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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal Index, 1983-1993</em> Description An account of the resource This document is a topical index to all 38 issues of&nbsp;<em><a href="https://omeka.library.appstate.edu/items/browse?collection=79" target="_blank" rel="noopener">Katúah: Bioregional Journal of the Southern Appalachians</a>.&nbsp;</em> &nbsp;<em>Katúah: Bioregional Journal of the Southern Appalachians,&nbsp;</em> later simplified to &nbsp;<em>Katúah Journal,&nbsp;</em>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.</em></p> 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/de17f54be8d2e1fccacd51c09b08146c.pdf e4018ca4e8f5df316bedfdd2f6ee2887 PDF Text Text ISSUE AUTUMN NO. 1 1983 �BIOREGIONS : "The Trail To Home" FROM ULSTER TO CAROLINA : (The Scotch-Irish Migration To N. Carolina) 1 3 (""! N 4 PERHACULTURE PRACTICES A Story MOSHKA & LAKIMA N By Snow Bear < z H ,.J 0 ''Wind Rose" By George Ellison MAP MEDITATIONS 6 8 OLD TIME APPLES POETRY ...... co The Katuah Bioregion 9 10 i:x: < u ::c f-1 i:x: MOUNTAIN GUIDES A Resource Bibliography i.2 BIOREGIONAL CONGRESSES 14 ALTERNATIVES TO ECONOMICS 17 FINDING KATUAH 0 z 19 A Bioregional Questionnaire FALL CAL EN l}\R 21 CREATIVE DISTRIBUTION 22 .. (""! ...... co �"A TRAIL TO HOME": continued from page l By W1frI of definition of this word, Peter Berg writes : The teim refers both to a gecgrapti.cal terrain and a terrain of consciousness - to a place and the ideas that haVe developed about how to live in that place. Within a bi.ore9ioo the oonditicns that influence l ife are slllli.lar, and these in turn have influenced lunan ooc:upancy. EDITORIAL STAFF: Bonrue .CamJ;:bel.l '1b:mas Rain Crowe IDretta Rattler Arrly Feinstin Oluck Marsh a:1 McNeil! Olip Smith Ida Mc:Neill Mamie Muller David Reed Sam Sutker Martha Tree David Wheeler A bimegioo can be detemined initially by the use of climatology, physiognqily, animal and pl.ant geogra?lY, natural history, and other descriptive natural sciences. The final boundaries o f a bioregioo are best described by the people who live within it, th:cough hunan rec:cgnitioo of the realities of livin:;J-in-place. All life al the planet is ocmected in a f&1 obvious ways, and in many nme that are barely explora:i. But there is a distinct resonance lllDl19 living things and the factors which influence them that occurs specifically within each separate place al the planet. Di.soovering and describing that resonance is a way to describe a bioregion." EDITORIAL OFFICE FOR THIS ISSUE: Long Branch Environmental ~ducation Center Route 2, Box 132 Leicester, N.C . 28748 PRINTING: Sylva Herald Publishing Co. Sylva, N.C. ADDRESS CORRESPONDENCE TO: Kat.µab: Biorez1onal Joµrnal of the Southern Appalachians Box 873 Cullowhee, N.C. 28723 'lbe effects of seeing the world in this W1frI would be far-reaching. WOUld our national policies be the sane if the land was seen as a sacred being? WOUld our eoonanic:s be the sane if the <X>St to the biosphere were reckoned into the price of production? WOUld our politics be the same if power over an area were in the hands of the people who lived there? lllat if oak, bear, fox, and chickadee had a voice in the decisial-lll!lking oouncils? The key to this transitioo is in the spiritual realm, for in disoovering the land as she is in the place \othere we live, we di.soover ourselves in the izooess. 'DleJ:e is a necessary connecti.cn here, for the self we see axoum us is not our own nature in metapx>r or reflection. I t is our own aelf tJ:uly and actually. 'lbis is the mystical oonneotion that makes healing, knowl.edl;Je, and power all possible. If we make a gesture to the earth, the earth gestures back - this is the source of the nagic. '!!le geological fomations urx3erpinning the land, the sprinq rains every year, the wims sweeping in f%an the west, the tan;Jled uniergrowth of a rhoc!odermon slick, the juna>es playing anong the forest trees - these are mcng the forces that shape our bioregion and give it its unique character. 'lbese forces also shape the landscape of our own cxnscicus- ness. But our mind is a creative force as well, and the attuned h1.1nan mind can be a power for encx:iuragi.ng the ecological health of an area. 'lb:>se who see thEmlelves as sta.lards, protectors, and healers will be uniting the power of their minds to this task. To these pe:>ple falls the responsibility of keeping the essential nature of the nountain area intact. 'lbe .A{pllac:bjans are the oldest irountains, and they are strong sources o f power for the whole eastern half of TUrtle Island. This is .iJttx>ssible to explain to those who do not already understand it fran their own experience. To them, this po- .... -·.,,.-·· . sition would seen reactionary and a::>unter-pr:oduc:tive, and they cannot see why it is ultimately inportant to the survival of us all. we are here to make changes, but the biggest changes are within ourselves. We are here to learn and grow and, like the great trees of the forest, to develop roots and beo:rne part of this place. In this way the process of transfomation begins. It is a healing process, a voluntai:y marriage of ourselves to the land. As we help the land to repair the damage done by a careless humanity, so does she help us to repair the damage done within our hearts and minds by a bankrupt system. By infomling our vision and giving a a::>ntext to our work, the idea of a bioregion can be a powerful tool in our spiritual, ecxxanic, and political liberation. It can help us to becane whole in our spirit, in our bodies , in the land, and in our experience. Prayer chant: "Ancient M::>ther I Ancient M::>ther You who have waited so l.alg, You Wio have waited so lcn;J For your children to return, Your children are oow returned Here we are" , KATU1!.H - page 2 'lbe Blue Ridge M::>untains are under duress, but the area still has a feeling of sacredness, an aura of power that has protected it sanewhat fran the ravages of humankind. we are lucky in the land that has been left to us. 'lbis area is a prine location to hatch an ecologically sane and healthy society - the no.mtains are equal to the task if we are. We have an area that is relatively untraapled and not overpopll.ated. Because of its inaccessibility, it is econ::mically depressEd and therefore relatively \mindustrialized. Because of its isolation many of its p e o p l e , are unsqhlsticated and still feel close ties to the mountains. aubml 1983 �FROM ULSTER TO CAROLINA The Migration Of The Scotch-Irish To Southwestern North Carolina The study of migration is particularly valuable to Americans, for either in an ancient past (for American Indians) or in more recent centuries, all Americans are immigrants. To an amazing degree we have remained a migratory people, profoundly mobile, moving from city to city, state to state. Alexis de Tocqueville observed of early American society that the American "grows accustomed to change." Once having moved, it was easier to move again and again. Migration frequently leaves only a sketchy historical record. While the great sweep of events might be clear, the details are often lost in the confusion of move· ment. Many family histories remain incomplete and often even the names of those who first came are lost. The problem of understanding and evaluating the ex· perience of the Scotch-Irish is made more difficult by the eagerness with which they threw over the culture of the Old World which might have identified them as a group in America. Still, their presence surrounds us in the Southern Appalachians in the evidence o( family names, in the stamp they placed upon the customs of the region and in lingering memories. A distinctive feature of the Southern Appalachian region is that its relative isolation in the late 19th and early 20th centuries has preserved a strong sense of a Scotch-Irish past. At the close of the American Revolution, the territory west of the Blue Ridge and Allegheny Mountains quickly opened to the first legal white immigra.nts. Southwestern North Carolina was one of many regions across the new American nation that received a flood of new people. For perhaps two decades before the area was opened for settlement, it had been admired by the inhabitants of the western Piedmont and Watauga who hunted there and fought with General Rutherford against the Cherokee in 1776. In the last year~ of the Revolutionary War, North Carolina passed legislation granting mountam lands to ve~erans of the state's militia and the Continental Army - from 640 acres for pnvates to 12 ()()() for brigadier generals. For others, land was available throughout the period fo; five and ten cents per acre plus fees. A series of treaties with the C~erokee between 1785 and the 1830s progressively opened the land and kept tt cheap and plentiful. Beginning in 1787, when the first grants were made on t~e Swan· nanoa and French Broad Rivers, war veterans and settlers from the Piedmont and Watauga, as well as a steady flow of people down the Great Wagon Road, settled the mountain lands with surprising sp~. Although early census figures are notorious for underestimating populations, the census of 1790 recorded 88 families some 559 souls already settled on Reems Creek, and a considerable settlement' to the south ~here Bee Tree Creek enters the Swannanoa River. Between 1787 and 1840 the Old West Frontier passed through southwestern North Carolina and a new society evolved. The census of 1840 recorded a population of approximately 34,000 people in that region west of the eastern boundary of Buncombe County, divided at that time into Buncombe, Henderson, Hayw?°'1, Macon and Cherokee counties. Like all frontiers, the region was never static or isolated but constantly growing and changing. For many new settlers, western North Carolina was only another temporary stop. There were people who grew a few crops on land they never legally claimed and then pushed on either westward into Tennessee and Kentucky, or southward to Georgia and Alabama. Some raised children before seeking another home and still others stayed. ~os~ who settled amongst and frequently displaced the Cherokee were of ~tverse backgrounds: English, German, French, Black, Welsh as w_ell as Scotc~·lr1Sh: No single ethnic group can claim an exclusive role in the creation of fr~~tte~ ~1ety, but a careful examination of the family names in the new communmes md1cates that the largest group among the early settlers was the Scotch-Irish. aubm'l 1983 Mountain Agriculture "I doubt not that those (Scotch-Irish) pioneers who came to the South and gave all cheir strength and devotion to the fabrication of such civilization as we have were grim and decermined and stiff. necked and opinionated and fearless people. le is probably easier to admire chem than it would have been pleasant to live with chem. I spent my earliest days amongst them and I have no doubt that their arrributes had been transmitted almost unmodified to them by their ancestors for generation after generation. They were and they are undemonstrative, apparently without affection and superficially cold. But they generally have opinions, right or wrong, and they are altogether willing, if nor anxious, to stand by their opinions to their last breaths. I scarcely think our government could have come into being without them."}. K. Hall on his Scotch-Irish ancestors in North Carolina, personal correspondence, 1941. This large, mobile and adaptive group of immigrants brought to their new homes a culture formed in Scotland and the north of Ireland and molded by migration. Much of the Ulster legacy had been put aside for new ways with few signs of regret. The Scotch-Irish brought a simple, practical and unadorned style of life, but in at least two essential areas, religion and agriculture, thier mark upon mountain life still bears witness to their Ulster origins. The other area besides religion where the Scotch-Irish left their mark upon mountain life was their use of the land. The pattern of mixed farming which they develop«P was one that they brought with them and which they found wellsuited to their new environment. This mixed farming was appropriate for the mountains because it did not require enormous amounts of first-quality land and could in fact utilize unclaimed "open range." Nor did it require the kind of capital that was needed to obtain the best lands, so it was better suited to a people most of whom had left Ulster with little material wealth. and it was appropriate to a heavily-forested and laborshort area. This type of mixed farming is described in the wills and farm inventories of the earliest settlers, such as those surviving for Haywood County. Grains were the dominant crops with Indian corn far and away the leader, followed oy oats, wheat and barley.- Plows are listed in most of the inventories, indicating that in addition to hoe cultivation many fields were also being cleared and plowed as agriculture moved out of the earliest pioneer phase. Other crops such as flax and cotton were also grown, though in small amounts for local use. This .t ype of agriculture, using slash and burn techniques to remove trees and the hoe to cultivate around the stumps which were left, as well as the raising of small numbers of animals, was a pattern which had been practiced in Ulster in the infield-outfield system, and it was a pattern which the Scotch-Irish stamped upon the mountains of western North Carolina. James Patton, the weaver from County Derry, offers a valuable insight into that.aspect of the frontier economy. In the Philadelphia area he had found various employment as a casual laborer until he had accumulated enough money by 1789 to purchase a supply of·goods and set out for western North Carolina. His experiences in Pennsylvania indicate that in fact Patton knew little about farm work and had no taste for it. This marked the beginning of his new career as a traveling merchant, taking trade goods south to the North Carolina mountains and driving livestock north to the cities of Washington, Balti!Ilore, and Philadelphia. His experiences give a good idea of what it took to prosper as.a merchant working the Great Wagon Road and into western North Carolina. During his life, he saw economic activity grow from the late 1780s, when there was little money available in the mountains, to the 1830s when his inventories of trade goods reveal a significant expansion of commerce. The primary "cash crop" that mountaineers raised was livestock, whici1 according to Patton was driven out of the mountains in large numbers, supplemented by furs, feathers, beeswax, and roots for medicine such as gipseng and snake root. He observed: ... I settled in the upper part of North Carolina at that time the poorest part of the country I ever saw to make property; but I do not entertain the same opi· nion now. Changes and improvements have convinced me that there are few sections of country superior to the western part of North Carolina. , KAW.AH - page 3 �WHAT IS PERMACULTURE " • • • Pe.Jtma.c.u.ltwr.e. -l6 ~ a c.oMdoU6ly duigne.d ag.Jtic.uli:WLe. .t>y.t>tem • •• that c.ombinu land.6c.ape. duign wi;th pe11.e.nniai. pf.ant.6 a.nd a.nimai.6 to make a. .t>a.6e. a.nd .6U6tainable. 11.uoWLc.e. 6011. town a.nd c.ou.ntluj• •a. :t.Jwly a.pp11.op.Jtia.te. te.c.hnology giving h-i..gh yie.ld.6 6011. low e.ne.11.gy inpd.6, a.nd U.6.lng only hu.ma.n .t>IUU and Welle.ct to a.c.hie.ve. a .t>table. ILe..l)oWLc.e 06 g11.e.a.t c.ompf.ex.lty and .6tabil..ity• • • • ( pe11.mac.u.ltwr.e.) -l6 a philo.t>ophy 06 woll.h.ing wi;th, 11.athell. than agaiMt na.twr.e; 06 p11.otll.a.c.te.d a.nd thought6ul ob.6M.va.tion 11.athell. than p11.otll.a.cte.d and thoughtlu.6 labo11.; and o~ looking a.t pf.a.nt.6 a.nd a.n.imal.6 in all the.ill. 6u.nc.tionli , Jta:the11. than tll.e.a.ting a.ny a.11.e.a. a..6 a. .t>ingle.-p11.odu.ct .t>y.t>tem." ---&ill. Molti..6on a..6 quoted in AGAYULI , Pvuna.c.uli:WLe New6lette11. THE CHICKENWIRE DAM EVERY YEAR HUNDREDS OF MILLIONS OF TONS OF TOPSOIL WASH OFF OF OUR AMERICAN LAND INTO THE OCEAN. SOIL IS ONE OF OUR K>ST PRECIOUS RESOURCES . WITHOUT F!ln'I LE SOIL. AGRICULTURE -THE FOUNDATION OF OUR CIVILI ZATI ONFAILS. THE LAND CAN NO LONGER SUPPO!n' BUMAN LIFE. THIS HAS HAPPENED THROUGHOUT THE HISTORY OF OUR PLANET MANY TIMES. IN FACT. MANY OF THE WORLD'S DESERTS ARE THE DIRECT RESULT OF POOR AGRICULTURAL PRACTICES AND DE FORESTATION THAT LED TO SOIL LOSS THROUGH WIND AND WATER EROSION. PEBMACULTURE IS AN ATTEMPT TO DEVELOP AGRICULTURAL SYSTEMS THAT ARE ECOLOGICALLY SOUND,PERMANENT.SUSTAINABLE AND ENERGY AND RESOURCE CONSERVING. THE PRACTICE OF PERMACULTURE DRAWS FROM THE BEST OF EXISTING AGRICULTURAL PRACTICES AND COMBINES THE DEVELOPMENT OF NEW TECHNIQUES TO CREATE CONSCIOUSLY DESIGNED, H!GH QUALITY LIFE SUPPORT SYSTEMS. THE CllICKENWIRE DAM. WHICH WAS DISCOVERED QUITE BY ACCIDENT. CAN PROVIDE A USEFUL TOOL FOR SOIL AND WATER CONSERVATION FOR SMALL STREAMS IN THE DEVELOPMENT OF PERMACULTURAL SYSTEMS. THE CHICKENWIRE DAM, WHICH IS ESSENTIALLY A RUMANMADE BEAVER DAM, IS QUITE EASY TO BUILD. SET LOCUST POSTS AT 4- FOOT INTERVALS ACROSS A SHALL STREAM BED AND UP THE SIDESOF THE STREAM BANK TO THE TOP EDGES. SECURE THE TWO END POSTS WITH GUY WIRES OR SOME OTHER BRACING SYSTP.M. ATTACH 36" OR 48" HI GH, l " OR 2" MESH CHICKENWIRE TO THE POST IN THE SAHE MANNER AS IF YOU WERE FENCING A CHICKEN YARD. IN FACT THIS DAM CAN BE INCORPORATED INTO A CHICKEN ENCLOSURE. SECURE THE BOTTOM EDGE OF THE CHICKENWIRE TO THE STREAM BOTTOM AND BANKS WITH PEGS OR ROCK. FLOAT HAY, LEAVES. OR SIMILAR DEBRIS DOWN THE STREAM ABOVE THE FENCING AND ALLOW IT TO BUILD UP ON THE FENCING AND GRADUALLY SEAL ON THE MESH . WATER WILL BEGIN TO DAM UP BEHIND THE DEBRIS-CLOGGED FENCING, WHILE SOME WATER ~LL CONTINUE TO PASS THROUGH AND OVER THE DAM. THIS STEP WILL HAVE TO BE REPEATED SEVERAL TIMES TO INCREASE THE HEIGHT OF THE DAM, AS DEBRIS PROGRESSIVELY BUILDS UP HIGHER AND HIGHER ON THE FENCING. EVEN THOUGH AT FIRST THE DAM WILL LEAK COPIOUSLY, OVER TIME THE DEBRIS WILL SEAL MORE TIGHTLY AGAINST THE CHICKENWIRE. THE CHICKENWIRE DAM HAS MANY POTENTIAL PERMACULTURAL APPLICATIONS. THE FOLLOWING ARE SOME OF THE SYSTEM'S VIRTUES AND USES. IF YOU CAN COME UP WITH ANY MORE, PLEASE LET ME KNOW. 1. THE DAM IS INEXPENSIVE AND QUICK AND EASY TO CONSTRUCT. OTHER MATERIAL THAN CHICKENWIRE. SUCH AS WOVEN CANE OR BRUSH SECURED IN THE CREEK BEAVERDAM FASHION COULD BE USED. 2. THE DAM IS FLOOD PROOF. WATER JUST FLOWS THROUGH THE DAM OR OVER THE CHICKENWIRE CLOGGED WITH DEBRIS. IN FACT. FLOODS CAN ACTUALLY MAKE THE DAM POND DEEPER BY ADDING DEBRIS HIGHER UP ON THE DAM FENCING. J. THE DAM SLOWS WATER LFAVING THE PROPERTY AND INCREASES THE WATER' S POTENTIAL USES. 4. THE DAM ACTS TO COLLECT SILT AND SOIL BEING CARRIED DOWNSTREAM. THUS REDUCING A PROPERTY'S SOIL LOSS AND PROVIDING A SOURCE OF RIGH QUALITY , EASILY COLLECTED SOIL FOR RETURNING TO FIELDS AND GARDENS. THESE DAMS CAN BE PLACED IN A SERIES ALONG A STREAM FOR EVEN GREATER SOIL CONSERVATION AND COLLECTION. THE SILT THAT EVENTUALLY WOULD FILL THE AREA BEHIND THE DAM COULD BE USED FOR STREAMSIDE GROWING AREAS FOR SUCH PLANTS AS WILD RICE. CATTAILS, SAGITTARIA, CREEK MINT AND .OTHER AQUATIC PLANTS. 5. PONDS SO CREATED MAKE " GREAT POULTRY WATERING HOLES AND HABITAT FOR DOCKS . GEESE, FROGS , CRAYFISH, AND OTHER WILDLIFE OR DOMESTIC ANIMALS. 6. THE DAMS. IF PLACED NEAR CULTIVATED AREAS. CAN BE USED FOR IRRIGATION PONDS FOR FLOOD. GRAVITY OR PUMP IRRIGATION SYSTEMS . By: Chuck Marsh , Bountiful Gardens , P.O . Box 509 , Dillsboro, NC 28725 (70 4) 586- 5186 , I<ATlWI - page 4 autum 1983 �SCOTCH-IRISH MIGRATION a-/fer ]uia, b°'J' t:lt &atlt continued from page 3 ij nf aJ4 :J }J,..lt Ml 1'.W\li: ~ HtAo""J ,,., k tu tfD.," ;,,, ft""' JJAilu.re1. 'JI JA°'rt:f wilh ,,,_ i1j c/,eu,., wa.h1J1 "These mountains /of North Caro/ma/ begin ro be populated rapidly. The salubri· ry of rhe air, rhe excellence of rhc warcr, and more especially rhe pasrurage of rhese wild peas for the carrle, are so many causes char induce new inhabiranrs ro serrle rhere. "Esrares of rhe first class are sold at rhe rare of two dollars, and rhe raxes are nor more rhan a half.penny per acre. In· dian corn, whear, rye, oats, and peach rrees, are the sold ob1ecr of culrure. "The inhabitants of these mountains are famed for being excel/enc hunters. Towards the middle of aurumn mosr of chem go in pursuir of bears, of which rhey sell rhe skins, and rhe flesh, which is very good, sttves chem in sr:.ear measure for food during that season. They prefer ir ro al/ ocher kinds of meat, and look upon it as the only thing rhey can ear wirhour being indisposed by it. They make also of their hind legs the most delicious hams ... They hunt chem wirh great dogs, which, wirhouc going near chem, bar/c, cease, and oblige chem to climb up a rree, when rhe hunter kills chem wirh a car· bine." F. A. Michaux, Travels il nulu.r11 "'Y jDUl. '); luJJ 1"I i.IO!Jf f/,I J4ih If rtpl ihidi"f /w ilj oi.m JIM. gtt~ 1~"f1' :J fA1Ut ~11WfA- ttltcYJ A~ j/u.""'1j #f iWAUJJ f :J f•r M tvf/, fo,. 11¥ &.rlJ, ij wilA. Mes Llj ~hl.a.inj w ilj JIA) ihtj fJ!mflJrl ~. 0, fta1 &ulJ,,, ym M je1 tl ""1«~vd i,. ilcl ~ '1f Mj tMM-~) I '-n filt1J, ""f 1'1i1Wi ,.,jlJi. n111t..l#ttj ~ ""°'! 1-ttJ MY 14JO!HJI,. jur1ly lit# iur 41'11 IJ,,e J'4j4,.j ;Mil ..n lite l4YJ If fo/1""' Ml ,,.r Zift uJ :; 1c1>ZZ J.in j,,, The Drovers' Road through North Carolina connected rhe region ro Charleston and Savannah. Ir was a roure of serrlement in che early 19th century as well as rhe sire of rhe carrle and swine drives char were so im· porranc ro che regional economy. sourhwesr~ i l!Je ha.vlf ef ih~ far1r1r-. _,y,. 1if: ~J ~.u,. CJr41111 HOW THE APPALACHIAN MOUNTAINS GOT THEIR NAME - FROM A GUEST CONTRIBUTOR It is worthv notice, that our mountaini; are not liOlitnn• and scattered confusedlv o~er the face of the countrv; but that the~ c:ommcnce at about 15~ miles from the sea-coast, are' disposed in ridges one behind another, running nearly parallel with the sea-coast, though rather approaching it as they advance north-eastwardly. To the south-west, as the tract of countrv between the sea-coast and the ~l ississippi becomes narrower, the ~1ountains converge into a single ridge, which. as it appronches the Culph of :\lexico, subsides into plain countr~'· and gives rise to some of the wilters of that ~ulph. and particularly to a ri\'er called the Apillachicola, probably from tht- :\p;1l;1d1il'S, an Indian nation formerh· n•sidin~ on it. Hence the mount.tins ~i\'in~ rise to that river, and s~n from its various parts. ,,.l'rc e;1lll•d thl' :\p;1lachi;1n mountains, being in fact the md or ll'rmination only uf tlw ~'feat rid~es passing through the <.'Ontinl'llt. European gcograplwrs howc\'er l'Xtended the name northwardlv ns far as the mountoins extended; some giving it, after their separation into different ridges, to the Blue ridge, others to the North mountain, others to the Alleghaney, others to the Laurel ridge, as may he seen in their different maps. But the fact I believe is, that none of these ridges were e,·er lmo\\11 by that name to the inh;1bitants, either nati\'e or emigrant, but a~ tht>y saw them liO called in European maps. In the same dir<.'C'tion ~t·1wr;11l\' are the \'t>ins of limcstmll'. coal. and other minerals hitherto 1lisl~l\'t•rt•tl : :incl so range the foils of our ~rt·at ri\'ers. -TllOM.\S jEFt'Ell.>;OS Xotc1 0 11 tl1c State nf \ 'ir::,i11ia. 1781-82 West of the Alleghania, 1802. Two fundamental features of the early Scotch-Irish do stand out. The first is the cultural interaction they experienced with people around them throughout their migrations. They never settled in isolation from others. The second is their readiness to change and adopt new ideas and practices. Perhaps their most per· sistent trait as settlers on the American frontier was their way of using the land, evolved in the uplands of Scotland and Ireland and ideally suited to the frontier that unfolded south and west of Pennsylvania in the 18th and 19th centuries. Their familiarity, even contentment, with this way of life drew them to the fron· tier and invited them ever onward in search of plentiful land and game. And here too their preference for the single family farm over the village community sustained their strong spirit of individuality and the importance of family and self-sufficiency. This is where their greatest influence lies - in the kind of land . use and social organization they brought to much of the South. The open range system in which crops were fenced and livestock roamed free prevailed across much of the South into .t he 20th century and is an important element in the shaping of Southern history. Southwestern North Carolina had by the mid-19th century created a society that was a synthesis of cultures and peoples reacting to their new environment. This new Appalachian culture was shaped by forces distinct to the region. Ethnicity was largely submerged by regional conflicts within the state; by new economic activities such as logging, mining, and tourism; by the intervention of the federal government in land policies and development projects; and by continuing in· and out-migration as the Southern Appalachians became increasingly differentiated from surrounding regions. Those who would understand modern Appalachia would be right to pursue these themes; but a true understanding of the traditions of the region and its sense of itself still calls us to back to the ethnic heritages the first settlers brought. ~ Migration of rhe Scocch·lrish People A Comprehensive Ex hibition Produced By Mounrain Heritage Center of Western Carolina University Sam Gray: Project Director Curtis Wood and Tykr Blethen: Hntorical autum 1983 R~arch and Writing ' I<ATUAH - page s �MOSHKA. t LAKlMA The. moon .6m.U.e.d Jted .thJr.ough the. ne.u a:t the. edge 06 the meadow. TJr.Unk, bMnc.h a.nd lea6 .6ha.dOW.6 .6netc.hed a.c.Jr.0.6.6 a. JLlppUng .6ea 06 the. t:a.ll gMUU a.nd wil..d6loWelL6 belong.lng to Ealith Mathe.Jr.' .6 late .6wnmeJt. Ro.6e. c.oloJted ha.Jr.vut moonU.ght .6lowly ga.ve. wa.y to .6h.,i.n,lng .6il.ve.1r., a.nd a..6 the. nee .6ha.do1Al6 .6hMnk, the. .li..ght 6eU upon the. two 6ox pup.6 pe.1r.c.he.d upon the. ta.ll.., .6mooth, Jr.Ound gMnlle. boulde.Jr. ,ln the. VeJL':f c.e.n.te.Jr. 06 the. meadow. A STORY BY SNOW BEAR Mo.6hka. a.nd La.IWna. 6eU the a.nc.ient powe.Jr. 06 .tha:t Jr.Oc.k .6.lng.lng thJr.Ough them, c.oUIL6ing ~d.6 th/Lough the pa.d6 06 the.iJr. plW6. But the.iJr. ga.ze tAn-6 6.bc.e.d upon the meadow; .6lowly .the.iJr. .6.talr.e. c»r.c.J.e.d .it., taJUng bt the. bowa:ty 06 ti6e tha..t .tlvt.ive.d on that JUc.h, bla.c.k .60il. and the plant.6 a.nd wec.U tha..t gJte:w on a.nd w.lthbt. The.iJr. e.alt.6 c.a.u.ght .the. c.on.tented IWmbl.lng 6Jr.Om .the bla.c.k beaJL '.6 thJr.Oa..t a..6 .6he. e.66oltt,lu.6lq lti.pped open .the Jr.Otten hemlock tha..t ha.d 6a.Ueninto .the. me.a.drxu. She .6a..t on he.Jr. hau.nc.hu, tic.k.lng 6Jr.Om he.Jr. pa.w the. wh.U:e. g.ltl.Lb.6 tha:t ha.d lived w.i.tkin the. log. HeJt c.ub poked a.nd .6c.Jr.a..tc.he.d a..t .the. .6o6t wood, 6incllng he.Jr. own 6ood . Clo.6eJt .to .the. a.nc.ie.n.t Jr.Och .the. wh.ue. 6la..6h 06 the .6kunk '.6 .6.tJU.pu dlr.w .the..ilt a.tte.n.tlon. A6 .they wa-tc.he.d he. .6c.Jr.a..tc.he.d a. hole. ,ln the. .6oil., Jte.a.c.hing down wLth one pa.w a.nd wlth.dJr..aw.in a. gJtea..t p.(.nk ri.igh.t CltaWleJr.. Then .tluwr. lz.e.e.n eyu caught the. UniJ Jtu.6.tting 06 gM.6.6 a..6 the. 6,le.ld mou.6e. Mn thJr.Ough hi.6 tunnel, c.otte.c.U.ng 6a.Ue.n .6e.e.d. They .6e.n.6e.d hi.6 6eaJL a..6 he. 6Jr.Oze. when the. .6ha.dow pa.ue.d ave.Jr. hi.6 ba.c.lz.. Vown-!Wrlne.d 6ea..the.lr..6 mu.66te.d the. .6ound 06 the. gJtea..t ho1tned owl' .6 6.li..ght a..6 .it. .6WOOped bt a..t gM.6.6 top level. to ha.Jr.vut IJU a.no.their. /,i..e.ld 110U6e. The. .6p.iJLlt6 06 the. boo young 6oxu .6oa.Jted upon the. .6ong.6 06 the. night: .the. c.hiltp 0 6 the. c.Jr.ic.lz.e.t.6, the. wlU.6 pelt 0 6 the. glta.6.6 e.6 tha..t ntaltke.d .the. pa.u.i.ng 06 .the tung .6nake., the. .tJt.iLllng 06 the. nee. 6Jr.Og.6, the. yipp.i.ng a.nd how.U.ng o 6 the c.oyotu, .the. de.e.p-.tlvr.oa..te.d hooting 06 .the owl. But then, 6Jr.Om the. wut, ca.me. a. ha.Jr..6h Jr.Oa.!Llng .tha:t dlr.owne.d out the .6ong.6 06 .the night. Mo.6hlz.a. a.nd LalWna. tultned a.nd IAJ!Lin.k,l.e.d theAJr. nw.LZzlU a..t the. .6meU a.nd .6ound 06 da.nge.1r. .tha..t wa..6he.d oveJt them. They c.Jr.Ouc.he.d down tow, pltU.6.ing the.tn.6e.l.uu a.ga.in.6t the. gMnlle. be.neath, gJr.Owt..i.ng a..t the. btv.l6ible. .thltea..t ,ln .the. w. A.nd .then, a..6 the. Jr.Oa.!Llng gJtw unbea.Mbly loud, .they .6a.w .it. c.oming ! A. bU.teJt, ove.1r.powe.Jt.lng w.ind bUIL6.t upon .the. va.Uey, .6na.pp.lng wea.lz. tJr.e.e..top.6, upending .6ha.Uow Jtoote.d nee tltunk.6 and 6la.tte.ning .the deU.c.a..te. meadow gJta.uu. It .6la.ppe.d the. two 6oxu, nybtg to tea.Jr. them aJAJa.':f 6Jr.Om .the a.nc.ient .6.tone., but they hehl on w.it.h a.U the.iJr. .6ne.ngth. Ic.y 6.ingell.6 cfug be.neath theAJr. .61z.bt; .the.Vt ha.c.lz.lu we.1r.e. M.l6ed, .theAJr. ha.iJt .6t.ood on end. And then, a..6 .6wi6tty a..6 .it. ha.d c.ome., .it. pa.ue.d on. They looked up bt we to .6 ee. .tha..t teM.lble. w.ind Jtoa.!Llng down the. vall.ey, .6 na.ppi.ng ne.u a.nd 6latte.n.i.ng gM.6.6 u a..6 .it. went. The. wind ha.d le.6.t; .it..6 biting c.hilt wU:hbt .them; the. on the.iJr. ne.c.lz..6 .6til.t .6tood out, the.iJr. eyu we.Jte wide. a.nd gla..6.6y with teJr.Jr.OJt. Looking a..t the. meadow they .6a.w d.tvtk .6ha.dowy c.la.IAl6 a.nd teeth Jr.U6hing a:t them. The. moonUgh.t 6-lU.e.d .the. .6pa.cu be.tween the .6ha.dow c.la.IAl6 with gho.6.tly .6il.ve1t .6ha.pu .tha..t CltaWle.d a.long .the. e.dgu 06 the 6ie.td. The. moon .it..6e.l.6 Wd.6 .tro.l6.te.d in.to a. .6c.owl.lng huma.n 6a.c.e.. PaiJr.6 06 a.ngJty Jte.d eyu .6t.alr.e.d a:t .them ha,iJr. KATOAR - page 6 autlm1 1983 �6Jtom wltkin .the g.11.a.uu thlr.eate.ning .to pou.nc.e and claw and b.lte. F1tom a.U. cU/r.e.c;tion6 came kideou.6 AntL'Ll.6 g1towl6 and Al.U:he.Jt.ing noi6u . ' Pa.n.i.c made. .them dlUJw down w.ltJWt .them6elvu 6rwthe.1t and 6WLtheJL; .they e.a.c.h. weJLe. 4b.6otu.telq alone., 601tgo.tten to ea.ch o.theJL. They coul.d onhj hu.nc.h oveJL and Ah..i.veJL. r.t l.00.6 Lak..ima. who 6.irralt.lJ ga.the11.ed the. 1tenw.Uning 4.tl!.e.ngth 06 hi6 Ahltin#Ung .6p.iltU and .in an .i.Jvr.u..Uta.bte. bu;t .6.U.e.nt vo.i.c.e. Aa..id, " Mo.6hka, took at me.I Look .into my e.yu l " She. twr.ned he.It he.ad and looked .in.to he.It bJto.the.Jt '.6 e.yu. A4 .the»r. eyu met, a Apalr.k l.00.6 tu..ndled. The tonge.Jt they looked, the AtltongeJL .the 6lame 61tOm .that Apalr.k g1te.w, until. .the 6.i.Jte 06 Ap.ilt.lt bl.a.zed .in .the.ilr. .6ou.l.6, rn.<.nd4 and bod.i.u. That IAJtVUnth .6plle.a.d .thJtOu.ghou;t to dutltoy .the cold 6e.a.Jt .that had COn6u.med .th~. When .the l.tu.t .tlutcu 06 6e.4Jt we.1te. gone, they bltOke .the.ilr. gaze upon ea.ch o.the.1t. They looked to the E44.t .into .the n,ight .that ha.d Awai.towed .that cold, powe.1t6u.l wlnd and .they .6en6ed a Ao6t Jtu.4.t.Ung 6.tow.i.ng up .the. valley. A '4Wlm, gentle bJte.eze moved .the .tl!.eu .into a Jthy.thmic., .614.tly.i.ng danc.e. It U6.ted up .the gll.444e6 .that had been p1r.u.6ed 6la.t and ILi.ppt.ed them gently, 44 .i.6 .the meadow l.00.6 the 4u.Jt6ace. 06 a AIWrrneJL.i.ng lake. The. &«1IUll iAJind calte.6.6 ed the.iJr. 6aCe6, and played wUh .the.i.Jt 6u.Jt 44 .lt had wUh .the. gJUZUe.6, JUppLi.llg .lt .in IAllVe.6 06 lted, white and black. Then .they 6elt .lt pa.u .in.to .the Wut, Jtutolt.i.ng eve11.rJ-th.i.ng .to .the calm .that had been be601te .the. cold wlnd lt4vaged .the. va.U.e.y. Once. 494.i.n .the meadow l.00.6 a pt.ace 06 be.a.u;ty .that frilled them IAllth Aong. The Aong came 6oltth ucaping .in.to .the. cte.a.Jt n.ight aAJr. and l.00.6 dJuuAwt .in.to .the he.a.Jtt 06 e.veJLy Uv.ing .th.i.ng .in .that pt.ace. Exha.u.6ted, .they padded Atowl.q and 40(,t.l.y u.p .the. Vlt.i.p Spll.i.ng Hollow and cLimbed .the. hA..U to .the. ltOck owt:Cltopping .that hel.d .the.ilr. home.. S.i..tt.i.ng .in a c.i.Jtcte .in 61tont 06 .the. den we11.e. Tlt..i.4hka and Ka.lwn4, .the.ilr. mo.the.It and 6athe11., and w.i.4e. old W44hte., the IUlcoon. The1te we.Jte .6.tlutnge du,i.gn6 .6CIUltched .into .the e.a.Jtth be601te. .them; they Aat .touch.i.ng ea.ch o.the11. '.6 paW6 and A.i.ng.i.ng .i.n a la.ngu.a.ge .the young 6oxu had neve.Jt he.a.ltd be60Jt.e. When .they dlr.e.w clo4 e, fAl44hte looked u.p and 44.i.d, " Thi6 n.i.ght you. have 6ou.ght tong and luvtd wUh an enemy 6e.w Me able .to conqu.e.Jt. FoJt you. have conqu.e11.ed the Sp.(Jt.lt 06 Fe.a.It and though .lt mtL1J 4444u.lt you. o6ten, you. wlU a.l.wa.y.6 be .lt4 ma.6.tell.. The. powe.Jt 06 .the. love .i.n you. that m44.te.Jted .lt wlU g1tow .6.tl!.onge.Jt .in .the 1Je.a.lt4 ahe.a.d. We .thJtee have 14Nltc.hed you. g1tow, r..m..tJUng .the Path 06 TIW.th, and knew you Welte 1te.a.dy .to 6ac.e .thi6 tJUal.. r.t l.00.6 we Jto Ae.nt .that Sp.(Jt.lt 06 Fe4Jt upon you., .to .6.tl!.e.ng.then you. and 40 you. m,i.ght know .the powe.Jt .that h44 601t Ao tong AptVr.k.t.ed wl.th.in you.Jt eyu. F1t0m .tw day on, you. have. w.ltJWt you.Jt Ap.i.Jr..lt .the c.hih.llten you. we.1te, bwt we wlU .tl!.U6t you. 44 ou.Jt .tJtu.ebJto.the.Jt and .t1we-.6i4.te.1t. But now, .into .the den wUh you.. " When .they CltaWled wl.th.i.n .the. 11.oc.k.6, be.6 011.e. .them a 6eJU.t l.00.6 la.id ou;t 06 a.U. .the.i.Jt 6avolt.lte. 6Jtu..lt4 06 the. meadow: bla.c.kbeNtq, .6br.awbeM.y, ll.44pbeM.IJ, and pe!t4..innon, all luvtvu.ted and dlr..i.ed .in .the. ti.me. 06 the.i.Jt Jt.i.pene.6.6. They ate glt4.te6u.lty, .then la..i.d down .in ne.w, .606.t bed.6 06 pu!Li6y.ing c.e.dalr. bou.gh.4 and went glt4Ce.6u.lty .in.to .the IA10lthJ. 06 dlr.e.am.6~ autmn 1983 Snow Bear is a teacher and herbalist of traditional alternatives for children and adults. He and his wife Khalisa are founders and directors of the Pepper land Farm Camp in Farner, Tenn. ~ - page 7 �In the North Carolina mountains, people have developed an appreciation for a variety of apples because apples were used in so many ways. In the old days, apples were not an occasional treat. They were a staple food. From the planning of the home orchard to the drying of the apple slices, every way possible was used to extend the apple season and preserve the fruit. In the absence of modern refrigeration, various kinds of apples came to be known not only for their taste but also for their rate of ripening and their capacity for preservation. Each apple had its specific season and purpose. Some apples are early apples and some are better late in the season. Some are for drying , some are best suited for sauce while others are best for canning. There are juicy ones for cider and hard ones for storing and, of course, there are plain And who knows how the Leatherman, old eating apples. the Milam, ~he Democrat and the During the season, some of the best Knotley Pea got their names. Many by Dou;J Elliott old-time eating apples are Crow's Eggs, of the apple varieties I mention Bellflowers, Black Hoovers, Virginia here are found only in a particular Beauties, and Spice apples. The small area, perhaps as small as a portion yellow Spice apples actually have a Just about anyone who's been raised of the county. And some names might distinctive wintergreen-mint flavor . be a local name for a widespread in·· the mountains or who's looked at Some eating apples will keep for months, variety. For example , Theron showed apples in the western part of our while others might be right for eating me what he called a "No-rthern Spice State has come cross Winter Johns or during only a few weeks of the season. Apple" that looked suspiciously some of the other old and almost Theron showed me a little apple called like a common New England breed forgotten varieties of apples. Until a Stripey. Early in the season the apple called "Northern Spy . " recently, an apple was just an apple has a crisp, tangy, white flesh; but if One of the great proponents of prefor me. That was before I started it gets too ripe or you let it sit around serving the many varieties of apples ranging the hills and hollows with the house too long, sometimes even for a was L.H . Bailey whose 1922 book, The Jheron Edwards, a sharp-eyed mountain few days, its crisp texture turns mealy. Apple Tree, lamented that of the more man from Yancey County raised in the "It'll almost choke you," says Theron of mountain tradition of self-sufficiency than 800 varieties listed in nurseryits sawdust-like texture. As good as this men's catalogues in 1892, not more and well in touch with much of the delicious morsel is fresh from the tree, than a hundred were available at the old-time wisdom and ways . After a you'll never find it in the suppermarket. time of book's publication. couple of seasons of seeing apples Sauce apples and canning apples each ' through Theron's eyes, I felt like have different properties; they aren't someone who had been shown a rainjust labeled as cooking apples . Good bow in full color after seeing only canning apples are firm-fruited and won't black and white. turn brown while a whole panful is peeled The fact is, there's an incredible andsliced. The slices hold their shape as variety of apples in the mountains of they are exposed to the rigors of home North Carolina. And by biting into a canning. Some good canning apples are few of these old-time apples we can Winter Johns, Pippins, Milams, Sweet tap the richness of a rapidly distA~ Russets, Knotley Peas, and Spitzbergens. appearing culture and life style. Although it is possible to make sauce out When I asked Theron how many types a, of almost any apple, the best have a soft of apples he knew, he rattled off a texture that will break down into sauce list of more than 20 varieties . Just with little cooking. Bellflowers and the names of these almost forgotten Stripeys are ideal for sauce-making. Juicy breeds left my head reeling with deapples like Winesaps and Sheep's Nose lend light. Some were named for what they themselves well to cider-making. Pippins resembled, like the elongated, lopand Crow's Eggs are favorite pie apples. sided Sheep's Nose apple, the oval The large Stripped Ben Davis is a favorite Crow's Egg, and the yellow Bellflower. "Why do we need so many kinds of baking apple. Others took people's names, presumapples?" Mr . Bailey asks. "Because Good canning apples are usually good ably the ones who developed the there are so many folks," he says. drying apples because of their firm flesh. variety or who first brought it into "A person has a right to gratify his Apple-drying was an important home industry the area. So there's Stark Apples, legitimate taste. If he wants twenty or in many parts of North Carolina . Itinerant Betsy Deatons, Black Hoovers, Stripforty kinds of apples for his personal merchants traveled back country buying or ed Ben Davis's and Ducketts. Still use, running from Early Harvest to trading dried apples. Theron tells of Others, like the Winesap, Sweet Roxbury Russett, he should be accorded peeling and slicing basket after basket Russet, Stripey and Spice apple are the privilege. There is merit in of apples which were dried on racks over named for their distinctive tastes, variety itself . It provides more the cookstove . In some areas the apples wer color patterns or both. The contacts with life, and leads away cored and sliced into rings which were drie _ Spitzbergen and the Virginia Beauty from uniformity and monotony." by stringing the slices on a pole . Drying refer tn their place of origin; the Today, according to the North is one of the simplest and, if you have a Horse apple is so big and sour that Carolina Agricultural Extension Service wood stove, one of the most efficient ways it is considered fit only as feed 90% of the State's co11DDercial apple to preserve apples. Just slice the apples for horses; the Limbertwig was crop is made up of only their varieties thinly and spread them on window screens named for the distinctive shape and Red Delicious, Golden Delicious, and CONTINUED ON flexible limbs of arent tree. Rome Beaut • aubml 1983 KMUAH - paqe 8 ,, =1nd by bitin.y into a few of tAese old-time apples we can ttLf rtc/in,ess '?f :ap tdl_y dts°i'feartTtj cutture and lifestyle.'' �...- :· . ~,. . •>...,, . -- · _ _ ..,.....a - .- -~---~ for B, a geopolitical song as emblem, in this 22nd year of heavenly deadlock "The bastard wilde Popple is called ••••• in English winde Rose •• ••• " Gerarde, Herbal (II, lxx 301), 1597 "In those days, even though ancient astronomers had learned to divide the circle mathematically, directions were not marked by degrees, but in terms of winds • Every experienced seaman, however untutored, knew his winds. They meant more to him than any number 0 to 360. Since the ancients recognized 12 primary winds, at first the medieval compass cards were circles divided into 12 directional points •• ••• And the way they were drawn, often with artistic flair, reminded sailors of a 32-petaled flower. Hence the compass cards became known as wind roses. To this day the Portugese call the compass card a rosa dos ventos, a wind rose, and any modern cartographer wishing to affect an old chart places in one corner an elaborate and full- blown wind rose." John Noble Wilford, The Mapmakers, 1981 Finally, of course, there are oo naps, oo c:arpasses, oo destinations. No plans . No yesterdays. No tarorrows. Just place. The only lodestar is your heart. Switchbacking fran the cul-de-sac above the shade we pass through air so still it is a balm but we can see that sure breeze jagging treelight on the crestline & when we get there, love, I pranise you it will swirl us into pattern up the main ridge to CliJ'9'1BllS (passi1'¥3 over the JUdge's eyrie at Sharp Top we' 11 raven-croak in unison into his solanness) & sail us Cbwn the high divde to Silers Bald & 'lhurderhead & on & on & on devouring the upgrades & laurel hells with the sheer ease of flight (the ridges west in Tennessee are negligible but eyeing the other incline we'll tick off Forney Welch Jenkins Twenty Mile & IDI¥3 Hun;p:y &you&I will spy the threads in this tapestry glinting in the norni1'¥3 sun Peachtree Noland Forney Hazel for this is our & Eagle range) till the downdraft shelves to Fontana & ~ering back through the old river valley finds us wieldil'¥3 these walkID]sticks tryi1'¥3 to get a little higher on the slope together • . ..• . ... . ;,.,· autl:lm 1983 KAnfAH - page 9 �...... "I WAS VRIVING BACK ON 1-40 FROM RALEIGH, AMV I STARTEV TO GET THIS EXCITEV FEELING AS I VROVE INTO THE FOOTHILLS. I BEGAN TO FEEL THAT CERTAIN FEELING OF BEING IN THE MOUNTAINS AGAIN AS I STARTEV TO CLIMB, ANV I KNEW I WAS COMING HOME. THE MOUNTAINS WERE IN FRONT OF ME, LOOKING MAGNIFICENT. YOU KN(XJJ THE WAY THEY ARE SOMETIMES, WITH l BIG CLOUDS GATHEREV ALL AROUMV THE TOPS ANV THE SUNLIGfT SLANTING THROUGI, LIKE GOV WAS SAYING, 'THESE ~ ARE MY MOUNTAINS, KEEP THEM HOLY'." THE APPALACHIAN BIOREGION, LIKE THE LAND ANYWHERE, IS AN EXPERIENCE. IT IS THE BEING THERE, THE WORKING , THE EXPLORING, THE COMING TO GRIPS WITH ITS MYSTERIES THAT ULTIMATELY .PROVIDES OUR PHYSICAL SUBSISTENCE AND OUR SPIRITUAL STRENGTH. WRITINGS AND MAPS CAN NEVER SUBSTITUTE FOR THIS EXPERIENCE. THERE IS A SPECIAL INTENSITY IN STANDING AT THE TOP OF A STEEP MOUNTAIN RIDGE LOOKING OUR OVER FORESTED VALLEYS OR IN ARISING AT DAYBREAK ABOVE ROLLING BANKS OF CLOUDS THAT ISOLATE THE MOUNTAINTOPS LIKE ISLANDS IN A GRAY OCEAN. THERE IS A PERVADCNG SENSE OF ALIVENESS """ AND AWARENESS IN A FOREST OF TALL TREES THAT AWAKENS THE MIND TO THE NATURAL SURROUNDINGS AND REVEALS A SPECIAL SENSE OF PRESENCE. BUT WORDS AND PICTURES CAN BE GUIDES TO POINT THE WAY. IT IS PLAIN TO SEE ON THE LAND SURFACE MAP OF THE EASTERN RALF OF THE CONTINENT, TURTLE ISLAND, THAT THERE IS AN APEX OF INTENSE ENERGY: THE BLUE RIDGE AND SURROUNDING MOUNTAINS, WITH THE GREAT SMOKY MOUNTAINS AS THE ENERGY CENTER. FROM THAT CENI'ER, THE ENERGY FLOWS OUT, RADIATING IN ALL DIRECTIONS. JUST AS IRON FILINGS WILL DELINEATE THE INVISIBLE FLOWS OF MAGNETIC FORCE, THE LINES OF THE RIVERS ON THE MAP SHOW THE ENERGY PATHS RADIATING OUTWARD. THE RIVERS ARE BORN IN THE MOUNTAINS. TREY FLOW OUTWARD IN ALL DIRECTIONS: EAST TO THE ATLANTIC SEABOARD; SOUTH INTO THE PALMETTO COUNTRY OF SOUTH CAROLINA, GEORGIA, AND FLORIDA; INTO THE GULF OF MEXICO THROUGH THE ALABAMA LOWLANDS OR BY WAY OF THE MISSISSIPPI RIVER TO THE WEST; EVEN NORTH TO THE GREAT LAKES. THE POWER OF THE EARTH SPIRIT FLOWS OUT OVER ALL THE LANDS THERE ARE BOUNDARIES TO THE MOUNTAIN REGION; BUT THEY ARE "SOFT" BOUNDARIES. NATURE DOES NOT LEND HERSELF TO HARDAND-FAST LINES, BUT RATHER TO TENCENCIES. NIGHT MOVES INTO DAY, WINTER MOVES INTO SPRING - THE DIFFERENCES ARE APPAI<A1lJAH - page 10 RENT, BUT THE PRECISE POINT WHERE THE TRANSITION TAKES PLACE IS IMPOSSIBLE TO DEFINE. SO IT IS WITH THE LAND. AS ONE TYPE OF CLIMATE, VEGETATION, OR TERRAIN MERGES INTO ANOTHER, IT IS IMPOSSIBLE TO MARK THE PRECISE CROSSOVER POINT. / t<ATUAH: THE CENTER "ON CEREMONIAL OCCASIONS, THEY FREQUENTLY SPEAK OF THEMSELVES AS "ANI-KITUHWAGI" OR "PEOPLE OF KITUWHA", AN ANCIENT SITTLEMENT ON THE TUCKASEGEE RIVER ANV APPARENTLY THE ORIGINAL NUCLEUS OF THE TRIBE." - Jamu Mooney, My.th.6 06 .the. CheJr.Oke.e. ~ THIS NAME, KATUAH, APPEARING IN A VARIETY OF PHONETIC SPELLINGS, REFERRED TO THE CHEROKEE VILLAGE LOCATED JUST BELOW THE JUNCTION OF THE TUCKASEGEE AND OCONOLUFTEE RIVERS IN autmin 1983 �WHAT IS NOW CALLED SWAIN COUNTY, NORTH CAROLINA. THIS VILLAGE DOMINATED THE "MIDDLE TOWNS" OF THE CHEROKEE NATION, THOSE VILLAGES LYING ALONG THE TUCKASEGEE AND THE UPPER PART OF THE LITTLE TENNESSEE RIVER, AND THAT AREA WAS FREQUENTLY REFERRED TO AS KATfiAH. .. THE MEANING OF THE WORD KATUAH HAS BEEN LOST, BUT IT IS ONE OF THOSE WORDS THAT CARRIES A SIGNIFICANCE DEEPER THAN ITS DEFINITION. THE WORD WAS USED WITH DEEP RESPECT, AND, ACCORDING TO MOONEY, WAS "FREQUENTLY EXTENDED TO INCLUDE THE WHOLE TRIBE". ... THESE RANGES PERHAPS RELATE MORE TO THEIR LOCAL ENVIRONS THAN TO THE APPALACHIAN SYSTEM AS A WHOLE. ON THE EAST SIDE OF THE APPALACHIAN CHAIN, THE PIEDMONT PLATEAU FOLLOWS THW MOUNTAINS SERVING AS A TRANSITION AREA BETWEEN THE HEIGHTS AND THE COASTAL PLAIN • APPALACHIA IS BOUNDED ON THE WEST BY THE TERRITORY DEFINED BY THE OHIO, CUNBERLAND, AND TENNESSEE RIVER DRAINAGES. TO THE SOUTH, THE MOUNTAIN SYSTEM DIMINISHES IN NORTH GEORGIA AND NORTHEAST ALABAMA UNTIL IT CEASES ALTOGETHER IN , THE VICINITY OF THE GREAT ETOWAH MOUND NEAR MARIETTA, GEORINDEED, IT CAN BE SEEN ON THE MAP THAT KATtl-·- - - - - - - - - - - - - - - - . , GIA. AH IS THE GEOGRAPHICAL CENTER OF THE CBER<r KEE TERRITORY, AS TH.§ INDIANS APPARENTLY ECONOMICALLY , THE CITY OF ATLANTA , ORIWERE WELL AWARE . KATUAH ALSO COINCIDES WITH GINALLY THE OLD RAILROAD JUNCTION, THE ENERGY CENTER FOR THE EASTERN HALF OF FACES AWAY FROM THE HIGHLANDS TOWARDS THE TURTLE ISLAND CONTINENT. IT IS FROM THE PROFITABLE COMMERCE OF THE SOUTHTHIS CENTEJ WE BORROW THE NAME FOR OUR PR<r EASTERN FLATLANDS. YET .THE MOUNVINCE, l<ATUAH. AND '!T IS THROUGH THE NAME TAINS ARE ALWAYS THERE, SENDING KATLJAH WE HOPE IN OUR MODERN CONTEXT TO REOUT THEIR INFLUENCE, AND STILL AWAKEN THE SPIRITUAL IDENTITY THIS AREA HAS HAVE A HOLD ON THE HEARTS OF MANY HAD IN THE PAST. OF THE CITY'S PEOPLE. THIS PROVINCE, THE FOCUS OF OUR ENERGIES THE APPALACHIANS ARE THE OLDEST AND OUR OWN BIOGEOGRAPHICAL NICHE, ROUGHLY MOUNTAINS ON THE CONTINENT. IN THE COINCIDES WITH THE ORIGINAL AREA OF CHER<r EONS OF THEIR YOUTH, IT IS HYPOTHEKEE SETTLEMENT IN PRE-COLUMBIAN TIMES. SIZED THAT THEY STOOD AS TALL AS THE THIS AREA IS ALSO LARGELY COINCIDENTAL WITH HIMALAYAS. NOW, ROUNDED AND WORN WITH "OLD APPALACHIA", THE GEOLOGICAL NAME FOR AGE, THEY ARE A DEEP STORE OF WISDOM, THE EARLIER FORMATIONS OF THE APPALACHIAN STRENGTH, AND ENDURANCE. THEY ARE THE CHAIN - THE BLUE RIDGE MOUNTAINS, THE UNAKA ELDERS OF THE LAND, AND THEIR ENERRANGE, AND THE TRANSVERSE RANGES BETWEEN GIES ARE MORE SUBTLE AND DEMAND MORE THEM . ~""" d.e. "'-.P ATTUNEMENT THAN THE RAW PRIDE OF THE Tll f.: CllJ:;HOJ<EI·: MOUNTAINS TO THE WEST GLORYING IN THEIR PHYSICAL STRENGTH. THE APPALACHIAN CHAIN WAS FORMED IN TWO DISTINCT STAGES. "THE GREAT APPALACHIAN .JAMl':S :-.100.N t-:\" THE POWER OF THE APPALACHIANS IS A 11:)00 VALLEY" - THE TENNESSEE AND SHENANDOAH STRONG FORCE IN THE LIVES OF ALL RIVER VALLEYS SEEN AS ONE - DIVIDES @dui-rft..J K~ ..t~ site. THE PEOPLE UNDER THEIR INFLUENCE. "OLD APPALACHIA" FROM "NEW APPALACHIA" ~ .__ __ _ _ _ __ _ _ _ _ _ __.THEY STAND STRONG ABOVE THE RUSH OF THE ALLEGHENIES AND THE CUMBERLAND THE COASTAL POPULATION CENTERS. MOUNTAINS, YOUNGER RANGES THAT CONTAIN THE MASSIVE COAL DECALM, IMPASSIVE, ENDURING, THEY GROUND AND BALANCE THE POSITS SO CHARACTERISTIC OF APPALACHIA JN MANY PEOPLE'S l'KENETIC ENERGIES OF THE PROFIT-SEEKERS AND THOSE TOO MINDS. ABSORBED IN SIMPLY MEETING THE BILLS ON THEIR LIVES TO NOTICE WHERE THEY ARE OR THE WORLD OF LIFE AROUND THEM. THE MOUNTAINS ARE IN MANY WAYS SIMILAR THROUGHOUT, BUT THE MINING OF COAL HAS PERMEATED THE HISTORY, CULTURE, ECONOLIKE THE MOUNTAINS' POSITIVE BENEFITS, THE CHANGES THAT MICS, AND CONSCIOUSNESS OF THE PEOPLE OF "NEW APPALACHIA" WOULD COME ABOUT IF THEIR INFLUENCE WERE DIMINISHED BY TO SUCH AN EXTENT THAT ENTIRELY DIFFERENT CONDITIONS HAVE THE MISTAKES AND EXCESSES OF HUMANKIND WOULD ALSO BE BEEN CREATED BETWEEN THE TWO HALVES OF THE APPALACHIAN SUBTLE AND FAR-REACHING. IN WHAT MANNER THESE CHANGES CHAIN. HOPEFULLY, THESE WILL BE RESOLVED IN THE COURSE OF WOULD APPEAR IS IMPOSSIBLE TO SAY, BUT THEY WOULD POST-INDUSTRIAL HISTORY, BUT IT WILL TAKE TIME. SURELY aE DESTRUCTIVE AND WOULD LESSEN THE VITALITY OF THE HUMAN SPECIES AND OUR POTENTIAL FOR SURVIVAL. APPALACHIA: O SIORE&lON UR THE APPALACHIAN MOUNTAINS FROM EASTERN PENNSYLVANIA TO THEIR SOUTHERN LIMITS IN NORTHERN GEORGIA AND ALABAMA COMPRISE OUR COMPLETE BIOREGION. PROTECTING AND MAINTAINING THE LIFE OF THE MOUNTAINS IS A VERY PRACTICAL SORT OF WISDOM, FOR OUR WELL-BEING AND THE SPIRITUAL HEALTH OF THE LAND ARE INTIMATELY LINKED. CLWTINUED ON PAG£ tO GEOLOGICALLY, THE APPALACHIAN CHAIN PICKS UP AGAIN TO THE NORTH AS THE CATSKILL AND ADIRONDACK MOUNTAiNS IN NEW YORK STATE AND THE GREEN AND WHITE MOUNTAINS IN NEW ENGLAND. BUT aut\ml 1983 r KATlWl - page 11 �A RESOURCE BIBLIOGRAPHY FOR KATUAH AREA THE BIOREGION IVEA AKWESASNE NOTES. A BASIC CALL TO CONSCIOUSNESS: THE RAV DENO SAU NEE ADDRESS TO THE WESTERN WORLD. AKWESASNE NOTES, PUBLISHER-cJo MOHAWK NATION, ROOSEVELTOWN, NY 1368~e bioregional ethic as lived by the Iroquois Nation from Paleolithic era to the present and the attack upon it by European colonialism. BERG, PETER, ed. REINHABITING ! SEPARATE COUNTRY. PLANET DRUM FOUNDATION, BOX 31251, SAN FRANCISCO, CA 94131. 1978. The bioregional experience, Northern California as example. BERRY, WENDELL. THE UNSETTLING OF AMERICA. SIERRA CLUB, LAND. NORTH POINT PRESS, SNYDER, GARY . EARTH HOUSE.ti:OLD. NEW DIRECTIONS; THE OLD WAYS. CITY LIGHTS; THE REAL WORK. NEW DIRECTIONS; TURTLE ISLAND. NEW DIRECTIONS. Bioregional classics - poems and essays of respect to Gaia and the "real work", getting in touch with ourselves and nature. TUKEL, GEORGE. TOWARD! BIOREGIONAL MODEL ; BERG, PETER. t?IGURES OF REGULATION; TODD, JOHN & TUKE~. GEORGE. REINHABITING CITIES AND TOWNS. PLANET DRUM FOUNDATION, publisher. Some of the publications from Planet DrlDD which give a good overall $ense of designing for sustainability. periodicals: AKWESASNE NOTES. c/o MOhAWK NATION, ROOSEVELTOWN, NY 13683. Official publication of the Mohawk Nation; Best statemect of the traditional Native viewpoint on modern problems . CoEVOLUTION QUARTERLY (CEQ). "WATERSHE!'JS" ISSUE. WINTER, 1976-77. published t;y the Whole Earth Catalog, Box 428, Sausalito, CA 94966. CoEVOLUTION QUARTERLY. "BIOREGIONS" ISS!.iE . no . 32 WINTER 1981. published oy tile: Whole Earth Catalog . RAISE 7HE STAKES.PLANET DRUM FOUNDATION, Box 31251, Sa& Francisco, CA 94~31. - - Tri-annual publication dedicated to "deve:!.oping, analyzing <i-:ld communicating the concept of a bioregion". Interested in developing an exchange among individuals and groups "tnat are exploring cultural, environmental anci economic forms appropriate to L:he places they live in". GEOLOG'I ROGERS, JOHN. THE TECTONICS OF THE APPALACHIANS. WILEY-INTERSCIENCE, 1970. NATURAL HISTORY Use any good field identification books ( The A~dubon Field Guides good) plus the following of special regional interest: BROOKS, MORRIS. THE APPALACHIANS. ~re particularly Natural History textbook. CAMPBELL, HUTSON, SHARPE. GREAT SMOKY MOUNTAIN WILDFLOWERS . UNIVERSITY OF TN PRESS. CHILTOSKEY, .'1ARY & HAMEL, PAUL . CHEROKEE PLANTS. HERALD PUBLISHING, 1975. Syl va, NC ELLIOTT, DOUG. ROOTS. CHATHAM PRESS . Exceller.t 5uide to r:ne underground world of medicinal and othe::vide useful plant rhizomes. GRAY, SAM. HAZEL CREEK: PATTERNS OF LIFE ON AN APPALACHIAN WATERSHED. MOUNTAIN HERITAGE CENTER, WESTERN CAROLINA UNIVERSITY, CULLOWHEE, NC. HESLER, L. R•. ' MUSHROOMS OF THE GREAT SMOKIES. KROCHMAL, ARNOLD AND CONNIE. GUIDE TO MEDICINAL PLANTS OF THE UNITED STATES . QUADRANGLE PRESS. Experts on Appalachian plant life. KATUAH - page 12 autunn 1983 �LINZEY, ALICIA AND DONALD. MAMMALS OF THE GREAT SMOKY MOUNTAINS NATIONAL PARK. UNIVERSITY OF TN PRESS. STUPKA, ARTHUR. NOTES ON THE BIRDS OF THE GREAT SMOKY MOUNTAINS NATIONAL PARK; TREES, SHRUBS AND VINES OF THE GREAT SMOKY MOUNTAINS NATIONAL PARK. One of the best-k. lwn naturalists specializing on this area. STUPKA, ARTHUR AND HUHEEY, JAMES. AMPHIBIANS AND REPTILES OF THE GREAT SMOKY MOUNTAINS NATIONAL PARK. The Smokies are known for the varieties of amphibious creatures. BARTRAM, WILLIAM. THE TRAVELS OF WILLIAM BARTRAM. BARNES & NOBLE. One of the first whites into the area, Bartram wrote of the land and the Indians in almost an untouched state. TIME-LIFE. THE SOUTHERN APPALACHIANS . TIME-LIFE BOOKS AND JEROME DOOLITTLE, 1975. NATIVE INHABITANTS There are a lot of books on the Cherokees, but it is hard to find information about their traditional ways. Mooney is the best source. MOONEY, JAMES. MYTHS OF THE CHEROKEE AND SACRED FORMULAS OF THE CHEROKEE. CHARLES ELDER, BOOKSELLER. GRAY, SAM. MYTHIC MAPS: CHEROKEE LEGENDS OF WESTERN NORTH CAROLINA. MOUNTAIN HERITAGE CENTER, WESTERN CAROLINA UNIVERSITY. ULMER, MARY AND BECK, SAMUEL. CHEROKEE COOKLORE . PUBLISHED BY MARY AND GOINGBACK CHILTOSKY, 1951. MUSEUM OF CHEROKEE INDIAN. JOURNAL OF THE CHEROKEE HISTORICAL ASSOCIATION. CHEROKEE, NC 28719 . Periodical . Sometimes interesting, sometimes boring accounts of Cherokee life and history, almost always by white academics. WHITE SETTLERS: HISTORY ANO CU L TURE CAMPBELL, JOHN C. THE SOUTHERN HIGHLANDER AND HIS HOMELAND. UNIVERSITY PRESS OF KENTUCKY . KEPHART, HORACE. OUR SOUTHERN HIGHLANDERS . UNIVERSITY OF TN PRESS LOVINS, CLIFFORD R. OUR MOUNTAIN HERITAGE. MOUNTAIN HERITAGE CENTER, WESTERN CAROLINA UNIVERSITY. PARRIS, JOHN. ROAMING THE MOUNTAINS ; MY MOUNTAINEERS, MY PEOPLE; THESE STORIED MOUNTAINS. A good storyteller and knowledgeable"""'ibout the mountains, if you can get through his descriptive verbiage . VAN NOPPEN, JOHN AND INA. WESTERN NORTH CAROLINA SINCE THE CIVIL WAR. APPALACHIAN CONSORTIUM PRESS. WIGGINTON, ELIOT, ed. THE FOXFIRE BOOK and FOXFIRE 2-6. ANCHOR PRESS/DOUBLEDAY. The famous interview series on mountain culture. SEEING BERRY, WENDELL. THE WHEEL (poems) ; FARMING:~ HANDBOOK : THE COUNTRY OF MARRIAGE CARTER, FORREST. THE EDUCATION OF LITTLE TREE. DELACORTE PRESS. A young boy learns from his Cherokee grandparents in East Tennessee. DILLARD, ANNIE. PILGRIM AT TINKER CREEK. HARPER'S MAGAZINE PRESS. PORTER, ELIOT (PHOTOS) AND ABBEY, EDWARD (TEXT). APPALACHIAN WILDERNESS . BALLANTINE BOOKS. NEW YORK, 1973. POLITICS ASKINS, JOHNSON, LEWIS, editors . COLONIALISM IN MODERN AMERICA: THE APPALACHIAN CASE. EMERGING 810REGIONAL CONSCIOUSNESS THE SOUTHERN APPALACHIAN RESOURCE CATALOG. PUBLISHED 1980-82 . AVAILABLE NOW IN LIBRARIES OF WNC AREA. autunn 1983 �FOLKS IN THE OZARKS HAVE BEEN MEETING AS A BIOREGIONAL CONGRESS EACH YEAR FOR THE LAST THREE YEARS. OTHER BIOREGIONAL CONGRESSES AROUND OUR CONTINENT ARE BEGINNING TO CONVENE AS WELL. IN FACT, THERE IS EVEN GOING TO BE A NORTH AMERICAN BIOREGIONAL CONGRESS IN SPRING OF 1984 TO BRING TOGETHER ALL OF THESE CONGRESSES. WHY ARE THESE CONGRESSES HAPPENING AND WHAT ARE THEY ABOUT? WELL, FIRST OF ALL, BIOREGIONAL BOUNDARIES ARE CLEARLY DIFFERENT THAN POLITICAL BOUNDARIES.WHEN YOU BEGIN TO THINK BIOREGIONALLY, YOU BEGIN TO HONOR WHOLE PROCESSES THAT SURROUND YOU. YOU CANNOT CUT OFF A MOUNTAIN RANGE JUST BECAUSE IT HAPPENS TO EXTEND INTO ANOTHER STATE; NOR CAN YOU SAY THAT YOU CAN FORGET WHAT HAPPENS DOWN RIVER BECAUSE IT HAPPENS TO BE UNDER OTHER'POLITICAL JURISDICTION'. IN OTHER WORDS, BIOREGIONAL BOUNDARIES INCLUDE "WHOLE SYSTEMS" AND HONOR THE NATURAL, ECOLOGICAL "LEGAL" SYSTEM THAT IS ALREADY FUNCTIONING. BIOREGIONAL CONGRESSES A.lIB INFORMAL LEGISLATIVE BODIES WHICH HAVE 'CROPPED UP', SO TO SPEAK, WITHIN THEIR RESPECTIVE BIOREGIONS. A MAIN PURPOSE OF A BIOREGIONAL CONGRESS IS TO REFLECT WITHIN THE HUMAN CONSCIOUSNESS/CULTURE THE WIDER "BIOLEGAL" STRUCTURE THAT EXISTS IN THAT BIOREGION; IN OTHER WORDS, TO TRANSLATE INTO HUMAN TERMS THE ECOLOGICAL LEGAL SYSTEM WHICH IS ALREADY FUNCTIONING IN THAT BIOREGION. ANOTHER PURPOSE OF A BIOREGIONAL CONGRESS IS TO FACILITATE THE ADAPTATION--INTEGRATION--INTER-FACING OF THE HUMAN CULTURE INTO THE WIDER BIO-SYSTEM. HERE THE EMPHASIS IS ON "SUSTAINABILITY". ARE HUMAN PRACTICES THERE --ECONOMIC, SPIRITUAL, SOCIAL,ETC.-- ALLOWING FOR OR CONTRIBUTING TO THE SUSTAINABILITY OF THE BIOREG- ION. THE FOLKS IN THE OZARKS WHO CONVENE EACH YEAR AS THE OZARK AREA COMMUNITY CONGRESS (O.A.C.C.) HAVE BEGUN TO EVOLVE A VIABLE PROCESS FOR "CONGRESSING". THEY HAVE FIRST IDENTIFIED ALL THE VARIOUS ASPECTS IN THE BIOREGION WHICH THEY CONSIDER TO BE SIGNIFICANT. HAVING IDENTIFIED THESE ASPECTS, THEY , THEN, HAVE SET UP ELEVEN PERMANENT STANDING COMMITTEES TO ADDRESS THESE INDIVIDUAL ASPECTS AND TO CAUCUS DURING EACH CONGRESS. THE ELEVEN COMMITTEES ARE AS FOLLOWS : APPROPRIATE TECHNOLOGY ENVIRONMENTAL/ECOLOGICAL COOPERATIVE ECONOMICS COMMUNITIES/ALTERNATIVE LAND TENU AGRICULTURE/DIRECT MARKETING BIOREGIONAL/ECOLOGICAL POLITICS ENERGY/RENEWABLE RESOURCES HEALTH EDUCATION/NETWORKING/COMMUNICATION PEACE/HUMAN RIGHTS SAFE ENERGY KAT6AH - page 14 autunn 1983 �EACH REPRESENTATIVE ATTENDING THE CONGRESS IS ASKED TO JOIN ONE OF THE ELEVEN STANDING COMMITTEES AND TO CAUCUS WITH THAT COMMITTEE DURING THE CONGRESSIONAL SESSION. THE COMMITTEES MEET SEVERAL TIMES DURING THE FOUR-DAY SESSION OF THE CONGRESS --DOING INTENSIVE NETWORKING, INFORMATION-SHARING, AND PLANNING WHAT THEY WILL DO AS A GROUP FOR THE COMING YEAR. A MAJOR FUNCTION FOR EACH STANDING COMMITTEE IS TO DRAFT A SET OF RESOLUTIONS -WHICH ACT AS A PERMANENT GUlDELINE FOR THAT COMMITTEE'S DIRECTION. TOWARDS THE END OF THE CONGRESSIONAL SESSION , THE RESOLUTIONS ARE THEN BROUGHT TO THE FULL CONGRESS IN PLENARY SESS ION AND ARE REVIEWED AND RATIFIED . TAKEN AS A WHOLE THE BODY OF RESOLUTIONS FROM THE ELEVEN MAJOR COMMITTEES THEN FORMS THE CONSTITUTION/MISSION STATEMENT FOR THE CONGRESS. THROUGH ITS CONSTITUTION , THE CONGRESS-BY IDENTIFYING THE MAJOR AREAS OF SIGNIFICANCE OF THE BIOREGION -- HOPES TO PROVIDE A "ONE-TO-ONE CORRESPONDENCE" TO THE ACTUAL BIOREGION, IN ORDER TO ACKNOWLEDGE ITS COMPLEXITY AND INTERWOVENESS AND, THEREFORE, TO CONSCIOUSLY PLAN FOR ITS SUSTAINABILITY. IN OTHER WORDS , THE CONGRESS HOPES TO "MIRROR" THE BIOREGION. THE REPRESENTATIVES WHO ATTEND THE CONGRESS ARE MAINLY PEOPLE FROM THE BIOREGION WHO ARE ALREADY INVOLVED IN THE "SUSTAINABILITY" OF THE BIOREGION IN SOME WAY --EITHER THROUGH THE ARTS, THE ENVIRONMENT, THE REGIONAL ECONOMY,ETC . THE CONGRESS IS NOT "JUST ONE MORE THING TO DO" -- IT IS A WAY OF LETTING PEOPLE WHO ARE ALREADY WORKING ON PARTICULAR ISSUES OR IN SPECIFIC AREAS SEE HOW THEY ' FIT IN' TO THE WIDER PICTURE OF SUSTAINING THE BIOREGION AND TO RENEW THEIR SENSE OF THE IMPORTANCE OF THEIR PERSONAL ACTION . IN THE YEAR BETWEEN CONGRESSES, THE STANDING COMMITTEES MAY MEET PHYSICALLY , OR JUST MAINTAIN COMMUNICATION BETWEEN MEMBERS , OR DO NOTHING AT ALL. THEIR DEGREE OF ORGANIZATION IS ENTIRELY SELF-DETERMINING AND DEVELOPS OVER A PERIOD OF YEARS. O.A.C.C. FEELS THAT IT IS KEY THAT THE CONGRESS DEVELOP IN A NON-FORCED, ORGANIC WAY -- THAT THERE NOT BE STRONG EXPECTATIONS LAID ON THE CONGRESS OR ITS COMMITTEES IN ITS FIRST YEARS. THE METAPHOR IS THAT OF Ni\TURAL AND ECOLOGICAL PROCESSES: LET IT UNFOLD, REMEMBERING THAT THE BIOREGIONAL CONGRESS MODEL IS NOT BASED ON "HUMAN LAW" AND HUMAN PRIORITIES BUT RATHER ON THE WIDER RHYTHMS. THE VARIOUS BIOREGIONAL CONGRESSES ON THIS CONTINENT AND THOSE BEGINNING IN EUROPE ARE EMERGING BECAUSE THE STANDARD LEGISLATIVE ASSEMBLIES, BOTH REGIONALLY AND NATIONALLY, ARE NOT TAKING INTO ACCOUNT THIS REALITY OF WHOLE, INTERDEPENDENT SYSTEMS NOR ARE THEY TAKING ON THE TASK OF SUSTAINING OUR ECOLOGICAL, CULTURAL INFRASTRUCTURE. THESE EMERGING BIOREGIONAL CONGRESSES ARE PROVIDING A MEANS FOR HEALING AND RE-NEWING THE BODY POLITIC, IN ITS TRUE SENSE. THROUGH THESE CONGRESSES, WE HUMANS CAN AGAIN ALIGN OURSELVES WITH THE FORCES THAT ALLOW THIS PLANET TO EXIST. dltawn 61Wm c.onveJt6a..Uon6 wlth Vav.ld Hae.nke. HERE IS A LIST OF BIOREGIONAL ORGANIZATIONS, BOTH EXISTING ONES AND THOSE IN FORMATION: OZARK AREA COMMUNITY CONGRESS , O.A.C.C. O.A. C. C., Box 129, Drury, Missouri 65638. Thia Congress meets in the fall of each year. Bioregionaliata from other areas are welcome to attend. O.A. C.C. is also spearheading t he co-ordination of the upcOIDing North Amer ican Bioregional Congress . THE GREAT LAKES BIOREGIONAL CONGRESS G.L.B.C. , Box 24 , Old Mission, Michigan 49673. Thia Congress is now being formed and plans to hold its first congress in October ('83). OCOOH AREA COHMUNITY CONGRESS OCOOH, c/o Spark Burwiaater, Rt.l, Box 77A, Chaseburg Wisconsin 54621. This Congress is now organizing and may hold a Congress this fall ('83). NEW YORK STATE BIOREGIONAL CONGRESS - c/o Alan Casline/ROOTDRINKER, Box 864, Sarasota Springs , New York 12866. Thia Congress is now forming and is planning for a Congress to be held July 4, 1984. KANSAS AREA WATERSHED COUNCIL, KAW KAW, 816 Mississippi St, Lawrence, Kansas 66044. Thia Congress formed in Kay, 1982. A Congress is scheduled for tbJ.s fall ( '83). O. S.INTERIOR PACIFIC NORTHWEST c/o Michael Pilarski, Friends of the Trees Society Box 1064, Tonasket, Washington 98855 . A bioregional gathering is being planned for this winter ('83). SOUTHERN APPALACHIA BIOREGION c/o KATUAH, Rt . 2 Box 132, Leicester, NC 28748. A strong bioregional consciousness is coming out of this area. A new bioregional journal KATUAH will be published quarterly, beginning i~ fall ('83). There is also interest in forming a Congress for the area . U.S.SOOTHEAST c/o Southern Onity Network/Renewable Energy Projects (SUNREP) P.O.Box 10121, Knoxville,TN 37919 . SUNR!P organized the Southeastern Connections Conference which was held in August '82 and was cosponsored by over 77 organizations in the Southeast. This conference included vorbhops on bioregional organizing. SUNREP offers to help facilitate people in the Southeast to s et up bioregional organizations in their area. COLORADO PLATEAU Southwest Bioregional Congress, 227 Eas t Coronado, Santa Fe, New Mexico 87501 . A Southwest Bioregional Congress is in the process of being formed. A Congress was scheduled for fall ' 83, but has been postponed. OHIO RIVER BASIN Ohio River Basin Information Service (ORBIS) c/o Sunrock Farm, 103 Gibson Lane, Wilder, KY 41076. The Ohio River Basin Information Service has been formed to facilitate bioregional awareness in this vast watershed . TENNESSEE BIOREGIONS c/o Louise Gorenflo, editor , Tennessee Organic Growe r, Route 6 Box 526, Crossville, TN 38555. Bioregional consciousness is being developed in this area and a bioregional gathering is being planned. INTERNATIONAL THAMES VALLEY BIOREGION c/o Mark ltinzley, 7 Gayshaa Avenue, Cants Hill , Ilford, Essex IG2 6TB England. A bioregional organization is beginning to form in London. IF YOU ARE INTERESTED IM LEARNING MORE ABOUT BIOREGIONAL CONGRESSES OR IN HELPING TO FORM A CONGRESS FOR OUR SOUTHERN APPALACHIAN BIOREGION, PLEASE CONTACT: Marnie Mulle r c/o KATUAH Rt.2 Box 132, Leicester,NC 28748 RNIE MULLER autum 1983 KATdtw - page 15 ' �" TheJte. ne.e.d.6 to be. Continent Con91tu6 that the. occ.upa~ 6.inai.1.tj become 60 06 Nollth Ame.JU.ca can .inhabUa~ LEARN TO BUILV A LCXll-COST, FUEL-EFFICIENT FINNISH MA.SONRV WOOV-HEATER and frind out whVte the.IJ Me.•• Th-U ti.me Con91tu6 iA a veJtb •.. Cong1tu6, come togetheJt. Come togetheJt with the continent. " - PeteJt Be.Ilg, 7976 THE NORTH AMERICAN BIOREGIONAL CONGRESS ( NABC ) IS SCHEDULED TO BE HELD IN MAY, 1984 IN THE NORTHERN OZARKS. IT WILL BE THE FIRST MAJOR CONVENING OF THE CONTINENTAL BIOREGIONALIST MOVEMENT AND WILL INCLUDE THOSE WORJ<ING IN 'GREEN POLITICS' AND FOR SUSTAINABILITY, IN GENERAL,AS WELL AS NATIVE TRIBES AND ORGANIZATIONS. A HANDS-ON CONSTRUCTION WORKSHOP wU:h an in-depth 1teview 06 it.6 contJt.a-ntow duign pll.inciptu SEPT.16-18, 1983 Workshop leader: Tom Trout FOR THE EXPERIENCED AND INEXPERIENCED SINCE 1981 WHEN A RESOLUTION WAS PASSED BY O.A.C.C.II ALIKE (OZARK AREA COMMUNITY CONGRESS) CALLING FOR A NORTH AMERICAN BIOREGIONAL CONGRESS, INDIVIDUALS AND ORGAN- Thi6 week-end wo1tfuhop IZATIONS HAVE BEEN WORJ<ING TOWARDS CO-ORDINATING THIS 6e.atWle both a CONGRESS. 1tev.lew 06 the F.lnn.i.6h Ma.6onlllj He.ateJt du.lgn IF YOU ARE INTERESTED IN YOUR ORGANIZATION BECOMING A CO-SPONSOR FOR THIS CONGRESS OR IF YOU WANT TO PART- M well. M the hand.6on con.6.tlw.ct.ion 06 it ICIPATE IN CO-ORDINATING THIS CONGRESS, CONTACT: ---at Long Bllanch EnTHE BIOREGIONAL PROJECT/N.A.B.C. v.i.Jr.onmentai. Education BOX 129 CenteJt. DRURY, MO 65638 rwt --~:::c;;:CCI P.-.-n--.:::=~- I.ONG BRANCH t:N\?IRONMl:NTAl t:OUCATJON Cf:NTt:R Rl'ul.z 2. Box 132 1..ek:es\er. N .C . 28748 INFORMATION 683-3662 PLANET DRUM BOOKS Planet Drum Foundation is dedicated to the vision of communities living within the natural cycles and energy flows of their particular bioregion-in the city or in the country-as conscious participants in the biosphere. Many people and a growingnumberofcommunities have adopted a bioregional stan~-they retnhabit their regions, they choose to Uve-inplace and intend to restore and maintain that place in the planetary web of life. HOW ABOUT YOU? We foster and report the bioregional movement. and relate It to devolution, Native American issues and dec:entralism in Raile tlw Stoia, a trl-annual review. We network amon1 emerpnt bioreg· Iona I sroups to provide needed information. reference to expertise and contacts with potential memben and other groups. Planet Drum Foundation memben set Roi# tlw Stalra. Planet/ Drum "Bundle1" and publications from Planet Drum Books. We respond to requests for information and contacts. and consider memben as bioresional correspondents. Membership also helps support our efforts to achieve recognition for bioregions and create a reinhabitory society. Yearly Membenldp/115 ---------------------------------------------------------------------------------------------- We invite you to join the Planet Drum circle. D S15 regular membership (one year) Help us help your bioregional ettorts Name ··- _ _ -~­ Addn·'~ (1!\ Zip BOX 31251 SAN FRANCISCO. CALIFORNIA. 94131 USA • Rrlnhabiling a Srparatr Country: A Bloregional Anthol· OJ.!!/ of Northern California. editt'<i hy Peter Berg. 220 pages. E~ay,, natural history, biographies, poem~ and stories re\·ealing Northern Co&lifomia as a di.~­ tinct area of the planetary biosphere. SS postpaid. • Devolutionary Note1 by Michael Zwerln. 64 pages. A fir~t hand account or European M>parati~t movements today. S3.50 postpaid. • Eco-Derf'ntrali.st Dmgn: A 3. ,·olume set including Figura of Regulation: Guides for Re-Bala ncing Society with Thr Biosphere by Peter Berg; Toward a Bioregional Model: Clearing Ground for Watershed Planning by George Tukel; and Reinhabiting Cities and Towns: Delignlng for Swtainability by John Todd with Geori~e Tukel. 98 pages complete. Critical preliminary readings for intentional bioregional planning. $10 postpaid. • Bloreglons: Winter l 981 / 2, issue 132 or CoEvolution Quar· terly. Guest edited by Peter Bertt and Stephanie Mills. 144 pages. Murra)' Bookchin on social ecology, Jan Morris, Gary Snyder, and Peter Berg with essays on de\'olution and the Fourth World. Jerry Mandt>r. Winona La Dukt•, \\'t"' Jac-kson and Paul I la" kt•n art' amon2 othl'f'i "ho l'ontrih11tt• tu thi' il'.,•1t·. R<·1l<1rt' on tlw South"t"t. Gre:.11 Plain\. '1:11rtl1 \\ 11e11k ,111d :\la,k.t in tht• l ' ~.A. ~4 l''"tpaid BUNDLES • Rur l..lm111 Tiie Rm kir\. A \IX· p.ut l\11ndl1· of l"-\a\·s. p0t•m,. j1111rnak c·alt·ndar' and prnpmah ahout tht• fral!ilt Rock' ~toun tain,. $4 po\lllaid. PLEASE CUT AND MAIL IN TODAYi . . ~ - page 16 autam 1983 �ALTERNATJVES TO ECONOMJCS SUSTAINABILITY OF OUR BIOREGION IS INTIMATELY BOUNV TO OUR ABILITY TO RE-CONCEPTUALIZE OUR ECONOMIC SYSTEM. WE AS A CULTURE NEEV JO GET OURSELVES BACK ON AN EVEN KEEL WITH OUR ENVIRONMENT BY FIGURING OUT HOW TO INTEGRATE OUR HUMAN ECONOMIC SYSTEM INTO THE WIVER 'PRIMARY ECONOMIC SYSTEM' OF THE BIOSPHERE. RIGHT NOW OUR HUMAN ECONOMIC SYSTEM IS OPERATING OFF-BALANCE BECAUSE IT VOES NOT REFLECT THE ACTUAL ENERGY INPUT-OUTPUT THAT IS OCCURING ANV BECAUSE IT EXTERNALIZES A PORTION OF ITS BASIC COSTS OUTSIVE OF ITS BUVGETING SYSTEM. A GOOV TEXT TO REAV ON THIS SUBJECT IS HAZEL HENVERSON'S THE POLITICS OF THE SOLAR AGE: ALTERNATIVES TO ECONOMICS (Ancho~ Book'6~, 1981). THIS VERY REAVABLE BOOi<°IS ACTUALLY A TREATISE ON REFORMULATING ECONOMICS --HlXAJ TO SHIFT "FROM ECONOMIES THAT MAXIMIZE PROVUCTION ANV ARE BASEV ON NONRENEWABLE RESOURCES, TO ECONOMIES THAT MINIMIZE WASTE, RECYCLE EVERYTHING, MAXIMIZE RENEWABLE RESOURCES, ANV ARE MANAGE'O FOR SUSTAINEV-YIELV PROVUCTIVITY".(p. 81 HENVERSON APPROACHES THE QUESTION OF RE-CONCEPTUALIZING ECONOMICS FROM A PLANETARY PERSPECTIVE, BUT HER "MEASURING STICKS" CAN WORK ON A BIOREGIONAL LEVEL, AS WELL. FOR OUR BIOREGION, WE CAN BEGIN TO ASK THESE KEY QUESTIONS: If the economic system in the bioregion is considered to be efficient/beneficial/productive, FOR WHOM is it efficient/beneficial/productive and OVER WHAT PERIOD OF TIME is this being judged? -Since no system is value-free, what are the VALUES inherent in our EXISTING economic system? In terms of scale, what is the best scale to use when the variables of RENEWABLE ENERGY, FULL EMPLOYMENT and ENVIRONMENTAL SUSTAINABILITY are being considered? RE-CONCEPTUALIZING ECONOMICS FOR OUR BIOREGION MEANS THAT WE BEGIN TO KEENLY EXAMINE THE PRACTICES OF OUR CULTURE TO SEE IF THEY REFLECT OUR TRUE VALUES ANV TO SEE IF THEY ARE IN SYNCHRONICITY WITH THE WIVER ECOSYSTEM. WE NEEV TO STUVY A WIVE VARIETY OF PRACTICES INCLUVING: BANKING PRACTICES; BUILVING COVES; FOOVPROVUCTION; TRANSPORTATION SYSTEMS; SOIL ANV WATER CONSERVATION; HEALTH CARE SYSTEMS; RESEARCH SECTOR; MARKffiNG SYSTEMS; GOVERNMENTAL BUVGET PRIORITIES; ANV SO ON. ,, KATUAH WOULO LIKE TO PROVIVE A FORUM FOR THOSE OF US IN THIS AREA WHO ARE PARTICULARLY INTERESTEV IN RE-CONCEPTUALIZING ECONOMICS FOR OUR AREA. IF YOU ARE INTERESTEV IN RESEARCHING A SPECIFIC AREA OF THIS ISSUE OR IN WRITING AN ARTICLE OR IN SHARING IVEAS, PLEASE LET US KNOOJ.~ - MARNIE MULLER, A..lteJtna;t,lve Econom.i.C.6 ,, EditoJr. KATUAH, Rt. 2 Box. 132, LeicuteJL, NC FROM POLITICS OF THE SOLAR AGE: ALTERNATIVES TO ECONOMICS Hazel Henderson • • ••••. • • • •• ' v .. ' . . '~ -. ·· ' •. l!n·· . ff il ~. "The task for all of us committed to these social-change movements (human rights, corporate accountability, economic justice, ~onsumer and environmental protection, holistic health, appropriate technologies and those promoting stmple living, personal growth, and greater awareness of the interdependence of the human family on this blue planet) is to see that we a.te. 011e. coa.Lltlort in the larger politics of reconceptualization . Together we must demystify today's counterfeit priesthood of •puppet• leaders, and map and align our own energies with these larger-field forces and the energies that, in reality, drive our planet: the daily solar flux, which in turn drives our planetary weather system; the cycles of oxygen, of nitrogen, and of hydrogen, and the plant photosyntbeais that is our ~ e.collOm.i.c 4114tem••••••••• • • • we can see ourselves and our diverse socialchange activities as part of a living orchestration, generating larger patterns, out of which grow new paradigms of knowledge, policy, and personal behavior.• • •• For many of us, activities in various movements for social change have helped us understand our own and each other's inner space and to tap the deeply coded knowledge of the creation. This inner/outer search provides a base for healing the body politic. Some of us, in the environmental movement for example, began with the objective manifestations of human pathology or, as in my case, with diagnosing the pathology of economics . Now we are coming together in a growing coalition with the potential for 'wholing' ourselves 111td recycling our culture.• "Farmers have always understood what sustained-yield productivity means -now we have to teach it to economists." "When asked for advice by the U.S.State Department concerning the formulas that economics might develop, my response was that the economic method was entirely inappropriate, since economic models do not take account of bio-productivity, the requirement for diversity in ecosystems. the widely differing approaches to production and consumption in each culture and value system as lte.60WtCe.6 ••• " 28748 autmJn 1983 f KA'lUNI - page 17 \ �CONTIMIED FROM PAc.£ 8 (preferably nylon screens) suspended a few The apple tree, like most of us who call ourselves American, is not native to the feet above your wopd stove or oth~r heat source. The drying usually takes three days Americas. Some crab apples are an exception, to a week. During warm, dry weather but the apple tree actually originated in (a rarity in the Appalachains) apples can Persia although it had been cultivated in Europe for at least 2000 years before it be sun-dried, but they must be taken inside every night to protect them from the dew. was brought to the New World. Despite its Traditionally, people who were preparing foreign origins, no tree has contributed more to America than the apple tree . Besides apples for the market peeled them to make the vinegars and tonics , it's given us apple a more refinerl product. However. this is not necessar y, especially if the apples have not jack, apple brandy, apple wine and apple been sprayed. cider ; there's apple jelly, apple sauce, The art of preserving fresh-eating apples apple butter, apple cake and pie; and l\'\Cr't-, nowadays has been relegated to the relm of don't forget apple leather (broiled and horticultural science and refrigeration dried apples), candy apples, baked apples, engineering. Modern storage houses are vaporscalloped apples, apple grunter and apple crisp sealed and have massive refrigeration systems that maintain a constant temperature of 31 F. and a relative humidity of at least 85% . However, the-old-time methods of storing apples are still worth knowing, not only because they may be of use to those who might like to store a few bushels of apples for home use but also because they demonstrate a creative relationship with the enviornment app~. and a sensitivity to nature that is disappearing from our modern world. Eor· th~ person versed in the art of applestoring, the first thing to consider is the hase of the moon. As Theron tells it ,"keeping" apples are best picked on the "down side" of the moon (yhen it is waning). During this phase, any bruises that occur will most likely dry up and not ruin the apple. However, if you make hard cider or home brew, you'd best make it during the "comin' up" of the moon, since things "work" or ferment better as the on is waxing. Next you must choose a good keepingapple variety. Winter Johns and HardThere are apple toys like apple-faced enings are the favorites in our area . dolls and apple games like bobbing for The apples are picked carefully, each apples. Appl e wood is prized wherever apple lifted upward to snap off the a hard, fine- gr a ined wood i s called for. stem. If it is pulled so that the stem In colonial days, it was used for marips out of the apple , decay can soon chinery, particularly cogs, wheels and ruin it. In colonial days two men, a shuttles. Even the apple tree bark can picker and a packer, harvested each tree be used as a vegetable dye to give vivid with gloved hands . The picker handed golds and yellows. two apples at a time down to the packer Jonathan Chapman, better known as who carefully laid the apples in straw Johnny Appleseed, said, " Nothing gives on a sled. (A sled juggled and bumped more yet asks less in r eturn than a tree, less than a wagon or a wheelbarrow.) particularly the appl e." When loaded, the sled was skidded over Whenever you roam the hills and the hay to the packing cellar. hollows of the Appalachians and come upon The apples were then stored in cellars . an apple tree, stop and look around . You In Vermont and Connecticut where there will probably see others as well and was ready access to quarries, some apple perhaps some ancient rose bushes, lilacs cellars actually had marble shelves to or other cultivated plants. Nearby, you keep the fruit cold and dry. Sometimes may see the ruins of an old cabin, perhaps they even had windmills that operated no more than the fallen chimney and a fans inside them to keep the air moving. depression i n the ground that marks the Noah Webster recommended packing apples cellar where many an apple was stored. in heat-dried sand . Others used grain Living in the space age, it is difficult pr dry straw. Sometimes really special _ for most of us to understand the richness apples were hung "by their tails" (stems) ~-~ ~- 7 -~ as well as the hardships of that kind of from the cellar 's rafters. One favorite ~ -:::;../ l lfe. Other than reading a little history, down-home Appalachian apple sot rehouse ~'=:--:::;-~ - " listening to the music and the s tories of is a hollow chestnut stump. It is cleaned the old-timers, there aren't many ways for out, lined with dry leaves, filled with us to get a flavor of the old times-unless apples, covered with more dry leaves and it's through the flavor of old-time apples. some slabs of bark to shed the rain . Theron has also piled apples on the ground and then covered them with a thick layer Voug Elliott iA c.uJrJr.enti.y Uvi.ng i.n of "loose blade fodder"-dried corn leaves8UIUt6 ville, N. C. • He iA well.-known tied in bundles. This insulates the apples i.n :the mounta..LM a.6 an heJLbai.iA:t a.nd from severe cold, yet allows plenty of a. hil.alti..olLA i,tolltj:telle.JL. He -l6 :the air circulation. "They'll keep all winter," au:tholl 06 a. book, Root.6: An UndeJr.Theron says. gJr.Ound Follag eJL' .s GUlde. 'Not~i" ~i'ffll,S fet lt7j a7K7 m rtlur111 pdtrtt.<,tki~ r.!f ,, tfw; ~ KA1UAH - page 18 autmn 1983 �WHAT IS THE ELEVATION OF THE PLACE WHERE YOU LIVE WHAT IS THE GEOLOGICAL UNVERPINNINGS OF YOUR PLACE ? ? HOW WAS IT FORMEV ? TRACE THE ROUTE OF WATER FLOW FROM YOUR HOUSE TO THE OCEAN - -TRACE THE PATH OF THE ENERGY THAT POWERS YOUR HOME FROM ITS SOURCE TO YOU --FROM WHICH VIRECTIONS ARE THE SEASONAL PREVAILING WINVS IN YOUR AREA ? NAME SEVEN COMMON TREES IN YOUR AREA --NAME SEVEN COMMON WILV ANIMALS IN YOUR AREA --NAME SEVEN VARIETIES OF BIRVS COMMON TO YOUR AREA - ARE THEY WINTER OR SUMMER RESIVENTS ? VO YOU TALK TO TREES ? PLANTS ? LIST FIVE CRITICAL ECOLOGICAL ISSUES IN YOUR AREA --- · ·~ ~;;%;:. . ~~~I!~~~ WHAT ANV WHERE IS THE CLOSEST NUCLEAR FACILITY TO YOU ? WHAT ANV WHERE ARE THE LARGE INVUSTRIES NEAR YOU ? A.) WHAT ARE THEIR WASTE PROVUCTS ? HOW ARE THEY TREATEV ? 8.) VO THEY SELL WITHIN OR OUTSIVE OUR BIOREGION, OR BOTH ? WHAT IS THE POLICY OF YOUR LOCAL VUMP ON SALVAGE ANV RECYCLING ? WHAT IS THE STORY BEHINV THE NAME OF YOUR LIVING PLACE ( cove, CJteek, town, etc. ) ? We woui.d Uk.e yowr. JLupon.6 e and po.6.6-i.ble .6k.e.tchu t.o the tJAJO qu.ution.6 below. Plea.6 e mail. to: Katuah, P.O.Box 873, Cu.Uotdtee, N.C. 28723. WHAT IS THE TOTEM CREATURE FOR OUR REGION ? ( That -U, the CJtea.twr.e that by at; wU.qu.enu.6, at; ,impo!Lta.nce to the na:tu.lta.l ecology, oil at; pJLevalence but expJLU.6U the. .6p.i.Jr1;t 06 owr. aJLea - example.: Pac-i..6-i.c. Nold.hwut - .6a.lmon I WHAT IS THE TOTEM PLANT FOR OUR REGION ? ( example.: Ozallk. Mou.nta-i..n6 - oak ) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _l_ _ _I _ _ _ _ _ _ _ __ ......... ,,,.• A.. ..... I -=- I ~ ~ ........ 11..... • lll&P..."llli ....1p•11•u-1. , :"°'. -- I I I 111111.'llll ........... ~-Wmrpml belt representin3 the fonnation of the Il:oquoian League with design meaning "one heart for all the nations. n -------------------------------------------- autumn 1983 IOOU'AH _ page 19 / �_Q:O:oo~®.oQ....oc.Qo_~_.o-~.oo-or~ REmIABITATIOO ••• IT IS TI ME TO RETURN HOME . .. TO LI VE AS ~ NATIVE PEOPLES OF THIS AREA, MAKING OUR LIVING BY SKI LL ANV ~ ATTUNEMENT TO THIS PLACE, AJJIARE ANV SENSITIVE TO ITS CHANGES, LIVING SO ITS CHANGES REALLY MATTER ..• RATHER THAN LIVING IN ONE PLACE ANV SUPPORTING OURSELVES BY EXPLOITING J:l THE RESOURCES OF SOMEWHERE ELSE, IT IS TIME TO ROOT OUR ~ LIVES HERE ••• TO SHARE THI~ PLACE WITH TffE LIVING BEINGS 1--J WHO SHARE IT WITH US... ~ SUSTAINABILITY ... THE LEVEL AT WHICH A BIOREGION CAN CONTINUE TO PROVUCE WITH INTEGRITY ... MEETING OUR FOOV, WATER ANV ENERGY VEMANVS FROM WITHIN OUR OWN AREA BY TECHNIQUES APPROPRIATE TO THAT AREA ... SHAPING OUR VE MANVS TO THE ABILITY OF OUR REGION TO PROVIVE .•. "LIVING FOR THE SEVENTH GENERATION OF OUR CHILVREN'S CHILVREN"... g JJ: tl Li D ~ P. ••• "A VOMICILE ••• LJALLS OF HILLS OR MOUNTAINS, A FLOOR OF A RIVER OR A LAKE, A ROOF OF RAINCLOUVS . .. CLOUVS ~ · PART WITH RAIN WHICH FALLS ANV EROVES THE WALLS INTO THE AQUEOUS FLOOR WHICH EVAPORATES BACK INTO THE CLOUV R OF ... O THE WATER CIRCLE/CYCLE FORMS A BIO-SPHERE"... N (Pe.tell Wa11..6ha.U.) l'1 WATEBSHED 0 ECOLOGICAL LA/JI OF THE BIOSPHERE AS ~ EXPRESSEV IN THE FORCE OF THE FOUR ELEMENTS - EARTH, WATER, ~ FIRE, ANV AIR - IN MOTION ••• THE RELATIONSHIPS AMONG THESE ELEMENTS VEFINEV AS LIFE-FORMS , OF WHICH THE HUMAN SPECIES IS ONLY ONE AMONG MANY .•. GREEN LA/JI: BEAUTIFUL, VISPASSIONATE, INEXORABLE, RUTHLESS, ANV TOTALLY JUST... ~ "GREEN IM" ••• THE ~ ••• A COUNCIL MEETING OF THE BIOTIC ~ A GOVERNMENT, BUT ITS NATURAL ALTERNATIVE ••• HERE ALL ARE REPRESENTEV, BE THEY CLOUVS, ROCK, SOIL, PLANTS , ANIMALS, TREES, OR PEOPLE ... WHERE CONSENSUS IS SOUGHT ON THE ECOLOGICAL LAJJIS OF THE LANV AS WE REAV THEM IN THE BIOREGION ANV THE LIFE THAT SURROUNVS US . .. WHERE THE STEWARVS ANV CARETAVERS OF THE LANV VEVELOP STRATEGIES TO VEFENV AN1J PROTECT THE NATURAL ECOLOGY ANV TO STRENGTHEN THEIR RELATIONSHIP WITH THE NATURAL WORLV ... BIOREX;IOOAL COMMUNITY ... NOT ~ •• •"ALL THE THINGS OF THE WORLV ARE REAL, MATERIAL THINGS. THE CREATION IS A TRUE, MATERIAL PHENOMENON, ANV THE CREATION MANIFESTS ITSELF THROUGH REALITY •.. THE SPIRITUAL UNIVERSE, THEN, IS MANIFEST TO HUMANS AS THE CREATION .. . (64om the Invoca.tion) Appalachian Physiographic Provinces MA? ME.D\TAT\ONS -- c.oNT!NUEO FROM PA•E II LAND/LIFE/FORMS WE CAN NEVER COMPREHENV HER, BUT WE CAN KN()il HER. VEEP IN OUR EVERY CELL, VEEP IN THE SOUL O~ OUR BEING, THERE CAN AJJIAKEN AN AFFINITY FOR THE LANV SO THAT ONE MOVES INSTINCTIVELY TO HER RHYTHMS, KNOWS WHERE TO FINV VEER OR GINSENG, KNOWS WHEN IT WILL RAIN, KNOWS HOW TO SPEAK TO MOUNTAINS. ••• OUR MOTHER GAIA, THE EARTH, SINGS TO US ••. IN EVERY PLACE THE SONG IS VIFFERENT: BE IT STEEP, FORESTEV MOUNTAINS: WIVE, FLAT PLAINS; OR PALM TREE BEACHES ... EACH EXPRESSION IS UNIQUE ANV REQUIRES A UNIQUE RESPONSE IN THE THIS IS NATIVENESS. THIS CAN COME FROM GENERATIONS OF ECONOMIC, CULTURAL, ANV SPIRITUAL LIFE OF THOSE HUMANS LIVING IN THE SAME AREA, OR IT CAN BE CULTIVATEV BY WHO ARE LISTENING ... THE PLACE, THE SONG, THE RESPONSE: ~ CONSCIOUSNESS ANV AWARENESS OF OUR RELATIONSHIP TO THE THE BIOREGION... ~ LAN1J ANV HER WAYS ANV HOW WE LIFE OUR VAILY LIVES IN HER PRESENCE . BIOREGION ..n... cs-cro.QtrcJLL>®..o~_o:o_p_g_ :o:o::.o..~ a ''THE IDEA OF A BIOREGIONAL IS CULTURAL. IT DEFINES BOTH A PLACE AND ADAPTIVE IDEAS ABOUT LIVING IN THAT PLACE," SAYS PETER BERG OF THE PLANET DRUM FOUNDATION. THE BIOREGION, AS WELL AS BEIN D G EFINED B THE LAY OF Y THE LAND AND THE FORCE-FLOWS OF THE ELEMENTS, IS ALSO IN THE HEARTS AND MINDS OF ITS PEOPLE. IN THE FINAL ANALYSIS, THOSE WHO LOOK TO THE MOUNTAINS TO SEE BEAUTY, THOSE WHO LOOK TO THE MOUNTAINS FOR STRENGTH AND INSPIRATION, THOSE WHO DEFINE THEMSELVES IN THE MOUNTAINS' TERMS ARE ALL RIGHT THERE IN THE MOUNTAIN BIOREGION. THE BIOREGION DOES NOT HAVE TO BE ORGANIZED OR PROCLAIMED. IT IS ALREADY THERE, WAITING FOR US TO DISCOVER IT. IT IS A PROCESS BEGUN LONG AGO, WAITING ONLY FOR US TO PLUNGE INTO ITS STREAM. ,P' autum 1983 �l :oo llY\ e..\vtc.. ~1101aue1 NC.... autmn 1983 £..8J1'B'Z- CM&Mc &I. "'L&. 'UT'&~AL. cMEttAc£E c.tt...w=r.s ~ c.uauu, .rnc.acew, lN1)"'fll P601> •lllC..W..., f'U>WA'f, EKtUllT.S OM Tt\• us-.11rtr10...i, CAt•lt.Otce'l! 1 N. c.. 0tT. lf-·9 - Mt, , I<ATUAH - paqe 21 �,1-· .. .. . ,.... .. . . ....... "·"';!<.•-'' ,•• ······~--- ., .• 1?". •• ••••• ,. ·'·'t·:t=::'IO-• ••.•••••.;,..,:r. • n·:="'=':=·~ ,;=~•:.;;!1==7=',>~··•"''·'*·n--.:;;;."~''·",:= •-1..._.~,=rn!:;:!: ... ;.:..:t~tc.:t.• ····:1·1·•:i;:1:f••••:...; ...._.. . . ..... ·••l•"':"'•·· ····r. •t!i:t ·it". ,·:,;)!:,..........;·····-- 1 •• J'i'\"'~····•-•.\:..,.1 ...... l' •.:•;·1~-m· •i ,.: ;1: •••:., '' /l •"""".. -;·· ....··,...... 1'::;!i?:..-.......... ,._,u. ~1: • .• ·•,4 •. S'·-·· ................._. ••• ·t··...··-·-- a·1...._. • .., • ;~:.~r.:1:· !.t'i,,....~~ ........... ·••::...!•1 . .:::"": :!: .: ..:i:.•,:.:;."!:?· ..., •.•.•,,..,.~,.·µ,•r· •• ···'--' :•-:.:c • 1:t:~ -~· .... ·• · · ~t:i-•;•·'~';~:::1.:1.1: i.'··-· •..:.;:;.:.: .1!1t 11"~• 1 =<···..···~;Jtr~r.:;:J~ni'd•?;·"·•.:.·~~s·· ...,.,. ';Jl·!iJ-;t'r._J\a 1 ·~ · 'i 1· : !:?:!t!;.!t.-:••• i'i~ ... , ·• ·~.:: ;~-: .~Je.: ........... ·• ... :11\:!:'f; ..._._.......,:!:, ~a.....-tl! l~Mi;i ••\ .,., ~;',• .:.. 1 ,~.,., ~···~ ~~::.;,'!-,:•.,,,=::••""""~"'"~'""'-•!•'-';:;<;;,;•.:::;~· - ~ -·-r. "~ -'""~·r.i'"'"" ;>;t•~I"""·~" \~g;:;~f.i;5fil~i,ifPJ;:r::n!!XE:t~:=ti;?.~~::!f~r.:qf:r;;~ 1/i~·e~ ~ _J ... - - - ~ -~ S~···· ~!f.!**1 · ;...~·--•• :il~t.!U~;.~~·; J't!'•!J.!• •tJ.t:-1•·•L.9.fl·•·..-..•••J;ll•t..::.:. ~::.~! t!;l-:t;:i;j;:ie1;'>!rfu:T¥,' ;b_•) ••I I I •!":\!t•t.;,.,_""t 'f• 'Jfill• '' 1~t •\ ...~m~·:';l~-:m-!~~: l·::;,:-,1;:f. jl,l~r.~ •f•••t ~t'"•1••...,.,a ' •1·"• •!: Joo.. ...... t" tie ' £) .. ...........r.:·1·' : ....~· ·'·ft•;.s:,1.;..,, .. At 1 ...