in the Department of Wood and Paper Science at Nonh Carolina State University, says: "There are still many small, independently-owned mills operating in Nonh Carolina. However, th.e trend over the last 10-15 years is that operations which are inefficient or which don't adapt to new technologies either go out of business or are cut just for the local market and be successful at it, but the business has become more sophisticated. Operators have to keep tabs on what is happening, always be looking for market niches, and must keep a constant awareness that they are dealing in an inrernational market and must be producing the best product that they can. Because it's much more competitive than it was years ago. h's a tough business. It's very competitive." Loggers, too, arc feeling the same pressures. "It talces so much invesunent in this modem, mechanized equipment, the little feller can't afford to get into it. They are pressed to move a certain volume of wood, because insurance and mechanization costs are putting them in a real bind," says Frank Norris, publisher of the market bulletin Timber Mart South and a veteran forester of 50 years experience. "It's becoming more sophisticated all the time. It's surprising how many loggers...the wife runs a computer and does the bookkeeping for 'em. They don't do it off a paper sack anymore. "They have to go further for wood, and to run the highways now they have to have better trucks. So their costs have gone up quite a bit. "They're being squeezed between their costs and what they can get for their product, so they're going to have to be more efficient or more of 'em will go out. Both of those things are happening. That's the reason you see fewer of 'em in it There's quite a few less than there were 20 years ago." (continued on next page) X.cu:uah ) O\U'nCIC paCJe 11 �t I'• f":. ~ t•• • I • .... -·... l i;""!! (continued (mm page 11) Other changes are going on outside the industry that also affect its future. One of the most influential of these changes is in the growth of the population in the region and the shift in its composition. Currently, most of the growth in population is the result of in-migration from outside the bioregion. The newcomers bring with them new attitudes and different ideas - including different occupations and different approaches to land use. One of the strengths of the independent operators has been that, since the depanurc of the early timber interests in the 1930's, forest products work has been locally controlled. The people working in the industry today arc not the offspring of the timber barons, but arc much more likely to be descendants of the people who worked for them. In fact, the timber industry has become a bastion of economic support for the local people of the region. If the industry were to die, a lot of the local culture would die with it. Today, the strength in this stabiliiy may turn out to be a handicap. The regional economy is changing. As the graph on this page shows, regional employment is rising. The rise in employment in the service occupations is on the same curve, which suggests that it is this sector which is driving the upswing. But while total employment and employment in service jobs arc rising, the number of people working in the wood products jobs is holding steady. And while workers are more likely to be operating a band saw than pulling a crosscut saw in the woods, they arc likely to be members of the same families who have traditionally worked with wood. Thus, while employment in wood products jobs is staying even, their percent of influence in the changing economy of the mountain region is declining. "This change is oocwring panJy :l(otuah JournaL p<M)e 12 because of the changing mix of population ...Fewer people are working in agricultural jobs; more are employed in the government, service, and retail trade sectors. The number in manufacturing has increased slightly in the last decade, but it is a much smaller percentage of the total number holding jobs. There is now less employment in jobs dependent on forest products, such as wood, than in the past. Tourism, however, is an increasingly irnponam pan of the economy," wrote the authors of the Draft land and Resource Management Plan/or the Nantahala-Pisgah National Forests in 1985. Another aspect of the change in the region's population profile is the change in land ownership. The newcomers arc buying ll_P the land. Unlike the timber and pulp • 'c3rporations on the coastal plain who own their industrial forests, the mountain sawmills cut mostly on other people's land. In the past the landowners were fanners who depended on their woodlots to provide extra cash and so were glad to have them cut as soon as they were of sawlog size. Now people arc moving in who wish to escape from the industrial madness to a forest retreat. They arc well-to-do and want trees, not stumpage payments. This is sure to tighten the supply of timber in the region. What about the future? The agreement is unanimous that over the long term the demand for hardwoods, and thus their price, will only increase. High-grade sawtimber is especially desired. In the broad outlook. conditions are quite advantageous for the forest products trade. Locally, however, forecasts are that the amount of forest products operations that the region can suppon will shrink somewhat. And the shrinkage will take place in the number of the smaller companies that do not have strong financial backing. The corporate style of operation is not suited 10 the mountains - or anywhere in the natural world, for that matter. The smaller, more flexible timber companies have the potential for working in a way that is much more appropriate. The only question is whether the people in forest products occupations arc willing to adapt to the changes that are currently taking place. Replacing local people with newcomers who embody the new corporate attitudes is no solution. Working with wood offers a cultural reference point and a way local people can keep their place on the land. But exploitative attitudes toward the land, particularly when tranSlated into exploitative ways of working in the forest, will no longer suffice. It is not sustainable to support our species' life at the expense of the life of the land. Let us hope we can learn the lessons of ecology and put them to work. We want people to develop, not tum their backs o~'# their ties to this place. fr J'Alt, 1992 �Jj' ! 'J,1 DEPLETION FOR DOLLARS: THE ECONOMICS OF CHIP MILLS . · . i _ -·. ~J . . ( . .,,.:-_ • , :t... ,_ 1· ...,,-~ ., •l-Ao:~ . , ••.,.:-.~ ,..~_:,,;_ . '-!< • • -- . .: ~ . 1r-· · --- -- _-:.r.- The chip mill issue can be framed as a question of how to utilize the Tennessee River Valley region's forest resources to the best advantage of its residents. One option is to maintain the health of the established hardwood industry by keeping out the remote chip mills. This existing option can be characterized as an environmentally acceptable and sustainable system whose market demand is based predominantly on regional economics. A second option, that of bringing in remote, high capacity chip mills, can be characterized as a mechanized, unacceptable, and regionally non-sustainable system whose marlcet demand is based essentially on global economics. Backlf'OUDd To understand the chip mill issue it is essential to understand the forest products industry structure and the resource base upon which it depends. There are basically two divisions of the industry: the solid wood segment - which requires a continuous supply of mature trees to supply lumber for manufactured goods; and the paper segment • which requires a maximum volume of wood fiber to manufacrure paper products. In order to insure a continuous supply of mature trees, the solid wood segment uses the environmentally sound practice of selective harvesting in which only the older trees are harvested from a site, and many middle-aged and young trccS are left for the next harvest in 15 to 20 years. The selective harvest method can be abused by "high grading," a practice in which only the best trees are taken and no cull cuts are made to insure that commercially valuable species will be available for the next cuL On the other hand, chip mills, in order to obtain maximum fiber volume at minimum cost for the paper industry, generally use the environmentally degrading clearcutting method, clearing all protective cover from the land. If reforestation is planned, it is done with bulldozers and herbicides to insure that f'aU, 1992 the new crop of commercial trees are "released." All chip mills are not the same. There are chip mills associated with sawmills and manufacturers which process mill and facrory "residues" so that they can be utilized as "residue chips" in the manufacture of paper. There are "whole tree chippers" which can be carried from site to site and process whole trees. And then there are high capacity chip mills, sometimes called "remote" or "satellite" chip mills, which are set up to supply a primary facility (pulp or paper mill) that is in another region or country. These "high capacity chip mills" are the chip mills that have applied to the Tennessee Valley Authority (IV A) for permits to locate along the Tennessee River at South Pinsburg, TN. Any further mention of chip mills will refer to these remote, high capacity mills. High capacity chip mills cost approximately $3 million to $5 million, excluding site preparation. They have a mechanical life expectaney of three to ten years, depending on how heavily they are used They generally employ eight people or less. Advocates of chip mills usually try to claim that new jobs are created by log harvesting employmenL However, it is documented in both North Carolina and Alabama that much of the harvesting employment already exists and is occupied supplying established regional industries. Because of the high volume contracts, the lower handling costs, and the high value for the commodity on the world market, loggers and haulers often abandon existing industries and go to work for the chip mills. Harvestin& Impacts Comprehending the purpose, the nature, and the amount of tree consumption by the chip mills is essential to decision making because the region already has a very large manufacturing economy based upon the hardwood resource. The fundamental purpose of the chip mills is to supply fiber for pulp and paper mills ourside our region. TVA estimates that landowners will be paid a $1 to $4 per ton "stumpage" price by the chip mills for their timber as it stands. Following estimates by Charles McGee in the article "Low Quality Hardwood Stands," this is not enough to pay for reforestation. High grade hardwood timber is noc likely to regenerate without management costs. ff the owner is not willing to reinvest funds the resulting stand will likely be suitable only for use as pulpwood. Trees are harvested and delivered to the chip mill (for $18 per ton in my Alabama study area), and then chipped and sold for around $23 or $24 per ton. At that point the resource will be gone from our region with little value added. A ton of hardwood chips brings approximately $122, delivered to Japan. Contrast this "regional chip mill resource return" with our established, value-adding hardwood industries. The landowner is first paid a stumpage price for the timber, the logs are delivered to a mill which saws them into rough lumber; the rough lumber is made into finished lumber, marketed, and transported to a manufacturing facility where it is made into a wood product; this is then marketed and transported to a wholesaler or retailer, who markets it one more time. Value is added at each stage of the process. It should be obvious that when compared to the established hardwood industry "multiplier" for employment, the chip mill employment "multiplier" becomes a tremendous employment "reducer." It is also obvious that there is no value added in the region. Another point is that the chip mills are going to utiliz.e a much greater amount of wood than has been previously estimated. TVA stated that each mill would consume 300,000 tons of chips per year per mill. However, Steve Loveland of Georgia-Pacific Corporation in an article entitled "South Atlantic Chip Supply," said, "Any chip mill (continued on nCJ1l page) xawah Journat poc,e 13 �(continued fro;;. ·page 13) l , f t ,l 1, ,,a .. ; ' can double or ttiple irs chipping ourput by adding shifts and can be virtually run around the clock, seven days a week if necessary." This Statement shows that the figure on which TV A is basing its calculations is a minimum figure. Acrual production for one chip mill could easily be three times that much if economic conditions warranted. In other words, if TV A chose to permit only one chip mill, it alone could consume as much as TV A's predicted level for three chip mills. Another factor that skews predictions of ecological and economic impacts is that the chip mills are committed to providing a steady volume of chips regardless of local prices. There is a large capital investment involved in each of the mills, and many of them are owned by paper mills or are under binding "take-or-pay" supply contracts, meaning that they have to pay cash if they do not meet agreed-upon supply quotas. This artificially-maintained production depresses the price of residue chips produced by sawmills in the region, and is also inconsistent with wise resource and environmental management. Chip mills can also serve in a secondary economic capacity: that of liquidating the regional resource into readily available capital for transnational corporations that are sttuggling to keep their heads above water in troubled economic times. In simpler terms, the chip mills are to provide ready cash to their troubled corporate parents by trying, as rapidly as possible, to tum trees into money. This is particularly devastating to the established regional industries and the local environment. The chip mills do not care if "the regional resource"is liquidated because their mechanical life will essentially be over by the time the trees are gone. The Boise Cascade Corporation is one ~xample. Like most of the paper and pulp mdustry, before the recession hit Boise Csacade made large capital invesnnents to increase their capacity. Now the corporation is saddled with high interest payments in the face of a decreased market demand. Furthermore, due to the tremendous amounts of chip exports from the Nonhwest 10 the Japanese, they are being squeezed by chip prices in their operations in the Pacific Nonhwesr. (Condensed from The Value Line). In fact, according to the December, 1991 PaperandPu/p, Boise Cascade suffered a "$32.6 million loss in the second quarter" of 1991, and third quanereamings sank "to a $49.4 million deficit." As a solution to their predicament, Boise Cascade plans to sacrifice the region's hardwood forests, upon which many local people have depended for decades. Many foreign nations have a labor advantage over the United States on the open international market. The United States maintains its competirve position because of a superior supply of resources. It is clearly a good economic strategy for foreign companies to cur as much pulpwood as possible. If they can use much of the United States' resource, the United States will be that much more vulnerable on the open market By chipping our trees, foreign competitors are improving their long term X-citiuih JouTna£ page 14 I exporting market position. American business and government should be thinking ahead. Our competitors are. tnnuence of Market Conditions Developments in the regional and world markets helped 10 create this confrontation in the Tennessee River Valley between established regional wood producrs industries and transnational corporations. The first was a rise in the domestic demand for hardwoods. Because of a slowdown in the growth of softwood trees, overharvesring, an obvious supply of cheap hardwoods, and the development of new technology for using hardwoods in the making of pulp, the paper companies staned using a significant amount of hardwood chips in the mid-eighties. (The current mix is approximately 31% hardwoods and 69% softwood.) The overseas demand for hardwoods has also boomed. Several deepwater ports, like the Pon of Mobile in Alabama, invested heavily in chip exporting facilities during the 1980's. The federal government also invested $2 billion of the taxpayer's money 10 build the Tenn-Tom Waterway to create a direct route between the Tennessee River and the Gulf. It is ironic that the foreign corporations would be much less competitive with our regional industries if the government had oot subsidized their transportation system. Also during this time many well-meaning foresc industry people decided that they needed to "create" additional markets for our low-grade hardwoods by developing expon markets. They should have known better than to think that they could tamper with the market without creating serious repercussions in the existing hardwood economy of the region. This confluence of trends adds up to a radical market change which today could devastate the resource base upon which the sustainable, labor intensive, value-adding, regional hardwood industries of the Tennessee River Valley depend. Nature of the Chip Mil! Harvest The nature of the chip mill harvest is symptomatic of the market demand that drives it. The original intent behind the chip mills was to create a market for low-grade hardwoods. However, clearcutting for the chip mills takes all the hardwoods - poor ones, deformed ones, plus the well-formed young trees that would have grown up to make high-grade sawtimber. If extensive areas in the Tennessee Valley are clearcut, as they have been _in Alabama, it will be at least 70 to 80 years before any hardwood sawtimber matures. No one seems concerned about what will happen to the small local operators in the meantime. On a more immediate note, the low-grade sawmills and pallet makers find themselves shutting down or operating at a loss because the world chip market demand has driven low grade timber prices out of their reach. A sawmill owner in a nonhwestem Alabama county, where chip mill resource depletion has occurred and the sawmills have been shut down, said ruefully that any sawmill owner would be committing economic suicide to allow a hardwood chip - mill within theit ~ . A visit to the areas of Alabama already clearcut is probably the most convincing economic or environmental argument that can be made against the permitting of the chip mills. Competition for the Forest Resource Does our region have plenty of hardwoods to spare? AU the numbers presented by TV A say that we are growing twice as much as we are harvesting. But there is also the question of availabiliry: all the growing trees are not available for industrial consumption. How much of that volume is actually available for harvesr after figuring in operability factors such as steep slopes and year round water problems, and landowners who do not want to sell their limber? Thomas R. Reed of Champion International Corporation in his article "Industrial Perspective on Hardwood Use," said that roughly 50% of the hardwoods are available. This estimate is considered high by some observers. But TV A neglected to do any kind of availability discounting. They assumed in their calculations that all the hardwood trees in the region were available. The regional hardwood industries already depend on those growing trees. The bottom line is that although we may be growing a lot of hardwoods, we are not growing enough to supply the existing hardwood sawmills, the existing regional paper mills, which are increasing their use of low-grade hardwoods, AND the remote chip mills who are here to harvest the hardwoods of the region for the rest of the world. The domestic paper companies are large and well-financed and will probably survive the crisis, but the small milling operations, which employ roughly 85% of the Valley's forest products workers, will inevitably be sacrificed for the chip mills that will siphon off the region's wealth for huge transnational corporations. In terms of the eovironmeotal impact, or the economic impact oo tourism, the region will be trading the incredible scenery and diverse ecological community that accompanies a selectively harvested, mature hardwood forest for a pulpwood lot checkered with constant clearcuts. If one considers aesthetics as imponant, the impact ori southeastern Tennessee is going to be devastating. The scenery will be a politician's nighnnare: graphic evidence of a bad decision that gets worse, and becomes more visible to the public, with every passing year. ~ - Harley Wessman lnforma1ion for this article was provided by Robert Mitchell. coordinator of the Tennessee Valley liardwood Alliance. a coalition of small hardwood lumber manufacturers whose livelihoods are threatened by the chip mill operations that are seeking permits to operate in the Tennessee River Valley. Contact the TeMessee Valley Hardwood Alliance; clo R.C. Mitchell; 2850 McCa//ie Ave.; Cha11anooga, TN 37404. For more information on how to stop the chip mill invasion, c<>ntact T.A.G.E.R.; Box 764; Souih Pi11sburg, TN 37380. 1"aU, 1992 �LOGGING WITH HORSES by Nancy McIntyre "It's a win/win solution," says Jason Rutledge. He is talking about horse logging, a low-impact and sustainable timber harvesting method. Environmentalists call for timber harvesting to stop on public lands. The timber industry pushes ro cut marketable trees and to harvest them in the cheapest way, preferably clearcurting. Logging with draft horses offers another choice that addresses concerns of both groups. Conventional timbering requires building logging roads, often at public expense - roads that are large enough to accommodate tractor-trailer rigs and which damage the environment. Horse logging needs no road building and leaves minimal disturbance, even in steep or remote areas. Rutledge describes horse logging as a superior technology, "an evolved approach that marries science to culture." He goes on to say that "cUITCnt horse logging is a modem effort that employs specifically-bred heavy draft horses that are harnessed with nylon components and work in multiple hitches with several teams in tandem like the Budweiser Clydesdales, except that I use horses of the Suffolk Punch breed. The teams pull a steel log arch, which has high flotation pneumatic tires that provide front end suspension of long tree stems. This log extraction technique, along with directional felling, creates extremely low environmental and visual impact." Environmentally Sensitive Logging Company, started by Rutledge and based in southwestern Virginia, has harvested over 200,000 board feet of timber from national forests in Virginia. Using "real horsepower," Rutledge and his parmer John Thornton have removed trees from the Jefferson National Forest by the single tree selection method. Defined as balanced, uneven-aged management, this least-damaging, sustained-yield harvesting technique cuts a few peak trees per acre. Tree age, species, site, soil type, grade exposure, remaining growth, and wildlife habitat are among the aspects considered in tree selection. Rutledge explains that "this method of harvesting closely imitates nature's own selection process. Each tree is recognized as part of the interconnected whole. Top wood from cut trees and some trees of undesired species are left lying on the forest floor, while desired species remain standing in varying ages and become dominant in population and size." He adds that the Forest Service and agricultural colleges have many expens who can mark timber for this type of harvesting. "Modern conventional logging equipment does too much damage to the environment to go into the forest on a 10 to 20 year harvest rotation to remove a few peak trees per acre. With horses you can do this, and everyone wins something," Rutledge emphasizes. "Tunber is harvested without clearcutting, and there is never removaJ of den treeS or the total destruction of the forest canopy. Therefore, wildlife habitat is preserved while the forest is still contributing to immediate human needs of building 1-"aU, 1992 materials, furniture, paper, etc. "A healthy forest is maintained and helps to protect water and air. yet jobs in the logging business continue, and forest products still enter the manufacturing channels, though coming in smaller loads from smaller tracts and smaller operators. With horse logging, there is less ground for resistance and appeals from environmentalists and a bener opportunity to avoid below-cost timber sales. Governments in other parts of the world have already recognized the extensive knowledge and teach others," Chaffee says. Rutledge offers formal instruction and apprenticeships, but cautions, "Logging is one of the most dangerous occupations in the country." To learn chain saw use, he strongly recommends the Soran Erickson Game of Logging School, sponsored by the Stihl Company. (Inquire with local forestry deparunents for this nationwide instruction.) "Such instruction can save lives, countless Counesy of lhc Archives of Appalachia, ETSU benefits of animal-powered skidding techniques and have chosen this timber harvesting method for a portion of their timber removal." "Draft horses have other uses in the forest," Rutledge adds. "My first Suffolk, Forest Spring Red Samson, and his brother Forest Spring Bill, under the steady hands of Mr. Thornton, recently pulled materials deep into the national forest for the consauction of a rest area and overnight shelter on the Appalachian Trail." David Chaffee of Pittsboro, North Carolina, a commercial airline pilot and farmer who also breeds Suffolk Punch horses, says, "All you have to do is take four photographs. Take one of an area just logged by horses and another six months later. Compare them with photographs of an area timbered with large equipment, now and six months later. You're going to see erosion with the conventional timbering using large machinery. "In regard to jobs,"Chaffee continues, "horse logging involves more people, noc only the Joggers themselves, but also those raising draft horses and raising feed. These are internally-generated jo~s. whereas with conventional timbering, the heavy equipment is made outside of the United States and the energy is imponed. Jobs in the timber industry can be sustained by logging in a different way." Chaffee has twice stayed at Jason Rutledge's farm in Floyd County, Virginia to work with him and learn horse-logging skills for use on his own land. "Jason seems very willing to share his hours, and many bills," Rutledge says. Jason Rutledge is writing a book on Beginner's Use of Draft Horses for the Twenty-first Century. In articles recently printed in The Small Farmer's Journal and The Draft Horse Journal, he tells that he was raised by his illiterate grandfather "who was a hoss trader and, without an outline or agenda, taught the dignity of what a welJ-tended pair of work animals could do for a man who would work too." Jason adds that he is "determined to maintain the dignity of work animals and working man." Rutledge describes himself as an environmental actualist who has spent most of his life working toward the restoration of a cultural ethic or stewardship. "This ethic of planetary stewardship has to translate into everyday life and, for most folks, into the economic reaJity of making a living. Faith is the bridge between belief and action, and I'm going 10 cross that bridge/# with a horse!" fr For further infonnation: Environmentally Sensitive Logging Company Jason Rutledge and John Thornton 2050 Blue Ridge Turnpike Fincastle. VA 24090 Nancy Mclntyre lives on a beauliful ridge-top farm in Floyd County, VA. She is an energetic clean air and water activist and recently spent time educating people to the harmful effects of chemical biocides as part of the Agricultural Resources Center/ Pesticide Education Project. �ROADTHREAT AN APPEALING ISSUE·· ·· N--1 World Ne... $erYice N--1 World Ne... S.-,ice The Forest Service decision on the abolition of limber sale appcalJ bas noc been released 11 press Lime. In the inlerim, Congress has gouen involved with the appeals question. On July I, Sena10r Wyche Fowler (D.QA) introduced a bill co-sponsored by Pat Leahy, Al Gore, and Olhm that guaranu,cd the right to appeal Forest Service decisions. This bill passed in the Senate by a margin of 57-38. The strength of the Fowler bill indicaics that the,e is support for the appeals process as a chcclc against poor decision making. Laier in the summer, however, Larry Craig (R-ID} inuoduccd a v.akencd substitute for the Fowler bill The Craig measure was passed successfully early in August Under Craig's bill, the lime limit for filing appeals and for the Forest Servtce ~iuon of appeals would be shoncncd to 30 days apiece. It would force appellants to travel to the vicinity of the forest to make their case. The Craig bill would also require appellants to make comments in order to have s&anding. These appear to be minor changes, but the biU is in1e11lionally vague on many points. For example, the,e is some question as to whether or nOI the person who reviews the appeal can be the person who made the initial decision, thus creating a conflict of inrcrcst The changes proposed by the Forest Service are far-reaching and go beyond appeals. Acconting to the Sierra Club Legal Deteme Fund, the new appeals regulalions would eliminale the right to know about and comment on sates of lllllds affCCICd by insects and diseases. The lwldling of insect• and discae-relatcd sales has been subject to abuse in the past. In addition, the proposed changes would make it impossible even IO team about limber sales if one does noc sub!lcribe IO a variety of small newspapers. These and other consttaincs would make it much harder to conuibule meaningful comments or even stay informed about activities in nearby lllllional On May 21, the Virginia Transpor1alioo Board announced the prefen-cd IOULC for U.S. RL 58, a new fow--tane that would spai the southwcaem edge of Virginia between Maninsville and Cumberland Gap. The route would bisect the ML Rogers National Rccl'Cllion Area along Corners Crcett. a cascade-filled IIOUl Slmllll Pond Mountain and Hurricane Mountain. The Mount Rogers area is home to a number of rare animal species, including endangered mussels, rare salamanders, bog turtles, gray bats, and northern flying squirrels. Funher east, the Virginia Department of Transportation (VD01) would have Rt 58 cross the Blue Ridge Mountains berwcen Meadows of Dan and Stuart, Virginia, an area that Includes two waterways that are eligible for scenic river status. Highway consuucuon will destroy ll\3lly homes and farms along the way. Some cilizens con1e11d that the project will be the death knell for downtowns in small communities along the way. In order to respond to the threat to the ML Rogers area (and perhaps 10 ocher threatened areas), the Mountain Heritage Alliance has been formed. Members have begun a national letier wriling and petition drive. The group wishes 10 arrange a meeting with VOOT since VDOT has recently met with backers of a popular but desuuctive altcmalive passing through the highlands around Straight Branch, Whiietop l...aurel, and Grems Cove Creek. The group will iqe VDOT 10 IOUIC the highway along existing highways 1-77 and 1-81. They cite a Virginia Depanmenl of COllltlValion and Recreation recommendation against the highway and the findings of a Virginia Tech cconomiSl who predic1ed thal few CCUICllJlic baldiU would be derived from the road. forests. At the same time the Depanrnent of Agriculture is lobbying Congress to end judicial review of Forest Service decisions. Secretary of Agriculture Madigan told Congress. "We could manage bencr if we were free from the inletference of the caur1S [and] we urge Congress IO do that expeditiously." A few such bills have appeared before Congress but they have been unsuccessful so far. BAN CHIP MILLS Narura1 Wotld News Service Residents of the Tennessee Valley spoke overwhelmingly against pcnn1ts for chip mill facllities along the Tennessee River during two summer public hearings. SpcaJc.crs asked that TV A , stop Donghac, Channel Ch1p/P:lrker Towing, and Boise Cascade from construcung loading clocks and facilities along the upper Tenn-Tom Waterway, which TVA comrols. They told TV A th:11 the ini.cnsive clcarculting associated with chip manufacturing would result m a decline in the biodiversity and hardwood manufacturing economic base of the region. TV A omcials repon th:11 they are "swamped with tcuus· responding 10 the permit issue. The baule may have just begun, however. Boise Cascade Company announced shonly after the hearings I.hat they would open a chip mill without a pcnnit and ltUclc the chips overland to port. For more information, contaet TAGER; Box 764; South Pittsburg, 1N 37380. Xatuah )ouma£ PQIJ"- l 6 CLOSING IN ON CHEOAH NIil.ira! World News Service In a decision notice released lasl month, District Ranger Glen McConnell announced plans to log the Checab Mountains again. Over the past live years, the lofty mountain range that surrounds Checab Bald has seen more than its share or roadbuilding, road-indllccd landslides. and clearcutling. Exrensive logging bas tatm its toll on the forests around Oicoah's Shell Stand Creek, Stecoah Gap, Simp Oap, Grassy Gap, Wesc, and lower sections of Ben Creek. McConnell now plans to penetrate further into the wa&cnhcds of Bert and Franks Creeks to the southwest of Cheoab Bald. According 10 the environmental assessment for the Ben Creek Timber Sale, the Forest Service would build 1.2 miles of roads and harvest limber on more than 300 aaes. Even-aged logging is the silviculrural method of choice for most of the sale unit Activists an: concerned that the limber sale will cause further fragmenlalion of habiw in an area · thal is prime black bear babirat Over one thin! of the stands robe cul are over 100 years old. Fragmentation is also a pocential threat to the cerulean warbler and the goshawk. IWO Endangered Species Act candidates likely 10 be found ll the Bert Creek site. SIUdies have shown Iha the cerulean warbler needs at least 1600 acres of contiguous forest Other rare species at risk include the Indiana bat, East.cm wood rat, and hellbender. An additional issue of concern is the possible occurance of pyrue, a substance that produces a dangerous acid when leached out or a roadcut or log landing by rainwater. Oak decline, a phenomenon that causes a die-off o{ malllre oaks due to drought, infcsta.tJOn, and other su-esscs, is the pretext for the sale. but acuv1stS say the Stands are quite healthy. They claim that few loggers would bid on the umber if they had to share the full costs of F.S. 208 and other access roods built at LUpayer expense a few years ago. During the late 1970s, the RARE D Study recommended the Chcoah Bald area as one of the prem ier road.less areas in the Southern Appalachians. lt has since been opened to developmenL The arc3 still has tremendous beauty and tremendous wildland potential One has only to loolt out from the high ridges above Ben Creek to the Great Smokies in the distance to see what the future could hold. To procest the Ben Crnek Tunber Sale, write Glen McConnell, District Ranger; RL '· Box 16-A, Robbinsville, NC 28771. In order to become part of the national petition drive 10 save ML Rogers, write: Gary Stemp: Mountain Heritage Alliance; Rt 3, Box 589; Marion, VA 24354. TRANSREGIONAL POWER Nwral World News Service Attempts to build a high-voltage powerline through West Virginia and Virginia have hit a snag. Appalachian Power Company (APCO), a subsidiary ofthecoal-fued giant, American Electric Power (AEP), asked for a pcnnit to build a 765 kilowatt powcrline Crom southern West Virginia to a substation outside of Roonokc, Virginia, but it hns been forced to withdraw its applicauon with the We~l Virginia Public Service Commission until an acceptable environmental impact statement is p!'Cllll'Cd. Elsewhere, in a hearing before the Vi.rgini3 Utility Commission, expcn witneSSCS for Citi.zcns for the Preservation of Craig County (Virginia) said that APCO should not be given the right of eminent domain for a transmission line built solely for the purpose of ~ling off unusable excess power at a profiL The powerline would transfer power from the Midwest to the urban crescent of CllSLCm Virginia. Opponents say that the powerhne would cul across the Jefferson N31J01131 Forest between \.1ounuun Lake Wildcmcss and two wilderness areas several miles to the east They claun that the powerline will pass through hundreds of ocres of forest and farm land, lowcnng real CSlllle vallleS and conl8lllJll8lJllg springs with herbicides along the v.;3y They worry about the health effects of elecu-omagnetic fields, citing recent medical research on the subject J"aCL, 1992 �APdH &a'iler'f.~'•-tiftini envuonmenl3l siewardship reicon1. Many residenlS or the Southern Appalachians remember APCO's effort to dam the New River in Nonh Carolina. A few years ago, Appalachian Trail club members discovered dw APCO had built an unapproved access road lhrough the Appalachian Trail corridor. The club concluded that APCO was unable IO - g e their own utility corridor, so it reached an agn:anent with thc utility to manage pan or the power corridor themselves. In lhe meantime, APCO has begun a million dollar program promoting thc use or elecll'ic heal pumps. The figbl against the powertine has reached lhe national level U.S. Represeniatives Nick Rahall (WV) and Frederick Boucbcr (VA) have sponsored a bill that would pro!CCI federally-owned land along lhe New River, blocking access to one of the only f~ible rou1CS. The bill ha1 had sll'Ollg suppon in the House or Reprcsenwives. Hearings on the issue will begin SOOD in thc SenalC. Wrice Cilil.cns to Preserve Craig County; Box 291; New Casile, VA 2A I 27 and lhe National Commilltle for thc New River, Bluestone Project CommiUtJe; Box 103S; Athens, WV 24712. Also wrice your legislalorS. DECISION ON BIG IVY Nlhlnl Wodd News Savice In I.ale July, Ranger Paul Bradley ol the Toecane DiSlricl or thc Pisgah Nllional Forcsi. issued a decision oo the controversial Sugarhouse Cove Timber Sale, proposed for thc Big Ivy arca in BU1100111be County, nordleul of Asbeville.. Big Ivy is III an:a oC unusual circumneutral soils, rare planl communities, and excellent examples of old growth foreaa (see Ka,/Jalt JollnlOl 134), and lbe proposcd sale was bigbly CClllll'O¥a1ial. Bradley was leaning IOWll'd a decision 1h11 would have deVll.1Ulled a unique roadies., area conraining in:es measuring four feet in dialnder and examples of many rare plant species. ScienlislS and IIClivislS r.niliar with the sea rushed to ils defense, informing the Forest Service that die proposcd logging and road building would resull in unaccq,18blc damage. The eovironmeulal group SoudlPAW initialed a teuer writing campaip that brougb1 hundreds of lcuers and petition signaiurcs opposing the sale. Womansong, a choral group from Asbeville, 1111g for the forest outside die Forest Service otricea. garnering media coverage for Big Ivy. In response, Bradley scaled back his logging plans for the waaenhed. He eliminal.ed four of thc five areas scheduled IO be cut and reduced the timber sale volume by 80%. The remaining sale unils are in an abandoned homcSICad, an area that is already relatively degraded. Surprisingly. the Forest Service ~ the Sugarhouse Cove portion, after which the limber sale was named, as a Rcsean::h Natur81 Area. The analysis process resulted in designations of large pans or Big Ivy as either old growth habitat or as "unsuitable for umber producoon." Bradley dampened a poccntially explosive si1ua1ton. Many cnvirorunenl31istS feel lhal the Bag Ivy wau:rsbcd should be scqucsu:rod as a biological rc.o;crve. ActivistS are divided as to whclher to nppcal the timber sale or to turn !heir aucntion to other assaults on Kaluah's biodiversity. JUSI lhree weeks lalcr, Bradley allayed coocems that his districl might llOI meet its timber wgel by issuing a decision to log another scelion of lhe Toccanc. The sice is near Seven Mile Ridge along lhe Blue Ridge Partway. 1'cdl, 1992 1-26 HEARING HEATS UP Namnl World News Service Oo Joly 21, more than a hundred area citizens packed Mars HiU Elcmenwy School to give the NC Deparuneot ol Transportation (001) officials their views oo the proposed Inu:rswe 26 segment between Mars Hill, N.C. and die Tennessee border. Although opponents of the project were in thc minority, they represented about half of those speaking. One of lhe most moving prcserualions was a slide show by Bruce Oarlt showing whole moumainsides deliberalcly logged. deooded. and gouged away on the Tennessee section of the project, which has been underway for more than a year. To dace neither of the SlalC DOTs have fully considered the impaa or the projecl beyond swe borders or oulSide the immediate project area despi lC the fact that the projecl would increase tralfx:, cause displJlcemcnt, and destroy CICCS)'Slel!IS lhroughou1 the • region. Area citizens warned lhe DOT of the pol.Clltial for erosion, runoff, and wucc disposal problems associaled with large-scale "cul and fill" operations. They said lhal the project would disturb wedands and black bear migration corridors along the way. They suggested thal DOT explofe alremative uansponation sys1CRIS like freight uains and mass transiL networts before it embarks on a COSIiy projecl that the swe and federal governments, both in debt. canno( affonl. One speaker ciled a tcuu lhal the DOT sent to Monce Cunningham ol thc WNC Alliance. The 1cucr said lhal U.S. 23 is 1101 dangerous enough to justify mating expendilurea for Ind sand trapS and other safety improvements that Cunningham suggested.. In spice or this the DOT proposes spending nearly a q11111er of a billion dollars on a four-laae projec1 tbll will have no al«y benefilS until it is completed n1111y years bc:nce. The,e and other glaring inconsislmcies ha"VC 1od many citizens to believe that the DOT is • agency that plays by no rules except ilS own. WORKING FOR ALARKA Nanni World News Service Efforts are Slill underway to pr0ICCI the Big Laurel ttact in Swain County, a piece of land also known as AJaita Laurel. The Trust for Public Lands, a foundalion dial buys land and uansfers ii to government agencies. is hoping that ii can facilitate the purchase or the trac1. Officials II the 1JUS1 say !hey want people from Nonh Carolina to decide how bes1 to use the Big Laurel lJ1ICI. The llUSI has negotiated an option to buy the land. Local rcsidenlS have used the Alarka Crcelc watcnhed for horseback riding, camping, picnicking, SCOUl outings. and hunting for generations. According to resident Carl Queen, most or the people in the area "would like 1 see it kept in the pristine 0 Sl3ce that II is in.• The 2,080 acre traet contains a spruce bog. a wetland along Alarka Crnck, and a hctbacoous bog. The red spruce forest in Big Laurel is arguably lhc soulhcmmost on lhe continenL It is unusual because 11 has no1 shown any decline, as m Olher locales. and ii appears to be expanding in10 an area lhal was previously logged. Bag Laurel is also known for populations of brook uou1, pigmy salamander, and other rare ~ies. The Natural Hen1age Program has yet 10 do a survey of lhe area. According to Dr. William McL.amey, lhe area is I crucial mign11ory corridor. It is ~ible to descend from Big L.aurel at 4,600 feet to the LiUle Tennessee Gorge, then proceed to Wesser Bald on the olhcr side, and remain under foresled cover throughout lhejoumey. Shape Notes This little curl of smoke shows where some wood was. From thick tree trunk right down to tiny twig all gave up this cycle's shape to keep those beings in the cabin warm. Now this gray smoke stains the blue sky. It floats up up. Maybe someday in a different cycle those beings in the cabin will do some singing, some shape changing for the wood. Julia Vansclow Mutat Aliquid Ergo Sum (For Dylan-September, 1989) More often, now, the fog at dawn seeps deep into the hollow; creeps up the rodcy Eastern slope with a silent hint of Fall. It settles over everything, so near and distant hills are out of focus, dreamy, and hushed. 1ne first few leaves are spinning down; the Walnut's dropped its fruit. I hardly remember Spring at all when Summer's so dose to Fall, but Winter's hazy memory sits chill on the still night air that drips and drops a sparkling sheen in the haloed morning sun. 1ne last of Summer's fullness fills cicadas, crickets, tree frogs, until late morning melts the shade, dissolves the rainbow dew The Goldfinch canary yellow is dimmed. The last of the Hummingbirds are migrants navigating South. It's a lime we know there are no words that thought can fonn in mouth to really sing the song that sings the music of change, the IIWQTtneSS of things Frank Vogel Drawing by Michael Thompson x.atilah Jownat JJQ9"- 17 �Natural World News THE FOREST PLAN IS OUT! SPECIAL REPORT The US Forest Service bas just released its proposed Draft Suppleme111 (() the Final Environmental Impact Statement (DS-FEIS) for the Nantahala and Pisgah National Forests Land and Resource Management Plan. When the original plan was released in 1987 there were four appeals of its provisions, and the Chief of the US Forest Service remanded the plan back to the region for changes, specifically those concerning questions about old-growth forest areas, clearcutting vs. uneven-aged managemen1., protection of unroaded areas, below-cost timber sales, and protection of biodiversity. The proposed amendment is controversiaJ, arousing opposition from both environmentalists and the wood products industry. Public comment will be received through December 16, after which a new plan will be developed. The draft supplement describes the amendments to the Forest Management Plan and how the various alternatives were developed, giving more details concerning the affected environment and environmental consequences. The lengthy document is the result of much work, but it falls short of addressing public concerns about the mismanagement of the public forests. In the short "Highlights" of the Plan, rhe Forest Service statements appear to offer positive solutions to environmental concerns, but further investigation of the "fine print" does not support this initial impression. Much of the discussion focuses on the allowable sale quantity (ASQ) of timber to be cut each year. The ASQ has always been a ceiling for timber cutting, with the actual timber targets falling well below that level. For instance, the present ASQ is 75 million board feet per year, but the agency actua!Jy cut onJy 55 million board feet in the past year. In the draft, the annual ASQ in the Forest Service's alternative is reduced by an impressive margin, from 75 million board feet to 45 million board feet However, subsequent statements by Forest Supervisor Bjorn Dahl assure industry representatives that the amount of timber actually cut wouJd not fall very much, because "45 million board feet is not that much below 55 million board feet," intimating that the ASQ is no longer going to be the ceiling, but the target for each year's annual cut (CHAGRIN IS IN) trees are left standing on the site only to be removed in a second cut 15-20 years later. The Western North Carolina Alliance, a citizens' group which has vigorously opposed clearcutting in the national forests, is bitterly disappointed by this move. Members point out that they have consistently campaigned for uneven-aged management of the forests for years. Shelterwood cuts, like clearcuts, are a form of even-aged management. which yields a stock of trees that are all of the same age. To Alliance members, the agency's change is simply a change in rhetoric. "Shelterwood is simply a rwo-stage clearcut,'' observes one member. Only a very small pan (about 12%) of the total acreage 10 be cut would be logged by single tree or group selection to produce true uneven-aged management. To lessen the problem of below-cost timber sales that has plagued the agency in past years, the Forest Service promises timber interests that they will offer more lucrative sales containing large sawtimber trees and fewer sales containing pulpwood (undesirable trees that bring a low price). These custom-tailored sales still would not turn a profit for the government; at best the Forest Service could promise only that they might break even. Figures elsewhere in the draft show that the Forest Service plans to increase the profitability of their sales by increasing environmental costs. Despite earlier assurances, only 3.3% of the national forest lands would receive additional protection from road construction and logging. Some 44,000 acres of unprotected roadless areas (called "semi-primitive, nonmotorized areas") and nearJy 45,000 acres of land inventoried as possible old-growth would be opened to logging under the preferred alternative. Instead of treating below-cost sales as a signal to improve forest management by saving old-growth and potential old-growth habitats, the Forest Service is using below-cost sales as an excuse to sell those areas off! The Wilderness Society also noted that the Forest Service showed that their interest is not in stopping below-cost timber sales by putting into the timber base over 100,000 acres of land which would not tum a profit, according to agency analyses. Much effort was made to identify and inventory old-growth stands, but the criteria for determining old-growth presence were vastly oversimplified. In the draft supplement, the mere presence of trees older than 100 years indicated old growth. And the old-growth inventory was an empty gesture; while 133,456 acres were identified as old growth, only 5% of the total forest acreage wouJd be reserved for "future old growth values." Wood products industry representatives are expressing great concern about job losses, lower profits, and potential changes in logging techniques. However, the draft supplement estimates that the preferred alternative would offer only 100 less "jobs'' (actually hourly equivalents) than the number offered in the original plan. The new draft supplement shows that the Forest Service has indeed changed and become more skillful and sopb.isticated in its management techniques - it has changed its techniques of managing numbers and manipulating language to more skillfully cover the fact that out in the forest, it's business a.s usual! • by Lee Barnes and David Wheeler Copies of the Draft Supplement to the Final Environmental Impact Suuement of the Nanlahala-Pisgah Land and Resource Managt!mellt Plan can ~ st1e11 al most public libraries ill westt1r11 Nor1h CarolillO or may~ reqllt!sted by phoning (704) 257-4200. Send comments ~fore December 16. 1992 to Nantalrala!Pisgah Planning Team; Na1io110I Forests ill North Carolina; Box 2750; Asheville, NC 2 ~ .....-::::::==:::::-.___ The draft supplement proudly announces a significant reduction in the acres of national forest to be clearcut annually: from the 4,500 acres called for in the original plan to 1,500 acres, one-third of the original amount Substituted for clearcutting was the shelterwood method, which in the preferred alternative would be practiced on 2,320 acres of the forest. Under this method, part of the Xatuah Joumat p09e 18 Drawing by Timbcrly Ashe :fa{!, 19112 �INVASION OF THE CORPORATE GIANTS by Buzz Williams Like many others who have chosen to make my home in the province of Katuah, I am keenly appreciative of the incredible beauty and diversity of the native Appalachian hardwood forest. But after living here for some time, one soon becomes aware that these forests, which are the cornerstone of our ecosystem, have been severely impacted by the human presence. For me, the fulfillment of finding my "sense of place" has been tempered with a kind of sadness when I think of what we have lost. But to lament over the past is certainly not productive; nor is the popular notion that further degradation of our environment is necessary for the well-being of our species. On the contrary, recent scientific studies tell us that the maintenance of healthy ecosystems is more than simply leaving a bener place for future generations - it is the key to our future survival. We are learning that a healthy economy is dependent upon a self-sustaining environment. Aldo Leopold stated it this way: "...a system of conservation based solely on economic self-interest is hopelessly lopsided. It tends 10 ignore, and thus evenrually to eliminate, many elements in the land commurury that lack commercial value, but that are (as far as we know) essential to its healthy functioning." Leopold's extension of our concept of ethics to include the protection of all plants and animals, what be called the "third element," must now be embraced if we arc to prevent the further degradation of our forests. After devastating the Southern Appalachian forests, the big timber companies moved to the Pacific Northwest. They acquired huge tracts of territory, and the timber supply from that area was instrumental in meeting the increased lumber demands during World War II and the decades of prosperity immediately following. During those years, the US Forest Service became increasingly timber oriented. From 1950 to 1968 timber harvest volumes from our national forests increased from 5.6 to 12.8 billion board feet. Several theories have developed as to why the Forest Service has so willingly become an ally of the timber industry, but the most plausible seems to center on a process called "logrolling." The timber industry financed and helped to seat CongressionaJ legislators who won positions on strategic subcommittees which govern Forest Service activities. including budget appropriations. These lawmakers have been in office for long periods of time and have built up strong concentrations of power in the halls of Congress. Their close connections to the timber industry are not hidden. Sen. James McClure (R-ID) went straight to a seat on the board of the Boise Cascade Company upon his retirement from the Senate. The press statements of Sen. Mark Hatfield (D-OR) read almost exactly like industry statements from the corporations in his state. This year Senate Majority Leader Tom Foley (D-WA) effectively stopped consideration ofH.R. 1-"all, 1992 1969, a bill which would have outlawed clearcutting in the national forests. Power such as this has brought the l!S Forest Service into line with the policies of the timber industry. Pacific Nonhwest. Io addition, the Appalachian hardwood forests were recovering from previous over-cutting. With recently-developed technology that allowed the use of hardwood fiber for making paper products, the Southeast was once again ripe for pluckin~. Cheap land and non-union labor costs m an area closer to their markets were further inc.entives to the timber giants to move south. As early as the 1950's, Georgia Pacific Company was already buying up land in the South. In 1982 it moved its headquarters from Portland, Oregon to Atlanta, Georgia. Others followed. The Forest Trust recently reponed that since 1978, seven of the largest timber comparues in the Pacific Northwest had increased their mill capacity in the South by 121%. They are coming from other directions as well. Bowater Corporation, the largest newsprint producer in the country, announced in Marcb,1992 that it would move its corporate headquarters from Connecticut to Greenville, South Carolina. In Chattanooga, Tennessee, local conservation groups arc currently fighting applications for barge permits by three chip mill companies which would produce over 1.7 million tons of green chips per year. One of the companies, Donghae, is based in Korea, and all the companies plan to expon their chips directly to the Far East (see page 13). The addition of these powerful competitors for timber in the Southeast is In 1990 the fate of the threatened spotted owl became the focal point of the battle to save the remaining 10% of the ancient forests of the Pacific Northwest The timber industry screamed that protection of the owl would cost thousands of jobs, but investigative studies found that they were using the spotted owl issue as a smokescreen to cover their own activities. One study found that, even before the owl was listed, 26,000 timber-related jobs had been lost to automation in Washington and Oregon, and, further, that between 1980 and 1989 the practic.e of log exporting had cost 19,200 timber workers their jobs. Closer scrutiny of the timber industries revealed that they were making huge profits at the expense of their employees and the loggers who supplied the mills. Their long-term strategy was obvious: they had overcut their private lands, just as they had done in the Southern Appalachians, and were now liquidating their timber "assets" to produce the capital to relocate to the Southeast, which had begun to recover from earlier exploitation and was out-producing the Pacific Northwest. Acre per acre, the southeastern coastal plains were producing about 1.7 times as many board feet in a 65 year period as the Dnwing by Michael ThompsQn (continued on p,tgc 26)' Xatuah Joumat page 19 �FROM INDUSTRY TO ENDEAVOR .:Forestry is the one area where the inappropriateness ofboth large-scale technology and the slum tenn prof11 motive is most apparent. For this reason, it may be an ideal place to begin to tlUn the tide." - Robert Brothers Timber extraction as it is presently accomplished is a primary cause of ecological degradation in the Karua.h bioregional province. Given that a land-based economy in the forested mountains will depend heavily on the use of wood products, how much wood can we use and how can we use it in a beuerway? Changing the way we think about the land and our conceptions of our role in the bioregion would change our relationship to the land and the way we use the products of the land. New definitions and new values would lead to new institutions and new ways of working. The first and most basic recognition is that we are pan of the natural oommunity and that the needs of the natural community must come first Aldo Leopold, a forester who truly cared for the natural world. stated it thus: "We abuse the land because we regard it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect." In the Katuah Province, this means first and foremost that the public lands are held as a bioregional reserve, inviolate from logging or other intensive commercial use. It must be understood that all the forestry proposals that follow are for the lands surrounding and buffering the bioregional reserve, and that the reserve proper is to be left as habitat for the native plants and animals, wild and free forever. In its proper place, a buffer zone which includes large areas of sensitively managed timberlands would be a positive ecological benefit, extending the forest cover and protecting the core habitat area from disturbance. Even outside the core reserve area we must constantly remember that "the land is a community to which we belong," and that forests are complex and heterogeneous life communities. In the upland hardwood forests in particular, industrial forestry is not an appropriate practice. We must change the model of forestry 10 one that follows a biological panern rather than a panern of mechanical_production. Forestry is not farming. It is, as the local wisdom puts it, "living off the increase" of the natural forest community. Recognizing this, !t is clear that sustainable forestry does not Sllllply refer to the number of growing trees, but concerns the integrity of lhe forest community as a whole. Continued sustainability of the forest requires that biomass be returned to the soil to maintain soil fertility and site quality. The Institute for Sustainable Forestry in Redway, CA bas defined sustainable forestry as "forestry that can safely be practiced while X.ntuQft. Jou.mat p1i9e 20 by David Wheeler ensuring that the forest's needs are met before any biomass is removed in the form of harvested trees." Silviculture would then mean, as it is supposed to, the art of caring for aforest; not "growing trees" as it is currently defined. A Southem Appalachian Sustainable Forestry Association, designed on the California model, could promote this awareness. Like its western counterpart, it could draw on a wide variety of experience to devise standards for ecologically produced lumber and other forest products. Trained and accredited logging ooottactors and foresters could be given eoological cenification for timbering practices that are both ecologically and eoonomically sound. The group would also do public education, research and development of sustainable forestry practices, restoration forestry, and research on marketing, value-adding processing, and wood product ideas. At present, the greatest hindrance to a sensitive forestry in the Karuah Province is the notion that the land is a oommodity for speculation. Rising land prices and increasing fragmentation of landholdings are discouraging private landowners from becoming involved in forestry. If the land market will not support forestry, the only solution is to remove large areas of land from the market. Non-profit farmland and forest mists allow habitation and use for land-based activities, but free the land from oppressive tax burdens and protect it from the threat of development This arrangement would offer a strong economic incentive to those who wanted land for use and enjoyment rather than for speculation. ~nother neces~ conceptual change is to revise our ooncepnon of a demand-driven market to one that is based on the ability of the forest to provide. Measures to moderate the use of wood products (not including the substitution of plastics or other synthetics for natural materials) could help to lessen the demand. Companies could also utilize the wood that is available more efficiently and more C(:Onomically by ensuring the highest value uses and creating new ways to use pieces that might otherwise be wasted. At the other end of the process, consumers could help to lower demand through the re-use and recycling of wood. "Adding value" is another key concept that could change the face of the timber business. Supplying the furniture industry seems appropriate for the bulk of the timber cut in the mountains, but the growing export market threatens to draw timber- away from the region. It would be of the greatest benefit to the regional economy to emphasize wood products rather than wood as a raw material for a faceless global market Specialty products - hand-crafted wood furniture, wood carvings, boat lumber, musical insttuments, wooden toys and gifts, etc. - offer opportunities for creative entrepreneurs and support small shops that employ only a ~w people each. individually, they seem to be inoonsequential, but studies in the Pacific Northwest are showing that the cumulative economic impact of specialty shops is substantial. Another key word that oould SJ)C1ll great changes in the region's timber trade is "cooperation." Small loggers could oombine to sell their products. They oould thus reach bener markets and sell their wood for highest value. By pooling their capital, they could be more competitive and stay better informed about market conditions. They could also cushion expensive bonding guarantees and equipment repairs. By lightening the money pressure, they could afford to do a bener job in the forest. If the cooperative owned a sawmill, they oould eliminate cheating at the scales, could pocket the increased value of their product, and could provide work hours during periods when they could not go into the woods. Such ventures would be prime targets for community eooaomic development efforts. Another approach would be to organize landowners into cooperative groups, as forest management is organiz.ed in Switzerland. Lislott Harbens, a forester of Swiss extraction, said, "I know of two or three cases where larger landowners are considering pooling their resources and employing somebody to do their work for them" The changes listed above foreshadow a wood products market that is oomprised of smaller businesses that are more decentralized and more individualiz.ed. In light of present Ta(t, 1992 �~ • L by Robert T. Perscher ~ ~ I' • • .._ r.. ,1 f I ~~ • ..._ Pioneering a New Human/Nahµ'e- Relationship ~- - ~ (Thefolwwing is uzlunjrom a report commissioned in 19')() by the New England Section of1he &>ciety ofAmerican Foresters as part of ti~ process ofdrafting anew tnis.sion stare~ntfor the group.) The ex.isling forestry doctrine focused on wood production no longer serves our profession, society, or the Earth. The profession, therefore, needs to develop a new doctrine/philosophy embracing a land ethic and philosophy of ecosystem managemen1. This approach necessitates a reassessment of the adequacy of our ex.isting scienllfic foundations. Our mission must be expanded to the widest possible cooteitt: the preservation of life on Earrh. As foresters we are charged with this mission because we have accepted the role as stewards of what is perhaps the most critical 30% of the Earth's (land) surface. Our srewardshlp responsibility includes some of the most exuberant eitpressions of nature: the trends, this seems to be the direction in which the industry needs to move in the Southern Appalachians to be mon: sustainable over the long term and more regionally responsive. These changes would be only part of a necessary ongoing social and economic shift in the n:gion. Any economy, particularly in a forested area, that is growing faster than the trees can grow is moving too fast. An economy that kills its biological suppon system with toxic chemical pollutants needs to find new methods of production. Any area in which the local species cannot find secluded habitat is overpopulated and overdeveloped. These ills are obvious when our society is compared to the forest, the self-supporting, biological model for growth in our region. A sustainable forest products trade will not be attained immediately. The transition stage is critical. We can take immediate steps toward a more sustainable forestry: 1) Invest in the growth of high-grade hardwoods. This move appears risky in terms of the present economic climate. But the present economic climate is notoriously short-sighted, and long-term trends appear to justify this investment Landowners, however, do need to be educated about the value of improving timber sites and stands, as welJ as more careful logging in order to attain a sustained yield. 2) Provide tax relief for timberlands. Land that is currently being used for agriculture or forestry should be assessed at lower rates than development propenies. "Highest use assessment," in which land is assessed according to the most expensive use to which it could be put (usually subdivisions), virtually assures that the land will be put to that use. At present rates of interest., the only method that pays in the short term is to climax ecosystems of a green and .flowering world. They tend to suppor!