-·-···:.-·''.,,, ''· "' -" 1/t'$t'01t .. ... "···· , ....,-... -cc; . .. --· ..,. .-. ....,.1··-··~ .. C''i: .......... ~.- ..,,,, .... .~~·,s·•t.'lff.h•~··r:r-.!i··1,· · - ··~~ ~ ··-· ·-~!t·• • .::.,·1:-t~:! ~.i-.., .............~.. •• ·= :.1~c;.:•"'~'~...... ....,... \' ;.,.,,,. ·•• tfHWl•• ·1.r • •• •,.,...._._-;::~--t~~~~.-1~..•.•·,.......l .., .~, :~ ~·i·•·Jr': •1:~1 :;..-r..;:-~-..-:i~::;.;i.,·,!;..!!t 1! lt!:~~ ;:.,}:t;.,t l'tC ·•-· .,.. ~~~.1fi1 .:-ffil! .... ::;.;.:.;i~::;.:i,r ...!,![!j\1~1 ;or~ ,..., \ ~~~ . ..... °"'·•·•·1·•····~-.,... 1•.......... '!,,,;..i., .... '"" • .......:.~~ 1 .:·~1~·~!~·t'-. .. .. '1 ':i.:: r.. ;:;:.r.;:.;:.,;:..:..."'t .. •• . ,,,., ::. r.:·1 :" ..._ . . . ....,~ ..£ ·:~~.c;.~.~1!.1'!!'r~W~~fo;:' 1 ..!· <J•• i::.-..., •..,.. ••,:.:·,· _. ......."..... 1 . .. ~.; tJ:.•;-Et~. t..-r= ~:~;t'!':c;, •... mr.1~1!:!: ::, • - ........ .~ ! ~Pr.1~ 1!rf:~ ;HH;.tr!;{l; ...~:r: r.·-~r .. ..,~,. ···r:·:. .... !.,. . ~··· . 1 1 . . .. . . • .. .. . . . .:, ..kl:l. (1.J1Ii!l ····•:•:J,Ji04F~~·~i~~~.~t~F~ . . . . AL. L 11! 1~~i·•· 0 !:i; ..."l;~i 1 1 '-'·• •f , .... .,, •• t u t, 0"99 I !i;m:.:::i..-~·?1J.: Ma.gaz.uie d-UiVLibu.ti.on doun t ha.ve to mean IAWLt:.nOU.6U Ou D • . . . ,., II g _,,. t... • ~ , newti plUnt wi;t.h -t.OadeJl.6 ha.u.U.ng ,.,....,...,...w onto ··- :-1-- • "-IW."-r"° • ~.uig .;r-;.~;;~ ~!11·:·•· 'I J• ._.,•. -•••:... ., :{~J.f;i:~~!i~~ v ,.,,, HS{it~~i:;~: How about a d.i..66eJr.ent v.U,lon? Kata.ah 11.oad people :tlla.veLi.ng ~~flr.~~~£:?,F,;t . ~J~il:ii!.!i?r the length and b}[.ead.:th o 6 the mountcU.n c.ount:Jr.y wl:t.h a .~tac.k ..,1·•··..·......i.~•• ~.,, ..... c·· ~ ..,..!'1 .......,.,_. ·"'••••:'Jr•r.•1•·•9"!.·•fJ,,• ·~ 1 - "' '&,.::. h d b . ""h ::.1*9':":.·~~:1~',.\.~:'.-!ir:t=W:t\>l'e:.\t~~.t~~.i.•-:{".!r;?T~j···!1~;. j \iWi!'&<Tiflil~c1· o' mnnaz.inu among the dot u an "go}[.p" ag~ .ui ""- U.11. ~!;'fP!~';:1;~~.:.;rrl~~fr.! r,f;!:~fit:-:~7:-::·!::·!·~:.'!t!'l!!.:.i; .,.-:;:.~i!:!'--U"·li :.:..;.t. r!.~1••;~1.-.:..~! bu i. -::J i... . .. ,,, .• H• u• :-·.. 1... ~ ....r "!'U· J,,1• .... !.!. r.J,.t, H'ltl:! • •__ , ... ,,,,...••, ... i~~r'tt;~11~=:~.,~;.-:.::: 4Cr<.paC.rGO i;;;:.:,tt·~;~~ :::m;: :~-:- r.t~J:;!:,_ ~L~::: .......... ~···!'> ......r;...... m::Ei; 1 ·::sffir,.:~ii-;~~ ;m:.:;;•.~1 ..e~~n;:~· t..:J•~t·•'fo•• fg1Eii.>~~t ;:-;:!!!*Wir f_=nfJsm~·,. ~W~i:Ef:l! ·····-·~ ·i\i55fJ!:i.:: 1:t-:t::~·~ :'t':t-:;.:!r!!:.. · ·:n·..-•,... :~:~· ::?;~~ ..,,....-· p:s~::.:;o.;:J ~~i:llf~. ~~ft!:!'i'"! ~i!r. ... r.. . :;;~~Jf~!iF.f' ':!~j~]!~t~. _ • - ..... :u ~.l~1.. ,...... t ::J;:r:-.1''!!'J ri " 1 • :,,_:. r;."'"'!~.,.,._; \.:J:J; ;1!'!~z;!!1~::. :;z;...... .,.,, .,.... :FH~f! ~E:::-!E;:_r-~: FOR TH E I DEAS AND INFoRMATioN !.!il.:!;!: 1!¥.!!m;::~:~~ ABOUT BIOREGIONAL CONSCIENCE ll{17:~;;tt;.1~~u~~tl~!~~:1 •t1•·-r1 Jt--ffll.,... -~. THAT WE ARE TRYING TO BRING ~·!!ll~·1r~:rr~:.:.:!r:l:.~ FORTH IN KATt1AH TO BE SPREAD ~tfu~~j~;~:filf.4il~!fJ FAR AND WIDE WITHIN THE REG:Ujtilf~JHl~~riE~:~}).!.j~ ION, WE NEED THE JOURNAL TO ~iif,lt;1m=.-1~~~-ni';tr.~1J ..... (1:•·l- ·-··l~:·.hl ...~ REACH AS WIDE A GROUP OF PEO- ~:.m!u;~~)jmi!;h.!.:::.i.:.;: ~ ... .!~~m1 1 !L!;!a:!:Cct:\r1 PLE AS POSSIBLE. :!r.:;!;:t!,~:i~1!~!J·~~~rn~!• : •r···~t"·J··~1~· , ... ,r SEEKING THE ,;,~-ur.-·:li:ta :7!,Ji;~.!r~~ TO THIS END WE ARE · 1 ~:~:;n...:....!-:;,·1:1t':;i.;; SUPPORT OF OUR READERS IN DE- :~..t-~~:ti!:\!~j!~~!llj~?5i VELOPING A REGIONAL DISTRIBUTION SYSTEM. IF YOU ARE INTER-mi.=ifoil~Bi:"..;~~~:: ··· ··:t··-:::?l!~!f~:S.~t· 1 h;!§nil~filH;~ilii'!lli- ESTED IN HELPING TO DISTRIBUTE THIS JOURNAL IN YOUR AREA , BY ILLING PLEASE CONTACT us F ... ,,..,·,,.,f, ..oi r..:.F.f!i':!a-r• OUT T HE FORM BELOr.T '". · · ....... · :w.~~:~m;r.i.lli:!..~tn~:= ~m!;as;.·?~..!<~~:i !;-~hi :l • ..••~ho"l~ i• ••~y:•·-~-1c· ~:; •. ·f1filF 1 ~r?!:-!1,~~~ :.r;::m::ffl1: ...::,n,-.:-- [r.··f·'·ft~··· 1 c .......n . 1lt ':i;.~.{!i .• 1.~:.::~r~-:!~~ DISTRIBUTORS CONTRACT TO BUY THE JOURN~L AT THE WHOLESALE PRICE. ALSO FOR EVERY 20 COPIES OF THE JOURNAL THAT THEY SELL, DISTRIBUTORS GET ONE COPY FREE TO SELL OR KEEP. ;t;j; ~. ~m· 1.?J .. ,. ~ii ~-­ THIS INCENTIVE IS TO ENCOURAGE DIRECT DISTRIBUTION :irt~ BECAUSE, AS WELL AS BEING A MEDIA COMMUNICATION, THE JOURNAL IS A "TALKING TOOL" TO HELP INITIATE DIALOGUE. IN FACT, IT WORKS BEST THAT WAY. THE ~~ STRONGEST CONNECTIONS ARE FACE-TO-FACE AND HEART- :J.::~j fiiEl ;rn ···TO-HEART. PLAIN WORDS CARRY A STRONG MEANING THEN· ~ll! PERHAPS YOU FEEL THAT YOU WOULD LIKE TO KNOW MORE ABOUT KATUAH AND THE BIOREGIONAL IDEA IN GENERAL so AS TO FEEL MORE COMFORTABLE DIALOGUING AND FIELDING QUESTIONS FROM YOUR NEIGHBORS OR PEOPLE ON THE STREET. THIS IS WHY WE PROPOSE LOCAL MEETING GROUPS. THESE ARE GROUPS OF PEOPLE IN EACH COUNTY OR CITY WHO MEET TO TALK ABOUT BIOREGIONAL ISSUES IN GENERAL, AND TO STUDY THEIR LOCAL HABITAT, IN PARTICULAR. THEY GATHER STORIES OF UNIQUE PEOPLE AND PLACES IN THEIR AREA AND SEND THEM TO THE JOURNAL. THEY COALESCE INTO AN AFFINITY/ACTION GROUP IN CASE OF AN ENVIRONMENTAL EMERGENCY. THIS IS WHY THERE ARE ONLY I MEMBERS' AND NO I SUBSCRIBERS. TO KATUAH. THE DISTRIBUTION SYSTEM FOR THIS JOURNAL WILLHOPEFULLY GROW INTO A PROCESS A DYNAMIC PROCESS OF INTERACTION, OPENING, AND CHANGING ON ALL SIDES THAT WILL FOSTER A GROWING AWARENESS OF WHAT Is AT STAKE FOR OUR LIVES AND THE LAND IN THE DAYS TO COME INTERESTED? WRITE US, AND WE'LL EXPLAIN THE DISTRIBUTION PROCEDURE AND HOOK YOU UP WITH OTHERS NEAR YOU WHO WANT TO GET INVOLVED. THESE ARE THE TIMES! U1.{ # • # ~-' about KA""·~Ah and a u.<..uueJtulA. uny -': ', A~.,. ~ 0, 0 loofU.liln a:t and Uv,lng wl:t.h theliind, they might al.-60 C1VVr..IJ ·~ h nO a c.ameJul and maybe a. .6maU ta.pe /[.eC'.oltdeJt. At:, t: ey .tlr.a.v~, they .talk wlth people about Ka..tU.a.h, note thw JtUpon.6U, and pellha.p-6 take thU!t p.i.c.tu.11.e. Fii.om t/W, ,lnteJr.c.hange c.omu mateJLial.. 60/[. the next .U.6ue 06 the j 0wr.na.l. -- the c.a.nclld though.t.6 and 6ee.li.ng.6 06 oUJr. ne-i.ghboJUi . ... ""he -v'LU. ~-v ..... "OV"" """"~-vAo,,,.~ ~ -v.. ""he ,...,"""- '\A.In ""'d agni"', .o\.l'i .. ,... +e "":-e ~· ""L.elj tW ""........,, leaJLn the te.Jr.JIJU.n. They Lind .6topning "'""c.u: .the homu 06 new 61Llend6 wheJte they ft.ind a :;;;i.C'.c:;- whetheJr. 6Ji.om old mountai.n 6olk.6, new age homuteade.JU,, 0/[. .60cia.l. o.ct.lv.Uu Uv.ing ,ln a ~ a""'""'"... ent. ,,;-1-.. ~...,..,,, The ,,;,.A .. : .,. ,,.;d,, .. /··~01..,,,.~ IM.Q\... ..J:.,.,OV"" n""' mou~""ni .....:0.1_ ~...., ..~ ..... '""-1',-v .... ,IA._... ~ 0 An-'· nnd 6 ;.,.d "Ov"• "nd .. idgn• .,.L.A.,. •oon be"ome 0°-' u.o """ """'' '- ~ ""' ~ ""-nuA... "" '-'. Ao • : .,. ""h · LJLle.nu.o. The Vta.v~M.6 J[.e.tuJul to V;(..6-v\.. ""- em '\.,. :- and aga..ut. A,111e o Pe!Lha.fl6 they w.ill be 91Llded onto l.lttte-U.6ed tJw.il..6 that they Vi.ample down and wlden by thw c.ontinued pa.6.611gU .60 that t:hey }[.ema.in M r.ooi.fUng }[.OutU 60/[. othell.6 to 60.U.Ow on thw own joUJr.netj.6 ,ln lateJr. ti.mu when people w.iU enjoy r.ooi.ki..ng to the,Vr. du.ti.na.ti.on-6. V.UVUbu:ti.ng KatUo.h c.ould be a new uny to .6ee OWl land and heJL. people ClMe up. AnotheJr. .6C'.ene: A 6am-U.y ta.ku Ka:t&.a.h to the c.ornrnunay At:, t hey CJVVr..y t he. WO'W 0 'V .. .(..U. 'V.. """" .(..U.. 'V\.. potlllc.k and .6eU up a ta.bte to hell. the joWtniJ..l to the.ilt 61Llend6 and ne,ighboJUi. "HeJte, ta.ke a. look. 16 you like U, you c.a.n. butj .lt. )U.6t don, t .6p.i.U a.ny o6 tha:t g1U1vy on a, now. Tell. me what you th..i.nk." ::µ: ~~ Olt p.i.dWte th,U,: The .60und 06 dlr.wn6 WU OVVl the bU.6tte and din 06 the mountain 6a.ilt OJ[. CJLa6t .6how. People W.6t ii~.~-_: OVeJt to a b!Li.gh:tty C'.Olo}[.ed booth ba.c.ked by a l<Vtge map 06 -·· the Ka,tilah mountai.n Me.a. TheJte they jo,ln people al.Jr.eady i~~ da.nc..ing to the ciJw.m6 and c.hanting vo,lc.u, "Ka-tu-ah. *~ Ka-tu-ah. II The .6ound6 JtLLn up and down thw .6p.i.nu, ~ij~; M.ng,lng deeply, open-ing .6e.cJLet pla.c.u c.lo.6ed by c.en.tWLiu ~ht: o6 c..i.v.illza:t..Um. Hii±~ Then the mU-6,l('. -6.top.6 and .6omeone .6pe.a.k.6 b1Lle6ly .06 a bio~nm 11.eg,lonal 6u.tUJr.e ,ln KatJ.a.h. Thvr.e Me quu.tion-6 and an.6we!L6, ~·f\'{f. and .6ome n_innau'..nu Me .6old. The mU-6.lc. c.ontinuu. A .6eed :..~!·-·!,n. -:i d -·--' b · .,. _ • 06 ®Wi.enU.6 and c.omrrun.lttJ .U pla.nte u.na eg-<..n-6 "-o g}[.ow. t~·~ ~ij~ AnotheJr. ..<.de.a: Young people U.6ed to peddle nW6papeJL6 on ~&T ,,;-1-,, .6:t.1Leet.6 to make a Li.;t;Ue ex.tlul money. Tho.6e da.tj.6 may f.!t~ b;bac.k, but now U' .6 .in the wl.de c.oMA..doJUi 06 hhopping i:E~ rnali.li, a:t the c..i.v,lc. c.enteJt on c.onc.eJtt rr-ight, 0/[. maybe a:t H~ a c.oun:tluj da.nc.e. 16 you know .60me !fOung 60.t.k.6 tha-t would j~!?. .Uke to make ~ome money 6oJt them6e1.vu, Ka:tUa.h wil.t .6upply ~~~g the mga.z.i.nu. !"(•--· !:e--·~;·•.&.,.:r• ... H1'~1·~····l• .... ~;:.,.i•J1 ···1i.:t i'f!'"-'•1•·-··•·• .,•.•.• ,......,..,~ ~;.;,.;.;.._ ·-:.4:;.i:r:t :.~;j". · . • ,....... •·r·r ~ --·--· - ·f··~,,~.-· .. ·,.- ··1 .. ••i'•· ... h.•·... a,,. ,., ..,..,. i'~·i.i!•..,., ..,J:~•~..,..,.fi··40 t•J li:t~ 1 .• t::".r:~-ai,.q.11'.Ct!l;;:i:.::;;.· :.J ....··- :.:~: •. 1:.1, ., ,.. . " ..::illr·•• .. a.·,·r.:• .....····a.·..,. ;\,9f.;.,,,,..,....,...... ......... ., 1 .w..,,....... ::.. ;t • •tR.I'(. . .¥.'.:-t:: ;t:..::.:~..~·-,•••.•,•. ~ ~·· ~ . . .. ............... ,,1 ;l ·ffi:1~ ffi~j';l,:-f:!~i;r·~~!~~~~'.'~.... . ;;li~~'1· :.-:~; ...: ... .;.:;!:!(:;'&;'!:.:;:'!:-.,•:.;:.!-,:ffi:Jg:;e ~:;_..r:;:,.,J;iS ., T-•11H· •· ..\,,. ....,................. ';1: rl~,:i.... -·•·.. ~·•-•· ..... ·~~ ... ~ ·•·•-•r:' t:· t-:..::-:=.:-.t-•rr:!?~1:::~1J:~·~!~:!~1!r~~-=•!""'. :,:~:,:,:i!~i~:~r.#Jf!jJ:. ,.~~.:,;n-=:-.s:1r ~~'!."!~L;:: .. ~·!.:-"'· ~\.,,~;,:-:-•,-· ......., -,.-' ,..=. ,.: ....:1••·r:.' n···!r:, ..... ~1....-· ·!-:i·!:.l J:r!·-~ .... ~ ••:........., .... ··•:!:-r... .. t1~.•~!>.1.,,~., ,.,,~!~r!E!i:·~ ,· ···;J"····,~l.fl·,,,, .:.:!..!J. ····,···.' ·.!~:;! ......:.,.. !H.~ •• ,.......J ......, ',,· •!ll~•• ·;tr.. , , ...... .... Hii~ 1..... -~··· ........ ,11.--... ............ , ........ , ........ _..f'' ""'•r• • ..........•• , ~.-..• • ·•• •t•~·· ·~ :c-................ t-. ,.,..,_ r11 ,, ...... - !'':lt-t.'i~: !'2~!~'!! ::.~....... ~ .,....., .•••, ......... -. ••• ·, ,..,...,.,....,~-.r·• :·'~-; :.'\ • w , .. I!\.,'":~ ~ f"1'1~. ~ !(\ ( ~:; ":!. YES, I AM INTERESTED IN FINqING OUT .:-cm.~~: MORE ABOUT DISTRIBUTING KATUAH. I ·•·r··~~,1 UNDERSTAND THAT I CAN RECEIVE COPIES •:,:-~:~.o.: OF KATUAH AT THE WHOLESALE PRICE OF r-Jfu-t~'. $1.10 AND CAN SELL THEM AT THE RETAIL {~¥~ki~ PRICE OF $1. 50. I ALSO UNDERSTAND THAT .;!:m;i~ NO PAYMENT IS DUE UNTIL THE COPIES ARE r:.u··:t:~ i~~h!~ SOLD • ''-''·~~~:::. :.r;,m::iii PHONE-------- ~ RETURN TO: KATUAH P.O.BOX 873 CULLOWHEE,NC 2 8 7 2 3 KMUAl:I - page 22 autmn 1983 �WMATTO 8JUN<t t SCHEPULE: 10 - 12:30 - Discussion of bi oregional concerns, issues, and directions for future gr owth 12 : 30 - 2:00 - POT-LUCK LUNCH 2:00 - 5:00 - Tradin', pl ayin ', socializin ' , and interest group meetings -Covered dish and utensils for the whole family -Items for trade , barter, sale (plant s, craft s , produce, canned goods) -Information to share : issues, topics , interesting folks , organization bioregional happenings -Hope , good humor, and ideal ism OCTOBER 29 at DEEP CREEK CAMPGROUND GREAT SMOKY MTN . NATIONAL PARK Driving : Go to Bryson City, N.C. and follow signs to " ~ ep Creek Campgrounds" EVERYONE WELCOME! For more information , contact: paqe 23 �ISSUE NO . l AUTUMN g I o ~ ~ o ~ ~ g § ~ o ~ ~ Og oommmooo Dnr«atimv 1983 mmmooomnunoog I 1n the beginning, we we/le told that t he human being.6 that IAXli.h.. abou..t on :the Ecvvth have been g pMvided with all the thing.6 nec.Ul>aJl.y f,011.. li6e ..E! We we/le ..i.n.6.tJw.eted to C'.aJl.ll..y a love. f,011.. one. ~ arto.thell, and to l>how a 11..upeet f,011. all the be- g ing.6 of, thl.6 EaM:h. We aJi.e L>hown that ouJL li6e ~ exi-6.t.6 with the .tll.ee Uf,e, -that oWt we.U-being ~ depe.nd.6 on the wei...t-being of, :the. vegetable. g Uf,e, that we. a11.e. the. c1.o.6e. 11.e.f.ativu of, the. ~ 6oWt-legged being.6. In OW!. VXJ.lj.6, .6p,i.Jt,(;twi£ ~ c.on.6eioU.6nU.6 i.6 the. highut f,oJun of, poUt-i.c6 . g OW!..6 i.6 a v.xi.y of, Uf,e. . We. believe. that all Uving thing.6 aJl.e. .6 pi!U:tua..f. be.ing.6 . S pVU;t-6 ~ c.an be exp11.u.6ed M e.nellgy f,Oll.1116 manif,uted i= ,(.n mat.tell. A biade ofi gJt.aM i.6 an ene11.gy f,011..m manif,ute.d in rna:ltell - gJt.aM m atte.11... The ~ .6 pilU:t 0 6 the gll..a.6.6 ,(A that U.n.6 een f,011.c.e whic.h f3 p11.odl.1.c.u the. .6 peciu ofi gll.M .6 , and it i.6 g O ~o a g g i 0 a o i :;::9~ o:~: ::dg:•~eal, ~<Mal i g 0 g thing.6 . The C11..eation i.6 a .tJw.e, mateJLi..a..f. phe.n~ ome.non, and the Cltea.ti.on manif,ut.6 -ihe.l.6 to ~ U.6 :thMu.gh 11..e.af.it.y. Th e. .6 p,i.Jt,(;tual u.nivelll> e., o then, i.6 man-i.Lu t t o man M the. Cll..eation, the ~ Cll..eation wh..i..c.h i,u.ppoJtt.6 Li6e. . We believe that e man i.6 11..ea.l, a paJtt o6 C11..e.at.lo n, and that g hi.6 du..ty i.6 to .t>u.ppoll.:t Uf,e. in c.onju.netion with o.t:heJr. be.inQ' • Oo n I o The 011..igina.f. 1n.6.tJw.etion <Li.Jr.eet that ~ O e o ~ ~ I o g I we. who v.xi..f.k abou..t on the Ea.11.:th a.11.e to e.xp11.u.6 a g11.e.at 11.upe.et, and a6f,e.etion, and a g.Jta.t..ltu.de toVXJ.Jt.d all the .t>p.i.Jr.i,t.6 wh.i..c.h c.11.e.ate. and .6u.ppoll.:t Uf,e. . We give. a g11..eeting and a tha.nkl>giving to the many .6u.ppoll.:tell.6 of, ou.11.. own Uvu the c.011..n, the. bean.6, :the .t>qu.a..6h, :the wind.6, .the i,u.n. When people c.eMe :to 11.upe.et and explle.6.6 glLD.t:-i;tude f, 011. :thue many :thing.6, then all Uf,e. wlU be dutll.oyed, and human Uf,e on thi.6 pl.a.net will. c.ome to an end. g ~ Ou.11.. 11.00.t.6 a11.e deep in the .t.o.nd.6 whelle we. Uve. we have a g.11.e.at love 6011. ou.11. c.ou.n:tll.y, f,011. ou.11. e fWtthpl.a.c.e i.6 the/le . The. .6oil i.6 11..ic.h f,11.0m :the. g bonu of, thou.L>and.6 of, ou.11. g.e.nellation.6. Eac.h 06 ~ U.6 VXJ..6 c.11.e.ate.d in :tho.6 e .f.a.nd.6, and i:t AA Ou.IL ~ dl.1.ty to take. c.a11.e. of, them, bec.a.u.L>e 611.om thue. g dl.1.ty to take. g.11.e.at c.a.11.e. o6 them, be.c.a.u.L> e. 611.om I ~~~~e.~~~~~ri11!e.t~~~~~~f~~~~ o abou..t w.Uh a g.11.e.a:t 11.upe.c.:t, f,011. the. Ea.Jr.th i.6 I a Vell.IJ 0 0 : e 0 o ~ ~ 0 - .6ac.11.ed pl.ac.e... ~ p--- address of the Hau De No Sau Nee to the western world (presented to the United Nations, Conference of Non-governmental Organizations; Geneva, Switzerland, 1977) 9 0 0 ol 0 ° I 1 1 1 0 0 o 0 0 0 g I ( "The land is sacred," the Indians told the European ool onists. It is only in this generation, un:ier the threat of nmaway uraniml, runaway in:iustrialization, and the ravages of EX>isol'OlS sprays am waste-EX>llutants that we are CDning to realize the true depth and meaning of these words. Now we have rediscovered the web of life, called "the ecology" am the spirit of the lam, "the envirorment." cnly now, alm::lst 500 years after Colurbls, refugees fran the invading irdustrial society are anbarking on amther voyage of exploration into the New World. We are looking at the lam with new eyes to fin:i space, subsistence, am meaning for our lives. Ia:>king arourXi, we see a different world, alive and p.tlsating, a spiritual being. OUr planet seen in this way, we call GAI A. a living organism with a will and an intelligence of her own. She dances to her own time, and it is to our own peril i f we do oot follow her lead. 'lhe ancient name of this continent we inhabit is TURTLE 1SLANV. 0 "Turtle Island - the old/ new name for the continent based on many creation myths of the people who have been living here for rnillenia, and rea.pplied by sane of than to "North .America" in recent years. Also, ari idea fourxi world-wide, o f the earth, or the cosnos even, sustained by a great turtle or serpent-of-eternity. g 0 g a · I 0 ~ name: that we may see ourse lves 11Dre accurately on this continent of watersheds and life-camnmities - plant zones, piysiograpri.c provinces, culture areas; following nat\Jral boundaries. 'lhe "U.S.A"and its states and oounties are arbitrary and inaccurate inp::>sitions on what is really here." - Gary Snyder A g 111 0 1 0 g I o ) speak of the world 11Dre accurately, to speak of the world that is really here instead of the arbitrary ploitical boun3aries, we speak of BIOREG!ONS. TO 0 Qmmmooommmooommmooommmooommmooo1DDDD0oommmooomnunooo~ autum 1983 � 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians,</em> Issue 1, Autumn 1983 Date A point or period of time associated with an event in the lifecycle of the resource 1983 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 Apples--Varieties--North Carolina, Western Apples--Storage Traditional Farming--United States--Appalachian Region, Southern Alternative agriculture--Appalachian Region, Southern Permaculture--Appalachian Region, Southern Animals--Folklore Appalachians (People)--History North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Description An account of the resource The first issue of <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, published in the fall of 1983, sets the platform of the publication which expresses and overall tone of respect and stewardship of the land and all life in it. Topics in this issue include Katúah and its meaning, the world as bioregions, the migration of Ulster Scots to North Carolina, and sustainable practices. Authors and artists in this issue include: Chuck Marsh, Thomas Rain Crowe, Sam Gray, Curtis Wood, Tyler Blethen, Snow Bear, Doug Elliott, George Ellison, and Marnie Muller.<br /><br />Beginning with Issue 19, Spring 1988, the journal title was shortened to <em>Katúah Journal</em>. The 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. <br /><br /> Table Of Contents A list of subunits of the resource. Bioregions: "The Trail to Home".......1<br /><br />From Ulster to Carolina : <br />(The Scotch-Irish Migration to N. Carolina).......3<br /><br />Permaculture Practices.......4 <br /><br />Moshka &amp; Lakima : A Story By Snow Bear.......6 <br /><br />Old Time Apples.......8 <br /><br />Poetry : "Wind Rose" by George Ellison.......9 <br /><br />Map Meditations : The Katuah Bioregion.......10 <br /><br />Mountain Guides : A Resource Bibliography.......12<br /><br />Bioregional Congresses.......14<br /><br />Alternatives to Economics.......17 <br /><br />Finding Katuah : A Bioregional Questionnaire.......22 <br /><br />Fall Calendar........21 <br /><br />Creative Distribution.......22<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> 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 Bioregional Definitions Economic Alternatives European Immigration Geography Glossaries Katúah Permaculture Poems Reading Resources Stories Turtle Island https://omeka-test.library.appstate.edu/files/original/0af6f876cd851df118a0e27b06bd6952.pdf 5453315bc90cf3f65463f81f56c5674a 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians,</em> Issue 2, Winter 1983-1984 Description An account of the resource The second issue of the <em>Katúah Journal</em> focuses on various topics such as black bears, the Pigeon River pollution, effective political involvement, and bioregional citizenship. Authors and artists in this issue include: Martha Tree, J. Linn Mackey, Snow Bear, Marnie Muller, Chuck Marsh, Kathryn Stripling Byer, Sharyn Jayne Hyatt, Gayle Knox, Chip Smith, Van Wormer, and Joseph Chapman.<br><br> <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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 1983-1984 Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Black bear--Appalachian Region, Southern Water--Pollution--North Carolina--Pigeon River Political participation--Appalachian Region, Southern Pigeon River (N.C. and Tenn.) North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Table Of Contents A list of subunits of the resource. <p>Paradise Polluted<br />  The Pigeon River Story.......3<br /><br />Charlie &amp; Russell<br />  Bear Hunters.......4<br /><br />There is Another Way<br />  by Snow Bear.......5<br /><br />Katúah Under the Drill<br />  Western North Carolina Alliance.......6<br /><br />Good Medicine<br />  Spiritual Warriors.......8 <br /><br />How the Humans Came to Be.......9 <br /><br />Council Meeting.......11 <br /><br />Our Mountain Woodlands.......13 <br /><br />Alma <br />  Poems - by Kathryn Byer.......14 <br /><br />On Becoming Politically Effective<br />  on Bioregional Level.......20<br /><br /><em><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em><br /></em></p> 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 Bioregional Definitions Black Bears Geography Good Medicine Katúah Permaculture Pigeon River Politics Stories Turtle Island Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/5f3f8b62bd6a3f9c717ec7bce721dab8.pdf 8dbe5987ca218068d745dd7a80a3c280 PDF Text Text PUBLISHED QUARTERLY ISSUE THREE SPRING 1984 ONE DOLLAR ����������������������������� 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 3, Spring 1984 Date A point or period of time associated with an event in the lifecycle of the resource 1984 Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Corn--History Seeds--Appalachian Region, Southern Sustainable agriculture--Appalachian Region, Southern Organic farming--Appalachian Region, Southern Forest management--Appalachian Region, Southern North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Description An account of the resource The third issue of the <em>Katúah Journal</em> focuses on topics such as corn and its importance in through the centuries, heirloom seeds and organic farming, and human impact on forests. This issue also includes an interview with then Jackson County (North Carolina) Commissioner, Veronica Nicholas, on power companies and women in politics. Authors and artists in this issue include: R. Otto Wylie, Martha Tree, Thomas Rain Crowe, George Ellison, Judith Hallock, Jody Segal-Friedman, Clyde Hollifield, Robert Zahner, and Snow Bear. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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. Table Of Contents A list of subunits of the resource. <p>Selu, The Corn Mother.......1<br /><br /> A Sustainable Agriculture.......2<br /><br /> Rebirth of the Sun Sister.......6<br /><br /> The Spirit of Corn.......7<br /><br /> Human Impact on the Forests of the Southern Appalachians...8<br /><br /> Good Medicine: Allies.......10<br /><br /> Kingfisher's Return (poem).......11<br /><br /> Power and Light: Veronica Nicholas.......12<br /><br /> The Little People.......18<br /><br /> Children's Education.......21<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p> 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 Congress Education Forest History Forest Issues Forest Practice Good Medicine Katúah Poems Politics Reading Resources Stories Turtle Island 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 4, Summer 1984 Description An account of the resource The fourth issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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 <br /><br />Living Trout: Living Water.......3 <br /><br />Trout An Article by Jerry West.......4 <br /><br />Streamwatch.......6 <br /><br />The Annular Eclipse of the Sun.......8 <br /><br />"Lord of Springs" poetry by Bennie L. Sinclair.......9 <br /><br />Waterpower.......10 <br /><br />Homemade Electricity.......11 <br /><br />Clearcutting Part II by Robert Zahner.......12 <br /><br />Living with Kudzu.......14 <br /><br />"Shapes" by Jim Wayne Miller.......16 <br /><br />Good Medicine: Going to Water.......18 <br /><br />Voice of the Turtle: N.A.B.C. Report.......20<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> 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/3e9189ae1600329a1984e9503b662c4a.pdf c04c06016795d378da7269be5fab0d52 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 5, Autumn 1984 Description An account of the resource The fifth issue of the <em>Katúah Journal</em> focuses on topics such as Cherokee sculptor John Wilnoty, Celtic heritage, issues surrounding protecting wilderness areas, and ginseng's role in the mountains. Authors and artists in this issue include: Barbara Reimensnyder, Barbara Singer, John Wilnoty (Wilnota), Phillip Daughtry, Thomas Rain Crowe, Robert Zahner, Marnie Muller, Robbie Gordon, and Chuck Marsh. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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. <p>Harvest.......1</p> <p>Cherokee: The Old Days, The Old Ways.......3</p> <p>The Work of John Wilnoty.......4<br /><br />Our Celtic Heritage.......6</p> <p>The New Celt by Philip Daughtry.......7</p> <p>"You Must Go Home Again" by Thomas Rain Crowe.......8</p> <p>Wilderness, Appalachian Style Part III by Robert Zahner.......10<br /><br />Nuclear Waste in Our Mountains?.......13<br /><br />The Politics of Participation by Marnie Muller.......14<br /><br />Good Medicine "The Healing Darkness".......18<br /><br />Ginseng.......19<br /><br />Mountain Agriculture: a series by Chuck Marsh.......20<br /><br />Bioregionalism: Past, Present, Future by J. Linn Mackey.......22<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p> 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 Cherokee Indians--History Forest management--Appalachian Region, Southern Appalachians (People)--History Radioactive waste disposal--Appalachian Region, Southern American ginseng--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 Agriculture Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Cherokees European Immigration Forest History Forest Issues Good Medicine Katúah Permaculture Plants and Herbs Poems Politics Radioactive Waste Stories Turtle Island Wilderness 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 6, Winter 1984-1985 Description An account of the resource The sixth issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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. <p>Wintertide by Steve Nelson.......1</p> <p>Closer to the Fire by Barbara Reimensnyder.......3</p> <p>Creation of the Moon and Sun: A Story by David Wheeler.......4</p> <p>Winter Solstice Earth Ceremony by Amy Hannon.......5 </p> <p>European Roots of the Appalachian Log Cabin by Drew Langsner.......7</p> <p>The Mind and Work of William Taylor.......8</p> <p>The Old Man Said: A Poem by Carroll Arnett.......10</p> <p>Soaring Bird, Eagle Killer: A Story by J. Ed Sharpe.......11</p> <p>Mountain Agriculture by Chuck Marsh.......12</p> <p>The Coming of the Light.......15</p> <p>Prayer of the Poet Hunter: A Poem by Marilou Awiskta.......15</p> <p>Turning Our Differences into Strength.......18</p> <p>Children's Page.......19</p> <p>Environmentally Speaking (Horsepasture River) by Chip Smith.......20</p> <p>The Future of the Forests by David Liden.......21<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p> 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/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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 12, Summer 1986 Description An account of the resource The twelfth issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />The NC Nuclear Referendum.......3<br /><br />Shiitake.......4<br /><br />"The Water Cycle": A Poem.......6<br /><br />The Sacred Scarab.......7<br /><br />Circles of Communication.......8<br /><br />Review: The Wise Woman Herbal For the Childbearing Year.......9<br /><br />Review: The Small-Scale Aquaculture Book.......10<br /><br />Good Medicine: Tobacco.......12<br /><br />Sun Root.......14<br /><br />Poem: "The Homestead on Horn Mountain".......14<br /><br />"Hilahi'Yu...": The Formation of the Appalachian Mountains.......15<br /><br />Natural World News.......19<br /><br />"The Willow Tree": A Children's Story.......25<br /><br />NABC II.......27<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> 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/9c9bcfa84bab600d115a13527a96a8e5.pdf ba44c7456e39946ba15dc380372c8e1e PDF Text Text $JOO ISSUE XIII FALL 1986 Will the Circle Be Unbroken ..... �ci u CC~ N 2 wt::-tflM 0 ~ .. . CJ~t-J::N ~a::io~:O ~ a:: N (I) oz~j ~ 0 ::> 2 u M N ,... CIO N THE CENTER FOR AWAKENING.....................................................1 INTERVIEW WITH ELIZABETH CALLARl.. .................................3 REVIEW: A GENTI.E OEAru............................................................ 5 J-OSPICE...............................................................................................6 REVIEW: PEALING CREATIVELY WITH DEATH ........................7 INTERVIEW WITH ERNEST MORGAN...........................................7 J-OME BlJRIAL BOX. ...........................................................................9 THE WAK..E.........................................................................................11 STORY: "GOOD NIGHT FROM SHADOWS FALL"......................13 POEM: "THE RAVEN MOCKER".....................................................15 GOOD MEDICINE: THE SWEAT LODGE. ......................................16 NATURAL WORLD NEWS.............................................................. 18 REVIEW: WQQOSLQBE AND W!LDWOOQS WISOQM.............. 21 ~ .... s Q ~ w E-t en g ~ A: 0 z tl .. ~ tj ~ g tJ ._ 0 M a u u M ,... CIO en >< t! Q i en .. ' ~ �ISSUE XIII FALL 1986 ,, ~ ... .. --- i\~ Death is an ,l . • .. i~ti,;,ate, integral pan of the whole Life cycle. Not just part of the human experience, it is part and :i parcel of a.ll life -- from the microscopic to the macroscopic. The rhythms of life and death pulse through every chord of the universe...as the exchange of life from one form to another continues and continues. Death, then, is a process to be appreciated and respected ...and even, when held in awe, celebrated. However, in this culture which surrounds us, death is frightening to many ...avoided by most. This culture escorts us past the reality of death and attempts to insulate us from its comings and goings. Only isolated instances "pop" out, every once in a while, and serve as reminders of a greater Truth. The "pushing through" from life to death and beyond...the "pushing through" from fetus to the birthing and beyond...How different can they be...how much the same. This issue is devoted to sharing with each other in a community exploration into death and dying. It is also an attempt to understand how we here in KatUah can together tie the celebrated mystery of death and dying back into our lives and our human culture. A ~- . .. VISIT TO THE CENTER FOR AWAKENING The Center for Awakening rests in fifty-seven acres of rolling foolhills between the Brushy Mountains and the Blue Ridge Mountains in Boomer, North Carolina. The Center was founded by Elizabeth Callari, R.N. as a place where people can "consciously live and consciously die". Herc, tenninally ill people can come, when their life expectancy is measured in weeks rather than months, 10 receive the emotional, physical and spiritual suppon they need to make the uansirion inro death. Whatever one's belief system, race, sex, age, diagnosis - all arc welcome. The program of care includes music as well as good food, beautiful rural environment, meditation, massage therapy, use of color, imagery, humor, and medication prescribed by the guest's physician. The emphasis is on death as "the final stage of growth" (Kubler-Ross). It is regarded as a natural life experience in which love and caring suppon plays a vital role. A "tour" of the Center includes, first, a visit to the hill where a grove of seven stately trees arc firmly rooted in the earth, beaconing out to the whole vicinity. This is the "male energy" spot, as Elizabeth describes it. Then, a visit to the deeply peaceful Holy Hill where the "female energy" resides. Here a towering oak greets you - it has been snuck with lightning at least four rimes, but the scars seem only to add to its strength and beauty. Coming down from the hill, you see the beginnings of the Gaian gardens which arc being nunured and humored by Herb Appell, a volunteer. He plans to use biodynamic methods which have been so successful at Findhom. A grant from the Broyhill Foundation is helping to develop this project. Next is the old fannhousc where a large butterlly - the Center's emblem - hovers on the second story. This old - conlinutd on page 3 KATIJAH - page 1 Fall 1986 �EDITORIAL STAFF nns ISSUE: Rob Messick Scott Bird Manha Overlock Chip Smith Manha Tree Judith Hallock David Wheeler Mamie Muller Michael Red Fox Brad Stanback EDITQRIAL ASSISTANCE: Tom Hendricks Brooks Michael Jeff Fobes Special thanks to Tom Schulz J. Linn Mackey Sara Jane Thomas IIDITQRIAL OFFICE THIS ISSUE: Asheville, NC PRIN'TED BY: Sylva fu!s!Q Publishing Co. Sylva, NC WRITE US AT: TELEPHONE: (704) 252-9167 KlnWl Box 873 Cullowhee, NC 28723 SUJ1emen1 ofPurpose The ln1emal Revenue Service hu declared~ a non-profi1 oraanization under section SOl(c)(3) or the lniemal RcYCnuc Code. All contributions lo Kl1ftJ.h arc deductible from personal income w. JR\1E>C:lll'l0R Here in the sowhern-most heartland of w ApJXJlachian 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 natural scale and balance of universal systems and laws. We begin by invoking the Cherokee name HKatllahH as the old/Mw 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 conti11ui11g evolutionary process. We seem to have reached the fulcrum poim of a "do or die" situation in terms of a continued quality srandard of life 011 this planet. It is the aim ofthis journal tO <k> itS part in the re-inhabitation and re-culturation of the KatU.Oh province of the Sow/tern Appalachians. This province is indicated by its natural boundaries: the New River vicinity to the north; the foothills ofthe piedmont area to the east; Yono Mountain and the Georgia hills to the sowh; and the Tennessee River Valley to the west. Humbly, as self-appointed stewards with sacred instructions as "new nativesH to protect and preserve its sacredness, we advocate a centered approach tO the concept of decenrralization and hope to become a support system/or those accepting the challenge of sustainability and the creation of harmony and balance in a rotal sense, here in this place. Ever desireless, one can see the mystery Ever desiring, one can see the manifestation These two spring from the same source but differ in name; This appears as darkness. Darkness within darkness. The gate to all mystery. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes that KIHfulh will grow to serve the be.st interests ofthis region and all its living, breathing family members. • The Edirors • The Tao Tc Cbinr (as translated b;y Gia Fu-Feng) KATUAH ·page 2 Fall 1986 �- continued rom p. J homestead has been completely renovated and is where some of the volunteers reside. Then, there is the new modular home where staff person Greg Burazer and his family live. Last year, the Center received a $63,900 grant from the Kate RENOVATED FAR.\1HOUSE AT CESTER B. Reynolds Health Care Trust Fund to help with this building project. On up the hill is a mobile home donated by an individual as a volunteer residence. At the crest of the hill overlooking the valleys arc Elizabeth's home, the Center's office, the shared dfoing area and the guests' quarters - all in one complex. It's a double-wide mobile home with an addition. There is a large deck, bordered by well-cared for garden an:as, laden with flowers. These flowers were put in and cared for by Elizabeth's mother, Hilde Spittler, who is able to come and volunteer at the Center for part of each year. The guest area can accommodate up to three guests which is the total number for which the Center is currently licensed. Outside the guests' quarters is a fenced-in area for any pets that guests may want to bring with them. They arc encouraged to do so. The Center is more than just a place for dying. rt also serves as a place for enriching the quality of life of those living. Weekend retreats are held here by church groups and study groups. Periodically, the Center itself hosts retreats and workshops designed to heighten consciousness. The Center is incorporated as a non-profit, tax-exempt organization whose administration is supervised by a Board of Directors. Board members include homemakers, nurses, a banker, a clergyperson, a funeral director, a school teacher, an attorney, a physician's assistant and o ther business and health care professionals from Wilkes and nearby counties. Elizabeth Callari serves as director of the Center and is assisted by staff Shirley Brinks and Greg Burazcr and a core of dedicated volunteers like Abbie Echerd (see photo, next page). Volunteers arc invited to give hours, ~. years in exchange for lodging and meals and the e sfaction of working in such a rewarding environment. There are no charges to the guests or their families for room, meals or for nursing care. They are only responsible for the costs of medicaJ, legaJ, funeral, and personal expenses. Visitors are always welcome to come to the Center, but it is imponant to call or write in advance: Center f or Awakening, P.O.Box 46, Boomer, NC 28606; (919)~ 921-2228. , KatUah editor Marnie Muller visited Lhe Center for Awakening and shares with us these two articles - one on the Center, the other an interview with 1he Center's founder, Elizabeth Callari. (photos by Mamie Muller) CENTER FOR AWAKENING An Interview with Elizabeth Callari Elizabeth S. Callari, RN, is founder and direcwr of the Center for Awakening. Here she tells the story of the Center's growth in her own words: Abou1 ten or eleven years ago, I met Elizabeth Kubler-Ross - actually I was pushed into her path because I had such a fear of death. It had interfered with my life to the point where I could not function. I had experienced six immediate family deaths within a two-year period and there was no one to help me. I began to question - what is going on in our country that we have such a fear of death, that a clergyperson can't talk about it, a doctor cen ai nly can't talk about iL Your friends don't want to talk about it because they don't want to see you in pain and hurting so they choose not to talk about it and pull away. What is goi ng on here that this is such a fearful life experience? Then I spent a week with Kubler-Ross and she helped me get some of these feelings out on the table. I was brought up in a family where your personal feelings, you keep to yourself and you just "be good". If someone dies and you're feeling sad, don ' t cry ...everything's okay. Well, it's not okay. There arc feelings that everyone of us has, no matter how deep or how superficial the relationship is with that person. There arc still feelings that need to be addressed and recognized and you need to be allowed to express them. So afte r I spent a week with Elizabeth she then basically pushed me out the door and said "It's time for you to stan a hospice" and I said, "How do you spell it?". That's how basic it was. I guess th at was a little more than ten years ago... well, the hospice I started in the Tampa Bay-Clearwater area is having its 10th anoiversary...so ten years ago . A group of KA TUAH • page 3 LARGE BELL ON DECK AT CENTER five of us got together and staned that hospicc--the first one in Florida and probably the third in the United States. We were very new at it and didn't really have anyone to go to for guidelines ...so it was a struggle - but it was a wonderful struggle. In 1982, I knew I had to leave Florida but I didn't know where I was going. I had started writing a book and thought "Well, I think I'm going to try the mountains of Nonh Carolina". I had never even been to North Carolina. I - continued on next page Fall 1986 �• continued Crom page 3 we.n t up there and found a nice little house to rent near Blowing Rock and then returned back to Florida. The day after Christmas of that year, I was visiting relatives on the east coast of Florida. Driving back home, there was an incredible rainstorm and a young man pulls out from the other lane and hits me head-on. At the moment of impact, I knew I had a choice -1 could leave or I could stay. And I remember saying out loud, "Okay, God, here I come" and then there was like a switch "No, I'm going to stay." But it was such a profound experience. The next moment, I found myself under the dashboard, almost laughing, saying "I wonder what's waiting for me now". Nothing is coincidence, everything has a purpose. And as confusing as this whole thing was - being there and experiencing paramedics, experiencing curious people, my leg being crushed, my arm split open...going "you know, this is interesting" - it was like I was watching everybody act and react. Finally, I was brought to the hospital and went through all the fear and pain that most people go through but yet inside was very peaceful, very peaceful. A few days later, the doctors said that I probably would not walk again. A few years before that I was told that I had cancer and probably bad only a year to live - and I didn't buy into it. So I dismissed that statement immediately and started to heal myself...with music .. and color and imagery. I still have problems in this leg, but I'm walking! So the next step was getting to North Carolina where basically I wanted to retire - semi-retire - finish writing my book and do mostly lecruring. No more taking care of the individual person who was dying. That was the ego speaking. As a result of the accident, the spiritual pan of me became very real...and I got in touch with h ...and when I was in the greatest pain one night going "Oh my goodness, North Carolina, what am I going to do when I get there? I have this little house in the mountains. It doesn't have a ramp. What am I going to do in the snow? " All this, then my mind became very quiet and I received a clear, audio message - only one - and it was very clear that I was being given an opportunity to do something else...but I had a choice. I had a choice, and they said if you choose to do this work you will get all the help you need. And that was such an incredibly deep cballenge,1 didn't know how I could say 'no'. They gave me the name for this place and the work that would be done. And I simply put it down on paper so it was all written down. The next morning 1 looked at it and I was just amazed. You know, even now, I feel myself reacting to it. So, I made a decision that yes, I would go ahead and start this place which would be called The Center for Awakening and it would be a place where people could live and die consciously. One of the most difficult things I've found in sitting with people who are dying is being there and not getting caught up in their space of "why did I go through life this way? Why didn't I do the things I really wanted to do? Here I am dying and I haven't even lived!" Consciously living and consciously dying is what this center is all about. With the help of some friends, I moved into my little house in Blowing Rock in April and the next day we had a six inch snowfall, which was really interesting because 1 had just spent seven years in Florida and I thought it was wonderful! As soon as I could get out, I mentioned to an acquaintance up there that I was looking for some land. He said that he had just put some land on the market in a town called Boomer. So he took me on this land. It was the first time I had been in a pickup truck and he put me on the tailgate because my leg wouldn't bend enough to get into the cab. He took me on the top of this bill and there were seven trees ... and I knew. I was always asking "please show me some sign" because here I am an urban person, having lived in the big city, coming out here onto land that I know nothing about. So I said "please show me a sign where I'll know without any doubt that this is the piece of land that the work is supposed to be done on." So there were the seven trees and that to me was clear....and the land itself felt very good tome. The next day I came down here by myself and then I talked with the owner about the cost and how to finance it and be insisted that we have twenty thousand cash before we could close on it. l knew I was going to be getting some money as a result of the accident - that's really the main KATUAH - page 4 purpose of the accident because that money helped Stan this place. But, I didn't know where twenty thousand was coming from. That night I got really quiet and the thought came in, "call your brother-in-Jaw". Before my father died, he set up a foundation, some 18 or 19 years ago. The monies were to be used for non-profit organizations that served humanity. I asked my brother-in-law how much money was left in this foundation. He said, "we have twenty thousand dollars." That was the second affirmation for me. I didn't need any more. Seven trees and exactly the money that we needed. So I went ahead and bought the land. I did a Jot of paperwork the first year. I stayed in Blowing Rock because the place was totally neglected here - the old farmhouse bad been used for raising hogs, there was no water, no electricity, and so on. So I stayed in Blowing Rock and did the paperwork in terms of becoming tax-exempt, getting the state's approval to take care of the dying, and everything else you have to do. And then three years ago, I moved our. Two and a half years ago, we opened the doors to take our first terminally ill VOLUNTEER ABBIE ECHERD ASSISTS GUEST AT CENTER guest. And in two and a half years we have cared for founeen dying people. Most of them have made their transition here. One man got well enough and he went back home. Another man who came here specifically to die quickly rather than in a hospital died in four days. Except for him, everyone who has come here has had a period of remission that was not medically anticipated. And I can tell you that that is a direct result of having caring people around you. You change the environment and you'll change the nature of the disease. There's no doubt in my mind. Even though the medical doctors want to argue with me, I don't argue with them. They want to argue with me and say 'that's not possible'. That's fine. I don't have to prove anything to them. I just know that people who have come here have lived quality time that they would not have lived in another setting. Let me back up a little and let you know how we got water here. We contracted with a well-drilling company and they came out with their equipment, which was astounding to me. I had never seen equipment like that. I didn't know what was involved in drilling a well. And they came out and said to me 'where would you like us to drill the well?'. And I said, 'anywhere you'd like'. And he said to me, 'Lady, it doesn't work that way. You're paying us. You have to decide. lfwe choose a place and you don't get water, you're not going to want to pay.' How am I going to find a place to drill the well? So I told them that I would be be back in a few minutes. I drove my car up to that hill with the seven trees and really received some remarkable guidance. I came back down and I said to them, 'drill right here' almost where they were - within a few feet. And I still wasn't sure. You know, the guidance was very clear but I was still very skeptical at that time. I was still learning a lot about guidance - spiritual guidance. So I went back up the hill and I said, 'are you sure?' and I closed my eyes and I saw water gushing, just gushing over a rock ledge and that's when the peace came. You know, I didn't Fall 1986 �OAK TREE AT HOLY mu. understand i~ but I felt peaceful. I had to leave because I had a dentist appointment so I told Jay, who was here at the time, 'I'll call you around 4:30 and let me know if they get water.' They had told me that at 300 feet they would stop drilling. I called him at 4:30 and he said, 'do we have water!'. At 268 feet they hit a rock ledge, they had to change the drill bit, they went through the rock and hit a vein ...and we now have 85 gallons of water a minute.' And that's the way things have been happening! Last year was a year of building. The old farmhouse got refurbished, a new home for volunteers got built This year is a time for developing the staff, time for pulling all these loose ends together and really focussing on what we want to do. I really believe that dying is only one part of this Center. I think birthing and healing is going to be part of it also. So what you do is you welcome in the new soul and tell them you're glad that they're here with us, then you help them stay well, and then when it's time to drop the body, you help them do that - and let them know that they're waiting on the other side for you. And you do it with as much love as you have in your hean. No judging. No judging. no expectations. One of the first things I tell people who come here because they're dying is 'the doctor has said you have a life expectancy of at the most three months. You don't have to buy into thaL' Most of the people who come here have spent their lives allowing other people to tell them what to think, do, everything. They come here and we say to them, 'Here is your autonomy. You're g(>ing to make the decision and we're going to support you in whatever it is you will allow yourself to do.' And I think this is one of the reasons, again, why they go into this period of "remission", for lack of a better word. 'If I want to be a dying person, I can be a dying person. If I am a person who wants to live until I die - really ~. I can do that, too.' So that's the basis for it. Of course the basis or bottom line of everything is unconditional love. If you can give unconditional love. you will receive that back tenfold, as they say. When I came into this community for the first time, I was told by many people here, 'you'll never make it' 'Who are you coming in from a place like Florida... buying this beautiful land and doing something so bizarre. It's not going to work.' And I just stayed in my space and said 'someday'.. .'let me just do what I have to do and then see how you feel about it' And so very, very quietly, I just took one step at a time. And I let them come to me, rather than going out and saying, 'okay, this is who I am, accept me as who I am. I'm not uying 10 do anything to you people.' No, I just did everything very quietly. And so they smrted coming, one right after the other. rirst, they would get as far as the porch. They didn't want to come inside. And then they started coming inside. And then they started bringing me produce from their gardens. And then, they started calling me up in the winter saying,'it's supposed to freeze tonight. This is what you need to do so your pipes don't break.' And it has grown ... We're supported through United Way of Wilkes County. They give us some of our budget money to take care of the terminally ill - not to be used for anything else. Then, KATUAH - page 5 we're supponed through donations. There's a basket there. People drop money in the basket. They send checks. I speak and usually bring back money to the Center as a result of that. I've just written a book and I donated the first hundred copies, that I published myself, to the Center. Now a national publishing company has picked it up, so now it's a "real" book. It's called A Gentle Death (see sidebar), and it's about my experiences in caring for the dying and my own personal experiences that have brought me here. And it's only personal experiences that have brought me here. Nothing else. I wanted to get away from death. I didn't want anything to do with it. So when I went back into nursing, I chose labor & delivery because that's a happy time, that's one of the biggest rewards. The first delivery was a stillborn. And there it was for me to face again. And that's really when I stopped because I couldn't ignore it any longer - that that was the issue. So coming from a labor & delivery nurse to a person who takes care of the dying person has given me this 'whole circle' feeling. The soul gets pushed out of the body in death just as the fetus gets pushed out at birth. The body goes through contractions. just as the uterus goes through contractions. • continued on page 21 A Geotle Death: Personal Careeivine Io The Ieaninally III, by Elizabeth S. Callari, R.N., Tudor Publishers Inc., Greensboro, N.C., 1986, 123pg., $7.95 pp. Death is one of life's most mysterious and intimate experiences. It is not "good" nor "bad" and it is not an enemy, as the medical profession would like us to believe - death simply is an unchanging fact, an experience for awakening. Elizabeth Callari has directed her life's efforts to unveiling the truth about death. It is, as she says, "important to remember that dying is not an illness to be medicated, excised, and cured; it is a process whereby the soul transcends the physical plane for the spiritual one." In this slim, easy to read (big print}, guidebook Ms. CaJlari, an R.N. (Chemotherapy), reveals her personal experiences of overcoming deadly cancer, the denial of her beloved father's death, and the death of her marriage. She explores the three grea1 fears: Pain, Abandonment, and Helplessness, and gently reassures us that there is hope. "What I do as a counselor for the dying is to give love. Without conditions... .! open my heart and learn from the dying." "I leave my intellect outside the door and put my anns around the person I'm worlcjng with and say, 'I've never died before, so I can't imagine how you must be feeling. I'd like to become more comfortable with death myself, and I need your help to do this. Please share with me.' How the doors open! The dying are often our greatest teachers; shon on time but long on the will to speak straight from the heart.'' This healing book is more than a moving collection of death experiences. It is a valuable guide for the "caregiver" to overcome feelings of depression, worry, and anxiety which accompany terminal illness and are often more debilitating than the disease itself. A Gentle Death offers simple rituals and practical techniques to serve simply and with compassion. It outlines methods for survivors to overcome grief and deal with guilt Techniques arc suggested which allow a dying person to keep control of their life and their dignity. There are strategies to provide a total care program for the physical, emotional. and spiritual needs of the loved one. ''This book offers new hope. Rather than experiencing despair at the inevitability of physical death we can be uplifted by the hope of an easy, conscious death for a loved one. "We can share thls hope with others surrounding the dying person and thus be instrumental in their comfort and growth." -MRF blfl' ,P" Fall 1986 �HOSPICE by Nena Parkerson The definition of the word "Hospice" is a community of people with a common goal..... to care for travelers along the way. The first hoSP.i~ w~re organized as way stations for pilgnms m the !U'St ~nuy._In medieval times they funcnoned in maJor European cities as m?"85tic h~tages at mountain passes and nver c:rossmp. In the most modem context, hospice has been defined in this way: "A program providing palliative and support;ive for terminally ill patients and their fanuhes, ....an organiz.ed program of care for people going thrc?ugh !ife's last stati.on. The whole family is considered the umt ~f care, and care extends through the mourmng process. Emphasis is placed on symptom control, preparation for death and suppon before and after death. The Mountain Area Hospice Program, which serves Buncombe County, N.C.• recognizes that the dyin~ and those clo~e to them have special physical, psychologi~al. spiritual, and practical n~s. The ~osp1ce staff provides skilled medical, nursmg ~d counseling care in the warm, supporove atmosphere of the individual's home. When persons cannot be cured, hospice offe~ care... .loving, respectful, tender care. Their primary objectives are effective pain ~n~l. management of other S)'.'Dptoms, allevta~on of loneliness, and pracncal help and adVlce with the business of life that must go on for the families involved. The goal of hospice is to enable the patient and family to retain control over their lives and to maintain the maximum quality of life possible. Hospice can be administered within a facility but the trend is toward home care nursing and suppon. Also, although the program is defined for those with terminal illnesses, cancer patients are the usual recipients. A team of persons - doctors, nurse~. social workers, clergy, and volunteers, 1s committed to these goals and objectives 24 hours a day 7 days a week. No one is ever turned aw;y because of an inability to pay..... hospice is based on need. Patients are usually recommended f~r hospice care by their physician when their life expectancy is no more than six months. Then a staff supervisor and social worker visit the patient in the home to make an initial patient/family ~s~essment .. A staff nurse is assigned and v1s1ts the panent on a regular basis. much like a doctor on munds at the hospital, except the nurse often travels rural roads car:-. The volunteers do whatever they can. Perhaps they might sit with the patient while the primary careg!ver ~andles n~e.ssary business, or they might pick up medicine at the pharmacy, mow the lawn, do errands, read to the patient, or do anything else that might be helpful to the patient and family .. The medical team, clergy, and social worker are prepared for their jobs ~rough intensive education before actually being put to the test through experience. Although the footing of the volunteers is less sure, the remainder of the team is always supportive and tenderly leads the way by a series of 10 classes specifically designed to prepare them for service as part of the hospice program. Patients, family members and staff come to see that all are both strong and weak, givers and receivers, and that strength comes from close bonds created between persons as well as from one's inner resources. Most decidedly, this is a team effort. . In addition to the care given dunng the patient's illness, there is also a bereavement program after the death of the patient At the time of death, a nurse and possibly other team members, visit the home and attend the funeral, wake, memorial, or other appropriate service. Several days later, there is usually a call or visit to give the family an opportunity to revi.ew t~e de~th, .ask any questions that may linger in ~tr llllnds, ~d to assure the family that they did everything possible. This is also an opponuruty for hospice staff to detect any problems the Hospice of Yancy Coun1y 2119 Hwy. 80 South Burnsville. NC 28714 Coniacc Sally L Burrowes Phone: (704) 675-5518 ,,,.......-:: Appalachian Hospice P.O. Box 647 Hayesville, NC 28904 Contact: William ff. Bell Phone: (704) 389-6831 Hospice of Hcndersoo County P.O. Box 2395 Hendersonville. NC 28793 Coniaci: Mary Ocary Phone: (704) 692-6178 Hospice of Ashe Counly P.O. Box 216 Jerrerson, NC 28640 Coniacc Roland Mullinix Phone:(919)246-4542 Home Heallh Hospice CJ. Harris Community Hospital 59 Hospital Road family may have with ~h~ grief process. Periodic calls and/or v1s1ts are made as necessary and at ~ app~priate .time an invitation to the survtvors might be issued to anend monthly social gatherings. The focus of these gatherings is on the bereaved helping each other through the stages of grief although staff will be present. The famUy is assured that even after discharge, they may feel free to call the hospice if problems occur. In a recent newspaper article, one of the staff nurses of the Mountain Area Hospice was quoted as saying, "My personal relationship with G.od extends ~o my patients. Whether 1 sit and pray wuh my patient or not doesn't mean the love of God doesn't flow through my touch and presence." I feel sure that sentiment is deeply shared by all of us. Hospice.... the loving touch, to make the path less lonely. Nena Parkerson is a one-on-one hospice volwueer in Asheville, NC. KATUAH- page 6 Mountain Alea Hospice 40 CbW"Ch Suut Asheville, NC 28801 Coruaci: Judith L. North, RN Phone: (704) 255.()231 Sylva, NC 28TI9 Contaei: Maureen Hydaket Phone: (704) 586-7410 HOISIC>n Valley Hospice P.O. Box 238 Kingsport, TN 37662 Coniacc Barbara Gipe, RN Phone: (615) 246-3322 SL Mary's Hospital Hospice Oak Hill Avenue Knoxville, TN 37917 Conl3CC David Balcer Phone: (615) 971-7531 Hospice of lhe Soulh 993 Johnson Ferry Rd; Bldg. F Atlanta, GA 30342 Conmci: Arlhur S. Boo1h, Jr. Phone: (404) 252-0503 Hamilion Medical Center Hospice P.O. Box 11.68 Dalton. GA 30720 Contact Florence Brem, BSN Phone: (404) 278-2105 Fall 1986 �DEALING CREATIVELY WITH DEATH "THE MANUAL" Dealine Crearively with Death· A Manual of Death ErJucatjon and Simole Burial (Bumsville, NC; Gelo Press; 10th edition, 1984). Dealine Creatively with Death is available for $6.50 postpaid from Gelo Press; 1901 Hannah Branch Rd.; Burnsville, NC 28714 To many of its users Ernest Morgan's book Dealin& Creatively wjth Death: A Manual of Death Education and Simple lkda.l is known simply as "The Manual", attesting to its usefulness and the high regard in which this book is held in its field. This most poignant of "how-to" books presents a topic that is of great practical as well as psychological and spiritual imponance. The theses of the book are that it is empowering and spiritually fulfilling to care for our own dead and that a sensitive funeral process that involves the bereaved as panicipants can do much to heal the wounds of loss and grief. But under the tenns of today's "funeral industry", a family could also save itself from $1,000 to several thousand dollars by following any of the several alternative courses outlined in "The Manual". But the main point of the book, that is emphasized again and again, is that individuals and families should be able to choose the method most satisfying to them to care for the remains and the memory of a loved one. In our culture, the standard funeral is offered as a consumer item, a spectator event, and laws, health regulations. insurance, and advertising work together to back a business monopoly over this segment of our life circle. Funeral homes offer service that is quick, efficient, and as gaudy as the family can afford. The only thing they do not offer is a choice. Ernest Morgan in Pealing Creatively with I2cal.b accepts this challenge. Tastefully, the book first takes up death issues ("Living with the Dying", "Bereavement", "The Right to Die") to provide background to the later discussions of the alternatives available to those who want to panicipate more fully in funeral services. Options presented in the book run from joining a memorial society, which is a group of people organized to encourage advance planning of funerals and to mediate relations with funeral directors, to "simple burial", as a funeral that Is organized and carried out by the family and friends of the deceased has come to be called. The book also touches on the pros and cons of cremation, and gives advice and help in planning a personalized and effective death ceremony. Care of the dying is also discussed, and Morgan speaks of the emerging hospice movement and home care of the dying by family members. Morgan comes out strongly for making an anatomical gift of the body or individual organs 10 a medical school or organ bank, which may offend the spiri1ual sensibilities of some, but generally throughout the book he carefully takes the stance of advising the - continued on p. 9 KATUAH - page 7 AN INTERVIEW WITH ERNEST MORGAN "A human being is part of the whole, called by us the 'universe', a part limited in time and space. He experiences himself. his thoughts and feelings, as something separated from the rest - an optical illusion of his consciousness. "This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison, to widen our circle of compassion, and to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely, but striving for such achievement is in itself a part of the liberation and a foundation for inner security." - Albert Einstein Ernest Morgan: I wan1ed to begin with this quotation, because it has been very important to me in reaching an understanding of death and the death process. In Einstein's view we arc each a particle, a thread in the fabric of life. Each particular thread begins and ends, but the fabric goes on, and the individual threads give it color, strength, and continuity. Without these 1breads, there would be no fabric. The threads give continuity 10 the fabric; the fabric gives meaning to the thread. I would like my life to add color and strength to this fabric of life. Then my life will have been a resource, an asset to this process, not just a filler. Through the experience of death we overcome the "optical illusion" Einstein was UllJcing abouL We realize that 'Tm not here very long, either. What's it all about?" And somehow we feel a closer identity with what it's all about. In our daily lives, we tend to take our family and friends for granted. We assume tha1 they will be here permanently. We see everything around us as permanent, and we deal as best we can within this circle. But nothing is permanent. It's all temporary, and the best we can do is to be a part of the on-going lluman life. This will last. And what will last is what we do to enrich human life, the quality of human life, and of the environment., too. That's what really helps to make this life wonhwhile. Katuah: But i1 is hard 10 endure the loss of someone we truly love. What help is there for people who nave to make it through a time such as tba1? EM: My mother died when 1 was a few months old. My dad, Arthur Morgan, was totally devoted to her, and after her death bis affection, caring, and gentleness found other channels, because he transfonned his emotional energy, his grief and his suffering. and reached out in caring to other people. He was a tremendou, ly caring person. and this experience develuped that. I bad a very warm and close relationship with my father. and chat reflect in pan, 1 1bink, on my mother's death. for as my father said, "When someone you love dies, your love for them doesn't d1.:; it gets redistributed." That is a very pos1dve aspect of death. After my mother died, I wao; cared for and raised by my aunt. She dit:d when 1 was in my 'teens, and it was a very hard thing for me. What gave me the most comfon was a feeling of identification I felt with her, which made me feel I could carry on the things I admired most in her life. I spoke of this once in a funeral talk for a young man who had been a close friend. His parents had come to church crushed at the loss of their son, but they wem out almost radiant with this feeling of identily with all the young people in the audience who were inspired to carry on their son's life. This makes death a benefactor. Katiiah: What is the role or imponance of death in our society from a cultural standpoint? E M : As I said in "The Manual", l am strongly commined 10 creative social change, and this needs 10 be rooted in our social and elhical concepts, our philosophy, and our values. Social change is 001 just changing the adjustments of a machine. We are changing consciousness; we are - continued on p. 8 Fall 1986 �- .;ontinued from p. 7 Katuah: What are some of the things a family should remember to have the best kind of ceremony for the deceased'? changing motivation. We need to have a whole new feeling. And nowhere in a person"s life is one more prone to think of values, of ideals, than when there's a death. That's when we are realJy open to creative change. "What am I here for?" we ask. 'What am I doing?" I consider it a rare opponunity. If we can deal with a deaih in the right way, we will find comfon, inspiration, strength, courage, meaning, and the enrichment and refinement of life values. All these qualities arc at the base of social change. If we don't reach inside ourselves and find these qualities at the time of a death, that death is panialJy wasted. Don't let death go to waste. Katuah : It seems that it is most imponant that the living experience a death, to feel it personally when it occurs. Yet we shy away from those who are dying and give tremendous amounts of money to funeral directors to insulate us from the experience of death. EM: That is what 'The Manual" is all about, but one thing it's valuable 10 keep in mind is: everyone needs to know the plans! Get things clear ahead of time. There is no substi1utc for advance planning and having the people adjusted to the idea beforehand. lf you have the idea of doing your own burial, thrash out the idea while everybody's healthy. Get around to visit the county health office, and say, "We want to do this arrangement, and we wanr to dig the grave. What do we need to do?" Find out what the regula1ions ahd what the requirements are. We had a young friend whose mother died. He had her body cremated and arranged for a memorial service. My wife and I went to see him, and when we arrived, he was cleaning house. Well, when you go to visit somebody whose mother has just died and they're cleaning house, the proper thing to do is 10 grab a broom. So we were cleaning house when the mother's two sisters arrived. They were EM: One thing l think is very important is the matter of social involvement. At the time of death, as in a marriage, we want social involvement. This is partly for the support of the bereaved, and partly an affirmation of our social nature. It helps to mature us. If we rorn our back on reality, if we tum our back on committment and on this kind of stress, we arc reducing life to a sort of a game, and upholding a pretense that death is the enemy. Death can be a misfonune when it 1s misplaced or ill-timed, but death js necessary. Jessica Mitford (noted for her investigation of the funeral industry • ed.) once told me jokingly that her position on death was: "I'm against it!" I said, "Don't abolish death, or we'll have to have a government permit to have a baby!" Death is pan of the whole life cycle. It helps us to remember that we are a pan of the whole life cycle. It is importanr that at the time of death the bereaved persons have involvement. Anything that they can do to help with the fun~ral arrangements is good. The more they can do, the healthier it is for them. It's a spiritual exercise and very imponant. But :t's also important not to push people into it, but rather to encourage them. When my wife died, I helped lift the body into the box, I drove the vehicle to the burial ground, l helped lower the box. and I recited one of her favorite poems over the grave. Then, when we bad a memorial service, I talked for an hour and 20 minutes. I wanted to. I needed to. In our culture men don't cry easily, but we can talk, and so I did. We had another service for my wife in Yellow Springs, Ohio, where we had spent many years. At that time I only talked for 40 minutes. I was gaining. I was feeling better by then. Viewing the remains is also desirable for the immediate family. But again, they shouldn't be pushed, they should be encouraged. As for putting the remains on public display and prettying them up to look like they're taking an afternoon nap, I don't think much of that idea. KATUAH - page 8 business rather rhan a spirirual basis, and it still operates on that basis roday. Mosr of the funeral regulatory bo:irds are composed of funeral directors, so they set up regula1ions that are in rhe interests of funeral directors. I'd say that most of the laws regulating the funeral industry are drawn up as much in the interests of the industry as they arc in the interests of public health and safety. That's how it works. Law is a human instrument, and it is subject to human interpretation and enforcement. You can check on a law, but don't be buffaloed by it. Funeral directors don't have to know much about the lav.. but when anything gets our of the ordinary, they are quick to claim that what is happening is illegal. For instance, when some people were fonning a memorial society in Dayton, Ohio, they received a letter from a funeral direcror which said, "What you are doing is strictly illegal." But by accident his secretary had enclosed in the envelope a memo from the director's lawyer which said, "Tell them anything that sounds good." If you want to do a burial yourself and you are a substantial citizen, obviously honest and obviously sincere, and you carry out the details of death certificates, lransponation permits, and any other necessary forms, they will think twice before they begin any prosecution. Katua h : Do you see any changes, beneficial or otherwise, in our society's attitudes toward death, now tha1 it is becoming more acceptable to talk about death and its meaning in our lives'? EM : aggressive women. The first thing they said was: "Where's Marie?" "I had mother cremated, and we're having the ceremony this afternoon," the young man said. "You did what? We wanted to see her!" they said. We didn't let him out of our sight, for fear the women would tear him apan. We took them all out to lunch. and afterwards we went to the ceremony and had a nice memorial. The sisters then left, and everything was fine. But the lesson we learned was to get those things cleared in advance! Katuah: How about legal arrangements'? Aren't they major obstacles in carrying out a simple burial'? EM: OriginalJy, furniture stores used to carry a coffin or two, and people would sometimes buy a coffin instead of making one themselves. Then 1he furniture store man offered to help with the burial. and after a while it became a full-time job and the person who made the arrangements became the funeral director The "funeral industry". as It is call eel ~tarted on a The general tendency in the professions is still to regard dea1h as an enemy and to regard any death as a failure. They feel defeated by death. I have a bookplate that was made in Germany for doctors, and it shows the figure of a woman doctor wrestling with a skeleton. That little picture sums up the whole a1titude to me. The hospice movement has come up fast, and we've made some progress in the area of bequeathal of bodies to medical schools. Fewer of the schools are paying tr3llsponation now. Apparently they're not as desperate as they were to obtain bodies for anatomical study, and I think "The Manual" has had a definite impact on that. On the other hand, one concern I have now is that the forum for death education and counseling is getting increasingly professional. Professionalization is also coming into the hospice movement more and more. Now there are licensing procedures, and to get a license there has to he a team available around the clock. etc.. etc., until they ge1 to where they are in Asheville, where they are working with a budget of something like $80,000 per year. Nonsense! Absolute nonsense! That's our culture cn:eping back in again. The hospice in Yancy County recruited volunteers, trained them, put them in the field, and they went out and helped families. Jn rheir financial appeal last year the organization estimated they saved half a million dollars in hospital costs in 18 months. This was done by the aid of volunteers helping to keep people in their homes. That is a good thing. "The Manual" is to ... I don't like to say "combat" professionalism, but to counterbalance it. lt is a miniature Fall 1986 �encyclopedia for non-professionals. There is infonnation useful to professionals. but the book 1s aimed at the volunteer non-professional. ll emphasizes the idea of family participation and srresses the ideas of simplicity, dignity, and economy. I hope that for some people ii will communicate the positive potential of death, and maybe show that a bereavement, if it is well-handled, can be a creative experience. recorded by D.W. , .# ff' Ernest Morgan, now a continentally-known authority on death and the dying process, lives in the Celo Comml4nity near Burnsville, NC with his wife Christine Ml4ch of the profit from the sale of~ Creatively with Death has gone coward the Artluu Morgan Sc/roof in Celo. A SIMPLE - continued from p. 7 reader's choice rather than thrusting some particular alternative upon us. The result is a highl)' s.eositive, compassionate treatment of a very difficult subject. Detailed points of information are frequently illustrated by stories from the author's own experiences in death situation'S, and the book is supplemented by 65 pages of appendices that are revised and updated with each edition, making this a current and practical reference book. ln recent years a groundswell movement has arisen to reclaim the birthing process from the cold hands of the hospitals and the medical establishment. This has brought important feelings of empowerment to individual women and communities. There BURIAL : has also been much criticism of the "funeral industry", but Pealing Creatively with Death' is the first book to show lay people in clear and simple terms how they can get a hand in the funeral process. This book is a first step in reclaiming community control of our dying as well as our birthing. In its unobtrusive way, Dealing Creatively with Death challenges the taboo enforced by the major institutions of this society that says that death is not to be touched or even to be discussed. Ernest Morgan quietly and effectively does away with the notion that death is the enemy, to be hated and feared, and shows the richness the presence of death can create in our lives if it is confronted face-to-face and accepted with all the attendant emotions it brings. MAKING BURIAL excerpted from Ernest Morgan's book Dealing Creatively with Dr.at h BOXES A large end piece will be left over.This can be used to make an extra top and side of Child Size for possible future use. The following information is intended for families or groups who wish to carry out their own arrangements without a funeral director. Ordinarily, funeral directors expect to provide a casket unless some understanding has been arrived at to the contrary. Inexpensive Plywood Boxes: We offer here instructions for making four sizes of plywood boxes which are inexpensive, compact and easy to build. These boxes are not suitable for body ttansponation by common carrier or for keeping an unembalmed body for any length of time. If used at a funeral they may be placed on a low bench or other support, covered by a cloth (pall). Still Needed: The second side for the Large Size. If the lumber yard has part of a sheet from which this can be cut, fine. If not. a fourth sheet will be needed. [n that case, the rest of the sheet can be cut into spare parts and stored with the boxes for possible later use. Also Needed: Two side scrips of 3/4" lumber for Large Size (5" x 6'4 1/2").Two side strips of 3/4" lumber for Medium Size, (5' x 5'10 1/2"). Two side strips of 3/4" lumber for Small Size (4" x5'4 1/2"). (Side strips for Child Size were included in previous cut.) From the hardware store, get some 7/8" nails, and some 4- and 8-penny box nails and six chest handles for each box. The handles should be of the kind that hang down when not in use and stay in horizontal position when lifted. Don't forget to get screws for these. SIZES Of IUAIAl BOXES Nail a narrow strip to each side piece, flush with the edge and the end, using 4-penny nails. The good side of the plywood should be out. - continued on p. 25 S!o!All SIZE O•lllelt H .. •21 .. ll3W" S'4Yl .. •20Vt"' 21" 11311.. S'4Vt""•'311 .. $'6"121 .. 3'9Vt'"r1SVt"' ,,..,,°".. )'9\11""110l4.. 3'11 ..111 4' I s·w,.. ,,.. nw aJ lot'°' S'4\11 00 119" a1Z\11 00 CHllO SIZE ~3 " 11 .. llf"" all "" I - J'tVt" 114"" a10"" 0 00 0 __ ,,...,. .. 00 ~ Instructions: These four boxes can be made from two sheets of 3/4" plywood and 3 1/2 sheets of 1/4" plywood. Order the necessary parts from the lumber yard, cut accurately to size. Anyone moderately experienced with tools can assemble the boxes. __ ,,_. --- CMGS... . .- .I ! • ; I .. _ I 1)\11" !"10\11' ! Cutting instructions for 1/4" plywood (no diagrams needed): Second Sheet: Top for Medium Size (6' x 21 "),and two sides (5'10 1/2" x 13 3/4"). Cut long way. Two sides for Child Size (3'9 1/2" x 10 3/4"). Cut from end piece. ' ! ,.y,. Chart for Cutting Plywood Sheets: Two sheets of 3/4" 4'x8' plywood, cut as shown in the two diagrams below, will provide all the 3/4" plywood parts needed to build the four sizes of boxes listed above. The 1/4" plywood is simpler and needs no cutting chart, so we have simply explained below how it should be cut. First Sheet (4' x 8'); Top for Large Box (6'6" x 26"), and one side (6'4 1/2" x 15 3/4"). Cut long way. Top for Chlld Size (3'11" x 16"). Cut from remaining end. _ 8 $Ntt 1-----"8'-" \ ll'---- - - l l I - -lJoll• ~! 1 11--~-----l~ Third Sheet: Top for Small Size (5'6" x 21 "), and two sides (5'4 l/2" x 13 1/4"). Cut long way. KATUAH - page 9 Fall 1986 �HOW TO HELP CHILDREN HANDLE DEATH others). When a loved pe1 dies, children learn to mourr.. The mock funeral ceremonies teach rituals and allow the children to work out their feelings and fears. But don't replace the pet immediately as children must learn the deceased cannot be replaced easily. Death is universal, so no one remains unaffected by it. Yet many people believe that children should be shielded from it. But since one out of 20 children loses a parent before s/he finishes elementary school and will inevitably face the deaths of friends and family, there is really no way to hide death from children. Experts are now advising that children be exposed to the concept of death befo re it occurs. Often we think of children as too young to understand the meaning of death. This isn't always true. Children as young as two and a half years old have been found to have some idea of death. Sheltering children often gives them confusing messages; if they do not understand that death is a natural part of the life cycle, then they'll have a greater difficulty in coping with death in later life. How, then, should children be told about death? And how can we, as parents and friends, help the child deal with Joss when it occurs? The following are some practical guidelines that may offer help. Produced by TO UFE, this article is one in a series of articles which discuss how to better deal with grief and loss. The author of this particular article is Patsy Albrecht, (1983). © TOLIFE TO LIFE is a non-profit educational organization in Charlotte, NC which provides support services and counseling in the areas of grief, loss and life enhancement. Founded in 1979 by Alexis Jay Stein and Howard Winokuer, TO LIFE assists individuals in handling those experiences that result in grief: death of someone c lose to you, separation and divorce, loss of employment, retirement, physical trauma, and other circumstances. Through regional and national workshops, seminars, conferences as well as publications and counseling, TO LIFE concentrates on integrating the different dimensions of life--physical, mental and spiritual-which have become fragmented by the experience of loss. TO LIFE, P.O.Box 9354, Charlotte, NC 28299. (704) 332-LIFE. Don ' t be a fra id to men t ion d eath. Disrant friends' or relatives' deaths should be discussed so the child is gradually introduced to the subject. S/he will then be belier prepared to cope with death when it hits closer to home. W hen talkin g a bout death, don 't u se e uph emis m s. Tell the truth. Any beating around the bush can confuse, frighten, or hann the child, because s/he isn't able to understand the underlying meaning of what you say. Consider these examples from a child's viewpoint: 1. Grandpa died because he was sick. "Will l die if I gel a cold? Mommy's going to the hospital--is she dying?" Children can't differentiate between serious and mild illnesses, and can associate all hospital nips and illness with death. 2. Aunt Sarah went to sle®. "When I go to sleep, I might not ever wake up again." Teach with animals. If a child sees a dead bird or other animal, this is a good time to explain what has happened. Pets are also recommended for this reason (and · continued on page 2.S SUGGESTED READINGS ON DEATH AND DYING Than.ks 10 TO LIFE and HOSPICE and CENTER FOR AWAKENING GENERAL READING: Levine, Stephen Who Djes? Doubleday, 1982. Ewens, James & Henington, Palricia Ram Dass How Can I Help? Knopf, 1985. Lewis, C.S. A Grief Observed, Bantam Books, 1963. von Franz, Marie-Louise On Dreams & Death. Shambhala, 1984. Westberg. Granger E. Gooc! Grief, Fonress Press. Kubler-Ross, Elizabeth Death· The Final Stage of Growth, Prentice Hall, 1975. On DeaJh and Dying, Macmillan, 1969. Working It Through. Macmillan, 1982. Iibe!an Book Qfthe Dead. Ollford University Press, 1957. Jampolslci, Jerry Teach Onlv Love. Bantam, 1983, Le Shan, Eda I.earning to Say Gooc!bye When a P;ucm Dies. Avon, 1978. Kushner, Harold S. When Bad Thin gs Happen to Goo!I People Schocken Books, 1981. ~Bear & Co., 1982. Mowatt, Farley The Snow Walker, Little, Brown & C.O.• 1976. FOR CHILDREN: Miles, Miska Annie and the Old One, Little, Brown & Co., 1985 (1972). Craven, Margaret I Heard the Owl Call My Name. A Totem Book, 1967. Saunders, Cecily Beyond All Pain. SPCK. 1983. Carter, Forrest The Educatjon of Little Tree, U. of New Mexico Press. 