_greater stocks of bi?mass and harbor a grea~er number of species than any other ~logic!'1 zone. ~orests play a ~Jor role ir· planetary recycbng of Carix?n, mtrogen anc.l o~g~n. They help detenrune temperature and nuofall. They constitute the major gene reservoirs of our planet, and they are-the main sites of emergence of new species. Life on_ Earth as we know it, human or non-human, IS dependent on our forests. And we, who call ourselves foresters_. are the . protectors of the ecosystems which make this incredi~le l~gacy of ?iversit)'. (>?SSibte. Ir [that protccnon] 1s our ulumate llllSs1on and, as such, must define and embrace all that we do as professionals. To fulfill this expanded mission we must rise to the challenge of recreating our relationship with the forest. We must now establish, as nearly as possible, a direct contact with our place within nature and begin to make our forest management decisions from that place. To accept this quickly clearcut all the young trees in a stand before they have had a chance to make their full growth. In the long run, careful and ecological logging that produces a sustained yield will pay off, but the initial returns are lower as the landowner improves the site and conditions the growing stock. Long-term, low-interest government loans or a capital gains tax differential for income on timber produced by ecological methods would help to make those methods competitive with industrial forestry practices and would make timber investments more competitive with other long-term investments for private owners. 3) States need to train and certify loggers. Two states in the bioregion are taking hesitant first steps in this direction. ~~ - ,.. challenge means that each of us must refuse t.o iux:ept.the least common dcno,;ninaror the loweit level of awareness of the forest that all membc;rs of our society can agree to, for this stifles change and persona) expansion. We must be willing to move beyond th.e comfortable and generally accepted doctrine the profession still clings to and forge a new _relationship that will permeate all levels of the profession. -. To accomplish this change wemust draw on the elemental energy within each of us _th~t originally drew us to this profession. Wuhin the SOlll"Ce of this energy some of us will find a fierce compassion and a true affection for the entire forest ecosystem. These are the fundamental fotees that will now drive our profession. The old doctrines of profit, fiber production, and primary loyalty ro employers will not disappear, but will be subsumed and integrated in their rightful place within the far more expansive vision of preserving life... • Excerptedfrom the April, 1991 issue of1"4 Journal of Foresuy. th4 publicauan of the Society of American Foresters. ~ Tennessee is one of several states that has received funding through the federal eittension service to start pilot logger education programs. Two one-week instruction courses run by the University of Tennessee Agricultural Extension Service in cooperation with other groups and government agencies will provide training in ecological principles, best management practices, forest management, and safety practices. The North Carolina Forestry Association is also considering co-sp0nsoring training workshops for loggmg contractors with the state Division of Forest Resolll"CCs. Attendees would receive certificates of training and their names would be made available to landowners inquiring about responsible loggers. 4) Forest workers must defend the forests. Said Dr. George Weaver, head of the Department of Forestry, Wildlife, and Fisheries at the University of Tennessee, "The forest products industry, like anyone else who has a stake in a resource, has to be responsible for maintaining and perpetuating that resource." Although he was speaking in a different context, his words ring true. Foresters should be some of our strongest environmentalists. Trees are pan of the forest community (or ecosystem); it is only logical that to protect the trees, one protects the forest that produces them. In the mountains, foresters and loggers should be vigorously "protecting the resource," in particular from the dangers of atmospheric deposition and the pressures of continuing land development. Forest scientists in the piedmont areas are already concerned that atm0spheric pollution might be affecting the growth·of softwoods there, and several studies have tested that connection. Other studies have (continued on page 22) :Fa£!, 1992 :Katuah )ournat p09e 21 �{continued from page 21) documented a connection between atmospheric pollution and spruce decline in the high-elevation coniferous forests. A clear cause-and-effect connection has not been conclusively proven between atmospheric deposition and Fraser fir die-offs, oak decline, dogwood blight, butternut blight, and hemlock decline. However, there is a common suspicion that pollution is implicated in the widespread and severe forest die-back. Other ecological macro-events, such as the gypsy moth invasion, global climate change, and the orone hole, are going to affect the condition of the forest, and foresters need to feel responsibility for these issues as well. . Aldo Leop<>ld spoke of our relationship with th 7forest m terms of "love and respect." Todar It would seem incongruous for a prominent ~orester to use such tenninology. What pracncal value could notions like "love" and "respect" have in forestry? Upon reflection, however, it can be seen that these are of the utmost value. They are, in fact, the very f~undation of a forestry that is truly sansfying and truly sustainable. The First People had been living in these mountains for 2,000 years of unbroken OC<:upation when they were discovered by the w~te settlers. Eve_n though it had supponed the1r culture for millennia, the forest still stood with a grandeur that awed the whites who centuries ago had sacrificed the ' European forests as "resources." There were - intentionally - less of the native people inhabiting the mountains, but that was not the sole reason for their longevity as a people. Their culture was based on love and respect for their bioregion and the other "nations" or species that shared the land with them. They directly addressed the spirits of the other beings tllTough song. Before hunting they addressed their prey in song, and after making a kill, they performed a brief ritual and offered a song of thanks. Recently the environmental group SouthPAW caused great amusement in the timber industry because they suggested in a Forest Service timber sale appeal that singing to the trees be used as a forest management technique. The group protested that the puiyose of their proposal was, of course, sanncal. They wanted to show that, whatever loggers thought of singing to the trees, it was preferable 10 the destructiveness of clearcutting. However, the South PAW proposal, so gleefully ridiculed in timber trade publications, hits directly home. Unless we have that sense of love and respect for the forest and the trees, well communicated by singing to them as the hunters of old sang to their prey, we wiJI not be able to develop a truly sustainable way of using wood in the Southern Appalachians. The day yet may come when loggers stand before a tree and, either silently or aloud, offer thanks for its life. We will know then that we are in balance with the forest and that we are well on the way toward a long-lived human culture here in the southern mountains. ~ Rick Parrish of the Southern Environmental Law Center is investigating the possibilities for initiating a Southeastern Institute for Sustainable Forestry. All those interested in supporting this effort may contact him at 201 W. Main St. (Suite 14); Charlottesville, VA 22901 (804) 977-4090. Forest Stewardship Programs # Two new programs offi:J help 10 landowners who wish lO mana11c their Corests wisely. The Forest S1ewardship Program helps landowners to devel~ s1ewardS.hip management plans for their folCSiS. The Siewardship Incentive Program offors financial help 10 enable Jandowntrs to carry out stewardship plans. Bolh programs wc,e created by the federal Fann Bill of 1990. and are supervised by SJ.ate forcsuy ai:encics, so they vary slightly from state to siate. Federal and sta1e forestry assisl311ce 10 pi:iva1e landowners is not new. What is new abont the Foresl Stewanlship/lncentive programs is the increased emphasis on non-timber val~. the degree 10 which these programs seek IO enable private landowners to ~cvc:lop and implement c0111prehensive plans to conservu wide range of land values, and the dcgteC of commitmel)L requ~ o! landowner.: participating in I.he programs. The new programs ~led in past from the growing controversies over public Jan4 managemt111 in the US. The public lands cannot meet all of our needs for wnber, wildlife (including non-game and endangered spocics) habitat, ~igh quality water nows, recreation. and beauty. Much or~ mosl potcnliaUy productive forestJs he.Id by priv.io landowners. This land could be bcuec managed. ~stewarclsbip -progrnms arc predicated on the bcijef lhat ll\ally privalC landoW!MJ.S will take good ¥ ol their f01C$1S it'they are given educatiollll, ,echnlcal, a,'ld financial help,~ some.recognition. .Landowners owning forested l!ICtS of Oan 10 to 1,000 a~ m a y ~ in ~stcwar~ programs;tQ ~ allllldo"1'tf mukt.naati: some senous comm~: • eqdgrsing tJfc ).)'Sign the •sie~ip aieecr s t ~ i p ~ti;! pledge tO Collow lbeir .slO'l¥8[~ip plan. ~L Z) Commit co improving at lc:&9l dne ol rou I"' ,d vp categ()qi:s ( wildlife_. soi.1/wAJet: timli<:r, '.& a,e f ~ ) and ~ n Ql'Pf1'{cct (l«ber values, ~) ~ i t ;t~d land w)Lfiin the tract~ Sl~ship.1118118~t. ' 41 Actively patficipate in sLe'IYirdsblp jlr.n develQl)llleru. 5) Abide by S1ale and (edc,:al JaW$ affcttin1 for~ activities. , In exe1iangc, for IIJ¢ sicw~blp comrnitmellt, Jhe atate will~ ~wnci, il'I clcveloping a st~dship plan lbat reflCClS thcu- desires fur thcit land. The plan would bedc-vel()pCd either by g(lvemment l1)SOIJroC' mQMgers or by private consuhanis, tunded through the: Stewardsllip l1*:nlive Program. °Tht" foreSUtef,'lltdship program.,; lll'O in &licit in(ancy, and it is diJTieulr tojudge wha{ the loilg-torm lmpaet,w1II be. &tate foresters in TCMe$SCC, North Carolina, South Carol:i'na, and G ~ reportlhat 110 10 l!ID sm-warw:liip plans ha~ been ~l&ed in each of lhesc sillies, and more are bcing-prcparc(1. -Je~JontS For /'/l(Jre informacio11 on 1/te;Fote,-1 Stewardship Pro_grams1n your arta. contacr-yowr stare Jor.estry dBenq, f"n(t, 1992 �,-- -.~ ·----·· ECOLOGICAL FORESTRY FOR RENEWABLE FOREST VALUES by Leon S. Minckler First, what is forest management? Traditionally, it has meant an array of practices designed to produce the most and cheapest timber products. The Society of American Foresters describes silviculmre as the science of "growing" forests. Unfonunately, this concept is widely prevalent. However, true forest management must encompass the whole forest ecosystem, including all its biological and physical factors. Forest management also needs 10 be sensitive to the preservation of the natural rhythms of the earth and the environmental and spiritual values desired and needed by mankind. The key word for forestry should be ecology: an awareness of the interconnections of species, site, climate, soil and soil organisms, water, topography, stress factors, and biological diversity. The real "products" of the forest include commodities and non-timber environmental values. The first objective of forest management must be the sustainability of the forest ecosystem itSelf. This is known as "land ethics." It's not a new concept, but it appears to be one many in forestry profession have drifted away from. Toe land ethic means that we do not "own" the land and waters. Instead, in a very real sense they own us by making life itself possible. The adulteration of natural processes and the overuse of natural resources impinges on our basic needs and desires and gradually renders the earth unlivable. Thus, forest managers can no longer afford to separate environmental and long term economic concerns. ON THE VARIABILITY OF FORESTS Ecological forestry is composed. of the following treatmentS: weeding, thinning, improvement cutting (fSI) and final harvest or regeneration cutting. When used sensitively, these practices are compatible with land ethics and can be implemented to attain biological diversity, aesthetics, water recreation, wild.life habitat, and spiritual benefits. Most foresters make timber production the prime objective of their forest management operations. Often, these foresters are only concerned with maximizing immediate economic returns. Unfortunately, many industry and public foresters confuse short-term profits with long-term sustainable economic returns and therefore ignore environmental valoes. How much is six inches of topsoil worth? How much is two weeks of forest recreation worth? Can aspects of Jove and enjoyment in a natural landscape even be tranSlated into dollars? We have reached the point in our industrialized society where these so-called amenity valoes must be thought about by the people who manage our forests to achieve these multiple values? Well, there is no one way to manage all fo~ts. This should be f"af.t, 1992 obvious, but contemporary production forestry has taken a different path: clear-cutting or single-dimension, one-shot forestry. The relationship between a patient and a doctor is a good metaphor to illuminate the way a forester should approach the management of a forest ecosystem. We must study and evaluate the forest's vital signs - its hydrology, productivity, and climate. We must think long and hard about the forest's internal structure and how we want the forest to appear now and many years into the future. We must decide what we want the forest to provide. And, most importantly, we must carefully consider how to preserve its longevity and natural health. Forests are heterogeneous, not homogeneous. Forests are vibrant and diverse, not streamlined plantations. Forest type, climate, elevation, aspect, past history (natural and human), soil-site, age class, and ecological interconnections are just some of the variables that distinguish each forest from another. CLEARCUTTING VERSUS GROUP SELECTION "Good silviculture emulates nature, but on a different scale." The ecological truth of this statement is borne out by long experience in the woods. By the practice of managing a forest for multiple objectives. By the careful cultivation of the environmental and commodity values of the ecosystem. My experience is mainly with the management of central, southern, and Appalachian mixed hardwood forests and I will focos on them; however, these same principles apply everywhere. Western and southern conifers, and pioneer species like aspen, poplar, and mid-west northern pines, have different ecological characteristics. They each have different ecological requirements and different responses to disturbance. Therefore, our silvicultural treatments must be individually tailored. Simply put, clearcutting does not emulate nature in the mixed hardwoods. These forests are naturally uneven-aged and highly diversified. They contain a wide range of species, age and size classes. They grow in a variety of site conditions. Group selection, however, imitates natural mortality and windthrow. Oearcutting advocates argue that clearcuts replicate wildfire bum patches. This statement is questionable in the arid West and almost irrelevant in the humid East where large, high-intensity forest fires rarely occur. More problematic is the fact that the nature and species composition of completely clearcut stands cannot be accurately predicted. On some sites pioneer species may regenerate. On other sites regeneration may be dominated by coppice sprouting from the root systems of the harvested trees. Still other sites may be entirely covered by maple or tulip poplar seedlings spread by the wind from a single source tree. In the end, however, clearcutting means conversion. It means that the species composition of the regenerated stand will be greatly altered by the end of the next rotation. It means the stand's native diversity and internal structure will be simplified and streamlined. While clearcutting may seem to be the cheap way to go, its long-term costs are excessively high. In order to control composition and growth, clearcut stands most be entered several times. Investments must be made for intensive forestry, fire protection, and intermediate cuttings. Moreover, the end product of clearcutting is a homogeneous forest with few large, high-quality trees. In the East, the Forest Service, and some other land managers, seem to be moving away from large clearcuts toward smaller patch cuts where two to five acres are harvested. Some may call this "group Drawing by Pegi (continued on next page) Xatuah Journat ~ 23 �(continued from page 23) selection," but in reality patch cutting is just a variation of clearcutting. Control is by area and the sites are cut without regard to tree size, species, or stand condition. This is an entirely artificial technique with no basis in ecological concepts. Wide-spread application of patch cutting will result in very peculiar forests. THE PRACTICE OF GROUP SELECTION Group selection is based on the same general concepts as single-tree selection. However, group selection is always combined with stand improvement cuts and efforts are consciously made to make small openings for new regeneration. The key word for the practice of group selection is flexibility. In preparation for group selection management. an inventory of the stand is made and trees are classified as growing stock, financially mature, low quality, undesirable species, high risk, unmerchantable culls, and wildlife trees. The growing stock (rotation potential) trees, from saplings to immature sawtimber and special wildlife trees, are left behind to grow. The others are cut or killed. Foresters base the size and spacing of the harvest opening on the condition of the forest. not mechanical, pre-determined patches of area. In general, shade tolerance, the ability to reproduce in the limited sunlight of the understory, is greater for northern hardwoods: American beech; birch; maple; and hemlock. Appalachian and central hardwood species (oaks, hickory, yellow-poplar, ash, and cherry) exhibit an intermediate level of shade tolerance. Often they require more sunlight for successful regeneration than the northern species, but they will regenerate and grow vigorously in openings that are at least as wide as the height of the swrounding residual trees. Larger openings, one and a half to two times the size of the surrounding trees, produces better early growth. It is better to make detenninations of the opening widths based on the heights of swrounding trees, rather than arbitrary acreages, because it provides a more accurate means of measuring how much light is received and how large an opening will be required for adequate regeneration. The novel structure and ecological character of eastern mixed hardwoods makes it easy to create openings in one or two cutting cycles that favor the regeneration of native, site-adapted species. After harvest the whole forest, including the regenerated areas, is then subject to intermediate treatments, such as weeding, release, thinning and stand improvement, for example, scarification of openings on good sites by tractors can result in abundant yellow-poplar regeneration if seed sources are or have been present THE KASKASKIA EXAMPLE In my experience as a research forester on the Kaskaskia Experiment Forest, in southern Illinois' Shawnee National Forest, the worst of the forest's thirty-eight compartment's was a twenty-one acre tract of "poor farm woodland." It was a central hardwood forest with a history of two or three partial cuttings-- mostly what we now call "high grading" with no stand improvement If this stand had been clearcut in 1952 it would have yielded 3048 board feet of sawtimber per acre. However, instead of clearcutting this tract, as many contemporary production foresters no doubt would recommend, we chose to apply a series of ecological group selection and improvement cuttings. Drawing by Michael Thompson In 1952 and 1959, group selection volume cutting on the tract yielded a total of 1762 board feet per acre and killed sixty-seven cull trees (five inches in diameter breast height and larger) per acre. By I967, the forest- now a diverse mix of oaks, hickory and yellow-poplar-was a fully stocked stand of good growing poles and small sawtimber. Fifteen yea.rs after the first intensive group selection and stand improvement treatments, this poor farm woodland tract contained 3167 board feet of sawtimber and fifty-nine good growing stock pole trees five to ten inches in diameter per acre. Obviously, the role of in-growth was very imponant I returned to this stand in 1988 to find a beautiful forest of mixed hardwoods. Diversity was high and quality was unusually good because the poor trees had been eliminated. The differences between a silvacultural clearcut and the intensive group selection from the original stand are easy to calculate. Clearcutting would have yielded a total of 3048 board feet per acre and would have had no market for the many five inch to ten inch diameter poles trees cut Intensive group selection, on the other hand, yielded 1762 board feet ofsawtimber per acre harvested in 1952 and 1959 and left behind by 1967 a volume of3167 board feet of sawtimber per acre. The total volume for the fifteen year group selection was 4929 board feet per acre (1881 board feet more than the cleaicut would have produced), plus many healthy saplings, and living and dead wildlife trees. After forty years, the differences between the two alternative treatments in terms of non-timber environmental values would be astonishing. The group selection cut stand will provide a tall canopied, diverse forest, while the clearcut will be covered by twenty-five to thirty foot tall saplings and poles. The group selection stand will be managed as an uneven-aged forest with volume and diameter distribution controls, while the clearcut will be managed as even-aged stand with area controls. In the long run, clearcutting mixed hardwood forest ecosystems seldom can be justified for amenity, environmental, or timber values. Let me emphasize again that different forest ecosystems should not be treated in exactly the same manner. But foresters must make a choice. They can follow ecological laws and care for the creation or they can disrupt the ecological trends of the forest ecosystem for quick profits and ease of operation. The best regional example of this type ofcareful forestry is Walton and Dee Smith's Waldee Forest in Macon County, NC (see report in Katuah Journal #9). Leon S. Minc/cler is a consultant in tnvironmental fortstry from Blaclc.sburg, Virginia. Dr. Minckler spent 33 years with the Forest Service at four eastern Forest Expuimtm Stations doing research in the silvicuiture and ecology of hardwoods. ExcerptedfromForest Watch magazine. Nov.-Dec., 1990. Forest Watch is published by Cascade Holistic Economic Consultants (CHEC): 3758 SE Milwaukie; f'ortland, OR 97202. I 1 1'"a££, 1992 �DearKatuah, I was musing the other day on the fact that billions of people refuse to see that we're all one big group, and the verse ~mposed itself which, in tum brought to Ol.l.Od the inte~ined lines which should represent our goal of coming together, of a common mind, to begin to heal Ela, Mother Earth. I'm an incurable optimist- it will happen, sooner or later, when enough caring people wakeup. Keep on the path, Jeffery R. Zachary DRUMMI NG What the Big Trees Say Come. Don't be afraid. We were once small and skittish too. Now we have lived so long, stretched our arms so high, loved intensely our own piece of land, loved it so much that we stay fiercely, intimately attached to it, never leaving. Fidelity is an important value in our community. Stay true to your lovers, the sky, the sun, the Earth. We watch over the young things, bearing our leaves, giving them time to grow before we sprout our spring. We don't let young things grow too fast - we shade them from the sun after a while. We know that growth, the best kind of growth happens slowly. We grow just the way you do our hearts expand year after year as our trunks get wider. That's the real growth, you know. Our roots mix more with the Earth while our tops stretch more toward the sun. We span and measure the distance between the sun and the Earth, between the darkness and the light. The gift we bring you is the gift of growing beyond youth, the gift of being in one place so long that your heart spreads wisdom wide, each_ year encircling more and more. We bnng maturity, a sense of deep belonging to an environment. We bring the courage to stand strong and alone as individuals, yet work together with the other plants, animals, rocks, soils and trees in our community. We can teach you how not to become stunted jn your growth, how to seek out the light places where the sun lets you grow. When you cut us down you remove that wisdom we hold for you: Maturity, Depth, Growth, a Widening Heart. Susan Klimczak Dear Katuah, Only just recently have I ~me aware of your flourishing ex_istence - picked you up on a table at the Tunle Island Bioregional Congress V near Hunt, Tens - didn't meet the folks who brought you there. Then a few days lacer I met one Billy of the Billys (of "Billy Home and Gardens, Ashevi~e") - but just briefly. Issue #34 was a hum~ger sustainable agriculture is a hot topic on my personal agenda. Articles by Bane, Hollis, Barnes, et al really cut to the core of the matter. I'm excited to imagine how much more material you have coverd with a similar depth of understanding and presentation. I want to take you up on your offer of back issues - find check enclosed. I'd like to bob with the ripples you're sending across the pond. Truly, Hal Strickland Johnson City, TX Drawing by Jeff Zachary ran:. 1992 Dear Katitalt, Is prescribed burning really best for our forests? I question this. What is the real answer? Sam Booher • Is prescribed burning best for our forests? That is still very much an open question. A careful reading of Karuah Jour_ nal #33 will reveal that it appears that the species composition of today's forest has been influenced by excessive human-caused ~s. particularly in the wake of the greatloggmg boom. For species such as Table Mountain pine, that is not such an i?'1pon~t . consideration. One of their specific ecological functions is to recolonize areas burned by fire. But how about oak trees? There is . accwnulating evidence that their presence 1s somehow linked 10, or at least encouraged by, fire. If fire were removed completely, ii might inhibit the presence of oaks considerably. Since the loss of the chestnut, oaks are a critical mast producer; many (continued on next pagcl �}ccrlllnl*I fmm pea• 1S) wildlife species, including black bears, depend heavily on acorns for their livelihood. Until the chestnut returns. we need to mainmin the oak trccS, and it might require fire to do it This is just one prominent example among many. So, while we all lOYC the feel of deep humus developed under a long-standiJ?g grove of old-growth trccS, we cannot issue a blanket condemnation of fire and its role in the forest. Naturally derived or not, the forest may have come to depend somewhat on fire. We may have to utili2.c fire 1 make a . 0 ttansition to a more narural system. It 1 also s possible that we will have to maintain it indefinitely. . What is narural? A provocanve question. There probably is no final answer. READING RESOURCES LOGGING Books raw stumps jut up through layers of autumn, ! Bwuon, Barry, and Malinda Cruu:htidd, eds.; The Great Fou st: An AppalachiDII Story (The Appalachian Consortium Press; Boone; 1985) whole~han$ in potential falling throufl' live limbs sttairung to break, board-length ttunks cut clean of appendages lie in parallel murder wounds Japing from chain teeth Clary, David; Timber and the Forest Service (Univeisity Press or KllrlsM, Lawrence, 1986) de Steigucr, J.E.; L.W. Hayden; D.L. Holley, Jr.; W.G. Luppold; W.G. Manin; D.H. Newman; and R.M. Shelfield; Southern AppalacNOII Tunbtr Sru.dy, (US Forest Service, Soulheasicm Forcs1Expcrimcn1 Station, General Technical Report SE-56) Susan Parker Weatherford -OW Eller, Ronald. D.; Miners, Mil/hands, and I THINK OF THOSE Mountai~ers: /ndu.srriallzation of the Appalachian Souih, 1880-1930 (University or Dear Karuah, Hello and Thanks! Please keep me on I think of those who have lost the luck your mailing list. I read both issues from They will never sec again, cover to cover. I am in the process of How the hours dwindle down to so much dust simplifying my life. I wan_t to.live i!' hru:mony And the evenings arc stow and labored with nature and your pubhcanon will bring Like a dying man's breathing, me much needed information along with a How the morning comes tacking promise sense of connectedness with others of like With sunshine hidden behind clouds. mind. l lhink of those who have tried to break The life-long spell of neglect; Thank you, I think of the conquered, Blessing and Light The ones who sought the prize and were lert, . MacClarlc Solitary performers, reciting thei r lines to an audience of air. .. Tennessee Press; Knoxville: 1982) Fri12, Edwo,d C.; Clearcutting . A Crime Against Nature (Eakin Press, Austtn, 1989) I Hllrris, Larry 0.: Tht Fragmented Forest: ls/Md Biogeography and the Preserwmon of Biotic Diversiry (Universi1y or Chicago Press: Chicago: 1984) Jackson. Laura E.; Mo11111au1 Treasures at Risk. The Fuiure ef the Southern Appalachian National Forests (The Wilderness Society, Washington, DC, 1989) ' Leopold, Aldo; A Sand CounJy Almanac (Od ord University Press; Cambridge: 1949) (continued &om peg• 19) causing political and economic friction . ~ nee again, as in the Pacific Northwest, the big companies are victimizing the small operations which are more dependent on the national forests and are caught in the squeeze between greater competition for timber and a growing concern for sustainable forest management As they did bef~ the large~ companies are employmg scare tactJcs by lhrearening massive job reductions and making accusations that conservation groups are advocating socialist control of privllC lands. Their aim is to use these claims to detraet from the true issue: that new scientific evidence is showing that current forest management of both public and priva1e lands is not sustainable and lb.at swiu:hing to a more natural form of management. such as selection silvicuhure, would create new jobs for smaller companies while at the same time protecting our native ccosysaems. Fonwwely, we in the Southeast have an advantage against cuporatc effons to divide our people. For ~ l e , in T ~ an alliance rl 40 hardwood timber comparues has organized to fight the chip mills. Indications are that the communities are realizing that if we are to ldcqualely proccct our forests we must accomplish tw0 things: we must embrace a new land ethic, and we must support our neighbors in the timber business who along with the environment have been the real p= ~JoumaL palJB28 victims of bad management policy. We must push f~r posi~ve incentive~ for our local industnes until they can adJust to a form of forest management more compatible with our environment I Minckler, Leon S.: WoodlaNI Ecology: Envirorrmtlll4I Forestry for the Small l.aNwwnu. (Syracuse University Press; Syracuse; 1975) Perlin, John; A Foru t Jouniq: TM Role ef Wood in In conclusion, we must listen to the words of Leopold, who once said, "~n ethical obligation on the pan of the pnvate land owner is the only visible remedy for these situations." Stated another way, the key to good forest management, w ~ it be~ ~blic or private land, will ulbmalCly be individual involvement The evidence of past abuse and the conclusions drawn from recent scientific research combine to support the case for a revision of policy based on a shift in values. We must change our priorities from a focus on short term commodity output to an emphasis on sustainable commun~ : The remedies we use to correct these policies must include choosing the wisest I ~. treating our land with respect, and abstaining from oven:onsumpcion. The choioe is a matter of ethics. Buzz Williams was formerly employed as afortst technician/or the US Forut Service but lost his job wlten lte protested excessive timber salu. He is now working as rite Southeastern Program Director efthe Association of Forest Service Employees f or Eff'llironmelllDl Ethics (AFSEEE). , tht Dtvtlopment ofCivilizalion (Nonon: 1989) Robinson, Gonion: T/te Forest a1ld tht Trtts: .4 Gllidt to Excellent Forestry (lsland Press; 1988) Schenck. Cart A.: TIie Birtli ef Forutry ilt "1Mrica · TIie Biltmore Forut School 1898-1913 (The ; Appalachian Consortium Press; Boone; 1974) Sloane, Eric; .4 Rtvtmice f or Wood (Henry Hoh & Co., l990edilion) Te,cll, Hugh and Bedlel Jr. High School Eighth GradeClals. SoNJ1110:ValleyofthtMoon: • Sut&btust (historical interviews with former woatas • the Sunburst Lumber Co., 1978) Articles Brothers. Robert; "Respectful Forestty," in In Con/Ul, Winter, 1984 ·ean Foresras Romance a Land Elbie?". theme of April, 1991 issueoClheJollTMl efForestry. L...-------------Falt, 1992 �THE CHAIR IN THE TREE There is a special advantage to working with green wood in doing joinery, the assembling of the chair. I use mortise and tenon joints. The mortise is simply a hole partway through the vertical post and the tenon is a tongue on the horizontal rung that fits into the hole. I put the rungs into a small 1ciln for a couple of days to get them bone dry befOl'C I make the tenons. To form the tenons, I have a cutter that works on my brace. The ten0n cutter is matched to my drill size to give an extremely close tolerance. It forms a tenon that is oversiud by about 1/U)() of an inch. I make the mortises while the post is still green. Green wood shrinks as it dries, so after the pieces are joined the mortises dry around the tenons and lock them into place. That makes a tighter joint than anything that can be done with kiln dried lumber. Assembling the chair can be tense, but it is satisfying. I use a rawhide mallet ro . 1moclc the pieces into place. It's a fine feeling to watch all those pans that I made laboriously one by one come together to become a whole chair. I protect the finished chair frame with a few coats of tung oil. I like the natural colors of the different woods, so I don't use any stains. The chairs darlcen slowly and evenly as they age. by Tucker Windover I live now in Madison County and I have been working wood for nearly two years. For me, interest and somc~s inspiration come from the wc:><x! 1~lf - from walking in the woods, from sphnmg firewood. or from seeing a fine table or cabineL Different woods have their own smells and textures. When you become curious about wood, and begin woodworking with a ttcc, you can never be sure exactly what you are getting into. Any piece of wood could contain hidden knots, a twisted grain, or a beautiful curly figure. There is wide variety, even within the same species, so you can't know what to ex~. The cha.irmaking process stanS with finding wood in the fo_rcsL ~u~ting wood reminds me of fly-fishing - n gives me an excuse to be out in the woods. I find myself wandering around looking for tn:CS, or sometimes just wandering around. I remember those moments as I go through the process of buil~g ~ chair. -ro ~p that connection in mind 1 very sansfying. s Like any logger, I am usually looking for trees more than 14 inches in diameter. I search for oak and hick<X')'. Occasionally I have found ash in this area, but I have never used iL Black walnut is always a nice possibility, if you can luck into iL I don't saw the logs into boards. Instead, I split the log into four even sections or qlWterS with wedges and a sledge hammer. Every time I open up a log, I feel anticipation as I drive in one wedge after another until it spliu apart. Ideally tl';C log. splits into two perfect halves. Sometimes n snaps open with a sharp "crack!," and.the two halves roll apan as ncally as opemng a book. Sometimes I fight and tear and cuss and finally have to haul out the axe to get the stubborn log to spliL So~ are hopes and disaPt>Ointments. I never know what experiences lie inside a given ~. and I n~ know bow many chairs a log will make until all the pans are shaved down to their final sizes. Finding good chair legs and rungs in a log is tricky business. To get my "rough stock" (wood which is roughly the siz.e of my finished chair pans), I split the quarters by a process called "riving," which is carefully CO!'trolled splitting. Trees such as oak, hickory, and ash arc called "ring porous woods" aDC;1 are the easiest to split this way, due to their pattern of annual growth. Their spring and early . summer growth consists of large-por:ed. airy cells. while their late season growth 1s dense. The ttcc thus becomes a wrapping of well-defined strong and weak layers. Splitting along these layers is controllable and reasonably predictable. I ming this rough stoelc to the shaving horse - a low bench with a jaw that grasps the wood just below the c~ lev_l of someone c sining on the horse. The Jaw is opened and closed with a foot treadle. With the stoelc held Falt, 1992 steady in the jaw, I carefully shape out the chair pans with a drawlcnife and a spokeshave. A spokeshave is a small to0l that has a mounted blade with a handle on either side. It is designed especially for working rounded surfaces. lt was first used to make wagon wheels - hence its name. I work the wood while it is still greeg. Wood is much softer when it is green and thus men suitable for working with hand tools. I measure and mule my pieces. but I also have to rely on my hands and my eyes. To get a really fine finish on my chairs. I use a finely tuned spokeshave. Sandpaper abrades wood. To get a clean finished surf~ on wood most chainnakas use a lcecn-cutbng hand plane or spokeshave. A good spokeshave can cut a shaving that is thinner than tissue paper. It is simple in design. but it is a remmbblc IDOL Wood shaved by hand has a texture which 1alhcd wood lacks. It sometimes rcuins curves or pccutiarim that are reminiscent of the ttcc's original growth. There might be a tiulc knot, a little bit of twist, or a wormhole. Different woods feel different in your hands when you arc working th~ They give differently under the drawknife. Some are troublesome and can be a challenge ro shave down to a clean surface. Red oak can be very coarse, while hickory shavings tend to be more even and smooth. You can 1eam to recognize green woods by their smell as well as by their feel. Walnut is a favorite wood of mine. It has a wonderful smell It's greaa to have a ~e of walnut shavings in the shop. Red oak lS sometimes called "piss-oak" because of its smell. But it never bodlcn me. I like bow wood smells. Hickory bark is my favorite ma1eria1 for making chair seats. The bark must be harvested in the spring or early summer. At that time of year, when ~ is rapid growth and lots of moisture in the tree, the bark is tender and easy to wark. I choose a sapling (CClllliaad cm Mlll pap) �~continued rrom page 27) make any sense. I recently saw a videotape of an old man from Switzerland, a cooper. He was obviously a master craftsperson. Although he had great dexterity and technical expenise, what impressed me the most was how completely this man was absorbed in his work. While he was working in his shop, he was in his place. This clement of crafunanship - this combination of composure and concentration - is what work is about. If that element of lhe craft is lacking, lhen our labor is incomplete. Fine craftsmanship requires complete attention. But to achieve lhis level of attention, a woodworker needs to understand - to see and to experience - the whole process of lhe object he has wrought, from the forest to the finished piece. There are times when I feel at home with my work. Of course, some days it just feels like hard work. But there are other days when it is sweet, so sweet, to listen to and shave off the outer bark, exposing the inner bark, which is quite pretty. I score lines one inch apan the length of the tree with a jackknife, and peel off the inner bark one strip at a time. I use this inner bark to weave the chair seat. Any woodworker learns quickly that in order to make a living, the hand tool must be dropped at some point and the electric powered tool needs to be used. The process of building a single chair is simply too labor intensive. For myself, however, I am not sure how to define the line where handwork drops off and machine work begins. Machines make production many times easier and faster; but what good is there in having so many cheap mass-produced objects? The real concern is: to what extent have machine tools improved crafrsmo.nship? Here, we need to understand what craftsmanship really is, which is hard to do because there are so few craftspeople around any more. To find someone who can take clay or glass or wool and turn it into something that is beautiful and functional as well, that is a truly wonderful thing. Machines have not made better craftspeople; they have eliminated them, which does not sh,viog, ,,.., off <he woode/ ~ Drawing by Hope Walker Plwto by Elmu Holl "The area's oldest and latgcst natural foodsgroo?fY " c.o"'°'illG- •oo~ Bulk Herbs, Spices, & Grains Vitamins & Supplements Wheat, Salt & Yeast-Free Foods Dairy Substitutes Hair & Skin Care Products Beer & Wine Making Supplies CA.~~s ,ao &6~ aaoc,. C"-\\~~lt,N.C. 2.1-,,r Ill l)•llc,c234 -NC287J9 200 W. King St, Boone, NC 28607 ~)6934>l35 speaking f2.r..the earth. whole earth grocery dclcr of Big Cove 1pealu of tndiliom and 1inp the Booger Dance, Crcco Coro Dance and ' ·, .·. '\ I r1 .. NATURAL MARKET WHOLE FOODS • BULK FOODS • VITAMINES • HERBS • FAT PREE FOODS • TAKE OUT FOODS • SNACKS • NO SALT, NO CHOLESTEROL 265-2700 823 Blowing Rock Rd. Boone. NC 28607 Xotilah Jou.mat page 28 ~ NATURAL ALTERNATIVES FOR HEALTHFUL LIVlNG 446 e.parkway aaft center • suite 11 gatlinburg, tennessee 37738 615-436-6967 ~ 14,\ othen with drum and rattk. WHERE THE RAVENS ROOS1 .:.: f'ril (704) 264-5220 Cherokee traditional tongs of Walker Calhoun Sn£Cnsx> AS Ml OOl"STAl,'l)fl,IQ RlUt R£coaDrNQ 8Y THE UIIMltT 0/F• Talking Leaves is a moothly journal of deep ecology, inspired penoual activism rooted in wthm spirituality. Past issues have featured articles by Gary Snyder, Swbawk, Jobo Seed, Joanoa Macy, Bill Devall, Looe Wolf Circles. Barbara Mor, etc. Ta/Jcing Lea,-a speus for the oannl world and for the rekindlioa of our own wild spirit COH(IJIBSS CMmn AND IIOOICLIT S 12 Moul<TAIN HDITA<lt CDrn:ll WIS"lnN CAllOLIN,\ UNTVtUlTY Cuu.ow8i:!, NC 28723 Subscriptions arc $18.00 one year/ SZA.00 outside U.S. Ta/Jcing Lea,-a 1430 Willamette 1'361 Eu,-, OR 97401 503/342-2974 Taft, 199rz �Reading the Grove by Charlotte Homsher These are some of my observations on how to study trees in a grove with an eye to recognizing che invisible forces at work. In order co find a grove, the first thing you have to do is gee off the main trail. Hiking trails are almost always arbitrary cues that slice across the forest. Exceptions to this are the Indian trails which were the original animal runs or bison trails. Trees do eventually accommodate the presence of the artificial trails, but this is a process that can take several generations of human lifetimes. To get to a grove, I recommend walking barefoot to minimii.e the impact on the forest floor and also to stimulate one's sensual awareness by immediate, direct contact with the earth. Finding a magic grove is something like searching for morel mushrooms. It requires quiet observation, stealth, and perseverance. The object is to find a grove where the trees have no particular relationship with humans but are primarily connected in a group with each other. A grove is defined by specific physical boundaries which may be water, rock formations, or an abrupt change in vegetati9n. The shape of a grove is usually circular. I can most easily recognize a grove if I am looking for a nature spirit home or settlement. To some there may be a question of whether the nature spirits created a grove in a particular way to accommodate themselves or whether a certain panem of tree growth attracted the nature spirits. I think it is co-creation of both the trees and the spirits or of the visible and the invisible. I do recognize a grove as having specific character which changes even a few feet away. A grove supports more variety of life than the trees immediately outside the grove. lfl want to understand the relationships of trees to each other in a grove, I need to stay very quiet and observe as a detached outsider. The tree itself is an interface of superimposed spatial realities. There is energy at every level of the tree, from the deepest taproot all the way up the trunk into the canopy and above the crown. These energies can be felt, or seen as color and/or shape. Those who can see nature spirits describe this creative energy as a variety of spirits which live on one tree. (I am thirucing particularly of Geoffrey Hodson who watched nature spirits change shape and size as they fluidly dissolved in and out of the solid mass of the tree.) Auras of trees blend with each other. Mature trees have expansive auras which bathe nearby younger trees in their light. l believe this is a generational nourishing and teaching process in which the older trees influence the younger trees. Like people, trees can take on a predominate level of energy which can be defined as chakra level or specific role playing. Native Americans referred to trees as the Standing Men because, like us, trees ThC£, 1992 stand upright between heaven and earth. A grove is a family group of separate beings that at the same time creates the one Standing Man represented by all the trees playing different pans to make the whole. What I call the grounded tree is analogous to the grandmother or grandfather and may be the oldest, largest tree. Much like the function of the feet of humiµ1s, this tree is particularly adept at bringing earth energy up through the roots and trunk and making this earth nourishment available to the plant life in the immediate vicinity. It helps in the nourishing process as does the binhing tree, the mother tree. The seeds from the mother tree are particularly potent. There may be more nature spirit activity around these trees, especially of the kind of nature spirit interested in seed saving and propagation. The mother tree supports an abundance of life of every kind. Birds and forest animals are attracted to the mother tree. Moss and growth of all kinds will be abundant on the trunk. The boughs of the tree may extend to neighboring trees in a nesting kind of way. Unusually lush patches of wildflowers or many sapling trees will grow close to the mother tree. The beauty tree is particularly graceful in form and is a joy and inspiration to all the other trees. The speaker rree is the communicator and the mediator. It understands the language of many life forms and relays information. Of all the trees in the grove the speaker tree is the one most likely to speak to humans. If one spends a long enough time under a speaker tree, the tree will begin to influence one's thoughts. It has listened to the stories of woodland animals and migrating birds. It knows about the health of its species and about trees in other parts of the world. The spire tree is the tree in the grove most resp~>nsible for bringu'!g in the cosmic energies. It is usually the talfest tree. It has the most far-reaching view. It helps open up the species or the grove itself into inter-dimensional reality. The reaching bough trees are the good neighbors, the loving trees. They intertwine their limbs with nearby trees and twist their trunks toward their neighbors. They extend the wannth and comfon of their being to the other trees. Not every grove will contain all these types of trees. This is only an indication of the outward form of what I think is an awareness of trees for each other. Young trees do not have enough character to have assumed importance in the relationships of the grove. But if a mature tree is destroyed, then a younger tree, even an understory tree, can be groomed by the nature spirits to replace the old tree. If this happens, the characteristic traits of the mature tree will begin to manifest in the smaller, chosen tree, which may be of a different species. I·know of one grove in which several prominent "trees" are actually old-growth ,,# rhododendron. p Drawing by Pegi �The North Carolina American Chestnut Foundation If the American Chestnut tree is to once again compliment the mountains of the Katuah bioregion, your help will be needed. This is not a hybrid tree. Planted here on a half-acre of land are some forty-seven true American chestnut seedlings. But they cannot grow on such a limited piece of land. They need many acres on which to spread their magnificence; where both human and animal can enjoy their fruits. This is a hypovirulent strain, and therefore blight-resistant. Such trees usually survive attack by the fungus Endotlua parasirica. These seedlings have come from old trees that have resisted the virus. By constant checking and proper nunuring, we may re-establish this tree in our moutains. Will you help? These seedlings must be transplanted into their permanent home no later than February or March of 1993. They are three year old seedlings. and doing just fine now, but they will need land to mature on. Money (for more trees and help in bringing them to maturity) is needed and so is a great deal of acreage. The more land available, the more of these special trees can be grown, and the more the land and wildlife will gain. Are there old farms no longer being fanned for whatever reason? ls their acreage unused? Are there landowners who have no children to leave their land to, who would rather see it go to something beneficial to the Earth and the many animals for whom the chestnut was a staple food? Would you be interested in supporting the chestnut rather than have your land go to the State where, too often, wealth or political power, permit clear-cutting and destruction instead of caring? This work is not for profit. Do you remember as a child the beauty of the tree, and the unmatchable flavor of chestnuts cooked in an iron skillet over an open fire? That beauty and the joy of chestnuts can be shared with today's young people, and tomorrow's. We must have a deep and abiding faith that God will touch the hearts of those who can help this effort to allow these trees their full potential. If you want to help and be a part of this worthwhile goal, generations to come will be forever grateful. Dorothy Diclcson The North Carolina Amtrican Chestnut Foundation l l ] Awumn lane llarri.sonburg, NC 28075 (The North Carolina Amtrican ChestnUJ Foundation is not offiliattd in any woy wirh the American Chestnut FoundallOn.) RARE SPEOES NEED HELP! The Biodiversity Legal Foundation (BLF) is calling on grassroots environmenral activists with a strong biological interest and legal orientation to develop comprehensive reviews of the biological status and distribution of inadequately protected rare and endangered species in the East. Information cpllected in these status reviews will be used to develop and implement effective administrative, legal, and public education programs on behalf of the species or subspecies. These are all species that the Biodiversity Legal Foundation considers to be biologically threatened or endangered. but that have not been added to the official list of federally protected species under the Endangered Species Act Species of special concern requiring priority status reviews in the Appalachian states include: Brachymenium andersonii Cy/indrocolea andersoni Psoralea macroplcylla (scurf-pea) Solidago plumosa lesquerella perf orata (Spring Creek bladder pod) Lesquerella sronensis (Stones River bladder pod) The Biodiversity Legal Foundation conducts biological research to identify species that are in need of protection under the Endangered Species Act and provide the necessary documentation to press petitions before the US Fish and Wildlife Service for endangered species status. BLF staff will cooperate in the development of conservation and recovery plans for petitioned and listed specie:s or will develop legal actions to compel federal and state agencies to comply with the laws intended to protect natural diversity, as is appropriate. Contact: The Biodivusiry ugal Foundation Boz 18327 Boulder, CO 80308 ~vl-~,~-,~ w -~ V' Alternatives ... The Dirt1ctnry of lntt-ntional ConfJ,wnlllt!. is lhe prod· < uct of two years of intensive research. and is lhe most comprehensive and accurate di.rectory available. It documcnis lhe vision and lhc daily ltfc of more lhan 350 communities in North America, aud more lhan 50 on olher continents. Each community's listing includes name, address. phone. and a dcsc,ip•Jon of lhc group. Extensive cross-rcfcrcnr,ni; and mil'-• ing makes lhe infonnation easy to access for., wide vancty of users. Includes maps, over 250 atldit.ional kesourcc listings, and 40 rclared articles. Programs to encourage self ond Earth oworeness. celeblolion. kinship ond hope. Covi~ffiN'i·1·11·~~ Perfcctbouud • Youth Camps • School Programs • Famlly Camps· Te&cher Tra,n,ng • Community Program• • Camp Slaff Training • Outdoot Program Consulting Octobu I990 ISBN Number: 0 9602714-1-4 .~°P P.O. Box 1306 Gon.,burg. Temessee 3n33 6 15--436-6203 328 pages 11-1/hll ~ • •L ~: w t $16.00 Add $2.00 postage & handling ror first book. $.50 for each aJdt1ionJl; 4u% <l rM:ount on orders of 111 w more. Alpha Fann. Deadwood. OR (509)~5102 REGIONAL RADIO Featuring Crossroads music, NPR news and music programs, regional news and information concerning health, education, government, recreation, and the environment. WNO/II· FM P.O. Box 804 Spindolc, NC 28160 (704) 287-8000 ,=-on, l 992 �TRANSFORM Transportation in NC The Four Directions: Native Literary Magazine The Snowbird Publishing Company of TelJico Plains, TN is owned by Native American Indians and publishes works by native people. Now !he company is offering The Four Directions American Indian literary Quarterly. The magazine will make available the poetry, short stories, anicles, historic narratives, and artwork of the native peoples. Tt will also fearure commentary on issues facing the native tribes today: education, health, women's issues, thefts of native artifacts ("professional" as well as "amateur), and environmental issues. The first two issues of The Four Directions Literary Quarterly are now on sale. Snowbird Publishing Company is owned by Joanna and William Meyer of Tellico Plains. Joanna is Cherokee/Navajo; William is Cherokee/Creek. Between them, the two have much experience in writing, editing, and publishing, as well as working in native communities on issues of concern to the native people. William has been assistant editor and reporter for the American Indian Historical Society and its newspaper Wassaja. He was also editor of publications for fndigena, Inc., an international organi7.ation of native peoples based in Berkeley, CA. With Burke Armstrong, he co-founded American Indian News Team, the first national Indian news agency. TM Four Directions A=rican Indian literary Quarterly is available for $21.00 for four issues from Snowbird Publishing company; Box 729; Tellico plains, TN 37385. CaU (615) 546-7001. POWER TO THE PESSIMISTS! "What's happ'nin'?" Here's how to find out - what's cool and what's not, what's drab and what's hot. lt's Power 10 the Pessimists, a rare glimpse into the mind of (some ot) today's young people, freely offered by the students themselves. The mystery publisher of P llJ the P is identified only as Monrovia, thought to be a student at the Mountain Heritage High School in Burnsville, NC. The stapled newsletter is all '90's - xerographies, paper gra.fitti, poems, personal (very!) statements, random decorative art pieces (doodles), and lots of tenth grade wit and wisdom This paper even has "sensitive boy poets!" - and you thought they were dead! Young people will want to check out Power to the Pessimists as valuable communication. Older people will relish,the perspective it offers on the world as the coming generation sees it. (So, obviously, it's a publication for everyone.) Entertaining and insightful, P co the P is.. .is.. Js... fresh! And definitely worth picking up on. Contacl Power 10 IM Pessimists al: 1890 Hannah Branch Rd. Burnsville, NC 28714 (IL's only $5.00 for one year - bu1 !hey deserve better lhan lhaL) Spurred by a recent series of articles published in the North Carolina Independent, a group of North Carolina citizens gathered on the lawn of the state capitol in Raleigh September 10 10 announce the formation of the NC Alliance for Transportation Reform. The group consists of individuals from many different backgrounds. Some members are veteran road-fighters who want to protect their yards or neighborhoods from intrusive projects. Some are people who see our automotive lifestyle as one that the natural world cannot afford. Others believe they should not be paying the high tax rates that come with unneeded highway projects. The statewide group proposes that the the current system of political favoritism be replaced with <?ne that gives o~ary ci~ens, environmental1sts, planners, pubhc transit advocates, and the scientific community more authority. Transponation Reform would abolish the Highway Trust Fund (transponation funding would be subject to the same rules and budget procedures as all other state projects), and it would require the DOT to use environmental standards that meet or exceed federal regulations. The group will target gubernatorial and legislative candidates during the 1992 election and it will ask the two candidates for state auditor to commit to an in-depth performance audit of the DOT. For more information, write: N.C. Alliance for Transportation Reform; Box 1002; Chapel Hill, N.C. 27514, or call western North Carolina contact Rusty Sivils at (704) 258-8737. Drawing by Hope Walker 1492-1992: NEW VISIONS NEW ALLIANCFS Wbile many ,cc the issues ofColwnbus' invasioa u SOO )UIS in lhc past. llw:rc by ~ob Messick Get a set of 10 assorted folding cards with artwork as seen in I<atuah Journal. Send $11.25 ppd to: Rob Messick Rt.8, Box323 Lenoir, NC 28645 Tact, 1992 arc about 1.4 million original North ~ among us loday. They Olce • wide range or life and death issues lo which newer Americans ue o'14I blind. 1491,1991.- NEW VJSJONS, NEW ALLJ. AJ.K:ES provides insights Ullo lhe Europe from ~b Columbus Jmmcbed bis Y(Tj· ages, a mon: realistic portrayal of North American histoiy followmg lhe European mvasioa. and ccamplcs of lhc battles Native AmcritaDS musl still f'3hl lod3y. 30 pp. S4 each. Sl.SO for IS or more. ENERGY rooLS ·l·lfMJ~G, WAWDS· MtD ICIN€ BAGS C.RYSTALS•TI\Ll<INC:i STICl(S • DRU~.S • MEDI C.INE STAFFS•SiONES ANO MO~ ASHEVILLE. NC 704-158- tt'l~I Return to: Mobilization for SUrvival 328 Flatbush Ave., Suite 155 Brooklyn, NY 11238 Drawing by Michael Thompson '.K.atuah Jou.mat page 31 �events 'l WAYNESVILLE, NC Meditation Retreat gives you the chance IO spend the weekend with your reflective self. Leon Frankel, resident managet of Stil-Light Theosophical Retrea1 Center, will offer instruction in basic breath-awareness meditation toclmiques. Pre-register: $40 plus meals and lodging. For more info on this and other programs, contaet Stil-Lighl, Route I, Box 326, Waynesville, NC 28786. (704) 452-4569. ASHEVILLE, NC Reading the Inner Tree is a short course on tuning into tree energy. Learn to recognize special trees and magic groves with facilitator Oiarlotte Homsher. Pre-register. S35 for beginners' two-session class on Ociober 3 and IO. Advanced class will be Octobu 24, and cost $25. For more info, call (704) 253-5917. BLACK MOUNTAIN, NC Southeast Light Linlc '92 is a regional network gathering for those involved in planetary uansformation. The agenda includes large and small cucles to share ideas, resources, visions ... no workshops! Pre-register.$115 includes meals and lodging. For info, contact Anne Gillis, 4311 Harvest Hill Road, Memphis, TN 38141. (901) 761-3435 or (901) 362-8431. 27-29 CHEROKEE, NC Cherokee Fall Festival at the Ceremonial Grounds. Traditional dancing and costumes, dance competitions. For info, call (800) 438-1601. 6-10 30-11/1 WESSER, NC 10th Guest Appreciation Festival and Used Equipment Sale will include music, mini-courses and general family fun. For info on this and other events, CODll!Cl the Nantahala OuldoorCcntcr, 41 Hwy 19 West., Bryson City, NC 28713. (704) 488-2175. NORRIS, TN Tennessee Fall Homecoming is a celebration of traditional mountain culture at the }fuscum of Appalachia. Music, crafts and demonstrations of rural life skills, in addition IO the Museum's regular exhibits. For info, call the Museum at (615) 494-7680. 7-11 SEPTEMBER 18-30 WASHBURN, TN Intensive Pennaculture for the Southeast is an intensive course offering practical training in the design of agricultural ecosystems with the diversity and long-term sustainability of the natural world.Course will be held at Narrow Ridge Farm and will focus on strategies and techniques for the Katuah bioregion. Contact: Chuck Marsh; Box 1488; Highlands, NC 28741 (704) 526-3535. ASHEVJLLE, NC "Kituwah" - the second annual iniertribal Native American culrural celebration. Drumming and dance competition, traditional crafts sale, juried fine ans show and an educational program for kids will all happen at the Asheville Civic Center. Admission: $5-10. For mo.re info, call (704) 252-3881. SWANNANOA,NC Drum andRanle Making Wodcshop with Hawk Hurst. For more info about this and other programs, contaet the Earth Center. See 10/10. 23-25 3 ASHEVILLE, NC WNC Alliance Annual Membership Meeting is open IO the public as the Alliance marts its lCllth anniversary. Agenda includes workshops and legislative update. Pre-register. SIS includes lunch. For info, contact the AlJjance, 70 Woodfin Place, Asheville, NC 28801. (704) 258-8737. 3 1 7-JS NOVEMBER 6-8 10 SWANNANOA, NC Dance for the Ancestors will follow the monthly Full Moon Lodge at the Earth Center. All-night dancing, singing and drumming to honor the Native People, five hundred years after Columbus. Families are encouraged to come. For more info, contact the Eanh Center, 302 Old Fellowship Road, Swannanoa, NC 28778. (704) 298-3935. ~ GREAT SMOKIES PARK Appalachian Crafl Jubilee will provide an oppornmity IO learn traditional mountain craft techniques in basketry, pottery, weaving and other crafts. Pre-register: $100 includes meals and lodging. For info on this and other programs, contac1 Great Smoky Mountains Institute at Tremont, Rt I, Box 700, Townsend, TN 37882. (615) 448-67()() 7 SWANNANOA, NC Full Moon Lodge begins at noon each month, followed by a shared meal. cau the Earth Center for more info. See 10/10. 24-27 CULLOWHEE, NC Mountain Heritage Day is a celebcation of the music, dance, crafts and folklifc of Katuah. Shape-note singers, gunsmiths, storytellers. quilters and others will be on hand, in addition to the Mountain Heritage Center's exhibits. For more info, contact the Center at Western Carolina University, Cullowhee, NC 28723. (704) 227-7234. 26 11 FULL MOON/ HUNTERS MOON 10 FULL MOON/ BEAVER MOON DECEMBER HELEN, GA Falling Leaves Rendezvous will offer serious instruction in the ans and lifeways of indigenous people. Skills include making fire by friction, stallcing and tracking, tool making, plant identification. lnstuctors will be Darry Wood, Snowbear, and others. For info, contact Bob Slack, Jr., Unicoi Stare Part, Helen, GA 30545. (404) 878-2201. 15-18 2-6 HOT SPRINGS, NC From Confusion IO Enlightenment is the title of a meditative retreat led by Thubten Chodron. an American Tibetan Buddhist nun. Pre-register: S 150 includes vegan meals and lodging. For info on this and other programs, contact Southern Dharma Rcireat Center, RL I, Box 34H, Rot Springs, NC 28743. (704) 622-7112. S-6 OCTOBER JONESBORO, TN 20th Annual National Storytelling Festival will feawre the best yam-spinners and tall-tale-tellers from all ovet. For info, call the National Association for the Preservation and PerpctuAtion of Storytelling at (615) 753-2171. 2-4 Drawing by Rob Messick 16-18 NEW MARKET, TN STP School is a periodic weekend gathering designed to "benefit members of grassroots groups currenlly working on concrete environmental issues." This session will focus on environmental litigation. Pre-register: cost is low and negotiable. For info about this and other programs, coniac1 the Highlander Center, 1959 Highlander Way, New Market TN 37820. (615) 933-3443. GREAT SMOKIES PARK Winter Highcountry Camping in a backcountry shelter. For info on this and other field COl11'SCS, contact Smoky Mountam Field School, 600 Henley Street., Suite 105, University of Tennessee, Knoxville, TN 37902. (800) 284-8885 or (615) 974-0150. 