1976. Moody, Raymond Life Afler Life, Bantam Books, 1975. White, E.B. Cbnc(oue's Web. Harper and Row. 1952. KAWAH- page 10 Fall 1986 �Old women are specialistS in those critical moments when the designs of culture are threatened by a breakthrough of nature binh, illness, and death - momenrs when we are reminded of our animal origins and human limits. Women of advanced age are healers, midwives, dressers of corpses ..... r HE Barbara Myerhojf Parabola Magazine, 113; p.89 The wake, or "setung-up" as it is called in the mountains today, means an all-night gathering to mark the passing of a friend or family member. The custom originated in Ireland long before Christian times. In the great migration from Ulster the Scotch-Irish settlers canied the practice with them into the Appalachian mountains. We can imagine the wild revels auending the death of a wanior who died in battle in Celtic Ireland. This was seen as the goal of life and was eagerly sought after, so while the women would mourn, the men would carouse in genuine celebration, ccnain in their belief that their comrade had auained a place of honor in a better world. Warriors that they were, they were also gathered to watch over the spirit of the deceased to see that no mishaps occurred during its voyage, for the dark spirits were many who would want to steal the soul of a warrior on its journey to the Fields of the Valiant The spirit of the original wakes lived on in the Irish celebrations, moderated and solemnified only somewhat by the Christian church. "The Church was suspicious of the wake. It had strains of paganism, much drunkeness. and frcquenc dancing - and the Church was very suspicious of dancing," said Andrew Greeley in his book That Most Distressful Narjon. , But "that national institution" of the Irish could not be stopped. It was a crue expression of the Irish character. It was "an extraordinary phenomenon," as Greeley described it, "both heartless and reassuring, melancholy and rejoicing, unbearably painful and stubbornly hopeful." The wild ouipouring of emotion at the wake served the family and the community on several levels. For individuals, it was cathartic and eased the pain of a loved one's passing. By coming together in a wild celebration, the grieving was confronted, even accelerated, and not repressed, so the survivors could work through it and resume their everyday lives. It was also an important community event, for at each binh and each death the community grows and changes. The community would instinchvely encll'Cle the family of the deceased and suppon them by creating an environment in which emotions could flow - whether they wanted to cry, pray, drink, dance, or fight. At the time of anyone's death, the "veil between the worlds" is thin, and there surely was an element of bravado in the boisterousness of the wake. It was unspoken knowledge that the community came together to share courage in the presence of the spectre of death. Light, music, and laughter all helped to banish the spirit of the Dark One from the world of the living. T hese times were definitely "breakthroughs of nature" when the briule veneer of civilization crumbled, and the Irish people, who repressed so much in their Jives, would nm tty to hold back the rush of emotions. Death played an imponant role in their lives simply by liberating these feelings. DYING IN THE MOUNTA.INS The wake 1ook on a new importance when the Ulster Protestants transplanted it to the New World. Here in Appalachia, shadowed beneath the forbidding ridges and rugged cliffs of the mountains, death was a real and close presence that made the white settlers feel isolated, vulnerable, and far from home. A1 all critical times the community came together, and a "seuin'-up" was an imponant community function. "The wake was intended to be a gathering of sympathetic relatives and friends in the home of" the deceased, for paying respects to the dead, and to dispel partially the gloom and loneliness that had settled upon the members of rhe family, but it came abou t that the all-night vigil demanded a degree of amusement and restrained gaiety. As time passed, it often became, after a preliminary time of solemnity, a period of song, laughter, games, gossip, courtship, and what-not..... " CNonh Carolina Mountain Folklore and Miscellany, by Horton Cooper) During t he early years of white settlement, caring for the dead was a communitv resoonsibilitv. Undertakers were out of the question then. "Pally" Davis, who lives on Nation's Oeek near Sylva, N.C., remembers how it was: "You don't know what it was like back then. It seemed like folks was better to each other. When someone got ~1ck, they didn't go right into the hospital, like they do now. No! The doctor'd come to their house. They'd stay in their own bed, and people would come over and help cook, and they'd bring some food to cook, and do dishes, and they'd set up with someone. There'd always be somebody settin'-up with them from the time they got real sick until the time they died. "And then people would set up with the body until it was buried. Some people in the neighborhood would dig the grave where the family wanted it, and they'd bring food, and everybody would gather around the family. They wouldn't go to the undenaker's back then. Nobody had the money. "When Daddy passed away, they made him the nicest coffin. It was made of oak - oak or poplar, one - but it was the prettiest thing. Big, wide lumber - like this (18"). And they lined it inside with cotton stuffing and put a nice cotton cloth around it with lace and a little pillow, and when he was all washed and dressed, they put him in iL "He'd had that lumber all saved out for his coffin, and enough for Momma's, too, and so when he finally died, two fellows back up on the hill there (pointing) took that lumber up and made his coffin, and set handles on it, and varnished it nice and, oh, it was the prettiest thing. Much prettier than you can get now at the undenaker's. "Momma lived thirty years after him, and by the time she died, they said that the coffin wood Daddy'd saved out for her had gotten wonny, so they had to get some more for her. "They're buried right over there in the - continued on p. 25 �GOOD MGHT mot1 SHADOWS fill by Turrin Keye Sera Jean Samuels gently laid her fingers to the withered brow, feeling for the pulse that still trembled within the old man. The wrinkled eyelids flickered open, and she looked again into the increasing vacancy which was overcoming the laughter she had known. "I'm going to leave you now, Gran'pa. Is there anything you need?" she asked, trying to find a softness in her voice while increasing its intensity to cut through to the old man's brain. The tired eyes only closed in reply. Thiny-six days. No ooe would have thought it would take so long. But even in death, there was no predicting the old man. Sera Jean tucked the quilt up around him and checked the steaming cauldron of herbs to be sure there was water to last through the night. She pushed the stick fire, piling embers up against the cauldron's belly. It was late September, and she felt no cold at all, but she did not want him to want for warmth. She gathered her things into a basket and backed out of the small srickhouse. She pushed the rickety door shut, being less silent than she wished to, as it flopped badly on its shoeleather hinges. She made it fast against any wandering animals that might bother the old man in the night. She had not believed be would make it through this day. But he had. From where she stood in front of the stickhouse, poplars blocked the view of the far mountains. But she knew the distant ridge lines could be seen from the rick where they would lay his body. Hewn of locust poles, bound with copper wire, there was oo reason why it should not stand for a long time. Longer than the guard they had erected to frighten away birds. The scarecrow had been her mother's idea, but even Gran'pa had not cared to have his body picked over by crows. Sera Jean inspected the dummy, dressed in some of the old man's clothes. She righted the head which had shrugged down into its flannel shin. All be had to offer in his shin sleeve hands was a shon bun round of locust tree with the old man's name burned into it It had seemed no more than fun when Gran'pa had brought her up here almost a year ago and they had spent the most of two weeks clearing the site, building the stick house, and preparing the rick. He had worked with patience and care, but still he had joked about morbidity and poked fun at Sera Jean's youth. Her father had commanded her to help the old mao, mostly to be sure he did not hun himself. She stayed out of school a couple of days and her mother had called it all foolishness and said that it would come to nothing. But, though the old man had presented it as quirkiness, it was obvious to them all that KA11JAH - page 12 he was deadly serious. But then Gran'pa had fallen in the winter, breaking his hip. The old bones had refused to mend. His every movement had become painful and his disposition sour. He chose to die rather than continue toward further dilapidation. No ooe supponed his choice. He stopped eating and became crankier still. But it was not until he began spending every day trying to climb the ridge to his stickhouse, that anyone took his death wish to purpose. Sera Jean and her mother had brought his frail old body there. It bad seemed to Sera Jean that he could not, and therefore would not, stay. But each time he refused her gentle persuasions to come down. He seemed more at peace, there on the ridge, regaining some of his impish laughter. But it was only a brief respite before the old man bad sunk to the level of the sleeping mat in the stickhouse, never to rise again. He ate nothing, drank little, and for the past two weeks Sera Jean had stayed out of school, believing each succeeding day would be the old man's last. It had become an ordeal for everyone. The last of the dying sun winked at her through the foliage of the western ridge, and it prompted her to continue on to her home. She lifted her basket to her bead and staned down the narrow, steep trail that wound its way down from the ridge. She came out in the upper pastures which joined the nut orchard further down. The trees hung heavy, and harvest was not far away. Soon everyone would be up here where there was no one now. There would be basket lunches and calling between the trees, and she would be climbing up the tallest chestnut to put nuts in her shoulder sling and gaze at the ridges in the clearest of fall days. She \\ aS nl\ssing through the lower fields now, where the tr.iii had become a lane and the trickling water had grown into a stream that sang a rhythm for the day's end. The lane brought her down into fields in succession of growth - some recently harvested, some already fuzzy where the winter cover had been planted. Sera Jean turned to see a dark, tall woman coming up the hill toward her, flowing gracefully over the broken terrain on bare feet "Auntie Peg!" Sera Jean greeted her as the woman pulled up before her, flashing her warm smile. "Have you been all day on the ridge?" Peggy asked. "l picked some mushrooms, some greens. But mostly I stayed with Gran'pa," Sera Jean replied. "I'm surprised he's still alive." "I don't know why or how. He seems to get no worse. But I.can't believe he could ever get better." "Perhaps he would not agree with you. It may be hard for him now but I believe he expects things to get better." "Peg, what do you believe about life after death?" Peggy smiled. "Sera Jean, I don't think that's something you need to bring to the power of beliefs. Living things die all the rime. There is stilJ the same here as before. You shouldn't let it occupy too much thought. Just accept what it offers. "I remember," she continued, "when I went to Malaysia as a rural nurse. I spent some time with some of the mountain people, the first I'd ever met. They would wrap their dead in a rauan mat and secure the whole thing into a special tree high on the ridge. They would do intricate things and leave specific reverences to the body, but when I asked what ii all meant, they replied, To get below the smell, as it rises.'" "It sounds like they just wanted to get out of the way." "Well, you may be right. To get in the way of death would be a very foolish thing. And that would get in the way of life." "But it won't ever be the same without Gran'pa." Fall 1986 �Peggy smiled comfort for the girl's anguish. In a voice feminine and strong she asked, "And was i1 ever the same wi1h him?" Sera Jean slopped, puzzled by her aunl's question. "No-o-o ..... I don't know. I don'1 know wha1 you mean by 'same'." "Perhaps you should look more closely then. Think abou1 whar's the same and wha1's differen1, and maybe you can sec 1ha1 what's really imponan1 to you hasn'1 changed al all." "My love for Gran'pa?" Sera Jean wondered about Peggy's question. "Don'1 forget his love for you." "Bui his love is dying!" "Sera, are you no1 alive and well and growing?" The young girl's slale-blue eyes blinked in assent. "Then his love is not dying. His love, your love, are one. Having grown ou1 of the things you have shared. Those things are gone. So is Gran'pa. But you embody it all. Flesh and bone are different. They change • 1hey come and they go like the sun and the wind.They mean almost nothing. But, Sera. wha1 doesn't change? What is always the same?" Sera Jean screwed up her face, feeling close upon a threshold. "God?" she tried. "Love? Life maybe?" "Maybe so," Peggy said seriously. Then a shine of mischief glinted in her eyes. "Maybe not. Maybe chicken soup and sno1." Sera Jean joined with her in reciting the final line of the rhyme they had shared so many times before. Their chant broke up into girlish laughter. "Come 10 supper, Sera. I've dug some sweet po1atoes and Jerrell will build a fire." Sera Jean smiled and looked up at the cabin tha1 Jerrell and Peggy shared 10 see a puff of bluish smoke rise from the chimney and knew tha1 Jerrell was already hard a1 work on the season's first fire. And hard a1 work at being man to woman. "No, 1hank you anyway, Auntie Peg. I'd beuer go on home. I haven't seen much of my own family these days." They left each other wi1h brigh1ness. Sera Jean continued up the trail. She 1urned around a bend of hemlocks to catch sight of the house, old now, grown into the side of the slope, barely, seemingly just barely, not a to1al part of il ..Started by Gran'pa so many years ago, i1 was high up in the cove, dangling on lhe end of a sometimes road, sometimes lane, sometimes nei1her, like a balloon on a string. II was se11led comfonably now after turning over a genera1ion of human beings. Sera Jean s1epped over the worn s1ones, through the doors, and walked the few steps along the stone passage into the kitchen. Felici1y, her mother, looked up from 1he ccmcr table as Sera Jean set her basket upon the big black cookstove. She sough1 1he girl's face for an answer 10 everybody's ques1ion and, knowing her daugh1er so well, voiced tha1 answer back to Sera Jean. "Hmph. He's still alive." Her eyes broke away briefly in priva1e 1hought, bu1 flashed back green and quick and omo everyday. "Well, I guess ils for lhe bes1. You and your father will be all by yourselves for dinner tonight. I'm going over to Marjorie's 10 do a sweat for Elise. If you had come KATUAH - page 13 down sooner, I'd have invited you along. But I can't wait for you 10 ge1 it togelher now. You'll jus1 have 10 keep Duane company." Sera Jean was a1 first a li11le disappointed a1 missing an all-woman sweat for a pregnan1 friend, but she knew that Felicity had only said that to lessen lhe harshness of denying her the chance to go. By the look of her mo1her's light step and the quickness of her fingers, Sera Jean could tell !hat Felicity was feeling young, excited, and ready to excite - girlish in her flaunt, womanly in her bearing. She was dressed in complements, and her countenance was no longer at home, but already out the door, before the public, not telling all, but keeping a reserved depth of femininity. "Sera, I won't be back 'til late," she said, pulling a flashlight from a drawer and tossing it into a shoulder bag. She slung it into place and turned to face her daughter. "You tell Duane when he comes in, would you? Sera Jean nodded as her mother brushed past her, starting down the walk. "There's mung beans soaking and a melon !hat needs to be eaten. Enjoy." The telephone rang on the counter beside Sera Jean. "Oh, damn! Be not for me," Felicity wailed to lhe plants of her greenhouse as she spun to look back at Sera Jean, her multi-colored skirt flowing wide about her calves. "Get that Sera, would you? And, unless il's a dire emergency, I'm gone." Sera Jean lifted lhe reciever as it rang a second time. "Yes? ..... Oh, hello, Mrs. Benson ..... No, rm fine ..... He's still alive, yes, ma'am ..... He's ... he's not at lhe hospital, ma'am .....I..... " Her eyes came up to find her molher's. "Just a minute, ma'am." She pulled the receiver away, whispering to her mother, "It's my teacher. She wants to talk with you." Felicity rook a deep breath. "Alright, I have to be a parent sometime." She dropped her shoulder bag to lhe stone by a diffenbachia plant and stepped near Sera Jean. Felicity coiled against the kitchen counter, brushing against Sera Jean, mother to daughter, as she rook the receiver. Sera Jean reached fingers to touch her. "Hello?..... Yes, I'm fine ..... No. My falher has prepared us well for his passing ..... Well, we're missing her, too, ma'am. She's spending most of her time with her grandfather..... No, I wouldn't say she's taking it hard. I think she's doing very well. My father and she are very close.....He has no panicular ailment. He's just worn out.. ... Yes, that's true, he's not at a hospital. Is there a law that says you must die in a hospital?..... No, we're not doing everything to keep him alive. We're doing all we can to help him die in peace ..... Yes, I think Sera is very important for that. Besides, it's her choice..... Well, I can't say I agree wilh you. I think she's having a learning experience that far outweighs anything she might learn in your school... ..I don't think I'm undervaluing her education. I believe I've got it in proper perspective. And no disrespect intended, but I'm convinced her grandfather is a far better teacher .... .! think Sera has proven herself an adequate student of what your school has to offer and I have no complaints about her deveioproent....J lhink she has lhe ability to choose where she wants to be. I trust her to be responsive every day, and I believe she does well. I don't think it's a mauer of life or death if she misses some school. If she chose to remain out all year, no one would be happier than I.. ...Send the truant officer, and he will be most welcome, but l don't think he will change things ..... Funeral? No, lhat would make no difference eilher..... Where my falher will be bur- laid to rest is no business of yours, ma'am.....Excuse me !hen, but Sera will not be encouraged to do anything more than what she herself feels is right. ....! think I can't add much more to that. Goodnight to you, ma'am" Felicity returned the phone to its cradle. "Well, r didn't need that." The woman, drawing a breath of strength, turned to Sera Jean and pulled her close. She pressed her lips to the girl's forehead and Sera Jean ran an arm around the slim waist, feeling her mother's breast against her cheek. "You be you, Sera." Sera Jean felt warm breath against her hair. "Don't let them push you somewhere you don't wan1 10 go - even if you're not sure there's any be1ter place. Don't let them decide for you. Be the best you can be - but you set the standards. Don't let anyone else do that for you." They were silent for a moment before Sera Jean's mother pulled softly away to retrieve her bag and disappear on sure steps over the worn stones. Sera Jean sank down onto the wooden stoop !hat led into lhe greenhouse. She looked over her mother's garden and out into lhe shadowy cove, dark almost all the way to the top of the ridge where her grandfather lay. There a rising moon had just cast its blue-whiteness into lhe trees. Rising, Sera Jean crossed the kitchen and pulled open the door to the refrigerator. She took from it eggs, red bell peppers, and the soaking mung beans. She thumped the small melon and made a face at the sound. It seemed far from appetizing. She washed the food, took down a cutting board, and was placing a big bowl before her on the table when she heard lhe door open and shut and the tap of her falher's step on lhe stone walk. His voice drifted in, light and out of key singing a little ditty. The tall, drawn man entered between stone and wood. His kind face brightened into a sincere smile when his eyes met hers. "Well, howdy, stranger." "Hey, Duane." - continued on p. 24 Fall 1986 �l;y Martha Lal4Tie Overlock n t e story that follows, I share wit you a persona experience with death and transformation. Through this experience I have learned more about trusting my i111uitille wisdom and my inner voice. This experience may seem surprising and somewhal paradoxical. I believe we are given the information and experiences we need to live life nwre fully. We are always changing .... always growing. Manha l. Overlock The season is Fall.. ... the time of change ..... of iransformation. I was on my way to get license plates for my car when I saw Rick and Troy turning right onto Charloue Street As they passed me, they stopped shon and threw it in reverse. With an intense look on his face Rick said: "Ralph - you remember Ralph? - He's missing! He went out in the woods on Sunday and hasn't come back yet..... PRA Y!l" At that moment my body turned ice cold. I did not hear Rick say another word..... Green light - oh yeah - I reached deep inside my being and prayed with all that I am I prayed for life, for healing, for strength and understanding. My body was cold - so cold.... .I could not get warm. I continued to pray, asking God to help Ralph, to guide Rick and Troy in their search. To comfon me! To wann my body! I was unable to get my license plates because they would not take personal checks. As I drove away from that office I knew that I had 10 go out to look for him ..... I knew I needed to drum. As I walked into my apanment and phoned the office to say I would not be in, my body slowly began to wann up. I changed my clothes and scanned my mind to hear where Rick thought Ralph had gone on Sunday. I heard Town Mountain Road. At this point in time I lived behind the Old Manor Inn. I drove up the back roads to the Parkway. I got out of my car and looked at the gravel to see if I could locate any tracks from Rick's truck. I didn't know which way to go.....Once again, I looked inside and asked "Where do I go?" I knew I had to turn left onto the Parkway. Driving.....driving .....higher and higher. I wanted to be there already! I wanted to be in the woods looking for Ralph .....I wanted to give that which be needed. I was getting nervous and antsy. 1 had not seen anyone I knew and I was already at Craggy-Gardens. I stopped and asked two rangers, who were in their truck, if they bad any information about a missing biker. They said they had heard some news earlier in the morning and called the main dispatch 10 get more details. They told me 1here was a car just past Glassmine Falls that had been left since Sunday. Instinctively I knew it was Ralph's car. 11 seemed an eternity to get 10 that tum-off. As I was driving I reminded my self to remain centered and clear to remain open to giving what is needed. I again asked for strength and guidance. I asked for guidance as never before. There were three men standing around their car talking when I pulled up. I introduced myself and learned that these men were federal and state authorities. I asked them if this was Ralph's car. I did not know with my mind if it was or not because I bad never seen Ralph drive .....in fact, I had met Ralph only twice; once during the Summer Solstice Gathering at Sam's Knob and once at the Nothing but Natural store, just a few days earlier. These men were a bit baffled by me. I could not tell them what Ralph's last name was, where be lives, if that was his car. Yet I knew deep inside that he was somewhere in the woods.....alone. I volunteered to go into the woods and start looking for him and was told that it was necessary to wait for more KATUAH- page 14 ople to arrive, so t at we cou orm organize search parties: that way, everyone would be in contact. l felt frustrated .....I kept praying. I asked that the people get here soon. I asked for patience and trust. I asked for help..... I got the feeling that these men thought Ralph had committed a crime. Soon after I felt this they asked me if Ralph was growing marijuana in the wa1ershed. My heart screamed "NO!"..... my mind calmly answered: "No, I don't think he was growing marijuana." Their reason for asking was that three men were seen coming out of the watershed area on Sunday. The watershed is off limits to hikers. The men who were seen ran back into the woods and the ranger never saw them again. He did see Ralph's car there on Sunday and wondered about the connection. He said he had spoken with some folks who had been hiking on the other side of the parkway. They hadn't seen anyone all day. A long time passed before I felt the au1horities believed that Ralph just wanted to be in the woods. I walked the trail with the ranger who had seen the bikers. We both knew that he wasn't there. We also knew that we had to look at all the options. While we were in the woods, volunteer firemen and Forest Service people and friends were gathering in the parking area. Formal search parties were being formed. Rick and I were in the same group. He could not believe I was there. He asked me how I knew where to go. I told him I bad followed my instincts. The whole experience of walking in the woods was very grounding. In that grounded state I began to truly understand the ebb and flow of life, nature, and my self. I realized that everything and everyone has a purpose and it is my responsibility to participate as fully as I am able. I now understand why it was so imponant (or me to know these truths. When we returned to the parking area we were told that Ralph had been found. He'd fallen from the waterfall. He was dead. "O, Mother carry me. ....A chHd I will always be; "O, Mother carry me.....Down to the sea." One week Later, as friends and family gathered to release Ralph's ashes and to say what they felt they needed to say, I went back to the Parkway to play drums and pray .....to say goodbye. I went to a place where I thought I'd see the falls. It was so foggy that day that I could barely see three feet in front of me. As I lit candles and bumed sage, I asked for clarity. As I played the drums and sang, I asked that my songs be heard. As I listened, I saw Ralph's energy field dancing in the mists. He looked like "electric rain", free and strong. He was seen on the same day in the same form by another friend in Linville Gorge. Months later I returned to the place where our searching began. As I stood in the quiet of the night, under e moon and stars, I listened. I could hear and feel the ythms of life all around me. As I played my drum I felt the ower of transformation sweeping through me. That feeling was so strong I began to tremble. In that moment, I experienced death being a part of life, a pan of the whole. One is not possible without the other.....I respect life and I live more fully; 1 respect death and the Crone does not bring me fear. I did not know Ralph well while be was alive. Our meetings were special and the connection strong. I learn re about myself each time I think of him. I am grateful for all the wonder-filled people I have met through Ralph. And I pray for our ~cc. ~ ~ // Fall 1986 �The shape of all our fears Turns fortune into dust Our dreams into mist Our grisly morlalily Feeding on carrion hatred and disgust Kalanu Ayeli'ski Crunches the skulls of our desires Its haunting cry As ii tucks its wings And dives into the darkness within Congeals the blood Stiffens the limbs And shivers in the marrow of the soul Kalanu Ayeli'ski Darkness that makes light bright THE RA VEN MOCKER When of the Great Mystery Motion was born The world was And because there was There was not; One became two And Kalanu Ayeli'ski Spread its dark wings The Raven Mocker To keep the Balance And give meaning to the au of life In fear the greatest of conjurors Cries out: "Kalanu Ayeli'ski!" the shadow Draws near, ruthlessly, sharp claws Ripping out the truth The dripping heart of the matt~r And with a triumphant croak Holding it l1igh for all to see Kalanu Ayeli'ski Greatest of teachus! Greatest of healers! One day we will all Life itself ordains Peer into the malevolent dark eyes And go shrieking down the blackness That opens into the dauJing glare of manifestation Kalanu Ayeli'ski, through you "We are reborn!" Say "KAH·la-noo KATIJAH - page 15 ah·yell·LIH-sld" (Clltrokle) Fall 1986 �The Sweat Lodge We have been told that when the people of the dominant culture came to this land, they subdued the native people of Tunle Island in a very cruel way. They took away the native people's land, and they took away their culture as well. They tried to make over the native people in their image, acting as if they were doing them a favor. We have been told that when we speak of spiritual things, "Religion" as it is called among those of the dominant culture, it should be remembered that these are things of the hcan and the mind - the only things the native people have left. So when the native people open their heans and speak of these things, it should be remembered that these are very, very sacred matters. If anyone truly respectS the native people and their way with the land, he or she should learn everything they can about these ways and what these ways mean to the Indian people before they try to practice them. We have been told that 10 many of the native tribes of Tunle Island, including the Cherokee of the Katiiah province, the sweat lodge is a sacred thing. Its use is for cleansing and healing, not only for the physical but also for the spiritual self. At the same time it pulls people out of their individualism. Many white people are now going into the sweat lodge, trying to capture that good experience. They wish to come together; they wish to feel pan of the whole. When that experience happens, people feel exhilarated and they wani to hug their neighbors, and they feel good about the spiritual things of the world. But we have been told that that is only the external experience. Much goes into the sweat lodge to make that experience happen. It is more than hearing some rocks and putting them under a cover. There is a lot more to it than many people know, and those people should not take it lightly. We have been told that among the Cherokees, apprentices who were learning to lead a sweat lodge would pull rocks, cover the lodge, dig fire pits, and tend the fire for many years - often 15 to 20 years - before they could "pour water" for a sweat lodge. During that time they were allowed to sit outSidc the lodge and listen to what went on inside and to what was said. Although they learned all the mechanical practices very quickJy, this was to teach the apprentices that there was more happening in the sweat lodge than the mechanical chores of its preparation. We have been told that the fire keeper, for example, fed and cared for the fire in a very sacred manner. The fire pit was used for no other purpose. To the Indian people the fire was a very sacred thing. It was a little bit of the sun upon tbe Earth, and it also attracted the spirits to the lodge. We have been told that the one who "poured water," the person who was to lead the sweat lodge, would lay a spirit trail from the fire, across the altar at the door of the lodge, and into the lodge. That line was not to be crossed. That person would use mixtures of tobacco, cedar, and sage - medicine plants - to mark the spirit trail. He would ask all the spirits to come. saying "We are doing a sacred thing; a sacred happening is happening here tonight, and these tw<>-leggeds are coming to join us all." We have been told that if one was above the lodge looking down at it with a spiritual vision, it would look like a turtle - with the fire being its head, the spirit trail its neck, and the lodge as its shell. If people go across the spirit trail, they cut the trail, and the lodge will not work. We have been told, too, that when the people gathered the rocks to be heated for the sweat lodge, they would not gather just a.ny rock. They would have a sense of which rocks had power, which rocks had people in them. They would bring only these special rocks to the fire pit. When the rocks wCTC heated, they would be laid in a hole in the center of the sweat lodge in a ccnain way. The first seven were dedicated to the directions, with the one in the center being for the Great Mystery. Each rock was "doctored" specially, and laid in its proper place. Everything was done for a reason. The rocks arc special people in the lodge because they are carrying a bit of the sun with them. These are all good things that come together to make the sweat lodge a sacred thing. We have been told that the one who pours the water on the stones is a channel for the spirits and a guide for the other people in the lodge. But at the same time this one should be a part of the group. He or she should know that the power they feel is not theirs alone. It is the power of the Spirit, and the power of the group. ,If they become confused by their own ego, then nothing will come through them. We have been told that the one pouring the water should know when there is something bad in the lodge, and he or she should know how to get rid of it, because the sweat lodge is a cleansing and healing place, and people often carry a lot of negativity in there. Things come up in some people that are dangerous to the others in t.h e lodge. The one pouring water is responsible for the two-leggeds in the lodge, and there is a real chance that one could be badly hun. When someone is ca!Jing the spirits and docs not know what he or she is doing, it comes back on them. Sometimes it hurts people - and not by being burned on the stones, either! The sweat lodge is strong medicine, we were told, and the only thing it should be used for is medicine. People should know that before they come into the lodge. It is not a social function. People should come in there to have a spiritual experience. Everyone who goes into the lodge takes responsibility for what they are doing, and the one who pours water takes responsibility for the energies that they call down. It is a serious thing. �To the Cherokee, we were told, all sacred things happen in fours and sevens. So there are four rounds to the sweat lodge. The first two rounds are to adjust to the place, to adjust to the people, to see how hot it is, and to bring up all the things the people want to be rid of. But the last two rounds are to work with the power of the spirits and the power of the people in the lodge. People should speak out in the lodge and participate! The energy the people put into the lodge is the energy they get ou.t of it. They should try to sing the songs even if they do not know the words. It is the people singing together in unison that caJJs the Spirit, not their voices. We were told that the Spirit Likes singing. The sweat lodge can do good for a lot of people, we have been told. It does good not just for the individuals in the lodge but for the people as a whole, for the sweat lodge is a very powerful thing, and it puts a lot of power behind the prayers that are made. It 1s a velucle tor common voices. When people truly "drop their robes" in a spiritual sense and join their energies freely, there is incredible power. Then it is no longer one person. It is 12, 15, ...20 people, and if they can all move evenly and not be self-indulgent, they can have a Jot of effect upon the planet and the situations we face today. We have been told that the sweat lodge was also used by tribal people in ancient Europe. The Finnish people arc well-known for their use of the sauna, and this practice is descended from a time when it was a sacred cleansing. The German people had a form of the sweat lodge in their culture, and the Jews also used a purification ceremony involving the sweat. The sweat lodge has been a pan of many cultures across the world. It has always been related to cleansing and healing. Even now, the Laplanders that herd reindeer in the far nonh of Scandinavia have a spiritual sweat lodge, as do nomadic Mongolian people in the steppes of Russia. We have been told to remember that native American people are not trying to deny anybody their tradition when they caution people of other races about using the sweat lodge. The sweat lodge is a gift of the Spirit, and it should be t.reAted as such. But the native culture of Tun le Island and of Katilah developed in this way. It is the gift of the native people to talk with the spirits in this way, and that is to be respected. If a Cherokee did a sweat with the Sioux, he would sweat m the manner of the Sioux. That kind of respect was basic. It was a traditional thing. In the same way, a white person should not take a sacred pipe into the lodge without understanding it. fr is the wrong thing to do, and it could be hannfuJ. One does not give a loaded pistol to a child. We have been told that women in their "moon lodge" (during the time of their menstrual period) should not be in a sweat lodge. This is hard to explain to women who come from a culture that considers a woman's flow dirty, unclean, painful, and inconvenient. Women arc very powerful beings, we have been told, and their mosr powerful rime is when the menstrual blood flows. Why else are men so afraid of women? European men have always suppressed women because they have sensed the women's power and have seen it as a threat instead of a sacred and glorious thing. This we are told: we all suck the breast - man, woman, and child. But we all cannot offer the breast. Women are sacred beings. But in the dominant culture women have nor been taught that. They have always been suppressed, and having a period of flow was something inconvenient to men, and somehow it came 10 be considered unclean. lt has been this way for generations. But we were told that a woman's moon time is not a negative thing at all. The reproductive cycle is a very sacred process. Women arc the mothers of everything. Everything comes through the mother. The moon time cannot be separated from ovulation time. During the moon rime, the products of ovulation are discharged. It is a sign that a woman has the power to create life, and it is a very sacred thing. A woman going through this time in her cycle, we were told, is more powerful than the sweat lodge. The lodge is a cleansing, healing process. A woman at this time does not need to be cleansed. She does not need to be healed. She is in a sacred rime - her most powerful and strong rime. It is so powerful that it interferes with the power of the lodge. She nullifies it It is self-indulgent for a woman even to want to sweat at that rime. She should not do anything at that rime. And she should not be interfered with sexually at that time. Perhaps she should go off to fast, meditate, and pray. When she is at her most powerful time, that reproductive spiritual energy should be used for good things. We have been told that one person cannot tell another person what to do, because each one must follow his or her own path and take responsibility for their own actions. But the native sweat lodge must be seen in light of the whole culture within which it grew. To take just one element of the sweat lodge ceremony without being aware of the whole context will lead to misunderstandings and mistakes. Spiritual matters are affairs of the bean. As such, they cannot be told, but must be experienced and felt. If one does not know how to do a sweat lodge, he or she must find a lodge someplace where they know the person is doing it in a spiritual way. lf this is not available, they may take a sauna, take a plunge in the river or creek, and when the time com~ to sweat, then it will be time to sweat. (/ �.... ·······-·········-············:·~./;.> .....·· .: ·········· .... · ...... NATURAL ....···· ........···.·.:::::<-·········.' WORLD :"' .:· NEWS RNER OTTERS RETURN by George Ellison BAD NEWS FOR BEARS N11unal World News Service THE DROUGHT N11unal World News Service Was it because of holes in the Earth's ozone layer reponed over the South Pole? Was it the "greenhouse effect" caused by air pollutants? Or was it simply a fluctuation in the normal weather cycles? Whatever the cause, the drought of 1986 was unquestionably the worst ever recorded in the southeast. TV A measurements show that the rainfall for the past year and for the past two-year period were the lowest recorded in the nearly 100 years records have been kept In the upper Tennessee Valley 71.5 inches of rainfall have been measured in the past 26 months out of a normal 112 inches of rain. Throughout the whole valley only 32.3 inches of rain fell during the past year compared to a norm of 51.7 inches. The worst of the drought occurred this spring and summer. In Asheville during the time between January and July 20, only 11.5 inches of rainfall were measured - less than half the norm of 27 .2 inches for that period. Springs have gone dry in the mountains that had provided water for families for as long as anyone could remember. In Jackson County, on the Nonh Carolina side of the Great Smoky Mountains National Park, it was reponcd that 1200 springs went dry and that well-drillers were working o\>c:nime. The dry weather has placed particular stress on small farmers. Already threatened by a poor balance of prices on the farm market and unsympathetic federal policies, for many family farms the drought has been the last, dry straw. Particularly in the Piedmont, farms have been closing out in numbers unprecedented since the Grea"' Depression. · fl KA1UAH- page 18 As many as 200-300 black bear cubs in the Great Smoky Mountains National Park are in danger of starving this winter due to a poor acorn crop caused by the severe drought this spring and summer. Black bear cxpen Dr. Mike Pellon of the University of Tennessee and the Tennessee Wildlife Commission repon that acorns and other hard mast, staples of the black bear's diet, arc in shon supply. The mast shortage will cause both adult bears and cubs to roam funher in search of food this fall, tbus making them more vulnerable to bunters. In the mountains, Nonh Carolina's bear hunting season is from October 13 November 22, and December 15 - January 1, making ii the longest bear hunting season in the Southeast. Realizing that an early fall bunting season jeopardizes the female bears, both Virginia and Tennessee have limited their hunting seasons to the last week in December, after most of the females have gone into their dens for the winter. Warburton's 1981-82 study of the Pisgah Bear Sanctuary revealed that of all the bears being monitored there, 60% of them were killed, and 75% of those killed were females. Pisgah Disaict Ranger Art Rowe has indicated that of the 15 bears currently being monitored in a North Carolina State University study, only three are females, and only one is of breeding age. To express your concerns about the survival of the black bear and to request that the bunting season be limited or eliminated. write to: Paul Wilms Dept of Environmental Management NC Dept. of Natural Resources and Community Development Raleigh, NC 27611 For more information, contact Paul Gallimore Bear Action Nerwor:k: Long Branch Environmental Education Center Rt. 2, Box 132 Leicester, NC 28748 Otters were once common throughout North America, but by the late I 800's they had become rare in the streams in western Nonh Carolina and cast Tennessee. By the time of the establishment of the Great Smoky Mountains National Park in 1934, the otters (or "oners" as they were called by the native mountaineers) had nearly been exterminated from the Smokies. A group of three were reponed in CataJoochce in 1927. One was trapped within the park area in 1931, and a pair was reported on different occasions near Elkmont in 1934. Still another was reported near Mount Sterling in 1936. But the last reliable sighting was made in 1934, the year the park was established. In 1he ensuing years, the indigenous otter population in Tennessee apparently was eliminated. In North Carolina, they have remained relatively abundant throughout the Coastal Plain and sporadic in the Piedmont In a program under the coordination of Jane Griess of the University of Tennessee, 16 river otters were obtained from a trapper operating in the New Bern area for reintroduction into the Great Smokies National Park. They were fitted with radio transmitters, and on March 10 were released in five male-female pairs a1 intervals along Abrams Creek below the Cades Cove section of the park. One of the older females died after release and was replaced with another female. In all, there are about 80 square miles of lowland streams in 18 drainages within the Smokies that are considered potential otter territory. Abrams Creek was chosen as the release sire because it represented the most suitable habitat - pools, long stretches of slow-moving moderately deep water, waterfalls, riffies, and rapids. Griess has been monitoring the activities of the otters on a regular basis and will continue 10 do so until July 1987. They apparently are adapting, using old groundhog boles for shelter a.nd feeding off crayfish, frogs, fish, and snapping turtles. If the project on Abrams Creek is successful, similar reintroductions in other suitable areas of the Smokies could follow. -excerpted with permission from a reporl In the Asheville Citizen I Fall 1986 �LOW-GLOW LOW BLOW Narunl World News S~icc "PINSOUTHERN GOVERNORS ASSOCIATION@IT/ON THE DUMP ON THE CHUMP!" 5Pf0Al $ -JUST CUTOUT THE llAZAl1DQ.IS WASTE o:wrAIWERS Bao,..t. Now il's official. The eight states of the Southeastern Low-level Nuclear Waste Compact have met and have chosen to award Nonh Carolina the honor of being host state for all the low-level radioactive wastes (LLRW's) produced by the member states over the next 20 yea.rs. The Nonh Carolina state government will now begin the unsavory business of finding some county to stick with a landfill that would eventually receive 37% of the nation's low-level nuclear waste. Five sites in the Piedmont are among those under consideration. And a popular movement of citizens is gearing up to sec that some county will not have to eat eight states' low-level radioactive trash. The Conservation Council of Nonh Carolina (CCNC) is calling for a state-wide ban on shallow burial of LLRW's and is demanding that the legislature adopt location standards for radioactive waste disposal facilities. While state regulations call for "engineered barriers" to control the wastes, there is no mention of what these barriers would be, and the CCNC is calling for public definition of this term. The group is also asking the state legislature to require Nonh Carolina's main nuclear waste producers, Duke Power and Carolina Power and Light (CP&L), to take responsibility for their own radioactive wastes. These two private companies, that m1xs~P1~. IU~ATLEfT. 1'l>JU5T 8l.llJl>f()U)I A11t> GO~ /T!.. .. are turning huge profits, produce 97% of North Carolina's LLR W's by curies (radioactive content) and 87% of the state's waste output by volume. State disposal of their radioactive wastes amounts to an enormous government subsidy to encourage the production of nuclear energy and to discourage energy conservation and waste control. The Jackson County group Citizens for a Choice on Nuclear Waste has already begun to circulate petitions calling on the NC Legislature to 'either pull out immediately from the Southeastern Compact or to submit the decision to a binding referendum by the state's elect0rate. "The compact is a poor concept," said Avram Friedman of CCNW, "because it encourages irresponsible production of nuclear wastes. We would like to do away with the compact idea altogether, so that each state will have to become more aware of the effects of nuclear waste generation.'' Contact: Conservation Council of NC 1024 Washington SL Raleigh, NC 27605 for petitions: Citizens for a Choice on Nuclear Waste P.O. Box 653 Dillsboro, NC 28725 ··- BUNCOMBE COMMISSIONERS CONSIDER COMPOST N11ural World News Service ln the past winter the Buncombe County Commissioners were considering mass-burn incineration as the method to handle the county's solid waste (see KatGah #12). They had contracted a $10,000 study to investigate the feasibility of co-incineration of sludge and solid waste. To people concerned about Asheville's air quality and the economics of waste recycling things were looking grim. However, through the effons of Paul Gallimore of the Long Branch Environmental Education Center, the commissioners were introduced to Elliot Epstein, a former researcher for the US Department of Agriculture research station in BeltsVillc, MD. On April 17 Epstein gave a presentation to the commissioners on the "static-pile" composting system he developed and "refuse-derived fuel" (RDF) systems. Both these systems are methods of turning waste into useful and beneficial products. In the static-pile composting method treated sewage sludge and solid wastes are heaped into piles around a framework of KATUAII - page 19 pipes through which air is blown into the pile. This sets up conditions for microbial action that quickly convens the wastes into a soil conditioner rich in organic matter. Refuse-derived fuel systems process waste paper and cardboard into briquetS, pellets, or "fluff' to be burned in boilers to produce steam and/or electricity by co-generation. These materials could be sold to industrial customers, or, according to local engineer Erik Nielson, it would be profitable to build a boiler and sell the trash-produced electricity into the grid. The commissioners were impressed enough with Epstein's vision and expertise t0 offer him $15,000 to study the possibility of developing composting and RDF systems in Buncombe County. Epstein announced the results of his study to a meeting of the commissioners on August 12. They expressed their approval of his findings by extending his contract by $38,000 to do preliminary market research for selling municipal compost and RDF materials and to design a composting plant that would meet the county's needs. The future for waste recycling in Asheville looks brighter indeed. The city could now possibly be the home for the first composting and RDF plant in the southeast.Yet citizen input is still needed on this issue. It is imponant that people encourage the county commissioners in their decision, for, if they proceed on this path, they will be breaking the trail for other urban centers in the southeast. They need to know they are acting with the support of their constituents. It is also imponant that the NC Dept. of Natural Resources and Community Development bold public hearings on the disposal of sewage sludge by the Metropolitan Sewer District Authority, an autonomous agency in Buncombe County regulated by the state and the EPA. This may be requested by writing t0: Nonh Carolina Dept. of Natural Resources and Community Development Division of Waste Management / 512 N. Salisbury St. Raleigh, NC 27611 Fall 1986 �NATURAL WORLD NEWS USFS 15 YEAR PLAN Nallll'lll World News Service The US Forest Service has developed a revised 15-year management plan for the Nantahala-Pisgah National Forests area. The flood of commentS received when the first draft of the 15-year plan was released influenced the shape of the new plan. "We're in a tough spot," said Larry Hayden, ranger at the Wayab District station who participated in the revision of the 15-year plan."We got a lot of feedback from many different interest groups, and somewhere in there is one tiny point where we can balance all these different demands. We are looking for that one tiny point." The demands of local residents were reflected in a reduced area of timber production, a greater emphasis on non-motorized recreation, better bear habitat, modified logging methods, and new management criteria 10 better protect running creeks. The greatest change was in the area available for timber cutting. Where previously 800,000 acres had been open to logging, the modified plan proposes only 550,000 acres of timber production. This means that 250,000 acres of forest would be taken out of timber production altogether, at least for the duration of the plan. However, timber quotas were not low~red, !Deaning that the areas open to logging wtll be cut more heavily in the next 15 years. The acreage to be cut is set at 7,360 acres, which is acmally an increase over the amount proposed in the original draft. Of this area, 2,500 acres are to be cut by the shelterwood method, whereby 60% of the timber is removed in a first cut, and the remainder is taken out in a second cutting either 10 or 60 years later depending on the management plan for th; particular site. In some areas this is being done to help regenerate the oonhern red oak, a valuable timber tree which has been losing ground in the national forests. In other areas shelterwood cutting would be done strictly to alleviate the ugliness of a large clearcut in an area visible to the public. Only 360 acres of the two national forests are to be cut by the group selection method, in which small groups of trees of both good timber and cull grade wood are removed to favor the growth of the next generation of trees. In the public outcry against clearcutting, most of those who proposed an alternarive had group selection in mind. Allotting only 360 acres could be seen either as political tokenism or as an experiment that might lead to changes in forest management in the future. KATUAH - page 20 Another change for the better was a substantial reduction in proposed road construction. Instead of planning to build 156 miles of road per year from a $5.1 million transportation budget, the USPS now plans to build 40 miles of road per year and spend only $1.2 million on transportation needs. However, the reconstruction of existing roads is to be doubled from the original proposal of 28 miles per year to 55 miles per year. That again reflects the decision that areas already in use will be worked harder, but that less territory will be open to human incursion. The establishment of new directives for a riparian (running creek) management zone was one of the major advances of the new plan. These directives clearly state that trout habitat is to be maintained in the national forests. Specifically, there is to be no logging for 30 feet on either side of a year-round creek, and between 30 and 100 feet l~gging is to be done only by the group selection method to lessen the impact on creek life. This will remove a substantial amount of land from timber production and will do much to ensure that streams are running clear as they leave the national forests. Five areas in the forest, a total of 26,920 acres, are under study as wilderness areas by an act of Congress. The legislature will decide whether or not these areas are to receive a wilderness designation, but in the new plan the Forest Service will recommend that the Lost Cove, Harpers Creek, and the Craggy Mountains areas be set aside as wilderness. Also written into the new plan was a promise that the Overflow and Sno~bird ai:eas will remain virtually u~d1sturbed 1f they are not designated wilderness and left in Forest Service control. Under the modified plan, 75% of the Nantahala-Pisgab National Forests area will be reserved for "dispersed recreation" (not open to vehicles). This is a higher percentage than in the original proposal, but the figure is misleading, because it includes areas that would be clearcut and then closed to traffic. It's not much fun trying to walk across a new clearcut!! However, this does ensure that the bears, turkeys, and other wil~life will have a larger part of the nauonal forest for their habitat free of human disturbance, a very important consideration. There is no review period planned for the revised draft of the ForestS Services 15-year plan for the Nantahala-Pisgab forest. "We've already heard what everyone has had to say, and this modified plan is our best attempt to respond to that, "said Larry Hayden. The completed final draft of the plan and an environmental assessment is scheduled to go to Regional Forester John Alcock September 15 for approval.The public will have 45 days to file appeals once the plan has become official, probably in November. . Despite the USPS plan to pass over a review by the people, it is irnponant for us to make our thoughts and feelings known. A summary of the modified plan and a description of the new management catagories is available from: US Forest Service P.0.Box 2750 Asheville, NC 28802 USFS OPEN HOUSE Natural World News Service The US Forest Service held "open house" presentations on the modified 15-year plan for the Nantahala-Pisgah ~ari?nal Forests on August 7 at the eight distnct ranger stations. The sessions were billed as "informative". Announcements said that rangers would be happy to discuss the P,lao ~d "any concerns you might have , but tt was made clear that the review period was over and the next chance the public will have for input on the shape of the next 15 years in the national forests will be during the formal appeal period after the decree bas already become official. Nevertheless, delegations from the Western North Carolina Alliance went to all eight of the USFS district offices to make themselves heard. At the Wayah District station in Franklin, NC, Clarence Hall of Sylva raised the central area of concern to the WNCA:"Why are there only 360 acres alloted to group selection cutting? That's only a drop in the bucket!" Rangers responded by saying that group selection cutting was economically viable on only the best sites, and that the practice of clearcutting would be modified w~~~ver they c:onsidered it feasible by util1zmg the pracnce of shelterwood cutting. Where a second cutting would be uneconomical at some of the sbellerwood sites, the Forest Service plans to kill cull trees by injecting herbicides to achieve an even-aged stand of young trees. This plan met resistance from the Alliance members who favor all-aged management as being a more natural method of silviculture. The res.idents also objecied to the long-lasting poisons that would be introduced into the forest system and to the fact that the dead trees would be left unused. Rangers also avoided a question about mining and mineral rights under the new plan. "It's always been the law that if mineral rights are privately owned, the Forest Service has to provide access to the mining site. That won't change," said a ranger. "But mining is not a pressing issue anymore " The WNCA members remained skeptical. The residents also criticized the Forest Service for cutting back on road construction and closing parts of the national forest to recreational traffic. The Alliance is in favor of more open roads in the national forests, a sentiment not shared by other environmental groups. "Thirty-five years ago," Clarence said, "I was out hunting squirrels, and I came across some men up on Greens Creek killing trees with those injection hatchets. I begged and I pleaded with them not to do that, but they said that's what had to be done to manage the forest. "Recently at a meeting I talked about that day, and Lewis Kearney, the district ranger, said at that time that killing those trees had been a bad mistake. "I'm afraid that years from now, when ~ of us are g~ne, people may say the same thing about this clearcutting. We don't want to let that happen." The Western North Carolina Alliance can be reached by mail at: P.0.Box 117, Murphy, NC 28906. Fall 1986 �Review THE WIT A~D WISDOM OF RA NGER DOUG Woodslore and Wj!dwooc!s Wjsdom by Doug Elliott (Burnsville, NC 28714; Rt 4, Box 137; Possum Productions: 1986) $7.95 This book is a savory stew of the knowledge Doug Elliott has accumulated during a dec ade of woods-stomping, jungle-jumping, and tidepoo!-splashing throughout eastern Tunic Island and Central America. Woodslore and Wjldwoods Wisdom is actually a compendium of Doug Elliott's greatest hits, as much of the material has been published before. But although you may have seen the classic "How to Use Road Kills" in the ~ Eanh Catalog of years past, and unless you are a regular reader of Wildlife jn North Carolina magazine, much or all of the material in this Ranger Doug reader will be new and fascinating. lt's best, of course, 10 meet and to know Doug and to walk in the woods with him, getting the benefit of his knowledge or the wild, his hilarious stories, his infectious laugh, and the twinkle in his eye. But as an introduction to Doug and whm he knows, Wooc!slore and Wildwoo<ls W jsdom will do j ust fine. He covers a variety of topics from his beloved possums through old-timey apples and the infamous ramp plant of the Katiiah hills. He tells us how to make a rope and a basket from natural materials found in the wild, and talks about herbs, orchids, bears, ginseng, and millipedes. One feature is an introduction to the wondrous underground world beneath the forest excerpted from Doug's book R22!1. And there's more ..... There is little rhyme or reason 10 this book. Its topics are as varied and as far-flung as Doug Elliott's wandering mind. But Doug has a unique and deep perspective on the world, and seeing it through his eyes is always educational and fun. His new book is a wonderful collection of some of the high points of Doug E!liou's literary career, fu!J of woods-sense, common sense, and humor. But ya still got to meet the boy..... \Vood~/ore and Wildwaods Wisdom is avai /able for $7.95 plus $1.00 postage for each copy o rdered f rom Possum Productions; Rr. 4 , Box 137; Burnsville, NC 28714 Also still available is Doug's book B.Juu.s..:.. An Un<lererollnd Botany and Foraeer's Gllkk., an excellent guide co identifying and using the different roots of Katuah's field and woodland plants, illustrated with beauriful drawings. $8.00 plus $1 .00 postage for each copy ordered from Possum Productions. ..-. An Interview with Elizabeth Callari continued from p. S And then there is that period of rest right before you go into labor...and it's very quiet In dying, there's also that period of res t before the work really begins. Twenty-four hours before death. I notice a shift in the person It's usually a hiatus and then, I know, aha, okay now we're really starting. I usually share it with the staff Watch this because this is what's really happening. Notice thar. The last guest who was here - her name was Geneva - that morning that she died, I went in... it was about 5:00 in the morning. I ran my fingers over her arm - which I do a lot - and it felt very strange. I had never felt anything like this before. I thought to myself that her body is just getting rid of the last of the toxins in order for it to be healed. Death is the ultimate healer, you know. And so, I had everybody with the staff touch her ...and feel rhat something was different, very differenr. She died around 3:00 that afternoon. When I go into the room and I feel as though death is coming close, we sran what is called a vigil. The staff comes together those who can, you know - sometimes we are there 24 hours, so we take turns. We pu!J up chairs and sit around the bed, light candles. and then do some meditative reading. Sometimes we read aloud. Sometimes we read quietly. It doesn't matter, they still get the message. If people like to have the Bible read, we read the Bible. You know, whatever their reality is. It all disappears anyway, but whatever they can relate to during that time is fine. So they move into this space in a very gentle way and they're surrounded by people who love them, who are not going to stop the process. You know it's very difficult to die when there is someone standing there saying, "no.no.no, r can't live without you." Nobody leaves until it's time so don't interfere, just don't interfere. If you 're having a tough rime, it's better that you go KATUAH-page21 into the other room just so you don 't interfere with your thoughts. Just your thoughts are going to stop what's happening. The vigil, I think, is very beauuful and that time is so exciting. I know what is happening and I know that incredible beauty, that 'ahhh', that 'what it's all about' is taking place. Careful of your attachments as you go into your dyi ng process because whatever attachment you have, that's what you're going to be drawn 10 afterwards. So release all your attachments while you're living, be totally involved, but not attached to anything, not even to your concept of God because your concept of God is going to change as you go through this process. ~' And if you're attached to your concept of God, the way it is right now, you're going to put up resistance and resistance causes pain - this is a kind of pain that no medication takes care of. In the first two years, I was pretty much doing this work by myself. Now in February of this year, the volunteers really Started coming and I believe that it worked that way because of all the issues I had to work out Until they got worked out, the volunteers weren't going to come. Some of them came because they are so afraid of death ...and I have to admire them because most people step around the issue and don't walk in. These people come because they are afraid of death are walking right into it and they're growing. We all are. The guests who are here are our teachers. It's not someone out there who has a book in front of them who is our teacher. These are our teachers. That's their gift to us. We give them the gift of love and caring for them and they give us the gift of life. The food we prepare here is prepared very consciously and I ask that no one prepare it if they're angry because that goes right into the food. If there is a day when you're upset about something, it's best you don't be in the kitchen. And when I was by myself and I was upset for some reason, I didn't cook either. It's bener 10 open a can of soup or wh atever and hope that the person who processed that soup was happy that day. This is another reason that the people get well for whatever period of time. Food is lovingly prepared and it comes from our gardens, when they want to eat that kind of food. Now, also, people can eat whatever they want to eat here but we offer them a good, cleansing type diet. Usually, they come to us with so many chemicals in their bodies...it's like shovelling through a whole pile of stuff to get to the essence of who they are. Very often, people who come here go off of much of the medication they bring with them. They just don't need it. You don 't need anti-depressants when you're here. We encourage people who come here 10 take responsibility for their life and their death. And in taking responsibility for your death, you make the final decisions. You don't want somebody else to do that So we sit down when it's appropriate. Intuitively, I know when it's appropriate - when the time is right There is that linle clue that they give and so I pick up on it. 'What would you like? Who would you like to have speak?'. Details. We work on the details. You know, when you are sitting with someone who is dying, you don't need an education in anything except to be able to love...and not judge what's happening. It's their game...it's their play. Let lhm..do it. But be there for them when they need you. And if it means crawling into bed and holding them and rocking them while they're going through this, then that's what you do. If it means leaving them totally alone, then ~ what you do. Fall 1986 �DRUMMING LETTERS TO KA TUAH Dear KatCiah, Here are some thoughts that arise when thinking about the "Death and Dying" issue you mention in your note. Death is a familiar aspect of our lives. At rimes death is perceived as being especially "close" when a person or being close to us dies. It is suggested that famiUariry and our perceptions are not the same as an understanding of death. We have rituals, stories, poems, and pictures to deal with death, and still the mystery remains. These comments, influenced by Krishnamurti and others, are offered with a view of death as a necessary and integral part of life. In this view, any aucmpt to separate death from life introduces violence, a violence that may contribute to the fears and lack of understanding that are commonly associated with death. Furthermore, it is suggested that environmental, personal, social and political conditions are subject to the same basic considerations. That is, because of a lack of a realistic view of the world and experience, we tend to deal with familiar patterns as separace aspeccs of reality and experience a kaleidoscopic world based on discrimination through separation. When separation is recognized as being violent, it is no1 surprising that violence is rampant in the world that we help to create. Divide and conqucr--a military maxim also applied with dramatic results in the laboratory. What is conquered with division? Wholeness seems to be "conquered". However, all wars, every experiment, are conducted in a context that remains whole. Division represents a local perturbation in the fabric of reality, but the over·all context prevails. Only those near the division experience the stress of separating forces. The violence associated with separation is a localized phenomenon. The impact of such violence can be moderated by recognizing the more general reality in which the localized separation occurs. One might suggest that the violence associated with nuclear war is not localized, that it includes the entire earth. True, however, the earth is an extremely small part of the universe and can be viewed as a highly localized phenomenon in the general scheme of things. We are somewhat familiar with the earth and have a growing understanding of the connectedness of the many systems on the eanb. Native Americans and ecologists recognize this connectedness and the violence that appears when we attempt to separate the many aspects of local reality on Eanh. So it is with life and death. To consider death "separately" does violence to the unity of life and death. We not only breathe "out", we also breathe "in". To understand inspiration fully, we must include expiration. You may recognize the Taoist perspective in these comments. Yang alone or Yin alone are out of balance. When Yang and Yin are in balance, the Tao is realized and Yang and Yin are no longer discemablc. The violence of separation is expressed in classifications which emphasize Yangness and Yinness without recognizing the Tao as transcending these aspects of division. As we consider death, or the familiar stories and rituals that humans have developed around biological death, it may be well to recognize the nature of the violence possible in KATUAH · page 22 such considerations. As death and life arc blended, the possibility of transcending the localized violence presents itself. Poems, stories, rituals, and pictures can be useful pointers to that which is beyond and in our limited assumptions. HO. Best to you, John Artley Karuah folks, I am impressed and appreciative of the work you are doing. Your journal is a backbone of strength and unity for the bioregion and myself. I enjoy reading a journal in which I am so consistently, practically, philosophically, and spiritually aligned. I was concerned however, that J. Lynn Mackey's review, "Deep Ecology or Shallow Moralism?", in the Wintcr-86 issue might inadvertently have presented a distorted picture of Deep Ecology as a movement Deep Ecology, particularly in the western states, has become a key concept in both the bioregional and radical environmental movements. Deep Ecology, inclusive of concepts of a deeper and deeper questioning of dominant paradigm values, a lifestyle simple in means and rich in ends, reverence for earth communities, and the interrelationship and intrinsic value of all life (animals, plantS, rocks, rivers) on all levels, is entirely conducive to the resacralization and reinhabitation of bioregions. Deep Ecology has been the name for a continuously developing body of environmental thought coalescing in front line direct action by bioregionally centered individuals and groups like Earth First!. It has also functioned as a difficult "middle groundn, a transf~nn~ve area of ideas, for lhose reaching for a deeper connecaon wuh the Earth but soil grappling with the misconceptions of the dominant culture itself. Unfortunately a bioregionaJly specific, close-to-earth lifestyle by itself does not necessarily inspire a harmonious relationshipwith nature. Our western pioneer movement is a case in point. Neither does it necessarily, once tainted with western paradigms, have respect for culturally rich, simple, bioregional lifestyles. Ask the spirit of the Native American. Anyone involved with bioregionally protective activism and developing a spiritually richer community recognizes the difficulty and necessity of the "middle ground" where the peaceful warrior and earth-centered culture meet the forceful domination of mass culture with goal of peaceful rransformation. Deep ecology assists with this space while lending iLSelf to the open ended development of a rich, bioregionally specific culture. Individuals and groups developing practical lifestyles, ritual, thought-outreach, and eco-activism in alignment with the spiritual center of a natural place, are practicing both bioregionalism and deep ecology. . J. Lynn Mackey is right; bioregionally specific, diversified culture is where it's aL We could use a bioregional analysis. and I hope he or someone else takes up that proJecl. Perhaps 11 will assist in changing the world. But until that time, emergent bioregional culture needs to support itS closest allies, and be supported by them, each contributing to the other. Deep ecology is an ally, on all levels, for those who face the full responsibiUty and reality of a localized earth-centered lifestyle in a homocentric, domination oriented society. We draw our allies from vision quests in sacred places, from the land, our friends, and the constant flux of our creative connection with a natural place. We can draw upon and consider Deep Ecology a valuable ally in the work of our Ii ves. Peace and Love, John Morris Chatham, GA Fall 1986 �Dear Katliah, Belief in reincarnation was nearly universal among our pre-Christian European ancestors and was accepted by many native Americans as well. Native Australians, Inuit, native Hawaiians, and many Africans are among the people who believe we live more than once. Perhaps we can call !ouch a belief pan of our native intelligence. According to a 1981 Gallup poll, twenry-three percent of the adult population of North America believe in reincarnation. This is panicularly impressive when one thinks about the lengths to which the church went to stamp out this and other heresies (a word which originally meant "free choice"). Perhaps as many as 9 million people were burned, hanged and tortured cruelly and publicly for witchcraft in Europe over a period of 3 ccnruries. Why did this happen? Perhaps it was a form of initiation for souls who wished to learn Jesus' message of forgiveness first-hand. The experience of the burning time has left psychic scars on many people. Such experiences, like ourselves, do not die but arc transformed. So it is by the light of millions of burning women and men that we are now able to see our way clear of the stinking mess of a situation that our rejection of death has caused. Children fight sleep, grown-ups fight death, adult humans light fear and ignorance. Take Hean, WiU Bason Floyd, VA OPENLETIER TO MEN, HUNrERS Oh, it's alright to send the slug at high speed into the life of a dark bear (faster than the red stain expanded until globs of brain splattered against the trees, wasn't it?) i would never say you had no right to hunting, to kill is something we need to know ("we could always live off game and wild greens") to keep our place strong and free in this land and our boys need to know when they are men and we need to know do we measure up to the measure of this land? Do we measure up to the measure of this land? Does it make the mountains proud? to see one sitting in a new truck 360 horse, 4 x 4 to burn up the back country drinking whiskey (even if it ii illegal) Do the trees? listen with quiet approval to the radio "CCKKKKK!! It's coming to you, Luther" What kind of a man? eases his swollen gut from behind the wheel picks up his rifle that can keep a bear a quarter-mile away and crashes through the woods to a sure shot at a female ("scrawny - the acorns were bad this year and last") the pack of dogs already had treed the bear and itS ways fast from food three days before the hunt plunge seven times into mountain waters clear and cold not touch a woman for a week? How do you go about your business taking a life or is it all as casual? as red globs of brain splattering against the trees The question remains ~ the fro~t of my brain, small and hot 'Why..... in savage rage i ask, roaring, bellowing lips curling away from razor fangs "WHY THE HELL do you~ Jill.CH SQ MOCH taking a measwe we must read what we find when that same bear her entrails still dragging the way you left her returns for you and finds you cringing in a hospital bed barricaded behind wires and machines swallowing magic pills superstitious charms against a death so important simply because it's yours that you think the world is finished why'?" No one, not i, would stand in front of your gun and say "You have no right!" but when did you ever? give time to study, learn, and love the hills, the forest, drunken and blind, only we could go into the forest back among the hills and still not learn the truth about bears. KALANU, TIIB POET KA TUAH - page 23 Fall 1986 �GOOD NIGHT FAOM SHADOWS FALL • continued from p. 13 Sera Jean smiled in return and rose from the table. Her father towered above her, his tanned cheekbones healthy above his beard, which was sunbright like his wisping hair. His green eyes shone wannly down, a large hand came to rest at her waist. "So, how's the old man?" Sera Jean looked up to see his eyes upon her, ttying to see in her more than she could show. "Hc's ..... he's no worse." She turned back to her cooking, taking a cast iron skillet, splashing in some safflower oil. Her father spoke again. "You'd think that old man was enjoying himself up there. "Guess I'll say hello to my big girl. Where's she at?" "Oh," Sera Jean replied anxiously, remembering the message she really didn't want to pass along. "Fe went to a sweat for Elise. She won't be back 'ti! late." The man seemed to sink in on himself. The light in his face wavered, his step became a Limp. He took a deep breath. "Sweet lady Fe. She does love her women." He sighed with resignation, ranging awa.Y toward the far end of the kitchen, to the cedar bathtub which Gran'pa had set into ,the floor before the big glass window that looked up the cove to the ridge top. "Did she leave any hot water? Think I got time for a bath? These old bones could use some warmth." "Sure," Sera Jean replied, moving the skillet to the fire. She looked after the man as he steeped in his disappointment. Slowly, absently he saipped away his shirt while he sat upon the squat, three-legged stool and stared out at the trees where the line of moonglow could be seen descending into the cove as a quarter moon rose over the eastern ridge. She came up behind him. "Dad, let me massage your shoulder." The man's head jerked around in surprise at her offer. "Why, Sera Jean, I believe your heart has gotten bigger." He leaned forward and started the water in the tub, then rose back into Sera Jean's waiting hands.She had stopped massaging Gran'pa's cold body, afraid he would die from her touch. Now she leaned her weight into her father's hard frame, digging her fingers into his shoulder blade as she had seen her mother do. "Duane, why does Fe go out so much, but you hardly go anywhere?" The man seemed to wait, holding himself rcoeptivc to her fingers, and then let his breath out as he answered, "Hmmmmmmmm..... we all make our choices, Sera. Then we are obligated to live up to the responsibilities that go with those choices. You might say I'm feeling lazy these days." "You? Lazy?" Sera Jean queried. "I don't thlnk I could ever say that." "Hmph," Duane replied, amused. "Yeah, I'm k:i nd'a stuck on my ass these days. But the freedom I choose by staying home doesn't require whole bunches of responsibilities. I just stay here and work. KA1UAH • page 24 It's easy. But your mama, she's got to get out there and talce it to the limit, just to see if she can handle it, which is good. We need her to handle it. As long as she brings it back to us, I can't complain." "But you don't want to go anywhere, to do things?" "Sera-girl, when I met your mother, I was running on a ridge, just as fast as I could, doing anything, doing everything doing il twice if it didn't kHI me the firs t time. I thought I had to run faster, get higher, fill myself right up, because that's what I thought life was all about. But if you never share any of that, it piles up, gets heavy. And then I became afraid I would always need more just to be never quite satisfied. "I really didn't believe your mother had the speed to keep up with me. But she brought me here, turned me loose inside this cove, let me run circles around her, and no matter how fast I went, she could always catch me whenever she wanted me. Just head me off at the pass. I've always been amazed, y'know, how easy it is to run so fast and free and good and not hun a soul in doing what I pleased. So, I've got it all, Sera. Right here and now. If I went anywhere else, even with good friends, I'd feel poor and alone." "Even when mom's gone?" Her fingers could feel the man struggling not to lie. There was silence. He looked away, drawing upon the shadowy cove where the line of moonglow had descended closer, getting the feeling right. "Yeah," he said, "even without my sweet lady Fe." He moved, quick as a gentle breeze, his great arms coming around her, Lifting her to place her on his knee. "You can't hang on to things, Sera. Letting go can be hard, but things must pass. You can't stop them." "I-I guess I know that, Dad. But I'm not strong like you. I'll always miss Gran'pa." "I'm sure that would make Gran'pa very sad - to know that you will always be missing him for the rest of your Life. Trying to hang on to what no longer is, you'll miss what Gran'pa has for you now.' "But he'll soon be gone, and I'll ..... " "Gone? Where's be gonna go? To get free of that worthless bag of bones must have him grinning ear to ear. Did you ever thlnk, babe, that if it weren't for you still putting energy into Gran'pa, he might have been set free a couple of weeks ago?" Sera Jean looked out the tall windows and saw the line of moon glow ever closer. "Y'see, Sera, the secret is to spend every day gently impressed. If today comes at you all thunder and lightning, then brace yourself and take it on gently. Don't let it get in the way of tomorrow. You never know where it's coming from. but it's always coming. Take ii on gently. and give it b:ick gently. You'll be alright "Why don't you pack up your sorrow and set it on the rick? You don't have to run on the ridge anymore, ttying 1 gc1 higher 10 0 see 1he last of a setting sun. ll'll still come up behind you in the morni ng. But, if you look right now, ru bet you can find Gran'p:i down here waiting for you like he never left." Sera Jean's downcast eyes caught sight of moonlight creeping over the window sill. She looked up to see that it had set all the cove to eerie whiteness and black shadows, surprising her with a beaury she knew so well, a gentle touch, impressing upon her like Life holding her close. She felt the rough, work-hard hand through the cloth upon her back, and felt ic a comfon. She looked into the kind eyes, old and comfonable too, crinkling around the edges, caring. It was only fair that she should smile in return for the gentle goodness that had replaced the gentle sorrow that had weighted her for so long. "Duane," she spoke in a half-whisper, "Get me up in the morning. I think I'll go to school.'' "You got it, Ace," Duane confirmed. "You and me for breakfast." "What about Fe?" "Well," he breathed, "I suspect Mama will want to sleep in tomorrow. So, we'll just have to do the best we can with what we got." "Maybe we should ask her to come home," Sera Jean suggested. "No," he shook his wisping, hairy bead. "If we did that we wouldn't be living up to our responsibilities. I think we should let her go more often. She just might fall off the ridge someday, and if we haven't let go of her yet, we might find ourselves being tom painfully hard. "Hey, look, big girl. This water's a'waitin' on me, and I think I'll be gettin' to it." Sera Jean rose and stepped away silently, turning her back on the big man as he stood and became a rustling of clothing. She looked back from the summer stove where she poked the embers tighter together and a tiny flame leaped anew. She saw him standing straight in the blue-white moonglow, his hard body sharply defined by shadow. He reached up behind his head to pull the tie from his hai r and a moon-bright radiance dropped about his shoulders. He stepped into the bath, and the gentle sound of lapping water came to her as he sat and was silent. Sera Jean Samuels could see rum, in his silent sadness, staring out into the land of her grandfathers, calling upon them to give him strength, letting the moonlight give him beauty, beauty to liken the womaness he needed. She thought she saw a tear sparkle in the moonglow, heard it drop into the water and be gone. But then again, it seemed only right that it be the part of the man to let go the woman. lUustralions by Rob Messick Fall 1986 �HOW TO H ELP CHILDREN HANDLE DEATH - conunocd from page 10 This can terrify children about bedtime. never coming back). And the third is hope (We're going 10 be okay even without 3. Mommy's gone on a long trip. "Daddy is going out of town on a business trip--is Daddy). Help the child work through these he never coming back? Will I be left all processes, and s/be ""ill be the healthier for it, and stronger when faced with loss the alone? Why didn ' t Mommy tell me next time. good- bye? Didn't she love me? Was I naughty?" Children may think all of these and also wonder, "If Mommy only went Recognize anger, guilt, and away, why is everyone crying?" physical distress for what they are. 4. God took her becau~e she was good. These are all normal reactions 10 loss. A "Then I don·t want to be good. so I won't child may say s/be hates Uncle Bob for have to die. Are old people bad?" This can dying and leaving the family. Or S/be might develop into a fear and hatred of God. say the doctor murdered a brother. Or why didn't Susie's mother die instead of Deceiving children is the worst course, Mommy? because eventually they'll learn the truth. Guilt often results when children don'1 And deception will not help them to face the understand the difference between fan1asy inevitable fact of death. and reality. They can think they caused a person's death because they once said, "I Help children to expr ess their wish you were dead." h 's important to grief. Encourage the child 10 let out his or explain this can't happen and that the child her feelings. It's okay 10 cry--you feel like had nothing to do with the dea1h. crying, 100. h 's okay to feel sad or Many children feel physical distress depressed. It's okay 10 not know how to when faced with 1be shock of loss. act. But emphasize that although the loved Dizziness. nausea, insomnia, shonness of one will never return, s/be lives on in the breath, lack of appeti1e, and inability to happy memories you all share. concentrate are but a few of the symptoms a The grieving child experiences three child may experience. Reassure him or her phases. The first is denial (Daddy didn't that the feeling is natural and will disappear die). The next is pain and despair (Daddy's in time. MAKING BURIAL BOXES - continued from p. 9 Nail the side pieces to the bo11om, using 7/8" nails. The strips should be inside and at the top. Nail the ends, with the good sides out, firmly to the bottom and 10 the side strips. using 8-penny nails, and the job is done. The handles may be stored inside the box and screwed on when the box is used. Likewise, the top may be tacked lightly in place until the box is needed, and then nailed firmly down with 7/8" nails when the box is used. The box, when loaded, should be moved with care to avoid pulling the ends away from the box. After the cover has been nailed down, however, the box is quite strong and can be handled freely. By using screws in the ends instead of nails, the box can be made quite strong without the lid. THE WAKe: - continued from p. 11 graveyard. When my brother died, though, they faid him over on Barker's Creek (on 1he other side of the ridge - ed.). I don't know why they put him so far away. If I had the money, I'd have him reburied over here. But it seems like when someone dies, it all comes so sudden-like and all. that you don't have time to think about all that. I don't know why. but it feels better 10 have them buried close 10 you ....." OLD CUSTOMS SURVIVE Being a tribal people, the Cherokee Indians probably had a custom similar to the wake in ancient times. In any case, when the Baptist missionaries penetrated the reservation of the Eastern Band. the Indians readily adopted the practice of "senin~up". Baptist style, they held the wake in the church, and for the Indians ii was a solemn occasion. The Cherokees are a conservative people, and the custom of "seuin'-up" is srill maintained on the reservation today. KATUAH - page 25 Allow children to attend the funeral. Never force children 10 go, but do encourage it. They are pan of the family and, like other family members. should panicipa1e in this significant event. Be sure 10 explain the details of the service before you go. But remember children need 10 share their sadness and be with others, just as adults do. This will help them 10 accept the reality of death. These guidelines should help to make dealing with death a little easier. Keep in mind that the grieving process (for children and adults alike) takes time. But if, in a maner of time, the intensity of grieving does not abate, or if you have any doubts, don't hesitate to seek professional help for the child. In the midst of their own grief, few people are able to give children undergoing severe grief reactions the suppon they need. Day by day it will get easier. When children understand the meaning of death and are honestly dealt with, they can more readily cope with loss and move forward to maintain a positive attitude towards life and living. And they realize human life is one of our most precious possessions, and will go on 10 live life 10 its fullest. ...:.