9 FULL MOON ralC., 1992 �GOOD EAR1H .ORGANJ~ - in Asheville has a nctWOrk-~eting p~-wh)ch can provide a substantial part-time income. (Full time in 18-24 months). This is needed in any area, no training required. We provide !raining and all assistance needed to get you started in yoor own business. Contact Good Earth at (704) 252-7169. RAW. CHEMICAL-FREE HONEY • with comb or withoUL Tulip poplar and Sourwood honey from the foresis of Patrick County, VA. No chemical. no white sugar, no heal - ever. Strained through cheesecloth and packed in glass. Limited quantities. Call or write for prices and availability. Wade Buckholts - Bull Mountain Beelreepers; Rt 2, Box 1516: Stuart. VA 24171. (703) 694-4571. WISE WOMAN TRADmON • herbal healing workshops with Wh.itewolf. • Sept 12-13: Campout and weed walks, Waynesville, NC. • Sept 29 • Oct 4: Apprentice Week near Atlanta, GA. • Nov. 6-8: Fall Rootwork Weekend in NC mountains. Root digging, medicine-making, inner journeying. Sliding scale, work-exchange. Wolf, P.O. Box 576; Asheville, NC 28802. TI-IE ALTERNATIVE READING ROOM. is an unconventional library; free and open 10 the public. Our collection interests include the environment, social and political issues, the media and peace. We have over 200 magazine subscriptions. The book and video collections also emphasize the environment and political concerns. Books and VCR's can be checked out A video player is available for watch.ing films in the reading room. Located at 2 Wall St. #114; Asheville, NC 28801 (704) 252-2501. Mon/Wed/Fri 6-8 pm - Tues/Sol I0-6pm - Sat/Sun l-6pm BEGINN1NG CHEROKEE LANGUAGE BOOKNATIVE AMERICAN CEREMONIALS • include handcrafted Native American ceremonial supplies. Drums, Custom Pipes, Medlcine Bags, SweetgraSs, Sage, Feathers, Rawhide Raules, Tobaccos, Pipe Bags, Native Autes, and more! For lice catalog send to: P.O. Box 1062-K; Cherokee, NC 28719. TREE PLANTERS NEEDED - Men, Women, families. Hare! work (much done for paper & timber co's.) for great pay. December through March in the Southeast Mobile camper rt.quired (pick-up with camper, trailer, van, bus, etc.) Send resume to: Eclcerman Forestry Service; RLI, Box 290-D: Wam:nsville, NC 28693. (919) 385-6838. BACK TO THE SOURCE - is an advenwre in the spectacular beauty of our remaining wilderness and is the highest quality baclcpaclcing guide service available. We specialize in small group, minimal impact journeys into the most remote wildlands in America. For a brochure write: Back to the Source, Lee Mercer; 361 I White Ave; Baltimore, MD 21206. (410) 426-6016. - - life's n=essitiesfor less - - FRENCH BROAD Fooo supplemented with two cassettes. Stresses alphabet & proper pronunciation. The first textbook written for use in ieaching and learning the Cherolcee language. (346 pages) $39.95 plus $5.00 shipping. Calalog also available with tapes., books, pipes, dance sticks, drums, feathers, furs, buffalo products, and more. Craft supplies also available. (please specify). Send $200 to the Muskrat Trader, P.O. Box 20033; Roanoke, VA 24018. HAWKWIND EAR1H RENEWAL COOPERATIVE • is a 77 acre wilderness retreat located on Loolcout Mountain Parkway in northern Alabama Easy ~ . safe family camping, year round weekend programs featuring Native American elders and Eanh teachers from around the world. Strong spiritual foundation with Earth Renewal emphasis, membership discount co-op. There is no charge for Native American ceremonies; reservations required for all visits, please. Childcare often available. Write: P.O. Box 11; Valley Head. AL 35989 (205) 635-6304. For quarterly newsleuer and program updates send $10.00. • There is a charge of $2.50 (pre-paid) per entry of 50 words or less in Webworking. Submit entries for Issue #37 by November 15, 1992 to: Rob Messick; Rt. 8, Box 323· Lenoir, NC 28645. (704) 754-6097. • Co,op Kalmia Center, Inc. 90 8u.TMOR£ A ~ 00WIJTOVIN AsHEv!ui Sylva, NC (704) 293-3015 ('104) yr,,,r ammumity Custom tilling, organic fertilizers, kelp meal, colloidal phosphate & many more products and services for abundant gardening and healthful living. 255-7650 .....,.,,.,,.,_,,... groary stare ..... ~F--,•t .... •lpm. ......,.laa D f llffi. rl :Thu W WHOLE FOODS VITAMINS ORGANIC PRODUCE 160 Broadway Asheville, North Carolina Open 7 Days a Week Monday - Friday 9 am - 8 pm Saturday 9 am - 6:30 pm Sunday 12 pm - 5 pm fnll, 1992 NATIVE FLUTES Two styles made of cedar or walnut woods in the traditional manner Hawk Littlejohn Sourwood Farm Rt. 1, Box 172-L Prospect Hill, NC 27314 (919) 562-3073 Sa"'!)' Mush Herb Nursto/ WREATHS•POTPOURRI • HERBS • TOPIARY Complete Herb Catalog - $4 Describes more than 800 plants from Aloe to Yarraw Rt 2, Surrett Cove Road Leicester, North Carolina 2874S Phone for appointment to visit (704) 683-2014 �D ear Members of Katuah Journal, After nearly 10 years of service to the Karuah Bioregional Province, the Katuah Journal newspaper will be ceasing publication in the summer of 1993. We have not been able to find enough people able to take long term responsibility for a project of this scale on a volunteer basis. While we are stopping the journal, we will keep the non-profit organization "Karuah" alive in order to have the.option of carrying out future bioregional projects. The Board of Directors for the Karuah organization will consist of: David Wheeler, Rob Messick, and Lee Barnes. We will meet at least once a year to keep track of organization business and to discuss future options. Any member who has project ideas or is interested in participating in this process should write us at: Karuah Futures; Rt. 8, Box 323; Lenoir, NC 28645 or call (704) 754-6097. The winter issue of Katuah Journal #37 will be on "Bio-visions" or graphic art representations of what the bioregion is and what it could be. In the spring we will publish an issue devoted to alternative transportation in the Karuah bioregion. The final summer issue will contain an index to the Katuah Journal, a listing of other bioregionally-oriented organizations in the province, and tie up loose ends. Thank you for your generous support of Katuah Journal over the years. Without your help the paper would not have been as vibrant or as vital as it has been . We d ecided to end the tradition of publishing the journal with some measure of strength, rather than watch it slowly fizzle out. If you have comments or suggestions for the future, we w ould like to hear from you. Sincerely, Katuah Journal Staff /1 I would like to order issues: #37 (Winter 1992-93) "Bio-visions" #38 (Spring 1993) Alternative Transportation #39 (Summer 1993) Index & Resources Name _ _ _ _ _ _ _ _ _ _ _ __ Address _ _ _ _ _ _ _ _ _ _ _ __ For a total value of $7.50 Katuah Journal Rt. 8 Box 323 Lenoir, NC Katuah Province 28645 Issue #39 of the Ka Mah Journal will contain a resource guide to groups and organizations devoted to protecting and restoring the natural world in the bioregion and working to sustain the web of life and our human economic and social systems in Katuah. We have postulated the following categories of activity: Regional Economy Health and Healing Appropriate Technology Appropriate TranspoTtation Councils &: Decision Making Peace Issues &: Conflict Resolution Xatuaf, Jour naC page 34 Shelter Education Agriculture Spiritual Life Natural Ecology Drawing by Rob Messick Town _ _ _ _ _ State_ _ Zip _ _ __ The success of this project will depend on your participation. Please send us information about your group and other groups that are working in your area. Offer other categories, if you like. Use additional sheets of paper if necessary. Give name, address, phone number, a one paragraph description of their work, and possibly a brief quote expressing their purpose. Enclose a copy of the organizational logo, if possible, and any photographs or drawings of group activities or the products of their work. Please also enclose your name, address, and phone in case there is a need for follow-up contacts. Submissions must be received by April 31, 1993. Mail to Katuah Journal; Rt. 8, Box 323; Lenoir, NC 28645. rau., 1992 �··:KAT UAH KON FU S\ON :.. b-:, Rob MessicK BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THREE-SPRING 1984 Sustainable Agriculture. Sunflowers· Human Impact on the Forest - Childrens' Education· Veronica Nicholas: Woman in Politics· Little People • Medicine Allies ISSUE FOUR· SUMMER 1984 Water Drum· Walef Quality. Kudzu · Solar Eclipse • Clearculling • Trout • Going IO Water • Ram Pumps· MicrohydJO. Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE FIVE· FALL 1984 Harvest - Old Ways in Cherokee. Ginseng· Nuclear Waste - Our Celtic Heritage - Bioregionalism: Past, Present. and Future - John Wilnoty - Healing Dnnmess - Politics of Participation ISSUE SlX • WINTER 1984-8S Winter Solstice Eanh Ceremony - Horsepasture River - Coming of the Light - Log Cabin Mountain Agriculture: The Right Crop - William Taylor - The Future of the Forest ISSUE SEVEN - SPRING 198S Sustainable Economics. Hot Springs· Worker Ownership-The Great Economy - Self Help Credit Union - Wild Turkey • Responsible Investing Working in the Web of Life lSSUE EIGI-IT • SUMMER 198S Celebration: A Way of Life- Katuah 18,000 Years Ago· Sacred Sites - Follc Arts in the Schools - Sun Cycle/Moon Cycle - Poems: Hilda Downer Cherokee Heritage Center. Who Owns Appalachia? ISSUE NINE - FALL 198S The Waldee Forest - The Trees Speak • Migrating Forests - Horse Logging - Slllrting a Tree Crop • Urban Trees • Acom Bread - Myth Time ISSUE TEN- WINTER 198S-86 Kate Rogers. Circles of Stone . lntcmal Mythmaking - Holistic Healing on Trial - Poems: Steve Knauth - Mythic Places - The Uklena's Talc • Crystal Magic - "Dreamspealcing• ISSUE THIRTEEN - FALL 1986 Center For Awakening • Elizabeth Callari • A Gentle Death • Hospice. Ernest Morgan • Dcnling Creatively with Death· Home Burial Box - The Wake· The Raven Mocker - Woodslore & Wildwoods Wisdom • Good Medicine: The Sweat Lodge ISSUE FOURTEEN· WINTER 1986-87 Lloyd Dr! Owlc • Boogers and Mummers· All Species Day - Cabin Fever University· Homeless m Kmiiah • Homemade H01 Wa!Cf • Stovcmakcr's N:ur.:ilivc • Good Medicine: lntcrspCCics Communication We have limited 11umbers of particular back issues. Order back issues soo11 lo insure availability. There are no more entire sets of KatuahJournal available. The near complete set of back issues will be diminishi11g as limited copies sell out. rtiCL, 1992 ISSUE FlFTEE.N • SPRING 1 987 Coverlets· Woman Forester - Susie McMahan: Midwife • Alternative Contraception • Biosexuality • Bioregionalism and Women • Good Medicine: Malriarchal Culture • Pearl ISSUE SIXTEEN • SUMMER 1987 Helen Waite • Poem: Visions in a Garden • Vision Quest • Fll'St Flow - Initiation • Learning in the Wilderness - Cherokee Challenge • "Valuing Trees" ISSUE EIGHTEEN· WINTER 1987-88 Vernacular Architcclure. Dreams in Wood and Stone • Mountain Home · Earth Energies • Earth-Sheltered Living • Membrane Houses • Brush Shelter Poems: Octo~r Du.sic· Good Medicine: "Shelter" ISSUE NINETEEN· SPRING 1988 Perelandra Garden • Spring Tonics • Blueberries • WildO.ower Gardens • Granny Herbalist • Flower Essences - "The Origin of the Animals:• Story. Good Medicine: "Power• • Be AT~ ISSUE TWENTY· SUMMER 1988 Preserve Appalachian Wildcmess - Highlands of Roan • Celo Communily - Land Trust - Arthur Morgan School • Zoning lssue. "The Ridge" • Farmers and the Farm Bill • Good Medicine: "Land" • Acid Rain • Dulce's Power Play • Cherokee Microhydro Project ISSUE TWENTY-TWO· WINTER 1988--89 Global Wanning • Ftre This Time. Thomas Berry on "Bioregions" • Earth Exercise . Kore Loy McWhirter • An Abundance of Emptiness· LETS • Chronicles of Floyd • Darry Wood - The Bear Clan ISSUE 1WENTY-THREE • SPRING 1989 Pisgah Village - Planet Art· Green City. Poplar Appeal • "Clear Sky" · •A New Earth" • Black Swan • Wild lovely Days • Reviews: Sacred !And Sacred Su, Ice Age - Poem: "S udden Tendrils" ISSUE TWENTY-FOUR - SUMMER 1989 Deep Listening - Life in Alomic City • Direct Action! • Tree of Peace • Community Building • Peacemakers· Ellm1c Survival • Pairing Pro.,ec1. "Baulesong• • Growing Peace in Cultures • Review: The Chalice and the Blade ISSUE 1WENTY-SIX • WINTER, 1989-90 The B:oroic Era· Kids Saving Rainforest • Kids Treecycling Company· Conmc1 Resolution Developing Creati vc Spirit • Birth Power • Magic of Puppetry • Home Schooling • Naming Ceremony Mother Earth's Classroom • Gardening for Children ISSUE TWENTY-SEVEN· SPRING. 1990 Transformation • Healing Power • Peace LO Their Ashes • Healing in Katuah • Poem: "When Left LO Grow• • Poems: Stephen Wing • The Belly • Food from the Ancient Foresl ISSUE TWENTY-NINE· FAU/WINTER 1990 From the Mountains to the Sea · Profile of The LlUle Tennessee River • Headwaters Ecology • "It All Comes Down to Water Quality" • Water Power. Action for Aquatic HabitaLS - Dawn Watchers • Good Medicine: The Long Human Being • The North Shore Road· Kaulah Sells Out. Watershed Map of the Kaliiah Province ISSUE THIRTY· SPRING 1991 Economy/Ecology • Ways to a Regenerative Economy· "Money is the Lowest Form of Wealth" • Clarksville Miracle • The Village • Food Movers Lifework - Good Medicine: "Village Economy" • Shelton Laurel· LETS ISSUE THIRTY-ONE· SUMMER 1991 Dowsing • Responsibilities of Dowsing • Electrical Life of the Earth • Katuah and the Earth Grid - Call of the Ancient Ones • Good Medicine: "On Aggression" · Time to Take the Time to Take the Time - Whole Science • Tuning In ISSUE THIRTY-TWO · FALL 1991 Bringing bac.k the Fue • A Bit of Mountain Levity • Climax Never Came · "Talking Leaves": Sequoyah . Walking Distance • Good Medicine: "Serving the Great Life" · The Granola Journal · Paintings: "Mountain Stories"· Songs of the Wilderness ISSUE THIRTY-THREE· WINTER 1991-92 Fire's Power - Whal Is Natural • Fire and Forge • The First Fire - Hearth and Fire in the Mountains • Good Medicine: "The Ancient Red" • Midwinlef Fires: poems by Jeffery Beam • Litmus Lichens ISSUE THIRTY-FOUR· SPRING 1992 Paradise Gardening· Community Sponsored Agriculture - Ealing Close 10 Home· Native Foods • Cover Crops. Katuah Cultivars • The Web of Life: A Katuah Almanac - Good Medicine "Medicine Training• • Poems by Allison Sutherland ISSUE THIRTY-FIVE· SUMMER 1992 Consensus • Problems with Consensus. Tribal Council - Elda • The State of Franklin - Regional Rainbow • Steve Moon: Shell Engravings • Good Medicme "Medicine Training rr·. A Look Back Back Issues: Issue# _ _ @ $3.00 = $._ __ Issue# __@ $3.00 = $._ __ Issue# __@ $3.00 = $,_ __ Issue#_@ $3.00 = $._ _ _ postage paid $._ __ Name Address City State Zip Near Complete Set: (3-10, 13-16, 18-20, 22-24, 26-27, 29-35) postage paid @ $50.00 =$,_ __ Katuah Journal Rt. 8, Box 323 Lenoir, NC Karuah Province 28645 • (704) 754-6097 '.Kati.ulfl Jourrn:1( pnge 3S � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 36, Fall 1992 Description An account of the resource The thirty-sixth issue of the Katúah Journal focuses on wood and its role in mountain life: logging, wood products, and forest stewardship. There is also an announcement that publication of the journal will cease in 1993. Authors and artists in this issue include: Lee Barnes, Frank Hodgin, David Wheeler, Dr. John Wade, Harley Wessman, Nancy McIntyre, Buzz Williams, Robert T. Pershcel, Jesse Jones, Leon S. Minckler, Tucker Windover, Charlotte Homsher, Rob Messick, Julia Vanselow, Frank Vogel, Michael Thompson, Susan Klimczak, Jeff Zachary, Susan Parker Weatherford, Mark Anderson, Hope Walker, and "Pegi." Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1992 Table Of Contents A list of subunits of the resource. Using Wood.......1 Appalachian Logging by Lee Barnes.......4 Old Logging Days by Frank Hodgin.......7 Working the Woodlands by David Wheeler.......9 Wood Products and Western North Carolina by Dr. John Wade.......13 Depletion for Dollars by Harley Wessman.......13 Logging with Horses by Nancy McIntyre.......15 Natural World News.......16 Invasion of the Giants by Buzz Williams........19 From Industry to Endeavor by David Wheeler.......20 Pioneering A New Human/Nature Relationship by Robert T. Perschel.......21 Forest Stewardship Programs by Jesse Jones.......22 Ecological Forestry for Renewable Forest Values by Leon S. Minckler.......23 Drumming........25 The Chair in the Tree by Tucker Windover.......27 Reading the Grove by Charlotte Homsher........29 Events.......32 Webworking.......33 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Forest products industry--Appalachian Region, Southern Forest management--Appalachian Region, Southern Logging--Appalachian Region, Southern Animals in logging--Appalachian Region North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Appalachian History Appalachian Mountains Appalachian Studies Book Reviews Earth Energies Economic Alternatives Electric Power Companies Folklore and Ceremony Forest History Forest Issues Forest Practice Habitat Katúah Katúah Organization Poems Reading Resources South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/6242ad52b617091c87c9539ed560f662.pdf ceae3b1dd3f95de061a292ba6f7dcc7d PDF Text Text ,.-.c---URNAL ISSUE 37 WINTER 1992-93 $2 00 �Green Man (a.Jc.a. Joe Hollis) Photo by Nancy Herman / ~UAHiJOURNAL "- PO Box 638 Leicester, NC Katuah Province 28748 c, ~ New Address Inside! Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 .ac.\C 0,,l * () ~ Printed on recycled paper ADDRESS CORRECTION REQUESTED �eoNPENTr0 In The Morning.......................... by DcnnL~ Frederick Green Man and Green Woman........ 4 by Rob Messick Floyd 2020.... ............ ...... ......... 7 by Will Ashe Bason Ecology................................... 8 by Rob Messick Drawing of Sequoyah.................. 9 by James Rhea The Legend of James Whitehead..................... by 10 Bnrbaru Wickersham Raven1.................................... by Fran 11 Freudenbcrgcc Kid's Page............................... Rhea's Fairies.......................... . 13 Drawings by Lucile Morgan........... 14 Drawing by Bob Johnson.............. 15 Drawings by Pegi....................... 16 The Solitary Tree........................ 17 ... ,. ... 12 by Charlotte Homsher Wildwoods Wisdom.................... 18 by DougElliou Natural World News.................... 20 Mandalas................................. 22 hy Roh Messick Gourds................................. 23 by M1ch:icl Thompson Poem: A \lu~ Jmm Hawk'.r Nest. .. .. ... 24 by Gcr.tld George Economy................................. 25 by Rob MClisick Drummmg................................ 26 Rev11:ws: Beyond The Beaury Strip Reshapitrg Modern Culture.. ......... by Rob H Sleep well, my darling, Sleep we/1 my love. Srars in the heavens Are shining above. The labor has ended, The journey is done, So resc now, sleep now, My sweec one. 1 "Jack?" The old man rose and looked out the window at the lowering sun, the last rays of the day flowing golden over the ridges. It was so good to feel the spring again, to hear the bird.~ and taste the warm savor of the spring air. It had been a long winter, a hard biller-cold winter. Snow, storms. endless dark, and endless wind. It had been hard on him, harder on her. He looked over 10 where she lay, her profile softly outlined by the crossglow of the sun through the window and the candles around her head. He smiled. She looked peaceful, he thought Rested. "Jack, you 'bout ready?" That was Ethan. He was a good man • good friend and neighbor. I le had been for fony-three years, ever since he and Sarah had moved onto the f!Um next to Jack and Emma. "Yeah, Ethan, I reckon so." McssJCk Events.................................... 32 Webworking............ ... ,............. 33 W~1 1-tcr, 1992-93 © 1990 by Dennis K. Frederick She was so beautiful, so oddly beautiful when Jack first saw her. She was sitting on the other side of the room when the music started, and when he asked her to dance with him, it was all he could do to get the words out When she stood up and moved into his !UTTlS, he truly felt like he was holding an angel. She had dark brown hair and grey eyes and a smile that could outshine the moon. When she smiled up at him he felt like he was melting down and burning up inside all at the same time. And when they kissed for the first time • and every time after • it was ... complete. After they were married, Jack said the greatest joy in his life was waking up beside her every morning. He thanked God for that, every day. "Ethan, do you think that everyone who wants to come is here?" They never had children, Jack and Emma, not a one, not even a quickening. That made Jack some sad. knowing that after Emma died there would be no pan of her to carry on in the world, but then he'd look at her across the room or across the garden and he couldn't be sad for long, 'cause she was here now, and that was enough. And she said she didn't mind at all, 'cause she'd found a way to have all the children she wanted and not a one bother her in the middle of the night, for she became a school teacher. Now, Emma didn't run the usual son of classroom. Oh, she taught them their letters and numbers and all like that, and taught them well. But that was only on days when the rain or the cold kept them indoors. On other days she would have them outside walking in the fields or running through the woods or tromping up and down the creek beds. She said that God's world was the best classroom there was, and the only way to learn about it was to go out in it. And those kids? They loved it. And they loved her. You never saw a brighter, more sparlde-cyed bunch in your life. Drawing by Rob Mcuick (continued on page 3) lultimf~ Journot Jla<J"- �-, ' l<eLJAH JOURNAL -- , ,,-' " ..... .., -- ...,_,,, .... .. .....,,.... ~ · ~:/ I ,_, ,,,,,,.;"" - ~.r- ~·· . -~ ...... ~ . ____________ ,: --------- ..~-. ------/ -----.i'. I ._.,r·'!'· _ _ ,,,1"" ARTITORT ALSTAFFTIIIS ISSUE: Rob Messick (Coordinaror) David Wheeler Sherman Bamford Charlotte Homsher .,,,., ,)"\ .,...... ... ~ - ~~_,-.. , , ,r,~- . ~ .... ._/.. 'J _..c,~ .l· ....~ , - - o~~- ,,...: _.,jJ Pegi Heather Blair RheaOnnond Thanks to Marie Reilly for her inspiration... ................- - - - ~- _..;,._(l~ ~' _._,,..., • ;.·•· :l ~, I ~ ,~ .,... ....:." t -% -------- , ,. --.~,:-..· .- -~-------·-• 0-_,..•"' COVER: byRobMessick ©1992 '!•.b•-,•.t. PUBLISHED BY: KanUJh Journal EDITORIAL OFFICE THIS ISSUE: Backbone Spur Gardens< Globe Valley< Grandfather Ranger District< Pisgah National Forest < Katuah Province WRITE US AT: Karuah Journal Rt. 8, Box 323; Lenoir, NC; Katuah Province 28645 TELEPHONE: (704) 754-fm7 Diversity is an imponant element ofbion:gional ecology, both natural and social. In accord with this principle K(J[uah Journal uies to serve as a forum for the discussion of regional issues. Signed articles express only the opinion of lhe authors and are OOl necessarily lhc opinions of the Katuah Journal edi«n or slllff. The lntemal Revenue Service has declared Ka1uah Journal a non-profit organization under section 50J(c)(3) of the Internal Revenue Code. All coou,1>utions 10 Katuah Journal are deductible from per.;onal income w. Asticlcs appearing in K(J[uah Journal may be reprinted in other publications with permission from lhe Katuah Journal stalT. Contact the journal in writing or call (704) 754-6097. 'L'.NVOCA.TW'.N '-, I ---- - --- L~·.•._•. ,......_•./._..:f. - - *ttt!.. PRJNTED BY: The Waynesville Mountaineer Press ..-·!·· '.....,_ '. STATEMENT OF PURPOSE Here, in the Katuah Province of these ancient Appalachian mountains where once the Cherokee Nation lived in freedom between the Tennessee River Valley and the Eastern Piedmont between the Valley of the Roanoke and the Southern Plain on this Turtle Island continent of Mother Ela, the Earth Here, In this place we dedicate ourselves to remembering our deep connection 10 the spirit of the land. We bring this connection into the being and the doing of our daily lives When the land speaks, we listen and we act We tune our lives 10 !the changes, to the seasons We respect the limits of the land We preseJVe, defend. and restore the land We give thanks for all that is good Hannony with the land is no longer an ideal; it is an imperative. The land is a living being. She is sacred. As 1he land lives, so do we. As the spirit of the land is diminished, our spirits are diminished as well. Katuah Journal sends a voice... with articles, stories, poems. and artwork we speak 10 the spirit of alJ the living, breathing inhabitants of these mountains in hopes that we, the human beings, may find our place in th.is Great Life. The Editors KATUAH JOURNAL wanis ro communicate your thoughts and feelings to the other people in the bioregional provillce. Send them to us as letters, poems, stories, articles, drawings, or photographs, etc. Please send your contrib1uions to us at: Katuah Journal; Rt. 8, Box 323; Lenoir, NC; Katuah Province 28645. TJIE SPRING ISSUE will be dedicated to sustainable tourism and transport. including green alternatives to travel. Be sure to include those wonderful drawings and photos on the subject! The deadline is February 1st, 1993. Send to Rob Messick; Rt. 8, Box 323; Lenoir, NC 28645. Jose Arguelles Xatuah Journot page 2 OUR LAST" ISSUE will! be filled with your closing comments and contributions, an index lO the 38 issues of KattUJh Journal, and a listing of biorcgionally oriented organizations in the Province (see page 34 for details). AJI Things Must Pass... Wtnter, 1992-93 �(conlinued from page I) "I think they are, Jack, and she said we weren't to wait 100 long." That last year when she couldn't get out of bed, Emma had cried about being useless. until one day she figured out something she could do. She would have Jack bring in an egg or cwo every few days from the henhouse, and she would lay those eggs alongside her body under the blankets where they would stay warm until they hatched ouL Then she would talcc the chicks and put them in a box beside the bed and tend them there until they were big enough to give away. and then they would go to whoever in the community was in need. That made her smile again. She was quite a woman. "I reckon it's time, then." Jack pulled on his coat and turned to nod at the men waiting in the doorway. He stepped out ont0 the porch and was amazed at the number of people standing outside. There must have been two or three hundred of them. Somehow he'd forgotten 10 keep track of the growth of the community. The new stores, the good roads, the churches, the increasing number of children in Emma's classroom - all this had somehow failed to register in his reality, for Emma was all his world. To live with her on their farm in these mountains - this was all he needed. Just to work ha.rd and love her. The six men brought Emma's coffin out of the cabin and raised it to their shoulders. Up the hill they went. followed by Jack, Ethan, Sarah, and all those others, up to the top of the hill where there stood an old oak tree. Its branches spread wide to shade a little fenced-in area enclosing a freshly-dug grave. They set the coffin down beside the hole, and, wlten all the people had gathered around, Jack spoke to them. "Friends, Emma and I want to thank you for being here. She would have felt honored to know that so many of you came to see her off. We want to thank those who sat up with us last night, we thank the women who got her ready and the men who dug her grave here. She asked me to be sure it was this particular time of the day when she was buried. She loved tile evening. Said it seemed co her a fitting time for a funeral, 'cause this way she got a good night's sleep before waking up to the good Lord's glorious morning - her very words. So, Emma, you sleep now, and these folks and 1, we'll see you on that morning. I love you. Rest well." Jack nodded to the preacher, the service proceeded, the people sang Emma to her rest, the coffin was lowered, the hole was filled in, and the stone was SCL Everybody went back down the hill to the house where there was food and drink and they all stayed awhile. Then they began 10 cirirt away home, the lanterns on their wagons shinning like fireflies disappearing into the woods, until there was only Jack and Ethan and Sarah lefl. "Will you be alright, Jack?" "Oh, I'll be right as rain by morning, Sarah. I'm just going to sit here on the porch for awhile like she and I used to do. She did love it so." ''I'll stop by in the morning." 'Thank you, Ethan. Good night." ,, "Rest well. I'll see you in the morning." Ethan and Sarah's wagon moved off down the road and the musical stillness of the night sectled over the old man on the porch. His eyes looked up to the hilltop, then far beyond for a long while, then they closed. When Ethan and Sarah came by in the morning, they found Jack still sitting in that chair, past all waking in this world. Ethan found a wide boartl and they laid Jack out on it. They put Jack in the back of the wagon, put in a few more boartls. hammer and nails and a shovel, and they drove the wagon back up to the top of the hill to that oak tree. They spent the rest of the day digging Jack's grave, nailing his coffin together around him, and lowering him down to rest beside Emma. They filled in the hole and moved the scone a bit so that it settled down over both.Jack and Emma. They stood in silence for a long time and at last they turned for home. "Ethan?" "Hmmm?" "l've been thinking about it. and I do believe that yesterday was the longest time that Jack and Emma had spent apart since they were married." "I guess he just could'c live with the thought of waking up alone. Well, he won't have to, now." Drawing by Lucile Morgan Wtt1ter , 1992-93 Sleep well, my darling, Sleep well, my love. Srars in the heavens Are shining above. The labor has ended, The journey is done, So rest now, sleep now, My sweer one. The journey is over, The morning has come, So rest now, sleep now, Mylovt. "This su,ry was inspired by somtthing D()(; McConnt'II told mt a couple of~ars ago. and by the spirit of the mountain people who IIOW siuround me." Denn,s Frtduick was born on the sowh s,de o/Clucago in /950, grew up in the li11kfarm town of MuJdldJury. IN. and autnlkd Indiana Univtrsiry mtermi11t111ly for several years. lie moved 10 7ennessee rn 1979 IQ work/or a rouring 1mpro~isa1ional thttUrt company where ht mt/ his wife. Lucinda Flodin, l'hey tool up life together in 1984, and 111 1986 discovatd S/Qrytelling osa tandem pe,formmu:t art. They liw with tlrtv scns. Forts/ and Cody. on 28 acres of mo1,1111llln glory in Carttr Co1,111ry, TN and make 1htir living as uave/i11g storytellers. DeMis and UJ.CiNJa havt produced rwo audio /ape~. Strawberries m the Snow and Mounlain Sptrirs, each SIO 00, ppd from R1.J. Box 726; ~ llampton. TN J7658. ~ X-atuoh Journot page 3 �~tuah Joumal, ..' I pcuw;1,4 lr Orawmga by Rob Musick f _. Wlntcr. 1992-!13 �t.nter , 1992-93 "'1titmi. Journot PCUJC S �----E _ __ -~ :K.nt(~h Journal pa9e 6 Drawing by Rob Muncl< l.>i.ntcr, 1992-93 �FLOYD 2020 by Will Ashe Bason There was little doubt by the mid-90's that the superstonns were the result of global cllinate changes produced by inefficient and thoughtless industrialization. The frequency and severily uf the Sturms increased during the '90's making tens of millions homeless and completely destroying lhe electricity distribution systems of huge towers and wires. The US Army was put to work building communities which could withstand the intense winds of lhe superstonns. Each of these villages had several large underground storerooms in which people could talce refuge in a storm. Some homes and structures were built to wilhstand the high winds, and some were made to be dismantled and stored when a stonn threatened. The US Army built over 5,000 eco-villages housing over three million people during the '90's. Many other settlements were built privately. Jimmy and Rosalyn Caner were leaders in a movement in which poor people came together to build protected villages. Still, millions of people who had lived in beautiful homes wilh many • luxuries were reduced to living in shack.s built of tarps and broken lumber near hastily dug storm cellars. During the mid- and late '90's, refugees from the West Coast went out in waves, each bigger lhan the last, just like the quakes and eruptions that set them in motion. Many of the people who were most tuned in to the narur:il world were among the first to leave. In most cases, people had 10 sell their homes and non-movables for nearly nothing. They loaded up lheir mini-vans and hitched up their trailers and headed east - much as previous pioneers had headed west. Many of the people who had been involved in building cuilural alternatives were drawn to areas in I.he Blue Ridge Mountains where these 1,>lnt.er, t992- 93 alternatives already had a foothold. Floyd County absorbed nearly 3,000 West Coast refugees between 1993 to 1998. After the huge back-to-back storms of 1995, the old power grid was gone for good in Floyd County and throughout most of the southeastern US. About half of the people in Floyd and several surrounding counties were homeless. That year there were so many emergencies that US and UN services were unavailable. The radical restructuring of the world economy 10 our reality-based exchange system was not yet complete, and localities everywhere were reduced to their own devices. A team of local engineers and architects developed several types of buildings which were made of local materials and could withstand extremely high winds. Over the spring and summer of 1995 more than 2,000 people worked on 14 villages which by winter were homes to 5,000 people. These communities consisted of a large central building surrounded by cottages. The sites were picked for favorable water power and they all generated enough electricity for lights in the cottages and refrigeration facilities in the central buildings. The couages seemed like castles 10 people who had been living cooped up with friends and relatives in sometimes amazingly cramped and cold conditions in the winter of '94. Over the next ten yean,, many more small, sheltered, and self-powered communities were buill in the county. Today, Floyd's 14,000 people have 42 communities of more than 100 inhabitants, while in 1990 12,000 people had only one such community. This restructuring into small communities had many unexpected benefits, and today there are few who would trade our present life for the world that the winds swept away. The villages of the Blue Ridge upland plateau differ considerably from each other, as some were fonned by fann families who had been in the area for many years, and some were fonned along alternative lines. Many communities have a Native American feel to lhem, several are African-American, and two are Spanish-speaking. A village near Buffalo Mountain is a Cherokee-speaking community, the northernmost of their confederacy. These various groups all mingle in the town of Floyd, which is still the largest settlement in the county. The Saturday market in Floyd is colorful and noisy. The village of Marin is somewhat typical of the communities that were built in Floyd County in the mid-'90's. Fourteen cottages were originally built and served as homes to over 50 people lhe first winter. The village maintains a sizable herd of cows and sheep and cultivates orchards on gentle slopes. The village has nearly 10 hectares of good river bonom land on which it raises grains and vegeiables. Marin has a water-powered grain mill, saw mill, and woodworking shop. The shop produces several types of wooden flutes which have a good reputation and earn the village most of i1s rrnde credits. This is in keeping with the musical motif of the villages of the area almost all of the local communities suppon themselves most by manufacturing various musical instruments. The Blue Ridge area was one of the most "backward" regions of the old US economy, but it came through the economic transition in much better shape than most other areas. Literacy rates rose sharply and infant monality rates fell, exactly counter to corresponding trends in the rest of the country and most areas of the world. The self-reliance of the old farm communities of the area combined wilh the ideas for alternative economic and energy systems that newer residcntS brought with them to create a ., better way of life. Drawing by Pcgi X-Gtooh )our-nm pQCJe 7 �Xatuml )ournm piiqe 8 Drawing by Rob Mcuick Wrntcr , 1992-93 �Drawing of Sequoyah by James Rhea �...: ·•~ ..... ... ·.~.- :. t;. . ... =~ ::•.= ... •• :.¥_: •• • ... ..... ... :;· :.;:• .. :! : ·.•.· :~ :- ·.~.: ·.~.: .·,; : ... .. ... ..-.: .... ... .... .. . ... THE LEGEND OF JAMES WHITEHEAD by Barbara Wickersham Once upon a time a man named James Whitehead lived up on the head of Tiger Creek way back up in the mountains of Caner County, Tennessee. He had a right nice farm and he loved 10 fish and hunt One day while young James was ou1 huntin' something happened that changed his life forever. It was gettin' kinda late, near dark, and he was 1hinkin' strongly abou1 h~din' home for supper. Suddenly he happened upon a tiny cri1ter lying frigh1encd and crying in the grass. He stared in amazement figurin' as how it must be a new-born baby tiger. h was, of coun;e, a baby mouniain lion, commonly called tigers or painiers by people thereabouts. He quickly looked all around but saw no sign of mama so he picked up the liule fella, gemly wrapped it in his hand.kerchief, and promptly carried ii home for his wife to care for. Now it just so happened that his wife had recently given birth herself, and, since Xotimn Journal page 10 _. ,, I ,I r ,1, --- I tfj .~ fl"'•'t f .J\\~ · l1;.,1~•J:.{ she couldn'1 figure any 01her way to save the little critter· not owning nny tiny baby bottles or eye-droppers - she simply nursed ii along wi1h her own baby. The baby tiger grew quickly, was s1rong and healthy, and soon was returned to the moun1ains where ii belonged. Folks around there got to calling James "Tiger," and forever af1er he was known as Tiger Whitehead, the man who saved the baby tiger. Tiger's real claim 10 fame, however, wa~ his hunting prowess. He managed to keep meai on 1he table for his burgeoning brood most of his 86 years and during tha1 time he actually killed 99 bears. When he was on his deathbed, one of his sons brought a bear cub to him, saying "Kill this bear so we can say you killed 100 bears," bu1 he refused, saying he had never killed except when he had to. His gravestone proudly proclaims "He killed 99 bears." ... Since 1984, Barbara Wickersham has collabaraJe.d will, Ron Vance in gathering stories of the Roan Mountain area. Tile two are both native Appalachian people with a long-rime fascination for the history. fitera111re, and language ofthe white mmmtain folk. In February of /985 they applied for and recieved a University ofTennessee Research Grant to help in the contitu4(Jtion of their oral history efforts. Their primary objective is to co/leer historical facts, tales, riddles, expressions, old plwtos - anything rl111t will capmre the life of the Roan Mountain people just before, during. and after the Great Depression. To clme they have interviewed 62 people and are .Hill working. ifyou have riddles, old games, ghost stories, or a good tale you would like 10 share with them, or ifyou hll\/e a lead on a particularly good interview prospect, they would appreciate your help. Contact Barbara Wickersham at 7314 John Norton Road; Knoxville, TN 37920 or call (615) ...::All' 577-1072. Drawing by Rob Messick p �:.•. ·.•.•;::·.·:~::·:: ,·,·.: • • • '; :•r •• • • • ,,.._.,, ·.•••••••'ho,,••••'\•'*•. .. ... .. ···...... ...... ······ •. ,.u .... .. : ..... ,:·:! .. ·.. .·.:: :::···. ·''"· ; ················· ....·..... . ~ ............ ·. ... .. ..::.::·;... .·. ..·:::_·:·:::::···· ·:··' ·... ·::~~~-~~·-:·-·-... ·.: .... . ...:.,:..:..,.·· . .. . ., .... ': :. . . ....~. .,.. \ ! ... -~--- •. ······· . ····,... ........._ . ... .... , .. - ......... ,\: .... ..... ·' . . ·•···· . ·····-···· ··········"'······ ~· .... • ..... ·- .... ..·· ......... .... Raven! ····..,:,. ;-._.::·.r:?,•,,•::::.,.•, ,..,;::···· . !".::.-:•.. :... :.. ·:., ,, .-·········· .... ···'y··".:-·····.:···. . ··-... .:.....:·:·· . .. -. ························ ······· Fran Freudenberger 1 a storygatherer currently residing in the Crab s Community o f Katuah rro,1nre. For infomiation contact her at TH E O PEN CIRCLE, 1112 W,llow Street; Hcnderson~ille, NC 28739 (70-I ) 696-3659. . .... ........ . .,,,: ..._..:.: ..-·· ... _ Gazed out O\'l'r the charred stillness and thought .. 'This was once the Earth?" I le listened to the smoldering silence and thought ... "This was once Her Breath?" Then Raven raised his wings In Anger and new away. by Fran Freudenberger Drawu,g by Rob Memc:lr. •.•• ···? �KID'S PAGE ___,---=- - ' ,. ., "'J ., ,I Daniel Olson - ngc 7 r .,._.;.. l.. :-::..£,=-- ----.... " ~..• - . . '. ,. • . ~· .. ·~ A i . .' ~,,., ' . . .. , . .... \. . . __ ~-r""·' _.....,,.::.. . ' ........---'\{.' ....~ . .• . ___.... ·---·~("'" • •. t. '·· ..~ • ..-, ..._ -':'-'\~,.,,.., ',•. !-,;_ ••~ ..... i ~~,... . ·,·.. '-.: . ' • -- - .- ..-- lJ .. . . . . ... (~ . ,, .._, ·.... _·:.>•.. ... ·... _., ,. . .,, . ' Jeffrey Hollis - age 4 .· •'f ' ... "Drngon at a Croquet Game" '"7:'-- • ----~. ... .. __ ;,,--- . .. . • .. .,. ···i.l. , - . ., .,, r .. . -.. .. :. . ~ .. . • , ..• ~·-- / / .''- . - - ... . - ~ J'- - -· Desiree Cafaro - age 11 Juniper Myers Walters - age 10 ,C:amal\ Jotmmf paqc 12 Lane Raskin - age 7 . -- ,-l,. 1 a,l., . . ..--,1· Jade Alysen Kornegay - age 8 !.>inter, I 992-' �I, l grew up in Missouri and experienced the Ozarks. Friends of my parents bought some land by a mountain creek and built a shelter. "'rhey called it Rocky Branch and I do believe that was where I first encountered fairies. In my adolescence our family moved lO cultural Cleveland where my father's dream was realii.ed - to play his viola in the Cleveland Orchestra in the great Severence Hall. When I sat in the hall, I would gnze up at the ceiling embellishment and watch the fairies' wings flutter to the beautiful music. I later learned that the ceiling was designed from the lace on Mrs. Severcnce's wedding veil. (l have also found fairies on recent trips 10 the an museum and felt like a fairy while studying ballet!) After years of an school, universities, a teaching profession, and a marriage I realized that I needed 10 get back to the land. The early memories of Rocky Branch were still in my head. lvmtcr, 1992-93 I found some land on a 30 mile reservoir nonh of Amherst, MassachusetlS and began to build my dream, and to connect back to the great Mother Earth. I lived on this secluded land by myself and felt the closeness of all the plant and animal spirilS that surrounded me. My only fear was of the hunters who evemually destr0yed my dream, burning my house down. rt was nine ye-ars ago when I came 10 Kaulah Province from New England. I followed the ridge of the Appalachian Mountains south and landed in a parndise garden. As I drove toward the South Toe River Valley, a rainbow crossed the road and 1 knew that this must be the place where fairies live. At that rime Joe Hollis was looking for someone 10 help in his garden, and 1 enthusiastically agreed. He offered me a yun (Mongolian teepee) to live in which became my home for three years. The gardens expanded and I found fairies flinering about everywhere. Joe took me to beautiful wildflower coves filled with thousands of trilliums, and 10 the ridgetops of the Black Mountains where I first saw galax and other wildflowers that did not grow in the Appalachian Mountains in New England or anywhere else I've ever lived. These mountains have a magic about them that I never felt in any oiher mountain range. Lost and homeless for years, I had followed the mountains south, guided by the faith and hope that I would find a home where fairies dance. Mountain Gardens in Celo. NC is that home where now our son Jeffrey runs through the garden looking~ ~ fairies. p • Rhea Ormond Drawing by Rhea Ormond �Drawings by Lucile Morgan - Coffey's General Sion: in Edgemont �Drawing b~ Bob Joluuon �Xatimh Journat• pnge 16 Drawings by Pcgi l,) i.n«ir, 1992-93 �The Solitary Tree by Charlotte Homsher Nature is not static, but an ever-changing process. Water moves so swiflly we can not focus on the lines of the current. Weather can change abruptly. Encounters with wild animals are fleeting and unusual. Only trees remain accessible to everyone, sturdily rooted in place long enough for us 10 study them. In issue #36 of Kan,ah Journal, I wrote about the relationship of trees to each other in a grove. In this anicle, I address the individualistic trees who stand alone and offer us insight into difficult questions. We live at the close of a century of momentous change, in an era of transition from one age to another, in a time of tremendous challenge. Now as never before we hold the fate of humanity and of the survival of the planet itself in our hands. It is easy to forget, so quickly are events moving in the epoch sense, that the process of decay (which is the grandest transition of all) happens slowly enough within a human lifetime for us to grasp the meaning of the cycle. For instance, the era of the great American chestnut tree came to an end in the thirties, yet the skeletal trunks of the chesmuts could still be seen scanding upright on the Blue Ridge Parkway into the sixties. I believe that even in death trees still teach us. There is a lightning-charred hollow trunk still standing at Catawba Falls. My son, who was silt at the time, told me very matter-of-factly that this hollow tree was where the lndian spirits live. He understood perfectly that the hollow places are homes, protection; not only den trees for bears and possums, but empty places where creation of all sorts can take place. A hollowed-out standing tree would be a good place for a vision quesL Nearly every power place has a tree of this kind. Inside the pregnant darkness of a hollow tree, one can hear a sound, a distonion similar to what one hears from placing a large sea shell neltt to the ear. These trees arc like drums for the Earth. I call the sound that they funnel the roar of the Earth. Jn the Reems Creek area, there is a massive trunk of a dead 1ree that is unusual not only for its size, but also because of 1he way in which the trunk twis1s up from the ground in a spiral pattern. The spiral twisting is indication that the tree grew on a power spot. The tree was able 10 bring up this powerful Eanh energy which came up the tree in a spiral vortex movement, and makes this energy available to the plam life, the animals, and the humans in the vicinitv. I am sure that this was a council.tree, a meeting place, when it was alive. Now that the tree is dead, the Earth energy that comes up through the root system of the trees in that area is now spread out among several mature trees. What is left for us 10 see are the remains of lessons of the past. I have heard of people finding crystals and unusual rocks under these spiral-trunked trees, but 1 personally prefer not to disturb these trees which are, of course, still den trees. 1.,lnter, 1992-93 Even more poignant, arc the trees which are still living, still sprouting even when 1he heartwood is gone, and sometimes when nothing is left but half a hollow trunk. 1 consider 1hese to be medicine 1rees, or healing trees. These arc easy trees to step into, to put one's belly against the sapwood and release fears and sorrows. l have fell no particular grief within these trees. They are very noble. They have a breadth of experience which embodies all of the transitions between life and death, fertility and decay. They have opened themselves up entirely 10 the erosion of the weather and 10 causal examinauon or their internal processes. They continue life even wuhin the process of decay. Healthy, live trees also teach us about times of transition. Double-trunked trees which have grown 1ogether embody many qualities of duali1y. separateness. and blending. The sweet birch is a good example of this. The bark of the young sweet birch is smooth but becomes scaly and rougher with age. A double-trunked swee1 birch, which has one smooth trunk and one rough trunk, may appear to be one tree but is actually two trees of the same species at different ages of growth. This phenomenon of the double- trunked tree 1s even more obvious when trees of different species sprou1 at the same time, seed next to seed. It is common to see trees which have one character, one predominwn shape, yet which are combinations of beech and hemlock, for instance, or ironwood and maple. These are wonderful teacher trees. By studying t'he qualities of the two worlds, the crossroads of separate species, we can recognize ourselves at a crossroads and gain insight into ways of growing gracefully as individuals into the oneness of the greater vision of Iife. Trees have their own cycles and reasons for being that have nothing 10 do with humanity, yet we have intruded into the natural processes 10 such an elttont that O"Ces may not survive without our intervention. I think it is very possible that a time v.ill come when we will garden trees to keep a species alive just os we now garden vegetables. Until that time tllere is still the chance 10 persuade the ,,ild trees to prolong their lives, 10 keep the forest vibrant, happy, and healthy so that our children and our children's children can learn from the trees. We can do this by entering into the realms of nature with /;;!I' humility and genuine gratitude. fr Dr•wing by Pegi �. ./4 "The Serpent and The 1 J f I ,, .,__ / / / \ ,,'.~ In thls joyful compendium of woodslore, ancient legends, humorous !ales, and perceptive insights, Doug Ellion opens our eyes to the world of planes and animals and !he many ways of rediscovering our natural heritage. Wi!h !he easy voice of a storyteller, he shows how nature provides all our needs • not only food, clothing and shelter, but also the spiritual truths that can enrich and transform our lives. In !he pages of Wildwood.s Wisdom you'll view nature through !he eyes of many people from different walks of life, some who embody ancient wisdom, others with sc1cnufic knowledge, and still others who have been touched deeply by an encounter with !he natural world. You'll hang out with • Native Americans, Appalachian mountain folk. and biologists. And you11 hear stories of Pentecostal snake handlers, hoodoo root doctors, possum breeders, and even a New York stockbrocker, to Doug Elliott also adventures - hitchhikir sketching along the Re capturing snakes, colic walking softly in the b expound on plants and small with enthusiasm "This book is abl exploring, and dwellin of an ecosystem 1eemi1 and change. It is about dwelling place within , we interact with the en world at large." The be illusmued with over 01 by the author. Wildwo journey of awakening, world we may not ofte are forever joined. Doug Elliott is a �Egg" and Other Tales ... >name a few. o draws on his own ing across the country, :ocky Mountains, leering folklore, and backcountry - to d creatures great and ri and witty reverence. JOUt being home, about ng oo the earth as pan ing with life and death 11 finding that sacred 1OUllClvcs, from where nvironmcnt and the >OOK i~ abo beautifully ,ne hundred drawings ood1 Wisdom is a :, of being at home in a en sec but to which we 1 naturalist, herbalist, storyteller, and wildlife anist who has been ranging woods and waters since childhood. For the past decade he has lectured, conducted workshops, and performed storytelling in concert with various organizations including the American Museum of Natural History and the Smithsonian rnstitution. Doug is also the author of Roots: An Underground Botany and Forager's Guide. He lives with his wife, Yanna, on a homei;tead in Kaulah Province, Rutherford County, North Carolina. To order Wildwoods Wisdom send $22.95 pl1Ls $2.00 shipping to: Paragon /louse; 90 Fifth Avenue; New York, NY 100/ l. To receive a listing of Doug's activities in your area you can contact /um 01: Rt. 1, Box 388; Union Mills, NC 28167 Drawings by Doug l!lliou �1• " ARSON! "I ,t",,t N.nnl World News Savic.: ArsoniSLs suuclc the Hennes.sec Hardwood Company of Franklin, NC early on the morning cl November 30, 1992. setting IWO foes that did more than SS0,000 damage and woonding owner Jack Hennes.~ee in an exch:inge of gunfire. The action was apparcnlly to discourage the logging comp:iny from carrying 0111 a contraCt on the Rich Mounuun umber sale m the Highl:inds Ranger Dl5Ulct of the Namahala National Forest. This was only the la~t in sabotage actions agrunst the Ilcnnessee Company during 1992: vandals dLo;ablcd equipment belonging 10 the company and nn indcpcndcnt su!KontraCtor while Hcnncssce was working the Rich Mountain sale last winter, and the Hennessee office was the target of vandaJig-n earlier in the month or November. In response 10 a threatening leticr, Jack Hennessee. the owner of the company, was keeping watch on the plant on the night or Sunday, November 29. He said lhat after dozing he awoke ai 4 a.m. the following morning to find that a large floodlight overlooking the mill was ouL He went oulSide IO check on the situation and saw that a 100tshed in !he debarlcing section of the plant was on fire. According to Hennessee, he saw what appeared to be a person runn111g around the comer of the shed. He fll'Cd on the person with a handgun. Al lhe same time he saw another fire flaring up ne:uby m the plant's chipping operation. At lhat moment he heard two shots and was knocked to the ground. When he roused himself later on, Hennes.sec called lhe county sherilrs department and lhe ambulance. At the hospital he ICM!ed he had been suuck by a bullet, which passed through lhe flesh of tus back, not wounding hun seriously. Hennessee is convinced that the attack was motivated by opposition 10 the company's logging the Rich Mountain Timber Sale, which 1s divided mto 15 units scauered arowid the town of Highlands in Macon County. Other actions against the company have been din,cu:d specifically against that timber operation. In a widely-publicil.cd incident during February of 1992, saboteurs tore the~ and cut hydraulic lines on skiddersand looders belonging 10 Hennessee that were parked m the Buck Creek area of the Rich Mountain umber sale. On lhe night of November 13, 1992 vandals cnlCl'Cd the Hennessee Company omces through an open back door, dumped drawers and files on the Door about the room. painted slogans Wee "Clcarcuuing Ba.~wds" and "You11 Never Cut Rieh Mountain" on the office walls. A drink machine was broken, and a smaJJ pis10I was also stolen from 11 desk drawer. One week lalllr, Hcnnc.=e emplnyu_~. on doing a routine check before morning sl3Jl-up, found th.11 someone had attempted 10 sabotage the chipper by putting a large p,pe wrench down the mouth of lhc machine where it would have done extcn\1ve damlgc to the blades. ll1en.on Fnday, November 27. 1992, Hcnnesscc h3d received an unsigned letter at the company offices staung that "the end is near." This was what prompr.cd him 10 set a watch on the plnnt and ll1e North Carohnn State Bwcau of fnvcstign1ion is assisting the Mncon County Sheriff's Department 111 the mvcsugation of the recent lll'SOn. OfflCCrS said that mal.Crials had been sent 10 Raleigh for annlysis, 001 that it was too C3rly in the mves1ig;ition 10 say anything about iL, progress. ~tuah Joumat· PmJ" 20 TRYING cmCUMSTANCES FOR CHAMPION Na1ural World News Sarvicc APPEALS UPHELD Nlllnl World News Sovicc In September, 1992, the US Congiess voccd 111 favor of a bill supponing the nghLof the public to appeal Forest Service timber sales. When it was signed by the prcsiden1 Im.ct in the fall. the legislation became law. Some were worried lhat pr0visioos added by Sen. Larry Craig (R-ID) would unduly tle the hands of citizens. According to Peter Kirby, Southeast Regional Director of the Wilderness Society, most, but not all, or the problems with the btU have been resolved. Congress has added a section from Sen. Wyche Fowler's (D-GA) earlier measure that requires the Fores1 Service 10 inform the public about proposed actions and provide specific opporwnilics for commenung. In addition, ciw.ens still have 45 days in which to appeal. llOl 30 days as had been proposed in the Craig bill. The bill does add some new restrictions to the right to appeal, however. The Forest Service will only allow persons 10 appeal ifwriucn or oral commentS arc submmcd on the proposed action, or if the Forest Service is notified about the per.;on's mrcrcst in the activlly. The FOi'est Service will only be given 45 days to review an appeal, 001 100 days, as currently allowed. tr the Forest Service does not make a decision with111 45 days, the original decision will stand. Dissatisfied panics will then have lO talce the Forest Service to court or take Lo the uces. REAL BARTERING Nanni World News Scrvia: The Alarka Laurel saga continue.~. The 2,000 acre trael, which cootains a rare spruce bog and a scenic wa1erfall, was 10 be pun:hased by the North Carolina Wildlife Resources Commission a~ a game refuge, bU1 lhc shifting winds of stale policies changed lha1 arrangcmcnL • The latest proposal is a bnd swap between the TruM for Pubhc Land (TPt.) and the US Forest Service, F ~ Supemsor Bjorn Dahl hlls proposed thal Al:u-ka Laurel be tmdcd for a t .SOO acre uac1 on Fontaf13 Lake. which would then be made available for priv:ue lkvelopmcnL The TPL 8"0!JP 1s agJcc.ible, and the Swam Coun1y Colnmiss10ncn; seem lO favor the idea. Appro,'DI by Swam County re.~idcnts hlls been a major stumbling block in resolving the fate or the Alarlca Laurel tracL Ncgoumions may be ex1cnclcd, and 1he arrangement would requuc a public hearing, which may be held in Bl)·son City as early as December, 1992, although the date was not available when this issue went lO press. A lawsuit brought against Champion Intemauonal Corporation by seven frunilies ftling on behalf of2.600 homeowners on the Pigeon River and Douglas Lake in Tennessee ended in a mi51rial on October 16, 1992 oficr one month of testimony before the US District coun in Greeneville, TN. The plaintiffs soughl S3.9 million m compens:tlion and S365 million in punitive damages for a decline in the value of their wau:rside propcnies allributable 10 the presence of the highly toxic chemical dioxin, which is produced m the chlorine bleaching process used by Champion in the papcmuwng operations at its Can10n. NC mill. Although the jury was hung on conflicting claims of the virulence of dioxin presenlCd by witnesses called by the plaintiffs and by Champion Corporation, the trial made public unponant infonnation abou1 the company and the way it doe~ business. One willlCSS called lO the stand was retired US Navy Admiral Elmo Zumwalt, who ordclCd the release of Agent Orange, a dioxin-laden defoliant, dunng the war in Vietnam. Zumwal1 told how his son was killed by diseases conU'IICtcd from e,qiosure 10 the herbicide. Knowing whal we do aboul dioxin, said Zumwalt, "it is not only unethical. but reprehensible" for the paper indUSIJ'y to continue 10 produce the cancer-causing c:hemieal. Al Smith, a rcured deputy director of the Environmental Protection Agency who worked closely with the Champion permitting process in 1987-88, also testified for the plaintiffs. He contended against consiant objections by defense auomeys for 90 minu1CS on the stand as he tried 10 tell in detail how Champion staged an elaborate campaign 10 manipulate public opinion on the issue of the Canton mill's operating permiL He said that he was convinced that Champion's threal to lay off 2,000 workers from the Canton mill for environmental reasons was "a ploy." Attomeys for the plaintiffs also introduced 11 memo from an executive with the Price-McNabb Advertising Company of Asheville, whicll was hired as a consultant for Champion's media campaign. The memo directed that Champion spokespeople should debate the permit "in a manner that tires the puhlic and the media of the ISSue." Phillip NC31, a rewed eng1IIC(I', added creditability to the clnim put forth by environmentalists that Champion was holding the area "economic hostage· to win its way m the permit ballle. During the permit dispute, Oliver Blackwell. then manager of the Canton mill, Slllr.cd rcpe31Cdly that ll was "technologically unfeasible" for the company to meet stale water color rcqu11emcnts. Neal 1esufied tha1 during the same period the company had held a patent on a proces.~ he had designed 10 remove color from the waia. The proce.s~ wa.~ ne,·cr alluded 10 anJ never used, Neal said. In the closing days of the tn31 a real esmte appraiser stated that the threat of dioxin h.ld adv~y affected land price.~ around the lake. S11ll the jury could not reach a clear decision. The plaintiffs declared emphatically thnt the lawsu11 will be brought to trial again. 1Ji1i.t~r, ,1992>"93 �BOISE CASCADE: "THE PUBLIC BE DAMNED! Narural World New, Service Boise Cascade Corporation. one of lhe companies proposing to build chip mill opua1.1ons that would denude foresllands in soulhea.s1m1 Tenne.~. has declared lhat it will proceed with its consu-uction vlans without waiting for a ~hipping pennit required by the Tennessee Valley Authority (TVA). If they do not receive a barge permit, the timber giant would send the chips to port overland by truck instead of on the river. Because or overwhelming opposition to the dcstrucuve chip mills eitpre.ssed at public bearings, TV A has been "leaning against" offering the permits to the chip mills (see KaJuah Journal 1136). Boise Cascade has put off construction uni.ii January, and environmentalists are wondering if their move is nOl a bluff designed lO force TV A's hand. Local activist Bob Mitchell of the Tennessee Valley Hardwood Alliance was quoc.ed in the Chananoogo Times as saying, "They think that if they go in and destroy the beauty along the river ahead or time, there won't be anything lO argue abouL The whole region is against these people, and it's going lO be a continuous media event if they try to come in hero. "Even 1f it is a bluff, they will have destroyed that section of the river." The local group Tennessans, Gcorgit111s, ond Alabamans for Environmental Responsibility (fAGER), which came together over the chip mill issue, has raised the possibility of calling a national boycou of Boise Cascade if the corporation proceeds with its construetion plans. That decision, too, is on hold until Boise Cascade makes its intentions clC3l'. ART ROWE v. FREE SPEECH NIIIUnl Wedd News Service It seems that the Forest Service has been gerung testy about its image lately. Earlier this year, the Daniel Boone National Forest wrote threatening letters to activists, falsely claiming that the display or Smokey the Bear caricatures was illegal. Recently, Paul Myer.;, a member of the environmental group SoothPAW, attempted lO distribute a mer to visiior.i at the offices of the Pisgah Ranger District and posted a copy on the public bulletin bo:ird. The flier simply asks readers to comment on the draft amendments to the Pisgah/Nantahala management pion before December 16. ltencoumges support for formulating a plan alternative that protcets the Pisgah/Nantahala National Fore.sis as naturally functioning ccosyStems. makes ecological restoration a primary go31, and ends ta~payer-subsidiu:d logging on these public rorests. When Myers discovered that Dislricl Ranger Arl Rowe had taken down the flier, he contacted the district ranger, asking whal he needed io do to post and/Or distribute the Dier. Rowe advised Myers against even distributing the flier, saying that he was "not sure if there is any appropriate authormu.ion" and that "there are rules a.~ to what can and can't be distributed.· Recent coun cases do not suppon Lhis position. Alier the Foresl Service tried to censor signs in the wc.~tcm US. the Department of AgriculbJJC baned the Forest Service from interfering with the right of free speech. The Forest Service could only specify where the distributors could go. and even then, only when there was a clear danger to public safety. Fortst Wateh, a publication or'Cascade Holistic Economic Consul1811ts, observes that the Forest Service typically discourages activities that cast it in a poor light II uses intimidolion when this ploy docs DOl work. Myers believes that Art Rowe is uying to delay distribution of the SoulhPAW fliers until after the deadline for public comment on the plan amendment Stnd fellers on the Forest Plan to: SowhPAW; 3 CI/JXlcm Pl.; Aihe vi/It, NC 28801. They will be prtunttd to the Forest Suvict by December 16. GEORGIA EXPANDS LIST Nanni World News Service Georgia has added 135 species to the 79 species currently proc.ectcd under its suue endangered species acL The upandcd list includes a large number of threatened and endangered planis, birds, and mussels native lO the Appalachians, including the monkey-face orchid (PlaJanthera inlegrilabia), a rare plnnt found near wetlands. The list was expanded in sp11c of objections by a lobbyist for Sea Island n:oort, Union Camp Corporauon, and Georgia-Pacific Corporauon who claimed that the additions would interfere with priv:uc property rights. The Georgia Department ofNawral Rcsoun:cs did not find this claim plau.~iblc: the Georgia endangered species act applies only lO statc~ed lands and federnl lands managed through coopcmuvc agreements with the Sllllc. In addition, national forests typically protect state listed species under a "protcetcd" or "sensitive" species de..~gnation. (c:onlinuod on page 29) For more informo.tion or 10 help fig hi 1/te chip mills, contact TAGER: Box 764: Sowh Pi11sburg, TN 37380 SHOW SOME IMPROVEMENT Nawnl World New, Service North Carolinians are hoping that recent Transportation Improvement Program (TIP) hearings will be a springboard for saner uanspon.ation policy. Members of the newly formed NC Allillnce for Transportation Reform spoke at the hearings for the fina time, advocating a switch to lJ'lUns, buses, van pools, bicycles, 1111d foot-power. At a hearing in Morganion. member.; or the group chided the NC Department of Transportation for focusing single-mindedly on new rood construction while ignoring alternative transpOl'1lltion, better planning, maintennnce of exisung roads, nnd other mOfC cost-effective systems. They cited othct serious costs associated with rood-building, such as declines in wildlife populations and air quality. WNC Alliance Transportation Task Force member Jim Barnes, who came to speak against four-lamng portions of U.S. 221, noted tha1 the NC DOT seemed lO be acting on its own narrow pohucal agenda more than on the public's behalf. Barnes, a com bot veieran, quoted a swement by Secretary of Transportatioo Thomas Harrelsoo that implied that people wocking for transponation rcfOITll were pan or the "CCCP" (Russian communists) and told DOT lO stop the auacks. ~- ....,i ,./r.t_,,.,._ ......... ·~·...· ~ CLEARCUTS in Crandfoth<:r Ranger Obtnct Pi~g;th N•lt0Ml Fol'\'!\t 1967-1992 • • ~IS _ ... Wa1t-r,htrd-,. - - -Watrrway, --r,,g.i.o.w.s...., - , COUJ1171.J,,oo «:. _ _ US....,_~..._.,,__,,.,,,..,,lltrp•u-'""&MM-111,.._,111,,-, . ,.....__,t._&,__..W'ftt._Mll ... lWa. Send wrillen comments on tM TIP 10: Thomas llarrefson, Secretary ofTransP«tmion; J/ighway Building: 1 S. Wilmington St.; Rakigh, NC 2761 l To become a 1ranspona1ion reformer, write: NC AtlitJ11Cefor Transpor101ion Reform: P.O. Box 1002: Chapel Iii/I, NC 27514 ,,.,inter-, 1992,..93 This map was produced for the Foothills Environmental Alliance (FEA) by Rob Messick to document the extent of clearcutting on the "Grnndfathcr Ranger Desert" in the Ptsgllh N11tional ForesL The Allmnce i.1 calling for an end io clearcutting on public lands in lhe diwict, saying thal. so many acres have already been logged that the cumulative effects of so much cutting have affected the area as a whole. Fore.st Service Ranger Mike Anderson has refused to meet with the FEA, so lhe group ha.