-<::: When the box is used, two handles should be screwed to each end for ease in going through doors. They may be removed with a screwdriver and brought home from the crematory or cemetary for furure use. When a body is taken to a medical school in one of these boxes, it is customary 10 remove the body from the box and take the box home. To save storage space, these boxes are so designed so that the medium size can nest inside the large size. and the child size inside the small size. Assembly Diaaram Tom Underwood, a white man who grew up on the reservation, describes the tradition: "Once the life was gone from a body, it was never left until it was buried. Now, in modem days, the body is taken 10 a funeral home to be processed, but then it's brought back, and as long as it is in the care of the family and kin, it's never left alone. The wake is usually held in a church, and here on the reservation it's customary for people 10 have food to eat, coffee, and soft drinks. They sing the deceased's favorite songs..... Here, it's not a party, it's an observance." The isolation of the mountains played a large pan in keeping traditional customs alive after they had disappeared from the sophisticated urban areas. But as the roads came in, undenakers began to move out into the rural countryside. Tom Underwood said: "What prompted people to change over was just a feeling that the undenaker could do a beuer job of taking care of the body. Another reason was that in the hot summenime it didn't take long for a body 10 begin to go! "Having it processed meant that kin' who lived farther away would have ome to get there before the funeral. Then, too, people began 10 have more ready cash to pay the undenaker. At first, though, be was paid with chickens, hams, produce, or with work, if there was something he needed done. That's what people had 10 offer." Now, in most places, the undenaker, a man, stands guard over the gates of death, keeping the burial elaborate, efficient, fonnal, and solemn - watching again~t any threats co the "designs of culture". But in small churches high in the coves of Appalachia people still stay through the night: talking, praying, crying, eating, and singing the mournful old songs together. / �704-58&-8729 FRIEDMAN & 8 p -~~·. Q,.J 'I l : r" · < "'i DESIGN, INC. ENERGY SYSTEMS THAT PAY FOR THEMSELVPi AVRAM FlltEOMAH OESl()NER.TECHNtCIAN P O 80XM7 DILLSBORO. N C 28725 CIHlllNIE§I& ACIUDP1UNC1I'IUl!UE NATIJRAL FOOD STORE &DELI ~ llil!H:lil!OILOGY CILOOC MALAPROP'S BOOKSTORE/CAFE 160 Broadway Open 7 Days A Week Monday • Friday (704) 253-7656 9:00 a.m. • 8:00 p.m. 9:00 a.m. • 6:30 p.m. 6 1 RA YWOOD ST., ASHEVD..LE. NC 28801 Where Broadway Meets Merrimon (704) 2S4-6734 107 Menimon Avenue Asheville. N.C. ( 704) 258·90 J 6 Asheville, NC 28801 And l-240 1:00 p.m. • 5:00 p.m. BOOKS • CARDS • Saturday RECORDS Tftl powerful Get.DEN EAGLE " " ' abo•t tllt eiue R•dre in 11111 full color duop. hand·screentd on T· SHIRTS Of 100'!'. PRESHRUNK COT· TON These hl1h quality 1arments Sunday 1\!aga . } :~·~~.=~~~&\i6 Mountain lumber Cd. Soru Adults S.Xl. Sholl$1-tT.Mvl·S1000ppd. r--- · ---------- DILLSBOl\.Oh NC Lont Slt,.t T Ad<olt·S 14.00 ppd. 588-9011 : MallOrdefTt llodttll-r Nahnls 1033'" 8alumRd.. Waynomlll, NC28l8617041456·3003 Check O MUWC•nlH01- - - - - - - --t MoneyO!ftr J VISA Eap. D•t"'- - - - - - - -- t "'"''- -- - - - - - - - - - - - --t AddltH - - - - - - - - - - - - - - --1 lonr Sleeve Includes delllled print ol follltt on sleeve. Slltislactlon assured l"hono _ _ __ _ _ _ _ _ __ or rtlllm tor tull relun6. L _ _ _ _-t L CMck htlt .... fREECOlOR CATALOG ol 1ll ou1W1ldhlt lhph!CL O£Al..ER INQUIRIES INVITEO Ul IRAVIOlH PURIFICATION AND FlllERING SYSIEMS SOLAR PAOOUCTS · WATER ANALYSIS Joe Roberts RANOAll C LANIER 704 293 5912 . llWY 107 AT. 68 BOX 125 CULLOWllEE, NC 28723 KATUAH ... page 26 Oavod Reed 258 1038 734 Town Mountain Rd Asheville, NC 28805 Fall 1986 �A CHILDREN'S PAGE: ON DYING I would like to be burned and have my ashes spread over Riverflow (Community in Floyd, Va.). I think after you die you go to another world and each time you go to another world you would be sent there to do something good. Like in this world some of us possibly were sent here to stop war. Some people think when you die all you are is a ghost and just go around scaring people. But I think you go to another world. Asa-9 "Mum, when I get dead I want to be another man so I won't miss the rest of life!" Dylan-4 "When you're dead do you get a birthday? I mean an invisible birthday. When you're dead do you get an invisible birthday? Josh- 6 I think when you die your body disintegrates and you can tum into a butterfly or something. And God will call you and when its your tum he turns you into a baby and puts you in a stomach! Josh-6 0 "Yellow Dog" by Amy - 8 We had an old dog and it died because it was so old. It died and we buried it. We put sage and other kinds of herbs on its grave - and I found a little dead bird. I was going to bury it where we had buried our dog and I found little creatures and I went to tell mom and she said, "I do not know what they are." So, we buried the bird in our herb garden. And almost every day after I found the little bird I would go up to our yellow dog's grave and sit there. Special thanks to Colleen Redmon-Copus We welcome original drawings, stories, poems, ideas, or comments by individual children or groups for this page. Let us know what the children of Katuah are doing! Send contributions to Katuah. -cu KATUAH - page 27 �!9Bb SEPTEMBER 25 Black Moun tain, NC David Wilcox, Folksinger, at McDibbs; 119 Cherry SL; Black Mountain, NC (704) 669-2456. 26 Black Mountain, NC Bill Melanson and Paul Fieldman rockin' out at McDibbs. see 9/25. 9-26 Blue Ridie Parkwa y Mountajnweet Talk Two-act play by The Folktellers. Folk Art Center Theater. More info: Mountain Sweet Talk; c/o The Folktellers; P.O. Box 2898; Asheville, NC 28802 (704) 2.58-1 113. 26-28 B oome r, NC "Dyin g Into Our Lives" Workshop with Dale Borglum, director of Hanuman Foundation Living/Dying Project. At the Center for Awakening. $75. More info: (919) 921-2228. 27 Alum Ridge, VA Nature Attunement Workshop with Tom Williams. Commune with nature spirits and the Devas. Bring lunch and stay for the weekend. Cost $25; Pre-register. Penny Royal Education Center; Rt. HC 67, Box 171; Alum Ridge, VA 24051. C ullow hee, NC Mountain Heritage Day. Traditional music, exhibits, puppets, shows, food, crafts, more. WCU campus. Brasstown, NC Fall Craft Weekend. Blacksmithing, silk screening, kaleidoscope building, and woodcarving. see 10/3. 10-12 OCTOBER 27 Burnsville, NC Folk Music Festival, $5, Patience Mullendore Park, 6-12 pm. Toe River Arts Council, Box 521, Spruce Pine, NC 28777 (704) 682-7215. 27 S p r uce Pine, NC Western Nonh Carolina Alliance Annual Meeting; workshops, business, strategy meetings. $10 includes meals. Contact: Ron Lambe; Rt. 1, Box 127-E; Bakersville, NC 28705 (704) 688-2447. 27 27 3 B r asstown, NC Jean Ritchie in concen, 8 pm. Appalachian music, vocal and instrumental. John C. Campbell Folk School, Brasstown, NC 28902 (704) 837-2275. 3 Black Moun tain, NC David Wilcox at McDibbs. see 9/25. 3-5 H ot Springs, NC "To Leap Like a Tiger". Zen Buddhist Meditation weekend with Barbara Rhodes. Pre-register: Southern Dharma Retreat Center; Rt. 1, Box 34-H; Hot Springs, NC 28743. Big Ye llow Mounta in , (Aver y C ounty) M oderate to strenuous hiking. Spectacular views, rare plants. Pre-register: N.C. Nature Conservancy, POB 805, Chapel Hill, NC 27514. 4 27-28 4 Willis, VA "Balance Through Massage". A weekend intensive with Libby Outlaw; approaches to massage and balancing the body energies. Pre-register: Indian Valley Holistic Health Center; Rt. 2, Box 58; Willis, VA 24380. 30-0ct 4 Che r okee, NC Cherokee Fall Festival. Indian dancing stickball, blowguns, basketry, carving & other crafts; agricultural exhibit, midway & food. At the Ceremonial Grounds. KATIJAH - page 28 Bonas Defeat Gorge, (near C ullowh ee, NC) Nature Conservancy Field Trip. Very strenuous hiking. Pre-register: see 9/27. Bluff M ountain, (near Wes t Jefferson, NC) Natu r e Conservancy Field Trip. Pre-register: see 9/27. Brasst own , NC Fall Festival. Crafts, music & dance. John C. Campbell Folk School. see 10/3. 4-5 W illis, VA "Personal Integration: Past, Present and Future". Exploring personal history and past lives with Gaines Steer. Pre-register: see 9/27-28. Hot Springs, NC "Meditation on the Mountaintop" with John Orr. Pre-register: see 10/3-5. 10-13 15 Black Mountain, NC Gamble Rogers, singer and storyteller at McDibbs. see 9/25. 16-19 W heeling, West VA Midwives' Alliance of North America 4th Annual Conference. Speakers include Susun Weed, Norma Swenson, and Vera Keene. Workshops include therapeutic touch and herbs for birth. Contact: Ruth Walsh, POB 5, Linn, WV 26384 (304) 462-5617. 16-19 Highla nds, NC Fall Landscape Workshop. A photography workshop exploring the Highlands area. Fee $250. Contact: The Appalachian Environmental Arts Center, P.O. Drawer 580, Highlands, NC 28742 (704) 526-4303. 17 Black Mounta in, NC Dab Hand, music from Ireland, Scotland and the Shetland lslands at McD ibbs. see 9/25. 17-19 As he ville, NC Highlands Oaft Guild Fair, Civic Center. 17-19 C he rokee, NC Civilian Conservation Corps (CCC) Reunion, Qualia Community Center. 4-5 17-19 Boomer, NC "Caring for the Caregiver" Workshop at the Center for Awakening. Info: (919) 921-2228. Fall 1986 �OCTOBER 19, 1986, NOVEMBER 11 a.m. 2-15 Brasstown, NC Fall Crafts. Blacksmithing, log ho me building, quilting, weaving, enameling & drawing. see 10/3. Hot Springs, NC Meditation and work retreat with Rodney Smith. Pre-register: Southern Dhanna, see 10/3-5. 7-9 Hot S prings, NC "Beginner's Mind" - An introductory meditation retreat with Cheri Huber. Pre-register: Southern Dharma Retreat Center, see 10/3-5. 26-30 17-19 Zionville, NC "Healing in the Wise-Woman Tradition" with "Green Witch" Susun S. Weed, herbalist and healer. Workshops include plant identification, herbal preparations, simple ritual. Sliding scale fee: $75-100, barter, or work exchange. Pre-register: Phoenix Productions; Rt. 2, Dox 59; Zionville, NC 28698. 18 Roan Mountain (Mitchell County} Hiking the heath balds with The Nature Conservancy. Pre-register: see 9/27. 31 SAMHAIN FESTIVAL Celtic New Year (Feast of the Dead) DECEMBER 31-NOV 2 Durham, NC "Ecology - The Spiritual Imperative" wilh Margot Adler, Peter Borrelli et al. Sponsored by Center For Reflection on the Second Law. Registration $25; room & board $60. You may commute or camp. More info: CFRSL, 8420 Camellia Dr., Raleigh, NC 27612. 18 Black Mountain, NC John McCutcheon, Hammer Dulcimer music a1 McDibbs. see 9/25. Hiwassee, GA Old-Time Fiddler's Convention, Georgia Mountain Fair, POB 444, Hiwassee, GA 30546. 24-25 24-26 Brasstown, NC Fall Dance Weekend. see 10/3. Hot Springs, NC "What Are You Expecting from Zazen?" - Introduction to Zen Meditation by Katagiri-Roshi, Abbott of The Minnesota Zen Meditation Center. Pre-register: Southern Dhanna, see 10/3-5. 24-26 Black Mountain, NC Sally Rogers plays traditional music at McDibbs. see 9/25. 5~ H~ Sprin~, NC "Introduction to Sufi Meditation and Dance" with John Johnson, founder of Light of the Mountains Sufi Community. Pre-register: see 10/3-5. 11-13 Brasstown, NC Christmas Madrigal Concert and Dinner. John C. Campbell Folk School. see 10/3. ~ SOUTHE:RN DHARM~ RE:TRE:~T CE:NTE:R \ 1' FALL SCHEDULE October 3-5 10-13 24-26 "To Leap Like a Tiger - A Zen Weekend", Barbara Rhodes. "On the Mountaintop", with John Orr. "Introduction to Zen Meditation (Zazen} - What Are You Expecting from Zazen?", with Zen Master Katagiri-roshi. November 7-9 26-30 December 5-7 27-Jan 4 "Insight Meditation and Work Retreat Weekend", with Rodney Smith. "Beginner's Mind - An Introductory Meditation Retreat", with Cheri Huber. "Introduction to Sufi Meditation and Dance", with John Johnson. "A New Year's Meditation Retreat", with John Orr. 29 30-Nov 2 Berea, KY 13th Annual Celebration of Traditional Music, Berea College. With Doug Wallin, Betty Smith, Sparky Rucker and many others. Info: Berea College, Box 2336, Berea, KY 40404 (606} 986-9341 Southcm Dharma Reireat Cen~ iJ loc.ied in a remote lrC& o.r the Smoky Mountains near Asheville, North Carolina. For further ln!ormatioo about So11lhan DhlnDI or lbout ID)' of the pn>grmns above, call ar write: SOUTHERN DHAltMA RETREAT CENTER RLI, Box 34-H; Hot Sprinp, NC 28743 (704) 622-7112 You Can't Beat a Woman! Contact: Buncombe......................... HELPMATE, lnc................. (704) 254-0516 Cherokee I Clay I Graham....... R.E.A.C.H.,Inc .................. (704) 837-8064 Haywood .......................... R.E.A.C.H ........................ (704) 456-7521 Henderson ......................... MAINSTAY...................... (704) 693-3840 Jackson ............................ R.E.A.C.H ........................ (704) 586-8969 Swain .............................. SAFE, Inc ......................... (704} 488-6809 Transylvania ...................... SAFE, lnc ......................... (704) 885-7233 Polk................................ STEP TO HOPE, Inc............ (704) 859-9721 Rutherford ........................ PA TH, Inc ......................... (704} 245-8595 McDowell... ...................... F AMIL Y SHELTER ............. (704) 652-6150 KATUAH - page 29 Fall 1986 �APPALACHIAN PATCHWORK· Mouniain lales and songs by the Appalachian Puppet Theatre. Cassette tape $7.00 from: Appalachian Puppet Theatre, 3SS Cedar ~ Road, Black Mouniain, NC 28711 (704) 669~1. APPALACHIAN GINSENG CO. • Cultivated American ginseng, s1n1tlfied seeds. seedling roolS T-Shirts with ginseng logo. $9.00 ppd Crom P.O. Box 547; Dillsboro, NC 28725. CEN1C.R FOR AWAKENING needs a volunteer to TI.JRNING lHOUGfff INTO ACl10N: Cen1et for ReJlection on the Second Law. 8420 Camellia Dr.. Raleigh, NC 27612. give advice and assistance in developing an alc.emative energy system as well as an alternative waste system for the Center. Contact Elizabeth Callari: (919) 921-2228. HEALTH and F11NESS SELF-CARE CENTER: A private center offering comprehensive programs or scientifically and medically documented approaches to optimum health and fitness. Seminars, WOtltshops and privac.e consultations for indivil!uals, families and businesses. Contacc Jeffrey Brown: HFSC; POB 278; Lexingron, NC 27293 (704) 246-4919. APPLE TREES GOLDEN SEAL PLANTS and other native and exotic wildilowers. Descriptive ca181og Sl.00 from: Appalachian Wildflower Nursery; RL I, Box 275-A; Reedsville, PA 17084. FRIENDS OF THE MOUNTAINS IS a grassroots organiution involved in lhe conservation and protection of the southern Appalachian hi&hlands. RL 2. Box 2279; Clayt0n, GA 30525. Old-timey and popular conc.emponuy varieties on SWldard. semi-, or dwarf stocks. Send SASE for price list: Jeff Poppen, Long Hungry~ Nursery, Red Boiling Springs. TN 37150. CHEROKEE CLEANSING TEA • over 1 dozen herbs (makes app. one gallon) • $7.50 from Medicine Canoe Products; R1.2, Box 90-E; Old Fon, NC 28762. APPLE TREES Grafted old-fashioned and contemporary. Send SO cents for catalog: Henry Monon. Old-fashioned Apple Trees. RL I, Box 203; Gatlinburg, TN 3n38. In1ematjonal l'mnacuhure Sce<I Year1look •• The annual bulletin, directory. and resource guide for permacullure practitioners; S 10.00; Box 202; Orange, MA 01364. Woman of Powec A magazine of feminism, spirituality, and politics. Published quanerly. POB 827;Cambridge,MA 02238. CRAFTS FROM SALVADORAN AND GUATEMALAN REFUGEES IN NICARAGUA: Cards. plitques, boxes, puzzles, paiches; This trade benefits refugees directly. Brochure from: Dry Crcclc Cooperative Trading 918 Jennings CL Woodbury, TN 37190 a non-profit organization. APPALACHIAN WILDFLOWER NURSERY • Nauve and exotic wildilowers. Descriptive catalog SI from: RI. I, Box 275-A: Reedsville, PA 17084. ASHEVILLE I BUNCOMBE COUNTY SOLID WASTE ALTERNATIVES PLANNING WORKSHOP: A design for handling solid waslCS in any urban context. SIS from Long Branch Environmental Education Cenc.er. RL 2, Box 132; Leicester, NC 28748. DRUM WORKSHOPS • for children of all ages. therapeuuc massage • Relaxes the body & mind ...Call Manha for more info al (704) 258-0616 MOON DANCE FARM HERBALS· herbal salves. uno1wes, & oils for binhmg & family health. For brochure. please write: Moon Dnnce Fann: RL I, Box 72f>; Hampton, TN 37658 CUSTOM CELTIC HARPS • A'Court Bason; Travinnna Farm; RL l; Check, VA 24072. FAIRGLEN FARMS offers organic, biological feniliz.ers for farm and garden. Send SASE for price lisL Biologically-grown produce 10 sell? We are interested in acting as cooperative marketing agents with other growers. Write: Route I, Box 319; Oyde, NC 28721. Shares for sale in FLOYD AGRICULTURAL ENERGY CO-OP; par valued at SIOO each. Will Bason: Travianna Farm; RL 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 $9.00 ppd. from RL 2, Box 435; Piusboro, NC 27312. BIG MOUNTAIN • 10.000 uaditional Navajo people threatened with removal by US government to make way for coal and uranium mines. Suppon and donations needed. Write: Big Mountain Legal Defense/Offense Commiuee; 2501 N. 4lh St., Suii.e 18; Flagstaff. AZ 86001 (602) 774-5233. KATUAH ·page 30 HOLOGRAPHIC ASTROLOGY • Every p:irt 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 lhe solar system and each of your planets is one of your potentials. Chart & Consultation, SS0.00 Harriet Wiu Miller (704) 689-4617. AMRITA HERBAL PRODUCTS • Comfrey, EuoalyplUS, or Golden Seal Salve, Lemon or Lavender Face Cream. Made with narural and essential oils and love. Send for brochure: RL I, Box 737; Floyd, VA 24091. ELACHEE NATURE SCIENCE CENTER • dedicated to the undersrand.ing and appreciation of lhe natural world. For membership or visiting info, write P.O. Box 2771; Gainesville, GA 30503. At ARTHUR MORGAN SCHOOL 24 Students and 14 staff learn together by living in community. Curriculum includes creative academics. group decision-makmg, a work program, service projcclS, extensive rield trips, challenging outdoor experiences. Write: 1901 Hannah Branch Rd.; Burnsville. NC 28714. FOUR WINDS VILLAGE • health and spiritual retreat; home for children in need. For visiting info, write: Box 112; Tiger, GA 30576. LIGHTWORKS • luminous fabric window pieces by Cathy Scou; 734 Town Mountain Rd.; Asheville, NC 28804. WEBWORK.ING is free. Send submissions to: .KaWab P.O. Box 873 Cullowhec, NC 28723 Fall 1986 �KJUW wants to communicate your thoughts 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: Kmiiflb; Box 873; Cu/lowhee, NC 28723. The winter KatUah, Issue XIV, will focus on "Keeping Warm". The deadline for all submissions for that issue is October 31. Please send your ideas for future themes for .Katiiih. Medici11tL- Allies GET BACK! issues of Katuah full color T- sfJirts 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 ans:I exist yet in the world as we know it. These beings are called with reverence "grandfathers". And of them, the strongest are Kaniui.. the lightning, the power of the sky; Utsa'nati. the rattlesnake, who personifies the power of the earth plane; and Yunwj Usdj, "the little man", as ginseng is called in the sacred ceremonies, who draws up power from the underworld. Each is the strongei;t 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 ofKatiiah 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 Kan"illlljournal. "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 TWO - WINTER 1983·84 Yona • Bear Hunters • Pigeon River • Another Way With Animals - Alma • Becoming Politically Effective Mountain Woodlands • Katiiah Under the Drill • Spirirual Wuriors ISSUE TIIRBE • SPRINO 1984 Sustainable Agriculture • Sunflowers • Human lmpac1 on lhe Forest - Chi.ldrens" Education - Veronica Nichola.s:Woman in Politics - Lillie People • Medicine Allies ISSUE NINE- FALL 1985 The Waldee Forest • The Trees Speak • Migrating Foresis • Horse Logging • Starting a Tree Crop • Urban Trees Acom Bread • Myth Tune ISSUE FOUR · SUMMER 1984 Water Orum • Wa1u Qualiiy • Kudz.u • Solar &lipse - Clearcutting • Trout Going 10 Water • Ram Pumps • Microhydro • Poems: Bennie Lee Sinclair, Jim Wayne Mille.- ISSUE TEN· WINTER 1985.86 Kale Rogers - Circles or SIOne • Internal Mythmaking - Holistic Healing on Trial - Poems: Sieve Knaulh • Mythic Places • The Uk1ena·s Tale • Cryslal Magic '"Orcamspeaking" ISSUE FTVE - FALL 1984 Harvest • Old Ways in Cherokee Ginseng • Nuclear Waste • Our Celtic Heritage • Bioregionalism: Pasi. Present. and Future . John Wilnoly • Healing Darkness • Politics of Puticipalion ISSUE ELEVEN. SPRING 1986 Community Planning • Cities and lhe Bioregional Vision • Recycling Community Oardening- Floyd County, VA • Oasohol - Two Bioregional Views • Nuclear Supplement - Foxfire Games -Good Medicine: Visions ISStJE SIX· WINTER 1984-85 Winier Solstice Earth Ceremony Horsepa.sture River · Coming or the Light - Log Cabin Roots - Mountain Agriculture: The Righi Crop · William Taylor - The Fu1urc of the Forest Living in the Oard~~ Sacred Scarab • Regular Membership........$10/yr. Sponsor.......................$20/yr. Contributor...................$50/yr. Address Enclosed is$ to give this effort an extra boost State Phone Number KATUAH - page 31 Herbal· Oood Back Issues Issue# _ _@ $2.00 = $_ _ Issue# _ _@ $2.00 = $ _ _ Issue# _ _@ $2.00 = $ _ _ Issue# _ _@ $2.00 = $ _ _ Issue# _ _@ $2.00 = $ _ _ Complete Set (2-11) @ $15.00 = $_ _ T-Shins: specify quantity oolor: tan S_ _ M_ _~ L_ _ XL_ _ Zip I can be a local contact person for my area Area Code ,. the Appalachian .,~Woman Sus1ainAble Economics - Ho1 Springs • Worker Ownership • The Creal Economy - Self Help Credit Union - Wild Turkey · Responsible Investing • Working in !he Web of Life For more info: call Mamie Muller (704) 252-9167 City ~t:fo\\, <P' ISSUE SEVEN. SPRINO 1985 KATUAH: Bioregional Journal of the Southern Aopalachians Box 873; Cullowhee, Nonh Carolina 28723 Name ISSUE EIOHT ·SUMMER 19g5 Celebu.tion: A Way of Life • Ka1uah 18,000 Years Ago - Sacred Siles • Folk AIU in the Schools • Sun Cycle/Moon Cycle Poems: Hilda Downer • Cherokee Heritage Center - Who Owns Appalachia? @ $9.50 each............$ _ _ TOTAL PRICE= postage paid $_ _ Fall 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 13, Fall 1986 Description An account of the resource The thirteenth issue of the <em>Katúah Journal</em> focuses on the theme of death as a natural part of the life cycle and hospice.&nbsp;The feature&nbsp;story&nbsp;is on&nbsp;the Center for Awakening, a hospice founded by Elizabeth S. Callari in Boomer, North Carolina. Authors and artists in this issue include: Marnie Muller, Nena Parkerson, David Wheeler, Turrin Keye, Martha Laurie Overlock, George Ellison, Kalanu, and Rob Messick. <br /><br /><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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. The Center for Awakening.......1<br /><br />Interview with Elizabeth Callari.......3<br /><br />Review: A Gentle Death.......5<br /><br />Hospice.......6<br /><br />Review: Dealing Creatively with Death.......7<br /><br />Interview with Ernest Morgan.......7<br /><br />Home Burial Box.......9<br /><br />The Wake.......11<br /><br />Story: "Good Night From Shadows Fall".......13<br /><br />Poem: "The Raven Mocker".......15<br /><br />Good Medicine: The Sweat Lodge.......16<br /><br />Natural World News.......18<br /><br />Review: Woodslore and Wildwoods Wisdom.......21<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> 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 Terminal care--North Carolina, Western Terminal care facilities--North Carolina, Western Hospice care--North Carolina, Western Death--Psychological aspects Children and death Funeral rites and ceremonies 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/4456695/boomer.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 Boomer (N.C.) 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. 1980s Appalachian Mountains Appalachian Studies Black Bears Book Reviews Children's Page Community Death and Dying Forest Issues Good Medicine Habitat Katúah Poems Radioactive Waste Recycling Stories Turtle Island Western North Carolina Alliance 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. 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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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 15, Spring 1987 Description An account of the resource The fifteenth issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />Poem: "My Mother's Eyes".......5<br /><br />Lislott Harberts: Forester.......6<br /><br />Susie McMahan: Midwife.......9<br /><br />Resources for Women.......10<br /><br />Alternative Contraception.......11<br /><br />Biosexuality.......12<br /><br />Bioregionalism and Women.......13<br /><br />Poems.......14<br /><br />Good Medicine: Matriarchial Culture.......15<br /><br />Pearl.......16<br /><br />Natural World News.......18<br /><br />A Children's Page.......21<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> 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/7e7d24eb4270ddd2fe219a5da68fd1f1.pdf f88274a18bcfefc1226b5e712085a2fb PDF Text Text laueXVD Fall 1987 $1.00 BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS THE MOUNTAIN BLACK BEAR �(uTiJAR, P.O. Box 873 Cullowhee, NC Katuah Province 28723 Note new address, inside! ADDRESS CORRECTION REQUESTED Postage Paid . Non-profit Org. Permitt12 Cullowhee, NC 28723 �The Life and Death of Bear #87.... 3 Glady and Tire Pisgah Bear Project Bear Story...... ......... ................. 6 bySam Gray Issues (and a Few Answers) for che Black Bear:..................... 8 An lmerview with Dr. Michael Pelton The Challenger: ......................... 11 The Wild Boar in the Great Smoky Mountains National Park cougar...................................... 12 a poem Good Medicine: .......................... 13 "Finding Allies in the World" "Me and My Walker Hounds"...... 14 by Robert McMahan "Smells Like Money to Me:" ........ 16 a report on Champwn l lllUnlJJional by Jay S. Geru Bear ................. ........................ 18 THE BLACK BEAR IN KATUAH Exactly four years ago this autu!IUl, Katua/1 began publishing. Our first issue spoke to the sacredness of these mountains and to the journal's intent to explore how we humans could better understand our relationship to this region and how to more sensitively inhabit this place we call home. Because the totem spirit is the living soul of a region's natural life community, in the second issue of the journal, we searchingly asked "Who is the totem spirit of the Karuah region'? Which is the species most closely connected to the spirit of these IDOWltains?" The black bear, called Yonah by the Cherokee, answered: "/am a mountain in my body. Dark like the hills at midnight. Fur covers my back As the darkjirs clothe rhe ridges. l am massive. Rock is in my bones. My growl is the thunder, voice of the mils... a poem /Jy Scott Bird Green Politics in Katuah .............. 19 by Richard Harrison Natural World News ................... 20 Modem Science Restores Ancient Indian Maize Prt>tecting Our Mountain Werlands DOE Hot Meals Program No Problem with Tobacco Showdown ar Flat Creek NC Legislators Want Dump Peregrine Nesr Discovered Turtle Island Talking.............. .... 23 Al.ookatPeaceNer Old Galaxies:............... ............. 23 a poem by Michael Hockaday Drumming: ............................... 24 Letten to KatllQh Littering: The Same Old Story ..... 27 /Jy Michael Hockaday Fa11 Calendar of Events ............... 28 Webworking....................... .... .. . 30 So in that issue we began our quest co meet one of the most ancient inhabitants of these moumains--the black bear. The cover of the issue displayed Martha Tree's powerful drawing of the black bear spirit gazing up at the vision of the golden eagle. Within the pages of that second issue was a story-myth of the role that bears played in creating the human race and there were tales of encounters with the animal world by Snow Bear. Also there was a story about the exploits of two old bearhunters, Charlie and Russell, now both passed on .... and other black: bear lore. Now four years later, we find ourselves coming full circle. Again, we are asking "Who is the Black Bear?" and "What is our relationship to Yonah?" In this issue we are investigating in particular the future of the black bear here in southern Appalachia and the chances of its survival Concern for the survival of the black bear is not just an isolated case of kindness to a single animal species. The health of the entire Katuah bioregion is reflected io the health of the black bear. What is at stake is the present aod future existence of the bear's forest habitat -- the old, spreading trees capable of providing nuts and space to den; the herbaceous plants that grow up in their shade; the fertile soils rich in leaf-mold and teeming with micro-organisms that suppon their growth; the clear running streams that spring up among their roots; and all the other creatures that depend on and at the same time create the conditions of the climax growth stage of the Appalachian forest This is the balance that the mountains have been growing toward for millenia. The bears were not put here to be our teachers; the welfare of the human race is immaterial to them. But if the humans would humbly respect and learn from Yonah, the black bear would show us that the conditions of the climax forest are in the long run the best living conditions for us all. The life of the black bear is not only closely linked to the spirit of the land, but, as the Cherokee legend in this issue's "Good Medicine" column indicates, it is also joined in some deep and mysterious way to the spirit of the human inhabitants as well. Feelings about Yonah run deep, andlike any deep feelings-they are complex and inextricably mixed with emotion. TI1e bl:ick bear takes many forms in the minds and emotions of humans.... ..... Yonah as rhe mother bear, the Great She-Bear of the night sky, a cult figure in ancient times, the spirit of the great Mother Earth, massive in stature and a bountiful provider, warm and comforting, yet quick UJ anger and ferocious in her rage. .....Yonah as a funny, playful clown wlw entertains the tourists as they motor through the Great Smoky Mountains National Park, drawing them out of their cars to cadge snacks and goodies. .....Yonah at the heart of the chase, the hunt, the annual tracking of wildness by the domestic llllmans. ..... Yonall as the shadowy figure, dark and savage, that takes shape in our fears just outside the safe boundaries of the setrlement clearing. waiting to maim tile unaware and steal tire fruits of civilized living ...... Yonah, the medicine animal, who, like the land, sleeps away the winter in a cave or a hole, dreaming powerful dreams and returning with knowledge from the underworld within the heart of the mountains. .....Yonall as the wise one who can show how to live close to rhe true spirit of these mountains. The black bear may take any or all of these forms within the human mind io our quest to know this ancient creature. Like any proper spirit, Yonah is elusive and impossible to pin down. But if we are to continue for long here in these mountains, we need to look inward and touch outward to learn the wisdom that the black: bear holds. . -·~ - The Editors pr �fi,ATUAH, EDITQRIAL STAFF nus ISSUE: Scott Bird Mamie Muller Rob Messick Michael Red Fox Martha Tree David Wheeler EDITORIAL ASSISTANCE: Judith Hallock Sylvia Fox Jeff Fobes Anne Muller Arjuna Cover: Blue Mountain Printmakers New Sharon, ME 04955 Back cover drawing: Laurie Pierce EPITQRlAL OFFICE rms ISSUE: Worley Cove, Sandymusb Creek The Southern Appalachian Bloregion and Major Eastern river systems STATEMENT OF PURPOSE PRINTED BY: Sylva Herald Publishing Co., Sylva, NC TELEPHONE: (704) 683-1414 WRITE US AI: K1JJW1h Box 638 Leicester, NC Katuah Province 28748 Here in the southern-most heartland of the Appalachian mountains, the oldest mountain range on our continent, Turtle Island, a small bw growing group has begun to taU 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 Kattiah" as the old/new name for this area of the mountains and for its journal as well. The province is indicated by its nanual boundaries: the Roanoke River Valley to the north; the foothills of the piedmont area to the east; Yona Mountain and the Georgia hills ro rhe south; and rhe Tennessee River Valley to ti~ west. The editorial prioriries I or us are to co/leer and disseminate information and energy which pertains specifically to this region, and to foster the aware11ess rlwt rhe land is a living being deserving of our love and respect. living in rliis manner is a way to insure the sustainability of the biosphere and a lasting place for ourselves in its co11tinuing evolutionary process. We seem to lwve reached the fulcrum point ofa" do or die " sitttation ifl tenns of a qua/iry standard of life for all /i11i11g beings 011 this planet. As a voice for rhe caretakers of this sacred land, Katiiall, we advocate a cemered approach to the concept of decentralization. It is oiu hope to become a support system for those accepti11g the challe11ge of sustainability a11d the creation of harmony and bala11ce in a total sense, here in this place. We welcome all correspondence, criticism, perti11ent information, articles, artwork, etc. with hopes that Kauiah will grow to serve the best interests of this region and all its living, breathing members. H Diversi1y is an imponant elcmen1 of bioregional ecology. bolh n:uural and social. Jn line wilh I.his principle. ~h tries IO serve as a forum for I.he discussion of regional issues. Signed articles express only I.he opinion of I.he aulhors and are not necessarily I.he opinions of I.he KatUa/J edil°" « slalT. - The Editors the other galaxies... You open the way. In the last issue of Kattlah, we mentioned that with this current issue, we would be changing from our traditional newspaper formal to a new magazine format As you can see, we are in the process of reconsidering the wisdom of that change. We would appreciate your inpu1 as well in this decision. Would you rather have a more durable, but more expensive maga1ine format or a less durable, but less expensive newspaper format for Kari/ah? Please share your ideas, suggestions and preferences with us. We appreciate your feedback. The lnicmal Revenue Service has declared KJJtilnh a non·proli1 organilnlion under section SOl(c)(3) of the Internal Revenue Code. All coniribuuons IO KillHPli are deductible from personal income l!lX. �THE LIFE AND DEATH OF BEAR #87 by David Wheeler "Poachers Tune In On Sleeping Bears" declared lhe page one headline in lhe Asheville Citizen on the morning of January 17, 1987. Poachers had shot and killed an older female bear in her winter den site in a hollow cree within the confines of the Pisgah Bear Sanctuary below the Blue Ridge Parkway. The bear was number 87 of lhe bears who had been radio-collared for radio telemetry tracking by members of The Pisgah Bear Project, a research program being carried out by Nonh Carolina State University (NCSU) scientists and students. The radio collars emit a sustained signal that is tracked by directional antennas to plot a precise location of the animal to give a picture of its range area and its daily movements. People all through the mountains were shocked and angered that the poachers had located the helpless bear by monitoring the signals from her collar. When the poachers found her location, they had climbed her tree and shot her between the eyes while she was asleep, and then had cut down the tree to rettieve her carcass. People were particularly outraged because Bear 87 was about to give birth when she was killed. "Glady" was the name The Pisgah Bear Project researchers had given Bear 87. At the time of her death she had just turned 11 years old - a remarkable age for a bear in a region where few bears roam the woods for more than six years before they are shot Glady had been trapped and collared in June of 1984 and was well-known to the staff of The Pisgah Bear Project, who had "Glady" was the name The Pisgah Bear Project researchers had given Bear 87. At the time of her death she had just turned J1 years old - a remarkable age for a bear in a region where few bears roam the woods for more than six years before they are shot. monitored her movements almost daily since that date. In the subsequent two and one-half years of contact, she had been recaptured five times and had provided a wealth of data on her habits and movements. In the June previous to her shooting she had been caught, measured, and released. She was 125 pounds in weight, 148 centimeters (58.25 inches) in length, and 79 centimeters (31 inches) in chest circumference at that time. Glady had lived the life of any wild sow-bear for the first eight years of her life. ..She was one of the two cubs born that winier of 1976 in the warm darkness of her nwrher's den, and rhat small space was all she knew for the first four nwnrhs of her life. Jn the <kn she nursed and grew from one pound to four or five pounds by rhe rime her nwrher climbed our of her den bringing her cubs with her. Even beneath rhe rrees, the lighl of rhai April sun mu.st have been intensely bright to Glady's young eyes. Her mother continued ro stay near the den site for another monrh, nwving little and gradually beginning to eat rhe tender young grasses, branch lertuce, and squawroot (Conophilis americano) C()ming up through rhe leaves. As rhe spring progressed, Glady and her sibling followed their mother down to her spring range area, and, as food became more abundant, their mother put on weight, and rhe cubs continued to grow and gain in StTengrh. That first summer was a tklighr for rile young cubs. They stayed close to rheir - continued on llCll page Phoio: NC Wildlife RC50un:es Commission KATUAH- page 3 FALL 1987 �._....___....,._...,. ·=-- .. ........... - • --.-... - ... -·· _._.... mother and are buckberries under the tall trees, blackberries from the choked jungles along the open streambanks, and then browsed the open hillsides and forests for the succulent moL1ntain blueberries. They also raided yellowjacket nests for their larvae, and ate ants and grubs from rotten logs their mother tore open with her long claws. Once they watched from the groL1nd as their mother robbed a bee tree, slopping ow globs of the sticJ..y honey and delicious larvae, oblivious to the stings of the enraged bees And, if they \Vere lucky, they would occasionally find carrion th.Ill was not too spoiled lying in the woods. Mother ta11gh1 them to climb trees, to hide, and to wait motimilessfor her return. Tirey developed short. powerful legs 10 climb the mountain slopes and, although their eyes were never very useful, their noses became keen and sensitive as they became accustomed to the seems of the forest. Then in the fall, they joined their mother in gorging themselves on ripe acorns and hickory mus to build up fat to insulate and feed them during their winter den time. The cubs contented themselves with scooping acorns up from the ground with their front paws and dextrous lips, but their mother often went high into the oak trees, bending and cracking branches to bring the acorns, rich in protein and oils, within reach. Dllring this time the cubs and their mother were moving almost constantly, While male bears sleep lightly. often lying on the grou11d with 011/y a laurel thicket or broken brush for cover.female bears put more energy into finding a warm, secure den and sleep deeply, stirring little duri11g rheir whole rime of dorma11cy. using every possible minme to fortify their bodies to endure the winter's fast. The young bears were tired and, when at tire beginning of November the food supply declined and their mother started for tire high country to find an isolated den site, they were glad. They did not enter the den immediately, but for one month they lingered in the vicinity ofthe den site, eating what they could find, b111 not going far to forage for food. Finally, however, their mother showed them how to ingest a fecal plug of old leaves and twigs to stop elimination, and they followed her into the den. Their first year was over, While male bears sleep lightly, often lying on the Rro1md with only a laurel thicket or broken brush for cover, female bears p11111wre energy into finding a wann. secure den and sleep deeply, stirring little during their \\ihole time of donnaney. Tiie small family of bears did not leave their den to defecattJ or urinate during their four-momh denning period. By a miracle ofphysiology not duplicated in the animal world, bears recycle their 1-.aste water through their kidneys a1ul mrn the nitrogen from urea waste compounds back into protein. So, although Glady was gaunt and disheveled 1\'lren size emerged from the den in the sprinR. the remarkable metabolism and amazing endurance of her species had brought her through the wimer with no unus11al stress. Yet she was h11ngry, grumpy, disoriented, and in no mood to appreciate tire beauties of spring in the mountains. 8111 as food magically appeared in the forest, she grew in strength and confidence. She became eager for another year of roaming the slopes with her mother GLADY'S RANGE (South and cast or Mt. Pisgah. straddling lhe Blue Ridge Parkway, Pisgah N:irional Forest) KATUAH - page 4 FALL 1987 �and hu sibling. Glady thoughl the summer to come would be a repetition of the last, and so she was dismayed when in late June their mother drove the two cubs away with fierce growls and threats, when an amorous male bear began to move close to her feeding area. The two yearling bears stayed close together for companionship during that summer and fall, but they separared into individual dens ar the onset of winter. Glady was on her own then, but she stayed close to the familiar areas of her mother's home range. She saw her mother several times. but as long as it was not mating season, her mother did not seem to mind her presen~. It was two or three more years before Glady went into estrus, but as soon as it became evident that she was sexually ma11ue, another large male began w stay close to her and eventually mated with the young sow-bear. Glady continued to roam her range and feed during the summer and the fall, while, unknown to her, another unique adaptation was taking place within her body. The two fertilized blastocysts that were to be her first cubs did not implant to the uierine wall, but instead floated free in the uterus while blueberry season moved into acorn season, and Glady began intense feeding to gain weight for her winter dormancy period. The acorns were plentiful that year, and as Glady moved uphill to la11guish in the vici11ity of her den site, the blastocysts implanted themselves to her uterus and her cubs began to grow inside her, perfectly timed to emerge within her den in the dead of winter. I/Glady had notfoundfood enough to bring her up to a weight that would support reproduction and /actarion, through the "delayed implantation" process, as it is called, she would have passed the fertilized blastocysrs and terminated her pregnancy with little trouble and at a very slight physiological cost. Although she did not know she was pregnant, Glady took unusual care in picking a den site that year, and finally found a tree of wide girth with a decayed core and an opening, small and safe, high up the trunk. Glady bore two cubs in the den thaJ winter, although she was hardly aware of the fact. Even their insistent nursing did little to disturb her winter sloth. But when she awoke again that spring, she found she was the mother with two cubs looking to her to introduce them to the world. So life continued for Glady lhrough good yC3l"S and bad until June of 1984 when Dr. Roger Powell of the Zoology Dcpanmcnt of NCSU and other members of The Pisgah Bear Project research group caught her in a leg snare trap baited with odiferous sardines. The project was three years old al the time, and Powell and his crew were trapping, collaring, and releasing bears in the Pisgah Sanctuary with several specific KATUAH-page5 objectives in mind. Telemetry studies were providing data on the bears' movements and range areas. Trapping operations and the co!Jars were also aiding in collection of information on monality and reproduction statistics, to be used in evaluating the bear sanctuary and in drawing up guidelines to help determine state management policies and set hunting regulations. Simultaneously, bait station surveys (sec p. 9) were providing population indexes, and work had begun to determine exactly how much food for bears the forest does provide, which will shed additional light on the findings about the females' home range areas. The study has also shown that almost half of the human-caused mortality among the study animals has been a result of poaching. Now, although the study is not yet completed, some results are beginning to come clear. The bait station surveys show a population decline in the sanctuary from levels in the late 1970's. The decline seems to have halted, "and," cautions Powell, "that technique gives only a rough index, so I would hesitate to say how significant that decline is." The study has also shown that almost half of the human-caused monality among the study animals has been a result of poaching. "1be Project has been in the press a lot lately because Glady was shot in her den," says Powell, "and our findings on poaching have been what the press bas emphasized. There is no question that we have documented poaching in the Pisgah Bear Sanctuary, but there's a lot more to the Project than evidence of illegal hunting. "From the habitat work that graduate student John Zimmerman is doing, for instance, we're getting to the point where we should be able to predict bear use habitat and develop models for what is good bear habitat here and what isn't. That could be very valuable to the Forest Service and the Wildlife Resources Commission. "We arc also developing a probability curve that will tell us for a bear of any given age what the probability is that it will live longer. I feel good about our reproduction data - it appears that the standard litter size here is between two and three cubs - but we're still missing some critical survivorship data on cubs and yearling bears, so we can't say for cenain whether survivorship is greater than or less than reproduction." The Pisgah Bear Project's best work has been in what it has found out about bear spacing patterns and social organization. The study has determined that although female bears elsewhere often guard an area to protect food sources, there is apparently no territoriality in the Pisgah Bear Sanctuary. By following the interactions of neighboring females, masters candidate Peggy Horner demonstrated this by showing that they used the same areas at the same time without conflicts. Project members are now considering the hypolhesis that male bears define their territory, not by food avaiJability, but by Lhe availability of females. "What the bears appear to be doing is predicted by most behaviorial and ecological theories," says Powe!J. "But these theories were mostly developed for smaller creatures with shon life·spans, like hummingbirds and anolis lizards, which give a lot of data in a shon time. Bears have different time spans, but they appear to be working on basically the same rules. Thar's exciting to me. That means we don't have to rethink a lot of our behavioral and ecological theory." S incc food availability is a basic factor in the female bears' social organization, The Pisgah Bear Project is also measuring food production levels to see how they compare with levels in other study areas and what behavioral effects derive from this. This is done by loeating marked study sites in different areas of the sanctuary, which a.re then visited regularly by Project workers and every bit of food material of three major indicator food species (squawroot, berries, and acorns) arc gleaned and weighed. "The habitat here is tremendous" says Roger Powell. "When I get out there and actually sit down and pick berries at one of these sites, I'm impressed by how productive they are, and I can sec how, if you found a good berry site and ate berries all day, you could get faL" 'That's why I was enraged when I found out about Glady's killing. Had she been killed legally, I would have been sorry, but I would have accepted it. But to have tracked her down by radio, inside the sanctuary, inside her den absolutely enraged me. There's no sense to it." Until the time of her death, Glady played an imponant pan in the NCSU reasearch. Erran Seaman, a graduate student working with the project team, said, "Bears can live on toward 20 years if they're not disturbed. However, Glady was the oldest female we knew of in the sanctuary. They simply don't survive to live out their full life span. We don't have many that ate over five and one-half now. "That's why I was enraged when J found out about Glady's lcilling. Had she been killed legally, I would have been . continued on page 25 FALL 1987 �Bear Story by Sam Gray She was nuzzling and pawing at a spikenard root as big as her face when she first heard the hounds. Hunger was not the motive for grubbing in the dirt. She'd eaten well for the past month. The aroma was the thing. A discreet peace and a clear mind were hidden there in the array of smells released from the bruised starch of the rhizome. Reluctantly, she raised herself up into the October dusk to KATUAH - page 6 FALL 1987 �listen to the baying orison coming to her from another world. She could make out two separate packs of dogs and an indeterminate number of hunters. They were way down the mountain, working back and forth across cold traces, getting their bearings. Some of the voices were familiar; old hounds that knew her ways, ancient choruses that cried, "We've come." There were young, strong voices too. It would be a long race. She left the aromatic peace of the spikenard, made her way into the violence of the night. She moved upslope and to the northeast, leading them away from the tree where her cubs were perched. Her body and mind were quick and clear - water moving among stones. By the time she sprang from the upper timber into the wet grass of the Old Field Bald at the summit, her strategy was shaped. She paused in the shadow of a laurel clump to pant and listen. 111e bald was lambent and still, except for an owl cruising among the ash trees hunting rodents. From the clangor in the distance, she beard an old hound announce fresh scent. The other pack had diverged and was moving to the west. She snorted, sighed, and plunged down the north slope, gaining a deeper darkness and in moments a tiny rivulet that offered a quick drink and possibly some effacement of her trace. Further down, the creek was joined by a tributary and between the two streams was a quarter acre of doghobble bushes. She leaped into them, using her body to plane down the entangling mass, gain a foothold, and leap again, until she had crossed it and stood panting and listening. The dogs would be an hour getting through it. On previous chases, she bad, from this point, worked her way around the massive side of Cold Mountain, weaving back and forth from stream to doghobble patch to boulder field until the dogs were beaten flesh. It was her mountain. Tonight, however, something or everything was different. Something beckoned downslope and to the west. She had gone but a little way in that direction when she pitched forward, tumbling among rocks and moss and mud, moaning uncontrollably. The bear had been struck down by an insistent, sharply certain knowledge that reached her across the great heart of connectedness: her cubs were gone. By what wings or winds !his message had come to her cannot be told, but it was the truth. For at that moment, under a tall tree a mile away, a man, exulting in the certainty that she was elsewhere, was triumphantly holding aloft in each hand a squirming, mewling bear cub, grasped by the nape of the neck, bathed in torchlight and terror. With a single thrash and roll of her body the bear massaged her anguish into the moist earth beside the watercourse - and quickly left it there. The game was changed. Before the capture of the cubs, her strategy was determined by the need to protect them, even sacrificing herself if necessary. Now she must survive to breed again. And in another place. For nothing held her to Cold KATUAH-page7 Mountain now. For the remainder of the night the bear moved with unobstructed intention and speed down the great slope of the mountain. At first light she was lumbering along a gentler slope miles from the dogs. the hunters, and the pain. Ahead of her were a few apple trees, a meadow, an ancient fence, and beyond these, indistinct in the morning mist, the outlines of a cabin. It was his habit to rise early and in good weather to sit on the porch to watch the light gather. For half a century, be had done this in all seasons, liking best to sit in autumnal silence, reading the sun's progress among the hickories, red oaks, and maples of Lickstone Ridge - the leaves taking the light inside themselves and then giving it back, changed and revalued. He was an old man sitting alone, lost in early light and dreams, when he saw something moving out among the apple trees. His first thought was, "It's Trudy." Trudy had gotten up early, before him even, and was out there in her old black coat picking up the last of the apples. He slowly and unwillingly Jet go of this notion along with the brief joy it had borne him and forced himself to acknowledge that it wasn't Trudy. She had been dead now for over a year. The form emerging from the mist was not his wife, but a bear, and it was coming closer. The bear covered the ground between them quickly and darted under the cabin at a point where the sills were raised on rock pillars two feet from the ground. The unnailed puncheon floor inside the cabin began to rumble and raise as the bear moved around underneath. The old man stood in the doorway and watched the tremors until they ceased and everything was still. The thrum of cicadas, jarflies, and gnats pulsed in his ears. He felt strange - alive, but unsteady. Ile turned, groped for his chair, sank into it. The dreams in his head began to swirl together, and the images superimposed themselves on each other and over the mountain landscape before his porch. He opened his eyes. Two men were standing at the bottom of the porch steps. One of them was calling out his name: "Quill, Quill! Wake up, Uncle Quill!" A haze suffused everything and through it, as if from a great distance, he recognized bis neighbor. Vance Callahan, along with bis son, June. The old man struggled to his feet, and, leaning on a post for support, stared blankly down at the apparitions below. "We been huntin' bear all night. We're roundin' up the dogs now. You seen any, Uncle Quill?" The old man continued to stare, then cleared his throat as if to deliver some oratory. But all he said was. "No. No, I ain't." Vance Callahan said something the old fellow couldn't quite make out, and then the two figures were gone. The old man continued to lean against the post and stare out into the warm October afternoon. , FALL 1987 �ISSUES (AND A FEW ANSWERS) FOR THE SOUTHERN APPALACHIAN BLACK BEAR: An Interview with Dr. Michael Pelton by Paul Gallimore and David Wheeler indicate that just prior 10 that time few bears were seen anywhere. They had been killed up to the most remote areas. The historic sites were Bone Valley up Hazel Creek and under Thunderhead Mountain on the west side. But it wasn't too many years after 1934 that the black bear population began to climb. The black bear population in the Park has been in the range of 400-600 bears for many years, and this breeding nucleus supplies the surrounding national forest areas. Dr. Michael Pelton has been studying the blac/c bears of the Guat Smoky Mowttains National Park. and the Cherokee National Forest/or 17 years as part of his job as professor in rhe Department of Forestry, Wildlife, and Fisheries at the University of Tennessee. In the course of his research he has trapped, tagged, and released more than 1,000 bears. He has helped to develop research methods that are now standard techniques in s111dyi11g bears and other mammals worldwide. He is an iruernationally-k.nown authority 011 bears, and travels to o ther countries to advise research efforts. In talking with him, he is relaxed and friendly, a person appreciative of wildlife, who just happens to have an extraordinary knowledge of the creatures of the forest around us. Katuah: We've heard an estimate of 2,000 bears in the Southern App:ilachian Mountains. Did that come from you? Pelton: That is a rough estimate that we came up with when we were puuing together the Tri-State Black Bear Study back in 1978. It's based on a combination of things: what we know about actual population density in the Great Smoky Mountains National Park, bait-station surveys, and kill data. Historically, state game and fish commissions have taken the number of bears reponed killed during hunting season and assumed that number is 20 percent of the population, and as long as the sex and age ratios stay about the same, they assume everything is in a steady state. When the Park was set aside in 1934, the repons I get from those early records KATUAH - page 8 I say 400-600 bears, because they have dramatic population fluctuations depending on the hard mast (acorn and nut) situation. A crop failure sends the population way down, but then all the females are ready to breed the next year, so that with a good harvest, it soars right back up. It's a boom and bust cycle. Last summer during the drought everyone was concerned about the mast crop. We all thought it was going to be serious, especially following the poor mast crop of 1984, which set the stage for a tremendous number of cubs to be born in 1985. That whole generation was in jeopardy, but the shonage never developed. The harvest was spotty, but it wasn't disasttous, and a lot of young bears should have left their mothers and dispersed this summer. Kat fiah: It seems that if the times were hard for the bears, the percentage taken during the hunting season would go l!J2 instead of remaining steady. That would make kill data an unreliable estimate. It would seem that they would need to have some hard figures to actually know what is happening to the population in the region. Pelton: Estimating population is complicated. There are a lot of variables. The sex and age ratios have been holding steady, but it would be good to know more than the age srructure and the kill data to be able to tell what's actually going on. People who work with populations can take age structure statistics, and they can prove to you that a population is heading toward extinction; then the next minute they can prove that the same population is expanding fantastically. Censuses arc tough. That's what we tried to do for so many years in the Smokies: capture/recapture using various techniques, anything we could think of to count bears. It was a very intense research project on a small area. It's totally unrealistic to talk about doing something like that on a regional basis even one time, much less year after year. Ideally, I would like to do what they are doing in Pennsylvania: there they trap a lot of bears - a good percentage of the population - in the summertime, and then when the hunter kill data comes in during the fall, they compare the ratio of tagged/untagged bears. They feel like they are right on in terms of the bear population in Pennsylvania. The bait station index is the best method we have right now (see sidebar). It's rough, but it gives us more information, and it's a feasible method that could be carried out throughout the whole Tri-State bear range. We've gotten good correlations between bait station results and what we actually know about population density in the Smokies. For instance, for a long time we figured that the density of bears in the Cherokee National Forest was one-half that in the Park for a lot of reasons - road access, higher than usual poaching, and so on - and when we got in some bait station data, it indicated that the bait station talce was about one-half what we were geuing in the Smokies. It told us what we thought we'd find out. A friend of mine Died the bait station technique out in Idaho, and it correlated very well to what we found in this area. They're using it in Michigan and are very optimistic about it out there. Georgia Died it in the Chattahoochee National Forest for three years, and they are now going to make it a permanent part of their inanagernentprogram. It's a general index, and it works very well, if you don't expect more from it than that. Katuah: When you say the Tri-Staie area, what does that encompass? Pelton: It's basically the same as the area known as the Blue Ridge physiographic province (Katuah) in the states of North Carolina, Georgia, and Tennessee. The bear range is basically the federally-owned lands in this area. The Great Smoky Mountains National Park is a focal point for this range. We can call an area a discrete range as long ns there are connections between its various pans, and the Park is connected to all the major national forest areas surrounding it. But there is a very definite line of human habitation between the Cherokee National Forest in Tennessee and the George Washington National Forest in Virginia that cuts those two bear populations apart The assistant head of the wildlife department in Virginia called me last year to see about meeting at the state line to discuss reconnecting the national forest areas by means of wildlife corridors or conservation easements. FALL 1987 �Katiiali: Wouldn't corridors make bears more liable to poaching pressure by concentrating their numbers in a narrow saip of land? Pelton: This is a new idea, and I don't know exactly how wide a corridor should be to protect bears in this kind of country South of here we've seen black bears dispersed down hardwood corridors along riverbanks that are just a few yards wide. They are very vulnerable in th:u situation. The best survival habitat is~ of cover, and the wider the corridors can be, the better. I don't have much hope for anything outside the federally-owned lands. The rest is gone. Down in Louisiana they are reclaiming some abandoned farmland and putting it back into bear habitat, but I don't think that will be the case in Southern Appalachia. Once the second homes and the strip developments are there, they're there forever. K atua/1: Is the region approaching its carrying capacity for bears? P elton: I can't speak much for the North Carolina side of the mountains, but from what I can tell in the Cherokee National Forest. it's not near the carrying capacity. The mast production there cenainly is not optimal. A lot of these forests arc 40-60 years old now after being essentially wiped out during the '30's, and they're just beginning to reach mast production capability, so there's room to grow there. Wit h more control of illegal hunting activi ries. the density in the national forest could approach that in the Park, which is approximate!y one bear per 1,000 acres. K at fiah: What do you think arc the cumulative effects of human habitation on the bears? Pelton: "Cumulative effects" is a specific term for a relatively new idea tha t has already been applied to the grizzly s.ituacion our west. It means to take all the bits and pieces of impact and put them together to see how they fit in terms of an overall effect on the species you arc looking at. They are doing that in a very sophisticated way for the grizzly, and a Forest Service employee is going to develop a cumulative effects model for the Chauahoochee National Forest as a case study for the Southern Appalachians. That will involve him looking at all the population parameters he can dig out of our data base and adding up all those factors: roads, timber management, number of people, bunting, and so on. Essentially, he is going to t.alce each of those factors and index it with some son of value system that is weighted in terms of its assumed impact. Pe lton: I don't think it's going to be that sophisticated. This is just a one-person project. My personal concerns are, first, sustained, long-term mast production, and, second, access and how that's used. My first question is: is the clearcut technique setting into motion a situation where they are going to be perpetuating non-mast-producing species for eons of time? If there is a marginal cove hardwood setting where there was a good oak component, and it is clearcut , then that oak component is lost forever, either because it is replanted in white pine, or because it comes back in poplar, and they return in 60 • 80 years and cut it again when the poplar is large, but the oaks haven't had a chance to get started. f ve been ta.king the Forest Service to task for that. They argue that the oaks reach maturity in 80 years and start downhill after that, and that they need to be cut at that point. rm not convinced that the data would support them on that, particularly with white oak, which is the most important one. I'm not a forester, but from all the data that rve been a ble to dig o ut, they do not reach maturity until 120-150 years, when they arc reaching peak acorn production. O ur second poi nt is that the trees should be allowed to sustain their peak for a c:untinued on nCXI page TENN. N.C. s.c. GA. BLACK BEAR RANGE IN THE "TRI-STATE REGION" (Source: Tri-Stntc Block Bear s1udy, 1978) KATUAH-page9 BAIT STATION SURVEY K at uah : Will it take atmospheric deposition into account? The bait station survey was developed as a relatively inexpensive method that is easy to implement and provides a standard data base of relative density, distriburion. and activities of the black bear that could be easily implemented throughout the whole of Katuah. The bait, three panially opened cans of sardines, is hung at least 10 feet high in a small tree, so that it is necessary for a bear to bend the tree over to get at the cans. These stations arc spaced a1 one-half mile intervals along routes selecte d to systematically cover the chosen sample area at the density of one bait site per mile. Baits arc placed during the month of July, when bear activity is highest. The s lope; aspect, ele vatio n; oversto ry and unders tory vegetation ; d istance to the nearest road; timber c::= - ..,.ne....t; nmal past. 1u4 disllDce to die 1lle or bear sanctuary bat, boundary are noted for each bait site to aid in analysis of bear habits. movements, and habiw preferences. Each bait station is revisited five nights after it is set. Marks of tampering arc very clear, and the percentage o f baits taken is used as a comparative index value to give an idea of the bear population in different areas over the course of time. The more widespread the usc of the bait-station method and the higher the degree of consistency that can be achieved in its usc, the more value it will have as a research technique in the Southern Appalachians. The bear range in Tennessee and Georgia is being monitored with bait-station surveys c onducted by the Tennessee Wildlife Resources Agency and the Georgia Depanment of Natural Resources. The National Park service carries out surveys in the Great Smoky Mountains National Park. Isolated surveys are being done as pan of research projects in North Carolina bear sanctuaries. An annual, region-wide bait station survey is immediately possible and dcsircable as a means to provide uniform data among the differe nt p o litical jurisdic tions and agencies of Ka tuah. Coordina ti o n by a n i ndepe nde nt organization or the US Fish and Wildlife Service could enhance the value o f such a survey. All that is lacking is a committment from the US Forest Service and 1he NC Wildlife Resources Commission to make a region-wide black bear management swvey a reality. ~ FALL 1987 �• oonunucd rrom pm·ious page period of time to get the best mast crops. So I've been pushing them to increase the rotation time to 120-150 years. There is also a problem regenerating oaks. foresters just haven't been abk to work that ouL Some of them are certainly interested, but all they have been able to do is to go into a stand before they cut it and see if there's enough advanced regeneration (oak saplings) beneath it so that there will be some oaks coming back. If they cut too early the oaks will be out-competed by tulip poplars and other sun-loving, pioneer species. "It would help immediately also the effect of gener:il use of the ro:id forcing individual be:irs to shift their home range to another are:i. A be:ir chooses :in area for a home range because it's a good habitat :irea. :ind if he has to shift it over. he will either have to shift over to land that is not as good for habitat or he will push another bear over to poorer land. The more marginal the situation, the more vulnerable the bear becomes. I've said before that road development should be restricted where there is more than one-half mile of road per square mile of forest. Kai1ial1: But gating roads would if the Forest Service defined its job as more than just timber management. Like the Park Service and the state game and fish agencies, they need to play a tripartite role in managing the forest: biological management, enforcement, and information/ education." "MARK TREES" MYSTERY For many years naturalists have speculated on the meaning of the trees found in bear habitat area that have been purposcfulJy scarred with clawmarks. As ; yet, no one has been able to decipher the meaning oflhe "mark trees". Marie trees are not randomly scattered through the brush. They arc always on a trail and usually on a ridgetop along a very distinct game trail. Any species of tree may be marked. They are always live· although sometimes a tree may be killed by extensive marking. The marks arc definitely made by bears. They are always head-high, and sometimes bear hairs can be found caught in lhe b:irk of rough-skinned trees. The marks can be vertical or horizontal, but arc most oflen horizontal ns differentiated from the venical marks they leave \\hen they are climbing a tree. There are several theories as to the meaning of the m:irks. One thought is that it is females and males signalling to one another during the breeding season. Another idea is that the marks signify the dominance hierarchy among the males, panicularly during the mating season when they are competing for fem.1lcs. They could also be territorial markers placed by an adult female to warn away other females from her range area. Whatever the interpretation, the marks are of great imponancc to the bears. Tree marking appears to be highly ritualized. Some trees are marked once and never marked ag;1in, while others :ire marked year after year. But if a tree is marked repeatedly, the bears - even different bears - wiJI walk in the same footprints to get to the tree. Trappers used to take advnntage of this and set their traps around a previous footprint close to a mark tree. They knew that if a bear returned to the tree, he would follow the cJ<.isting footprints and be a sure ca~ help. Pelton: Cenainly, unless they use that road to make a clearcut..... It would help immediately if the Forest Service defined its job as more than just timber management. Like the Park Service and the state game and fish agencies, they need to play a tripanite role in managing the forest: biological management, enforcement, and information/ education. They don't do much enforcement. For example, they only have one man on the whole southern Cherokee National Forest. One person can't do anything in an area like that. They also don't do much educating of the local people about what the forest means and how it serves them. In the northeast people are more accepting of bears. Up there if a person killed a bear out of season, he'd get reponed. People would gee irate about it! Here you don't see that. It's a long-tenn educational problem. People need to learn about the animal. The Forest Service has not been fleJ<.ible enough about alternative silvicultural methods that might be applicable in cenain areas. They tend to generalize and say that they don't have the time or the personnel to try some other alternative Conn of cutting. The second concern is roads. We are finding that road density may not be as imponant as how the road is used by vehicles over time. There are two effects of roads. There's the direct effect of hunters using that road to kill a bear, and there's - Mike Pelton KATUAH - page 10 FAI.t 1987 �Attirude is very imponant as well. In Vennont, the Forest Service didn't have any trouble getting their mar.agemcnt plan for the Green Mountain Forest accepted. There they staned out on the right foot. Their approach was to question, "What's unique about this forest, and what docs it provide that won't be provided any other way?" The black bear was one resource they mentioned. Another was large saw timber grown on a long rotation. That just isn't available outside the national forest anymore. We have the opponunity to provide that as well Vermont also has some very strict land use and zoning laws. I saw them in action, and it's impressive. When anyone wants to do anything to change the land, especially above a cenain elevation, they have to appear before a board and justify their planning, even if they own the land. Pel ton: A lot. ....I have a lot of respect for the animal, more and more as each year goes by. I am constantly amazed at what it is capable of doing. There's a special relationship between humans and bears that has existed through time. There's a theory floating around that says it is because of the bears that we are here. As far as we know, the only place in the world where there hasn't been ttaccs of pre-historic bears is in central and southern Africa. and that's the focal point of the development of primates, and the thought is that had there been bears there, the primate species would never have been able to develop and evolve as they did. Bears were always imponant to the early culrurcs, but even in the present, there is an instinctive attraction that people have to the animal. Perhaps it's its human-like characteristics. I don't know what. Today I think people are drawn to the bears because they are symbolic of our remaining wild lands. Katuah: The black bear has been a major pan of your life for the last two decades. From your long experience with them, what have they come to mean to you personally? Resource Reading on the Black Bear: -The fragmented Forest, Larry D. Harris (Univ. of Chicago Press, 1984) - The Sacred Paw: The Bear jn Nature, Myth. and Literature. Paul Shepard and Barry Sanders (Viking Press, 1985) - The World of the Black Bear, Joseph V. Wormer (Lippincott, 1966) - Mammals of 1he Grea1 Smoky Mountains National Park, Alicia and Donald W. Linzey (Univ. of TN Press, 1971) - The Mammals of Nonh America, E.R. Hall (John Wiley & Sons, 1987) - Bear Crossjn~s: An Antholoc of Noah American Poe1s, Anne Newman and Julie Suk, eds. (New South Co., 1983) - The Tri-State Black Bear Study (by university faculty and government agencies in TN, NC, and GA - available from the NC Wildlife Resources Commission; 512 N. Salisbury St.; Raleigh, NC 27611) THE CHALLENGER: THE WILD BOAR IN THE GREAT SMOKY MOUNTAINS NATIONAL PARK There is competition between the black bear and the wild boar ... The stiffest competition is in years of a poor mast crop, for then both species are trying for the same acorns. In the early 1900's George Gordon Moore, a wealthy English businessman, decided to entenain clients by creating a game preserve in the area of Hooper's Bald in the Snowbird Mountains. He built a huge enclosure of split chestnut rails and brought in a variety of big game animals - bear, buffalo, elk, and the European wild boar. The game park was a miserable failure. The fence broke down, the animals escaped, and vinually everything was shot in the open woods .....exccpt the wild boar, and they have been in the mountains ever since. Boars (Sus scrofa) are shy and secretive, so they are not often seen by humans, but they are impressive-looking animals. Average adult weight is 120-150 pounds, but individuals close to 300 pounds have been captured. Their long tusks are vicious-looking and can produce terrible wounds, but boars are generally shy and avoid humans whenever possible. The wild boar species is native to Russia, eastern Europe, and western Europe. In their native territory their major predator was wolves, which had already been exterminated from the Appalachians when the boars were first imported. A bobcat or occasionally a bear will kill a young piglet, but otherwise they have no natural predators in the mountains. After their escape, the boar population readily naturalized itself in rhe Appalachians, and in time the animal became a high-profile big game species in both Nonh Carolina and Tennessee. People from all over the country came to bunt wild boar in the wild mountains. At that time it was still legal to free-range domestic bogs in the forest. The two breeds had a lot of contact, and at one point hog cholera almost wiped out the wild strain. The two strains are of the same species, so they interbred freely. Even in 1973 ttappers caught two or three black and white spotted boars - the sign of mixed breeds. None of those have been caught lately, so it is assumed that the domestic hog characteristics have been eliminated. Inevitably the wild boars moved into the Great Smoky Mountains National Park. The first sightings were on Parson's Bald and Gregory Bald at the west end of the Park. The Park administration immediately recognized the threat from the wild boars and began a trapping program to catch the animals using hogwire enclosures. It was a futile effort. The hogs spread eastward, and now the entire Park is occupied by the species, although they favor continued on next page KATUAH - page 11 FALL 1987 �- continued Crom P&&C 11 the western end. On the Tennessee side of the Park hogs can be removed by trapping or shooting by a special team of hunters. They can only be trapped on the Nonh Carolina side of the Park. In 1986 over 1,100 wild boar were trapped or shot within the Park boundanes. Officials have no guess whether that is 10% Or 90% of the boar population. Whether or not the wild boar can be eliminated from the Park is no longer in question. The Park is a huge area over 500,000 acres - of which a large pan is only accessible by foot trails, and a large pan of that can only be reached by climbing cross-country through the thickest kind of brush. These inaccessible areas harbor a breeding nucleus of boar that multiplies exponentially in years of a good acorn harvest And immediately bordering the Park, the Nonh Carolina and Tennessee wildlife agencies are developing and promoting the wild boar as game animals. Wild boar do an incredible amount of damage wherever they go. Their rooting can tum over great areas of the forest floor as if it bad been tilled. They are a great threat to the many endemic varieties of plants that are found in the Great Smoky Mountains and exist nowhere else in the world. There are rare plants here that are in great jeopardy. Wild hogs will root up salamanders. They will wallow in the only water sources at the higher elevations and silt them and foul them, so that the water is undrinkable. They spread diseases to other wildlife species. The damage they are creating is serious, and much of it is permanent There is competition between the black bear and the wild boar. In a direct confrontation a grown bear will kill an adult boar, but these occasions are infrequent The stiffest competition is in years of a poor mast crop, for then both species are trying for the same acorns. Bears have an advantage in that they can climb into the tops of the oak trees and feed on the acorns before they drop. Bears arc also safely in their dens during the cold winter months, while the boars have to continue to forage for food in all weather. To make a dent in their population levels, the best time to hit them is at the end of a hard winter. They are in poor condition then. The wild boars' biggest advantage is in their remarkable reproduction capacity. Under the best conditions female bears, when they become sexually mature at three and one-half or four and one-half years of age, can have only two or three cubs every other year. Female hogs become sexually mature at six to eight months of age. After that time they can have two litters of four to eight piglets each year! The boar population is dramatically affected by the acorn crop. In a poor acorn year, rhey do not reproduce, but when the acorn crop is good, the boar population mushrooms. In that kind of situation the piecemeal control being practiced in the Park is not effective. . - Mike Pelton KATUAH - page 12 cougar thick velvet fur rippling bone muscle sinew moving eyes sharp clear piercing you pulse through the dense night air. lithe fluid lean slipping through pathways known only to your kind you stalk life itself in the still luminous forest. /# fr gn(ilie: Martha Tree poem: Mamie Muller �Finding Allies in the World We have been told that the Indian people native to Turtle Island saw the world differently than the Europeans do. They saw the world as a spiritual place, where Spirit took shape and existed in the many forms of the Creation. We have been told that the Indian people believed in power, and they sought power, but the power they sought was spiritual power and not power over others, such as the white people seek. We have been told that every rock and tree, every bird and every animal, each living thing in the world is an ex:pression of some aspect of the spiritual energy of Creation. Each entity has its own spiritual personality, so to speak. The native people saw some of these personalities as particularly good and desireable, and they would seek out these spiritual beings and ask their help for the tribe and the people so that they could get along in the world. They called these beings to become the spiritual allies of the tribe. We have been told that an individual could also seek a spiritual ally to strengthen some pan of his character and balance his personality. Preparation was an important part of this. Just because someone wanted an ally, it did not mean that the ally would come. First that individual would go to a medicine person. The medicine person would give them medicine to attract the ally - a feather, some hair, or perhaps a bone from that animal. And the medicine person might give that individual some advice on what to do and how to act and give that person a song with which to call the desired ally. Then the seeker would go off alone into the forest and fast and pray for that spirit to come. Sometimes, we were told, an ally comes to someone without that person even asking. A Cherokee man in the generation of our grandparents' parents was knocked into a river by a bear, who then pursued him into the water and slapped him down several times and clawed him. The bear went away leaving the man with scratchmarks and bruises, but did not kill him. The medicine people in the mans' village told him that Yonah had chosen to be his ally and would help and protect him. The medicine people said that it was apparent the bear had followed the man into the water to be sure he was marked. Always after that the man was called "Man-Who-Bear-Knocked-1nto -Water". One does not have to be mauled to realise the presence of a spirit ally, but people today are so domesticated that some have allies and are not even aware of it. We were told that once a connection with the spiritual realm was made, that people then spoke to their spirit allies in a tone of command. The Creator, and the Sun, the Moon, and Fire (which is the power of the Sun on Earth), are primary Jl9Wers, and these were always asked very politely to share their power. But other spirit beings were told what was needed, not arrogantly, but in a way that ex:pected their cooperation. We were told that even Kanati, the lightning, must sometimes be taunted and mocked before he will bring rain. Someone could speak to him in such a way, saying, "Kanati, you are considered a great power, yet there you sit, while I.be humans and all living things here below stand in great need of rain. Ha! ls this the best you can do?" But when speaking to Kanati in that way it is a1 ways wise to stand in a place where one can take shelter quickly. KATIJAH-page 13 We have been told, however, that although it would not work to beg a spirit ally for its help, one must always thank an ally sincerely for coming and lending its power. And nothing is given for nothing. A human must always serve an ally and think well of it to keep the spiritual connection strong. Yonah, the bear, we were told, is a spirit representing great physical srrength and endurance. The bear is strong in the ability to survive, because it can eat almost anything. It is also moody, and its temper is ferocious. In its build and its appearance, the bear shows it is closely related to the mountains. And since the red wolf, the elk, the panther, and !he woods bison are gone from the mountains, Yonah is the last symbol of animal strength remaining here. But, we were told, a spirit does not need to be large and physically strong to be a powerful ally. The dragonfly is a very small creature. It is not fierce. It is very delicate and beautiful, but the dragonfly is a very strong power in the world. We have been told that the golden eagle is a strong power both in the physical body and in spirit. The eagle could fly so high into the sky that he would disappear from the sight of those watching from the ground. When he returned and sat on a branch, he had such a regal look about him that the old ones would say,"Surely, he has spoken with the Creator." But, we were told, the Cherokee people did not consider the bear to be one of the str0ngest powers in the mountains, because they knew where the bears came from. The bears, it is said, were once humans, a clan of the Cherokee tribe called Ani-Tsa'guhi. One boy among them would spend a lot of time in the forest, until one day his mother noticed that he was starting to grow hair all over his body. "Stay in the village with us," she begged. "You spend all your time in the woods. You hardly eat with us anymore." "I am going to go to the forest to live all the time," the boy replied. "There is plenty of food to eat there, and I like wild food berter than com and beans. Why don't all of you come with me? There is enough for our whole clan to eat." The clan met in council, we were told, and they decided to go with the boy to live in the forest. He told them that first they must fast for seven days. So they did that, and after that time, they went away from their village. We were told that on their way, they were met by a group of messengers from the other villages, who had come to beg them to stay in their homes. But the Ani-Tsa'guhi could not be persuaded. In fact they were already starting to grow hair on their bodies. "We are going into the forest to live forever," said the Ani-Tsa'guhi. "There is plenty for us to eat there. But when you hunger, come into the forest and call us, and we will offer our bodies to you that you may eat our flesh. Do not be afraid to kill us, for we will live forever." And we were told that the Ani-Tsa'guhi taught the messengers the proper songs and told the messengers how to call them. Then, singing and dancing, the clan went away into the forest. As the messengers started back to their villages, they turned around for one last look, just in time to see the last of a line of black bears disappear into the trees. Therefore it is said that Yonah, the bear, is Cherokee, but is not Cherokee. The bear is considered a brother, bur there are stronger allies, like Fire and Water, and the trinity Kanati~ rattlesnake, and ginseng, living in the mountains. #- Tlu!se words are spoken by a traditional Clu!rokee. FALL 1987 �"ME AND MY WALKER HOUNDS:" An Exposition on Bears and Bear Dogs by Robert McMahan When I was seven years old, my daddy would take me hunting. He didn't force me to go. I went because I wanted to go. I'd say, "Daddy, you goin' bunting tonight?" "Yep." "You care if I go with you?" "Nope." Well, I'd go with Daddy. He'd lay out aJI night long. I'd make it 'til about midnight. They'd always cook a hot dog or fry some bacon on a stick about then, and I'd stay up for that, but lhen I'd go to the sleeping bag. As I got up to 10 or 12 years old, I got to listening to what they were listening to: the dogs. I got to be able to tell which dogs were leading, which dogs were behind, how long it was going to take this dog to catch up, or how far ahead lhat dog was from the pack. I started possum bunting when I was 14 or 15 years old. I'd borrow a certain redbone hound dog from my uncle. I lived in the very last house on the paved road, and I'd walk down to my uncle's house on lhe highway, borrow that dog, and walk back up to the top of that mountain. I enjoyed doing that. I caught some possums using a .22 and a two-cell flashlight. Most of the time that little two-cell flashlight wouldn't shine more'n three or four limbs up on the tree. If the little possum wasn't there, I'd grab my dog and go. l didn't pay no attention to walking three miles in lhere to that tree. Finally I got enough money to buy my own dog. A good dog cost $50-75.00 back then. It made it real big for me to know that !hfil dog belonged to~I started out bear hunting with an older man namedWade HaJl. I was about 22 when I first went out with him. The whole first year I hunted, I never saw a bear. We - oonlinued on ne.<tl page KATUAH - page 14 FALL 1987 �had some good chases, and we had some good times, but the bear just didn't show. I start breeding and training Walker hounds in L976. The United Kennel Club (UKC) recognizes six breeds of hunting hounds: blue tick, English, redbone, Plort, black-and-tans, and Walker. Walkers are making their mark in the bear hunting world. They're coming along. The reason these Walker dogs are coming along is that people are breeding them carefully. They're wanting to get the best. and they'll go where they have to to get the best. But anybody with a hound dog will tell you, you can breed the best to the best. but your wodc is still cut out for you, because you still have 10 train that dog. You're going to wear out a lot of shoe leather to make those pups into bear dogs. There are different things to look for in a dog. Myself, I'm looking for a good, medium-nosed dog. I don't want a real cold-nosed dog that can trail a track two days old. Sometimes that pays off: I've seen it happen that a dog will start on a cold trail he could just barely smell, go over the ridge, and a bear will be laid up there. If a bear gets in an area where there's mash (mast), he'll stay there 'til the mash is gone. But you can waste a lot of time that way, too. I also want a dog that'll go when I tum him loose. I don't want one hangin' 'round my feet. He's got to go 'ti! he strikes. The mouth is another thing. I like a dog to have a good bay mouth when he's trailing or running and just "hammers every breath," as I call it. That way I know right where the bear is at. And when he comes into the tree (trees the bear), he needs to change over to a good, hard, chop-mouth sound. You can tell when a good one does tree. Color is imponant too. I don't want no ticks in a Walker. I like big spots. If I find small spotS about the size of a quarter all over the dog, that tells me that's not a pure-bred dog. What's color is color, and what's aint, ain't. Before I go out there and breed to someone else's dog other than my own, I just about have to see how M's bred and raised his dog. I have to see what that dog does when it trees a bear or a coon. One thing to get straight: the dogs are the main factor in bear hunting. The greatest pan of the sportsmen in this area, all they want is to hear their dogs run, hear a good race, and see a good fi_ght The grea[er pan of them is not interested in killing a bear. We carry a rifle. We're legal - we don't believe that's illegal - but killing 1he bear isn't the main thing. To get a good gun dog, now, you do need eo gee him on a bear kill. You kill one to him, because chat really perks a dog up. He feels like he's accomplishing something then. He's got a taste of what he's supposed to be doing. But you don't have to kill every bear that a dog gets after. You could take one bear a year for a pack of dogs, and that pack will go in next year and run you anol.ber bear. Some people say. "You get more game from a bound dog." Well, that's not true. We hunt with our dogs, because that's KATUAH- page 15 what's important 10 us. I don't see any :;pon wha1soever in still hunting. That's why I don't deer hunt. You go up there early of a morning, get behind a tree, and sit there about two hours, and wait on a deer to come up. That deer doesn't even know you're there. He's grazing, and you stick that gun barrel out from around that tree, you shoot that deer, and he's a dead deer. He never knew what hit him. I could see doing it for I.be meat, but in this area here there's nobody who has to depend on deer meat or bear meat to survive. There's no point in going out there and just shooting it. 1lle way we bear hunt is in a group. It takes at least seven men who get along to make a good group. l could go bear hunting by myself, but more than likely I'd be fighting a losing battle. I couldn't stay up with the dogs, because when a bear is jumped, he'll turn and run. An averaged-sized native bear, a 100-200 pound animal who's been born and raised in these mountains, can run eight to ten hours or even longer. There's no way one man could stay up. But if you've got a good group of seven men, you get someone on one ridge, one on another, and one on another. There might be three dogs after the bear, and then when he comes my way, I'll turn my dogs loose to see what they can do. .....you could tap Sam on the lzead with your foot, and everything in him would just rattle. He was broken ruJ. to pieces. When a bear is jumped up and running, he might be a mile ahead of the dogs, but they can run him then with their heads down. A bear hunter can tell every one of his dogs by its bark. The whole rime he's listening to the chase, he's got that sound down pat He can tell which dog is which, and he can tell what it's a-doing. You can't tum a young pup on a track, because there's so much other game in these woods. You loose the well-trained ones first. Ihu'll stay on the bear. But if you go ahead and tum out 15 dogs, you're gonna have 10 that don't even know what they're out there after. They're going to be ahead of your dogs trailing the bear, and they're going to jump a deer or whatever, and - wham! - there's a big blow-up. You don't want more than seven dogs on the chase up to the point where they stop him. Then you turn your young dogs in on that. That's the way you make bear dogs. I've known limes when somebody saw a bear cross the road, and ~body got excited, and J<Ymbody jerked their dogs out. Ir didn't take that bear l 0 minutes to get tid of che dogs, but it took us three days to find chem. Not one dog got after the bear and we'd~ 1hat bear! You can put as many dogs as you like on a bear that's 75 pounds and up, and they'll never kill that bear. That bear's gonna take care of himself, he's dangerous, and he'll kill a dog. Everybody's got their own opinion about breeding and raising dogs, but I believe that if you're going to get a bear, you've got to have dogs that'll fight. You've got to have dogs chat'll nip at his heels and let him know that they're there and not be scared of that bear in no way. If you have dogs that'll fight that bear, that bear's gonna have to do one of two things: he's either going have to run and get the bell out of there, or he's going to have to get into a tree. A bear will kill a dog - he will, there's no doube about it A bear'll slap a dog, but his intention is 10 get the dog pulled into him, to get a mouth hold on that dog. If he gets a mouth hold on that dog, that's a dead dog. You can make it up for that dog, he's gone. We turned out one last year named OJ' Sam - as good a dog as I've ever seen turned after a bear. He was an English dog, and while I've been acquainted wi1h some dogs that were as gQQd as that one. but as far as being any better, they're hard LO find. This wasn't but an averaged-sized bear, and we turned Sam and the rest of the dogs on it, and in 15 minutes that dog was dead. What happened that panicular time was that we turned the dogs on one bear, but a bigger bear had crossed this other one's path going another direction. The bigger bear didn't run; he wailed for the dogs, and by the time we made it up to there, you could tap Sam on the head with your foot, and everything in him would just rattle. He was broken all 10 pieces. Personally, in my opinion, a bear's a beautiful animal. If you are out in the woods, and you happen to see one, chey look real pretty just because you so very seldom get to see one. But once you put the dogs on a bear, it's different. It's a fact of me saying, ''l'm going to stop you," and him saying, "No, you're not." If I win the battle, I've got him; he's mine. Then he's not so good-looking. I mean, he looks good, but not near as good as he was standing somewhere all alone, no dogs, up there. But if he kills or injures one of my dogs, when we finally get enough dogs on him to get him stopped, he's not good-looking at all. Once a good dog gets on the trail of a bear, he'll be there. He'll be there 'ti! he just totally gives out. When a dog like that gives out, he'll be two days before you find him, unless you know tight where to go gee him. because he's going to go out there somewhere and lay down. I'v.: carried several out of the woods. Even afeer two days, they'll walk four or five s1eps and fall down, walk four or five steps and fall down. It wasn't that the bear hu·: them in any way, it was just 1hat the dog I 1d, as the old saying goes, "busted a gut." When a bear is shot, we Lake it to someone's place, Clarence Hall's or maybe mine, and we lay him ouc and chop him up, and we take the meat and put it in10 liule piles, one for each man who's hunted wilh us. Each pile has the same amount of each part, and we put those in freezer bags, and carry that meat home. I like bear meat in the fall of the year, but I don't like it frozen too much. Several people down here call me every year, asking if I've got any bear meat. If I've got it, they're welcome to it. le does me good 10 see them eat it. - continued on page 26 FALL 1987 �Onphic by Rob Messick ~ "SMELLS LIKE MONEY TO ME" by Jay S. Gertz The campaign to get Champion International Paper Company to clean up the Pigeon River is not a new one. This long-term crisis has currently been reheated by a groundswell of opposition downstream, fanned by recent federal concern, and fueled by Champion's incendiary ultimatum: 'We cannot afford the pollution controls necessary to clean up our wastes, and we will close down rather than clean up!" By putting the people of Canton and Haywood County under the fear of widespread joblessness and the subsequent spectre of economic collapse, Champion has amassed quite a constituency of vocal proponents. Many residents believe that the environmentalists, the citizens of Newpon, TN, and all others who just happen to want a clean river in their backyards are black-hearted scoundrels pushing poor, little, old Champion to the brink of bankruptcy and ruination. Nothing could be further from the truth. Champion International, a huge, multinational corporation based in Stamford, CT, does have the resources and power to return the Pigeon River to its former crystal clarity. For Champion to bold the citizens of Canton economic hostage in this matter is patently unfair. Champion's claim that they cannot meet their own clean-up costs tarnishes their corporate image and philosophy. It is also KATIJAH - page 16 Other industries and individuals now see the Pigeon River as a potential resource again, not only in economic terms, but in terms of its former g Lory as a free-flowing, living stream. ironic, because Champion Corporation was a major factor in crearinft the economic structure prevailing in Katuah today. Champion Fiber Co. came to the mountains as the brainchild of Ohio-based industrialist Peter G. Thompson in 1905. At the height of the timber boom, Thompson and other nonhem industrialists purchased 400,000 acres of steep forest land, built a pulp plant on the banks of the Pigeon River, and began construction of a mill town, which he named after Canton, Ohio. Thompson showed great foresight in his undertaking. He shrewdly profited on a rural, unindustrialized area with an abundance of timber, a constant source of water for pulp processing, and a cheap and unlimited native labor supply. By 1914 the Canton mill employed 1,000 people, and the population of the surrounding area had jumped from 400 to 8,000. There was not a diversity of interests in the new company town of Canton. As in the other towns that sprang up ar that time, the single-interest economy was dominated by the controlli.ng industry in the area, the timber interests. In Haywood County, Champion become the guiding force for the entire locale. Following the pattern of industrial development then current in Appalachia, the company controlled the jobs, the political system, and the surrounding natural resources. The people of Haywood County were hard-working members of an isolated, agriculturally self-sufficient, indigenous mountain culture. Like other mountain people, many of them sold their land for ready cash and forsook the hardship of farming the difficult terrain for the promise of steady work and wages. This migration to the mill towns and industrial centers denoted a turning point in mountain life. It marked the beginning of the modem era, in which mountain people gave up their independent ways and became a part of the cash economy. By 1930 the Champion operation in Canton was the largest in the United States. Today Champion International is the founh largest company in the forest products industry. They are ranked as the 86th largest company in the world. Their sales in 1986 FALL 1987 �topped $4.3 billion. Champion is the second-largest private landowner in the US with 6.5 million acres of timber. They also own oil and gas fields with reserves of 2.5 million barrels of oil and 2.2 million cubic feet of gas. From mills in the United States, Canada, and Brazil, Champion produces 3.3 million tons of pulp, 815 thousand tons of newsprint, and 2.5 million tons of paper annually. Champion's six chief and 15 executive officers receive $6.25 million per year with additional incentive compensation of$2.8 million annually. Canton and Waynesville's 2,300 Champion also uses 43 millio11 gallons ofthe Pigeon River daily. This constitutes 90% of the total stream. Champion employees contribute a mighty share to the wealth of that international giant. They make one-third of the country's total of coated papers (including duplicating paper and most of the nation's dairy-type containers). In 1982 the Canton mill used 2,162 cords of wood and 956 tons of coal per day to make 1,620 tons of paper and board per day. Champion also uses 43 million gallons of the Pigeon River daily. This constitutes 90% of the total stream. The wastewater is extremely discolored by tannins and filled with other organic compounds. This "din". although not dangerously toxic, renders the Pigeon River unfit not only for aquatic life, but for commercial and domestic use as well. Champion Fiber was once the sole lord of a tremendous mountain fiefdom. The Pigeon was its personal river - itS chief resource, its sewer, and its ttansportation system. Other industries and individuals now see the Pigeon River as a potential resource again, not only in economic tenns, but in terms of its former glory as a free-flowing, living stream. Prior to 1900, the Pigeon River was as pristine a mountain stream as one could find in eastern North America. One could see the bottom through ten feet of water. Bass were prevalent, and upriver the speckled trout were plentiful. Sun perch, borneyheads, mullets, and hogsuckers could be caught by the string in a matter of hours. Mud tunics and muskrats could be trapped by the water's edge. Other riparian species lived by the Pigeon in great numbers. Now highly-colored tannins and other compounds enter the Pigeon at Canton. From this point on into Tennessee, the Pigeon River no longer has the natural vitality necessary to suppon typical aquatic life. The sparkling clarity of the Pigeon bas given way to a murky, smelly, and sometimes foamy brew. Above Canton the Pigeon River is designated a Class A-ll trout stream, and the water can be used for drinking or food production. Below Canton the river supports some atrophied "garbage" fish, like carp, goldfish, and suckers. The municipality of Newport, TN finds the Pigeon so noxious, that although the river flows through their city, they get their drinking water from the French Broad, six miles away. The Southern Appalachians of the late 1980's are home to a greater variety of corporate interests and economic livelihoods than ever envisioned by the early timber and mineral barons. One of them is the recreational industry, which includes fishing, hunting, camping, hiking, white-water rafting, kayaking, etc. A study recently published by two professors at Walters State Community College estimates the direct recreational benefit of a clean Pigeon River at $7.3 million per year. This does not include a projected increase in agricultural use or productivity along the river. or new industries. or a rise in real estate values or development Yet the river cannot be any sort of asset to anyone, as long as Champion views the Pigeon as its own and refuses to clean its wastewater any further. Champion lntemational, with annual assets in excess of $6 billion, claims it cannot afford to clean up the Pigeon River. Over the past ten years, Chamfion has earned $1.28 billion, paying $62 million just to stockholders. If Champion spent $60 million in colorant removal, their projected earnings would be reduced by $7 .8 million, which is only a loss of 8 cents per share. Champion's corporate philosophy is summed up in a document entitled l l i Champion Way. According to this document, "Champion wantS to be known as a company which strives to conserve resources, to reduce waste, and to use and dispose of materials with scrupulous regard for safety and health. We taJce panicular pride in this company's record of compliance with the spirit as well as the letter of all environmental regulations." In the mid-1960's Champion did begin instituting pollution abatement on the Pigeon. At that time only sludgeworms could live in the river. Gradually other life-forms returned to the water, but not in vast numbers or in the great variety of former times. Champion no longer provides the only source of livelihood in these mountains, and they can no longer dictate a single use for the river. Today, Champion's North Carolina wastewater permit docs not meet up with the stricter federal standards of the Clean Water Act, and Champion claims that it is economically impossible to bring the river up to legal standards. For Champion to claim that a fouled river is necessary to its business operations should be an outrage to all the citizens of this region. Presently existing waste handling technology could reduce the color pollution by 95-99%, and with 23% profits last year and 40% profilS projected for this year, Champion can cenainly afford to be cleaner. Another statement from ~ Champion Way points out the vast gulf between the corporate ideal and the hard-line stance of the Canton management: "Champion wants to be known as an open, LESSONS TO BE LEARNED FROM CANTON'S PLIGHT Despite financial headlines proclaiming a bull market on Wall Sacct and a rosy financial picture, the national economy has been sluggish throughout the 1980's. Champion Paper Co. has maintained a dominant place in the national financial picture by a drastic streamlining program begun in 1983. Shut-downs and layoffs arc pan of that program. They have laid off27,400 employees nationally in five years. They have divested huge scgment.s of their industry, such as brown paper packaging, envelopes, cardboard boxes, a distribution network, and an insurance company. Andrew Sigler, Champion CEO, plans to "meld remaining business and boost return on equity from single digits into the top quaner of US industry." The only way to grasp this potential 16% leap is to cut costs and raise productivity. The company intends to save $400 million (or 10% of its costs) annually. This may explain the company's bard-line stance on the Pigeon River plant. The Canton mill is already 79 years old, its rate of return is dropping as newer plants with more modem technology arc built, and it is obvious even to the plant management that it has outgrown the river that feeds it Champion will very soon, perhaps already, be faced with a choice of expensive modernization at the Canton mill or closing the plant and moving to greener J>3StureS. The decision, in fact, may already have been made. Champion will finish planning on a state-of-the-an mill in Halifax, NC in 1989. They could decide to close down in Canton and write off the capital loss in corporate wees. In that situation, they could only win by taking an uncompromising stance on pollution abatement. They would either force the EPA to knuckle under and maximize profits from the last days of the Canton mill, or they would provide themselves an excellent cover under which to pull out of Haywood County: it would then appear that it was the EPA and the "damn environmentalists" and not the profit motive that caused them to leave. Whether Champion chooses to squeeze Canton or to leave Canton, the outlook for that mill town, whose whole livelihood depends on the outmoded Champion plant, is bleak. Hindsight, of course, is 20/20, but it is obvious now that Canton should have begun years ago to diversify itS local economy, preferably with smaller, locally-owned businesses. It is also in times like these when the value of a strong agricultural sector is clear. Hopefully other towns will learn from Canton's plight. The temptation is great to give over to large outside business interests, when it seems that they have the power to make local residents pan of the American Dream. But the end result is inevitably economic peonage. The giant corporate interests do not come here to give money; they come here to taJce it, and they will stay only as long as their profit interest is served. In these times it may seem like bucking the economic tide, but stability in - continued on nexl ~&•· - continued en MJCI page KATUAH-page 17 FALL 1987 �continued from prcv ious page 1ru1hful company. We are committed to the highest standards of business conduct in our relationships with customers, suppliers, employees, communities, and shareholders In all our pursuits, we are unequivocal in our suppon of the laws of the land, and acts of questionable legality will not be tolerated." This sta1ement from a company that threatens 10 sink an entire region inio a depression if its excessive profits margins are not upheld. Champion no longer provides the only source of livelihood in these mountains, and they can no longer dictate a single use for the river. Champion must begin to accept the variety of commerce and the multitude of changes that have come to the mountains in recent years. If Champion would uphold its values of corporate excellence, it must stand by words like these: "If change has a most valuable lesson to offer, perhaps it is that we need not be victims of it, if we can accept it as an opportunity to grow and achieve. In this sense, we believe that the best companies are the ones with operating styles flexible enough to make necessary changes ..... " (from the Champion International 1986 Annual Repon) ~ -wntinued from previous page the long run is best maintained by making decisions locally about the land, its resources, and the economic sustenance that is based on them. Perhaps now it is again time 10 reclaim part of the mountain tradition of self-sufficiency disrupted by the arrival of industrialism to Appalachia. The days of an economy based on subsistence farming are past, but the more people who move into locally-based, basic production, such as producing food or finished wood products; or who serve the need for healing that draw people 10 the mountains; or who pioneer new, more appropriate occupations, the less catastrophic will be the corning changes in Haywood County and elsewhere. Canton and its individual residents would do welJ to de-emphasize their dependence on the Champion plant before the Champion company does the same. Local governments and far-sighted banks who would like to keep 1he local area functioning and in1ac1 could begin now to inventory local resources and opportunities and begin making money available for training and business loans to put the Canton economy on a firmer footing. An inventory of goods and materials imponed into Haywood County would also indicate needs that could be locally filled. The hope that Champion Paper can provide continuing security for the area is a strong one, but in the end a strongly diversified local economy will best withstand the ·vagaries of the industrial economy. Corporate interests are not always the same as local interests. Champion Company is a huge business complex and responds 10 changes in the economic winds far distant from the Southern Appalachians. To Champion executives in S1amford, there are many thmgs more important than the welfare of a small, isolated mountain town. To someone who lives here and sees their job threatened by shifts in corporate ~ economics, there is not. KATUAH- page 18 Bear In the core of the thing is darkness It is our final judgement While we sleep it paces outside our door It is the first time It has been around us So closely. Steaming shit in early morning. Maybe our private poems will never leave our heads, Thoughts about confrontations. Fear of opening that door. Maybe our pirate poems will leave our books And enter into our nights And bring us Interrupted dreams Of half knowing and fear until we awake And wonder over ignorance. It is the current tracking we must be Concerned with, tables turned. Hunting signs that read Know Me or Keep Out. Except for untamed few of us, We know only edge of mountain forest Home to the black bear. The word now is totem The word out is guns and dogs down Radios, cages, baiting - unholy The apparition before us is round Ginseng, Raccoon, Kanati, Bear, Wind, Earth gathered With one place empty, Us. - by Scott Bird FALL 1987 �/ GREEN POLITICS IN KATUAH Wlien Ille animals come to us, askitlg for our help, will we k11ow what tliey are saying? When the plants speak to us iii their delicate beautiful language, will we be able to answer tllem? When tlie planet lierself sings to us in our dreams, will we be able to wake ourselves, and act? -Gary Lawless, Eart/J First! can developed countrjes contrOI and dictate nctions to 'underdeveloped' nations. All people, no mnucr of what sex. color. creed, sexual oricnta~on or heritage must be empowered 10 have conLrol over the decisions which nffect their own lives We must live with a dedication for nonviolence in all aspects of our lives. Green panics are growing ~roughout the world today. Most notably are the West Germon Greens who during the lasl election won 8.3~ of the national voie and the same proportional number or scats in the Bundestag. Other pmies exist in 1131y, France. England, Canada, Cosu Rica, Brazil, Sri Lanka and Spain. It was an incredible evening. lhlll night in Amherst. MassachWICUS siuing with several hundred other people listening to G:iry rc:id his pocuy. We had already spent three days and nights discussing our ideas on wh:it the green movement is and what is happening in our own areas th:it is 'green'. Gary's words soothed our spirits and connected us all with our most fundamental belief-th:it we must live in harmony with all of nature. We have to develop a new p;irodigm for our world, one which follows a love and understanding for our role within nature as equals tO all other species, not as dominntors. We arc not, as our indus1.rial society purports, doing 'battle with' nature. As we recognize this fact. then we can see better how to reorder our lives nnd rcl::uionships with each other and the planet. This new paradigm must begin in our own local communities and regions, be it Katuah, the 01.nrks, or wbcrcvcr. During the I950's the civil rights movement began as a struggle by the peoples of color to empower themselves and take their n:uuro.I and equal place in a white dominated and contr0lled society and to change th:it society. This movement later IJUnsformcd into a celebration or peoples' or color bcrilllge and history and contribution to our world in freedom and oppre,sion. Later an lhe sixties. the emphasis v.'35 on community control. anti-war, feminism; and then in the seventies, aw;in:ness of en\·ironmcntal concerns and problems. l':ow in the eighties all or these concerns and energies for change arc drawing together into the grocn movcmenL Many people throughout the world are becoming awnrc Ihm specific io;sue activism, though icrribly necessary, doc.~ not change the root causes of the problems. Green politics is a holis11c view of life on Eanh. ft is based on the premise th3t we cannot pursue growlh for growth's sake without regard for its impacL It insists on the necessity tO chnnge our foc11s from quantity to quality of lifestyle. No longer can men dominate women; nor KATUAH- page 19 There are now over 75 gnssroot gTCCn organizations throughout the United StateS. They are networked togelher under an orgooization based in Kansas City. Missouri called the CommittteS of Correspondence. named afru the original grassrooc movement agnirul colonial rule in America. As l lhink of my community witlun Katunh I see many 'green' activities, though they may not Ten Key Values Ecological Wisdom Grassroots Democracy Personal & Social Responsibility Nonviolence Decentraliuition Community-based Economics Postpatriarchal Values Respect for Diversity Global Responsibility Future Focus have been labeled as such. Take, fer instance, the Stone Soup Restaurant in Asheville, NC. A worker-owned business, it is celebrating its tenth-year anniversary this year. 'Thue ue also the small business incubators located ii Waynesville and Marion, NC which provide a location and technical small business assisiaace to infant businesses for two years each. After this time the businesses move out into the community and new 'babies' move in. The Self-Help Credit Union is another example. This organimtion h!lp<; employees buy businesses which are closing, as well as sun new ones, throughout the state. The Swnnnanoa Valley Project 1s a case or local people taking contr0l of the direction of their community's growth and doing som~thing positive to unite them all. Through meetings with the local residents, they found what people liked about Swannanoa; what they didn't like: w~nt they wanted to change; where the investments of the people were used by the banking institutions whether within or out of the area; where did their community's garbage and waste go; and where do the valley's youth go when leaving school for good. This gave lhc people of lhe Swannanoa community a power to move in ways which they could truly affect their area's life. After reluming to Katuah from the conference in July, I helped tO set up an initial meeting to sec who in the area was interested in green politics. Over SO people auended from all around this area - Brevard, Hendersonville, Asheville, Madison County, NC. Since then we have organized a group called lbc Western Nonh Carolina Greens which has adopted the JO key vat ues or the Commiuees of Correspondence as its philosophical foundation. At our August meeting we filled out a questionaire to find out each person's views and ideas about how they would want the regional organization IO be involved politically, i.e. field Green Party candidates, support 'green' Democratic candidateS, or present green positions on specific issues IO the voters and traclitional candidaies. There was overwhelming interest in working on cnvironmen131 issues as well as presenting a 'green' position on local issues. Other interest arens are: organizing a town meeting or open forum with minutes being submitted 10 city/county government; promoting voter registration/ participation, particularly people of color; assisting local government and group recycling efforts; giving auention to low-income housing with a view to appropriate residential development in order tO avoid growth which forces people out or their ncighbolhoods and communities; and adding support to ongoing community groups and organll.ations. Monthly meetings are planned as well as separate 'green' value study groups. Times and dates will be announced in the Western Carolina Coalition for Social Concerns Calend:lr (always on display at Pack Library in Asheville, NC); on WCQS: Malaprop's bookstore in Ashe,·ille. as well as uca newspapers. For more information call 704/2.54-6910 or write: W.N.C. Greens P.O. Box 14-1 Asheville, NC 28802 Next Meeetlng: Sept 30 (see calendar p.28) Thi.r article was wriuen by Richard llarri.fon who has returned from a national grun conftreru:e which took place this swnmer (see Katilah Jssiu XVI). I/ere he shares his report with us as it relates to our bioregion. FALL 1987 �PROTECTING OUR MOUNTAIN WETLANDS NATURAL by William 0. McLamcy, PhD WORLD NEWS MODERN SCIENCE RESTORES ANCIENT INDIAN MAIZE For thousands of years the Cherokee Indians have had a distinctive variety of maize, or "com" as it came to be called by the European seulers. Ii was derived from the Harinoso de Ocho strain of maize found in northwestern Mexico, and it has long been a scientific mystery how the variety made its way to the Appalachians without leaving a trace of its passage between Mexico and the eastern mountains (see Krufuill. #3). In 1981 Dr. William Brown, retired president and general manager of Pioneer Hi-Bred International Inc. of Des Moines, Iowa, the world's largest producer of hybrid com seed, was visiting his friend Dr. H. F. Robinson, former professor of biology and at that time chancellor of Western Carolina University in Cullowhee, NC. During that visit, Brown noticed that some Indian farmers on Lhe Cherokee Indian Reservation in Cherokee, NC were still growing the old flour corn, although it had been contaminated by cross-breeding with varieties of commercial yellow dent com, commonly grown for s1ock feeding. The two decided to collaborate on a project to restore the Cherokee white flour corn, develop an improved, pure seed, and give it back to the Cherokee fanners for their own food supply and for distribution as ground meal outside the reservation. The project was begun in 1982, and the first two years were directed at making a basic improvement in the Cherokee flour com. Test plots were planted and seed that had the characteristics of the original maize white kernels free from indemations, or "dents" - was selected from the harvest. The second stage of the program was begun in 1984 and is almost completed. The objectives of this pan of the project are to purify the seed by eliminating all of the characteristics not found in the original Indian maize and to improve the yield. Brown and Robinson are working to derive flour com with shorter stalks; more ears of com per stalk; ears with eight or ten rows of kernels; and com free of tillers, or extra stalks. Taller com, or stalks weakened by tillers, may fall over and rot. The native Indian maize typically grew on stalks much taller than modem hybrid varieties. Among the techniques used by the scientists was the creation of "selfed one-generation" plants. In this process, the silks of a forming ear of com are dusted with pollen from the same plant, a kind of forced inbreeding to help eliminate foreign characteristics. KATUAH - page20 Plantings in fields in Cullowhee and Bryson City were harvested last fall, and the superior 10 percent of some 200 tested plants was saved to provide seed that was planted this spring to create the superior variety of flour com. The seed from that crop will be harvested this fall and will be given in carefully measured quantities to 20 Cherokee farm families for planting in 1988. Thus, after five years of work, Brown and Robinson will be able to return to Cherokee farmers a seed that will produce Cherokee maize in its historic white, smooth, flour kernel form. The Cherokees will be able to grow the maize for their own use as cornmeal, hominy, and grits, as they have traditionally, and it can also be ground into meal for commercial sales. The scant supply of it now available stays in demand at a premium price. The appeal of the pure com meal could make it an important product for tourist sales. And for the scientific world and the rest of us, the result will be the preservation of a locally-adapted species of native Indian maize that can continue itself here in the Appalachian Mountain region. (Source: Western Horizon: May, 1987) One of the least appreciated resources in Karuah is our wetlands. While we do not have environments as extensive or immediately impressive as the floodplain forests, cypress swamps, or salt marshes of the coastal plain, our own mountain bogs, pocket swamps, and beaver ponds are important pans of the uplands ecosystem and all the more precious for their scarcity. And they are under the same pressures as the lowland swamps - mainly dredging and filling for "development." Section 404 of the Clean Water Act states that anyone who wants to do any modifications of a wetland area must first get a permit from the US Army Corps of Engineers. lf that seems to you like setting the fox to guard the henhouse, your instincts are sound. In fact, no agency of the federal government has a worse overall environmental record than the Corps. On the other hand, to make any sense at all out of our dealings with the government, we need to understand that it does not function like an ecosystem. !1 is often at cross purposes with itself. From a practical point of view, what matters is lo identify the good individuals and the useful offices. Recently, a two-acre swamp just upstream from my house came under assault by crews using bulldozers. chain saws, and fire. It was a spot I have to pass on the way to town, and I have delighted in watching the maples be the first trees to tum red in the fall or scanning the edges for colorful or unusual birds - redwing blackbirds, yellow warblers, and perhaps an occasional teal. I would prowl the edges noting where the deer (so scarce in this pan of the mountains) had taken advantage of the protection of the thick growth and had found a small, dry spot in which to bed down. During spring and summer evenings the frog concert would entertain me as I went past, and I would sometimes see the muskrats and beaver who lived in the vicinity of the marsh. The tiny swamp even offered downstream residents like myself a modicum of flood protection. Local rumor had it that this delightful lµ'Ca, so full of natural life, was destined to be a trailer park. I wasn't happy about this. Since I knew the law, I phoned the Corps Regulatory Branch in Wilmington, NC to report the situation. I was dubious abouc what the result of this action would be, but, to my amazement, a biologist from the Corps was on the scene within two days time. While my reaction was not fast enough, nor the law tough enough, to save all the swamp, the owner was forced to modify bis plans and the habitat hangs on. More importantly, that visit was the beginning of a series of Corps actions in the mountain area that are enhancing the prospects for the survival of our mountain wetlands. In some cases itll has been removed and landowners ordered to carry out restoration work; in other cases filling has been prevented. FALL 1987 �Neither the law nor the agency are perfect. We have much better control over filling than ditching. Small projects are sometimes exempt. There are questions of interpretation, and the answers have not always made me happy. Nevertheless, contractors and developers in Karuah can no longer claim ignorance of the 404 permit process. So we have a tool to use. One of its limitations is that all of North Carolina is administered from the Corps Wilmington office some 400 miles away. With this in mind, a number of people in organizations in North Carolina have been trying to get the Corps to establish a regulatory office in Asheville. If you would like to help, write: Col. Paul Woodbury US Corps of Engineers P.O. Box 1890 Wilmington, NC 28402 Tell Colonel Woodbury that our wetlands need protection, that it is the Corps' job, and that you are not sarisfied with the service we are getting. Suggest they open a permanent regulatory office in the mountains. Not all of Katliah is in North Carolina, but the situation is similar in other states. The bulk of the Corps' traditional work - the damming, dredging, canalbuilding and ditch-digging for which the Corps is so infamous - is in lowland areas, and so are their offices. Before residents of other states call on the Army Corps of Engineers to intervene in I.heir local sicuations, they might want to check with local conservation groups. The regulation branch in Wilmington, I am told, has a good reputation for dealing with conservation issues, and I am certainly impressed with the integrity of the individuals l have dealt with. Other district regulation branches may be equally conscientious, but I do not want to be blamed for loosing the proverbial fox into anybody's henhouse. Ecologically, our high-elevation wetlands are our most critical habitat. They are imponant stopover points for migrating birds whose flyways pass across the mountains. They are home for endemic, marshland plant and amphibious species that are found nowhere else. Other animals pass through the micro-marshes, some feeding on the rank growth, others preying on the smaller animals, and all taking advantage of the protection afforded by the swamplands' dense cover. If you see what looks to you like a wetlands violation, call Bob Johnson at tfie Wilmington office at (919) 343-4641. If you want to learn more about this, ca1l me at (704) 524-8369. Oraphic by Rob Messick D.0.E. HOT MEALS PROGRAM Natutal World News Sct"icc Natural World News has recently learned that the US Department of Energy (DOE) has finally come up with a solution to the bothersome nuclear waste crisis: we're going to eat it! The vehicle for this dramatic breakthrough is the Byproducts Utilization Program (BUrP). This seemingly innocuous scheme is the cover under which the doebo1s plan to recycle nuclear waste into the private sector. An early plan was to resurrcc1 "low-level" contaminated metallic hardware from nuclear plants as dinnerware. Now the doebots are planning to irradiate food with cesium 137 to help the food industry control spoilage organisms and give fresh food a longer shelf life. Developing cesium 137 food irradiation facilities (there arc plans calling for 1,000 such facilities) would serve the DOE in two ways: First, if the doebots are allowed to create an artificial market for Cesium 137, then they can put pressure on Congress to repeal a 1982 ban on the hazardous reprocessing of civilian spent fuel rods, which have accumulated in dangerous amounts in temporary storage pools at the nuclear plants. Congress originally institu1ed the ban to prevent circulation of the material to keep i1 secure from terrorists. Secondly, reprocessing would allevia1e the waste problem by reducing radioactivity up to 55%, thus encouraging the use and production of more nukes and more waste, and would generate plutonium enough to satisfy the Pentagon's appetite well into the 21st century. The food irradiation plan is being continued despite knowledge of potential health hazards as cited in the Congressional Record, S1788, February 4, 1987: "The application of ionizing radiation alters or damages food cells. It also creates reactive chemical intermediates known as free radicals, which react with food constituents to fonn potentially new compounds in the food called 'radiolytic products' or RP's. Some of these compounds, called 'unique radioly1ic products' or URP's, formed during radiation exposure are no1 known 10 exist previously in foods." In the US House of Representatives, Rep. Doug Bosco has introduced "The Food Irradiation Safety and Labeling Act of 1987" (HR 956). Senator George Mitchell has introduced a companion bill in the US Senate. The two bills would stop food irradiation plans until safety studies are completed and contain strict labeling regulations for irradiated food products. Unless you would like to be served up a plutonium/cesium 137 economy, you might want to write your Congressional legislators and express your support of the bills. Cesium 137 - all you care to cat! BURP! NO PROBLEMS WITH TOBACCO Nanni World NeWl Savice "We do not have a problem of pesticide use on tobacco," said NC Agriculture Commissioner Jim Graham, as he announced that an NC Department of Agriculture (NCDA) task force of inspectors has been specially trained to detect the use of herbicides (particularly Dicambra and 2,4-D) on smoking and chewing tobacco. The toxic herbicides kill the tobacco plantS prematurely and yellow the leaves, making it appear that they have been cured in the field. The herbicides are highly poisonous, and their use is illegal on tobacco and food plants. According to a report in the Agricultural Review. the official publication of 1he NCDA, the specially-trained inspectors will fan out to every tobacco-producing county in the state to stamp out any traces of illegal herbicide use on tobacco bound to domestic or foreign consumers. The inspectors will visually check tobacco crops for signs of illegal herbicides and will pull leaf samples for lab analysis. Offenders, who endanger the health of consumers and the reputation of the North Carolina tobacco product, will be hit with strict penalties, Graham promised. Commissioner Graham also sent letters to all of the major domestic and export tobacco companies to explicitly assure them that the North Carolina tobacco crop is uncontaminated with poisonous chemicals, and that there is no problem in the North Carolina tobacco fields. - NATURAL WORLD NEWS continued K.ATUAH- page 21 ®Xt page FALL 1987 �- NATURAL WORLD NEWS continued SHOWDOWN AT FLAT CREEK NalUnl World News The signs appear all around the Flat Creek Community on billboards, telephone poles, and motor vehicles: STOP VULCAN QUARRY! Vulcan Materials Company, a national corporation headquartered in Winston-Salem, N.C., has leased 99 acres and plans to blast 400 feet into the Eanh to mine the granite substratum below the Aat Creek Community. The angered community residents are not going to let it happen. Vulcan says there is enough granite to work. three shifts a day at the quarry for 55 years. How does that weigh against the risk to the health and well-being of Aat Creek, its watershed, and its people? Aat Creek itself would suffer. Any water that leaks into the 400-foot-deep pit during quarrying operations would be pumped into Aat Creek. That water would be laden with sediment, wastes, oil, chemicals, hydraulic fluids, and other debris from the mining operations. Vulcan is required to maintain only a 75 feet buffer strip between their operation and the waters of Flat Creek. "Seventy-five feet? That's the same as for my septic tank!" declared an irate residenL "What do they think they are doing here?" The ground water beneath the Flat Creek watershed would also be heavily impacted. A letter received June 24, 1987 from the North Carolina Dept of Natural Resources and Community Development listed four impacts a quarrying operation could have on ground waters around the site: 1. When the overburden above bedrock is stripped away, the water storage for the underlying fractured rock aquificr is removed. This can affect the flow of water in nearby wells and springs. 2. The blasting of bedrock can disrupt the flow of water in the fracture system supplying bedrock (drilled) well sand springs. 3. Dewatering the open pit could lower the water-table in the vicinity. 4. The exposure of fractured bedrock in the quarry can result in contaminated water entering and contaminating drilled wells in the vicinity. Constant blasting and the noise and dust from the cavalcade of trucks and heavy machinery will affect the two hundred homes and the two schools that are within one half mile of the quarry site. Vulcan already operates a quarry in Enka that blasts six days a week. The noise and the residues of the blasting dust are impossible to conttol. The new Enka High School, only two years old, is already starting to show cracks. Vulcan Materials Company has leased the 99-acre propeny in Flat Creek rather than purchase the land. Leasing relieves a company from any liability if water, air, propeny values, etc. are negatively affected by their panicular use or misuse of the land. A public meeting was held at the Flat Creek Elementary School August 6 in response to the announcement of the quarry plan. Over 600 concerned citiz.ens ancnded. KATUAH - page 22 For an area such as Flat Creek to become a "community'', a petition has to be submitted bearing the signatures of at least 20% of the citizens. Within four days 60% of the people of Flat Creek had signed a request for community status, and within one week Flat Creek formally became Flat Creek Community· a voice united. The concerns among the Flat Creek Community residents arc valid and immediate. With threatened water and air quality, daily explosions, increased traffic flows, and potential lowering of property values, it seems safe to say that Vulcan Materials Company would be more responsible and wiser 10 choose an area that offers less risk to humans and the environment than within the Flat Creek Community. NC LEGISLATORS WANT DUMP Nlllnl World News Service The North Carolina General Assembly bas decided, at least for the time being, to remain a member of the Southeast Low-Level Radioactive Waste Compact and to receive all the low-level nuclear waste from the member states for the next 20 years. In both the House of Representatives and in the Senate motions to table withdrawal legislation won overwhclmi_ngly by margins of 66-32 and 39-IO respecuvely during the last days of the session. Most of the western representatives voted for withdrawal. The three weeks of the legislative session saw an intensive campaign by paid utility company lobbyists to influence legislators. Their cffons apparently had effect, as the legislature passed RB 35, which calls for a Siting Authority that is not accountable to either the public or the legislature to decide on the location of the radioactive waste dump. If there is any positive benefit from these votes at all, it is that the roll calls indicate which legislators deserve to retain their posts and which need to be replaced in the primary election next May. Then we can try again next session. Our work is cut out for us. For more information, contact: Citizens Concerned about Nuclear Waste P.O. Box 653 Dillsboro, NC 28725 or Ron Lambe, Nuclear Waste Task Force WNC Alliance P.O. Box 157 Spruce Pinc, NC 28777 PEREGRINE NEST DISCOVERED NC Wildlife Reaowces Commission Thirty years ago the peregrine falcon, the fastest of the birds of prey, was wiped out of the Southern Appalachians largely due to damage from the pesticide DDT. For the past four years NC Wildlife Resources Commission (WRC) staff and volunteers have been "hacking" young peregrine falcons at several l<?Cations i.n t~e Katuah province to re-establish the bird m this pan of its native range. The program seems to be paying o~f. A pair of the peregrines have made a nest ~n the Pisgah National Forest. The female ln1d two eggs in the nest, one of which hatched a young chicle, who only lived for three weeks before dying of unknown causes.. Nevertheless, Allen Boynton, project leader for the WRC, was exuberant. "This is the first nesting pair of peregrines in the state in 30 years," he said. "All the people in the project arc thrilled." When biologists learned the sole falcon chick had died, they quickly sent for another peregrine chick that had been born in captivity. When the chick arrived, it was placed in the nest, a mossy area on a rock ledge. "When the adults returned, they flew aroung the nesting site, looking at the chick," said Boynton. "The chick staned begging for food whenever an adult peregrine would land on the ledge. After a couple of hours, the birds settled down. Several days later when I returned, I saw one of the adults feeding the chick. "We put the foster chick in to hold the adults at that nesting site and to give them experience in raising a chick," said Boynton. "We'll continue to watch for return birds, as well as releasing more falcons in future years." The peregrine project has released 45 young falcons in the state of Nonh Carolina in the four years of its existence. The project is funded by the Peregrine Fund, a national organization dedicated to re-establishing the peregrine in its native range, and taxpayers who marke<l the Non-game W1l<llllc Checkoff on their state income tax returns. The US Forest Service and the US Fish and Wildlife Service have also provided funding and personnel for the project. ~ FALL 1987 �PeaceNet In tenns of networking continentally and globally, an invaluable resource is PeaceNet. PeaceNet is computer-based communication system helping the peace movement and the environmental movement throughout the planet cooperate more effectively and efficiently. With a large minicomputer based in northern California connected to Telenet, a common carrier, PeaceNet can facilitate letting subscribers communicate globally, usually through a local phone call. PeaceNet is compatible with virtually any personal computer or computer terminal outfiued with a 300 or 1200 baud modem. P eaceNet has more than 1,000 subscribers including the Coalition for a New Foreign and Military Policy as well as Earth Island Institute. PeaceNet now also serves EcoNet. PeaceNet has an electronic mail system which allows one to send and receive messages to and from the other PeaceNet subscribers and from Telex and University systems around the world. It offers easy-to-use tools for posting events on international bulletin boards, preparing joint projects through electronic conferences, and finding out the latest information on environmental and peace issues. In addition, PeaceNet can provide computer conferences, like specialized bulletin boards. By using this conference tool, a geographically spread out organization can carry on frequent and responsive communications. Some organizations use it to facilitate group decision-making and task sharing processes, long distance. Conferences can be set up in private fashion for a small group of users or they can be established as a public resource. PeaceNet also has databases which provide easy access to large quantities of information and allow for custom searching and output (printing) fonnats. Databases include: lists of speakers, organizations, and foundations as well as bibliographic, legislative and project infonnation. PeaceNet is a non-profit project of the Tides Foundation, based in San Francisco. So far, PeaceNet has been funded primarily through grant and gifts. Soon, though, fees from users will help it become financially independent. PeaceNet's rates arc extremely reasonable. Fll"Sl, you pay a $10 one-time sign-up fee. This gives you a user's manual and a free hour of off-peak computer time. Then you pay a monthly charge of $10, which gets you another hour of off-peak computer time each month. Every additional peak hour is $10 and every off-peak hour is $5. Sometimes, initial fees are waived and sometimes discounts arc available. If you are interested in finding out more about PeaceNet, writeorcall: PeaceNet 3228 Sacramento St San Francisco, CA 94 I I 5 (415) 923·0900 , Oacc it caac to ac j1st after the leans had catirely flllca ia the forests, whca cn1 loacsoac whip-poor-wills had goac, that s1rely it is c111g• jHt to breathe aad be, or take nothcr's h11d i1 Inc, sighiag to behold the old Milky Way dastiag the hcucas with a t&gae woader. Why do we aeed sach passioaatc delights whca we may fi1d aew streagth ia elder aightsT S1rcly te feel preaeditated s11 wara oa yon sh11lders all the S1aaer, or to gaze 1po1 fresh saow i1 wiater, is charge enough to wholly fill our days. So whcace comes the dark mysteries we breed, huiag to s1ffer, or at least astond the world, and her followers arouad usT We hue forgottca what we oace beheld: that life is what we make ef it: ao more. Tho1gh sickless cater as ia awcfal forms, our lowed oacs die eatirely, lcuiag aoae, aid weights of tragedy 11chor fi1e joys, of 11 iastaat we may feel sweet gladacss, seeiag though it fades, that it still eadares. So wherefore the sad, regrettable maaT Builg oace drau such sercadipity, 10 time is left to sorrow or coaform. Each murmur of aatare souads iHiolate. by Michael Hoctadag ~ • ,. ~ ~ 'furtlt ls/Olld is tht o/dlnew nativt namt for North Am.:rica KATUAH - page 23 Old Galaxies Cnpluc by Rob M~s1d: ~ �DRUMMING LETIERS TO KATUAH Persimmon seed, I am .... let me glisten in the sunlight to paint you colours, gold, bronze, amber forever. let me be free to grow to bear.... to watch my young sway, to grow, to bear. let me not lay on the cold, damp ground trample me not for the Eanh is my food and the sunlight my wonderment Dear Katuah, I am writing you I.his leuer because while visiting wiLh our new friends Ann and Michael at the Rainbow Gathering here in neighboring Graham County, we were given a copy of your paper. During our visit lo the gathering, my wife and I found I.hat our love for the mountains I.hat we live in was revitalized and reinforced by Lhe people's love and respect for nature and their desire to preserve our planet for generations to come. They also helped to remind us to judge only a person's deeds, not his looks or possessions. My wife and I both work at Mountain Park Medical Center in Andrews where we live. Some of our co-workers were quick to judge the Rainbow brothers and sisters by looks alone, never trying to understand what they stood for or believed in. I am 37 years old and can still remember what the sixties meant. I may have served in the Navy during that time, but I always believed that everyone should follow their own hearts and not be absorbed in the masses. We must remain individuals, yet not do anything to hurt any other living c reature, no matter how small or seemingly insignificant they may seem. My wife and I both stop for animals when driving, getting out and carrying turtles to the side of the road in the direction that they were heading. Getting back to why I am writing this, we would like any information pertaining to groups or activities in this area that we could attend or help at. We would like to help preserve our bioregion for all time. Also, please let us know about subscribing to your journal. Kelly (Kelly and Deborah Jones Andrews, NC) Persimmon seed, I am.... betraying the man. Bern Grey Owl Raleigh, NC Dear~ Dear Katilah, Someone showed me your summer issue and I noticed that your next issue, in the fall, is going to be on the black bear. As a bear hunter, I may have something in common with you. I want to see the black bear population flourish in these mountains. Here are some things that concern me about the present state of affairs: Jllegal hunting. In some areas in these mountains, poaching is rampant. What we need is good enforcement of the hunting laws. There needs to be enough personnel to do this. Illegal hunting doesn't do any of us legal hunters any good. Huntini: season in NC. The hunting season here in NC actually opens too soon(@ Oct 12). You see, female bears need time to get in their dens; they go into their dens earlier than the males. For the black bear to reproduce, it is very important to protect the females during this time. Also, they may still be caring for cubs at this time, and the cubs need the protection, too. Other states around here don't start up their season 'til later. That's what we need to do in NC. Although it's illegal, I have seen hunters shoot a female bear with cub. Radjo Collars. Some hunters rely on tracking bears with radio collars on their hunting dogs. To me, this takes the sport out of it .B.fil..l:ill. Although it is illegal, some hunters bait for bears. The law against this needs to be enforced as well. Having good hunting laws and the personnel to adequately enforce them is our best bet in ensuring a healthy black bear population for these mountains. anyone, - HELP! The word has been out long enough about scarab beetle larvae (see .K_illiiM. #12). After getting sick at yet another Rainbow Gathering, I'm pissed. The time for pondering has passed. It's time for Rainbow people to quit scratching their asses and produce a large enough crop of these critters to eat all the shits of a gathering. The larvae can be scooped up at the end and returned home. If it's a very cold gathering, a few candles in jars should keep their appetites stirred. The shitters won't fill up, and dysentery will become history. If not the Rainbow Family to lead the way of the future, who? 'Cause the larvae are coming to the world to clean up one of man's (sic) greatest problems with or without the Rainbow Family (unless the poles shift first... ..) I am but one person at a lonely Rainbow outpost, who can only do so much, like write you and send a few starters for new colonies. I kept them alive all winter! They are ready! Let's go! The time is NOW! Sincerely, Corry M.C. Rutherford County, NC KATUAH - page 24 FALL 1987 �The Lessons of the Hunt "Patience," says the stately Heron As it stands in the shallows, Waiting for a fish or frog To obligingly swim by. and isn't he contained in she? (She wishpered) isn't he in herand here and male in side of female? Isn't man in woman, prince in princess God in Goddess? Isn't Ibis a very narural thing in a very natural world Yes! i said (an excited fool now) Yes! HE is in HER! Yes! HEARE H*E*ARE "Patience," says the tiny Jumping Spider As it dans along a vine, Its huge front eyes alert For an insect's telltale twitch. "Patience, "says the coiled Rattlesnake As it lies beside a log, Waiting for an unsuspecting mouse To follow its accustomed path. "Concentration," says the Heron As, one slowly moving foot at a time, It stalks A shining minnow. HE*R HER And i saw this planet as a veiled cruxible of pressured light and She laughed and said even the Y chroma some's an X standing on one leg and i laughed too. "Concentration," says the Rattlesnake As the mouse scampers closer, For there can be But a single strike. "I see and understand," say I dr.iwing by Troy Settler Will Ashe Bason Check, VA "And thank you for your gifts. Now I can tread the inner paths To seek my own prey, Truth." e Douglas A. Rossman - continued from page 5 In his normal tone he resumed, 'The sorry, but I would have accepted it. But to have tracked her down by radio, insjde the sanctuary, inside her den absolutely enraged me. There's no sense to it. Someone hunting, even poaching, outside the sanctuary is likely to pick up transient males. But invading the sanctuary means a poacher is likely to get one of the females, which are the breeding element of the population." To protect the other bears, all radio collars have been removed, except for three bears the Project team has been unable to catch. Removing the collars has hampered the study this year, but Roger Powell says, "We're fairly confident that we have figured out a way that we can continue to collect data that will put the bears in no jeopardy of poaching - but we're not talking about it yet "Our project's handling procedure has one of the best safety records for least bear injury and monality of any large mammal study in North America. I feel good about that. We've put a lot of care into handling lhe bears promptly and safely, so that it has minimal impact on them. It seems that all that care has been worth it." bears have to live with people. We need to "Those of us who want to share the world with other creatures need to learn as much as we can about them ....." learn as much about the bears as we can, because I've got a feeling that most people are not ready to immediately stop changing the world to suit themselves. "Those of us who want to share the world with other creatures need to learn as much as we can about them, because there are a lot of people out there who don't care. "We need to get to the good things and keep them good, before other people get to those things and change them." c .. CD And, when asked if he thought that the bears had anything to teach us, he replied softly, "The whole world does. "I don't see the bears out there trying lO change things. They're living with the world the way it is. It seems that every time we change it, we mess it up. We're better offleaving it the way it is." KATUAH - page 25 ~~E.'11.~~ c ::> ~ ::> :~e:~~~ I 3 ~ .;..;~ri:l:lllL.IC~ ~~;;s;.::.::..;;...;;;..:;:c;::i;z..;:m:;~.a.:.;..l:ll;;L...:;~-=---':.;._.::.:...:::::=::......11..;:,;.;;.:.;...J ; FALL 1987 �- continued from page 15 Every year our club has a bear supper. Our wivcs'll cook bear meat. They fix ii about five different ways - baked, barbecued, stcwed.....any way you like it. And they make potatoes, bread, coffee, all the side dishes. It's a fine time, and it doesn't cost nobody a dime. You can cat bear meat 'til you can't eat no more. At the first part of the season when our club gets together, we take up a donation. Everybody pitches in $3-5.00, whatever they can afford. We put that money in an envelope, and one guy hangs onto it. If anybody's dog gets hun, and has 10 go to the vet, that money pays for that dog, no matter who's dog it is. A group of guys sticking together can 1113kc up that bill, where one guy can't afford it. We depend on Forest Service land to hunt. Bears like to go back into the deep woods. They always have, and, as long as there's a mash crop every year, they always will. For the last five or six years the mash has been spotty. If you go back deep in the mountains, you might find a big, bumper crop of mash on one mountain and none at all on another mountain. But I believe that as long as the Forest Service controls that land, and keeps people from building summer cottages there, we'll always have bears. They'll always be here. The hunters aren't going to destroy the bears, but the poachers nre something else again. They arc something the Wildlife Commission doesn't like; the sponsmcn don't like them; and the ochers don't like them either. But as long as there's man and womnn on the face of this Earth, there's going to be murders, there's going to be robberies, and there's going to be poachers. Hunters themselves are going to have to protect the wildlife. And they can do that, because they are out in the woods, and they can report any violations that they see going ~ on. l'nwiJona Ptr1Mal S..rv1ct Fill,,,. You< 8oolt Netds In 5r«1ahzed fjelJa --=~ UlTIIAVIOlET PUlllFICATIOH AHO FILTERING SYSTEMS SOlAll PRODUCTS · WATER AHALYllS OAJtY HEMSOTM 8oola.ltr ~ Htleh«is Sbopplq Ctntu ~ Nar1b c.rouna 28'07 RANDAU. C. LANIER ~2 .HWY 107 RT. 68 BOX 125 CUUOWHEE. NC 28723 Chinese Acupuncture and Herbology Clinic SCOTT BIRD GREG BLACK (704) 683-1414 683-4795 342 Merrlmon Avenue Ashevllle, NC (704) 258-9016 •.,.(notli«r Small lluslnut Jor IJorCd P£ACe ... '1\iilee, 'ltUll~I 'Na~rcm BOBCAT T-SHIRT SHORT SLEEVE T: $10.00 ppd. Colors: Ecru, White, Sliver, Se.foam (It. green) Teal LONG SLEEVE T: $14.00 ppd. (Includes Paw Print on Sleeve) Color1: Ecru, Sliver, Teal, White Satisfaction assured or return for full refund. Please Indicate size, color, sleeve length, quantity. --t<c.,_._ _ l :::I ICIU ........_M,w . , -.IC-!lO'I-._, ~a.. Introducing the BOBCAT This full color design Is hand-screened on T-SHIRTS OF 100% PRESHRUNK COTTON IN ADULT SIZES S,M,L,XL We •I.a have a line of sweatshirt• and kids T-Shlrts KATU All - page 26 c~•-..;::=:=:=:=:=: C WSA ~I Natural Food Store & Deli 160 Broadway Ashevllle, NC 28801 Where Broldway1Neta Mamnon Ave & 1-240 OPEN 7 DAYS A WEEK Monday-Saturday: 9am·8pm Sunday: lpm·Spm (704) 253-7656 FALL 1987 �Littering: The Same Old Story ~ by Michael Hockaday I think it happened by accident, but it's hard to decide about some things. I'd bad it with a bag of fruit left aging on its own too long. It was time to go, so I brought it with me on my morning walk over along the pastures where the creek doglegs toward the big oak mountain. I stopped to toss those too-juicy pears toward a neighbor's cows clustered at the far end near the cornfields, leaving the bag by the wayside. I'd get it on return. Which I did, and found myself colJecting bottles, broken mostly, and cans: glass, plastic, aluminum. Beer cans were understandably the worst offenders, especially Budweiser, the King of Beer. Obviously Bud isn't wiser, and I still didn't understand. How quiet it was late Friday morning just coasting into the noon daze .... .leaves falling together in little groups or spiraling away one by one. Crickets caroled their tiny insect syrunphonies, or were they lullabies being put sleep by the vivid sunshine? Crows were growing less raucous, but the bluejays sure were arguing. I kept on with it, listening and cursing some. It was hard not to have bad thoughts against those who offhandedly dumped some of their junk on ~ nieghborhood, this stretch of public, county dirt road to boot! But I thought: I too am a litterer, though I don't break bottles against treetrunks or creekrocks, or cast my cigarette wrappers where all the world will see. Call that pride, ability? Ignorance? Carelessness? KATIJAH - page 27 No, I don't litter like I used to . Yet, as a consumer, I do my share of littering, for to buy and to throw away is interwoven. So there I was collecting garbage in my own neighborhood, which seemed at first a little embarrassing. I'll admit to being stubborn, but I didn't get it all. And I'm glad no one drove by. Those candy wrappers left seasoning for the last few weeks in the autumn sunshine had dried, melted, and broken into slivers that stuck to the blades and stalks of grass and weeds. I really couldn't pick them up without being quite meticulous, and it's true: the shade of my own front porch was calling me. Pausing in the road in the hot noon light, I remembered why I fear walking barefoot through these countrysides, crossing creeks at random, drying my feet in the cool shore sand: broken glass, jagged tin. Sparkling like mica under current, hidden under soft fall leaves. Dragging it all back home, I found out one thing: within an arrowshot of this old farmhouse I call home, a large grocery bag had been filled with that dirty stuff: garbage, junk, waste. Nowadays our roads are becoming dotted with more silver, red, black, orange, and less natural greens or the clear, plain color of the dirt of a Georgia country road. Why? I felt confused and very ignorant. It is more than a process of becoming an adult. A lot of conflicting thoughts and new questions came and went in my mind. Was littering a form of possessing, of exercising the right to litter the space around you, especially the place you grew up, the land you claim as yours? At first I believed the stuff I carried home was left by people driving through, or were my own neighbors littering? Could someone pay me to do this? Do I want to be a waste disposal unit? Hello, Mr. Dumpster. Or free to walk the woods and forest paths like I did the first year I arrived from a dirty city, going barefoot through the upland meadows, moving casually through deep grass, not finding any hurt but vinerash or stonebruise to my naked soles? And I would love to have those days again, though the past won't be reclaimed. But in the present, in today's world, does it seem too much to expect strolling barefoot through these hills, or to thoughtlessly race and dive into these lakes becoming clearer, yet thus more poisonous? Do you know where the honeysuckle clusters around that locust comerpost where the roads meet and the pavement starts? I found a pile of broken bottles there. And you know along the creek where the bitter, purple ironweed prospers in the low spots - I am finding layers upon layers of old junk: tractor tires, glinting slivers of old mirror glass, red velvet dance shoes dampening to tatters and dust Old garbage, family trash. The same old story. Quite usual. But still I feel a useless, impotent sense of despair as I see the simple, local, beautiful places marred by littering. Society at large won't solve it. Neither can I. That night I spent more time gazing on the feather of the grand Milky Way, appreciating clear, silver, tremulous stars. A cool wind stirred and freshened me. FALL 1987 �evenrs 3 WILLIS, VA "Healing the Family in the Wise Woman Way" - finding and preparing herbal medicines with Kathleen Maier and Sherry Willis. Indian Valley Holistic Center, see 9/19-20. SEPTEMBER 12-13 ASHEVILLE, NC RIVERFEST - "C'mon down to the riverside!" for the grand finale of French Broad River Week. Call (704) 254-8131 far more information. 18-19 3 ZIONVILLE, NC "Whole Brea1h Bodywork" workshop at Polestar Re11eat Center with Ginny Wright; 604 Mt. Vernon Ave.; Charlotte, NC 28203 ASHEVILLE, NC New Priorities Conference on Peace, Social Justice and the Environment.. 3-4 Includes featured speakers, workshops, panels and fellowship. Sponsored by Katifah and many other organizations. Asheville High School. $10 registtation, includes lunch; childcare $2. Info: (704) 252-3036 Is There a Future for the Southern Appalachian BLACK BEAR? 4-9 18-20 TOWNSEND, TN Tenn. Environmental Education Association Conference at the Great Smoky Mountains lnstitu1e at Tremont; Townsend, TN37882 GREAT SMOKY MT'NS. "Research on the Wild Mammals of the Great Smokies" with Dr. Michael Pelton. $40. Smoky Mountain Field School; Department of Non-credit Programs; 2016 Lake Ave.; Knoxville, TN 37996 A Wlldllfe and Habitat Conference September 29, 1987 WILLIS, VA "Health and the Human Mind" - the fundamentals of body electronics with Richard Lowenthal. $95 + $20 room and board. Indian Valley Holistic Center; Rt. 2, Box 58; Willis, VA 24380 21 FALL EQUINOX BREAKS, VA Stage productions "South of the Mountain" and ''Talcs" by the Roadside Theater. For more info, write: The Roadside Theatre; Box 743; Whitesburg, KY 41858 22-27 BRASSTOWN, NC Coker Creek Anists' Creative Clothing Workshop. John C. Campbell Folk School; Brasstown, NC 28906 9-11 Owen Confemice Cent.er UNCA, Asheville. NC 19-20 19-20 STAUNTON, VA Earth First! Appalachian rendezvous and action against clearcutting in the George Washington National Forest Meet at North River campground, GW NF. For more info, call Roland Knapp at (606) 259-0252. Sponsored by: Environmentlll Studies Program. UNCA Soul.hem Appalachian Black Bear Fe.dcnltion Long Branch Environmental EducDtion Center KAWh.Biorcgio03l Journal 27 WILLIS, VA "An Afternoon of Personal and Planetary Healing" - circle on Mother Mound with Tom Williams. Donations. Indi~ Valley Holistic Center, see 9/19-20. 30 ASHEVILLE, NC Green Politics. Regional meeting of the WNC Greens. Montford Community Center. 7pm More info: (704) 254-6910. OCTOBER 15-18 HIGHLANDS, NC "Fall Landscape Photography Workshop" with Sam Wang - exploring and photographing fall in the beautiful Highlands area. $250. The Appalachian Environmental Ans Center; P.O. Box 580; Highlands, NC 28741 BLACK MOUNTAIN, NC The Black Mountain Fall Festival. Traditional music, dance, and stories by Gamble Rogers. the Houseband, Peter Ostrousko Band, Wild Asparagus, David Wilcox, Golden Rod Puooets and others. $30 for the weekend. Write: Grey Eagle and Friends; P.O. Box 216; Black Mountain, NC 28711 16-18 2-4 ZIONVILLE, NC "Healing Wise," a weekend seminar on herbal healing with Susan S. Weed. $125 or daily, includes camping, meals. Sun.- "For Women Only". Contac1: Phoenix Productions; Rt. 2, Box 59; Zionville, NC 28698 25-27 WA YNES VILLE, NC "Spiritual Astrology: Symbols of the Self" - using the birthchan as a mandala to center the Self among the various roles we play in life. Michael Thurma.n at Stil-Light Theosophical Retreat Cen1er; Rt 1, Box 326; Waynesville, NC 28786 (704) 452-4569 25-27 KATUAH - page 28 HIGHLANDS, NC "Elders' Circle of the American Indian Council - elders from the Six Nations, Hopi, Pueblo, eastern and western Cherokee will speak at the Mountain; 841 Highway 106; Highlands, NC 28741 (704) 526-5838 WA YNESVnLE, NC "The Modern Woman and Spirituality" with Elisabeth Peryam. Discussion, group work, ar.d worship for women at Stil-Light. See 9/25-27. FARNER, TN "Wild Foods and Medicines" expedition into the woods with Snow Bear. $50. Pepperland Farm Camp; Star Route; Farner, TN 37333. (704) 494-2353 2-4 HOT SPRINGS, NC "Courage, Kindness. Commitment, and Humor" retreat with Bo Lozoff. $50. Sou1hern Dhanna Retreat Center; Rt. l, Box 34-H; Hot Springs, NC 28743 CEDAR MOUNTAIN, NC Sierra Club "Outing Skills Workshop" - essentials of backpacking, knots, food drying, map and compass work and much more. $20 includes meals. Write for info before Oct 1 to: Shirl Thomas; P.O. Box 272; Cednr Mountain, NC 28718 17-18 WILLIS, VA "Introduction 10 Pennaculture" principles of cultivation with Thelma Snell. Indian Valley Holistic Center, see 9/19-20. 17-18 2-4 23-25 FARNER, TN "Primitive Camping Skills" learn to stay warm, dry, and well-fed wilh what lhe forest has to offer. See 10/2-4. FALL 1987 �- .. ' 21 KNOXVILLE, TN The Roadside Theatre presents "South of the Mountain''. See 9n.2·27. 25-29 WAYNESVILLE, !'liC Good cookin' at Stil-Light! "A Vegetarian Thanksgiving - The Role of Diet on the Spiritual Journey." $20. Sec 9n.5. 27-29 HOT SPRINGS, NC "Medicine Wheel/Mamlala The Circle of Peace" with Louise Sunfeathcr and Jennifer Gordon See 10/2-4. 14 Rob Messick 23-25 YELLOW SPRINGS, OH Conference: "The Self-Reliant Community" with Jeffery Bercuvicz, director of Rodale's Regeneration Project; Sue Jackson; William Berkowitz - identifying local skills, talents, and capital and using them to take the community's future in hand. $50 + $20 accomoclations. Prices include meals. Contact: Community Services; P.O. Box 243; Yellow Springs, OH 45387 WILLIS, VA "Rebirthing Weekend" Michael McDowell. $50. Indian Valley Holistic Cenier, see 9(1.7 24 W ILLIS, VA "Healing Old Wounds" rele:ising the past. Tom Williams. Indian Valley Holistic Center, see 9n.7. UNICO I ST. PAR~ GA "Earth Skills Workshop" for the whole family with Eustace Conway. Contact: Linda Rigell; Rt. l, Box 1426; Clayton, GA 30525. 28-29 DECEMBER 7-8 13-15 FARNER, TN Caving expedition. See 11/6-8. 5-6 SMOKY MT'N PARK Winter High Country Camping. The Smoky Mountain Field School. See 9/19-20. 11-13 14 GREAT SMOK Y MT'NS. Winter Field Botany. Smoky Mountain Field School, see 9/19-20. 23-25 BRASSTOWN, NC Fall Dance Weekend. JCC Folk School, see 10/4-9. WILLIS, VA "Trusli ng In tu it ion" following the inner voice. Tom Williams. $60. Indian Valley Holistic Center. See 9n.7. 14 RADFOR~VA "Leaving Egypt" - stage production by the Roadside Theatre. See 9/22-27. 20-22 CHAPEL HILL, NC Economics As If Earth Mattered Conference with Herman Daly and Paul Wachtel. Center for Reflection on the Second Law. (919) 847-5819 WAYNESVILLE, NC "Intuition: Gateway to Knowing" - "Intuition is not psychic phenomena.... It is the Soul and its expression in form" - Joyce Keane. $20. Stil-Light, see 9n.5-27. HOT SPRINGS, NC ''Tibetan Buddhism: Traditional Methods for Spiritual Growth" - the Ven. Tubten Pendey. $75. Southern Dhanna, see ion.-4. 11-13 BRASSTOWN, NC 18 Olde Follcs Party. 19 Children's Pany. JCC Folk School, see 10/4-9. 30 HALLOWE' EN (Samhain) the ancient Feast of the Dead. 30-11/1 HOT SPRINGS, NC ''To Leap Like :i Tiger: A Zen Weekend" with B:irbara Rhodes. $86. Southern Dhanna, see lOn.-4. NOVEMBER 1-14 BRASSTOWN, r\C "Log Cabin Building" course with Peter Goit. JCC Folk School, see I0/4·9. 6·8 FARNER, TN Caving expedition to Cloudland Canyon. Basic safety. geology instruction by Snow Bear. Pepperland, sec IOn.-4. 6-10 HOT SPRINGS, NC "Meditation Retreat for Women" with Anna Douglas. $112. Southern Dharmn, see ion.-4. KATIJAH - page 29 FALL 1987 �STIL-LIGllT THEOSOPHICAL RETREAT CENTER • a qu1el space for personal mcdiLntion, group interaction through study and community worlc, and spiritual semin:lrs. Contact Leon Frankel: RL I, Box 32.6; Waynesville. NC 28786 CRAFTSPEOPLE -send price listings to Gif1td /lands of NC, 331 Blake St; Raleigh, NC 27601 (Au'n: Bcm Grey Owl) - unique shop presenting 35-40 craflers' worlcs in Raleigh's City MlrkcL All aafts considered. ROCKIN' Willi BILLY B • Do the Dance of tht Dragonfly or the Rock 'Roll of Photosyntthsis in the "Music and the Natural World" workshop. Available for bookings for schools or loc3l groups, Jan. 29-Fcb. 4, 1988. Great motivation for kids! Call Ken Voorhis (615) 448-6700. FUTO~S by Simple Pleasures • affordably p1iccd Send SASE for info to: Simple Pleasures; Rt. I, Box 1426; Clayton, GA 30525 (404) 782-3920 I HA VE ACCEPTED the responsibility to participate m a powerful and imporunt cetemony to be condut1Cd in Nov. '87 inside the Great Pyrnmid in Egypt. I believe this wo1k will help uncarth ancient and new information crucial to the well-being of our planeL I h:ive received guidance Lhm in order to go on this mission. I would have to be sponsored. Plc.ise send don:itions t0: RL 2, Box 58; Willis. VA 24380 (att: Journey to Egypt) Tom W illiruns.. ...AnJ I/it £11r//1 limf APPLE TREES • grafted old-fashioned and contemporary. Send 50 cents for catalog: Henry Monon: RL I, Box 203; Gatlinburg, TN 37738 ASTROLOGICAL CHARTS. 7-pllge intcrproLntions of planets in signs and houses with plancwy aspects. Easy to read. Great gift for the newly-born. Send SS. name, date, time, and place of birth 10 Touchstone; Rt. 2, Box 314·K: Vilas. NC 28692 ORGANIC FERTILIZERS, herbs, and organically·grown, local produce at the WNC Farmer.;' Market! Look for the Fairglen Farms stall. units F and G in the wholesale area of the Farmers' Market; 570 Brevard Rd.; Asheville, NC (704) 2524414 ELEMEl'.'TARY SCHOOL TEACHER, certified, creative, self-motivated, and organized needed at Valley School, a parent-governed 11ltcmati"e school in Monongahela National Forest, WV Resume, references to: Teri Kutsko; I Kirt St., Elkins, WV 26241 (304) 636-2979 THE APPALACHIAN HERR NEWSLETTER: explonng the potential for herbs as ca.