~ taken their map and their appeal to the media and the public. �MANDALAS by Rob Messick �Michael Thompson was raised in Kentucky and Indiana. His formal education was at Eastern Kentucky University and the University of Tennessee. Michael started his artistic career as a porcelain artist; his porcelain pieces are in many states and several countries. His pen and ink works have been published in Kat11ah Journal and Appalachian Heritage. He has illustrated several booklets and one book. He now lives in Berea, Kentucky where he works in aniques and porcelain restoration. !Ji.nter ,' 1992-93 �POEMS The sun of my mind rises Nourishing and encouraging The growing branches of my heart's wisdom With an enlightened mind And a heart as strong As an old oak tree My body can face the wind And call to joy. The View from Hawk's Nest Pegl 'Tire world's longest steel, arch bridge with a single span of 1700 feet opened on Oct. 22, 1977, as an integral part of West Virginia's interstate system." - from a post card text When the aliens came, they couldn't seem to stand it; They looked at it, some of them even admired it; Had said: "Overthere shall be a sanctuary for Whomever"? The huge gorge, the swift-running river below, the long ages of slow carving; Instead, they ran roughshod right over the canyon; But then they had to get somewhere else; So they spun long strands of steel, and spanned the chasm; they straddled it. What if, standing here for the first time, seeing it, they had decided instead to stop? Had said: ''No, this is it, we go no farther, this edge will suffice"? Had said: "No, what is over there will be theirs who have it"? (Mostly deer, sun-motUed trees, and rhododendron;) Had said: "Let that be the Overthere where we celebrate our restraint"? Xatimh Journot pngc 24 In hardly more than an instant they bridged all that had taken the water forever to open up; And hurriedly went on their way scurrying evermore west to the Earth's end; Then, lo, one particular day, they came back; "Bridge Day," they called it; They dangled ropes down and climbed up it; they put parachutes on and jumped off it; they raced their motorcycles over u; they laughed and then picnicked upon it; 'Once each year we'll come again and mock this gorge," they said; "Once each year we'll have 'Bridge Day'." by Gerald George l,.lu1 trr. 1992- 93 �... . . •. ... ... ~. .......................•.. .. ··•..... l.Jtnu r , 1992-93 . . .. . .. .. . .;~ �DRUMMING Ocnr Kataali, Hey Rob • way 10 go. Looks like you got your anal complex in ncwsprinL Most folks just pu1 it on 1hc outhouse wall or I.ell bath.room jokes to their friends. 111 bel you've grossed ouI half of Kauiah Province. P.Winklor Hickory.NC Ocnr Karuah, Re: lhe "CMOOn" in the Fall '92 Kauiah. "the b10-movcmcnt.•. it's as slow as a bowel movcmcnL• • now CRUDE I not lO mention inaccurate (rm sorry to learn Mr. Messick is constipatcd, but please SJXITC us, your readers, this kind of knowledge in your last 3 h.~c.~). Un<:igncd Charlouc. NC • Reply: Than! you for your commtnt.r. I suppou you tw0 think that art should ncvtr be ojftnsiw:. I don't agree with that. Man) comics and artists use the irracioMI 10 get a pomt acros.r. They also play with taboo sub;ects rtgularly. FrtJ/lltly I have mtt too many tnvirollflll!ntalists who haw: diffic11/ty laughing 01 tht:mstlvts. In the Fall, /991 issuto/Kat~nh Wt" pla}'l!d with tht sumingly sacrosanct KatuahJournaJ logo and it becamt Granola Journal/or this vuy reason Why is it that the sense of humor is among the most controversial of human pursuits? The "Ka1'1ah Ko,rfu.sion~ comic in isslll! 36 hod a play on words that was IIOl =ant to be 1~11 this seriously. I/you would liu to see m()Tt: ufmy 'anal comp/a' please re/t:r 10 Katuah Journal issut 1112 (Summn- 1986) 111 an article t!nlitled "The Sacred Sca,ab"for which I cartooned idtas the Kauiah edito~ hod aboui scarab beet/ts raking care of the sort of miff )'OIi fuul III ou1l,ouses. 1/appy body funcnons! · RM De.u-Katuah, I was inl.CrCSICd to read the review of Kattiah iffl!e #34 in lhc latesl issue of Anarchy mnga.,me. 1lle mrun reason I've written is bccnu.w rm fa1tly heavily involved with lhe UK Earth First! nelwork and am presently beginning 10 compile an nnicle on the Iheme of·Rcfon:sting the Eanh." My intent in producing this article for the UK Emth F'l/'SlJ magll7.ine called Wild is: I) Because a (X)lll~ve n:fon:stmion drive would go a long way to mitigaung many of the disasuous side cffeCLS.of our presenl way of life (who knows, it could even ushet m a ocw "modem primitive• golden age, and talce lhc l)fCSSW\l off our animal brothers and sisterS). 2) It means that us radical c:nvironmentaliStS can be proactive rather lhan reactive • seuing our own agenda rather than always decrying "theirs.• lt is not enough jUSl lO oppose.. A pc)Siti ve vision o( ours acts as a binding force and gives us something 10 strive for mthcr lhan fight agrunsL 3) Living in lhe United Kingdom I yearn for a wilderness, an unn:gulaled expanse. Seeing an American wilderness (of a kind) - Yosemite· had a profound cffCCl on me. XAt6bh. )outnat page 26 4) The planting of U'CCS seems 10 me lO be very life-affuming - a way 10 give somelhing back (or "pay the rent," as US EF! people say). It is a way to create something rather lhan prevent something rrom being desaoyed. I see lhc article as having two secLJons. 1lle fu;t will cover and promoli: groups already engngcd m reforestation - e.g. Trees for Life. Scottish Tree Trust, Sacred Tree Trust, Reforesting Scotland in lhe UK. Gccen Bell in Kenya. Si-A-Paz in Nie4ragua, clC. The second will promote the idea of a uec-based life itself and ex:imine lhc pr05pCCts for tl1is THE. LAST~F~~ l<ATUANS Dear Kataali, My deepest thanks 10 all of you for Ka16uh Journal. It was really good reading, and rm sorry nex1 summer it will be all over. Please, jf You plan 10 publish Katuah again in the future, or any other journal or books. le! me know. Good Luck To All of You, Giuseppe Moretti Man10va. l181y Dear Katuah, We are two historians Crom Austria. For about 1en years we worlt and publish on new spiritual and alcem:itive movements. At the same time we are p:in of lhese movements by ourselves. We are both acLJve in lhc non-prol'it association "For the Earth, for Life/Working Circle Hopi. Auslri3" which suppons traditional lnduln issues and promou:.s spiritual practices in the: Gennan-spcalcing an:a. After the decline of communism in Eastern Europe there is an increasing 1endcncy toward a new regionalism throughout lhc continent. We con5idcr the bioregionaJ,sm a~ a very tn!Cl'Cs.tmg alternative to the estabhshcd stau:-sysiem. We want lO inronn the public rn the German-speaking coonincs by means of sc1cn1ilic work about biorcgionalism which b unknown in Europe. So we request your help by sending us information material on your specific work and acuviucs, and by answering the following questions: • Is your vision of bioregionalism connected with an egaliianan, hierarchical, or other order of society? (which) • Arc foreign people wekome in bioregional areas or is it the aim of bioregionahsm that pc,ople 01 foreign cullll/'U - e11cluded? •There is a big con~uon of biorcg1011al idea~ with Nauve Amcncans. ls there any coopcrall<>n and/or do you SUPJlOll Indian land rights struggles cu:.? We are looking fOfWlltd lo hearing from you. Sinc:crely Yours. Dr. &luard Gugcnbager Dr. Roman Schwcidlcnka A-8984 Kainisc:h 29 Austria, Europe Dear Katuah. I fll'St read Karuah JourMI boci wilh issue 1127. I luld ;ust finished 1wo year. with the Peace Corps in the Philil'fl111CS, and had rclWllcd home 10 Ellijay, GA 10 visit with my Dad. The arucle by Richard Lowenthal :ibo1.1t personal and plancwy healing blew me away. I remember I sat on lhe public bench in front of the Dallon, GA pos1 office and read lhc: article by Lisa Sarasohn about the belly. "If we are lO heal the Eanh, let us st.art as close to home as possible, let us Stan with the ponion of the Erulh which is our bodies.· Since I.hen our wife delivered our fll'Sl child. as a future social model as oovocated by the Such words wri11en by lots of d1ffcrcnl people over Movement for Compassionate Living. George these past few years It.we helped me so much. Mostly French, permaculturists, and so on. I'm quiet, but I feel reassurance m knowing thal Your publication sounded like ii would be others feel things like me. worth reading in n:la!Jon lO this article. If you know What's most imponant for y'all publishing 1hc of any Cun.her relevant matuial, such as lhal I have journal 1s your own healths. Maybe if the journal is outlined above, I'd be very grateful 10 hear from you. diffic:ull to pull iogether using just volunteer input, Youn Sincerely, we could increase our yearly subscnplion to say Dominic Franklin twenty-Ii ve dollars, and then have a small stipend for Brighton,UK lhe core members of the SUlff. I think that Ka1uah semis out a really powetful voice, and I think lhlll ,n times 10 come we'll sec more and more people looking ror such a voice in lhelf search for lhclf place in this Great Life. In appreciation, Scou Richardson Baguio City, Philippines Drawing by Dous Ellioct JJi.ntei. 1992-~ �Dear Kan1ah, ...... ... ..r _; ~-· ... . .... I '·· ·-' (\ : ,fl., ... .. ,• ....~ ··· /-.: i·.. • ) _.: .... ~ \ ·.... ·.......... c::::~ Dear Katuah, 1 ••···: ·--.... l ! ~ { .-:;::> '·-.... ........ ·, ..........··......... ··--...· ILL MISS YOU! BIGTIME With Love, Peace, and Hope for the Future, HalWlllSOn M:ith The Noturt Con.m-wincy Minneapolis. MN _. Thanks C« all your work. We love Katuah Journal and will miss you! The Magic Fac10ry Rome.GA DcarKatuah, lwassoodcnedbytheannoonccmentto discontinue publication of Katuah Journal. Your contnl>ution lO bioregional awan:ncss and thinking has reached beyond K.alliah. The mspuation the joomal has provided for me will be missed• The best to all of you, Tom Hawkins Ravenna.OH Dear Ka1uah, So SrKry to hear you all are ceasing publication • this truly is tht btst biortgional journal in the country! Dear Kataah, Dear Katuah. We recently came to North Carolina to camp in the Sunburst area of Pisgah National Forest. We were there for a weelc and had an opportwlity to visit Cherokee, NC. On the way into the city we passed an interesting edifice which turned out to be Native Traditions, the non-profit organization which suppons experiential education for youth. We wmed in because I thought it was a herb shop and I have a great interest in herbs. (If you know the store perhaps you will understand my mistake.) I was delighted with the enterpnse, even though it wasn't a herb store. My two boys and I were fascinated with the items oCfered frK sale, along with the lending library and Sequoyah Trueblood's concept. While paying ror two crystals the boys had selected. I spotted a C-Opy of Ka111ah Journal on a nearby uibtc. I reached frK a copy 10 add 10 the purchase thinking it was a Cherokee local newsletter and that it would be intem.ting 10 road. The young Indy at the counter would take no payment for ill J wn.~ further impres.,;oo! However I was even more impressed when I finished reading that summer 1992 issue! So impressed that I would like lO ~ubscribe. I subscn'bc to Circlt Ntrworlc News from Wisconsin, Mymcal Realms"from Briton, nnd \Vild and Wudy from ldaho. Thi.~ Katuah Journal is a good counter JlOlnl . I enjoyed it! Thanks again , C. L. Mahoney Ros.~ford, OH "Now is tht Season of Dying Tht Long Dark Night A'bornin' Bui sh.hh! Usttn... The Trus Stand Tall A'gin the Bi11u Wind Awaitm' tht warm glqwA' Morniri'." DearKatuah, Your publicauon 1s right on targeL To me. ltving close to the L'l.lld is the most imponant thing we can do. I am glad 10 send you $50.00 for ALL of your remaining back l~sues. They will become a valued pan of my library as I learn to live hannoniously with my biacgion - The Mississippi River Delta. Long Live the E.arth, George Nctwcrlccr New Orleans, LA (The Forest's W/lll'ERSONG) I was saddened by your news. The passing of an important piece of all our lives - but I'm glad to have known and been a pan of Katuah for the time I was. Peace, Fran Freudcnbcrgcr Hendersonville. NC Thankyou, Dana Vandcr Els Winooski, VT Dear Katuah. Sad news indeed! Have you considered trying to get some foundation in the region to underwrite three years of an editor's salary rK wha1evcr expense is most critical? Send two copies of Katuah Journal with your proposal, and who knows, it might w«k. The Dirtctory of Foundalions is probably available at you local library. Keep Katuah Afloat! Ken Morrison Babson Park. FL Dear Ka1uah. Dear Katuah, Sorry 10 hear about KDluah's ceasing pubIic31ion. A line J()umal which will be hasd to top. I wish all of you well and thank you frK your years of service to the people of the province and the rest of us lucky enough IO come across iL Regard.~ Onwings by Rob Messick LccMcm:r Baltimore, MD Although l did expect it sooner or later I still hoped 1wouldn't sec the ad on Page 34 Fall '92 saying good-bye. It was through Katuah Journal that I rully wised up 10 natural resources • the w:iy they were, arc. and can be again - and I can't po~bly thank you all enough for that , At least you arc going out with dignity, aware that you did reach a lot o f ~ with your message of hope, expressed so beautifully in your "Statement of Purpose." It is my hope that you can, in the foreseeable future, once again send II voice. •• if not. you have accomplished much anyhow. In closing, for th,: benefit of anyone who IS interested in gaming good insight mto just how esscnual lltCS arc to human life, and how wonderous they an: up close, may I sugg~ a book cnlltlcd rhir Green World written in 1942 by Rutherford Plan. in reprint now through Dodd. Mead, and Company. Mr. Plait undcrnood ucts, and his love for them shows through. Though an amrueur Mtumlist. hi5 knowledge SUrplSSCd many "eitpertS" and This Grun World e:imed him the Burroughs Awanl as the year's forcmosi literary worlt in nature writing. I urge folks 10 get this book, if no others. (continllCd on ne,,1 P"&e) XA~,Jin.m9':, ~~. �Dear Katualt, It m:ilccs me snd 10 think about Kaluoh Journal being put to sleep! Fondly, B31tara Wickersham Knoxville, TN (continued from pa;;c 27) Again, lhank you :ill ror guidance when I mo5t needed n worthwhile dinx:llon an life • II won't be forg01ten ..• P.S, - I'd like 10 extend a "good day!" IO S:tm Booher, 'l'hcthcr he i, or isn't rcl31Cd lO the B«>hcrs in £ar Eastern Tennessee. A brother manicd into that clan fnr a while. Keep lhe Path, Jclfl.achary Dear Kllluoh, Thanks for all your good work through the years. Katualt has been 311 inspiration! Pcac:e and Slmhinc, Bob Fairchild E:l.slCmKenwcky Appropriate Technologies Oe.,r Kllluah, I nm oorry lO discover your journal jUSl as it is about IO cease publication. I am currently a graduate student in Foresuy a1 Notth Carolina S131e University. I hope to S1Jlr1 a homestead in the North Carolina Appalachian Mountains soon. Pcrh3ps some day we will meet? Peace, DcnnisOwnond Raleigh.NC Oeat'Klllu,Jh, I am sorry to hear that you will be CC3Slng publiaillon... Katuah 1s a ftl!C joumal and it will be sorely missed! Jennifer Brownlie Gulf B=.c. FL Dc:it Kattlah, We nre sorry to hear about KatJiah Jour11i1I eea~ing publication. especially ~incc we~ recently 1hscovcroo )'OU • •a voice in the waldeme."-'1.• I would also lake to order a near complete sci of lxK le issues. Good luck ond thank you. Cyntlua Maddo~ and Ben C.ampbcll Gn:cnsbom. NC Xoti,ah Journni patJC 28 De:irKotiiah. Sorry 10 hear I.hat Katuoh Journal will stop publicution. Best Wish<:s for the future. Bartxua WhiLCner Salisbury. NC Dear Katualt. We am very sad to hear you will cease publishing Katuoh Journal, We look forward IO each issue. it always lirts our spiriii; ro tCad the ankles and poems. Good luck 10 you all in your future cndca\'Ol'S. Peace, Steve and Jo Knight Allanm,GA Dear Kat(wh, I'd Ii.kc 10 obtain a copy of lhc l:iiest issue of Katiiah JourNJI fcawriog rorcsis, wood woit. and wood workers. Heard that this might be your final issue. ll<>pe it's 1101 true. Every issue I've seen has been absolutely lop notch • mieresting, relevant, cullurally and biorcg.,onally enrich111g. Please say 11 ain·1 sol Thanks very much. OaveKahnn Full Circle Foresuy Gaiberville. CA D.:arKatualt, We are compilmg and editing a ·Good Wood' guide that lisis source.~ of suruinably-h:u'vc~tild wood. and produclS mruJe thereof Do you have any leads for producers in yOllr area that might be mlCl'C6ted? Also, our new ncwslcucr 1s coming 001 an a week or two· would you like LO uchange? We all were 1mpr-cs,;ed by your journal, and were sorry to hear you're closing down. Thanks, Ken lll~titu1c for Sustainable Fon:s1ry P.O. Box 1580 Redway, CA 95560 Pnnt by Laura Braolt Janun • agt II DearKatwh, Over the years I've wriucn about the U.S. Forest Service. May I inlJ'Oduce the Association of Forest Service Employees for Environmental Ethics (AFSEEE)? Among its members arc over 2,000 profcss1on:ils m the Forest Service. They am very upset with the polilici.iation of the U.S. Forest Scr.•ice wherein it no longer serves the best intcreslS or the public. Therefore they are sharing infonnalion to bring about reforms. He.re are quoc.ntions from information they have provided on how to save our National Forests from waste. "U.S. National Forests I) supply only 14% of U.S. wood producis 2) comprise only 8.5% or our country's land lllC3 3) contain SO~of rtffl3ining wildlife habitat in the U.S. 4) supply SO% of the cold-wrucr fisheries habitat in 1he U.S. S) provide abundant clean water and air 6) make up lhe I.isl remaining S% of our native forests in I.he conlinerual U.S. 7) and represent the la~t vestiges or functioning ccosysiems. critical for the preservation of remaining biological diva,;ity. These environr11Cnl:il value.~ eannoc be supplied anywhere else: they can only be found on our remaining public lands. The U.S. does 001 need more wood from the N;11ional f-orcs1s. Consider the following !.implc conservution and recychng ~ll'lllcgy. which would mon: 1han make up for lhecurrcnt 14% or wood products coming from U.S. National Forests: • Increasing the efficiency or our mills in the U.S. IO literally cul mare wood Crom each log. Technology aln::idy ovailnblc and being used in J:ipan would increase our "supply" a full 27%-. almost double what comes Crom National Forests. • Using mon: post-consumer recycled paper producis, making use of both sides of paper. reducing the use of di~lc paper producL~. and eliminating wood wa5te in lhc construction process. These steps m addiuon 10 mill efficiency would save us 50% of the trees we are cutting now • nearly four times the wood coming from National ForesL~. While AFSEEE is not necessarily advocating a halt to public lands devcloprl!Cnl and logging, we do advoe;ite a complete mor310nurn on any development of remaining roadless an::is or old growth. AFSEEE says unul we instJtutc a simple, rauonal conscrvuuon and recycling strategy, the public shOuld not have to give up the incredible cnvironmenllll values or our Notional Fore.,ts for a mere 14% of the wood prducL~ supply. Nor should we lose hundreds of m1lhons of our tax dollnrs m selling lhe heritage of our National Fore,, lands to tamber companies for lhesc unnCCCS'iaf)' wood producL,. • Oc:ir wise friend.,! Un51Crupulous Limber mtcre,L\ pn:,;cnUy conuol lhc admini~ll'lltion and Congreis and are quietly aucmpting to PG"-~ laws so tha1 they can loot our and our children's hcril!lgc. the b,1 rcinnining 5% or ancient forests. Subscribing to lnnrr Voiu (P.O. Box I 1615; Eugene, OR 97440) \\11l help ket'p you infonned. Our conccm:d western cousins need our help 10 save our ancient trees and the life tl1cy suppon. Congrcs~mcn who defer to such special unscrupulous mtcrc51., again~! the public good arc 1m:spoosiblc, de.~f\·ing or a hfe-long vacallon. :111d should be so informed politely. Won't you please help for the :sake of your grnnd.hlltlrcn? Yoo havi: the time and the means. Ancient tn:cs contJnuc to fall n~,ly. Z. Andrew Gerry FranJJan,NC lvint.cr, I qgz-93 I �(continued from page 21) BAD OPPORTUNITY TIMBER SALE APPEALED • BY INDUSTRY! Nllllnl World Nc,ws Sttvi« N•unl World News Set\<icc Following an order from lhe ccnuul office of lhe Southern Region of lhe US Forest ScN1ce. the Jefferson National Foresl has stopped issuing decision nouccs for Opponunity Areas (OAs). OAs average 7,600 acre.~ each on the Jefferson Under the old system, lhe Forest Service issued one-t,me decision notices for mosl ForesL Service ocuv111cs in 311 OA over a period of live or more ycru-s. Freed Crom the rcsLraintS of lhe old sySI.Cm, lhe Forc.~1 Service is planning a flurry or umber "3lcs. ll h:is begun using a rudimentary, nonbinding OA document lhat offers linle hope for expaod.ing nongame habiuu, special areas. or semiprimitivc recreational opportunities. Environmenial groups have nol been qwct., however. In October, represenialives of lhe CitilcrtS' Ta.~k Force for Foresl Management, the Appalachian Trail Conference, SoulhPAW, and the timber llldustry met with Ille Deputy Regional Forcsccr. Only lhe timber industry backed !he change. A second meeting is planned, lhis lime with Regional Forester John Alcock. The Cili,.ens' Tiwt Force ha. provided Alcock wilh a number of aises and materials on the OA system. The group has reminded him lha1 it was he who signed the f0test pl3n aficr lhe OA sysicm was worked OUL The Task Force argues lhat lhe OA system was designed 10 compensate for an otherwise deficient plan. Wilhout it, lhe Jefferson 1'ational FOfCSI is essentiBlly ·ptanless." and must begin opernting on imcrim guidelines until a satisfactory new plan is approved. To lhe nonh, !he George Washington National Forest has been operating on interim guidelines for several years. The C1tiicns· Ta.~ Force ha.~ enlistO<I lhe help of the Sou1hem Environmental Law Centec in preparing its If 1mit1tion is lhe sincetest form of noucry, then lhe Muluple Use Council JUSI /o~s Lhe region's environmental groups! ~timber industry advocacy group adopted an environmcnlalist iactic m Scpccmbcr, 1992 by entering an odmmistralive appcaJ wilh lhe US Forc.~1 SeN1cc on the Sugarhouse Cove limber sale. Sugarhouse Cove is in lhe Big Ivy area of nonh Buncombe County. Big Ivy IS known for us biolog1cal diversity and has been recommended 3S a biological reserve by a coalition of scientists and activists (Si:i!K01uahJourna/ #34). Ths substance of the induSLry appeal was an hi~1orical oulline or the Big Ivy area and a stand history of Lhe timber sale companmcnts. The h1~1orical oullinc went back JO J)IC-Columbian times and traced a history of human use up JO lhe present day. The comention or lhc appca) is lhat lhe umber sale should be expanded. The reasoning is that because there arc species of threatened pl.ants in Big Ivy and becaleiC much of Dig Ivy has experienced periodic human dislurbance, "lhe question might be raised" Ihm "site disturbance is necessary 10 lhcse plants and !he lack of site disuub:lnce may bar lheir recovery as a species." The obvious flaw in lhe logic of the appeal is 1h31 no cause-and-effect relationship is ~hown. Because there are lhrcatcned plant species in an area 1h31 experienced human disuu-bance does not mean lhnl the planlS arc dependent upon diSlurbancc. Much more prolxlble for species of native woodland plontS IS that they are continuing to exist in lhc area in spite of disuubances. The particular species in question were not named in lhc industry's appeal. If disturbance oncouraged lhrealClled plan15, lhc highly disturbed areas or human habilation all around lhc national forests would be rife wilh rare and endangered plant species. Unfonunately, this is not the case. Native species need nauve habitat.. which for the rare forest plantS is lhe old-growlh hardwood foresL For many speci.:s, the public lands are their los1 refuge, and i n ~ human use is lhreatening lheu last haven. Enlightening as is the dissertation on lhe history of the human use or the Big Ivy area, 11 in no way makes an across-the-board case that race plant~ require clcarcuis. case. For more in[ormarion. write: Citizens' Taslc Foret; 2753 Tanglewood Dr. SW; Roanoke, Va. 24018 ROADS CRISSCROSS PARKWAY Narura! World News Service It's lhe law! An obscure passage in !he 1989 North Carolina Highway Trust Fund Act bas cituens· groups and Blue Ridge Parlcway orrtcials worried. Tucked in among the other verbiage is a clause that requires the st:ite 10 rave all its roads - 17,000 miles wnhm IS y~. Fifty to 60 of lhese roads cross lhc Blue Ridge Parkway. When lhe Parkway wa.~ e~Lilbli!Jled as 11 nauonal park, the North Carolina and Virginia Dcpanments ofTran.,ponauoo (OOTs) n:ccived all nghtS of way foe inlefSCcung public roads. The Parkway administration is therefore Lrying to v.ork coopcrauvely w1lh lhe NC DOT. Accordmg to Ranger Jim Fox, lhc Patkway has an cxt.cnsive da1.1ba.o;c on rare plant communities and archaoological sues. It will urge DOT to avoid these are:is and to m.'lke changes whenever road plan~ CJlCOUl'3gc increased uuffte and high speed driving on the 1l3Jtway. Citi,cos groups arc also dismayed by the proposal. Paul Pritchard of the National Parks Md Conservation A~iation has exprcssoo concern about the project's potential to interfere wilh wildlife comdocs along the Parkway, In an Asheville Ciri1e11-Timn artlclc. he stated, "the moce we cut it up, lhe more difficult il is for nalllle to survive the acts of mon." lo>u1ter, 1992-93 OPEN SEASON ON COYOTE Natural World New. Serv,a, CO)'OIC 1, ptrSOfl(J flOfl grata in lhe Stale or North Carolina. The NC Wildlife Rcsoum:sCommis~ion 0.-/CWRC) has cl~ilied the coyoie as a •non-game wildlife specie.~· (hke a groundhog) and is proposing an open, urucstciclcd hunung = n on lhc wil>· canine. Since large nauvc preda10rs have been extcrmina1ed in lhe Sou1hcast. ll1crc has been an open niche in lhe area ecosystem, To fill Lha1 niche, the coy01e has migrated into Nonh Carolina from the wc~1 and has naturnli,cd itself in the Kaniah biorcgion and lhc wesiem piedmont Pockcis of coyoc.c i;culcment have also occurred 1n lhe caslCm part of the st.11e, probably as a rc~uh of human intrOduction. Coyotes arc opportunistic cau:rs. They are naturally prcda!Or'i, :ind will hunt animal~ as laq:e as deer down JO animals as small os rabbits, bird.~. rut.~, and mice. But coyoccs eat whatever is easiest JO find, which may perhaps be scavenged carrion or plant materials. They also will take domestic livC$tock - calvci;, turkeys. chickens, or pig.~. In doing so, lhcy rove run afoul of farmers, who ha\'C :i strong political VOICC. Whecc coyotes e.~lish lhemsclves, the red fox disappears - either outcompel.Cd or killed outright by lhe coyote. Foi1 hunters arc but a small part of the NCWRC con.~utucncy. but lhcy. 100, arc vocal and consti1u1e a strong lobbymg group for !heir aclivilie~. Thus an open season on lhis "undesirable alien." "Nobody believes lhnt lhe coyote population can be eradicated, but we don't want JO hinder anybody's cffons to conLrOI a specific situauon; says Peny Sumner of lhe NCWRC. The coyote may also have a damaging effect on nl!CmptS to reintroduce lhe red wolf, anolhec prcd:itor. The budget for red wolf remr.mduction includes money for indemni1ies to farmers who lose livestock lhrough red wolf predation. The small populations or red wolves presently loose III the wild are fairly easy IO moo11or. But if these populations grow, it will become more difficult to tell if a predation incident is caused by a wolf or a coyoie. Any pralation will lhen become "wolf predation" in lhe eyes of formers who will in~is1 on payment. "This could break lhe budget of the wolf progmm, • says Sumner, and could abort Lhc: whole reintroduction proje,cL TOO MANY DEER N&llltll World News Scrvia, In lhe late 1980s, eminent biologists William Alverson, Donald Waller, and Stephen Solheim reported lluu an overabundance of deer was damaguig ran: undcrsiory planlS in Pennsylvama. including some plants also found in lhe Southern Appalachians. Damaged plants were found even in the middle of a 4,07S acre virgin foresL Now a 1992N01ural A.rtas Journal on.icle by Sco11 Miller and Susan Brnuon documen~ lhc imrac1 of deer browsing on lhrealened and endangered pl.inLS across lhe United States. Based on a review of scientific literature on the \ubjcx:1 and interviews wilh 173 scientist..~. na1ural h~niage inventory bo1.0J11sts, Nature Conscrvoncy land stewanls, federal land resource managers, and US foh and Wildlife ci1pcns, Miller and Bratton compiled a list of 98 rare planl~ commonly disturbed by d<XC ovcrbrowsmg. The ~,udy found Lhat fedcrally lhre:itcned and cnd.mgcred plants like lhe Virgini:i round leaf bU'Ch, small-whorled pogonia, and swamp-pink are at ri~. Olhcc pfanl~ native JO Lhc Southern Appalachmn.s are affocled by deer as well: the list mcludcs over 40 Soulbem APJl31achian species IJlCluding spider-lily, gm,;cng, blazing star, Canada lily, Gray's lily, bog twaybladc, Appalachian 1woybladc, 1111d nonhcrn pitcher plont Miller and Brnuon llOIC Lhal deer populauons in many an:a1 are higbct than they have been hisl0rie31ly. They suggCSt that human disturbance, fragmentation. and a high proporuon of early suce. ~iOIUII gro"''lh are contributing 10 the problem. ... In addition, they nnc.1 that fragmentauon makes rare plant communities more a::ccssible to deer. �used cultum'struggling t6 be heard, Iather than being a pioneer on the fringes. Pathelic Art is not an expression of naive resignation, but an acknowledgement that irony, when you're getting gang-banged in an information orgy, is a pipe dream." Ceremonial chairlbcis 1/iie been for thousands of years by many cultures to provide a unifying force to help bond human beings together in a common spirit with shared values and attitudes. The rituals and ceremonies varied, but the basic principles of developing inner awareness and understanding of the Universe were similar. A oon-projir organiUllion called The Fo1111da1io11 For Earth's Ancestral Voices has been Ionned to work specifically on completing the Sound Chamber in Swannanoa, NC. The foundation is seeking donations in order to comp/ere construction of the dome. For more information write: The Foundalion For Earth's Ancestral Voices; 302 Old Fellowship Road; Swannanoa, NC 28778. - from Ralph Rugoff in tht catalog for a show in Los Angeles tilled "Just Palhdic. • Utne Reader, lpg 99) Noo/D« 1992 ~ SOUND CHAMBER IN SWANNANOA SEEKS HELP The World Peace/Sound Chamber being built at the Eanh Center in Swannanoa, NC is the eighteenth such chamber to be constructed. These chambers are scattered around the world in England, Sweden, New Zealand, Switzerland, Australia, Germany, Austria, France Finland, and the United States (in New Mexico, Colorado, Texas, Connecticut, Tennessee, Florida, Georgia, New York, and Nonh Carolina). An unassuming man known as Joseph Rael or Beautiful Painted Arrow is the visionary father of these chambers. Pathetic Art Has Arrived "... although artists throughout history have been able to stand outside society, secure in their ability to define art and to offer social commentary, today they can fill no such vital role. Artists are more marginalized than ever - and these days, marginality means being trapped inside the media c.o~itlt. taoo~ CA.\'\.~ S ?066~ 1804 ~~bl.!:.~,tt.c . 