\h crops m Appalachia. Subscriptions $12/yr.. Write: Aopalnchj3n Herb Newslwcr • ASPI; RL 5, Box 423; Livini;sion. KY 40445 LAND TRUST in I.he forming on 57 acres near Boone, NC ~king famihcs wiLh strong visions and resources to manifest a peaceful place for our children to grow in love nnd to survive the coming of the new age. Paul and Susan Del Rios; RL 2, Boit 314; Vilas, NC 28692 (704) 297-4937 ROSE AROMATICS • essential oils have been healing body, mind, spirit, since ancient EgypL A most plcasa.nt therapy! Dabney Rose; 108 Church Rd.; Asheville, NC 28804 (704)254-9551 PURE HONEY • unheated and unfiltered. Poplnr, 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 .. ANQ THE EARTH LIYEP HAPPILY EVER AEJ.El.· stories from folk U11ditions all around the world chosen lO help protect all living beings by bringing the world society a few steps closer lO peace and respect for au life. Edited by Floating Eagle Feather. $7.00 ppd. (All profits go to Greenpeace and the Peace Museum). Order from: Wages of Peace; 309 Trudeau Dr.; Metaire, LA 70003 ALTERNATIVE JUNIOR HIGH SCHOOL - At Arthur MorgJll School 24 students and 14 staff lc:im together by living in community. Curriculum includes creative academics, group decision-making, a work program, service projects, extensive field trips, challenging outdoor experiences. Write: 190 I Hannah Branch Rd.: Burnsville, NC 28714 (704) 675-42.62 DRUMS - Custom handcrafted ceramic-dumbecks 8c wooden medicine drums. Call Joe at (704) 258-1038 or David at (704) 253-2846, or write ta: Joe Roberts, 738 Town Mountain Rd.; Asheville, NC 28804. TECHNOLOGICAL APPROPRIATE COMMUNICATIONS • low-tech, economical telephone systems for the altcmntive community or farm. 2· 100 phones, a.utomatic or human-assisted systems available. Write: TAC; PO Box 936; Gatlinburg. TN 37730 MOON DANCE FARM HERBALS· herbal salves, tinctures, & oils for birthing & family health. For brochure, please write: Moon Dance Farm; RL I, Box 726; Hampton, TN 37658 PEPPERLAND offers a vericty of outdoor education for church, school, or civic groups year-round. We will help you design a program for your group. Send for information packet to: Pcpperlnnd Farm Camp: Star Route; Farner, TN 37333 program~ 1988 SIMPLE LIFESTYLES CALENDAR • PhOlos of "CraftSpCOple of App:il:ich1a" by Warren Brunner and suggestions for simple hvmg for each day. S6.00 from Appalachia-Science in the Public Interest; Rt. 5, Box 423; Livingston, KY 4~45. All proceeds benefit the work of ASPI, n non-profit corporation. CHEROKEE INDIAN LANGUAGE classes. For info, \\rite Robcn Bushyhc:id; P.O. Box 705: Cherokee. NC 28719 APPLE TREES • Old·timcy and popul.1r contcmpor.uy varieties on sumdanl, semi·, or dw:irf stock. Send SASE for prices: Jeff Poppen: Long Hungry Creek N~; Red Boahng Springs, TN 37150 ARCHITECTURAL ADVICE ANO DESIGN: Adam Cohen; RL 2, Box 217; Check, VA 24072 SOCK-A-DOOZ PUPPET PETS • Walk 'cm, talk 'em. make 'em Oy. Wag their tails, you can try. They will love you. bug you if you're blue. Now PUPPET PETS can be your friends too. Handcrafted by Bonnie Blue; 78 1/2 Pauon Ave. (#10); A.~hevillc, NC 28801 FLOWER ESSENCES • Harmony with Nature & SpiriL Gentle emotional suppon durmg tr.lllsitions, specific issues, relationships. Opens communications. Self-adjusting, non-toxic, awareness "tools" for improving I.he inner quality. Correspondence to: Elaine Gcougc, c/o Patchwork Castle, Celo, 3931 HWY 80 So.. Burnsville, NC 28714 DAYSTAR ASTROLOOICAL SERVICE· natal, transil, comparison charts. Very accurate. Only S3.00 each. Chris and Will Bason; Rt. 2, Box 217: Check, VA 24072 (703) 651·3492 KATUAH ·page 30 APPALACHIAN GlNSENG CO. - Stratified seeds, seedlings, roots. Send for price list to: P.O. Box 541; Dillsboro. NC 28725 WEBWORKlNG is free. Send submissions to: Kil.l.uAh P.O. Box 638 Leicester, NC Katuah Province 28748 FALL 1987 �. /¥IDJ1lh wan~s to commtmicate yoiu· thougltts and feelings to the other people in the b1oreg1onal province. Send them to us as letters, poems, stories, drawings, or photographs. Please send yo1u contributions to 11S at: Ki:Wklh; Box 638 ·Leicester NC Karuah Province 28748. ' ' ' "Home" is shelter....."llome" is the heartll....•"Home" is conun11nity. Share yotu plans, sketches, and dreams with the others in tlie bioregion in the winter issue ofKm.tklh. The deadline/or conrriblllions is October 3. What does spring make you think of? Send your ideas to us for the spring isme. Mtdfrfnt- Alllts BACK ISSUES OF KATUAH AVAILABLE ISSUE lWO- WINTER 1983-84 Yona - Bear Huntus - Pigeon River Another Way With Animals - Alma Becoming Politically Effective Mouniain Woodlands - Katiinh Under lhe Drill - Spirilwtl Warriors full rolor T-snlrts In the traditional Cherokee Indian belief, the creatures in the world today are only climinuitive 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 Kanati, the lightning, the power of the sky; Utsa'nati, the rattlesnake, who personifies the power of the eanh plane; and Yunwi Usdi, "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 compliment each other 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 shins, they a.re available now in all adult sizes from the Kanfoh journal. "To show respect for this supernatural trinity of the natural world is to in turn become an ally in the continuing process of mnintaining hnnnony and balance here in the mountains of Kau.iah." To order, use the form below. ISSUETHREE-SPRING 1984 Sustainable Agriculture - Su.n nowen • Human Impact on the Forest • Childrcns' Education Veronica Nicholas:Woman in Politics - Linle People - Medicine Allies lSSUE FOUR - SUMMER 1984 Water Drum - Water Quality - Kudx.u ·Solar Eclipse· Clearcutling - Trout - Goin& to Wal&¥ Rom Pumps - Microhydto ·Poems: Bennie Lee Sinclair, Tun Wayne Millet lSSUE FIVE. FAU. 1984 Harvest - Old Ways in Cherokee - Ginsen& • Nuclear Waste • Our Celtic Heritage • Bioregionalism: Past. Present. and Futute - John Wi!nol)I • Healing Darkness - Politics of ~ ISSUE SIX· WINTER 1984-85 Winter Solslice Earth Ceremony • HcrKp&Slurt River - Corrung or the Ugbl - Log Cabin Roota • Mountain Apiculturc: The Ril!lt Crop - William Taylor ·The Future or the Forest ISSUE SEVEN · SPRING 1985 Susiainable Economics - Hot Sprinas - Worker Ownership· The Great Economy - Self Help Credit Union - Wild Turkey - Re'J'Onsible bwesting • Working in the Web of Life lSSUE EIGHT· SUMMER 198S Celebration: A Way of Life. Kauiah 18.000 Years Ago • S6Cred Sites • Folk Aru in the Schools - Sun Cycle/Moon Cycle Poems: Hilda Downer· Chcroku Heritage Center• Who Owns Appallchla? lSSUE NINE· FALL 1985 The Waldee Forest - The Trecs Spcalt • Migrating Foresu - Horse Logging • Starting a Tree Crop· Urban Trees • Acom Bread • Myth Tune ISSUE TEN· WINTER 19&S-$6 Kate Rogers - Cin:les or St.one • lntemal Mylhmaking - Holistic Healing on Trial • Poems: Steve Knauth - Mythic Places • The Uktena's Tale • Crystal Magic • "Omu-nspcalcing" ISSUE ELEVEN - SPRING 1986 Community Planning • Cities and the Bioregional Vision - Recycling - Communil)I Gadcning· Floyd Counly, VA • Gasohol • Two Bioregional Views - Nuclear Supplement Foxfire Games - Good Medicine: Vasicns ISSUE n«RTEEN - Fall 1986 Center For Awakening· Elizabeth Calllri. A Gentle Death - Hospice - Ernest MoTgan • Ocaling Creatively with Death - Home Buri.al Box • Th" Wake • The Raven Mocker • Woodslore and Wildwoods WiJdom • Good Medicine: n...s..-Lodge lSSUE FOURTEEN. Winier 1986-87 Uoyd Carl Owtc - Boogcn and Mummc:n AD Species Day - Cabin Fever Un ..cnlty • Homeless in KatUah - Homemade Hot Wall:r Stovcmakcis Narrative - GooJ Medicine: lntmpeci"5 Conummication ISSUE FIFTEEN -Spring 1987 Coverlcls • Wom:m Forester · Susie McMahan Midwife - Alternative Contraception • Bioscxuality - Bioregionalism and Women Good Medicine: Mlllriacharial Culwn: - ~ ISSUE SIXTEEN - Swnmcr 1987 Helen Waite - Poem: Visions in a Garden • Vision Quest - First Flow - Initiation • Leaming in the Wilderness - Cherokee Olallenge- "Valuing Trees• -----------------------------------------------------------------------------------------------------KAJVAH: Biore~jonal Journal of the Southern Appalachians Box 638; Leicester, NC; Katuah Province 28748 For more info: call Marnie Muller (7().1)683-1414 Regular Membership........$ IO/yr. Sponsor..........................$20/yr. Contributor.....................$50/yr. Name Address City Area Code KAJVAH -page 31 ~ess! t1ot£r.t"' Enclosed is S to give this ejfon an exrra boost State Phone Number Zip Back Issues Issue# _ _@ $2.00 = $ Issue# _ _@ $2.00 = $ - Issue#_@ $2.00 = $ - Issue#_@ $2.00 = $ Issue# _ _@ $2.00 = $ _ _ Complete Set (2-11, 13-16) @$19.00=$_ _ T-Shirts: specify quanticy color: tan S_ _ M_ _ L_ _ XL_ _ @ $9.50 each............$_ _ I can be a local contact person for my area TOTALPRICE= postage paid $_ _ FALL 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 17, Fall 1987 Description An account of the resource The seventeenth issue of the <em>Katúah Journal</em> focuses on black bears: their place and future in southern Appalachia. Authors and artists in this issue include: David Wheeler, Sam Gray, Paul Gallimore, Mike Pelton, Robert McMahan, Jay S. Gertz, Scott Bird, Richard Harrison, Michael Hockaday, Martha Tree, Marnie Muller, Rob Messick, Richard Harrison, William O. McLarney, Bern Grey Owl, Will Ashe Bason, Douglas A. Rossman, and Troy Setzler. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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. The Life and Death of Bear #87: Glady and The Pisgah Bear Project.......3<br /><br />Bear Story by Sam Gray.......6<br /><br />Issues (and a Few Answers) for the Black Bear: An Interview with Dr. Michael Pelton.......8<br /><br />The Challenger: The Wild Boar in the Great Smoky Mountains National Park.......11<br /><br />cougar: A Poem.......12<br /><br />Good Medicine: "Finding Allies in the World".......13<br /><br />"Me and My Walker Hounds" by Robert McMahan.......14<br /><br />"Smells Like Money to Me": A Report on Champion International by Jay S. Gertz.......16<br /><br />Bear: A Poem by Scott Bird.......18<br /><br />Green Politics in Katúah by Richard Harrison.......19<br /><br />Natural World News: Modern Science Restores Ancient Indian Maize | Protecting Our Mountain Wetlands | DOE Hot Meals Program | No Problem with Tobacco | Showdown at Flat Creek | NC Legislators Want Dump | Peregrine Nest Discovered.......20<br /><br />Turtle Island Talking: A Look at PeaceNet.......23<br /><br />Old Galaxies: A Poem by Michael Hockaday.......23<br /><br />Drumming: Letters to Katúah.......24<br /><br />Littering: The Same Old Story by Michael Hockaday.......23<br /><br />Fall Calendar of Events.......28<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> 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 Black bear--Appalachian Region, Southern Bear hunting--North Carolina, Western Black bear--North Carolina--Fiction Black bear--Mythology Animals--Poetry 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 Congress Bioregional Definitions Black Bears Cherokees Community Good Medicine Habitat Hazardous Chemicals Hunting Katúah Katúah Organization Pigeon River Poems Politics Radioactive Waste Stories Turtle Island Water Quality https://omeka-test.library.appstate.edu/files/original/b7c30c6ce7c5fb288b9fbaf8533bfb00.pdf e4fb1233504bfc8d0f823864df5a94b2 PDF Text Text ISSUE 19 SPRING 1988 $1.50 BIOREGIONAL JOURNAL OF THE ~OUTHERN APPALACHIANS �©~ Postage Paid Bulk Mail Permit#18 Leicester, NC 28748 P.O. Box 638 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED �The Perelandra Garden ...... 3 Spring Tonics .............. 6 Rooting Blueberries ......... 7 "First Dogwoods" a poem by Michael Hockaday .... 7 Gardens of the Blue Ridge .... 8 A Visit with Granny: An lnterVlew with Carolyn Port ... 1O Flower Essence ..... . ...... 13 The Origin of the Animals: Plants have been in communion with the human species for thousands of years. Only recently with the advent of the mechanical age have we relegated them to muteness. a story by Clyde Hollifield . . . . . . 14 ''Sacrament," "Rain Has Come Again:" poems by Janeice Ray ......... 15 Good Medicine: "Power" .... 16 Be A Tree .......... ...... 17 Natural World News ........ 18 Drumming: Letters to Katuah .......... 22 A Children' Page . .......... 25 Events ... .. .............. 28 Spring Gathering ........... 29 Webworking ............... 30 In the past, plants have shared their information with us. They have told us which of their species is good for medicines, for healing, for food, for making musical instruments ... They have whispered songs to our ancestors ...and poems. They have sent dreams our way...and visions. We share a sacred bond with plants. Our "world" depends on their world. Even from the beginning, photosynthesis was essential in allowing our species to eventually occur. Today, sharing the earth's atmosphere...exchanging oxygen and carbon dioxide with each other... reflects how intimate our connection is. In fact, at the heart of the relationship is "exchange". We receive nourishment from plants ... not only for the physical body, but also for the psyche. They daily reveal to us visions of rootedness, stillness ... vibrancy and life. The plant world holds the memory of what a bioregion is...what it looks like in its wholeness. By listening to the plant world, we can tap our own underlying sense of what this region could be... how to re-inhabit Katuah. As we begin to become more conscious, we see how power and creativity can be used to enhance and celebrate the heartbeat of the ecological processes here rather than disrupt or destroy it. The plant world can participate in a vital way in this internal reawakening . Plants can partner with us as we explore integrating the human species into the ecological symphony of this place. Whether in a garden, in a grove...or in wilderness, we can begin to develop a co-creative partnership with plants, where once again, they speak to ~ �EPlTORTAL STAFF THIS ISSUE; Scott Bird Christina Morrison Mamie Muller Jack Chaney Sam Gray Michael Red Fox Sally Mander Manha Tree Rob Messick David Wheeler THA NKS TO: Julie Gaunt. Ellen John, Brooks Michael, Judith Hallock, Tom Hendricks, Kathleen Mclaughlin, Karen W.i1.ldns-Deckct. Susan Laird, Chip Smi1h, Joe Roberts, John Peuie, Manha & Dean, and Cclo Communi1y. Cover: Manha Tree Invocation: Rob Messick EPTTORTAL OEFTCE nos ISSUE: Worley Cove, Sandymush Creek THE SOUTHERN APPALACHIAN BIOREOION AND MAJOR EASTERN RIVER SYSTEMS PRINTED BY: Sylva Herald Publishing Co., Sylva, NC WRTTEUSAT: TELEPHONE: (704) 683-1414 KiWah. Box 638 Leicester, NC Katuah Province 28748 Diversity is an imponan1 elemeni of biorcgional ecology, both nn1urol and social. In line with this principle, KatCiah tries IO serve as a forum for 1.he discussion of regional issues. Signed articles express only the opinion of the authors and are no1 necessarily lhe opinions of the KatU/Jh editors oc staff. The lniemal Revenue Service has declared KaJiia.h a non-profi1 organizatioo under section SOl(cXJ) of the lntcmal Revenue Code. All conuibutions IO KaJliah are deduclible from pcrsooal income 13X. Let !he center of the earth Be my heart Aod the laod be mv shell Let the soil be mv cells Aod the rock be rrrv bo!la U!t the water be my blood The ocean be my pulse And a• rivers be my veins Let the atmosphere Be mv bream And the seasont be my senses As the spirit lives Let its growing bring a change Aod plant the seed of its continuance For all things will return To the elements from which they come In being one Sl'ATEMENTOF 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 ofresponsibility 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" Katuah" as the old/new name/or this area of the mountains and for its journal as well. The province is indicated by its natural boundaries: the Roanoke River Va.l/ey to the north; the foothills of the piedmont area to the east; Yona Mountain and the Georgia hills to the souih; and the Tennessee River Valley to the west. The editorial priorities for us are to collect and disseminate information and energy which pertains specifically to this region, and to foster the awareness thaJ 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 of a quality standard of life for all living beings on this planet. As a voice for the caretakers of this sacred land, KalUah, 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 Katfuzh will grow to serve the best interests of this region and all its living, breaJhing members. - The&Utors KATUAH - page 2 SPRING - 1988 �'The Pere.Candra Clarden: Cooperation JJi,th N atu.re 'LnteUU}ences It is in a garden that we have a special opportunity to enter into a purposeful relationship with the Earth and its creative energies. MachaeUe Small Wright has been working with these energies in her garden in a specific, conscious way for over a decade. She refers to them as "nature intelligences." Machaelle's garden, called Perelandra, lies a few miles east of the Shenandoah Valley in Virginia. Perelandra, meaning "of the heart", began as a small family homestead and has now grown into a nature research & learning center. There, she teaches co-creative gardening, produces flower essences, and publishes books and tapes based on her experiences. Machaelle's first book, Behaving As If The God in All Life Mattered (1983), is an autobiographical account of how she came to garden in cooperation with nature intelligences. From Behaving As If the God in All Life Mattered: ...One evening in early January 1977, I walked into the woods and announced in a loud, clear voice, "...I want to work with devas and I want to work with nature spirits. I invite all of you to make yourselves known to me. I am ready to learn from you." Then I left the woods, returned to the house, put myself into meditation and waited. At the time of "my declaration," I didn't know what I was doing. But years later, l realized that I had used a oercmony to ground a shift that was taking place in me. Ceremony is a physical vehicle used to ground energy from a higher level, thereby giving it form and greater accessibility to the people involved in the ceremony. It's a tool designed to give clarity and form to energy. To accomplish this, we use special settings, actions, words, music... whatever is appropriate. On that night in January, I moved through a ceremony. I made a clear decision about what I wanted. I chose the woods as my setting. Then I moved through a seric:s of physical actions via the use of words. I stated my mtent Clearly SPRING-1~88 and simply. I invoked to myself what I felt I would need to carry out my intent. Then I scaled my declaration by physically acting on it -- by going into meditation and opening myself to whatever was to happen next The response was immediate. In fact, I. had the same experience that Dorothy Maclean had at Fmdhom when she first connected with devas. I had a "crowd of voices" coming at me, all talk:ing at the same time - all telling me that it was "about time." I connected in with them and found that they had been waiting for this for some time. I remembered that in the Findhom book, when Dorothy described this experience, she said she simply asked the devas to speak to her one at a time. Having nothing to lose, I tried the same thing. Much to my ama~ment, they responded instantaneously. And from that pomt on, I received one devic voice at a time. Behaving was followed in 1987 by The Perelandra Garden Workbook: A Complete Guide to Gardening with Nature Intelligences. This book is a step-by-step manual for anyone wishing to develop a relationship with the devic levels and nature spirits. In this excerpt, Machaelle describes her understanding of these presences and their distinctive characteristics. From The Perelandra Garden Workbook: ... "Deva" is a sanskrit word meaning body of light. This has little correlation with what I experience when I am open to the devic level, but I accept the word. The devic level is the architectural dynamic within nature. It is the force that formulates every individual aspect of form on Eanh. It is the creative force which determines the size, color, shape. weight, texture, taste, life cycle, and requirements of all form, all of nature. Each form has inherent in it its own deva. There is, for example, the • continued on Delli pqc Editots' Note: In her book:s, Machacllc baa chosen to follow lhe conventional mode of grammar, ic. "he" ralher lhUI "1/he" or "one"; "mankind" ralher lhUI "bwnankind"; etc. Becauac lhc pusagca cc diJcct excap!S. we have left them u they arc. - continued on next page --·KATUAH - page 3 �Deva of Soil, the Deva of che Shasta Daisy, the Oak Tree Deva, the Carrot Deva. Each deva holds, as in a computer bank, all the specific information relative to its form. It also holds the information pertaining to how its individual natural form fits into the grand scheme of things both on Earth and within the universe. If there are to be any physical changes made -- for example, changing carrots from the color orange to pink - they must be made within the devic level in order to maintain natural balance. Change made through the pure will and desire of us humans disregarding the devic dynamic is called "manipulation" and results in a weakening imbalance and becomes part of the ecological disaster we are experiencing... ...There is another distinguishing feature about nature spirits that will help you understand them and the differences between them and devas. Nature spirits are regional. Although I do not have a phalanx of little people visible in the garden, I do have my group of nature spirits who are connected to this land and what is happening here. Your connection will be with your own group. They are an intelligent reality that is individuated enough to be connected with specific geographic areas on Earth. Devas, on the other hand, are universal in dynamic. When I contact the Carrot Deva, I touch into lhe very same intelligent reality someone in China would touch into when making the same contact. ...Here is my understanding of nature spirits. In Behaving .... I referred to nature spirits as the blue collar workers within the realm of nature intelligence. I still hold to this imagery today but feel it is simplistic. My work with the nature spirits has convinced me that they are truly masters of understanding and working with the concept of bringing spirit into matter, energy into form. They tend to the shifting of an energy reality which has been formulated on the devic level and assist the translation of that reality from a dynamic of energy to form. In short, they constantly work with the principle of manifestation on Earth. They also function in a custodial capacity with all that is of form on the planet. That is, when not interfered with by us humans, they tend to the care and needs of all physical reality, assuring perfection within form. .. Machaelle depends on a systematic communication with the devas and nature spirits to inform her about every aspect of the garden, including what plants go in which locations, soil preparation, and how to deal with insects and animals. She consistently affirms that "the backbone of the Perelandra garden is communication." From The Perelandra Garden Workbook: .. .I happen to be someone who feels deeply that this communication is possible for everyone. We are talking about a natural partnership between humans and nature and it is not meant to be exclusive. It only stands to reason that there be simple ways for us and nature to communicate with one another. There have to be language frameworks that are just waiting to be developed. I see the communication problem as being similar to the problem that arises when you are faced with someone from another country who speaks a language that is completely foreign to your ear. There isn't one sound they are making that strikes a familiar note. We can back off the situation and say, ''This is impossible." Or we can tackle the situation together with the other person, begin to learn each other's language, and devise additional techniques for communication. This is what I've done with nature. I've worked to develop techniques which we can use for the purpose of sending and receiving information. And it's not difficult. In fact, it's embarrassingly simple. But that's as it should be. The workbook gives complete instructions on how to use the form of communication that Machaelle has found to be most effective - kinesiology. In the following passage, she explains the principles of this technique. From The Perelandra Garden Workbook: ...Simply stated, if a negative energy (that is, any physical object or energy vibration that does not maintain or enhance the health and balance of an individual), is introduced into a person's overall energy field, his muscles, when having physical pressure applied, will be unable to hold their power. For example, if pressure is applied to an individual's extended arm while his field is being affected by a negative, the arm will not be able to resist the pressure. It will weaken and fall to his side. If pressure is applied wl\ile being affected by a positive, the person will easily be able to resist IUld the arm will hold its position. To expand on a more technical level, when a negative is placed within a person's field, his electrical system (the electrical energy grid contained within the body) will immediately respond by "short-circuiting," making it di.fficll]t for the muscles to maintain their strength and hold their position when pressure is added. When a positive is placed within the field, the electrical system holds and the muscles are able to maintain their level of strength when pressure is applied. Original Drawings by Kore Loy McWhirtt:r SPRING - 1988 �This electrical/muscular relationship is a natural pan of the human system. It is not mystical or magical. Kinesiology is the established method for reading their state of interaction at any given moment. It is most commonly used today by wholistic physicians, chiropractors and the Touch for Health people. What does this have to do with "hearing" information from the nature spirits and devic levels, you ask. Simple. If you ask a question using the yes/no format, they can answer your question by transferring a yes (positive) or no (negative) into your energy field. Then you read the answer by testing yourself using kinesiology... For good communication, Machaelle emphasizes being outside in the garden space, achieving an inner quiet, and vocalizing one's requests. She then affirms the importance of asking simple, precise questions and being willing to act on the information and ideas received...even if they challenge one's conventional concepts. The workbook provides detailed information on how to formulate these questions. It also includes many insights and practical tips that Machaelle has gained from her own experience in the garden. From The Perelandra Garden Workbook: ...It has been over ten years since I began gardening under the tutelage of these nature intelligences and the result has been a garden in which all inhabitants, be they animal, mineral or vegetable arc truly compatible with one another. Each member of the garden enhances the health and well being of all the others. And this includes the bugs. The garden is inclusive, not excl usive. I do nothing for the purpose of repelling. The focus is to create a balanced, wholistic environment in which all within that environment arc enhanced. The results are not only more food than I know what to do with, but also food that has contained within it a very high level of life energy - light. ...The Perelandra garden thrives because of the approach I have been taught and the underlying consciousness and reality that motivates the approach. What l'm going to describe to you in this book docs not fit comfonably into the recognized notions of tradition, logic or even sanity. Be that as it may, it works. And that's what drives traditional gardening thinkers a little nuts. Everything you know which has gone into establishing your sense of order, stability and balance, in other words, logic, both in your garden and your life away from it, will be constantly challenged. For you see, this gardening is, in fact, a metaphor for the whole of life. As you change how you approach the garden, you will, in turn, change the very fabric of how you approach your life. '"~7~,.....~~t In addition to the specific information that Machaelle obtains through kioesiology, she also receives more extensive messages from the nature intelligences. In both books, she includes these messages that have deepened her understanding of herself and her garden. (1be devic voices are indicated by italics.) From Behaving As If The God in All Li/e Mattered: ... As each deva came into my awareness, 1 noticed that there was a slight shift in vibration, that each had its own vibration. After awhile, I could recognize which deva was entering my awareness. This led me to develop tho ability to call upon specific devas by "aiming" my awareness for the deva's own vibratory pattern... Overlighring Deva ofthe Garden We urge you to join our creative process. When you planr a seed, invoke the deva and nature spirits connected with that seed. The seed is the door between you and the various energies that are drawn rogether on the devic level and cared/or by the nattue spirits. Once you have planted the seed, put our the call for the deva to draw together all the individual energy components of that variety. Ask that the natwe spirits receive the energies and, in essence.fuse them to the seed. The seed contains the potential of the plant's perfection. The grounding of the plant's energy into the seed activates that potential and transfonns it inw reality. As you call the energy into form, see its energy channel wuch into the seed as it is growuled by the nattue spirits. By joining in our creative process in this manner, you will begin to see the importance of worldng with the nature energies with clarity. We urge you to plant the garden in this new way and see the difference yow clear panicipatkm as a co·creative partner with us makes i11 the germi11arion ofthe seeds and the qualily ofplant growth. · continued on page 24 KATUAH - page 5 �dandelion can be used throughout the growing season. but to avoid bitterness you need to look for new growth and young plants. Spring Tonics! The docks, dandelion, roostard, sorrel and lamb's quarters can all be used as cooked greens. V- 0/ets can also 1 be cooked, but I have never bothered. They are too good raw. When cooking greens it's best to pid< a lot because they cook down. Most can be thrown into boiling water and cooked, but dandelion leaves should be started in cold water and brought to a boH. by Lucinda Flodin A s I sit poring over seed catalogues, looking for bargains on untreated, non-hybrid seeds, scheming and dreaming my gardens. plotting crop rotations, remembering ga"tr:Jens past, wishing gardens future. feeling in my rooscles the reminders of turning spring soil - I remember a time not too long ago when I thought one could not have food without the hard work of digging, planting, and weeding. Lamb's Quarters M ind you, gardening is work I love, especially in the springtime, but in recent years I have disct:Jvered the joy of foraging for wild foods, food that is Earth's gift - available at the cost of some study and a walk in the sunshine (although some plarts I hardly have to leave my door to find!). I feel a wonderful balance when I take a break from the garden to seek out a treasvred wild food which grew gloriously without my help or work. It gives an insight into how the Earth worlcS..... who, after all, really grows the food. I start to forage early, pulling bad< snow looking for that first new growth. By the time spring arrives •officially" there is food abounding - rooch moffJ than I find in my garden at that point. This is a time when mountain people tonic with wild foods, knowing their health will be more vigorous year round. It is a tradition worth embracing. My favorite cooked green is poke, which roost be cooked when young and tender. ff the stems are red or the plant is over 12" high, it is too old, because it becomes poisonous with maturity. The roots and the seeds are medicinal, but they are poisonous and should be used under the guidance of an experienced herbalist. Some folks will say that poke should always be eaten cooked. I always do, but I have seen ffJCjJes that cal for it raw. Another fine cooked green, ff you don't mind the hassle, is nettle, the stinging variety. Anyone who's ever been caught in nettle knows the respect the plant requires. Long pants, long sleeved shirt and heavy gloves are necessary to gather and handle it until it's cooked or dried. Repeated cookings, each in fffJsh water, get rid of the stinging hails. It's a wonderful food rich in vitamins A and C and high in protein. It is also a lot of wolk. I always gather a bunch to dry for nettle tea in the winter. There BffJ so many edib/8 plants and so many ways to eat them. An old timer is a great ally in teaming local plants. and theffJ are also many books that contain good pictures and important information. I am fond of Foraging For Dinner by Helen Ross Russell, Roda/e's Herb Book, and also the Foxfire books. It is important to know your food plants, because there are others which can poison you. Early spring salads can begin with a base of sorrel rumex and sorrel moxalis. Rumex sorrel can be eaten in great quantity; moxalis sorrel must be eaten In small amounts to avoid too much oxalic acid. Both have a slightly sour taste. I add small amounts of the more bitter plants - dandelion, cress, and the docks (yellow, curled, or burdock) - using very young leaves because they get more bitter the bigger they grow. I try to pick dock leaves before they have completely unfolded. In early salads I also use leaf lettuce from my greenhouse, and I add in violet leaves and flowers as soon as I see them. Violets are also a favorite hiking food, a nice munch while you walk. Later in the spring saxifrage comes in season, followed closely by lamb's quarters. a great salad green which will carry you to the first frost. Late spring salads are also nice with purslane leaves and shepherd's purse leaves. Dock and Plantain A nother way to prepare spring foods is green drinks. Rll your blender with leaves • violet, plantain, mints, dandelion, or other tasty greens (either singly or as a mix). Cover with water and whiz in the blender until it is a pretty green color. Strain and drink immediately. I have heard that you should blend green drinks for at least a minute, but that makes a powerful drink, which Is too heroic and strong for most. When I use bitter plants In a drink, I add a lot of mint to sweeten it. Some vegies like carrots w11 1 also sweeten the taste. Experimentation will lead you to the tastes you like. Green drinks have become a standard In our home when the children decide to hate green food. Then they get a ChOice - they can eat a salad or drink a green drink • it's the same great nutrition whichever they choose. Ramps are a food which people either love or love to hate. I love them - in moderation. The blend of onion and garlic taste is a wonderful seasoner to food. A few ramps will season a pot of beans or a mess of greens. Try them cooked if you don't like the strong raw taste. Ramps are not only good tasting, their lily·like appearance makes them one of the prettiest plants. Violet KATUAH - page 6 illustrations by Ellen John SPRING - 1988 �rooting blueberries After a warm rain, when the darl< blue violets bloom, the morel ~shrooms grow. They Jove old apple groves in the fn!'Untams.....and they are the highlight of spring foragmg. Morels are all one piece and they are hollow. f went rooshrooming ona tifn8 with a neighbor to be sure I could cfistingufsh the right kind, before I set off on my own. Morels are fun to hunt, beause they hide In the undergrowth. Sometimes one will appear beneath your feet, as though in that instant it had magically popped to full growth. .... perhaps by Will Ashe Bason it did. In my kltehen the best meal of springtime happens in May when we have stir-fried rafTfJS, morel rooshrooms and asparagus with a wild green salad. To me it's Thanksgiving spring-style • knowing that each food is there because the Earth grew It, and we were blessed to find it. We look forward ~ to it and celebrate It. The Earth Is good to us. P' Scientific classifications and vitamin/mineral information on above mentioned plants: Nettle (urt/ca d/oica) • contains almost all vitamins and minerals necessary for human growth and health. Vitamins A, C, 0, K. Calcium. potassium, iron, sulphur, silicon, copper. Lamb·~ quaners (Chimopodium abum) - contains calcium, silicon, follc acid. Dandelion (Taraxacum otricinale) ·contains vitamins A, 81. 82, niacin, C, E. Calcium, phosphorous, potassium, magnesium and many trace minerals. The bast at(angthener of tha liver. Yellow dock (Rumu crispus) • Fully absorbable, non-consllpating source of iron. Burdock (Att:tium lappa) • Vitamin C, iron. Watercress (Nasturtium ofrlcina/e) • contains Vitamins A, 81, E, calcium, phosphorus, potassium, magnesium, Iron, manganese, flourine, copper, sulphur, Iodine, zinc. Plantain (P/anlago ma;or) - contains calcium, potassium, sulphur Sorrel (Rumex aa.tosa} • oontains iron. Violet (Viola psp/lionacea) • contains vrtamin A, calcium Shepherd's purse (Capsella bursa-pa. toris) - contains s calcium, Vitamin K. A great remedy for all bleeding problems Poke (Phytolacca amerlcana) • contains vitamin A. C, calcium. Lucinda Flodin lives a1 Moon Dance Fann in Hampton, TN where she crea1es herbal health care products, Moon Dance Farm Herbals. Moon Dance Farm, Rt. I , Box 726, Hampton, TN 37658. First Dogwoods Now I don't know what is going on. These days I wale the fJBJds with tears in my eyes. Spring is so lovely l follows fn8 around and gives mB shame. In quiet little D~minations of the moment, when rlJbons of light descend between the ic.B and snow, my heatt achBs with death and dying itto the nBW land. Sure it is good to bum li<e the eatth with desire, and then by aystal beauty to be cooled. Each brief rainshower glistens the air so the sollBI)' trees in first leaf glow li<e candles on the mountainsides. During spaC6s between the birds singing so freely, my lamentation unfolds. My mind bursts open like the hard·held ctUst finally gona to green. My woe Is akin the whispers of an errant breeze enveloped and carried off by the long west winds. SPRING · 1988 © ev'J B lueberries are an excellent crop for Katuah. They bloom late enough to almost always escape spring frosts and love acid soil. Here In Floyd Co. VA we doni have the high quality wild blueberries found in most of the rest of Katuah The oldest planting I know of is a half acre in the Riverflow Comroonity that is seven years old and doing very well. Last year, as my friend Alta was pruning the Riverflow blueberries, we decided to try to root the prunings. Alta put the prunlngs Into water In which I'd placed willow cuttings several days before. The willow has magic rooting enzymes which the blueberries lack. Chris, my wife, cut these prunlngs Into pieces about 3 or 4 Inches long, and dipped their tower ends In rooting hormone powder. She then Inserted the cuttings Into a propagation frame filled with a mixture of half sand and half peatmoss. T his frame was oovered with a layer cl plastie and then a layer of burtap. The plastic keeps the environment humid and the burtap reduces the amount of sun to a tolerable level We made our frame 2' by 4', from 1x4's and with a bottom of hardware cloth. We made the ribs for the covering from some bent rebar we had but bamboO, lath or pvc pipe would wort<. We watered the cuttings mostly with comfrey and with a ittle manure tea We took the poly oover off in June and the burtap off In August although I think this last could have been e811ier. We had about a 90% soocess rate and some cl cuttings put on 6 inches of new growth. We were worl<lng with highbush varieties but this year we are rooting some rabblt-i!ye varieties as weU. These are larger bushes and though oonsldered less oold tolerant than highbush or lowbush, some are thriving in the riverflow oomroonity and we are at neal1y 2500 feet at the northern tip of Karuah. Rabbit-eye blueberries fruit later than the hlghbush and, In our area, continue till frost. They are supposed to be harder to root. -Will Ashe Bason / KATUAH - page 7 �.. ©~ rot\li Ejardtns "f-t11e 13(11f. 'RiJ,t.. ...Each displaying its own particular beauty beneath the young sunshine and soft waters ofspring · ...Each with its own particular niche in tMwoodland habitat benelllh the tall rrees - the right balance of fll()iscure and light, the particular soil that will encourage its growth. ...And each with its own unique capabilities and strategies for sustaining life and reproducing its ldnd. The world of the forest wildflowers is simultaneously one of exquisite beauty, rigorous specialization, and demanding competition. Though the soft colors and delicate textures of their blossoms delight the eye in springtime, these plants have evolved through eons of stress. and change to prove their sturdiness and resiliency among the life forms, great and small, inhabiting the Appalachian forest. Their magical appearance in the spring, their apparent daintiness, and their impossible beauty, have enchanted the human beings of every age. And in these days, when people want their affluence to be tasteful, there is a resurgence of interest in purchasing the small wildflowers of the eastern forest for shade gardening and home landscaping. KATUAH-page 8 There are several companies now catering to that interest, but none have been in the trade longer than a small concern located off Highway 221 near ihe smaU town of Linville, NC at 4,000 feet elevation in the heart of Katuah province. The Gardens of the -Blue Ridge was begun in 1892 by the family of a surveyor named S.T. Kelsey. The sense of power and grandeur around nearby Grandfather Mountain had always atttacted people to the area. In Indian times it was known as a sacred place of power. In Kelsey's day, Grandfather Mountain Corporation and the Linville Improvement Co. were founded on a cenain reverence for the area's durable real estate values. Kelsey was called to use his surveying skills to help parcel out the lands at the Grandfather's feet. He liked the area and bought a tract for himself for the nursery from which he sold ornamental shrubbery. A young man from the area, Edward C. Robins, took a job at the nursery and worked there steadily until 1923, when he bought the operation. Since then the Gardens of the Blue Ridge has been a Robins family enterprise. Members of t~e fourth generation of Robins' are now worlcing in the company. For a time E.C. Robins carried on the business as Kelsey had left it to him. He dug a tremendous number of nati\'e rhododendrons, azaleas, mountain laurel, and dogWood trees and shipped them by rail throughout the East. As a sideline, he also collected and sold the small woodland wildflowers. . But the ornamental shrubs trade grew more competitive, and the native varieties began to be eclipsed in the eyes of wealthy buyers by new hybrids developed especially for the color, holding capacity, and brilliance of thei{ blooms. Robins decided to deal exclusively in wildflowers and began a tradition that the family has adhered to since. In those early days of the Garden's development, the trees still stood tall in many areas of the forest. The ground was largely clear beneath the great trees' massive crowns, and hunters and bikers could still stumble into clearings carpeted in ginseng or brilliant with the color of an extensive colony of pink ladyslippers in full bloom. In those days it seemed that the forest would never die, and .the wildflowers would always grace the forest floor. Robins employed 30 - 40 men digging, transplanting, and shipping shrubs and flowers. They dug wherever they could and took all they could find. Trilliums and lilies were popular at the time, and Robins shipped thousands of individuals of the various trillium species, the (now rare and endangered) Gray's JiJy, (Lilium Grayii) and the Tur.k's cap lily (Lilium superbum) to the eastern cities. As he became more completely committed to the wildflowers, Robins gathered all the local varieties he could find, until he was offering 200 varieties of plants. E.C. Robins lived until 1969, when he died at the age of 93. Today the Gardens of the Blue Ridge is run by hrs son, Edward P. Robins. The company still offers 159 varieties of flowering plants, 22 varieties of native fems, and 38 types of trees and shrubs. But the plants are now propagated almost exclusively in 10 acres of mulched, raised beds at the nursery. Logging practices and extensive development were largely responsible for changing the face of the forest, and it was in the late 1940's -and early 1950's that the Robins realized that the supply of local flora was limited and that their methods of coUecting were helping to diminish the supply. The family shares with their customers a deep appreciation for the subtle beauties of the native wildflowers. So, once begun, the transition to nursery propagation was made swiftly. In 1969 ginseng (Panax quinquefolium) became a protected plant in the state of Nonh Carolina. Now the small plant known as shortia or Oconee bells (Shortia galacifolia) and the medicinal plant golden seal (Hydrastis canadensis) SPRING - 1988 �are also registered plants, requiring a special certificate to accompany each individual sold. Pink ladyslipper (Cypripidium acaule) in all probability will soon join the list. The Robins family follows scrupulously all regulations for producing and selling the native plants. They note that by making wildflowe~ available, they are relieving pressures on the wild natives and that they are actuaUy aiding several species of wildflowers to survive by spreading them as domestic plantings, while their native habitats are being destroyed or drastically cunailed. In particular, they have helped ex.tend the range of shortia by shipping it throughout the East. The plant grows on runners and is easy to establish, if it is planted in a moist spot or kept wet until it is well secured. E.P. Robins remembers one private wildlife preserve in western Massachusetts where they planted "thousands, literally thousands" of shortia as a ground cover. Pink ladyslipper is harder to establish. The plant depends on a relationship with a particular variety of funius that lives in the soil close to the plant roots. Wherever 1t is planted, pink ladyslipper will prosper for the first year, but unless the soil is such that it can produce the particular strain of symbiotic fungus, the plant will soon languish and die. Once the business of collecting native plants '+'as strictly a matter of stamina and endurance. E.P. Robins remembers fondly the day when the company received a permit to collect plants on some land near the North Carolina-South Carolina state line that was to be cleared by Duke Power Company. "We dug 10,000 shortia that day." But idiosyncrasies such as that shown by the pink ladyslipper make propagating the wild plants in nursery beds more a question of familiarity and accurate attention to detail. The demand for the graceful natives has been steady through the years, and there is room for new companies to enter the field. "There's good prospects for this business," says E.P. Robins. ''It's always been steady. Even during the Depression it was a good business. Wildflowers are becoming popular, so the demand might go up for awhile. But we have all the business we can handle right now, so we don't care if it goes up more or not.'' Breaking into commercial wildflower raising requires more initiative and careful attention than capital. It is a business that can sran small and grow to whatever ~ize is desired. But it is slow work. While most of the flower varieties are easy to raise, some varieties have special requirements that can only be learned through long familiarity and by suffering through mistakes. It takes time to establish a market and to~ain a reputation. "We never got rich," says E.P. Robins, "but we didn't expect to get rich, and we're making a living. As long as we keep our bead <tbove water and have a liltle, that's all·we ·:.:· ..... .·· ..·: :-. ·. .! ·. shortw ·:·..·. . ·: ... ©~ Shortia, Oconee bells (Shortia galacifolia), the mystery plant of the mountains of western North Carolina was first discovered by a French botanist, Andre Michaux, on December 8, 1788. He had been sent to America by the French government to seek new plants that might be of value ro France. In his search through western North Carolina and eastern Tennessee, Andre Michaux found and described many new species and carried back to France pressed specimens to be placed in the Jardin des Plantes in Paris. Some were labeled "unknown" and among these was a leaf and root of this plant from the mountains of western Carolina. care." Perhaps many botanists studied the specimens with M identity over a period of the next fifty years. In 1839 Asa Gray, a young American botanist, became intrigued with a specimen and recognized it as a new genus, and wrote a scientific description of the genus from the single specimen in France. To lwMr Dr. Charles W. Short, an able botanist of Kentucky, Gray devised the scientific name of tlte genus, Shortia. And, since it resembled galax, the species name became galacifolia. But growing the native wildflowers offers rich rewards in satisfaction. The international reputation for quality plants developed over the last 96 years by the Gardens of the Blue Ridge is obviously a source of d~ep pride to Mr. Robins. Propagating the native wild plants is an occupation that takes little from the land and offers much in the way of natural beauty. And it is good to walk beneath the tall trees and see the colors of the flowers shining in the spring rain. ~ Gray soon returned to America and began his search, high in the mountains ofNorth Carolina and Tennessee.for shortia. In 1842 Dr. Gray was appointed professor of nanual history at Harvard University. For 38 years on every field trip high in the mountains of North Carolina, Gray hunted for the elusive slwrtia. He found many plants and published manuals on botany, but always the little specimen in Paris continued to haunt him. Sources for wildflower plants: - Gardens of the Blue Ridge P.O. Box 10 Pineola. N.C. 28662 - Appalachian Wildflower Nursery RL I, Box 275-A Reedsville, PA 17084 ,P' Further reading: Growing and Propagating Native Wildflowers. Harry Phillips (UNC Press; Chapel Hill, NC. 1985) SPRING - 1988 Then, on an April day in 1877, George HytllnS went fishing in the Catawba River in McDowell County. His father was a botanist employed by Wallace Brothers of Statesville, NC, whose firm collected plants for pharmaceutical purposes. Nodding and swaying in the breeze were some charming bell-shaped, waxy white flowers, on slender stems, with irregularly-toothed petals, growing from a roserre of wavy-margined, roundish, shiny evergreen leaves, similar to the familiar mountain galax. George decided to take a piece Jwme to his father. Mr. Hyams did Mt know the plant, but it looked so interesting that he sent a specimen to Dr. Gray at Harvard University for identijicaJion. Dr. Gray replied, "You have smmbled on what for many years I have tried so hard to find." continued on page 26 KATUAH - page 9 �;- -- - ____.,._...,..,. _ _,_ -- -- ---·-------~ F'inclitUJ Out Abou t lka!int] with Plants .... A Visit with Granny An Interview with Carolyn Port by Karen Watkins-Decker and Christina Morrison Carolyn Porr has been a practitioner of herbal medicine in Burke County, NC for over 50 years. She has also given lectures, classes and workshops on herbology and will soon publish a book of herbal remedies. As a single woman, Carolyn raised two adopted childre11 and now has several grandchildren a11d great-gra11dchildren. She is fondly referred to as "Granny" by family and friends. Katuah:: How did you begin your work? G r anny: I'm a registered nurse. I also carried a midwife's certificate for years until retirement age pushed me out K: How did you become specifically interested in the use of herbs? G: I don't know that I was more interested in herbs than anything else. The body is a whole. If it's sick one place it's sick all over, and it needs help all the way around. Anything that brings it back to normal is good. K: Yet you've found that herbs treat the whole body better than olher medicines? G: Yes. I believe that herbs build health as well as treat symptoms. And if an old woman told you that wall link tea would save a baby's life that had bold hives, you'd try it. K: What is wall link? I've never heard of it G: It's a kind of lichen that grows in spring have to take a knife and scrape those little roots off to make it clean enough for the baby. Editor's ll()te: Wall·linJc "lichen" is actually a type of liverwort (probably Marcha!ltla polymorpha). conjectured to bt among the very first plants to exist on land. It is interesting that such a primitive plant is healing to humans in our tarly stages of developmen1; i.e. infancy. branches. Some people call it "turkey tracks." K : Where did you gather all your knowledge? From your own experience? K: And bold hives - what kind of illness is this? G: People told me things just like I'm G: I don't really know. I think in the medical profession some would say that there is no such thing as bold hives. The old folks said there was. The babies would just tum blue - they'd find them blue in the bed. Some of them broke out in a red rash first. like pimples, and not be able to catch their breath - so they'd die. K: The symptoms you mention remind me of sudden infant death syndrome for which no cause or cure has been discovered. I'd like to know just exactly which lichen you're talking about. G: I can't show it to you as good as if I had you over on the creek bank. It's a deep green • not a green green. It has a ridge right under the center seam and its hair-like roots go down into the moss to get moisture. You KATIJAH - na2e 10 telling you. They told me about the wall link tea and I said I'd remember that and try it and see if it works .. .if I need it • and I did need it again for a baby that was JO months old. They called me in the night and I went. The baby had been blue for two weeks. They'd had her to the doctor twice and in the hospital once for a day or so. It didn't do her any good - still she was blue and beginning to get the red rash. Quick as I got there, I gave her a hot and a cold bath to stimulate circulation and it pinked her up right away. She seemed a little more alen, but as soon as she was out of the bath she began to look blue again. So I asked if anyone knew where I could find some wall link. They said there was some in an old spring half way down the mountain. I asked if anybody would go get some. One woman said she'd go if I'd go with her; nobody else wanted to - they knew how bad the road was. (she laughs, remembering). We took a pine pitch torch and climbed down the mountain at 2 o'clock in the morning and gathered wall link. I got a nice handful of it and went back and made some tea. When the baby got a taste of it she just drank that bottle Hke she'd never had anything good before. And before she was through she began to get pink. I stayed around to 5 o'clock when I was sure she was alright, and then I went home... and that's the way I got the remedy. K : From what age did you begin paying ancntion to these things? G: I decided I was going to be a nurse when I was just three years old. My mother was a nUTSC and while she treated people I treated my doll. I'd give my doll an enema and then hang her on the clothesline by her toes to dry. (laughs) K: Your mother took care of people at home too, just as you do? G: Yes, and my father was a veterinarian. K: Did your mother use many herbs? G: What she knew she used. For instance, when they learned that raspberry leaf tea would stop hemorrhaging we always kept it on hand. She used blackberry roots for diarrhea; things like that K: Did you and your parents work together? SPRING - 1988 �G: Yes. When we moved here (to Morganton) in 1920 we built a home across K: Do you have any' favorite plants that you work with? the street. We had three private room units and an upstairs for father and mother. We could take up to 4 mothers with their babies. G: I just get whatever people need. rve also got a greenhouse full of aloe and I use K: So that's when you became a midwife? G: I was a midwife from the time I finished school in 1929. K : You already had your degree by the time you were 20? G: Yes. You didn't have to finish high school back then, so I went straight into nursing school. Then when I was about to finish up, they said I couldn't take the stare board exams because I was 100 young to become a nurse. But my supervisors worked things ou1 for me to take the exams anyway and I made a 98 average. K: Do you use any standard medicines in your practice? G: I never have. That's the reason I didn't nurse in a hospital professionally. I had 10 find some other way to help people, because I'm not going to give others something I won't take myself. K: And how did you develop that attitude? Did your mother have that approach? G: Yes. She never gave drugs. She was an old Battle Creek, Mich. graduate if you've ever heard of that school. When she was there it was in its heyday. It was around the tum of the century and they had patients from all over the world. They used many kinds of therapies like hydrotherapy, diet, herbs ...as well as standard medicine. K: That must have been quite a departure from the general trend in the rest of the country. G: Yes. They believed the body was the temple of God and they treated it that way. They used very few drugs. K: Seems that possibly we've gotten away from the use of herbs because people have come to mistrust them - they're unknown, unfamiliar. Maybe if we stan using them more we'll come to trust them again. G: We've got to. K: They can even become like old friends. G: You wouldn't think that the humble little violet would cure stomach ulcers - bu1 it does. K: Do you gather most of the herbs you use? G: Yes, I love to... but I don't have time to pick many. And I try 10 get people to gather them on their own. If they're going to get any real lasting benefit they'll have to learn 10 do it themselves. That's why people don't doctor with herbs - they think it's too much trouble to get out and hunt for them and fix them up. it for lots of things - it helps people with cancer who are losing strength, its good for the stomach if drunk· as a juice... ! make suppositories with it for hemorrhoids or vaginal infections. And of course for bums there's nothing that takes its place. So, many herbs li,kc aloe can be used for different things, but when you think of a malady you should use the plant that's the I!!Qfil ~ for that problem. For instance, aloe is good for the stomach but if you have an ulcered stomach and are having pain, violet leaf tea is the thing you wanL There are also lots of remedies for colds, flu and bronchitis, but the best one l know is a tea made from mullein and cockleburrs (xanthium pensylvanicum)... the cockleburrs really make it taste good. And the beauty of it is, you can put it right in a baby's bottle just dilute it a little. (see REMEDIES) G: Comsi1k tea and Queen Anne's lace tea are good for kidney ailments too. A woman came to me who was going to the hospital the next day to have one of her kidneys taken out as she had so many stones in it. It was right in the summer when Queen Anne's lace was in bloom all over the place. I told her I believed I'd try some Queen Anne's lace tea before I had an operation. She said, " Alright, I will." We went up on the hill and galhered flowers and stems to make the tea. I told her to drink a cup every thirty minutes 'til bedtime and whenever she got up in the night to use her chamber pot she should drink some more. Well, by morning she'd filled that pot up half-way, but the bottom of it looked like red clay In." thick. Those stones had dissolved. And as far as I know, she's never had that problem again. Editor's note: Queen Anne's lace (Daucus carota) somewhat resembles poison hemlock (Conium maculatum). Be sure to know the difference. K: My neighbor's baby often has colds I'll recommend it. G: You know, when you give a child herbs you're giving them a kind of nourishment they don't get any other way. And it seems to immunize them to that same malady. They won't have it nearly so quickly or so badly again, and they'll get over it faster. K: Why do you think the medical profession has gouen so far away from using herbs? "Of course these common weeds we walk over all the time, like dandelion and chickweeds, are some of the best - if you can get to them before the mower does!" G: How would they make any money with it? Oaughs). I knew a doctor once whose little girl nearly bled to death with a nose bleed. I told him to give her raspberry leaf tea to stop the bleeding - and he did and it worked - but he didn't seem interested in finding out why it worked or in using it again. K: What do you think about when you're harvesting herbs? G: I think about how quick I can get this person enough plant to do some good Oaughs) and get home and get it fixed up. And I don't get to go out and harvest all the time. If I did I might be like the man I know who went up on the parkway towazd Jonas Ridge. There was a whole bank of ttailing arbutus there and he decided to gather some. He'd filled a bag half full when a lady patrolman came along and asked him what he was doing. II was against the law up there to pick those leaves, so she took them and put them in the back of her car. He told her, "I hope you know what to do with them!" K: What arc ttailing arbutus leaves used for? G: Kidney stones, or as the old folks say, "gravel" ...some folks call arbutus, "gravel weed" because it eases the pain in passing kidney stones by dissolving them. K: Sounds as though it's been a useful and well-known remedy. K: How did you learn to identify plants? G: We always studied nature in our family. Sabbath afternoons we'd go for hikes in the woods and look for bmls and flowers ...and whatever we didn't know we'd look up. Of course these common weeds we walk over all the time, like dandelion and chickweeds, arc some of the best - if you can get to them before the mower does! Chickweed is a wonderful little weed. K: ... and it tastes so good fresh. G: Yes, and it's a good wash for any skin ailment. But it's not only the wilder plants that arc good, we have tame things like marigolds and calendula which arc good for salves. K: You use marigolds? I use those for a dye. G: If you grow them in your gazden they keep the bugs off your plants ... and a tincture of them will keep the bugs off your head! A young'un of mine got uce at scnool and we rubbed the tincture into his scalp and wrapped it in a towel overnight. Next morning we washed it out and that was thaL (see REMEDIES) You can also dry the blossoms for tea that takes polyps out of the intestines. • continued on next page. SPRING - 1988 KATUAH - page 11 u. OSCO - nn.v '"" �- continued from page 11 K: I never knew marigolds had so many uses! G: Well, when you get started on something you find so many things its good for ... K: What is your feeling about the healing properties of plants - the origin of that? G: God put it there. That's exactly where it comes from. He knows what we need. Now right around here, there's lots of kidney stones ...something in the soil contributes to that problem. There's also a lot of trailing arbutus. It's like an herbalist once telling me to gather stinging nettles and I said, "Yes, if I can stand the sting." And she said, "Wherever the nettles grow you'll find yellow dock - just rub your sting with its leaves and it won't hurt." K: That reminds me of using jewel weed to neutralize poison ivy. Do you primarily make teas with herbs? G: Most herbs do yield their strength best to water - some to cold, some to hot - either boiled or steeped - according to what you need. For high blood pressure you use cold mistletoe tea. (see REMEDIES) But if you've got epilepsy or seizures then you make a hot infusion. (see REMEDIES) K: I know of a dog with epilepsy - maybe it would cure him. (laughs) outlawed in the U.S. And now I've beard they're closed down. I hope its not true. K: Did you keep the literature from that course or do you just remember everything? G: Well, I got all hepped up studying it and ii worked so good...that I got the address of Indiana Botanical Gardens - and what I didn't know I'd order so J could recognize it and test it out. K: Did your father use herbs as a veterinarian? G: Yes, we studied together. One day a man came to us who'd overworked his horse. He said her heart was pounding like a hammer and she was standing with all four legs splayed - wouldn't eat; wouldn't drink. So I fixed some lobelia tea and filled up a big drenching bottle full. When we got to the mare the sweat was running off her in a stream and her nostrils were red and looked like they would burst. We lifted her head and drenched her but only got half of it in her before she reared up and came back down and slobbered. After a while she began to walk around and drink water. He asked if she'd live and I said I didn't know she might have burst a blood vessel. Months later my father saw him again and asked about the horse. He said he'd been logging her everyday. G: Well, you just be a brave woman and drink it down - and drink some water after. K: What if someone's ailments demanded remedies of an opposite kind - of opposing forces, so to speak'? G: Nature fits with nature. K : Lobelia is an herb I've beard you should be careful with. G: Did you ever taste Indian Turnip? Lobelia's like that - very strong. It smells good, but nobody's going to eat much of it. Only a very little is needed for healing. K: I've also heard that the seeds of the poke plant are supposed to be poisonous, although I've eaten them myself. The young shoots are very good cooked Do you use poke? G: Yes, I've given the berries for arthritis (see REMEDIES) and folks have had good results. Some harvest the berries every fall and freeze them to have oo hand all year. K: Staghom sumac berries (rhus typhina) crushed and soaked in water make good lemonade. Have you used them as a remedy? G: The tea is good for bedwetting - helps K: Not quite as hard, I hope! That's retain the urine. interesting - lobelia grows in my holler G: A woman came to me one day and said, where horses are still used for logging... Has anyone ever had a bad ''What can I do for my poor little doggie? reaction to remedies you've prescribed? He's having seizures one right after another." So I said, "Give him some G: I don't give them anything that would mistletoe tea." She said, "That's poison, cause a bad reaction. isn't it?" I said, "They say so - but birds eat it." She said, "Well ..." A couple wee.ks K: Are there any herbs that you finally later I saw her and she said, "What can I do decided to stop using? for my doggy?" And I said, "Did you give him the tea?" She said, "No." So I said, G: Some are easier to get than others...and "Well, just let him die then." And she some taste a lot better than others. looked at me as if I was the meanest thing in Personal) y I like things that taste better. If I the world. I didn't think she was very much impressed. Then a few months later I saw her husband and he said, "Did you hear-the dog's all well." I said, "Good what did you do?" He said, "We gave it mistletoe tea!" (laughs) The dog had gotten so weak he couldn't get into his little wicker bed. He wouldn't drink water and hadn't eaten for days. She put down a bowl of tea and she said his nose twitched and he raised up and began to drink. When he finished she set down another bowl and some food and water. She expected him to be dead by morning. But in the morning the tea was gone, the water was gone, the food was gone and the dog was gone! He was over V'.......~~~*::;:;:·~rt;.l'!D across the carport in his bed. K: What a great success story! So how did you learn how to prepare so many different herbs - was it just from people telling you? G: No, honey, l see what you're after.. .! took a correspondence course from Canadian Herbal College in the early '30's. They had to go to Canada because they were K: Do you have any ideas about the intelligenc.e behind plants? G: The same God that made you and me made the plants. He knows what they need and they haven't perverted their appetites like I have. So they take only the nourishment they need from their environment..! think the.main good we get comes through the life of the plant - from the minerals and food value it gives us. K: It's very pure, isn't it.. G: It gives your body just what it needs. K: Do you feel the plants you gather have any awareness of your picking lhem? G: I don't feel they have a ...what would you say?... a soul...or a menrality. But they do have some kind of feelings and ability to communicate. And I think in the new earth state, after sin is gone, that we'll be able to communicate with animals and plant life better than we can now. K: But you don't feel like you do thar at all now - when you're working with them? G: No...when I'm gathering plants I think Mullein illustra11on b'f Ellen John give people somerhing that tastes good they'll probably use more of it. K: How do you mask the ones that don't taste good? of the good they're going to do. I don't believe in nature spirirs or fairies ... Angels exist, and can lead us to plants, but God is the spirit And He is a personal God. I le made us and He made the herbs. He knew what we needed so He put their healing qualities in them. - continued on page 27 KATIJAH- page 12 SPRING - 1988 �Frower Essences: Harmony wtth Sp£r£t and Nature Flower essences serve as catalysts to awaken the natural life force and spiritual consciousness within us. Each flower essence embodies the hamumious vibrational panern of the particular flower species used, and thus attunes and resonates with specific human energy patterns. The essences stimulate an enhanced awareness and ability to transform limiting attitudes, emotions and behavior into more creative and health-affirming ways of living. Flower essences are liquid, potentized preparations which carry a distinct imprint ofa given flower and only an insignificant material component. They are prepared from sun-infusions ofj[Qwers in water, diluted and preserved with brandy and generally taken orally af~ drops at a time, several tim&r per flower, coltsfoot In the joy of the moment we found the radiance within one another and made our life commitment together, although the golden flower eluded us then. Since that lovely day, coltsfoot has found us often...and in most surprising places... along highways and mountainsides, dry bulldozed places and small streams...during needful, dark and joyous moments. Each time she Earths the Light for us along our journey. Each time she opens us to our own knowing. day. yellow is used to dispel depression. One spring, Edward and I both developed 'lung fevers' - my first, his, a long endured ailment It was this particular Spring that we felt agreement to prepare the flower essence. I'd been relating with friends with 'lung troubles' and this encouraged my own healing. fd been holding grief for so long. The Equinox came brightly and we t.ook our healing bodies to the cold creek to be with the coltsfoot flower. In a sacred way we happily created coltsfoot essence, with her permission. Her radiant light dispelled our 'darkness' and we got welU These essences are completely safe and do not inteifere with and are not ajfected by other medications. They show a lack of effectiveness if used improperly but if too much is taken they do no harm. Flower essences harmonize well with other health and growth practices including exercise, nourishing diet, relaxation, balanced lifestyle, and appropriale medical care. Always gentle and strengthening.flower essences bring a continual union between soul and body, Higher Self and personality. The graduiJJ attuning within blends and connects one with one's source. As a medicinal herb, ~o farfm (coltsfoot) is traditionally used for lung ailments. The lung is an "earth" organ and Drawing by Shell Lodge Cottsfoot ~tooc£t"oot C oltsfoot is the earliest blooming flower here where we live in Katuah, appearing in February before the cold snows have finished melting. Blooming fully bright, coltsfoot brings her Promise of the Light and Radiance of Spring from the deepening regenerative forces of Winter's Dark. In early Spring, before leaves cast shadowy images, petite candles stand erect on hardwood forest floors. Arriving at dawn, one can lie amongst their glow. As the sun warms the day, one then can watch the delieate unfolding petals of the beautiful bloodrool flower. A single protective leaf shelters this flower in her early development As it matures, the candlelight shoots up from the leaf and opens to fullness. Then the forest ground covering is a myriad of white stars with glowing golden centers. Heaven laying to rest a s~ll on Earth...Spirit blossoming with matter. Her special way of responding to the sun lends to us knowledge of her use as a flower essence. She follows the arc of sunlight across the blue Heavens then closes up silently to the cold night awaiting the Sun's ever re-appearing warmth for opening each day. The large green leaves developing at the end of her flowering season grow in the shape of a " colt's foot" and tell us of her ability to ground us as well as enlighten. My husband and I affectionately call coltsfoot our initiator. On a clear sunshiny day along a delightfully cold rushing mounrain creek, Edward and I searched the banks and boulders for signs of the radiant yellow ray F eelings of my sacredness flow while in the presence of Red Puccoon ( Indian for bloodroot). a revelation of my opening psyche. My initial experience of using bloodroot flower essence came like the swift flooding river over rapids, gurgling forth in living affirmations. Life affirming words came pouring forth from my being, streaming out. fd been struggling with the use of affirmations, but no more! I experience their inner wadrings now; I foci surprise and delight and laughter. The aeative process of receiving the Divine Feminine within began blossoming. T hrough this process Bloodroot becomes my friend ...sharing her self wilh me through the opening of my feminine psyche...and being so intimately here with me while I clear the cobwebs from my ancient cauldron. The exhilarating union with my feminine creative spirit and ageless wisdoms is coming home using bloodroot flower essence. As an herb, this member of the poppy family is known to be internally poisonous in all but small doses. The red root was used medicinally to make tinctures and decoctions for internal use , and external washes for skin Edward & Elaine Geouge are flower ess~nce infections. When freshly dug, the root of sanquinaria canadensis bleeds a red juice. Dried lovers living in Yancey Co., NC ga1herinY' flowers and wisdom to co-create flower and powdered roots were used by the Indians essences with Nature in KaJUah. as a dye and as a body paint These Appalachian Gower essences are available lhtough Flower Essence Services, P.O. Box 586, Nevada City, CA 95959. A.sic ror the research flower essence list. SPRING - 1988 KATUAH-page 13 �THE ORIGIN OF THE ANIMALS by Clyde Hollifield " lam a storyteller. You can take this story any way you want to - as a dream, a Ue, an exaggeration, a vision, or as the truth. l am only required to tell the tale. " Long, long ago, at the dawn ohime, there were only plants upon the Earth. No people, no animals, no birds, no fish - only plants. At first the plants were rather meager. T here were onl y algaes, liule mosses, lichens, and fems, but gradually they grew into larger species. The early trees began to develop. If you look at the geological record, you will see that animals came into existence about the same time that plants began to develop fruit, nuts, and grains. Of course, the animals could not have existed before this, because there would not have been anything to eat. Here is how it came to happen. Plants bad evolved for millions of years before any animal was even thought of. For eons they had experimented with dispersing seed using water and air as carriers. For a lot of the plants, this was a problem. Some, like the milkweed, bad learned to send their liule seeds on parachutes through the air. The cattails and the rushes experimented with floating seeds that were carried to the other shore of the lake and took root there. But many of the other plants could only drop their seed at the base of their own stem, and were thus crowded out by their own offspring. As the plants evolved, and their intelligence grew, some among them began to discuss a radically new way of dispersing seed. The oak trees, in particular, were precocious plants. They watc hed the mistletoe, the only mobile plant, which had no roots and flew from one oak tree to another. From this the oak trees got an idea: they would devise a small, living creature that could move !lllml around from one place to another, as the mistletoe was able to do. They called together the hickory trees, the walnut trees, the hazel, and all the other nut-bearing trees, and they made their plan. It being such a new idea, it was difficult at first to convince the other plants to allow it. "It'll never happen." "Ridiculous." "Go away," said the other trees, but the oak tree persisted. (Oaks are very persistant trees) .T hey agreed that they would design their creature so it would not harm the environment or intrude on the living spaces of the other trees and plants. They also agreed to provide total care for this little "animal" creature. You have probably guessed already that the animal they were devising was the squirrel. His job would be to plant oak seeds at some distance from the parent tree. lo exchange, the tree would offer him a place to live, hollow places in which to take shelter, and food in the form of acorns and nuts. They finally completed their task, and, as you can see to this day, the plan KATUAH- page 14 worked very well. A squirrel will get a mouthful of nuts, run down the tree, and go off into the woods a little way. Then he will dig a little hole, plant the seed right side up, and pack the din back around it very carefully. Then be will promptly forget where he's planted it. That's the business of the squirrel; it's in his nature. With the help of the squirrel, oak trees began to become a dominant tree on the Earth. The other trees began to think that maybe this was not such a silly idea after all, and the persimmon tree, the serviceberry, and the pawpaw got together and decided to create a creature of their own. The persimmon tree suggested an idea, and they all thought it was a good one, and carried it out. They made the possum. The possum was different from the squirrel. It was completely nomadic, it never denned up. This was an improvement because they did not have to provide the possum with a home, only food. The fruit trees were not as determined as the stout nut trees, and the possum was the lazy approach to making a squirrel. The fruit trees did not waste a lot of energy filling up the possum's brain housing. The possum, therefore, is not quick and clever like the squirrel. Face it, a possum is dumb. But the possum does not have to be smart, because it has a natural design advantage. It eats the sweet, ripe fruit off the trees. Then, as the possum meanders on through the forest, the fruit passes through its body, and when the possum is a good distance from the parent tree, the seeds are deposited .among tho leaves, neatly packed in a small bundle of fertilizer. But neither squirrels nor po5sums can cross large bodies of water;·and some of the other plants began to think that they would have a big advantage if they could come up with an animal that could fly. What a totally outrageous idea! None of the other plants thought it would work, but a daring group of plants - blackberries, blueberries, mulberries, and even cherries got together on it, and so many of them were working on the plan that they actually made it come about. They took the best features of the possum, passing the seeds through the digestive tract, combined with the brightness of the squirrel, and they designed their creature with wings and a new invention, feathers and this new being a bird - actually flew! With their mobility and sense of purpose, birds could fly to where a crop of berries were ripening, eat these, and fly, often for hundreds of miles, to where other berries were coming into season, depositing their seed packages along the way. These plants, too, took care of their own particular creature. They gave the birds materials to use in building a nest and a safe place back in among the briars or high in the tree branches to protect themselves and safely raise their young. The new idea worked splendidly, and there came to be more and more birds of all sizes and varieties, and at the same time more new and different animals were being created as well. SPRING - 1988 �But what plant devised the human beings? This is a question that bas baffled science for centuries. Some say that the humans were thought up by the intestinal bacteria. but l happen to know that the apple tree was responsible. The apple tree felt that life was becoming too confusing, because there were too many kinds of apples. Each young tree created from seed was different from its parents, and when the young ones crossed, they themselves produced entirely different types. It was a dilemma that required a quick and drastic solution. So the apple tree devised a creature with the intelligence to help them reproduce by cloning. In this way a strain would remain true to its original form. This required a creature with special qualifications. This creature needed to be able to graft a tree, and, when the graft was established, to transplant it in a good location, and then wait seven to ten years before being rewarded with any apples. This was a remarkable achievement. None of the other trees had created a creature that could do that. It took a coalition of different kinds of plants - the apple tree and other fruits, the grains, and the vegetables - to create and sustain the human animal. The new "animal" system was turning out to be successful beyond any plant's wildest expectations. The plants were doing extremely well. and there was hardly a pan of the Earth that they could not coloniz.e. But too much was happening at once. It was too much to control. The fust sign of trouble was when some lower orders of plants. being too lazy to take the trouble to devise and maintain their own animal or bird, grew seeds that could ride in other animal's fur. These were the hitcbikers: cockleburrs, beggar lice, agrimony, and others like them. This was just the beginning of the troubles. The animal kingdom that the plants had created took on a will of its own, and new animal species began appearing that the plants bad never dreamed of. Animals apppeared that ate the flesh of other animals and were not under the control of any of the plants. Other animals began to manipulate the environment to their satsfaction. Beavers, for instance, began gnawing down their host trees to build dams and lodges. Shocking! Before this only the plants had done anything to change the way of the world. A bad day came when the humans discovered fire. With fire they became the greatest threat to the plant world that had ever appeared. They could start fires, but they were not so proficient at putting them out. The humans made a lot of mistakes and did a lot of damage in the early days when they were learning how to manage fire. · The beautiful system the plants had created was careening out of control, and the plants could do nothing to bring it back into balance. The plant kingdom began to go on the defensive against the very creatures they themselves had created. Poisonous plants developed, vines and brambles appeared to hinder the animals' way through the forest. Long prickers grew on the locust tree and other plants that had never bome thorns before. The humans, their most complex creation, turned out to be devilishly adept at cutting, cleating, digging, and poisoning the SACRAMENT Candlemas Day divined one blue violet. Yesterday trout lilies were spawning down at the creek. I have saved a beeswax candle; there will be other times to celebrate the rites of spring: the planting of peas & potatoes, signs of urging warmth, a stirring of the earth, the surging of the body to stir the earth. One honeyed candle burns at an altar of lilies. bringing the poems of spring to light. -Janeice Ray RAIN HAS COME AGAIN Rain has come again after the dryest spring recorded deep in me the garden has leapt these past weeks-mullein sends up spires in the moonlight. The four o'clocks burn a bush of sweet purple, effigy of efflorescense. The garden is a dense verdant mass of growing summer vine & bush & stalk screaming recklessly open to foraging bees, wasps, bugs, birds, me. I think I have seen it climax, baptiz.ed in pale the night of the last full moon of summer, wide wide open and singing with life. Flowers of luffa glow yellow and grow long. Vines vein white; leaves in a mad ebb of chlorophyll drink in the sudden abundance of water and are reborn. The mute sundial casts gray & wan. Stolons passing underground fountain into spearmint. These are the showers of blessings. From the wetness comes redemption. - Janeice Ray - C01llinuod on page 21 SPRIN,9 - 1988 _ KATUAH-pagel5 �(These are lhe words of a traditional Cherokee 111-0dicinc person.) ON POWER There are three types of power, and they are: Power over others or power over ideas. This is the power to force other people to do certain actions, whether they would like ro or not. Personal power. This is the power of will. This power can bring ideas into physical form. A person can also use this power to step into a negative situation and change it into a positive situation by simple strength of will. The third kind of power is spiritual power, and this kind of power comes when one is connected to the Greater Life, which is the totality ofcreation. We must recognize that we are only a part of a greater whole. Then we will be able to receive spiritual power. This is the greatest power ofall. To attain spirirual power, one has to be open to it. This is done, not by cultivating a strong desire for spiritual power, but by recognizing a need for that power. This creates a hole or a space that the spiritual power can flow into. In the story of the Garden of Eden, it was separation, not fornication, that was man and woman's original failing in the Garden. Separation from the Greater Life is the source of all our limitations. We limit ourselves by emphasizing and valuing our egos, our fears, and our prejudices. This limits the spiritual power we can contain. We cannot be changed by the spiritual power if we indulge ourselves by dwelling on our limitations. What if your mother did do something that was not right to you when you were a kid?! The hell with it! We all have to continue and to live our own lives. Ask some spiritual people the simple question "How are you doing?" and they will say "Oh, I'm working on...... " and give a whole involved list of what they see as their personality defects. These people devote a good part of their attention and energy to what is holding them back, instead of thinking about how far they have gotten. If those people would think about how far they have gotten, they would be amazed at the resources they have to work with and what they could do. If they would share those resources and put them to use, they would find that they would grow mucli faster than by "working" on their limitations. 0 ne way to overcome our limits is by serving unselfishly. Most people begin to practice this in order to increase their spiritual power. This is ''serving selfishly," but service becomes a habit that is performed without thinking, and then it begins to woik. Another way to gain spirirual power is by practicing unconditional love. This means to love somebody without requiring that the person do something, be something, or act in any particular way to "deserve" that love. What a strong magic this is! Fasting is also useful in helping to become conscious of our limitations. We may feel that we cannot go four days without food or four days without food or water. But when we accomplish that, even if there is some bitching, we learn about how we can go beyond our limits. Praying is talking to the power of creation. When praying, express your feelings clearly. Any person who would pray for 15 minutes every day would witness remarkable changes in themselves and in the world. It does not maner how you identify the Spirit to which you pray. The action and sincerity of praying will bring amazing changes in just a few months. We have been told not to pray for ourselves, but to pray on behalf of others. The only thfog to ask for oneself is the strength and endurance to continue to serve the Creation and to help others. Praying is a humbling activity, because prayers must be humble to be sincere. A sincere prayer is powerful and can bring about real accomplishments. When even just one person is convinced that something is true, the power of that belief is enough to set changes in motion. If only one person sees an obvious injustice and knows that it is an injustice, that is enough to change the situation a little bit It may appear that nothing has happened, but if one person out of 100 can be changed, then much has been accomplished, because an idea grows like a seed, and once the seed is planted in someone's mind, that person will change somebody else, and the idea will keep growing and spreading in that way. Spiritual power is greatly magnified in the circle of the people. We need to get over our separation - literally - and come together to pray. If 20 people who are fairly clean inside gather together in the circle and hook into the power, that group could accomplish almost anylhing. Of course if there are people working in opposition to the goals of thls group. that limits the degree of unity that can be reached. And, of course, we cannot eliminate negativity and evil. If we did, there would be nothing in the world! Each of the opposing forces, positive and negative, is the basis for the other, but the negative can be neutralized or deflected by people's focussed energies. How is this done? On the spiritual level we do not try to defeat other people or their energies. Instead we 1ransform them by bringing them to the awareness that the world is a unified and connected entity, and that we are not separate from the world or from each other. Thus we achieve our goals by increasing the opposition's spirirual power! Conjuring in the traditional Cherokee medicine is a way a medicine person empowers his or her prayers. To bring about a healing, a medicine person first would pray and then would do conjuring, which is acting out the cure and seeing the result already accomplished. The act of conjuring opens part.S of the mind that do not act through verbalization and focusses the deeper power of the mind on the task at band. The old-time conjurors knew that praying does not take the place of action. The old Cherokee belief is: "You put the seed in the ground before you pray for the crops to grow." You do your work, and then you hook into the Greater Power to bring it to fruition. This is very sincere, very humble. The physical work is an important part of the magic. - continued on page 26 KATUAH - page 16 SPRING - 1988 �BEA TREE by Brian Ellis The following is a brief exercise I use frequently with children at camp and with adults at conferences. You may want to adjust the vocabulary to the child or group you are working .with. Be sure to add lots of pauses... and speak In a soft voice. F ind a tree that you feel really drawn towards, one that speaks of beauty...perhaps, one that you may have climbed in your youth. Stand facing that tree. If a small group, hold hands encircling the tree. Then, begin to center down, breathing deeply and relaxing. (At this point, I introduce the idea of "deep listening" or "hearing with your inner ear".) Ask, "Have you ever been sitting quietly, maybe thinking about a problem, and all of a sudden you hear a voice inside that tells you what you need to know? Or have you ever sort of known something and not known exactly where it came from? Well, that's a kind of deep listening. What we are going to do is to let our "inner ear" open to what this tree may want to share with us. Some of you might hear a song, a poem, or a story of what happened here long ago. For some of you it might be a feeling, pictures, or Images. Continue to breathe slowly and deeply. Keep your eyes closed and focus your attention on your feet. Wiggle your toes a little. Now imagine that you are growing roots. Feel your roots sinking down Into the soll, sprouting out In all directions. And like a tree, draw energy from the earth. Feel warm, healing energy flowing Into your roots, into your feet and legs, up your strong straight trunk. Feel Iha! energy coming from the earth up into your heart, shoulders, arms, and head. SPRING - 1988 Now Imagine yourself growing limbs, reaching out in all directions. Send earth energy from your body, up, out into your branches. Draw the warmth of the sun into your leaves. Feel the warm light soak down into you, filling your heart, filling your body and sinking down into the earth. Earth energy surging up through your roots; Sun energy pouring down through your branches...and mixing in your heart. Now feel your own heart send love, warm light, into this t.ree. Open your heart to this tree. Allow the love to flow back and forth. Take a few moments of silence and listen with your inner ear to what this tree might have to share with you...open your heart to this tree... (pause 2 - 5 minutes)...and know that you can always reconnect In this way. (again, pause) Now it Is time to finish up. Remember to give the tree thanks...now draw back into your heart. Feel your body becoming human. Feel how strong and healthy it feels to be a human being. Wiggle your toes and fingers, drop hands and stretch. Open your eyes and shake your arms and legs. Feel how vibrant and alive you feel! Now give the tree a hug, maybe a kiss and a deep thank you. At this point, I give folks a chance to share what it felt like to be a tree, or something the tree shared with them. Almost every time people have really powerful feelings of empathy and often some neat idea or bit of wisdom. I remember once a girl shared a real clear image of what the place looked like when the tree was a sprout. Another time a child said, "The tree told me how old it ls...157". I have counted a lot of rings on a lot of trees and I would have guessed it was about 150orso. Please be careful when you lead this exercise with a group. Let them know what they are getting Into and carefully guide them out. Please try it many times by yourself or with an experienced guide before leading others. And make offerings to the spirit of the forest. Mo/ All my relations/ Walk in Balance~ BRIAN ELLIS (alias Flying Fox) /iv9s in Celo, NC. HB is a dynamic storytBllBr, pOBt, and songw1iter as well as a membBr of lhB National Association for the PBrpetuation and Preservation of StorytBliing. KATUAH-page 17 �an issue when dealing with the giant utility corporations, but Duke Power Co. in panicular seems to have a hazy conception of the difference between public service and corporate adventurism. The company bas promised ratepayers in t h e ir recently-acquired NP&L territories that for several years their rates will remain lower than those of Duke customers on !he piedmont. After that promise has expired, however, Dulce's new dependents may find themselves contributing the capital to fuel Duke's continued corporate expansion. NATURAL WORLD NEWS THE LATEST WORD IN NUCLEAR WASTE P ANTHERTOWN SOLD! Nllllr&I Worid Naws Service High at the headwaters of the east fork of the Tuckaseegee River lies a valley called Panthertown. The beauty of the valley's striking features was for many years a secret known only to a few. But Panthertown may soon be crossed by a Dulce Power high-voltage electric al transmission line. The site has recently been the focus of much attention and activity, but for a long time it lay in relative obscurity, the property of the Liberty Life Insurance Company, which limited access to the area. Before last year few people knew of the white, domed cliffs that framed the valley and the sttcams and waterfalls that graced the location. When Liberty Life decided to unload the 7100-acre tract, they tagged it with an aslcing price of $10 million. Congress passed bills in both houses, one sponsored by NC Senator Terry Sanford and the other by Rep. Jamie Clarice of the NC Eleventh Distriet, that appropriated $6 million toward the purchase. But this was not enough for Liberty Life, so the Nature Conservancy, a private land conservation organization, went to work to try to engineer the purchase to bring the prized site into the public domain. For financial reasons, the Nature Conservancy let its option on the Panthenown tract lapse. Immediately Duke Power stepped in and bought up the prope.rty for the $10 million asking price. Dulce is in the final stages of acquiring the holdings of the Nantahala Power and Light Co. (NP&L), and the utility has been rapidly buying up land in the Panthertown area to create a link between the NP&L territory and Duke's other facilities in the Piedmont. The high-profile, high tension wires will span 30 miles to join a station in the Jocassee watershed area to a tie-in in the Tuckaseegee district that links with all the NP&L facilities. The proposed ttansmission line will cost $30 million to build. It is unclear whether Dulce's expressed interest in the Panthertown property contributed to Liberty Life's intransigence in the land dealings. Duke has been willing (and is certainly able) to pay a high price to obtain clear ownership and avoid any public accountability over the route. The corporation has reportedly paid exorbitant rates for small-acreage tracts, so as to have complete control over the proposed right-of-way. That control is now virtually consolidated, and Duke is acting the part of a magnaminious benefactor who might KAUIAH- page l8 - - -~--~ compromise its own interests to accomodate those who wish to preserve the beauty and habitat areas in the Panthertown valley, rather than a public agency that must consider the best interests of all in its decisions. In other words, Duke is holding all the cards, and those who arc interested in keeping the valley in a wild state arc scrambling to petition the company to take the least obtrusive route for the proposed power line. While the utility corporation's first proposal was to run the high-tension wires down the middle of the valley corridor, there are now several alternate routes under consideration. Ralph Bauman, land acquisition officer for the US Forest Service, has indicated that the agency is open to land swaps of adjoining National Forest land to make alternative routes possible. Congressman Clarke's office and the Nature Conservancy are still hopeful of acquiring the unused remainder of the property a fter the locatio n of the transmission corridor is set The route of the proposed power line will affect other areas as well. From the power house at Bear Lake through the magnificent Tuckaseegee Gorge, the Tuckasccgee River valley is pristine with no sign of human habitation. A route should be chosen that would spare the river the massive intrusion of a high-voltage line. The installation of the new power line will be tho culmination of decades of corporate planning and desire on the part of Duke Power. The company has the dubious honor of being known as efficient and effective managers of nuclear reactors, because they have been making their stoclcholdcrs substantial profits from the generation of nuclear power while other utilities have beeen backpedaling from the nukes lilce the proverbial "hot potato." In recent years Duke has maintained an aggressively expansionist stance. Their insistence on initiating a gig antic engineering project to generate electricity on Coley Creek in the Jocassec watershed when the need for that amount of power remains still unproven, and the enormous size of the proposed transmission line that is to penetrate the Panthertown area has raised questions that perhaps the company is contemplating a move into TV A territory in east Tennessee, as the TVA nuclear plants along the Tennessee River are currently inoperable. There has been speculation that Duke plans to install yet another reactor on the shores of the Oconee lakes to funnel power west to accomplish this goal. Public accountability has always been Nllunl Worid News Service Under the t e rms of the Johnston-McClure Bill passed by Congress in December, 1987 an unwilling state of Nevada was chosen as the site of the first nuclear waste repository. The bill also eliminated the eastern repository - which in politicians' language means, "eliminated the eastern repository for awhile." An area overlapping Madison, Buncombe, and Haywood counties in Katilah was considered a lilcely site for the eastern dump. The Monitored Retrievable Storage (MRS) facility, a "temporary" storage area which the Department of Energy is counting on to hold tons of spent nuclear fuel rods that become government property in 1996, was re-ratified in principle, but no construction work may be begun until a site for the first underground repository is clearly decided. As part of the political dealings around the bill, the states of Tennessee and South Carolina were grant.e d immunity from consideration as MRS sites. A . three-person panel will be appointed by Congress to study the need for a MRS facility, which may delay plans for the facility somewhat, and a negative finding by the commission will most certainly strengthen opposition to the MRS. A DOE study at Yucca Mountain, NV, the favored first repository site, shows a strong possibility !hat groundwater contamination may occur. This may delay first repository siting and therefore slow the MRS as well. Johnston-McClure serves notice that if a politically feasible solution presents itself, Congress will seize it immediately to hasten an end to the nuclear waste debacle. The bill does buy us additional time. Meanwhile, heed the words of Congressman Clarke: "We must be prepared to fight any future plans to locate an MRS facility in our region." ENDANGERING AN ENDANGER ED SPECIES T he Roanoke logperc h, an endangered species, will become more endangered if developers and ignorant public officials of Roanoke County, VA have their way. Their plan is IO withdraw most of the flow of the Roanoke River and pump it into the proposed Spring Hollow Reservoir. Even after strenuous opposition from a citizens' group, "Friends of the River" and SPRJNG - 1988 �milder opposition from the US Fish and Wildlife Service and the State of Virginia, a colonel of the US Army Corps of Engineers responsible for the project "leans" toward approval of the reservoir. The question for people interested in the future of the river is, "Arc the profits to be made from this project worth sucking away the habitat of an endangered species?" If the answer to this question seems clear, send a letter of protest to: US Army Corps of Engineers P.O. Box 1890 Wilmington, NC 28401 EVEN CANTON IS DOWNSTREAM Na.tural World News Scrv""' "We have to give quality water to our people!" shrilled C.W. Hardin, the mayor of the town of Canton, NC. A turnabout on the question of Champion International Paper Company's effluent discharge? Not hardly. It was discovered that a faulty wastewater treatment system was discharging improperly treated effluent into the little Pigeon Creek, which feeds into the Pigeon River from which Canton draws its drinking water. The system handles wastes from the Pisgah Inn, a concession on the Blue Ridge Parkway at the head of the Pigeon River watershed. It was Canton's tum to be downstream. Public health officials closed down the old treatment plant, but the inn bas a permit to install a new system that would again discharge imo Little Pigeon Qcclc. Unfortunately, that permit was sought and received without consultation with the Environmental Advisory Board of the Blue Ridge Parkway. The board has among its members Dr. Dan Pittillo and Dr. Garrett Smathers, well-known and respect¢d scientists in the region, who sincerely care about the fragile ridge-top environment the Parkway traverses. "Overload on the original facilities was a contributing cause to the system failure, " said Pittillo, ''but they are adding even more buildings and extending the paved roads in the campground even further. And flushing down oil from the gas station and chemicals from RV chemical toilets is not going to help. Those substances kill organisms in the biological treatment system and will slow or possibly stop decomposition. "The Pisgah Inn is acting like any business: it's trying to get more and more people in. And the Parkway administration is saying everything is alright, but it's not alright. 'They need to remember where they are. That is a very delicate area, and the greatest resource they have up there is the area itself. ''The whole operation needs to be reviewed. Perhaps it is time for a study to determine a ceiling on the traffic the area can handle." Serious questions arise when people throng to a delicate area like the top of the Pisgah Ridge. Those questions are always close to tho surface when vigilant watchdogs like the Environmental Advisory Board and the town of Canton are standing up for water quality. SLOWING THE LAND RUSH NllUnl World News Seivice Two concurrent bills now before the Georgia state legislature offer some relief against the rampant development proceeding unimpeded in the north Georgia hill country. The Senate unanimously passed Bill 393, the Mountain Protection Act, which restricts development on lands over 2200 feet in elevation and with more than a 25 percent slope to one single-family unit per acre. Within the area of the bill's jurisdiction only one single-family dwelling or six-family unit could be built per acre. No structure may extend more than 40 feet above the ridge line. The measure also provides that any land on which more than 40 percent of the forest cover is removed must be reforested. Other minimum standards would require an environmental assessment and landscape plan for commercial construction, a soil erosion prevention plan for agricultural activities, and would permit private logging activities only after a harvest plan had been professionally prepared. A similar bill is now before the Natural Resources Committee of the GA House of Representatives. The House bill has been modified to restrict construction on lands over 1200 feet in elevation that maintain a 33 1/3 percent slope over a distance of 500 feet In other respects the bill as it stands before the House is only slightly different from the measure that passed the Senate. One clause in the House bill attempts to put some teeth into the Soil Erosion and Sedimentation Act by allowing the GA Department of Natural Resources (DNR) to charge counties and municipalities for the services of the DNR if the agency has to move in to enforce the terms of the anti-erosion law. Although the Mountain Protection Act is just a beginning at alleviating human pressures on the north Georgia habitat, it bas attracted a major amount of attention. With the legislative session nearing its close, it is in doubt whether there is time for the House to pass its version of the bill and work out a joint measure with the Senate to give Georgia a much-needed land use Statute. EARTH SHAKE! NlllnU World News Seivice The mountains trembled Wednesday evening, February 17, as a minor earthquake shook Cherokee, Clay, and Graham counties in western North Carolina and parts of eastern Tennessee at 7:30 P.cc. The tremor, centered near Robbinsv11le, NC, registered 3.8 on the Richter scale. No damage was reported. Residents who experienced the quake felt a vibration and beard a rumbling noise at the time of the event. Some reported feeling a brief sensation of being under pressure, as is experienced when one goes deep underwater. ©~ TRACHEAL BEE MITE INVADES WESTERN SLOPE Nallllal World News Service Bee colonies in the Katuab region have come under attack by the tracheal bee mite, a destructive intemaJ parasite. Officials of the Tennessee State Agricultural Extension Service announced that the state bee inspector found hives dying from mite infestations in Greene County, TN and Monroe County, TN during the month of January. The mites are suspected to have arrived in shipments of bees from South Carolina. Once established, the mites spread rapidly. The infestation was first reported within the national boundaries of tho United States only four years ago. Since that time it has spread to locations in 30 states. Bees throughout the region are now under immediate threat of the parasite invasion. Chemical poisons cannot be used inside of bee hives, as they contaminate honey and beeswax in the hive, so commercial beekeepers are deprived of the orthodox method of recourse. The TN Extension Service does not know of any natural defenses the bees have against tho parasite. The only known method to protect bees from the tracheal mite is complete isolation of the hive. Hardest hit by the infestation will be commercial apiarists who routinely import bees and equipment. To commercial producers, replacing lost hives means a financial loss in labor and equipment costs. Honey producers who survive the mite attack will not receive premium prices for their honey, according to the Extension Service announcement, because cheaper, imported honey will make up for any shortage in the regional supply. Allergenics and those who depend on local honey supplies may have to look harder for honey this summer, and there will be fewer honeybees to pollinate the apple blossoms and sunflowers this year. - continued next SPRING - 1988 ~ KATUAH- page 19 �EPA TESTING FOR DIOXIN IN PIGEON RIVER Nllllnl World News Service Who knows what evil lurks in the murky shadows of the Pigeon River? Officials of the Champion International Paper Co. have consistently claimed that it is only the excessive coloration of their corporate effluent that keeps the Pigeon River barren and lifeless below the Canton paper mill in Haywood County, NC. They are fond of deriding "environmentalists'" and other residents' concerns about the river as a big flap based on arbitrary regulations of "harmless" colorants. River fish say otherwise, having deserted the river in droves, leaving only a few species of pollution-tolerant "garbage fish" to inhabit the lower reaches of the Pigeon. Now, alerted by reports of the highly toxic compound dioxin being found in the effluents of other paper-making companies that employ a process similar to that used at the Canton mill, the federal Environmental Protection Agency (EPA) has ordered that fish samples be taken from the river to test for that substance, which is a deadly carcinogen. Dioxin was a primary component of the herbicide 2,4,5,-T, which gained notoriety as the defoliant Agent Orange in Vietnam and which came under attack in this country as a dangerous substance that causes cancers and mutations. Fish samples from both the NC and TN stretches of the Pigeon River have been sent to the EPA for analysis. The samples were obtained by an elecao-shock technique that stuns f1Sh within an eight-foot radius of the point of contact with a powerful electrical source.The fish are then gathered and sent to EPA laboratories in Atlanta for testing. Tennessee officials had to return to the river for a second round of fish-gathering after taking initial samples in January, 1988. They did not bring in enough fish in their first try to make an adequate sample. The government fishermen said that the water in the deep pools where they fished was a dark brown color. They complained of the foul smell of the river. Local people living along the riverbanks said that although fish were few in the river, they would catch what they could, untiJ lhrcc years ago when, according to one resident, the fish "had a lcind of blue mold on them and their eyes were funny-looking." Dioxin has been shown 10 pass along the foodchain via small, bottom-feeding fish and into the larger predator fish. Officials from Champion International and the state of Tennessee are involved in protracted negotiations that might perhaps resolve the immediate fate of the river. The EPA has indicated that it would be amenable to ratifying a compromise agreement on color standards for the Pigeon, if one could be reached. The fish say that unless the river is cleaned up completely, they will noc return. The Dead Pigeon River Council (DPRC) is a group of western slope residents who feel victimized by Champion's misuse of the river. The group KATIJAH - page 20 was a strontt voice urging the EPA to undertake the dioxin testing. They also have been persiste.ntly urging the TN Department of Health and Environment to undertake a study of the abnormally high number of cancer deaths of residents of the downstream community of Hanford, TN. An informal survey by residents of the town (population 500) revealed that 167 cancer deaths have occurred there in the past 20 years. The Cocke County commu ' t;y is .locally known as "Widowville." The TN Water Quality Control Board will test Hanford's well for contamination of the local water table by river water pending a review of the EPA 's dioxin tests. ConlOCI: The Dead Pigeon River Council 803 Prospect Ave. Newport, TN 37821 MEETINGS CALLED ON TOXIC SPRAYING Nanni World News Set\lice Carol McGincbey, Mary Ann Delany, and Nancy Barnhardt are three women who litcralJy cannot stand toxic chemicals in the environment. The women, who are from neighboring Floyd and Patrick counties, VA, have body systems that are extremely sensitive to toxic chemicals. They have suffered acute symptoms of poisoning in the presence of chemical insecticides and herbicides. The three arc acting as a liason committee between community people and state agencies on the questions of agricultural and silvicultural spraying. They are meeting with Dennis Anderson of the Vrrginia Forest Service and a representative of the state Agricultural Extension to discuss the spraying of the herbicide "Round-up" to weed out young broadleaf trees, particularly yellow locust, which contend with young plantings of white pines, and the spraying of "Paraquat" as a pre-emergence herbicide oo "no-till" com plantings. Nancy experiences liver problems and respiratory ailments in the presence of the poisonous sprays. "When I feel an aching sensation in the area near my liver," she says, "I start to ask around. If I investigate, I always find that someone is spraying nearby." Carol has more extreme symptoms in the presence of the toxics. Her body reacts with a high fever, sore throat, numbness of the extremities, nausea, and extreme fatigue. "I was laid out in bed for three or four days at a time in several instances last spring and summer," she said. The women maintained communication with Anderson during last year's spraying season. The Forest Service officer said it was almost uncanny how the women pinpointed his spraying schedule through their bodily reactions. The women also approached the Appalachian Power Co. about clearing brush under their transmission lines by mechanical means rather than with poisonous herbicides. The company is now considering the idea. This year the three are meeting with Anderson and the state Extension Service before the spraying season to communicate the depth of feeling that some area residents have about this question and to suggest measures like publicizing spraying schedules so sensitive people can avoid the toxic clouds. "We are going to meet with them in a non-confrontational way," said Carol, "to tell them about our needs and viewpoints, and to seek out any common ground we may have about this issue." "Everyone, whether they know it or not, is affected by these poisons near our living-places," said Nancy. "Everyone who is exposed accumulates those complex chemical compounds within their bodies to the detriment of their life and overall health. Because our special sensitivity causes us to have immediate, visible reactions to the poisons, we have been selected to be the buffer between the sprayers and the general community." Suppon the women advocates of air that is clean and safe to breathe. Investigate toxic spraying in every part of the bioregional province. To offer suppon, or to receive advice and a standard survey form to evaluate the effects of chemical poisons in the local environment. write to: Nancy Barnhardt P.O. Box 417 Aoyd, VA 24091 US FOREST SERVICE RELENTS ON RIVERS Nawn! World News SCNlce 104 miles of eleven rivers in Katuah are among 35 rivers and 98,000 acres of riparian land in the southeast that are at least temporarily protected by agreements with US National Forest supervisors. "Binding comminmcnts" by the US Forest Service (USFS) provide for evaluation of ponions of these rivers to be included into the National Wild and Scenic Rivers System and five 10 ten years of protection while the study is being carried out. Only the parts of the rivers on National Forest land arc presently under consideration. The agreement was negotiated by the American Rivers organization with the assistance of the Sierra Club Legal Defense Fund. Highly pleased with the results of their talks, American Rivers withdrew motions of appeal the group had filed against the forest management plans for the National Forests involved. American Rivers is a non-profit organization seeking legal protections for rivers in the US. FORECAST: CLOUDY UNLESS THE PEOPLE ACT! Nllllnl World News Service Against overwhelming economic, scientific, and ecological evidence, incineration still persists among technocrats as a preferred choice for solid waste disposal. The engineering mentality apparently demands a technological solution to the waste disposal problem, as it has in so many aspects of our society. Yee, when the Environmental Protection Agency (EPA) announced their opinion that incineration of Asheville's dehydrated sewage sludge by the metropolitan Sewage District (MSD) would require no environmental impact assessment, such a squall of protest arose that the agency extended the public comment period, and is now considering public SPRING- 1988 �petitions for a full environmental irnJ?act statement. Local residents and organizations have sent documentation to the EPA that the most favored alternative, biological composting, as well as being cheaper, is ecologically safer. The airborne emissions from incinerator p lants simply move pollution into the upper at:m0sphere, and the leftover ash is in most cases classified as a hazardous waste. Dangerous cadmium levels from industrial process wastes in Asheville's sludge can only be removed by an electrostatic precipitator. This is much more expensive that the Venturi scrubber process currently budgeted by the MSD and might make the cost of incineration prohibitive. Activists have also informed the EPA that land next to the MSD facilicy is available to buy, which would considerably lower MSD cost estimates for composting, which were boosted by the addition of expenses for transportation and transportation equipment to move the sludge to a distant site. Cocke Councy, TN is also flirting with the incineration alternative for waste disposal. A Nashville, TN company, ironically called Resource Recovery Tech nology, has approached the commissioners of the west slope councy with a package plan in which the private corporation .would assume all construction costs for an incineration facilicy and charge a disposal fee of $18-22 per ton of trash. As Cocke Co. is producing about 100 tons of refuse daily, the cost for incine.ration would likely be over $100,000 per year. Steam power from the incineration plant would be sold to a local industry for additional profits for the contractor. Apparently, Resource Recovery Technology Co. did not mention toxic gases and heavy metal particulate matter among the benefits of the plan. CSI WASTE INCINERATOR waL BE CLOSED The county commissioners of Caldwell Councy announced that they will close the Caldwell System Inc. (CSI) hazardous waste incinerator. There is a major law suit pending involving the county commissioners, Caldwell Systems, and several local ci ti:zens. At issue is the fate of a dairy farmer located just below the plant who bas suffered a complete Joss of his business due to health concerns about his product. Other local citizens in the neighborhood have suffered r ashes and burns, and a study commissio ned by members of the local chapter of the Western North Caro lina Alliance uncovered evidence of toxic soot falling miles away on the 1-40 expressway. CSI is offe ring an out-of-court settle ment, whic h is meeting mixed reactions from local citizens. The company wants to shut down its operation but use the site for hazardous waste storage for five years. Many feel that plan is unacceptable and want guarantees of verifi able monitoring written into any agreement. From WNCA "Issues Update" available from WNCA; Box 180 ~ Asheville, NC 28814 P' SPRING - 1988 The Origin of the Animals continued from page IS plant people. They even learned to hybridi:ze the plants. By stealing their reproductive power the humans gained control over the plant kingdom. They made the plants serve as human food sources, instead of cooper ating in serving the plants as seed-bearers, as it was intended to be. This is a most dangerous new development. Hybridization is causing the disappearance of the str0ng, old varieties that could reproduce themselves. They are being replaced by new varieties that, although they better serve the humans' immediate purposes, are weak and not able to stand up to stressful conditions like the natural varieties. By their desire for control, the humans are putting themselves in jeopardy. If their ltost plants cannot swvive in the world as it changes, then the humans will perish as well.. The humans also have still not learned to control their fire. Their powerful nuclear fire is the most dangerous form yet discovered. This above all causes the plants to be concerned about the future of the world which has been thrown so out balance by their wayward experiment. But the story continues. It is not over yet. There may be other developments in the evolutionary game. Who knows? The world may be returned to the plants. once again. Plants are more immune to radiation than animals. They mutate and change in the presence of radiation; they are not as likely to die and become extinct. Plants eat sunlight, which is one fonn of radiation. They may find the means to utilize other types of radiation. They are far ahead of the humans in that respect and may once again become the masters of the planet It is obvious from this look at our history that if we want to fulfill our true purpose on Earth, we should save seeds and propagate plants. That is our inborn duty and one of the most healthy things we can do for our world. / Rediscovering Heirloom Seeds Janeice Ray Hybridization has taken the ancient art of seed-saving away from us. F-1 hybrids (meaning first filial generation) are a forced genetic cross between two unalike parents and exhibit unusual vigor and uniformity. Their seeds, when grown out, revert back to some ancestral strain. Hybrids must be re-crossed year after year by seed companies, so we become totally dependent upon them for the basic source of our food. The uniformity of hybrids produces vulnerability to crop failure. Hybridization and the lack of varieties shrinks the genetic base of our crops, leaving them in a weakened state. This caused the potato famine In Ireland in the 1840's · the people were growing only a few varieties of potatoes, which were not blight resistant, and the country starved when the disease spread through the fields. Crop diversity may save us in the future when we are searching for a gene that may withstand the environmental problems that our world faces. Are there varieties that can take the effects of acid rain? Or of shifting weather patterns? Some old variety may be the answer, and we need to keep those gene pools alive. So I am convinced to buy only standard, open-pollinated varieties, no matter how amazing the hybrids sound, and I am learning to save my own seeds. I buy seeds from small, family-owned seed companies. Many of the major companies have been taken over by huge corporations, usually petrochemical in nature. The smaller companies with the less glossy catalogs (most of whJch enoourage seed independence) need our support. The Graham Center Seed and Nursery Directory published by the Rural Advancement Fund is a wonderful resou rce for localing these seedspeople. Send a few dollars to: Rural Advancement Fund P.O. Box 1029 Pittsboro, NC 27312 I am beginning to plant heirlooms - vari eties our foreparents grew for generations. With the advent of seed companies, many of these were lost, many endangered, and only now are folks rediscovering them and returning them to our collective gene pool. The book to read is Heirloom Gardening by Carolyn Jabs, and the place to connect with like-minded people is: The Seed Savers' Exchang~ Rt. 3, Box 239 Decorah, IA 52101 Here are a few seed companies offering open-pollinated and traditional varieties: Johnny's Selected Seeds Albion, ME 04901 JL. Hudson,Seedsman P.O. Box 1058 Redwood City, CA 94064 (Catalog: $1 J)()) F/Qating MoUlltain Seeds P.O. Box 1275 Port Angl!les, WA 98362 forganically-grqwn heirWoms ca1a/og: $1 .00) BounJiful Gar<kns 5798 Ridgewood Rd. Willits, CA 95490 (open-pollint1led, untrea1ed) Southern Exposure Seed Exchange P.O. Box 158 North Garden, VA 22959 (Caralog: $1 J)()) Peace Seeds 1130 TetJu:row Rd. Williams, OR 97544 (Caralog: $1 .00) Seeds Blum ldalw City Stage Boise, ID 83707 (1-ltirloom seeds, catalog $2.00) KATUAH - page 21 �DRUMMING LETTERS TO KATUAH Dear Katuah My husband and I own 40+ acres in Kaniah. We have no children and are concerned about whnt will happen to our land when we die. We would like 10 sec it prorected, not subdivided, and used in a way that is kind to the earth hopefully continuing the organic gardening & orcharding we arc doing, carefully using and preserving the forest land, etc. Ideally we would also like to sec it benefit people in need. A lot to ask! If you have any ideas or can refer us to anyone with solutions for this sort of situation, we would appreciate it. We don't want to sec the place tied up in such a way as to be useful to no one. Thanks for any help you can give us. Shalom, Sheila Wofsy Reggie Lenoir Rt. 1Box178 Suchcs, GA 30572 Dear Editor, Someone who did not identify themselves sent me an unsolicited photocopy of your Fall, 1987 issue of K.i1.iah containing the article "Smells Like Money To Me" CKiW.i\11 #17 - ed.) The author presented a corporacc image of the wealth of the Champion Corporation, however implications in the article were critical because Haywood County had not diversified the economy, and because Champion did little to support quality of life, including this generation of Haywood County residents. True, the mill is old, and Haywood County should be offering incentives to keep the industry, and to assure that better environmental controls arc the goal. In the meantime, children are threatened by the attitude of fear and unrest that prevails because their parents, grandparents, and neighbors are frightened. If your publication is truly interested in the bio-technical development of Southern Appalachia, publish positive approaches about appropriate industrial development which will match our workforce, our geographical terrain, our water and sewerage supply, our cultural and ethnic heritage. Please include articles 10 which the common man who has a sense of stewardship for the earth can relates. l am of Scotch-Irish descent, a daughter of generations of farmers who valued land. Today I see developers cutting into the mountains wilhout regard to the sediment which will be altered and moved into our streams. l see local real estate developments over-building on fragile land sites. J see that the larger number of land holders are no longer full time residents of the county. A land use plan is a critical issue for Haywood County. An indusrrial recruitment plan would add balance to the economy. Yes, I care about poUotion, but try to be comprehensive in future articles rachcr than singling out our "greatesc bread basket" in Haywood. r believe a reasonable solution such as a five-year plan could be implemented. Sincerely, Ernestine E. Upchurch Maggie Valley, NC Thank you/or your thbughtful reply. - The Editors Hopefully KJJ.nu11J 1120 will be ofsome help. - Editors The Stones at Laurel Creek The stones here are shoulders and elbows of the lover I looked for everywhere I travelled to anive hen: poking through her garment of rhododendron, shaped by the rush of her laughter, pools of thought I feel her enjoying my step best when I step naked, enjoying it Like the pause when the fingers seem to listen to the skin and forget which name the lover has and what color the skin, I bend to soothe my bands on her tender grain Through the slow, gigantic pulse of sun in stone I suddenly recognize her- "Mother!" (bur even thar is just a name She lies under every itch and movement ofmy f001 and I have only known her by names-) - Stephen Wing KAlUAH - page 22 Awakening Soft vault of sleep attended darkness Quiet folds around me silence screams In the midst of pitch my eyes arc opened to wondrous views ineffable Angel's garments, as white smoke gently billowing as they tum My mouth is opened to kiss hot coals burning away mortality I change and enter, again, the womb of infinity - Diane Yeager SPRING - 1988 �Dear Katuah - An idea we have been considering here in Spring CTCCk is the Community Computer Bulletin Board This is an interlocking system of computers in users' households that are connected by telephone lines to a central computer that stores the messages that folks wa.nt to share with their neighbors. The networlc could be set up on a local or regional level. The system could be used for communication, keeping records, playing games, word processing, and planning various projects. The network could coordinate bulk purchases of commonly-used items like clothing, shoes, tires, seeds, and fertilizer to obtain substantial discounts. People could barter, buy and sell, call for help, announce a baby, share car-pool infonnation.....the list of uses is endless. The information on the bulletin board appears on the individual TV sets or monitors in the users' homes or places of business. The central computer is located in the home of the system operator. If desired, the computers could connect to national and international networks, so the bulletin could extend all over the world. If a user had a telephone and a TV set, the minimum cost to buy a computer would be around $270. The cost of the central computer and its operation would be shared by the users. If any readers are interested in the Community Computer Bulletin Board idea, please have them contact me. John Artley Rt 1, Box 27-A Hot Springs, NC 28743 (704) 622-7421 Flowers I'm cleaning up the inner environment I'm plowing the fear to prepare the soil I'm mixing the elements to make my hean fertile rm weeding the hun 4:00 A.M. Grandmother moon is caught in the branches of the tulip tree. My husband's arm is around me. She calls out her longing. We hold the crystal aloft and catch her Light in its center. This moment is Forever. Our moccasins lie still Upon the flintstone. to care for the love I'm coming up flowers - Colleen Redman SPRING - 1988 - Rose Morningstar Bryson City, NC Drawings by Kore Loy McWhiner KATI IAH - oa2e 23 �continued from page 5 From The Perelandra Garden Workbook: Deva of Soil When Jmmans open a garden, any garden, a note is sounded within the devic level. One mustn.'tforget that a garden is a man.made invention. Therefore, the sounding of the note indicating that one is w be created must come from humans. When such a thing occurs, 1he devic level immediately responds by creating the numerous energy units which will even.tually be grounded into form. When a human sounds the note with the intent to work in co-creative partnership with devas and n.ature spirits, that note is very different in sound, quality, and vibration. If I were w use an orchestra as an example, I would say that in the case of the ordin.ary garden, the note sounded would be that of one instrument. Add to it the intent to co-create the garden with nature itself, and one would suddenly hear a full orchestra sounding a deep and vibran.t multi-levelled chord. Nawre, on all its levels, will respon.d in kind. The various energy units we on the devic level create when the single note is heard is very different from the units we create when the full orchestra is sounded. So from the instant you sound the note with the more expanded intent, you will set off creation and movement on a far grander scale. As Machaelle's relationship with the garden grew, she found herself appreciating the quallity and integrity of the relationship itself as much as the fruits and vegetables produced. From The Perela11dra Garden Workbook: Deva ofthe Pere/andra Garden The physical planting process of a garden is not the primary issue. What is of utmost importance is attitude and i111ent... I have specifically chosen dance (as metaphor for the garden)for in order w parricipatefully within dance, one must lift his spirit, center his senses.focus his thoughts in essence, he must strike an attitude that will allow him to hear the mu.sic all the way into his soul and move in accordance to that music. It is this attimde I wish to convey for one who wishes to move into the garden in harmony with what is happening there.... ...Through (your mind and heart), the music will 1nove an.d you will naturally move with ~t both within and outside yourself. And you will be most surprised at the ease and grace in which you. your tools, and your young plants and seeds join in effortless movement. ...My experience in the harvesting process has been to sense joy and celebration for a job well done. At special times, I can feel all of nature around me, on its various levels, literally celebrate not just the health and balance of the garden, but the resulting incredible production as well. When I approach gardening, it is with my sights set on creating a bala111ced, healthful environment. I don't consider production. That automatically takes care of itself. So there is always a moment of happy surprise on my part when 1 realize the green bean row has produced a whole slew of beans. It may sound terribly naive, but I think this probably illusttates best how changed my thoughts, focus and intent are around gardening. The larger issue of humankind's relationship with nature is a central theme in the messages Machaelle receives from the devas. It is in her garden that the macrocosm becomes revealed by the microcosm. KATUAH - page 24 Photographs by Clarence Wright The devic messages address the importance of reverence for life in the Perelandra garden as well as the importance of reverence for all of life. Machaelle's sensitivity and attention to the Perelandra garden opens up for her a "window" on the needs and cures for the whole planet. Machaelle Small Wright's journey to the center of her garden was a long one. The first half of her autobiographical work, Behaving, recalls a childhood of intense pain and trauma. Yet the chaos of events, memories, and feelings has now become a sensible whole. Through her garden, the healing of herself and of the land has become a single and continual process. It is in her garden that Machaelle has taken the opportunity to interact in a daily, conscious way with the dynamic energies present there. Through her works, she offers us the inspiration and encouragement t_o begin the endeavor ourselves. From Tiie Perela11dr0: Garden Workbook: ...The Perelandra garden is my life, my. heart aoo . my very breath. It is my friend, my healer, my nurturer and teacher - about myself, my planet and my unjverse ... .. .It has taught me about power - my own and that which is contained in all life around me. About equality. About balance. About teamwork on a peer level... ... And it has taught me that we are a vibrant, active planet fully participating in a larger, loving whole. / Excerp<s rq>rinJedfrom The Pcrclandra Garden Workbook with f"m1issit111. Machaelle Small Wriglu has just completed her third book, eniitled Flower Essences: Reordering Our Understanding and Approach to Illness and Health. It will be available in June 1988. Gardening workshops and an annual open house are held at Perelandra during the summer and early fall. For schedules and infomlillion or to order any of Macluulle's books. meditation tapes orflower essences, write 10: Perelandra, Box 136. Jefferson/on. VA 22724. Excerpts selected by Christina Morrison with Mamie Mui/er and Sam Gray assisting. SPRING - 1988 �The true art of dancing is dancing what comes out and not following the rules. Dancing ho~ you want. Because if you follow rules your soul will never get to show you the dance you've known ever since you were born. - Emily 1dance within myself And look without Joy within Sadness without Music within Silence without Lying on my bed Waiting for morning to come The moon sings to me About the sun Words by Emily Turner, age 6 with Drawings by Amelia Brommer, age 8 SPRING - 1988 KATIJAH - page 25 �900€£ me€£i.ci.ne continued from 1>3ge 16 What people call "visualii.ation" today is a fonn of conjuring. People can visualiu: a healing and by putting their collective energy behind it and getting some sense of how it fits in with the all, they can "push it with power." It is best not to try to visualize a specific end to a situation, because that limits lhe possibilities. Also, things seldom tum out the way we plan. It is bes1 10 visualiu: a return to balance and hannony and to encourage the awareness that the lives of all things are interrelated. However, I do see anything lhat works against the Life Force as a whole as being negative and evil. Nuclear arms and nuclear power, for instance, appear to be destructive forces as far as l can see. They seem like something we can gel along without. The human species is a high consciousness, bu1 a1 the same time 1he human race is a cancerous cell that is trying to diges1 its host, the Greater Life. Yet people on the spiritual path are always searching for the connection to the whole. As individuals 1hey realize their separation, and they are searching for that connection with every part of every cell from the marrow of their bones outward. One of the greatest blocks for us .humans is our intellect. lt is self-defeating to try to comprehend the universe with the intellect, for it is not designed to comprehend the whole. Being in a linear, critical culture as we are makes it even more difficult. Not impossible, but certainly more difficulL It leads us to try to understand the whole by adding up all of the parts. But the whole is greater than 1he sum of its parts. Organ ic Gr owin g Coop e rotiue The Organic Gardening Cooperative of Western North Carolina was started in the early spring of 1987. A small group of enthusiastic people came together 10 promote the merits of organic gardening and fanning and the health and life-giving value of organically-raised food. Meetings are at Unity of Arden on Airport Road. The cooperative meets the third Monday evening of each month. There is time for sharing at 6:30 pm and a meeting at 7:00 pm. The name "cooperative" was chosen, because the group wished 10 create an open forum for sharing experience, infonnation, resources, and projects. There is a steering committee that plans and coordinates the meetings and other activi1ies. 01her commiuees take on the tasks of a newsletter, education, publicity, and telephoning. These committees are volunteer efforts, and new participants are always welcome. Th~ are no dues. A small voluntary donation per meeting helps to cover expenses. The cooperative's meetings offer an array of interesting activities such as songs and music about gardening and nature; an educational program with speakers, films, slide shows, etc; a short nutritional update; news on environmental issues; and a time for sharing among the group. The main topic of each program usually pertains to gardening ac1ivities appropriate for that month of the year, such as composting, soil preparation, seed starting, etc. A varied program is designed to meet the needs of beginning gardeners as well as the experienced ones in the group. There are presentations of resources like magazines, seed catalogs. extra seeds and produce, and group seed or narural fenilizer orders. Glass (clear and colored) and aluminum are collected for recycling at each meeting. We who are active in the cooperative feel it is an exciting opportunity to encourage each other and the public at large to learn how to live in harmony with the Earth and to produce quality food, which will make us all more healthy and happy. We invite newcomers to come and participate at the meetings. Together we can create rewarding adventures in learning and "growing!" - Ellen John For more information about the Organic Gartkning CooperaJjve, call Cheryl Stippich a1(704)687-1741. Herbology Clinic M. C. Majebe Licensed Acupuncturist 78 E.ast Chestnut St. Ashevllle, NC 28801 (704) 258-9016 KATUAH - page 26 • conlinucd Crom JlliC 9 Dr. Gray soon arrived in Statesville bringing several eminent botanists. Dr. Gray had been misled by Miclraux's description of the habitaJ of slwrtia. ltistead of the moun1ain tops where he Juul always looked, it Juul been found along a stream in the foothills. Michaux's directions had been fairly specific, bw his continual references to the "high mountains" misled Gray, the botany detective. Shorria, the mystery flower of the mountains, soon became so famous that pressed specimens of a single plaru were selling/or fifty dollars. SJwrtia makes a good grour1d-cover under rhododer1drons. It needs a shady sire with an acid soil rich in humus, plemy of water, and regular mulching with oflk leaves. It spreads mostly by runners, and grows in luxuriant, dense colonies where conditions are to its liking. Its delicate white flowers lost for several days. It is one ofthe most coveted plants of any wild flower garden. A collector has written, "No idea of the beauty of this planI can be formed unJil it hos been seen in its native Jwme. The mass of glossy green and white, once seer1, car1 never be forgotten." It was never Gray's privilege to see shortia at the height of its blooming period, which is the latter part of March into early April. Of the 25,000 botanical specimens that Gray classified before he died, Gray asked that shortia cover his grave at Cambridge, Massachusetts. In Gray's life, many honors had come to him, but they were os naughl compared to the discovery ofthe little mountain pla111 thal Dr. Asa Gray named shortia. The mystery plant, sJwrtia, lost/or a hundred years, because ofits limited narural distribution, is probably to be found growing more in culdvarion now than in the ~ild. This is especially significant today because of the destruction of much of shortia's native habiuu in North and Sowh Carolina due to artificial lake construction. Rtprinltd from the Noah Carolina Native p(o111 Proaagqljon Handbook prepared by the North Carolina Wild Flower Prtsuvalion Sociery (Tollen Chinese Acupuncture and sh.ot"tta Garlkn Centtr 3375; University ofNorth Cmolina; Chapel Hiil, NC 27599 - $5.00 ppd.) / Natural Food Store & Dell 160 Bro.ctway Ashevllle, NC 28801 Whlf-e llroadwmy n..ia MlrTlmon Ave I. ~240 OPEN 7 DAYS A WE. K E Mond•y·Salurday: 9am·8pm Sunday: 1pm-Spm (704) 253-7656 DE_51GNS by Rob Messick Illustration & Design In Pen & Ink and Colored Pencil P.O . 8o)( 260t . eoone. NC 28U07 • (704J7a4 tiOQ7' SPRING - 1988 �· continued from page 12 K: How d o you think people first determined how to use herbs? G: The first herbs that were used were the leaves of the Tree of Life in the Garden of Eden. And we'll never find the fountain of youth until we get the Garden of Eden back and get back to the Tree of Life. K: Until we get back in touch with nature? G: No, back to the Tree of Life. God took that to heaven before the flood. And when he makes this earth new again he's going to bring it back. And when we see the Garden of Eden we'll see herbs as they're s'posed to be. K : Do you think this will be a sudden occurence or will it be a gradual awakening of God, and now Satan's walking up and down, to and fro on the earth. You see, this battle isn't something done in a comer; this earth is the theatre of God's love. God had to let us tear things up and let things go because our natures won't accept the truth otherwise. Are you passing your knowledge on to them? Are they receptive? G: No young people are interested like I was when I was young. Some are interested and could learn, but they're all afraid of being tied down. They're interested when they feel like it, but when they don't feel like it they don't want to be bothered. K: Do you know when your book will be out or what you11 call it? G: When there are enough people that will G: No, I don't. I was held up all summer be true to God then Christ will come. Think how all this time the angels have tried to help people to think of these things and do what's right Still we go on in our lives and don't study, don't stop to read what God's given us. And just look what a mess we've made. Think of the Garden of Eden - the beautiful flowers and trees - and then loolc at that hillside over there (points to trailer park across road) ... all the death and dying. Of course there's still a lot of beauty here... Satan tried his best to get Christ to give up and not go through with his plan of salvation, but He stuck to it and proved that God's truth could be followed. Adam sold out because he chose to obey Satan instead with my eyes - couldn't see to read. And many days like today are holding me baclc...(laughs). [While talking to us, Granny gracefully received five patients and several phone calls. We arrived at 10 a.m. and by 5 p.m. she hadn't paused once.] K: Thanks so much for your time and energy! We both have personal questions but they can wait 'til another day. G: Oh, I can help you now - would you like that? K: Sure, but you must be tired... COMF TOlHf FOR Drcamwcaver l!Boomllcn: Books and Tapes by Mall and Special Order. Metaphysics, Comparative Religion, Psychology, Children and Women' s Studies. New Age Music. Call Barbara, (912) 233--5934 for Info. NEW AGE SEMI NARS \llHOLISTIC lf[ALTH RETRf;ATS &md fnr our Ire,.. bcuchurtr: L.1.F. E. • Bo• 144K Pullmon WV 26421 (.1041 t.5?·319:1 'Living In Full E nergy K : Everything! REMEDIES K: What about your great-grandchildren? among people? l.l.F.E. RETREAT CENTER G: What have I been doing? Cockleburr and Mullein cold remedy: A large handful each of cocldebuns and mullein leaves to 2 qts waJtt. Boil 20 minutes. Suain well and drink. Burrs and leaves can be used a 2nd time with 2 more quarts waier boiled 20 minutes again. Mar l&old tin cture for lice: Chop marigold blossoms fine. Cover with rubbing alcohol in glass jar. Sel in sun for 2 wect.s, stirring once each day. Strain and boWe. MislldOt tea For lal&b blood pressure: 1 Tbsp crushed mislleioe leaves 10 1 qt cold water. Shake and let Slalld ovcmighL Strain and drink 1(2 cup before breakfast; 1/2 cup after brealdasL Repeat wilh supper. Mlstlttc>t tea For epilepsy or Stizuns: Pour 1 pint boiling water over l Tbsp crushed leaves. Take 2 Tbsp. every 2 boors. Poktbtrry artbrlt.ls remedy: Take one berry at each meal the lst day, 2 at each meal the 2nd, 3 the 3rd and so on for 8 days. Then drop back to one berry again and begin climbing back up IO 8. Continue until joints feel free. Then drop back one berry per meat 8-7-6-5, until you're baclc to ooe, and quit mtl&n WEEKLY CRAFTS COURSES ~ Woodcarving,We aving, Blacksmithing,Basketry, Pottery,Spinning,etc. John C. Campbell Folk School Brasstown, NC 28902 (704) 837-2775 o r 837-7329 T-SHIRTS, SWEATSHIRTS For ADULTS and CHILDREN 15 ORIGINAL HAND·PRINTED NATURE DESIGNS ,_.'? ULTRAVIOLET l'UNFICATIOH AHO FILTENNG SYSTalS SOI.AR PflOOUCTS ·WATER ANALYSIS .HWY. 107 EACH COLORFUL DE.SIGN IS RT. 88 BOX 125 CULLOWHEE, NC 28723 PRIN'IED ON QUALITY T' s Alill SWEA'IS APPALACIDAN BUILDING & DESIGN Passive Solar, Eartlt-Shellered Homes Greenhouses, Spas, Decks SCOTI BIRD (704) 683·1414 GREG BLACK 683-4795 SPRING - 1988 KATUAH - page 27 �MARCH 20 evenrs SPRING EQUINOX 23-24 ASHEVILLE, NC Rhythm Alive! Classes in African drumming with Martha Overlock and Dean Buchan:ln. Ongoing. Wed and Thu evenings, 7: l S al Asheville Academy of BallcL Call (704) 645~ 16 canoes. New Moon CULLOWHEE, NC Tuckaseegee River Cleanup. Rllfts, kayaks. Mcct 11 am. 227-7206 for more info. 14-15 GREAT SMOKY MT'NS. Spring WildOower Pilgrimage. Auto, wal.lcing tours lO view plants and birds of the Smokies. SS. Call (615) 436-1257. 27-29 24 ASHEVILLE, NC Sierra Club meeting. Spcllkcr Bill Thomas, "TheJocasse WatcrShed" with slides. 7:30. Unitarian Univcrsalist Church, Edwin Pl. and Oiarloue. 25-27 WAYNESV ILLE, NC "Vibrational Healing" with Joyce Keane. "Flowers arc the highest vibratory expression in the vegetable kingdom." Lc:im to use Oower essences - gentle, yet powerful. $20. Stil-Light Center; Rt. I, Box 326: 28786. (704) 452-4569. 26 ASHEVILLE, NC The Paul Winter Consort, "Celebration of Creation." Central Methodist Church. Tickets $10.SO at Malaprop's. and meditation with Fr. John Groff. SSS.Southern Dharma Foundation; RL I, Box 34-H; Hot Springs, NC28743. 29-30 & T ANASJ RIDGE MAY I Come to X.~.'TU.~K SJ>1t1.N<l (l.~'JKE1t1.Nlll Worlcshops, waterfall, crystals, mountain meadows. Join the family circle! (Sec ad next page.) 30 BELTANE (MAY EVE) ROANOKE, VA Sixth Annual New Horizons Festival of alternative healing and lifestyles at Roanoke Civic Center. Pre-register. S26.00. TRENTON, GA Caving Expedition with Snow Be:ir. Learn safety, techniQue, geology.Camping at Cloudlaad Canyoo. f.quipmem provided. Sec sn.s. IS New Moon BLACK MOUNTAIN, NC The Black Mountain Music Festival. Taj Mahal, Rare Air, Robin and Linda Williams, Elise Win and the Small Family Band, Fred Armstrong-Park, and more will be there. Pre-register: $35 for the weekend. For more info, ctll Gray Eagle and Friends, (704) 669-2456. 20-22 20-22 WAYNESVILL E, NC "Therapeutic Touch" • using hands to direct human energies in healing with Maria Parisen. SLil-Light Sec 3(25-27. WILLIS, VA "Finding Our Place.• Developing a deeper relatiooship with the land and the spirilS who dwell there. Brian Ellis. Pre-rcgisler. $85. Indian Valley Holistic Center. Sec 4/8-10. 28-29 APRIL 31 2 Full Moon CELO, NC Full Moon Drumming Celebration al Mountain Gardens. Call (704) 675-5664 for more info. ONGOING. Full Moon ("Blue Moon") JUNE 1·30 3 CHEROKEE, NC "Cherokee Concepts of Birth and DcBlh" art exhibit on display al Cherolcee Hcriwge Museum and Gallery. EASTER SUNDAY 8-10 WILLIS, VA "lmaginccring Ourselves and the Crystal Planet." Exploring Earth energies with Mary and Joseph Jochmans. Pre-register: $95. Indian Valley Holistic Center; Rt. 2, Box 58; Willis, VA. (404) 789-4295. APPALACH IAN TRAIL Trail work. Bring gloves. Call Thelbett Dowdy, (704) 684-3053 for dcUlils. 4 MAY 9 9 BLACK MT'N., NC David Wilcox, singer and songwriter Bl McDibbs'. $4. Sec 3(l2. 9-10 ATLANTA, GA Shamanic Jowney, Power and Healing workshop. $100. Call Barbara Hmison, (9 12) 233-5934. HELEN, GA EARTHSKILLS WORKSHOP Lc:im old ways, a new awattllCSS of the woods with Snow Bear, Darry Wood, and EUSUllCe Conway. For more info, call (404) 878-2201. GREAT SMOKY MT'NS. "Forests and Trees or the Smokies." Pre-register: $25. Smoky Mountain Field School; Univ. of TN: 2016 Lake Ave; Knoxville, TN 37996. F ull Moon GREAT SMOKY MT'NS. •A Historical Perspective of the Great Smoky Mountains NP." Natural and human history of the Park with Wilma Dykeman. Pre-register: $25. See 6/4. !! 1-31 ASHEVILLE, NC Robert Johnson's paintings on exhibit t the Asheville An Museum. One of the main themes that runs through his work is the tionsbip between the inner world of dreams and visions and the world of Natwe. He has lived in the Cclo Community near o, NC for the past 16 years and the Katuah ioregion has had a strong innuencc on his worlc. % o Community. Burnsville, NC 28714. lS-16 14 15-19 HIGHLANDS, NC "Meianora• with Walter Chappell. Recording the ethcric image or local nora. $250 includes accommodations.Highlands Biological Center. P.O. Drawer 580; Higblllnds, NC 28741. WILLIS, VA "HEALING WISE • an Herbal Medicine Intensive.• Work with botanical medicines, spirit healing, body systems, and self-love with herbal healer Susun Weed. Pre-register: S9S. Indian Valley Holistic CenlCr. Sec -4/8-10. KATUAH - page 28 CHEROKEE, NC "The Eagle Dancer." exhibit or the worlc or carver John Julius Wilnoty on display at Cherokee Heritage Museum and Gallery. 17-19 7-8 IS-17 New Moon 1-31 17-19 FARNER, TN "Wild Foods and Medicines• taught by Sn.ow Bear. Peppcrland Farm Camp; Swr Rt; Farner, TN 37333. (704) 494-2353. 13-15 HOT SPRINGS, NC "The Mystic Journey Rc1tc~11· - talks BOT SJ>RINGS, NC "A Rinz.ai Zen Retreat" with Sandy Stewart. Pre-register: SSS. Sec 5/13-15. WAYNESVILLE, NC Workshop: "Fundamentals of the Ancient Wisdom.· Esoteric philosophy with Ed and Mary Abdill. Pre-register: S20. Stil-Light. Sec 3(}.S-27. 20 SUMMER SOLSTICE .. SPRING - 1988 �KATUAH JOURNAL is beginning compilation of a regional directory... a GREEN PAGES of political, food, environmental, clothing, arts and crafts, shelter, healing, and other basic resources in the Katuah bioregional province. Listings will be free. If you or your group would like to enter a listing ( including a brief description ) in these or any other categories, please send to: KatUah Journal P.O. Box638 Leicester, NC 28748 The International 4th World Assembly wilJ hold its seventh assembly this summer, July 31-August 4, 1988 at Meredith College in Raleigh, NC. The 4th World is an informal group of people from all over the world who affirm the right of urban neighborhoods and rural villages to make their own decisions about their own lives. The theme this year is "Community Economics As If the Earth Mattered". Registration is open to all. Full conference fee including meals, lodging and proceedings is $150. ($130 before June 1). For more info: School of Living, 7th assembly; 3030 Sleepy Hollow Rd, Falls Church, VA 22042. News Flash! Environmentalist in NC Governor's Race NABCID The third North American Bloregiolllll Congress will be held in the bioregion ofthe Ish River Confluenc-e, north or Vancouver, British Columbia. It will be held August 21·26, 1988. NABC I ('84) and NABC II ('86) brought together local and regional peoples from all over Turtle Island to celebrate and work towards preservln& the spiritual, environmental and cultural diversily or this precious continent. NABC Ill will continue lhis work and discover other ways to cooperale in this way. Katuah has been represented at these congressings. If you are Interested In participatin& in this upcoming coneress, please contact KaJilah, P.O. Box 638, uicttter, NC 28748 or write to: NABC m, Box 1012, Lillooet, BC, VOK lVO, Canada. ... Avram Friedman (Bruce A. Friedman) announces his candidacy for Governor of the state of North Carolina... As director of the NC Political Action Committee to Dump the Co~act. Avram had been looking lor candidates for all the NC state offices who oppose NC's membership In the Southeast Low Level Radioactive Waste Compact. Because there was no gubernatorial or lieutenant gubernatorial candidate who was In favor of withdrawing from the compact, he began a statewide search to enlist a candidate for governor. Because he found no one who would be willing, he registered himself as a democratic candidate right ahead of the deadline. He Is basing his gubernatorial campaign specifically on getting NC out of the Compact although he stresses there are many more related Issues including NC's economy and its future. For more information, w rite: CCNW, P.O. Box 653, Dillsboro, NC 28725 on the Tanasl Ridge, near Blue Ridge Parkway '.F'rtday - Sunday, A.priL 29-'.M.a.y 1 Wor~nops: Nati.ve Crysta.Cs Kerb f"ora.91..n<J Women 's Ci.rcCe The ftiorecJional Poet Commu.ni.ty nowsi.n<_J ... and: others ..USo: M.eadows, Waterf~ . M.usic, Dancl.tuJ, & Drummi.tuJ and Cdebratl.on of the first of ttay wUh MoypoCe, Dc:mc1.!19 !o S""e4 Ckc;C.e ---------------------------------------------------------------------------------Tent or RV Camping Bring your shelter, bedding and utensils. Bring clothing for all weather conditions. Friday night potluck Other meals community cooking, with food provided Name:_______________________________ Address:_ _ _ _ _ _ _ _ _ _ _ __ _ __ Phone: L_)_ _ _ _ __ Number of Adults_ _ _ _ __ Number of Children_________ SPRING· 1988 $15/adult before April15 $1 O/child before April 15 $17/ adult at camp $121 child at camp Mail to: Karen Rodriguez U.S. 19W, Box481 Bryson City, NC Katuah Province 28713 KAnJAH · page 29 �PEPPERl.AND FARM CAMP - a unique summer camp experience for child!Cn 6-16 years. Adventure trips, riding, Indian lore, swimming, more. Delicious vegetarian meals - special diets accomodatcd. Also seeking counsellors and staff. For info: Pepperland Farm Camp; Star Route: Farner, TN 37333 (704) 494-2353 STIL-LIGHT THEOSOPHICAL RETREAT CENTER - a quiet space for petSOnal meditation, group interacti. n through study and community o work. and spiritual seminars. Contact Leon Frankel; RL l, Box 326; Waynesville, NC 28786 RM DESIGNS - I use the media of pencils, colored pencils, gouache, pen and ink, and pholOgraphy in creating unique fine and grafick an. l can make diagrams, logos, finished prints, and designs for brochwes, calenders, cards, books, ete. Mandalas and symbols are my tendancy among other styles. Coo tact Rob Messick (704) 754-6097. ALTERNATIVE JUNIOR HIGH SCHOOL - Al Arthur Morgan School students and staff learn t0gether by living in community. Curriculum includes creative academics, group decision-making, a worlc program, service projects, extensive field trips, cballcnging outdoor experiences. Write: 1901 Hannah Branch Rd.; Burnsville, NC 28714 (704) 675-4262 SEEDS FOR SALE - organically grown lurfa sponge, purple globe amaranth, Mexican sunflower, bushel basket gourd, garlic chives, holy basil SJ/pkt. w/SASE. Velvet beans, jack bean - S2/pkL w/SASE lO Janeice Ray; RL. I Box 188-H; Quincy, FL 32351 SIX RURAL COMMUNITIES - established over lhe last 20 years, invite visitors/members. Nonsexist, Nonracist, genlie cullUres based on equality and cooperation. Write (SI appreciated): Federation ofEgalitarian Communities; Twin Oaks, KH8; Louisa, VA 23093 FREE CATALOG - Our books cover solar energy, natural foods, metaphysics, fiction and poetry. The latest project is Black Mountain Review, with themes on the individual vs. society. Write: Lorien House; P.O. Box 1112; Black Mountain, NC 28711 (704) 669-621 l. KA1UAH- page 30 HAND CARVED WOODSPIRITS. mystical hilting staffs and wall hangings by Steve Duncan. For brochure, please write Wippoorwill Studio; RL 4, Box 981; Marion, NC 28752. SOCIAL ECOLOGY SUMMER SEMESTER June 10 lO July 24. For more information call (802) 454-8493, or write: Institute For Social Ecology; P.O. Box 89, DepL K; Plainfield. VT 05667 CENTER FOR ROBERT BLY STUDIES - Ally Press is now maintaining a mailing list for people who would like lO be informed of Robert Bly's workshop and reading sciledules. An updated listing is sent out twice a year along with a catalog of all available books and tapes. Please write Ally Press; Box K; 524 Orleans SL; SL Paul, MN 55107 1988 SUMMER WORKSHOPS at the Penny Royal Center (Winged Heart Homestead) by Sufi teacher Muzawir. How to prepare spiritually for Earth Changes, How to build a no mortgage shelter and much more. Send SASE lO P.O. Box 552; Floyd. VA 24091 TEACHER NEEDED: Alternative, parent-governed elementary (K-6), set in Monongahela National ForesL Send resume lO Valley School; P.O. Box 83; Elkins, WV 26241. DRUMS • Custom handcrafted ceramic dumbecks & wooden medicine drums. CaU Joe Roberts at (704} 258-1038 or write to: 738 Town Mountain Rd.; Asheville, NC 28804. REVERSE OSMOSIS WATER PURIFICATION better than dislillers. To find out why write New Energy Products; 660 K SL; Pullman, WV 26421 BLIGHT RESISTANT CHESTNUT - hybrid American/Chinese Dunstan Chestnut trees - bliglht resistant, timber growth form, productive orchard crop with large, sweet, easily peeled nuts. Chestnut Hill Nursery; RL 1 Box 341K; Alachua, FL 32615 (904) 462-2820. NA1lVE AMERICAN MEDICINAL PRODUCfS: white sage, cedar, sweet grass, k:innikinnick and more. Please specify your needs and send SASE lO: Good Medicine; 77 Parle Terrace East, D38; New York, NY 10034 (212) 304-9605. M. TREE DESIGNS: Illustrations and design Beyond the pages of this journal, I work in pencil, colored pencil, ink, cut paper, and batik. Fine and graphic art to express and enhance our lives. Logos, brochures, books, portraiture, window and wall hangings. Cont.act Martha Tree (704) 754-6097. HANDWOVEN WOOL BLANKETS - inexpensive, from Mexico. Federation of Christian Cooperatives; P.O. Box 120154; San AnlOnio, TX 78212 LETT'ERS OF FRlENDSHIP AND SUPPORT would be appreciated by incarcerated brother. Write t0: Rick Whilalcer #85670; Box 2000; Wartburg, TN37887 WANTED: IDEAL SPACE FOR RURAL COMMUNITY/HEALING CENTER. 50 - 150 acres, at least 30 arable, with southern exposure, privacy, within 45 min. of Asheville or equivalent urban center. One large house and several cabins preferred. StteamS, springs, river, lalcc? Finder's fee. Write Hibiscus; 521 Northeast Blvd.; Gainesville, FL 32601 or call collect (904) 376-2146. GARDENERS are encouraged lO visit our Paradise garden for instruction and inspiration (free) and/or pereMial plant sale (cheap). Artists are invited 10 come and create in the garden - painting, drawing and photography are encouraged. We also bnvc a cabin available in exchange for working in lhe garden. Mountain Gardens; 3020 While Oak Creek; Celo, NC 28714 (704) 675-5664 "TREASURES IN THE STREAM" - a cassette tape of songs by Bob Avery-Grubel. $10 postpaid to Bob at RL 1 Box 735; Floyd, VA 24091 ALTERNATIVE COMMUNITY NOW FORMING in the mountains of north Georgia. Join others seeking greater cooperation and self-sufficiency. Based on spiritual and ecological values. Propeny is now available. (404) 778-8754 'ESSENCE' - the all-one skin - dress - jumper pantaloons with nursing pockets. Earthwear; RD 1, Box 75-Cl; CarllOn, PA 16311 WOMANSONG - ongoing choral group forming. Songs of beauty, meaning, spirit, fun, peace, cooperation, sisterhood. Come and sing! Monday evenings 7:30 - 9. Also Orff Schulwerk: music-making for beginners of aU ages. Come and sec the studio! CaU (704) 254-7()68 WANTED - LAND in western NC. Family seeks 5 or more acres, preferably near Cullowhee, 10 preserve and eventually inhabiL If you have or know of affordable land, contacl Bob & Mary Davis; 213 Westmoreland Cowt: Georgetown, KY 40324 (502} 863-4267. WISCONSIN RENAISSANCE FAIRE - 2-story shop for sale or renL Weekends July 9 - Aug. 21. Excellent location with sales and living space. Write or call Becky Farnam; RL 1: Check, VA 24072 (703) 651-6170 WEBWORKING is.free. Send submissions to: K.a.IW. P.O. Box 638 Leicester, NC Kaulah Province 28748 SPRING - 1988 �I Comt.n«J Up . . . Mtdfrfn,.. Allfts The Katuall Journal wants to communicare your thoughts and feelings to the other people in the bioregional province. Send them to LIS as letters, poems, stories, arricles, drawings, or photographs, etc. Please send your co111ribwions to u.s at: Katuah Jo11r11al, P. 0. Box 638, Leicester, NC, Katuah Province 28748. The summer issue of Katiiah will concern itself with "Our Relations with the Land" ...our effect on the land, new forms of relating, visions of our fumre habitat, and other perspectives. In the fall, Katuah will look at Castanea dentata, tile American cliestnut tree. Any information abo1a this great tree's past andfmure will be welcome. BACK ISSUES OF KATUAH AVAILABLE ISSUE ELEVEN · SPRING 1986 Community Planning Cities and the Bioregional Vision • Recycling • Community Gardening· Floyd Couruy. VA • Guohol • Two BIORgional Views • Nuel- Supplemau Foxfire GllllCS ·Good Medicine: Visions ISSUE THREE · SPRING 1984 Sustainable Aj!ricuhure · Sunflowers - Human Impact on the Forest • Cllildrens' Education Veronica Nicholas:Woman in Politics· Ullle Ptopl.e . Medicine Albea ISSUE FOUR - SUMMER 1984 Water Drwn • Waiu Quality • Kudzu • Solu Eclipse· C~tling ·Trout ·Going IO W1.1U Ram Pumps. Microhydro · Poems: Bennie Lee Sinclair, Jim Wayne Miller full rolor T-s61rts 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 splritual barrier and exist yet In the world as we know fl. These beings are called with reverence •grandfathers·. And of them, the strongest are Kanai/, the lightning, the power of the sky; Utsa'nati, the rattlesnake. who personifies the power of the earth plane; and Yunwi Usdi. ihe little man", as ginseng is called in the sacred ceremonies. who draws up power from the underworld. Each Is the strongest power in Its o wn domain. Together they are allies: their energies complement each other to form an even greater power. As medicine allies. they represent the healing powers of t he 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, a/I-cotton shirts, they are available now in ail adult sizes from the Katiiah Joumsl. "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 KatUah." To order. use the form be/Ow. ISSUE TIURTEEN - Fall 1986 Ccnicr For Awakening • Elizabeth Callari ·A Gentle Death • Hospice • Ernest Morgan • Dealing Creatively with Death • Home Burial Box • The Wake • The Raven Mocker • Woodslore and Wildwoods Wisdom • Good Medicine: The SWeat Lodp ISSUE FIVE • FALL 1984 Hatvest ·Old Ways in Cherokee - Ginseng Nucleu Waste • Our Celtic Heritage • Bioregionalism: Put. Present. and Future • John Wilnoty • Healing Dukness • Politics or Plttiaipation ISSUE SIX-WINTER 1984·85 Winia Solstice Earth Cuemony • Horsepas1ur• River - Coming or the Uaht • Log ~in Root• • Mounl&in AgricullW'C: The Right Crop • W"tll.i.IJn Taylor· The Furore or the foiat ISSUE SEVEN • SPRING 1985 Sustainable Eco~ics . Hot Springs ·Worker Ownership • The Great Economy • Self Help Credit Union • Wild Turkey • Responsible Investing • Woriting in Iha Wab of Ll!e ISSUE EIGIIT ·SUMMER 198S Celebration: A Way or Ufe • Katuah 18,000 Ycan Ago • Sacred Sites • Folk Aru in the Schools • Sun Cycle/Moon Cycle • Poems: Hilda Downer • Chciokee Hcri• Cenu:r • Who Owns Appalachia? ISSUE NINE- FALL 198S The Waldee Forest • The Trees Speak • Migating Foresll • Horse Logaing • SW1lng a Tree Crop - Urban Trees • Acom Bread - Mylh lllllC ' ISSUE FOURTEEN· Winlef 1986-87 Uoyd Cul Owle • Boogcrs and Mummen • All Species Day • Cabin Fever University • Homeless in Katuah • Homemade Hot Waicr Siovemakcr·s Narrative • Good Medicine: lnLcrspCcics Communication ISSUE FIFTEEN· Spring 1987 Coverlets • Wo~ Forester • Susia McMllwi Midwife • Alternative Contraception • Biosexuallty • Bioregionalism and Women • Good Medicine: Matriacharial Culwre • &ad ISSUE SIXTEEN· Summer 1987 Helen Waite • Poem: Visions in 1 Garden • Vision Quest • First Flow • Initiation • Leaming in the Wildcmeas • Cherokeea OWlcnJ!C ·"Valuing Trees" ISSUE EIGH1E£N ·WU- 1987-88 Vemaculu Atehi1eeiure ·Dreams in Wood and Stone • Mowllain Home • Earth Energiea • Earth.Sheltered Living • Membtanc Houses • Brush Shelter • Poems: Oc1ol!cr Dusk • Good Mcdk:inc: "Shelia" • ISSUE TEN. WINl'ER 1985-86 Kate Rogers • Circles of Sione • Internal Mylhmaking • Holistic Healing on Trial • Poems: SleVe Knaulb • Mythic Places • The Uk:ten a's Ta.la • Crystal Magic • "Dmmspeakin&. /'"r" ~UA~URNAL P.O. Box 638 Leicester, NC Katuah Province 28748 For more information: (704) 683-1414 Name RegularMembcrship........ $10/yr. Sponsor- .......................$20/yr. Contributor.....................$50/yr. Address Enclosed is $ to give this ejfon an extra bOOst City Area Code State Phone Number Zip I can be a local contact person for my area Back Issues Issue# _@ $2.50 = $_ _ Issue# _@ $2.50 = $_ _ Issue # _@ $2.50 = $ _ _ Issue# __@ $2.50 = $_ _ Issue# _ @ $2.50 = $_ _ Complete Set (3-11, 13-16, 18) @ $25.00 =$_ _ T-Shins: specify quantity color: tan S_ _ M_ _ L_ _ XL_ _ @ $9.50 each............$_ TOTAL PRICE = _ $_ _ postage paid SPRING - 1988 KATUAH - page3 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 19, Spring 1988 Description An account of the resource The nineteenth issue of the <em>Katúah Journal</em> focuses on springtime, plants, and the New Age movement: gardening with "nature intelligences", rooting blueberries, native plants, and herbal medicine. Authors and artists in this issue include: Michael Hockaday, Clyde Hollifield, Janeice Ray, Lucinda Flodin, Will Ashe Bason, Karen Watkins-Decker, Christina Morrison, Elaine Geouge, Sheli Lodge, Martha Tree, Brian Ellis, Stephen Wing, Diane Yeager, Colleen Redman, Rose Morningstar, and Ellen John. <br /><br />Beginning this issue, the title of the journal was simplified to <em>Katúah Journal</em>. A quarterly publication, it was published from 1983 to 1993 and 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 1988 Table Of Contents A list of subunits of the resource. <p>The Perelandra Garden.......3<br /><br />Spring Tonics.......6<br /><br />Rooting Blueberries.......7<br /><br />"First Dogwoods" a poem by Michael Hockaday.......7<br /><br />Gardens of the Blue Ridge.......8<br /><br />A Visit with Granny: An Interview with Carolyn Port......10<br /><br />Flower Essence.......13<br /><br />The Origin of the Animals: a story by Clyde Hollifield.......14<br /><br />"Sacrament" <br />"Rain Has Come Again:"<br />poems by Janeice Ray.......15<br /><br />Good Medicine: "Power".......16<br /><br />Be A Tree.......17<br /><br />Natural World News........18<br /><br />Drumming: Letters to Katúah.......22<br /><br />A Children' [sic] Page........25<br /><br />Events.......28<br /><br />Spring Gathering.......29<br /><br />Webworking........30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p> 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 Herbs--Therapeutic use--North Carolina, Western Plants, Edible--Appalachian Region, Southern New Age movement--Appalachian Region, Southern Wild flowers--Blue Ridge Mountains Heirloom varieties (Plants) 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 Congress Children's Page Earth Energies Electric Power Companies Geography Good Medicine Habitat Hazardous Chemicals Health Katúah Katúah Organization Pigeon River Plants and Herbs Poems Radioactive Waste Stories Turtle Island Water Quality Western North Carolina Alliance https://omeka-test.library.appstate.edu/files/original/8a5a4fec25f2fc73cddbd86819a283ba.pdf bf0a8b567e8a648b583874aca5cd8629 PDF Text Text ,. ·. ~UAl:i~ ®URNAL ... ISSUE 22 WINTER 1988-89 seeds of survival $1.50 �When strong-hearted people keep on singing the Song of Creation, they will find the true path, forgotten by many, so Grandpa David says. When prayer and meditation are used rather than relying on new inventions to create more Imbalance, they will also find the true path. Mother Nature tells us which is the right way. When earthquakes, floods, hailstorms, drought, and famine will be the life of every day, the time will have then come for the return to the true path ... -from Meditations with The Hopi ~LJAH JOURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 �Global Wanning and Katuah .......... 3 by Kim Sarulland Fire This Time ............................. 5 by lyfich Crabawr Bioregions: The Context for Reinhabiting the Earth .............6 by Thomas Berl) Earth Exercise .............................9 by Marnie Muller and 2.oa Rockensrein Poems and Drawings by Kore Loy McWhirter.............. 10 Drawing by ESTHER An Abundance of Emptiness......... 12 by Richard lowenJlia/ Reviews: Thinking like a Mountain Talkfog with Nawre .................... 14 Options For Regional Currency: The LETSystem .......................... 15 by Fred MignoM "Chronicles of Floyd" .................. 16 by "Granny" DeLauney Knife, Axe, and Saw.................... 18 An lnrerview with Dorry Wood Natural World News ................... 20 111c Bear Clan ...................•........22 Poem by luci11da Flodin ................. 