2.8"7 l.5"' "The arc.1'$ oldest and large,;t natural foods grocery • Programs lo encourage self and Earth awareness, Bulk Herbs, Spices, & Grains Vitamins & Supplements WJ1eat, Salt & Yeast-Free Foods Dairy Substitutes Hair & Skill Care Products Beer & Wine Making Supplies celebfotlon. ldnshp and hope. • Youlll Camps • School Programs • Family Camps· Teacher Training • Communery P,ograms • Camp 518/t Traln.,g • Ouldoor Program Consulting PO Box 1306 615-436-6203 whole earth grocery .,,..ka dda of Big Co.., of iradltloru and •Ing, 1bc Boow<-r Dana, Crttn Corn Dance and other, with drum and rank• WHERE THE RAVENS ROOS1 NATURAL MARKET WHOLE FOODS • BULK FOODS • VITAMINES • HERDS • FAT FREE FOODS • TAKE our FOODS . SNACKS . NO SALT, NO CHOLESTEROL 265-2700 823 Blowing Rock Rd Boone, NC 28607 Xatuan Journ<it page 30 • NATURAL ALTERNATIVES FOR HEALTHFUL LIVING 446 e.parkway craft center • suit~ 11 g;itlinburg. tcnncsscc 37738 615-436-6967 -r,; ~ ~ , "'~ 200 W. ~.ing St, Boone, NC 28607 GOHlnbt.rg, Temossoo 3n311 ~ Cherokee 1raJi1ional ,oni:, of Wallie, Calhoun Snrero, AS AN wrffM1>1NQ R)U( Rtco,u)jNI) ff T1U: UUAU o, co,:qun CAS<tTn ""° MoulJTAll< IIOOl!UT $ ll Clmu UNIVllUn'Y 1-IDITAG1c WEJ11XH CAAOUNA Cuuowm:r, NC 28723 (7~} 264-S220 TaDing ua,-es is I monlbly jow'na1 of deep ecology, 111SPiml persooaJ ac:11v1sm rooted in eanhea spnitualil)'. PU! iSSUC$ have feanwd art1clts by Gary Soyder, Statbawk, John Seed, Joaona Macy, Bill Devall, Looe Wolf Circles. Bartiara Mor, eic. Talhng UOW!S speaks for the oatural world aod for 1be rekindling of our own wild spu11. Subscriptions arc $18.00 one year/ $24.00 OUISide U.S. Tallci11g ua,-u 1430 W1tlamette 11367 Eu,aie, OR 97401 503/342-2974 Wtnter, 1992-93 �BOOK REVIEWS: Beyond the Beauty Strip: Saving What's Left of Our Forests - by Mitch Lansky This new book by Mitch Lansky has been touted as one of the most imponant books about the Stale of the environment since Rachel Carson's Silent Spring. Mitch is a resident of Wytopillock, Maine who has become known as a "premier backwoods rebel" challenging many of'the accepted assertions about the timber and wood producl'> indusoies. His book presents clear facts about what has happened to the North Woods and considers the economic, political and social influences that have added to the serious ecological problems there. A major event that spurred the author into action occurcd in 1976 when he watched as planes dropped pesticides on his propeny. rle later sued the company responsible and sraned the citizens group called PEST {Protect our Environment from Sprayed Toxins). PEST was successful in regulating existing spray progams by introducing the use of compunds such as Bt and creating buffer zones. The group disbanded in 1988 after pesticide spraying programs ceased in Maine. Beyond tire Beauty Strip offers a hard look at the effeclS of industrial forest management and the results of "bottom-line" liquidations of forests so prevalent in the I 980's. Mitch has brought together convincing information that points to changes thut must happen in order for business. human communities, and the forests to find a sustainable relationship with one another. As a man who has done many kinds of work in the lumbering trade, and who has thoroughly researched forestry issues, this book is yet another log of evidence in the clarion call for sane forestry! bioregional circles: "Two monsterS have ruined agriculture and country life, as they have ruined cities and city life. These monsters are private speculative ownership of land and the centralized overuse of the factory." It is reassuring to know that the bioregional movement has such able predecessors. "The School of Living is an educational organization dedicated to teaming and teaching the philosophy, practices, and principles of living that are self-empowering for individuals within the general aim of establishing decentralized, ecologically sound, self-governed, and humane communities. All of its resources, but most specifically the land it holds in trust, arc held in responsible stewardship for present and future generations." This is the mission statement of the School of Living which is remarkably similar to the cuhural side of many bioregional statements. The bioregional movement has sought to blend the preservation of regional biodiversity with the maintenance of human cultural concerns while revealing the impacts these forces have on one another. This inherently antagonistic mix.cure has proven 10 be very difficuh to resolve. to say the least. and has in some ways overloaded the bioregional movement to the point where its very wholism is what makes it vulnerable to exclusion as a "fringe idea" by the general populace. No maner how much a good idea appeals to common sense, those seeking social and ecological justice are not in power, and often don't want to be. This book shows again that grassroots groups and individuals acting on their own conscience must continue 10 insist on justice if justice is to manifest in the world. - reviews by Rob Messick THE INST11lJTE FOR DEEP ECOLOGY EDUCATION otrww A 2-Week Summer School in APPUED DEEP ECOLOGY ~f.14,1993 Shet!M R . - C . - , Philo. C4 sn Reshaping Modern Culture: The Story of the School of living and Its FoU11dtr • by Mildred Jensen Loomis lolitt~r. 1992-93 For a listing ofbooks published by rhe School of Living, including Reshaping Modern Culture ($17.50 plus postage), write ro: School of Living; R.D. I, Box 185A; Cochranville, PA /9330 or call (215) 593-6988. This IS I/IUJnsive tramrng for scwtsts, educators. thersp,scs. and community organizers The program will offer sklll bu,fdmg in eco-psychology. restoration ecology. communrr:y mcervention. end new educational tech111ques for transform,ngenv,ronmenr.alvelues end behavior. Join With our diverse faculty m bndg,ng the "gep· between culture end nature, UI' ben end wild, soc,af 1usace end deep ecology. Order from: Tilbury llouse Publishers; The Boston Building; 132 Water S"eet; Gardiner, ME 04345 ($19.95 plus postage). In 1934 Ralph Borsodi founded the School of Living in southeastern Pennsylvania. It soon became a place where advocates ofself-surlicient living and land trusts came 10 work, :.tudy, and live. The author of the book Reshaping Modern Culrure, Mildred Loomis, joined the school soon after its inception and was a leader in work done there until her death in 1986. With a lively inlroduction from Hazel Henderson, this work gives a detailed description of the history of the School of Living and its founder, but it also serves as an inspiration for relative newcomers to decentralization principles in the bioregional movement. The following statement by Borsodi lc.ipt out at me as a confirmation of the same problems we have come up against in Ralph Borsodi wrote prolificly about the errors of modem industrial society, and his argumencs against it are perhaps even more relevant today than when they were first wriuen. Today the School of Living continues his work with projects in community land trusts, permaculture, geonomics, and alternative education, and production of their membership newsleucr Green Revolution. Facu/tymcfude: Joanna Macy, Bilf Devall, Randy Heyes, Elizabeth Roberts, Ed Grumbine, Rechel CARDS byRobl\/~ Get a set of 10 assorted folding cards with artwork as seen in Katiiah Journal. Send $11.25 ppd to: Rob Messick Rt. 8, Box 323 Lenoir, NC 28645 Bagby, Freeman House, David Abrsm, Suphsnis Kiwi, Csrl Anthony, Ds l/id HHnks, Uu Faithom, Alan Drwngson, & ~ ers. Greduer.s credit end Continvin(I Educeaon credit IIVStlBbfe. For brochure ca/I or fax: (3D3) 939-8398 or write THE INST1TUTE FOR DEEP ECOLOGY EDUCATION, Bo.x229D, Boulder, Colorado, B03D6. ,C.Otuan Jolmia!. pn1JC 3 1 �DECEMBER FEBRUARY 20 SW ANNANOA, NC Chanting in the newly completed Peace Chamber held each Swiday at 5 pm. For info, contact The Earth Center; 302 Old Fellowship Rd.; Swannanoa, NC 28778. (704) 298-3935. 21 8 22-27 MARSHALL, NC Ladderback Chairmaking tutorial with Drew Langsner. Traditional woodworlcing skills and use of specialized hand tools. Enrollment limited to two students. $575 includes meals and lodging. Pre-register. For info on this and other tut0riaJs, contact: Country Workshops; 90 MiU Creek Rd.; Marshall, NC 28753. (704) 656-2280. Winter Solstice ST. MARYS, GA 10th Annual Peace Witness and Reunion at Kings Bay Naval Submarine Base. Sponsored by From Trident 10 Life. Contact: Metanoia Community; 1702 Hwy. 70 E.; St Marys, GA 31558. (912) 882-4820. 26-28 HOT SPRINGS, NC Annual New Year's Retreat. Meditation, chanting, and meditative movement to welcome the new year, led by Marcia Rose and John Orr. $295 includes vegan meals and lodging. Pre-register: Dharma Rettcat Center; Rt. 1, Box 34-H; Hot Springs, NC 28743. (704) 622-7112. Full Moon MARCH 27-1/4 8 20 SWANNANOA,NC Fire ceremony offered ror the healing of Earth's waters, held on the 7th of each month. Contact The Earth Center. See · 12/20. 7 Spring Equinox SWANNANOA, NC Sacred sounds workshop offered by Beautiful Painted Arrow (Joseph Rael). For info, cont.act: The Earth Center. See 12/20. 20 8 Full Moon 8 JANUARY Full Moon SWANNANOA, NC Gathering of Tiospaye. Celebration and fellowship with the extended Earth.centered family. Potluck meal. For info, contact The Earth Center. See 12/20. Drawing by Rob Messick 21 SWANNANOA, NC Dedication of the Peace Chamber. Ceremonies will also include initiation of the elders and a Wopelia (''giveaway") of thanksgiving for the completion of the Chamber. Contact: The Eanh Center. See 12/20. - - life's necessiti.csfor kss - - FRENCH BROAD Fooo Co-oP KalmiaCenter, Inc. Sylva, NC (704) 293-3015 Custom tilling, organic fertilizers, kelp meal, colloidal phosphate & many more products and services for abundant gardening and healthful living. rJ ':Thu ~ Sarujy M,,sh Htrb Nurse,y WHOLE FOODS VITAMINS ORGANIC PRODUCE 160 Broadway Asheville, North Carolina Open 7 Days a Week Monday - Friday 9 am - 8 pm Saturday 9 am· 6:30 pm Sunday 12 pm - 5 pm NATIVE FLUTES Two styles mode of cedar or wolnu1 woods In the traditional manner Hawk Littlejohn Sourwood Farm Rt 1, Box 172-L Prospect Hill, NC 27314 (919) 562-3073 WREATHS • POTPOURRI • HERBS • TOPIARY Complete Herb Catalog - $4 Describes more tha11 800 plants from Aloe to Yam,w Rt 2, Surretl Co,•e Road Leicester, North Carolina 28748 Plio11e for appointment to visit (704) 683-2014 lv!.ntcr, 1992-93 �•• ~ BEGINNING CHEROKEE LANGUAGE BOOK supplemented with two casseucs. Suesscs alphabet & proper pronunciauon. The first textbook wriuco for use in ieaching and learning lhe Cherokee langW!gc. (346 pages) $39.95 plus S5.00 shipping. Camlog also available with tapes, books, pipes, dance sticks. drums, feathers, furs, buffalo products nnd more. Craft supplies also availnblc. (please specify). Send $2.00 to the Musknu Trader; P.O. Box 20033; Roanoke. VA 24018. THE ALTERNATIVE READING ROOM · is an unconventional library; free and open to lhe public. Our collection interests include the environment, social and political issues, the media and peace. We have over 200 magazine suoocriptions. The book and video collections also emphasize lhe environment and political concerns. Booics and VCR's can be checked OUL A video player is available for watching films in lhe reading room. Located at 2 Wall St.#114; Asheville, NC 28801 (704) 252-2501. Mon/Wed/Fri 6-gpm • Tues/Thur l 8pm - Sat/Sun l-6pm 0 BACK TO THE SOURCE • is an adventure m the spcciacular beauty of our remaining wilderness nnd is the highest quality backpacking guide sctvice available. We spcciali7,e in small group, minimal ,mpact JOumcys into the most remote wildlands m ,\mcrica. For a brochure wnte: Back to the Source. Lee Mercer; 3611 White Ave; Baltimore, MD 21206. (410) 426-6016. \UTOI\OMF.: DISTRIBUTION - is a unique mail order nnd rCIJlil 0111Jc1, neither •1ef1" nor "right," th:11 cnme-s hanl to find books, magazines, bumperstickcr.., buttons, post cards, lapcs, posters, and ~hirts We rc:iturc items that encourage self-determination and commuruty rather than government or "partisan· !;O(ulions. We dare to dream of a future without o)1Jll'ession, where we aui live m harmony with nnture, while each having all that is needed ror personal dignity, happiness, and hbcny. If these goals interest you, send SI and one 29 cent stamp to receive our catalog: Autonome Distribution; P.O. Box 791191; New Orleans, LA 70179. ALTERNATIVE ENERGY, WATER.AND SANITATION - Dealcr/ill.5t.aller of photovoltaic, micro-hydro, and other independent electric systems, energy conserving bulbs and showcrheads, solar and wood-burning water heaters, cisterns and composti.ng toilets, water filtration, and more: Ekat/EcOIOICCh; 1.50 Gravel Licit Rd.: Dreyfus, KY 40426;phonc((i()6)986-6146. WISE WOMAN TRADmON • Spring Greens Weekend will be held April 30-May 2 in the NC mountains with Whitewolf. L.eam to identify and create med!cmes with the healing herbs or Spring and cclebrat.e the return or Green Life! Suggc.~ doruluon SIOO (~liding scale ror work cxchange): Whit.ewolf; P.O. Boll 576; Asheville, NC 28802. EARTI-1 KEEPER. a quancrly publication rediscovering Ancient Wisdom and ArL Earth Keeper is fcawring articles on native ceremonies, spirituality, crafts, simple living, relationships, an, herbs and plants, recycling, and much more! One year sub!lCriplion foe $14. Two years ror only $24: Earth Keeper; P.O. Box 242-K: Whiuicr, NC 28789. NATIVE AMERICAN CEREMONIALS· feawres handcrafu:d Native American ceremonial supplies. We carry drums, pipes, mules, flutes, pipe bags, feathers, rawhide, swcetgra.Ss, sage, tobaccos, abalone shells, buckskin, cercmonial herbs, bead loom and bell lots. native maps, and more. Free catalog! Nauve American Ceremooials; P.O. Box 1062; Cherokee, NC 28719. HAYWOOD COUNTY - Are you tired or "uavcling" to workshops and "paying" for knowledge? Are you intere.sl.Cd in Mother Earth; bancring products and services; giving/auending workshops in herbalism, beekeeping, auto mechanics, ete.? Not a "club," a community. Call Dana@ (704) 926-8008 or 452-3538 with your ideas. FOUR DIRECTIONS PRODUCTION COMPANY • J>reSCnts the first program in the \•idco series, "Que.st of the Eanh Kccpcrs," a ,;cries on the ritual~. c:anh-hcaling pracuces, and ccremooics ol indigenous cultures around the world. Featured m the first producuon is •Sun Bear/ Vision of the Mcdic,nc Wheel." a video oo persona.I and planetary healing: Four Dircc:uons Producoon Company; P.O. Box 70; Valley Head, AL 35989. Alternatives ... The Dvectnry of lntentw11,,1I Conununitiet ,~ the product Of two years Of J01Cns1ve n:sean:h, illld IS the most comprehensive and occuraw direct.Ory avadal>le. ltdocu· mcnts the ,•1s1on and the c:btly h£c of more lhan 350 eommunillc.s m North America, and more than 50 on other contincnb. Each community\ hsung include.s name, address. phone, and 3 dcs.;npoon of the group. E~tcns1v,: cross-referencing and 111ll.;.<mg m:Jkc,, the information easy to accc.~li for a wick: vwicty of users. Includes maps, over 250 odd,tiorml RC)Ource listings, and 40 related articles. 328 pages 8-l/2xl I PcrfC<.'thound October 1990 ISBI'< Number. 0-9602714-1-4 Sl6.00 Add S2.00 postage & handling for first bOok, S.50 for each additional: 40% discount on orders of IO ur more. Alpha Fann. Deadwood, OR (503) 964-5102 LM'f BALD EAGLES - arc\tii~g ii; ~nncssee Valley in unu.~ually high numbers this year :is n result of rec«d cold ttmpenuuros in the northern states. The Ch:uunooga Nature Centi!!' IIMOWlCCS "Engle Wateh 1993," a film and eagle view,ng session prcscnl.Cd by the centcr's program coordinator Ray Zimmerman and members or the Emma Bell Mjlcs Chapw or the Audubon Society. Dale: Janua,y 10, 2 to 5 P.M. Cose S2 to $5. Contact Ray Zimmerman@ (615) 821-1160 for details. LAND TRUSTS - have saved over 2.7 million acres in America. In spite of this, most people do not n:allzc how land truSts operate or how lnnd truSts can help individuals and communities protect the land they love. A new video, "Land Trusts in America: Guardians or lhe Future,• is useful to anyone in the conservation community: Land Trust Alliance; 900 Seventeen.th SL NW, Suit.e 410: Washington, DC 20006-2501. THE APPALACHIAN TRAil. CONFERENCE its 32 alrlWlled clubs, and 5,400 members have been mairuaining the 2,143 mile Georgia lO ~-f.ainc footpath since its completion decades ago. Today dedicated volunl.CClll share in efforts U) ensure permanent protection of lhe footpath and surrounding grecnway. To find the club nearest you, writ.e: Appalachian Trail Conference; P.O. Box 807; Harpers Ferry, WV 25425-0807. COMMON GROUND • the annual Journal where grassroots women speak from the heart. Our 1992 issue wa.s wriuen by indigenous women throughout North America. Our 1993 issue will focus 011 farmworker women of all colors and cultures. A second publication, "Groundings." is a !-ea'iOn:il newslci!ct which builds a 11Ctwork of solidarity. published by a community or people who experiment in non-violent v.-ay~ of doing justice: Common Ground; P.O Box 64717; Baton Rouge, LA 70896. THERE ARE AN ESTIMATED 3,000 intentional commun1ues m the United State$. "Follow the Din Road,· a new video by mdcpcndcnt filmmaker, Monique Gauthier, is an excellent introduction tor anyone int=tcd in the succci;.,;cs and struggles of con1cmporary int.eriuonal communities: Send S28 to Monique Gaulh1e{ - FTDR; I Evcrg,ccn Ct.; Landcnburg, PA 19350-9389. GANDHI, A PRACTICING ATTORNEY, once said that "the true function of a lawyer wa~ to un1t.e parues riven a~under. • A new organi.7.alion has been <:litablishcd to create a ncr.worlc or t.,wycrs, law students, and olhcr conflict resolution professionals. The group wdl explore ways to seek resolution of issues through mcdi:u.ion, using the courts only as a last resort. A guiding principle or lhc group is respect for the dignity of each person involved. Another goal is helping children of divorce by reducing the conflict between their parents. Wnie: lntcmauonal Alliance of Holistic Lawyers; P.O. Box 26; Middlebury, VT 05753. LOCAL ACCOUNTANr would like to assist cnvironmcnmlly-awu,c businesses in their accounting and booklcccp1ng wort: Sherman Bamford: 163 Beavetdam Rd.; Asheville, NC 28804. , Wtbworklng i.f available for $2 .50 (prtpai4) for eaeh entry of 50 words or lts.s. Submil tnlriesfor ISSUL 1138 by Ftbruary 15. /993. Mail 10 Katuah Journal; Rt. 8, Box 323; LtllOir, NC 28645. (704} 754.6()97, 1.littt«, 1992-93 Xotiiah Jour nal JXl(JC 33 I �Dear Members of Katu.ah Journal, After nearly 10 years of service to the Katuah Bioregional Province, the KJltuah Journal newspaper will be ceasing publication in the summer of 1993. We have not been able to find enough people able to take long term responsibility for a project of this scale on a volunteer basis. While we are stopping the journal, we will keep the non-profit organization "Katuah" alive in order to have the option of carrying out future In the spring we will publish issue #38 devoted to alternative transportation in the Katuah bioregion. The final summer issue will contain an index to the KJltuah /011rnal, a listing of other bioregionally-oriented organizations in the province, and tie up loose ends. Thank you for your generous support of KJltuah /ournal over the years. Without your help the paper would not have been as vibrant or as vital as it has been. bioregional projecls. We decided to end the tradition of publishing the The Board of Directors for the Katuah organization will consist of: David Wheeler, Rob Messick, and Lee Barnes. We will meet at least once a year to keep track of organization business and to discuss future options. Any member who has project ideas or is interested in participating in this process should write us at: Katuah Futures; Rt. 8, Box 323; Lenoir, NC 28645 or call (704) journal with some measure of strength, rather than watch it slowly fizzle out. If you have comments or suggestions for the future, we would like to hear from you. Sincerely, KJltrlah Journal Staff 754-6097. D.. I would like to order issues: #38 (Spring 1993) Alternative Transportation #39 (Summer 1993) Index & Resources For a total value o/$5.00 J<atuah Journal Rt. 8 Box 323 Lenoir, NC Katuah Province 28645 Issue #39 of the Kati,ah Jo11rnal \viii contain a resource guide to groups and organizations devoted to protecting and restoring the natural world in the bioregion and working to sustain the web of life and our human economic and social systems in Katuah. We have postulated the following categories of activity: Regional Economy Health and Healing Appropriate Technology Appropriate Transportation Councils & Decision Making Peace Issues & Conflict Resolution Shelter Education Agriculture Spiritual Life Natural Emlogy .D111wing by Mic:haal Thompson Name _ _ _ _ _ _ _ _ _ _ _ _ __ Address _ _ _ _ _ _ _ _ _ _ _ _ __ Town _ _ _ _ _ _ State___ Zip _ _ __ The success of this project will depend on your participation. Please send us information about your group and other groups that are working in your area. Offer other categories, if you like. Use additional sheets of paper if necessary. Give name, address, phone number, a one paragraph description of their work, and possibly a brief quote expressing their purpose. Enclose a copy of the organizational logo, if possible, and any photographs or drawings of group activities or the products of their work. Please also enclose your name, address, and phone in case there is a need for follow-up contacts. Submissions must be received by April 31, 1993. Mail to Katuah Journal; Rt. 8, Box 323; Lenoir, N"C 28645. ,.,inter, 1992- 93 �, -·~KATUAH KONFUSION:·- Katuah konfvs1 on has \>een canceled due to ,.e11 censo,.sn"i?. ihe c:ar"toon i st ha~ 'oeen fired because he. is oe,. full of *@* %. BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE FOUR • SUMMER 1984 Water Drum - WalU Quality - Kudzu - Solar Eclipse - Clearculling - Trout - Going io Water - Ram Pumps - Microhydro. Poems: Bennie Lee Sinclair, Jim Wayne MiUer ISSUE FIVE- FALL 1984 Harvest - Old Ways in Cherokee • Ginseng • Nuclear Waste - Our Celtic Heritage • Bioregionalism: Past, Present, and Future - John Wilnoty - Healing Darkness - Politics of Panicipation ISSUE SIX· WINTER 1984-8S Winier Solstice Eanh Ceremony - Horsepasrurea River· Coming of the Light • Log Cabin Root • Mountain Agriculwre: The Right Crop - William Taylor - The Future of the Forest ISSUE SEVEN· SPRING 198S Sustainable Economics - Hot Springs - Worker Ownership - The Great Economy - Self Help Credit Union - Wild Turlcey - Responsible Investing Working in the Web of Life ISSUE EIGHT- SUMMER 1985 Celebration: A Way of Life - Katll3h 18,000 Years Ago - Sacred Sites - Folk Ans in the Schools • Sun Cycle/Moon Cycle - Poems:. Hilda Downer Cherokee Heritage Center . Who Owns Appalachia? ISSUE NINE· FALL 198S The Waldce Forest - The Trees Spealc • Migrating Forests - Horse Logging - Starting a Tree Crop Urban Trees - Acom Bread· Mylh Tune ISSUE TEN - WINTER 198S-86 Kate Rogers - Circles of Sione - Jntemal Mythmaking - Holistic Healing on Trial - Poems: Steve Knauth - Mythic Places - The Ulaena's Talc Crystal Magic - "Drcamspcalcing" ISSUE THIRTEEN - FALL 1986 Center FOi' Awakening - Elizabeth Ca.llari - A Gentle Death - Hospice - Ernest Morgan - Dealing Creatively with Death - Horne Burial Box - The Wake . The Raven Mocker - Woodslore & Wildwoods Wisdom - Good Medicine: The Sweat Lodge ISSUE FOURTEEN· WINTER 1986-87 Lloyd Carl Owle - Boogers and Mummers - AU Species Day · Cabin Fever University - Homeless in Katunh - Homemade H01 Water • Stovemaker's Narrative - Good Medicine: lnl.Cl$p0Cies Communication ISSUE FIFfEEN • SPRING 1987 Coverlets - Woman Forester - Susie McMahan: Midwife • Alternative Contraception - Bioscituality • Bioregionalism and Women - Good Medicine: Mmrinrchal Culture - Ptarl We 11ave limited numbers of particular back issues. Order back issues soo11 to i11s11re availabilitlJ, TI1cre are no more entire sets of Katt,ah Jounral available. Tlte ,rear complete sets of back issues will be di111i11isl1i11g as limited copies sell out. ISSUE SIXTEEN· SUMMER 1987 Helen Waite - Poem: Visions in a Garden - Vision Quest - Fust Flow - lnitia1ion • Learning in the Wilderness - Cherokee Challenge - "Valuing Trees· ISSUE EIGHTEEN· WINTER 1987-88 Vernacular Architeclure - Dreams in Wood and Stone - Mountain Home - Eanh Energies - Eanh-Sheltcred Living - Membrane Houses - Brush Shelier . Poems: Octobu Dusk • Good Medicine: · shelier" ISSUE NINETEEN - SPRING 1988 Perelandra Garden· Spring Tonics - Bl11Cberries • Wildflower Gardens - Granny Herbalist - Flower Essences: - "The Origin of the Animals:" Story Good Medicine: "Power" - Be A Tree ISSUE 1WENTY • SUMMER 1988 Preserve Appalachian Wilderness - Highlands of Roan - Celo Commllllity - I.and Trust - Arthur Morgan School - Zoning Issue • "The Ridge" • Farmers and the Farm Bill • Good Medicine: "Land" - Acid Raio - Duke's Power Play • Cherokee Microhydro Project ISSUE TWENTY-TWO-WINTER 1988-89 Global Warming - rll'C This Time. Thomas Berry on "Bioregions· - Earth Exercise - Kort Loy McWhiner - An Abundance of Emptiness - LETS • Chrooicles of Floyd - Darry Wood • The Bear Clan ISSUE 1WBNTY-THREE - SPRING 1989 Pisgah Village - Planet Alt - Green City - Poplar Appeal· "Clear Sky" • •A New Eanh". Black Swan - Wild Lovely Days - Reviews: Sacred lllnd Sacred Sa, let Age - Poem: ·sudden Tendrils" ISSUE lWENTY-FOUR • SUMMER 1989 Deep Llsiening - Life in Atomic City - Direct Action! - Tree of Peace - Community Building Peacemakers - Ethnic Survival - Pairing Project · "Baulcsong" - Growing Peace in Cultures • Review: The Chalice and 1lu: Bfodt ISSUE TWENTY-SIX - WINTER, 1989-90 The Ecozoic Era - Kids Saving RainfOl'est - Kids Trcecycling Company - Conflict Rcsolul.ion Developing Creative Spirit - Birth Power - Magic of Puppetry - Home Schooling • Naming Ceremony Mother Earth's Classroom - Gardening for Children ISSUE TWENTY-SEVEN· SPRING, 1990 Transformation - Healing Power - Peace l0 Their Ashes - Healing in Kaulah • Poem: "When Ldt to Grow· - Poems: Stephen Wing - The Belly · Food from the Ancient Forest ISSUE TWENTY-NINE -FALL/WINTER 1990 From the Mountains to the Sea - Profde of The Liu!c Tennessee River . Headwaters Ecology - •11 AU Comes Down 10 Water Quality" - Ware Power. Action for Aquatic Hnbil1llS - Dawn Watehcrs - Good Medicine: The Long Humnn Being - The Nonh Shore Road • Kattlah Sells Out • Waiershed Map of the Katuah Province ISSUE nnRTY • SPRING 1991 Economy/Ecology • Ways to a Regenerative &onOl'ny • "Money is the Lowest Form or Wealth" • Clarksville Miracle - The Village - Food Movers. Lifework • Good Medicine; "Village l!conomy• Shelton Lawe! • LETS ISSUE nnRTY-ON'E - SUMMER 1991 Dowsing • Responsibilities of Dowsing • Elecuical Life of the Earth - Katiiah and the Earth Grid • Call of the Ancient Ones - Good Medicine: "On Aggression• - Time to Take the T!Dlc to Take the Time - Whole Science - Tuning In ISSUE nnRTY-TWO • FALL 1991 Bringing back the Fire - A Bit or Mountain Levity . Climax Never Came - "Talking Leaves": Sequoyah Walking Distance· Good Medicine: "Serving the Great Life" - The Granola Journal - Paintings: "Mountain Stories"- Songs of the Wilderness ISSUE THIRTY-Tl-lREE • WINTER 1991-92 Fire's Power - What ls Natural • Fire and Forge The rlfSI rll'C - Hearth and Fire in the Mountains Good Medicine: "The Ancient Red" - Midwinter rlf'CS: poems by Jeffery Beam - Litmus Lichens ISSUE nnRTY-FOUR - SPRING 1992 Paradise Gardening - Community Sponsored Agriculwre - Eating Close 10 Home - Native Foods - Cover Crops - Kalunh Cultivars - The Web or Life: A Kalll3h Almanac - Good Medicine "Medicine Training• - Poems by AUison Sutherland ISSUE nnRTY-FlVE - SUMMER 1992 Consensus - Problems with Consensus - Tribal Council · Elda - The State of Franklin - Regional Rainbow - Steve Moon: Shell Engravings • Good Medicine "Medicine Training ll" - A Look Back ISSUE 1HIRTY-SIX • FALL 1992 Using Wood • Appalachian Logging - Old Logging Days - Working the Woodhlnds - Logging with Horses - Invasion of the Giants - From Industry io Endeavor - Ecological Forestry - The Chair in the Tree - Reading the Grove Back Issues: Issue# _ @ $3.00 = $_ __ Issue# __@ $3.00 = $_ __ rssue # __@ $3.00 = $._ _ _ Issue# __@ $3.00 = $._ __ Name postage paid $ _ __ Address Chy Near Complete Set: State Zip (4-10, 13-16, 18-20, 22-24, 26-27, 29-36) postage paid @ $50.00 =$ _ __ Ka tuah Journal Rt. 8, Box 323 Lenoir, NC Ka tuoh Province 28645 • (704) 754-6097 lvLnter, 1992- 93 Xati1nn Journal p<llJ& 3 S � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 37, Winter 1992-1993 Description An account of the resource The thirty-seventh issue of the Katúah Journal is dedicated to creative works that represent bioregionalism and biovisions: stories, essays, drawings, and local legends. An announcement explains that, while the publication is coming to an end in 1993, there are plans to continue the Katúah Organization which will focus on bioregional projects. Authors and artists in this issue include: Dennis K. Frederick, Rob Messick, Will Ashe Bason, James Rhea, Barbara Wickersham, Fran Freudenberger, Lucile Morgan, Bob Johnson, "Pegi", Charlotte Homsher, Doug Elliott, Michael Thompson, Gerald George, and Rhea Ormond. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1992-1993 Table Of Contents A list of subunits of the resource. In The Morning by Dennis Frederick.......1 Green Man and Green Woman by Rob Messick.......4 Floyd 2020 by Will Ashe Bason.......7 Ecology by Rob Messick.......8 Drawing of Sequoyah by James Rhea.......9 The Legend of James Whitehead by Barbara Wickersham.......10 Raven! by Fran Freudenberger........11 Kid's Page.......12 Rhea's Fairies.......13 Drawings by Lucile Morgan........14 Drawing by Bob Johnson.......15 Drawings by Pegi.......16 The Solitary Tree by Charlotte Homsher.......17 Wildwoods Wisdom by Doug Elliott.......18 Natural World News.......20 Mandalas by Rob Messick........22 Gourds by Michael Thompson.......23 Poem: A View from Hawk's Nest by Gerald George.......24 Economy by Rob Messick.......25 Drumming.......26 Reviews: Beyond the Beauty Strip | Reshaping Modern Culture by Rob Messick.......31 Events.......32 Webworking.......33 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Human ecology--Appalachian Region, Southern Appalachian Region, Southern--Social life and customs--Miscellanea Legends--Tennessee--Roan Mountain Floyd County (Va.)--Fiction North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a> Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank" rel="noopener"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Appalachian Mountains Appalachian Studies Book Reviews Children's Page Community Earth Energies Ecological Peril Folklore and Ceremony Forest Issues Habitat Katúah Katúah Organization Pigeon River Poems South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Villages Water Quality Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/8b28bad70c563af988d313aa9367f9f6.pdf 8097a88c117a588a76a65bf9c99a6059 PDF Text Text URNAL ISSUE 38 SPRING 1993 SUSTAINABLE TOURING $2.00 ��TOURISM DEVELOPMENT: Mountain Culture, Mountain Lives by Michal Smith I am Michal Smith, a writer, editor and researcher. I presently live and work in the state of Kentucky. Since the mid- 1980's I have specialized in workplace studies, including case studi~ of employee involvement processes in the manufacturing sector for the U.S. Department of Labor and the United Nations, a study of the safety implications of the petrochemical industry's growing reliance upon contract workers for the Occupational Safety and Health Administration, a regional economic development study for the state of Texas, and a study of the impact of tourism development. which I am here today t0 discuss. Specifically, my testimony is based upon a study, conducted from 1988 to 1989, of the impact of t0urism development on local people, particularly rural women, who routinely form the backbone of this industry. The study focused on rural counties in 12 southeastern StalCS, including North Carolina. h concluded that the presumed "opportunities" associated with tourism development are marginal and minimal. In fact, people who live and work in JCot.uah ~naL JX!9e 6 1\1 1 u nuoc ,, w,:,Ju 1 tourism economies suffer the ultimate irony, contributing tax dollars to help promote and support an industry that has done litde, possibly nothing to improve their quality of life. They have watched hotels, restaurants, highways, shops and amusement parks consume their communities while "human infrastructure" -- meaningful jobs, training, health care and child care - has suffered the consequences of government neglect and indifference. Funded by the Ford Foundation, its Aspen Institute Rural Economic Policy Program and the Economic Development Administration of the U.S. Department of Commerce, my study included a selected county-level comparative analysis of Census data from 1970 and 1980 and a case study of Sevier County, Tennessee, home of Gatlinburg and Pigeon Forge, perhaps the most successful rural tourism development in the southeastern United States. The 84 rural counties examined in the study were selected based upon 1970 and 1984 employment data reponcd in Colllll)' Business Patterns as compiled by the U.S. Bureau of Census. These counties were identified as having experienced high employment growth in the hotel indusay, which is clearly associated with the expansion of a tourism or travel industry. Twenty-three of the "high-growth" counties identified experienced hotel industry employment growth in excess of 500 perccnL Broadly, I found that beyond the small pool of management and short-term, male-dominated construction industry jobs, tourism economics are sustained by food servers, maids and retail clerks. Traditionally held by women, these jobs almost invariably offer minimum wages, no benefits and virtually no opportunity for advancemenL Among the study's findings about these 84 booming rural tourism developments were: • Uncmploymentcontinued to rise steadily from 1970 to 1984 in virtually every county identified by the study. - Women continued to experience higher unemployment rates than men in rural tourism counties in spite of the indusay's heavy reliance upon a female labor force. - While overall poverty rates declined for families in general in the counties studied. poor families headed by women increased �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 38, Spring 1993 Description An account of the resource The thirty-eighth, and final, issue of the Katúah Journal focuses on sustainable tourism and transportation that is environmentally and culturally responsible. Authors and artists in this issue include: Marcus L. Endicott, Michal Smith, Lee Barnes, Patrick Clark, Mark Schimmoeller, Billy Jonas, Renee Binder, Charlotte Homsher, Douglas A. Rossman, Robert H. Rufa, David Cohen, Brownie Newman, Jasper Carlton, Danielle Droitsch, Stephen Wing, Jan Adkins, Elizabeth Howard, Denise K. Simon, EarthStar, Wade Buckholts, and Rob Messick. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1993 Table Of Contents A list of subunits of the resource. Toward Sustainable Tourism in Southern Appalachia by Marcus L. Endicott.......1 A History of Tourism to Southern Appalachia by Marcus L. Endicott.......4 Tourism Development: Mountain Culture, Mountain Lives by Michal Smith.......6 Camping & Touring Through Katúah Forests by Lee Barnes.......8 Bicycle Touring in Katúah by Patrick Clark.......10 Unicycle Revolutions by Mark Schimmoeller.......12 The Bicycle Band: Appropriate Road Mode by Billy Jonas.......12 Poems by Elizabeth Howard and Denise K. Simon.......13 Sustainability of Whitewater Recreation by Renee Binder.......14 Sacred Lands by Charlotte Homsher.......16 Cherokee Mythic Sites by Douglas A. Rossman.......17 Napping by Rob Messick.......18 Why Travel? by Robert H. Rufa.......20 Natural World News.......22 Drumming.......24 Events.......32 Webworking.......33 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Sustainable tourism--Appalachian Region, Southern Outdoor recreation industry--Appalachian Region, Southern Bicycle touring--Appalachian Region, Southern Sacred space--Appalachian Region, Southern Tourism--North Carolina, Western--History North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Book Reviews Cherokees Community Economic Alternatives Folklore and Ceremony Forest Issues Geography Habitat Katúah Katúah Organization Pigeon River Poems Politics Reading Resources Sacred Sites South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Water Quality Western North Carolina Alliance