23 Drumming: Letters to Kalllah ....... 24 Wcbworking .............................. 30 the Earth stirs in her dream she wakens and arises. she comes! she comes! great in her gifts, striding with purpose. each step an age in the evolution of life. she is moving. she will not remain to stagnate in our wastes. she would be healed. and we would break through our brittle egg casings of separateness to rejoin this planetary life community. we are too powerful to remain so ignorant the change is begun. we can cry out in pain or rejoice in our healing. we Loo need to move. to work for the change, to pray that the balance be restored and, moving. we will be swept up and carried in the wave of her motion. �STAFFTI-IIS ISSUE: Will Ashe Bason Rob Messick Mamie Muller David Wheeler Chip Smith Christina Morrison Kim Sandland Richard Lowenthal EDITORIAL ASSISTANCE: Scou Bird MlU'lha Tree Jack Chaney John Creech Andy Half-Baker Lisa Franklin Sam Gray Michael Red Fox Marsha Ring COVER by Martha Tree INVOCATION by Andy Half-Baker PUBLISHED BY: Kart1ahJournal THE SOUTHERN APPALACHIAN BlORECION ANO MAJOR EASTERN RIVER SYSTEMS PRINTED BY: The Waynesville Mo1111tai11eer Press WBITEUS AT: KatWih Journal TELE Pl JONE: (704)683-1414 Box 638 Leicester. NC Kaufah Province 28748 Diversity il> an impor13111 clcmcn1 of bion:gional ecology, both n3tural and social. In line with this princ;iple, the Katiiah Journal tries 10 serve as a forum for the discussion of n:gion:ll issues. Signed article.~ express only the opinion of the authors and are nol ncccs.o;arily lhc opinions of lhe Katuab Journal editors or staff. The ln!Cmal Revenue Service ha.~ dcclru-ed KaJU4h o non profit organization under sccuon SO I(c)(3) of the In LemaI Revenue Code. A11 contributions IO Kartlah arc deductible from J>C™lll3I income uu. invocation From the deep dark place in ourselves, Through the darkest part of the changing year, Through the darkness of the turning world cycle, We know of troubles facing us, and of hope bearing us on. Birth, death, rebirth. Spring, Summer. Fall. Winter. STATEMENT OF PURPOSE lltrt in tht southern-most heartland of the Appaluchian mounlllins. thl" oldest mountain range on our continent. Turtle Island, o small bur growing grmip has begun to take on a stn.ft of responsibiliry for tht imp/icarions of 1ha1 geographical and cultural heritagt. This .ftnse of ruponsibiliry ctnters on 1~ conupt of living within the natural scalt and balance of univtnal system.1 a.1d principles. Within this circle wt begin by invoking the Ch1•ro~e nam11 " Katiu.ih" as the oldr new nameforthi.1 area of the mountains and/or iu journal at well. 1he provmce u indicated by its natural bawuJaries: rhe Roanoke River ~'allt•v ta th~ narrh: ti~ foothills of the piedmont arta to the east: Yona Mountain and the Georgia hi/1.1 to the sowh: and the Tennessee River ~'allq 10 the we.11. J'he editorial prioririu for u.1 are to colleet and disseminate 111/ rmatirJn o and energy which ~rtains sptcifically 10 this region. anJ rofoster the awarelll!u that the land is a living being deserving of our love and respect. Lfring in thi.s manner is a way to insure the su:uailrability of the biosphere and a lasting place for ourselves in its continwng evolutionary process. We seem to have reached the fulcrum point of a• do or die • situation in terms of a quality sta/ldard of lift for all living beingson thi:r planet. Asa voice for rhe carttak.trs of this sacred land, KariJah. we advocate a centered approach to the co11cept of tkcentralizaiio11. /1 is our hape to become a .1uppor1 system/or rhase accepti11g the challenge of su.staiMbilil)' and the creation of harmony and balance in a total sense, here in this ploce. We welcome all co"espondence. criticism. perti11e11t informa1io11, articles. arrwork, etc wirh hopes that Kariuih will grow 10 urve rhe best intt:rms of this regio11 and all its living. breathing mtmber.1. -The Editors We all grow and change. Darkness is followed by light, Sickness is followed by healing. As Gaia goes around the circle We reap what we have sown, and plant new seeds for the coming light. rrs NOT NICE TO FOOL MOTilER NATURE �-~· ~ •.... •-:....i. ..•••·••.,,..........-: .,.• .........·• ""·. \ ....\, .••. . 1 • ••••• "• •••••.............. •·:. ; , ........ :· ; ...... . {~~~~~ ... ~··· ....--~­ ·~.·· ...~ .. . GLOBAL WARMING AND KATUAH By Kim Sandland Just to satisfy a yearning for the breaking down of barriers, this wricer is currently taking classes in the beautiful, dramatic language of signs. a language expressed with the bands and body and interpreted with the eyes and the heart. My "sentences" arc stiJI a little sluggish, my rtngerspclling a little awkward, and my boots rattle around my ankles at the thought of confronting a real live deaf person with no one's hands around but my own. But someday. when I'm good enough. sign language will allow me to enter the world of the deaf and communicate with them. They will understand me and I will understand them. It's all a matter of knowing how. There is another world that this human being would like to know how to enter, another barrier to break down. It is the barrier that prevents many people from seeing and understanding the impact of human activities on their Earth. It is the world in which many humans are unable to interpret the language of the Earth, nor to hear the voices of despair, cries of defilement, and pleas for care. Gary Miller, of the Depanment of Environmental Studies at the University of North Carolina at Asheville, hears the voices. In a recent interview, Miller outlined the here and now of the global warming trend, the depletion of the ozone layer, the increase of ozone pollution, and acid rain - - all are similar in their origin and require the same solution, says Miller. For Kauiah, the pressures of environmental catastrophe are already apparent, and growing worse. Oak decline is taking place on our slopes, and drought like that we experienced over the pa.~t <;everal years may exaggerate · and acceler,11e - that decline. Miller a!lributes chat decline to a number of different factors, including poor forest management practices earlier in this century. like the harvest of prime trees, leaving poorer trees which are more vulnerable to adversity. If the greenhouse effec1 has staned, the climate will only get warmer, and intense summer heat and drought may make plant communities vulnerable to wiY1h@1e ecosystem~ !\!re :irlll je@pudy, !l!lld m!ly ~sa;p]pem .... S1l!lclb. as the s:plrl.1ce-ffir ~osyitem ~yjpical @f aihe lb.ii.gh.er S@11.11tllaem ApJP!lh1clmh1llll elev!lti~:ins, tfot exm!I!ljplle. 111ds we bow." invasion by disease, insects, and fungi. Plants and the animal communities they suppon may not make the necessary adjustments to severe climatic shifts in a shon period of time. They need long-term evolution, Miller says. Whole ecosystems are in jeopardy, and may disappear - - such as the spruce-Cir ecosystem typical of the higher Southern Appalachian elevations, for example. This we know. We have known, says Miller. about acid rain since the 1870's, and about the "greenhouse effect" since before the turn of the century. Unfonunatcly we arc only now monitoring the changes induced by these pollution effects and may yet be a couple of years away from cfTectivcly implementing new control legislation. In 1988 we experienced the effect of increased water temperatures and decreased water volume in our streams and reservoirs, Miller says. Higher water temperatures mean less oxygen concentrated in the water; less oxygen, increased coxins, increased temperatures will mean less fhh. For Katuah, this affects not only our fishermen. but our trout industries as well, Trout fisheries ha\'e already begun relying on well water, which has less oxygen capacity than stream water, and so have turned to (con1111ucJ on nest pegel W1.NT£R. - 1988-89 Drawing by ROB MESSICK Jeot.Uan Journa! p~ 3 �(continued from previous page) oxygenation systems, powered wilh electricity, powered by fossil fuels. Increasing populations, resulting in higher nitrogen pollution from the burning of fossil fuels in power plants, factories, and automobiles, coupled with the temperature inversions characteristic of mountain valleys, will fill our mountain air with unbreathable substances, says Miller. During lhc past summer ~zone pollution reached the highest levels ever recorded in our "Refusing to learn the issues, refusing to raise taxes and refusing to commit resources to resolving environmental problems, will result in an uninhabitable planet. Deferring action until later will only cost us more in the long run." area. More air-conditioning will be desired by people as the years go by; more air-conditioning means more burning of fossil fuels, and more pollution, in a never-ending cycle of waste and want. It's already happening. More people will be here, too. Miller believes it is impossible to consider the ramifications of current trends for the Katuah bioregion alone, because what happens in other bioregions will have a direct effect on Kattiah. Rising ocean waters, increasing greatly over the next 20-50 years, are likely 10 flood coastal areas. Coastal communities, both marine and human, may be devastated. Our wetlands, the coastal estuaries, the hean of lhe seafood industry and the basis of the foodchain for all species, will be destroyed by advancing seas. Sixty to 65% of harvested fish and shellfish now spend pan of their life cycle in the estuaries, says Miller, and they will be affected. People have already begun flocking to the mountain areas to escape hot climates; people will come in droves, bringing their indusuies with them, as the coastal economies and environments are changed. There will be more fossil fuels consumed, more water consumed, more native habitat destroyed here in Kattiah, in the face of an already-shrinking resource base which is falling 10 the effects of global warming and global waste. We know about all lhis. We know about hot summers [which will grow hotter), and about temperature inversions [which will only serve to make i1 hotter and harder to breathe, for all species), we know about increasingly severe storms and drought and landscapes of fallen trees and wi1hered undergrowth. We know because we have read it, heard it, we have already seen it. But is it 100 late for Katuah? Gary Miller has some defini1e ideas. There arc 1hree keys to understanding and action, according to Miller, which m3y not undo what is already upon us, but may save a pan of whnt we have for future generations. The first is education. Gary Miller believes that we should have a national required curriculum in environmental science in all our schools. Says ~iller, "The future of our planet depends on how well people understand the issues." Many people are not aware; they don't read, and they don't understand. lf we read and understand, we can change our own wasteful behaviors, and we can demand more of our politicians. Part of education, says Miller, is comprehending the fact that solutions are expensive. Refusing to learn the issues, refusing to raise taxes and refusing to commit resources 10 resolving environmental problems, will result in an uninhabitable planet. Deferring action until later will only cost us more in the long run. This has always been the case. The second key is consuming less, doing with less. As Miller says, every time you lhrow it away, you waste energy, because it must be recreated, using virgin resources and more fossil fuels. And waste must be disposed of, or incinerated when we run out of room for disposal. More air pollution. Miller believes that all people could cut their use of elecuicity by 40-50% today and srill live comfonably, provided they give up their need 10 live in a totally regulated environment with temperature fluctuations of only a few degrees. Miller calls it, "a new e1hos--try 10 live with less or do without," and we can begin it in Karuah. It's not so new, because some of us have been hearing it for years. We can participate at any of several levels of activity: recycling, avoiding plastics, wearing sweaters inside in the winter. We can promote mass transit and drive our personal cars less. We can conserve fossil fuels by pursuing solar energy and other alternative energy sources, excepting nuclear power. In the realm of electoral politics, we need to investigate politicians' records carefully, vote for pro-environmental candidates, and demand more leadership from them. We can send money to organizations trying to save lhe rain forests (and those working on behalf of the temperate forests as well), which are vital to our atmosphere. "If we do not, we will lose our freedom of choice as nature takes over, causing hurricanes of magnificent force, high temperatures we can not tum off, ultraviolet radiation and skin cancer, air we can not breathe, a scarcity of drinking water, and deserts where once there were forests." And the last key, says Miller, is planning. For Katliah, this means that local and regional officials must decide what is the true human carrying capacity of this region, taking into consideration dwindling water supplies, protection of habitat, and disposal of waste. This is not being addressed by local planners and officials, says Miller. An obvious example is lhe plan to have incinerators handle the solid waste overload--and anything, says Miller, with lhe potential of c?ntrib~ting to air pollution, compounded by temperature inversions, should be ruled out. Indiscriminate promotion of the area in an effon to attract new mdusuies and more people should be curtailed, until we understand what a shrinking resource base will mean to us in the near future. We must make these difficult decisions now, says Gary Miller. If we do not, we will lose our freedom of choice as nature takes over, causing hurricanes of magnificent force, high temperatures we c~ not rum off, ultraviolet radiation and skin cancer, air we can not breathe, a scarcity of drinking water, and desens where once there were forests. To those who don't hear, we must find a way to communicate, a language of respect, conservation, pro1ec1ion, and realization, to be shared among all species. We must find that language soon, lest our message have no ears to fall on. WtNTDt - 1988- 89 �FIRE THIS TIME by Lylich Crabawr "God give Noah tM rainbow sign. No more willer, fire~ time.• • Block spiritual Looking around at the forest about me, l soe great imbalance. I see the forest suffering as a result of acid rain, clearcuuing, and the drought we have been having. These are clearly the result of human influence. The world is in need of healing. But each imbalance has within it the conditions that will restore equilibrium. That is also true in this case. There is a change coming, and it is coming on much faster than people think. We are presently caught up in a cycle of drought. This is not going to go away next summer. We might get a reprieve next summer. it might not be as bad as this year, but the following summer will be, and the summer after that will be as well. Some drastic climatic shifts are in the making. Different areas might become weuer, drier, colder, or hotter. These changes will occur for no apparent rilyme or reason. The Southern Appalachians happen 10 be an area that is becoming hotter and drier. In fact, I think this area is going to dry up severely. There is going to be a massive die-off of the forest. We are seeing that already. The Black Mountain Range is being denuded by acid rain. Already there are streaks of dry places on the ridgetops. panicularly around rocky cliff areas, where the water drops out quicker. If there is no rain, those dry ridges have no source of water. Lower down on the hillside, water collects and drains down. But as the moisture falls off and the water table drops, the ridges suffer the mosc. Already, the dries! varieties of plants live on che ridgecops: scrub oak, scrub pines, mountain laurel, and grasses. Those are the species that are adapted to living up there. Ginseng. the orchid species, or big poplar IJ'CCS do not live up there. ln effect, what is going 10 happen is that the dry ridgecop conditions are going to move down the hill. As the climatic change intensifies and conditions become more severe, the poplar cove associations will become scarce as 1he dry ridgetop community moves down into what were once rich, moist coves. The moisture-loving species will hold out longest alongside the creeks. But then 1he smaller, higher watersheds will dissipate, and 1he dry conditions will move fanher and fanher down. There will be a terrible decline in the little streams now running through the hills. r do not know if major rivers will dry up, but they are going to become a 101 smaller. How far ii will go, J do not know. We have somewhat of an advantage in that we have a number of micro-climates and a vancty of different plants here in the mountains. That will help lo offset the worst aspects of the change. When the forest dies off on 1he ridges, greal amounts of dry tinder will be left on the.hillsides. And as the dry weather continues, there will probably be tremendous firestonns burning off that highly flammable material. That is going to create an incredible amount of pollurion over the temperate forest 1,ones, which will speed up the degradation of the atmosphere and intensify the "greenhouse effect" a1 an exponential rate. On these steep slopes, if the tree cover dies off and fires burn off the organic maner on the top of the soil layer, the soil will be washed down the hillsides very quickly, because the vegetation and the leaf mulch is what holds the soil in place. If rhe vegetation dies on the ridgetops, the soil is going to come down. Strip a hillside now and see how fast it gullies; see how fast the streams silt up and die. There is always more erosion in time of drought. The situation here is going to be similar to that in the island nation of Haiti where the native people cut the wood off th~ hills for cooking fuel. With the vegetative cover removed, che tropical rains washed all the soil off the mountainsides, and the forest could never grow back. The Appalachian mountaintops are basically granite rock with a couple of feet of soil on the top. They will be eroded down to bare rock. This is already becoming evident. Mt. Mitchell has two to three times as much rock showing on its face as it used to have. Eventually I believe we will have an environment here similar to that of northern New Mexico: bare, rocky mountaimops and fenile valleys. There will be perhaps trees and streams in the valleys, but all around us 1he hills will look like New Mexico. It won't be unattractive. New Mexico is a wonderful locale in its own way. But it is going co be sad 10 see the species disappear that live here in these rich coves. Conditions might stabilize before then. They might become more disastrous than that The weather is not necessarily going 10 be consistcnL Just because our summers are going to be horter, that does no1 mean tha1 our winters arc going to -be warmer. We may have even colder winters, but with more drastic changes, like sudden storms followed by warm spells, or terrible fronts coming down out of Canada. I do not perceive the greenhouse effect as causing worldwide desert, however; ii is causing worldwide drastic weather changes. Tl is not getting hotter everywhere, but climate fluctuations arc getting more extreme. The Carri bean and the Gulf of Mexico recently experienced the wors1 hurricane within memory, Hurricane Gilben. Gilben produced the lowest pressure ever recorded. But as the climatic shift progresses, we may see cyclones and hurricanes the likes of which we cannot imagine at this time. Massive thunderstorms may produce corrential rains. There may be floods like thO'iC this area experienced in 1916, but the effects may be worse, because there will be no vegetation on the hillsides to hold the water and the mud. The Anasazi and other pueblo Indians in New Mexico and Arizona had a similar experience. They suffered a drought and the vegetation died off on the tops of the mesas, so that when it did rain, nash noocts came down the valleys, destroying their crops and gullying out the fields, before the land became dry again. Where they once had com and squash growing at the edge of the creek, the water was now running in a trickle at the bonom of a gully 20 feet deep. This made irrigation impossible for them, and the uncontrolled erosion would carry away more of their precious bouomland (c;onunucd an pqc 26) 1.Jl.NTER - 1988-89 Eiching by ROB MESSICK XAt.i&M Joul'~ p~ 5 �Bioregions: The Context for Reinhabiting the Earth by Thomas Berry Tlwmas Berry's new book The Dream of the Earth has recenrly been published by Sierra Club Books. Ir is regarded as a major book of our time. This excerpt provides an excel/em introduction to his work on bioregional thought and humans' relationship with the planet. T he universe expresses itself in the blazing radiance of the in the vast reaches of the galactic systems. Its most intimate expression of itself, however, is in this tiny planet: a planet that could not exist in ilS present form except in a universe such as this one, in which it has emerged and from which it has received its life energies. The planet presents itself to us, not as a uniform global reality, but as a complex of highly differentiated regions caught up in the comprehensive unity of the planet itself. There a.re arctic and tropical, coastal and inland regions. mountains and plains, river valleys and desens. Each of these regions has its distinctive geological formation, climactic conditions, and living fonns. Together these constitute the wide variety of life communities that may be referred 10 as bi0tegions. Each is coherent within itself and intimately related to the others. Together they express the wonder and splendor of this garden planet of the universe. Slar'S and The human species has emerged within this complex of life communities; it has survived and developed through participation in the functioning of these communities at their most basic level. Out of this interaction have come our distinctive human cultures. But while at an early period we were aware of our dependence on the integral functioning of these surrounding communities, this awareness faded as we learned, through our scientific and technological skills, to mnnipulare the community functioning 10 our own advantage. This manipulation has brought about a disruption of the entire complex of life systems. The norcscence that distinguished these communities in the past is now severely diminished. A degradation of the entire natural world has taken place. Even though humans as well as the other species are in a stressful situation, few of us are aware of the order of magnitude of what is happening. Fewer still have any adequate understanding of its causes or the capacity to initiate any effective program for the revitalization of these life systems upon which everything depends. Disruption of the life process has led to a severe disruption of the human communicy itself. If social tunnoil and international rivalries have evoked significant concern. the disruption of the eanh's life systems remains only a vague awareness in the human mind. This is strange indeed when we consider that the disruption of our bioregional communities is leading to a poisoning of the air we breathe, the water we drink, the soil and the seas that provide our food. We seek to remedy our social ills with industrial processes that lead only to further ecological devastation. Indeed our sensitivity to human conflict over the sharing of earth's resources has di~tracted us from the imperiled condition of these resources themselves. a peril associated with the loss of topsoil, the destruction of forests, the desenification of fruitful areas, the elimination of wetlands and spawning areas, the exhaustion of aquifers, the salinization of irrigated areas, the damaging of coral reefs. The urgency of a remedy for this situation is such that all social groups and all nations are called upon to reassess the entire human-earth situarion. As was indicated by Edwanl Schumacher, we must rethink our industrial approach to "development." This rethinking involves appropriate technologies, but also appropriate lifestyles, and, beyond those, appropriate human-earth relations. The most difficult transition to make is from an anthropocentric to a biocentric norm of progress. If there is to be any true progress, then the entire life community must progress. Any progress of the human at the expense of the larger life community must ultimately lead to a diminishment of human life itself. A degraded habitat will produce degraded humans. An enhanced habitat suppons an elevated mode of the human. This is evident not only in the economic order, but also throughout the entire range of human affairs. The splendor of eanh is in the variety of its land and its seas, its life forms and its atmospheric phenomena; these constitute in color and sound and Drawing by ROR MESSICK loltNTER - 1988- 89 �movement that great symphonic context which has inspired our sense of the divine, given us our emotional and imaginative powers, and evoked from us those entrancing insights that have governed our more sublime moments. This context not only activates our interior faculties; it also provides our physical nourishment. The air and water and soil and seeds that provide our basic sustenance, the sunshine t.hat pours its energies over the landscape--these are integral with the functioning of the fruitful earth. Physically and spiritually we are woven into this living process. As long as the integrity of the process is preserved, we have air to breathe and water to drink and nourishing food to eaL The difficulty has come from our subversion of this integral life communily, supposedly for our own advantage. In the process, we have tom apart the life system itself. Our technologies that do not function in harmony with earth technologies. With chemicals we force the soil to produce beyond its natural rhythms. Having lost our ability to invoke natural forces, we seek by violence to impose mechanistic patterns on life forces. In consequence of such actions, we now live in a world of declining fertility, a wasted world, a world in which its purity and life-giving qualities have been dissipated. The solution is simply for us as humans to join the eanh community as participating members, to foster the progress and prosperity of the bioregional communities to which we belong. A bioregion is an identifiable geographical area of interacting life systems that is relatively self-sustaining in the ever-renewing processes of nature. The full diversity of life functions is carried out, not as individuals or as species, or even as organic beings, but as a community that includes the physical as well as the organic components of the region. Such a bioregion is a self-propagating, self-nourishing, self-educating, self-governing, self-healing and self-fulfilling community. Each of the component life systems must integrate its own functioning within this community functioning to survive in any effective manner. The solution is simply for us as humans to join 1he earth community as participating members, to foster the progress and prosperity of the bioregional communities to which we belong. The first function, self-propagation, requires that we recognize the rights of each species to its habitat, to its migratory routes, to its place in the community. The bioregion is the domestic setting of the community just as the home is the domestic setting of the family. The community continues itself through successive generations precisely as a community. Both in terms of species and in terms of numbers. a certain balance must be maintained within the community. For humans to assume rights to occupy land by excluding other lifeforms from their needed habitat is 10 offend the community in its deepest structure. Further, il is even to declare a state of warfare, which humans cannot win since they themselves are ultimately dependent on those very lifeforms that they arc destroying. The second bioregional function, self-nourishment, requires that the members of the community sustain one another in the established pallerns of the natural world for the well-being of the entire community and each of its members. Within this pattern the expansion of each species is limited by opposed life forms or conditions so that no one lifeform or group of lifeforms should overwhelm the others. In this function of the community we include, for humans, the entire world of food gathering, of agriculture, of commerce, and of economics. The various bioregional communities of the natuml world can be considered as commercial ventureS as well ~\NTt:R. - 1988-89 as biological processes. Even in the natural world there is a constant interchange of values, the laying up of capital, the quest for more economic ways of doing things. The earth is our best model for any commercial venture. h carries out its operations with an economy and a productivity far beyond that of human institutions. It also runs its system with a minimum of entropy. There is in nature none of that sterile or toxic waste or non-decomposing liner such as is made by humans. The third function of a bioregion is its self-education through physical, chemical, biological and cul rural patterning. Each of these requires the others for its existence and fulfillment. The entire evolutionary process can be considered as a most remarkable feat of self-education on the pan of the planet earth and of its distinctive biorcgional units. An important aspect of this self-educational process is the experiential mode of its procedures. The eanh, and each of its biorogions, has performed unnumbered billions of experiments in designing the existing life system. Thus the self-educational processes observed in the natural world fonn a model for the human. There is presently no other way for humans to educate themselves for survival and fulfillment than through the instruction available through the natural world. The fourth function of a bioregion is self-governance. Ao integral functional order exists within every regional life community. This order is not an extrinsic imposition but an interior bonding of lhe community that enables each of its members to participate in the governance and to achieve that fullness of life expression that is proper to each. This governance is presided over in much of the world by the seasonal sequence of life expression. It provides the order in which florescence and exuberant renewal of life takes place. Humans have iraditionally inserted themselves into !his community process through their ritual celebrations. These are not simply hu1l13ll activicies, but expressions of the entire panicipating community. ln human deliberations each of the various members of the community should be represented. The fifth function of the biorcgional community is self-healing. The community carries within itself not only the nourishing energies that are needed by each member of the community; it also contains within itself the special powers of regeneration. This takes place, for example, when forests arc damaged by the great storms or when periods of drought wither the fields or when locusts swarm over a region and leave it desolate. In all these instances the life community adjusts itself, reaches deeper into its recuperative powers and brings about a healing. The healing occurs whether the damage is to a single individual or to an entire area of the community. Humans, roo, find that their healing takes place through submission to the discipline of the community and acceptance of its nourishing and healing powers. The sixth function of the bioregional community is found in its self-fulfilling activities. The community is fulfilled in each of its components: in the flowering fields, in the great oak trees. in the night of the sparrow, in the surfacing whale, and in any of the other expressions of the natural world. Also there arc the seasonal modes of community fulfillment, such as the mysterious springtime renewal. In conscious celebration of the numinous mystery of the universe expressed in the unique qualities of each regional community, the human fulfills its own special role. This is expressed in religious liturgies, in market festivals, in the solemnities of political assembly, in all manner of play, in music and dance, in all the visual and performing ans. From these come the cultural identity of the bioregion. The fururc of the human lies in acceptance and fulfillment of the human role in all six of these community functions. The change indicated is the change from an exploitive anthropoccntrism to a panicipative biocentrism. This change requires something beyond environmentalism, which remains anthropocentric while trying to limit the deleterious effects of human p~nce on the environment. �(continued from previous page) We have limited our discussion so far to the inner functioning of the regional communities because these provide the most immediate basis of survival. If these communities do not fulfill their most essential functions, then the larger complex of biorcgions cannot fulfill its role. Each of these bioregions is. as we have noted. re/a1ively sclf-suscaining. None is fully self-sustaining since air and water flow across the entire planet, across all its regions. So it is with the animals. Some of them range widely from one end of a continent to another. Birds cross multiple bioregional, and even continental, boundaries. EvenruaJJy aJI bioregions are interdependent. Tllls interdependence is presently accentuated by the toxic waste poured into the environment by our industriaJ society. Such toxic materials are borne across entire continents and even across the entire planet by water and atr. Such an extensive continental problem would not exist, of course, if each of the various bioregions functioned properly within its own context. The larger functioning of bioregions leads to a consideration that the canh be viewed primarily as an interrelated system of bioregions, and only secondarily as a community of nations. The massive bureaucratic nations of the world have lost their inner vitality because they can no longer respond to the panicular functioning of the various bioregions within their borders. A second difficulty with these large nations is the exploitation of some bioregions for the advantage of Others. A third clifficulry is the threatened devastation of the enrire planet by the conflict between bureaucratic nations, with their w~aponry capable of continental, and even planetary, devastation. To break these nations down into their appropriate biorcgionaJ communities could be a possible way to peace. The bioregional mode of thinldng and acting is presently one of the most vigorous movements taking pince on the Nonh American continent. Its comprehensive concern is leading toward a reordering of aJl our existing establishments: political-legal, commercialindustriaJ, communications, educa1ional and religious. At present all of these establishments arc involved in the devastating impact of indu~trial society on the natural world. The human arrogance they manifest toward the other natural members of the life communities remains only slightly affected by the foreboding concerning the future expressed by professional biologists and by others who have recognized that the imminent peril to the planet is not exactly the nuclear bomb, but the plundering processes that are extinguishing those very life systems on which we depend. Yet the numbers of those speaking and acting and leading in. pro~rams of reinhabiting the eanh in a more benign relauonshtp with the other members of these natural communities are growing constantly. This movement, often referred to as the Green Movement, is fostering an ecological or biorcgional context for every as~~t of life, for educarion, economics, government. healing and rehg1on. So far, the movement remains a pervasive and growing m~e o~ consciousness that is groping toward a more precise an1culanon of its own ideals, its institutional fonn and its most effective programs of action. othe~s . Of primary imponancc in Nonh America is identifying the vanous bioregions. To do that requires a sensitivity akin to that of the s~amanic personality of tribal peoples. While bioregions have ~nai~ geographic boundaries, they also have cennin mythic and h1stoncal modes of self-identification. This idenrification depends on ourselves as we participate in this process, which only now we begin to understand or appreciate. / Excerpted by permission of Sierra Club Books from The Dream of the Earth, e>I988 by Thomas Berry. Available 11 bookslOfes around the region or by d!rec1 mail from: Sierra Club Store Orders. 730 Polit Street. San Francisco. CA 94 IOCJ. (Prepaid orders only, enclose S 18.95 plus SJ.00 for pomge and handling.) Towards the Legal Recognition of the Rights of All Species Finally. II 1s beginning to dawn on us humans that the wider Earlh communlly with whom we exist have nghts, IOO. Afl species have rights··such as the right IO habi1a1. the right to breathe clean air, the right to have access 10 good water, elC.··and it is lime for these rights IO be legally rocognued. In The Dream of the Ear1h, Thomas Berry refers to The World Charter fur :>lalure which was adop1ed by lhe U.N. in 1982. This chnncr can be a valu:ible. dynarmc tool for draftJng a regional or local Ch.:incr for Nature. Citucns groups. study grou~. 13Sk forces or individunls could speamcnd this effort IO 3dap1. the charter lO 1he specific region where they live (or t0 draft an entirely new one). The document can then be submitted to one's !Own council, county commission, state legislature. etc. for adopuon. Having the righ1s of other species be lcgnlly rccogni1.cd is an imPortnnl step 111 bnnging ourselves and our species more in balance with the Life community m which we part.icipal.C. If you arc interested an receiving a copy of The World Charter for Nature, wr11e: Mamie Muller. KatUiJh Journal, P. 0. Box 638. Leicester, NC 28748, Katililh Province. Earth exercise: a guided exercise designed for personal/community/Earlh healing Getting in touch with our own interior heaJing resoun:es as well as those of the planet itself is an imponant facet of any environmentaJ, political, or social effon. Often we see ourselves as bucking the cultural ride and feel a sense of futility. Yet, it is important to see the work that we each do, as an individual and as pan of an organization, from a wider perspective. The body wants to heal itself, the planet wants to heal i1self. We need to let ourselves feel a pan of this wider biotic system of self-healing. We don't have to invent or create a "make-believe" connection, all we have to do is give ourselves the opportunity to see these wider connections that eiUst. There are many "spontaneities" within us that can be tapped into in order to pnnicipate consciously in this heaJing process but we need 10 get beyond our "everyday" mind to do this. Exercises such as the one here can provide a non-threatening, comfonable way to begin this process of getting in touch with these resources. As we become more familiar with this way of seeing, our "everyday" self can more easily shift into this wider perspec1ive as well. Even our breathing in and breathing out can gently remind us of our intimate connection to the wider Earth process. Another aspect to invite into this conscious participation is our dreamworld, which so often remains isolated from our "regular" consciousness. This (next page) is a guided exercise for groups assisted by a facilitator which was originally designed for and used at the afternoon sessions of the second Annual New Priorities Conference held this fall in Asheville, NC. The Conference theme was: "Wake Up and Dream!" The exercise is intended for both experienced as well as inexperienced facilitators. -Mamie Muller W'\JlfJ'Ejl - 1988-89 �Let every pan of your body feel a sense of being relaxed .. .let an inner smile come to you.... to every pan of your body. (wait I minule or more) Now that you arc becoming deeply relaxed.... let yourself settle in to yourself... ...to a place that feels very secure to you....... very loving......very beautiful... ...Let yourself feel "at home" there. (pause) Experience fully a sense of your own well-being. Feel i.mmcrsed in it. Let Lhat weU-beingness pour over you like sunshine. ( wait 1 minute or more) Earth Exercise I cksUjnd blJ narnie nuller cuut Zoa R.ocfunsui-n In.structiollSfor faci/ital()r Design the selling in the form of a circle whethu indoors or out.Side. If'JOU/eel it is appropria1e. have some taped music quietly playing as people come in and se11le down (for uample. Kitaro's Silk Road or some othu soothing music). Once all are present. have everyone get corr(ortable. llandbags. books. papers, should be m owsilk of the bo1uularies of the circle. You, asfacilita1or, should be si11ing as part of the circle. A.s 'JOU share this t'.Urcise. be sure to speak slowly and distinctly in a quiet. gentle manner. Be sure to leDW! quiet time bcuween each phrase. As you are feeling your own sense of well-being...of joy.... begin to feel the well-being of those around you ...feel wannth and sunlight coming to this circle hcre...immersing us all in a sense of Life and well-being. (pause) As you breathe in and out... .feel the water coursing down from the mountains... bringing life and well-being to all....feel the roots of trees as they grow deeper into the soil..... feel the autumn leaves laying themselves one on another as they become pan of the eanh....ex.pericnce Lhe plants around soaking in wamuh and light from the sun.... making food for themselves and for all... .listen 10 the melodic call of the birds in the forest trees. Watch the hawk circle in the sky.......Feel the wind blow gently across your face ....(pausc) llere is a suggested "script" which you are welcome to adapt for your own use. ...............Ex.er-ci.se................. Right now, we will do a relaxation/guided exercise having to do with your well-being, the well-being of others and the well-being of the planet Just relax and enjoy it. Images, thoughts or feelings may come to you; don't be concerned as to whether you are getting visunl images or not, just let it happen. If at any time in the process, you feel uncomfortable with this ex.ercise, simply open your eyes and wait for the rest of us to finish. Let's begin. Close your eyes, if you'd like..... And begin to relax ...Take a deep breath in .... pause for a moment .. then breathe out ...Breathe in again .... pause.....and breathe out Continue to breathe in this way, and let yourself begin to relax as you do this breathing. Breathe in.... pause....and breathe out..... Breathe in... pause....and breathe out Focus your attention on the place inside yourself where you are pausing ... between breathing in and breathing out. (wait 1 minute or more) Let your muscles begin to un-tighten and relax .....Lct your whole body feel free and comfonable.......... Breathe in..... pause.....and ...... breathe out. IJ\NTER. - l 988 - 89 • Feel the self-healing that has been going on....on this planet... for thousands of years .... (pause) Feel yourself a pan of this process.....(pause) ...you are pan of this life-giving process...even your breathing in ...and your brca1hing out.. .. brings life..... (I minute or more). Now let us together imagine that this sense of well-being is being restored throughout our entire community ..... throughout our whole mountain region. (pause) Let us imagine well-being nowing through any painful or distressed areas of our community ---both our human community and our wider ecological community..... Let us feel a healing an<l a strengthening taking place.... Let us feel a sense of empowenncnt coming to all who are afflicted. The well-being of each of us is integral to the well-being of all of us. Feel a sense of health and sufficiency being available to all in our community here. Envision yourself as an importanl pan of this healing and restoring that is begiMing to take place in our community. Sec how you, in an on-going way, fit into this process. (pause)..Fecl yourself a pan of the Life-giving energy that will help ~tore this community to a full state of weU-being. (1 minute or more) Now imagine the entire planet........fecl the tangible. intricate connection of all life.... .Fecl the planet itself being restored to a state of well-being ...(pause).........Though it is much threatened right now, the planet is working vigorously towards self-healing. As your own body acts to heal itself... from a cut or wound ...sense the planet's ability to work towards self-healing.... Begjn to feel the undercurrent well-being of the planet itself....Feel yowself a pan of this process. (1 minute or more) Return now to your secure place within yoursclf...and let your own well-being be strengthened.....and be renewed ...(pause). Experience deeply the well-being that is at the hean of things, and let yourself remember this sense fully. (pause) Now, gently, come to this circle here...... Begin to arise out of this meditation. (pausc)....As you begin to arise out of this meditation. let yourself know that this ability you have to see things in this way is available Lo you whenever you need it. ..... Now come and be fully present Lo this circle, here. -end- InstructiollS/or facililator Agiun. you may want to play sootl11ng music softly for a few momtnts to give people timt to -come bock". Lock aroUNJ the entire circle Olld ma.Jr.t f~# each ~rson ts alnght and is 'with you". ;crediisc The concqxof"ll\lltt smile" is dn..,, from TOO<ll WO)<llO Traruform Strus Into ViJa/111 by ManW. Ch1a. The imagery or autumn leaves layina lhcrruel•cs one on anolhcr comes from lhe poem "Autumn" by Ycvgcny Ycvlahenko. l'CSOlll<JCS'. A good ldvanccd l'C9QWCe is Wor.tiitg l/Uilk O..i (Applibl MtdllaJ1on for f111ui11vc Prabla..-Salvifll) by Margo Adair. Wingbow Prus. 1984 Available from Boolq>eoplc 2929 ri!lh S1r«1, Bcriu:ley, CA 94710. Mtdita1/ng wull Cliildun by Deborah RoU\an and Spwsilig 1-d by Mmy Mwdock ltC good for begimeo mdcbMen. �we are buUdinge a house I wondre wille we evre real/ye live inne rharre place wille we die inne ine I nevre go rhere ine is imaginarye space contained I amme ftdfilled imagininge irtefromme thisse distance looking uppe ane ine as w the nighte skye baskinge...no, skewered ande roasringe inne irres vasre brillianre promise I canne imagine livinge there butte I cannorre imagine tllisse bodye seuinge f oote inne the doore we are buildinge rhisse house withe oure handes withe woles moved bye oure bodies ande oure lives closinge oute the skye we looke oute the windowes ro gette oure bearinges inne the worlde we enrre tlzroughe the doorwaye to become sometlunge otlzre thonne whane we have beene I muste come zo ourgrowe tllisse comainre we are makinge lilce anye orhre cru.slllCeanne mye lwde shelle I amme softe inside I musre reste ande growe winges inne tllisse place tharre keepes oute the worlde thenne openne a/le the doores ande windowes takinge mye daughrres bye the hande flye oure everywhere I aname thisse womynne I speak withe herre voice she has beenefarre she has seene the manye wayes 110 one beinge cannefarlwme a/le herre visionnes I amme rhisse womynne I canne feele a/le man11re ofherre senses swellinge ande flowinge inne herre bloode she is worthye ofyou.re deepeste arre11do.11ce a/le creanues grea1e and smalle va.sre ande f ewe are honoured bye herre giftes ande blessinges I amme thisse womynne I canne see through alle herre harde walles o\·re alle herre higheste rampartes the warmrhe inne the brigluc roomes ofherre hcarte the joyouse wisdomme abundan1e ande ge11ero11Se inne the da.rke ferrite groU/lde o/ lierrc soulle I amme thisse womynne I COJllU! telle you she bearres no mysterye or angre so greaie thatte itte deserves none youre moste trusti11ge ande rendre regarde I amme tllisse womynne emered ande conJained I speake withe herre voice ~iUM Jo\lrna.£ P"'Jll 10 W\.Nn:Jt - 1988- 89 �" somerimes the goldenn.e-handed one wille arrende you she wille rouclli! youre woundes ande tlieye wille openne bloominge like tlli! manyejWwres a place w reste cradlinge youre sorroM-'t!S she canne do no wronge alle lierre ministrationnes are rlie rainnes' attendance onne thirstye growule she willes you tender/ye backe to life you cann.e joinne thisse downpourre amonge the greaifulle herbes ande grasses reachinge joyous/ye withe youre manye-petalled woundes goinge to seede thisse softe-spokenne invirationne w 1111! springe ofllJ!rre unconditioMOlle generositye .... ..... ..... "• -~ thisse lwu.se is tire cauldrenne where we drive 01ue lives inne withe everye 11aille a/le horde lessonnes are learned inr1e iues newe raftres withe oure booces onne we walke inne or oute 011ne the dayes irte ope1111es irres dnores irtes walles ca/le to us inne oure sleepe come 111110 me I wille give you reste I .amme watchinge tire vaste surface of yo1u face like the oceamU! forre signes of re11u11e yorue habintalle morio1111es to a11de fromme mye shores are so like the tide tharre I waslie owe to sea ande re11une smootlw Olide more rare eache time you release me the hmLl·e standl!s onne the edge ofshore ande sl11Jllnwes irce is the liglulumse visible inne the dangerouse ande beawiftule fogge we trm:elle to reaclie orie tJJwthre sometimes I amme the lande creature/you rite sea 011e the house is wliere we meete ande pane inne otLre bootes and inne 01uejinnes washinge inne ande owe ofi11es dnores ande windowes like anye commormefLSlre or mysteriouse glwste watchre-womynne we/le sunge who changes herre skinne to jinde love owe of herre elemente wlw longes forre a place to harboure a/le tlU!se unruleye weedes ande l11Juntes/11eedes ande wantes you are bttildingtll amme imagininge 1/iisse house 011ne the slwre ofoure lives givenne ovre we are maldnge oure betides le11e us lie inne themme tellinge tW lies k>'LNTER. - 1988-89 • I slil11ed wmingc withe t's mne highc <;choolc bccnusc I wns bored antic I hked lhc rrcnche and<: oldc cnglishc wayc of domgc 1.l11~e; the waye the wordes lookc antic rcctc ... htr.c lhc!yc don1.c stoppe butte s1ghc into !he! nexte a huJc. Nowe I ~ulle do iue to slowe mysclfc ande the wortdc downc ju.st a little.• poems and drawings by Kore Loy McWhirtcr �completion. Thus, paradoxically, consumerism is actually the undoing of prosperity and abundance because it both fosters and feeds on the feeling of lack., and of identification with only human creations instead of the whole of creation. This leads to enslavement to unending desires and to the frantic acquisitiveness of our culture. How can we avoid panicipating in this mad delusion of "consumerism" and "conquest"? l low can we be psychologically heahhy and ethically aware? Undeniably, we are all somewhat susceptible to the massive hype and pervasive illusion that surround us. Under this influence, we tend either to resist our society and its materialistic preoccupations or to acquiesce and "go for it". Unfortunately, either way we end up trapped in reaction, and emotionally chained, because both resistance and acquiesence involve a kind of bondage. ln order to neither resist nor acquiesce, we need to learn to identify with that within us which is already complete, already fulfilled, and to gradually merge with this inner Being which does not always need "more". Without this inner development, it is very difficult, if not impossible, to avoid being "possessed" by the dominant thought-fonns and desires/reactions of mass culture. An /1bu11d arice. of €mpti11es5 by Richard Lowenthal Our planet's deepening ecological crisis has recently been forcing us to reassess our culture's most basic assump1ions and attitudes about nature, society, technology, and prosperity. In particular, it is now urgent tha1 we understand our culture's pathological preoccupation with consumerism. In earlier times, "consumption" referred 10 a disease, namely tuberculosis; today it refers to an accepted social norm. Tuberculosis was called a "wasting disease" which caused a person to gradually weaken and "waste away". Is it possible that modern mass consumption is also a wasting disease, causing the human spirit and the Eanh itSClf to "waste away"? Through this consumer mentality, our cul1ure has become so out of touch with nature that we arc threatening the Eanh's capacity to be a functioning suppon system - not only for ourselves, but for the entire Life community of the planet. Consumerism can easily be likened to parasitism, in which the parasitic organism (the human species) lives off of and gradually destroys the host organism (the Earth). In fact, Western industrialism and "prosperity" has always been based on a profound disregard for the Eanh and an unbelievably arrogant intention to "conquer nature". What really concerns me most is the feeling behind labelling people "consumers". For any culture to identify its members as "consumers" is quite degrading. le reduces the complexity and grandeur of being human down 10 the lowest - and saddest · common denominator. To be a "consumer" is to feel anxious, hollow, waiting to be filled ... cons1antly trying to fill the void inside, desperately buying things to block lhe feelings of emptiness and isolation. ft is a state of continual, ceaseless hunger without any lasting satiation or X.Otuah Jo14rnQ£ pa<Je 12 I am here reminded of Homer's Odyssey and his story of Ullysses' encounter with the Sirens. As Ullysses' ship approached the island of the Sirens, he recalled the warnings of the sorceress. Circe. She had told him that if he and his men listened to the hypnotic singing of the Sirens, they would steer towards those rapturous voices even against their will, and be smashed to pieces on the rocky shore. It took considerable ingenuity and strength of will for Ullysses and his crew to get safely past them. So how do we, on our own Life journeys, get past the Siren songs, the hypnotic allure of consumerism and immersion in appearances? Ullysses' tale dramatically shows us that we mustn't delude ourselves into underestimating their influence upon us. One of the most dangerous characteristics of modem materialism is its insidious seductiveness, its open-armed invitation to those places in us that feel most insecure and needy. "Come," murmur the Sirens of consumerism in unison, "I will feed you, care for you, fulfill you, satiate you. What you need, I can supply! I am yours ... (and you are mine!)". Obviously what we really need is the awareness and inner resolve to steer clear of the hypnotic spell of our modem-day Sirens. Just like Ullysses, we need to understand the nature and power of these forces which can lure us into a spiritual 'wasteland' of illusion. Jn order to free ourselves from Life-denying, illusory "consumer prosperity". we need to face and identify our modem-day Sirens. Here are some that J have identified for myself.... The Siren of Induced Need and Desire We are subc.onsc1ously l13incd by advertising (and ofttn school and family) to believe that we always need something ouisidc of ourselves to help us feel okay. The undcnmble purpose of commercial advertising is to get us to foci vulnerable and 111COmplctc, usually by playing on our <:exual and social desires and fears. And the purpo:>e behind &his, of~. is to crtalt "n~· and &hen make money from the "needy" in any way possible. Jn the swkes1 tcnns, whnt'~ happening is lha1 our $C11SC of inner self wonh and dignny 1s deliber:uely being undermined, so we will buy lhctt message and thcirproducL Adverti:;crs know lhal fulfilled and self-assured people aren't c:isily hocked; thus, their job is to nmplify our fears and m'iCCuntie~ v.hilc prc1cnding to .\tn:nglhcn and help us. The ltUly diabolical lwisl in this sccnano is &hut when our needs and de~res ate increased, our capacity for happiness and contcnuncnt co11cspondingly decreases. What rcsulLS is a preposterous but deadly catch-22: we arc told, in innumerable sublle ways, "You aren't happy, bill you could be happy by chBngmg your ouiu circumstances .••.Of course. since there ate alway:; bt11tr eircums1D11Ccs to aspire to, what you have and who you 11IC 1s never good enough, so you aren't happy, but you could be by...eic." So, ·round and 'round we go-unul we choo.i:e to get off this vicious •merry• -go-round. llS viciousness shows up in painful and continual comparison of who we are wilh who we supposedly could or should be-as well as in 1.11.NlDl - 1988-89 �judgement and comp:irison of Olhers. It presents appearances as ultimate reality, denying the inner essence. IL affirms only what we IW and havt, not who we inherem.ly art. This judgemental aunospherc is all around us in our socicty--at school, at work., at home, even in bed. In fact. oftcn 11's such an integral pan or our lives that we aren't even aware of this subtle negauvity unless we're the obvious victims of judgement . The way to recognize compllllSOO and judgement is that it is always sep:uative and contracting rat.hec lhan inclusive and exp:ins1vc. IL causes us to feel defensive. different. "better" or "worse". and to close our hcarlS oo real hum31l conlllet-and it inclines olhets to react t0 us in the same way. To avoid lhis Siren. we need to cultivate discernment and empathy, which are humane responses instead ofjudgemenull reactions, and t0 embrace this moment, os it acrually i.s. 'Ln many ways our f!Ujht from nature ancl c!esire to remake the wort:<£ arises from our fear of the unknown, the uncontrollable, and ultimately of death. The Sirtn or Unlimited Prognss and Technological Sah·ation One of our most cherished modem beliefs is thru the natural world is not designed for hum:111 comfort and lhus needs cictens1ve remodeling. This belief was our key LO Pandora's boit. and it h3s motivated our rclcntlc.~s b3ttlc with nature, with all ilS ierrible and unforeseen con.sequences. We h:lve acted as if the Earth and a.II its plant and animal life exist to be used or abu.~ by humans, and we h3ve ignOICd the fundnmental oneness and iolCtdependcncc of all life. Underlying all this is a profound misunderstanding of the Structure of life: we have ignored the foct that nature - including human mllun: • is inherently imbued witll form, limits, structure, and boundaries. We apparently forgot - or wiUfully denied - that we too are bound by ccnain nntural and ~iritual laws. rn Greek tragedy, the hero is always brought down by a tragic naw known as "hubns"··a blind arrog;incc which denies limits and auempts to usurp the power of the gods. The desire for power over ll3lUl'C is our tragic naw--and a nlllll'al proccs.~ of rctribuuon has been set 1n motion. The uue place for limitless creative 'progress' is in our social and spiritual m3turation. in mampulnting and "conquering• physical n:ality. . £ven proponents of "prosperity consciousness• can be mesmcriied by this Siren. lf one secs the universe as absolutely unlimited, doc:; this automnucally mean that Lhc Earth's resources are also unlim11cd? ...that every person has a "divine right" lO unlimited wealth and prosperity? Will we continue to ci1pcrience "abundance" if, through our own doing, our p131lct's ecosystem becomes mcapable or supporung life? Allowing oneself Lo become a participant once agnm m the vibrancy of lhe 113tural world and to begin to appreciate the beauty and wisdom of limit and form is a step toward freedom from this Siren of "No Limiis". "°' The Siren or Domestication and lnsu1111ion rrom Reality In many ways our night from na1urc and desire to remake the world arises from our fear or the unknown, the unconuollable, and ulumately of dcalh I once wa' on the Slaten Island ferry. cm.~g New York h:lrbor at n1ghL when suddenly I had a vision of all those immense towers and all lhJl light and glare functioning tO obliterate the mght. to !iOmehow shut out and dwarf the darkness. the realm of death and lhe unkllown. Daylight helps us feel safe and m rel31lvc conucl--everything is clear. distinct, visible, and the ego likes thaL Night is a different mauer aliogethcr-disunctions and shapes blur and blend. the familillr becomes unfamiliar, nnd the sun disappears. leaving us "in the dark". And then... thousands of star.1 appear in lhe heavens, rem1nd1ng us of mlimtc ~. not only 'out there', but within us as well. This is quite intolerable for lhe ego bent on conuol. to order 10 preserve 11S illusion of omnipotence. lhe ego mu.st crcate an altcmntive reality which shuis out change. decay, death. silence, diutness. And lo and behold, with modem technology bolstered by advertising, we have seemingly accompli$hed !hi.~. We insulate our homes so we don't h3ve to feel lhe heat or the cold; we light up our houses and our strcelS lO negate lhe night, and lhe glow from our c1ues blocks out the stan; we have radios. TV's, lape players. etc. 10 enien.am us and keep silence at bay: we wash and scrub and dcodoril.e and disinfect our bodies, our dishes, our clothes, our noors until everything is spotless-so clean that there is no place ror germs and decay and death tO g;un a foolhold·-or so adverli<;tt$ would have us imagine. k1tNTER. - 1988-89 We also shut away the darker side of ourselW!s--1.he irrational, angry, lustful, sad or murderous rcelings that m1gh1 puncture our illu.~ion of control--and uy our best to be "nice". always in control. Of course, this means it simply won't do to be spontane00s and child-like. No, when we "grow up" we have to behave like adults and plan everything. But boring and dcrulcning as this may be, 111. lcast it's safe-and lhe ego despcr.uely need!. to feel safe, because deep down we know that this separate ego is itself an illusion. So nuher th31l face this and get catapulted inoo another level or awareness, we cleverly devise count.less avoid3nce mechanisms to distract us from the uuth. There 1$, however, a huge dose of divlllC humor in au this-because having to be in control actually feels terribly consuicting and uncomfortable, while letting go of control and entering the !low of the moment feels bolh liberating nnd very safe-after we eitpcriencc lhe fear and move through 1L Every time wechnnge, every umc we let go of lhe past, we die a liule-but we're also reborn: and if we continually ICL ourselves die t0 lhe past. we're also continually reborn. The cosmic joke is: this is the power and immon.a.lity lhe poor frightened ego is constantly wanting, but II has lO be willing to "let go" lO get lO 1L Tbt Sirf'n or Over-orodutlivlty and Wasterulntss This siren has had a dcvasm1ing impact on the environmcnL Its internal "logic" goes like lhts: Westerners arc led to believe th3l somelhmg temble will happen if they don't continually 111cn:ase their GNP, so they·re always pushing LO grow. construct, or manufacture more and more goods. These goods are increasingly dc.~igned to be disposable or 10 qUJCk.ly become obsolete. Afier all, if people throw more things away, thcy11 have to buy more later, and I.his increases production and profits. Perfunctory hp service is paid to the Idea of recycling. but the dommant message sull "in lhe lllI" in this cuhure is that 1t is perfectly fine t0 waste resources 1r this increnses bolh eonvcrucnce and production. Even fwther, if we're really "prosperous• m this cuhun:. we're able to throw things away at wall and replace them (with "new, improved" ones. of course!) :Every time we "throw somethiruJ away " (where is "away"?) ... we add to the out-of-control "9arha9t,fi,cation" of our planet Home. In olher words, waste, squandering, conspicuous consumption, gadget mania, ond total d1~n for the environment are our measuring sticks for llow "prosperous" we are! This attitude has more to do with ecological suicide than prosperity. Every Lime we "throw somctlung away" (where 1s •away"?), especially non-degradable pla~ucs and styroforun, we add to lhe out-of~ontrol "g:irbagilication" of our planet Home. If lCllAnlS ever ucaled a house the way we treat our planet. they'd be evicted immcda:ncly, and the Board of Health 11oould prob:lbly condemn lhe property! We've been vainly trying lO send our garbage abroad and to p:iy other nauons to take 11 off our hands. In 1988 we've witnessed the sad spccll!Cle of masses of g:irbage and medical refuse washing up on our beaches. again and again. Thus, it's now impossible not to recognize that our garbage and our attitudes are a major ecological problem. Yet the visible garbage is only the 1ip of the iccberg--what about nuclear contanunatlon and other invisible, highly t0xic effluvia? True prospcnty would never give nse to such an absurd and ecologically harmful "modus operandi". Conscious pl:lncwry 51ewardship clcrnands th.11 we be awarc of waste and ac11·v~/y srop supponing 1L We can recycle most house.hold wastes: we can simplify our live~ nnd decrease our "needs•: and we can help Olhcrs do lhe same. In this way conscrvatlon can go hand-in·h:lnd with a d«pcr prospenty that honors Life. The Siren or Pain Avoidance and Addklion to Pleasure People have always sought plca.wre and tried tO avoid pain, but modem society has turned this iendcncy into a quas1·religious and fanatical faith. On every side we are beset by messages and infCICllCCS that pleasure is "good• while pam is "bad", and that we should always feel eitcited, happy. and carefree-which mean~ that we must deny and suppress our pain at all co:.IS. This attitude can be br117cnly obvlOU.,, as in most advcrus1ng; it can also opcr.llC very subtly, so 11 can be difficult to pinpoint and counteract iL, effccis. One effect, though, is feeling illi.IJy about eitpcriencing pain--it somehow <;CCII\~ almos1 un-American to be in pain! But growing up can at times be difficult and painful. In order to become mature adults. we sometimes have LO go through and learn from painful �Book Review: 11iINKING LIKE A MOUNTAIN: Towanls a Council of all Beings by John Seed, Joanna Macy, Pat Reming, Ame Naess 1988; New Society Publishers; 128 pp.; $9.50. Thinking Like a Mow11ain is a deep ecologist's prayer book. Running Lhrough ils collection of essays, poems, rituals and workshop notes is a pervasive sense of the emergence of Gaia, the living planel, not as a quasi-scientific hypothesis, but a living presence, a goddess. The book's opening invocation by John Seed is a good example: "We ask for lhe presence of the spirit ofGaia ...Wc call upon the spirit of evolution...We calJ upon the power which sustains the planets in their orbits, that wheels our Milky Way in its 200-million-year spiral." Directly relevant to the defense of eanh, Gaia is experienced not only as presence pervading all, but as Seti', the larger Self of which everything is pan. Experiencing the planet body as one's own is for Seed the radical bean of deep ecology and something he discovered Lhrough his own direct action defending the rainforest near his home in New South Wales. "J was literally part of the rainforest defending herself." "... we arc the rocks dancing." This point 1s most powerfully made in 'The Testimony of Graham Innes" which includes a p1C1ure of Innes buried up to his neck as part of a campaign defending the Da.intree Rainforest against the onslaught of bulldozers. "A slow dawning of awareness (occurred) of a hitheno unknown connection. Eanh bonding. Her pulse became mine, and the vessel, my body, became the vehicle for her expression." In addition to direct action, Seed suggestS a variety of methods for inspiring the experience of deep ecology including prayer, poetry, wilderness vision quests, and ritual of the sort provided in thjs book. Indeed "The Council of AU Beings" ritual developed by Seed and Joanna Macy and described in the book by Macy and Pat Fleming deserves detailed auemion. The ritual consists of three stages. The first is entitled "Mourning." Drawing on her experience with despair workshops. Joanna Macy observes that the destruction of our life suppon systems is the deepest and most pervasive source of anxiety in our time, that this destruction is happening now, felt in our bodies as depression and despair that we fear expressing because of the taboos set up in our society. The first stage of the ritual acknowledges this despair - the pain involved in the devastation of our soil. the loss of our forests, the extinction of species, the poisoning of our breathe and blood, air and water. The aim of the ritual at this point is to have the participants "hear within themselves the sound of lhe eanh crying." The second stage of the ritual is entitled "remembering." Through both guided fantasy and active mimicry, panic1pantS reenact the entire evolutionary journey of the cosmos, the planet and life on earth acknowledging the real physical links of this journey built into the coding of our genes. The last stage of the ritual is the council itself with each participant speaking for another life form and acting out the drama of the contemoorarv olanetarv situation from a non-human perspective as well as taking rums playing a human. Jn addition to the ritual, the book contains poems by Robinson Jeffers. Gary Snyder and Joanna Macy. an essay by Ame Xatuah Journal pQ.CJe 14 Naess, beautiful rainforest illUSII'lltJons by Duilan Pugh and much else useful for all of us working to generate the experience of deep ecology. It is interesting that in a collection of eanh prayerl> and mvocauons to Gaia such as this, the selections are. w11h one exception, the work of contemporary Western poets and authors rather than excerpts from various Native American U'llditions which have long revered the Great Spirit, Father Sky and Mother Earth. (That one exception is a rcnrution of Chief Seattle's 1854 Duwam1sh speech.) While the authors have undoubtedly been influen~ed by that tradition, they represent what seems 10 be a new revelation shaped both by contemporary science and contemporary vision. Their poems, prayers and ritual evoke a spirit and offer a general fonn rather than provide verbatim formulas. They begin to forge a path into the teachings we must all be about the task of discovering and inventing if the world of our children, let alone the world seven generations hence is to survive as the rich luxuriant planet we have known. l must add that there is a healthy emphasis in the book that ritual is not an end in itself but preparation for action by generating deeply felt recognition that defense of the earth is self-defense. To this end we join in the book's invocation: "O stars, lend us your burning passion." ~ -Amy Hannon Prinls by PAM and LIU TllOMAS Book Review: TALKING Wfl'H NATURE: Sharing the Energies and Spirit ofTrees, Plants. Birds, and Earth by Michael J. Roads 1987; H.J. Kramer, Inc.; 151 pp.; $9.95 (cloth) The night was cloudy and I was alone with a book by the fire. So l feh preny good Lo begin with,considering that's one of my favorite places to be. but I was oot prepared for what the book would d~ to me. As I read into it my heart opened and my sense of bemg expanded. At midnight and half way through Lhe book, 1 could contain myself no longer. I jumped out of my seat, rushed out the door and flung my arms out 10 the night just as the wind blew the last cloud from the moon and rushed past me in unbounded joy. Ir's ha.rd to know what else to say about this book that really matters. It is not as simple as the title implies, and yet in a very deeply powerful way, it is simply about "talking with nature". It brings that whole concept into an accessible reality. It is a sharing of an unfolding that will touch you as deeply as your own untoldmg lies within you. h holds vital pieces of wisdom, cruth and lighL It is ~ sweet nourishment. • reprinted from 1~ EducOlional Resourct COOJ>(T(JJivc N~.tlt111er IJ'\.N1£R. - t 988-89 �.. ..., ... ·~ • " . . . . . . . 'N. r;:!:'1-~••.•.·~-'\.. IN ~~~i:r~ST I ,i";'>. ................, An Original Idea For Ka!Uah Oirrcncy Options for Regional Currency: A Look at Local Employment Trading System (LETS) This network also increases the amou nt of personal contaet between neighbors. Reminding us of our true interconnectiveness, it's a tool for the reweaving of ancient pauems.or !Jibe and village. l~'s about simplifying and taking respons1b1hty for our collective economic behavior. T he LETSy~tem is an altemalive as well as a supplement to rhe convennonal economy that can be implemented right now. A LETSystem is a network whose members use a local currency to allow them to 1rade foods and services without necessarily having access to federal dollars. Members have accounts which start with a balance of zero. Goods and services which members want to obtain or provide arc listed in a monthly mailing. There are currently about 50 LETSystems operating around the world, with much experience to draw from. Computer software for operaung the ne twork is readily available. A videotape, and a game which models the workings of the system, can be used in educating folks about iL Prices are stated in 'green dollars', a quasi-currency equivalent in value to federal dollars. The lOtal of all member~· account balances always equals zero. At any one point, there are some accounts with a positive balance ("in credit") and some accounts with a negative balance ("in commitment"). A stntement of one's transactions and balance is received with the momhlv mailing. A charge is deducted from each accoun1 monthly, according 10 use, to cover the operating cos1s of the ne1work. For example: John cu1s firewood. Pe1er 1s a weldcr, and he wants wood bu1 has no money. John doesn'1 need any welding done. Thai's usually where ii stops. However, if John and Pe1er are members of a LETSystem, then John delivers the wood, and Peter picks up the phone. He dials the LETSy,tem answering machine and says, ''Hi, this is Peter, #48, plea~c acknowledge John, #83, $75 for firewood. " This informauon 1s fed to a computer. which increases John's account by 75 green dollars and decreases Peter's account by 75 green dollars. In tum, John employs a carpen1cr. the carpenter has a haircut, gels some clothes made. buy~ food from a farmer. The farmer now has a way to pay for a welder. so Peter gets to work again. In this network people need never be unemployed because of a lack of federal dollars in the communily. Many transactions are likely to consist of pan green dollars and pan federal dollars, as members take care of their needs for cash. The LETSystem is compatible with the conventional monetary system and simply increases the amount of local economic activity. What I sec happening as a next step is people who are juiced up about tltis taking the time to consider the details. Then a group of peo~le who feel clear about it can get the ball rolling by actually starling a LETSysiem and organizing an educational workshop designed to ium larger numbers of people onto the network. We are c~rr~ntly ro:m.in.g a LETSystem for the Floyd County community in the Vtrg1ma portion of Katuah. compiled by Fred Mignone -rtprinrtd from Educauonol Rtsouru Coopt'raJi\'t', Box 80, Floyd. Virginia 24(~/ If you wo uld like to know more abo ut LETSvstcms tha l a re c urre ntly fun ctioning in Cana da a nd the L.S. as we ll as audio-vis ual ma te rials, send a d olla r to: Lands man Community Servi ces, Ltd., 37 5 J ohnston Avenue Courtenay, BC V9N 2Y2 C anada. Olhcr rosourus: Economics as If tht Earth Rtally Ma11utd: A Ca1alyst Guide 10 Socially Conscious lnvtsting. Su'ian Meeker-Lowry. 1988. New Society Publishers, P.O. Bo~ 582, Sama Crur., CA 95061 "The Local Employment Trading System•. Wholl! Earth Revitw, r-;o. SS. Summer 1987. Oraw1na by ROB MESSICK W'l.N'J'ER - 1988- 89 X.OWah Journot pGCJe 15 �tft.e cft.t'ontcie.s of fCoycL At the time of the change there were so many wildly imaginative approaches 10 transformation; all worked some, some worked a 101! What a time for adventure and opponunity.... shining days. One thing I remember, there was n lot of knitting and darning going on. People just staned to draw up the rough and tattered edges of the life cloth and sewed them back together. One of the signs of it was the coming of prosperity; all over people got together good shelter and strong gardens, 1here was a 101 of local commerce and baner. health re1umed 10 1he land and birds came back. and bear. The people 1hrived no maner what the weather. The seasons began 10 make sense 10 1he people and they noticed the changes and understood themselves.... they were able 10 help each other, so prosperity returned. The apprentice pa1h came into focus again. People all of a sudden began to think of what they knew as a gift and a tool of their trade. The work people did was recognized as a pan of 1heir lifesong and deserved 10 be honored. Quality returned, and guild houses; young folk traveled from guild to guild getting a taste Text reprinted from EducatiolllJI R~ouret Ctnru Nt'Wslcutr: Bo~ 80: Floyd, VA 24091 Drawing by 10 �• r . O _... .. ""'' ~~, " .' >BMESSICK . ~{)'.~J.. •1.~• ••:;\r;. •\I "' • 'I , •• ',1~ ·~ .., o,.,· ·:· I(,, of the difference, then they would take their pick. At first everybody kept jumping from one 10 the next, midst alot of smoke and dust, but it settled pre11y quickly and folks could hear their intuits, which always speeds things up. Now the choices usually are clear. Of course, all the decision-making was helped along greatly when we re-connected with our ancestral helpers: the others or our group in the past, present and future, who all want the same thing. They reminded us that discipline Le; just remembering what you want. And, of course, a big, big change came with the passing of the age of leadership. We know now it was really just a thought, but it projected such substance and energy it was difficult to see thru it for a while.... like a heavy fog on the ridges. Bui by and by it lifted and nobody needed a leader anymore, we all fell a sense of purpose and had a plan, of course that brought order - real orderliness like the way water moves along, or fire bums, or a rock splits along a line. When I look back to the before rime, it's hard to believe how all our lives were ordered by confusion. Our power circuit was unplugged. So. or course, the ~ change was awesome at first, but 11 quickly became normal... ..i1's easy to forget I'm so glad 10 have seen these times. -by Granny DeLauney p �.KNIFE, AXE, AND SAW • or " Getting Pocketknife Religion" Recorded by David Wheeler Darry Wood thinks of himself as an anisan. The word is French and refers to someone who works in the middle ground between an artist and a craftsperson. "/ am happiest when I am creating fimct1onal objects that are beautiful," he says. And that sums up his work, whether it is his house built of hand-hewn logs. drawings, sculptures, cabinetwork, museum-standard replications of the eighteemh and nineteenth century clothing of the Sowheastern Indian tribes, or the self-made hand tools that he uses in these projects. Darry is also a master of primitive camping techniques and the ancient native technologies that have come w be known as "Earth skills." To whatever project he undertakes Darry brings his fme sense of observation, an intense power of concentration, and a love for natural materials. These personal qualities are constantS in all of his work. As we calked at his homestead on Buck Creek in Clay County (NC), Darry scraped hair off a deer skin stretched tight on a wooden frame preparatory to brain-tanning the hide to condition it. The rhythmic scratching of /us wahinle, as the hide-scraping tool is called in the LAkota Indian language. pwicwated his words as he e.tplained that primitive skills were not simply techniques, bill a way of life. Katl1ah. You've JUSt returned from doing an "Eanh Skills Workshop" wilh Snow Bear and Bob Slack at the Unicoi Staie Park in north Georgia. How do the skills that you teach at those workshops benefit the students? Dorry Wood: We focus on making fire without matches, going into the natural environment and finding food, making shelter without the use of metal tools, brain-tanning, and 01her practical affairs of life. To me, these are primitive skills in the highest sense of that word. People often think of "primitive" as being crude or obsolete. and I suppose a lot of people would say that what we do in our workshops is obsolete. h's not something 1 would care to debate with people who have n much different system of values. But I see what we are doing ill> "primilive" in the Latin sense of the word meaning "the first," "the most basic" - "primary." In practicing these ancient teehniqucs, people inevitably touch back with themselves, with who they really are. In this day we are so insulated from lhc natural world by plastic. aluminum, concrete, and glass. we forget that we are of the Earth, and that it is not Wi nn-Dixie and the Blue Rjdge Mountain Electric Co-op and other X4c.UM Jou.rna! p~ l 8 institutions !hat sustain us. It's the Mother Eanh that sustains us, and by practicing Eanh Skills people begin to see that in a real way. As we cook over an open fire, put our hands into the flesh and blood of the deer, and learn how to sharpen our knife and our axe so that they'll serve us in the best possible way, we can feel the simplicity of life as it was in another time, and yet still retain a feeling of just how relevant it is for us in this time to take pan in the life process as it has been continuing on this Eanh for lhousands of years. Our lifestyle has become so dis-integrated, that living on a primitive level for just 48 hours helps people reintegrate in a way that lhey didn't realize was possible. What r teach are the basic skills of life. It's home economics; it's rediscovering our birthrighL K: Even the practical techniques that you talk about are highly sophisticated on some levels. You showed me an adz.e in your workshop that was made out of a branch that was growing off the tree at just the right angle, and showed me a ncshcr that had a thong which went over your wrist, so that it made your forearm into an actual pan of the tool. Those tools show an awareness of engineering lhat is more than logical. DW: Perhaps a more precise example of what you arc talking about is the sticks that make fire. Everybody has heard about making fire by rubbing two sticks together, it's almost legendary. Ir the knowledge of how to create fire by friction were lost, it would be very difficult to reinvent. There's no telling how many thousands of years human beings Strived to do this before somebody succeeded. It must have been a magical moment when a human being first brought fire into being with his or her own hands. To actually bring fire, everything has to be just so. h's not something one can fake. The design of the tools has to be just right. All the details of the fire-making process have to be followed carefully or no fire appears. This sk11l, or science, whichever you want to call it, evolved over lhousands of years. and while there arc minor variations in method based on local traditions and local material:., the basic technique is always the same. Although this is primitive, it is very specific. Like so many things, it's easy when one knows how and when one pays auention. One of the basic facts of life in America today that 1 have yet to face up to is the operation of a computer. I know nothing about it. And yet everywhere people are doing it, and for a lot of people it has become second nature, yet for me it's still a great mystery. But ever since I was a kid I have been making fire by friction and preserving hides by brain-tanning, and all of that is about as lhrcatening to me as making a sandwich. K: But operating a computer involves only the pan of our brain that works with logic. If someone is walking out in the woods and sees a certain crook in a certain kind of tree, and says, "Hey! There's my adze handle," that involves knowledge and logic but also an intuitive sense that does not come into play in operating a computer. OW. Let's say ii like this: to live in the natural world requires a much greater level of awareness than what most modem people are used to manifesting. I've thought about this a lot. In my boyhood I was around some native people who came as close as anything I could think of to being prototypical savages. These were native Creek and Seminole people living in the Everglades of Florida, who, unlike the Cherokees of these mountains, were not exposed to the white people's schools and churches throughout the nineteenth and twentieth centuries. Yes, they had some European goods; they had guns and they had cloth; but they spoke very liule English. The old man who taught me how to make moccasins, for instance, was named Billy Bowlegs III. He welcomed me to watch him at his work, from which I gathered that my young sma.n-alecky level of awareness was preny shallow compared to the level of this 100-year-old man, who from behind could tell that a crow was in his com, grab his single-barrelled shotgun and, hardly glancing more than once at the crow, could knock it dead l.1tNJER - 1988- 89 �I saw that happen !>CVeral times when people to go into the forest and create a lifestyle. Put me down in the American • hardwood forest with these basic tools. primitive hunters in the times before give me a linle time, and I couldn't imagine European contact must have maintained a a more ideal situation. remarkable intensity of awareness to be so totally at home in the wild environment. It's It shocks people when I begin a workshop by saying that w-hen they get hard for us to imagine how finely-tuned home from the hardware store with a were the senses of those native people, w-ho brand-new, American-made knife, they lived with, and in some ways like, the don't have a tool that is ready to use. The animals · on the Eanh in a natuml way. assumption is that a tool comes from the store ready to go. The one cutting tool with K So a simple thing like sharpening which that is probably the case is the saw. your knife 1s a staning point 10 reawaken Saws work on a different principle, and some of thnt.. .. come from the manufacturer as good as they DW: Surely. If I have anything real arc going to geL at all to offer people, something that the But axes and knives need a whole lot of work. It's very subtle, but the basic issue average modem person docs not know and needs to know, it is the knowledge of how is the angle to whlch the manufacturer has to sharpen a knife. That is the basic lecture ground the bevel of the cutung edge. !l's all that I give at almost any workshop situation wrong for-doing practical work. h's way that I'm in. h's the opening hand; it's the too thick: Before I use a br:ind~new knife or ~ foundation from which all the rest builds. If we are going to create a viable axe,) first do considetable filing OP it to •• lifestyle in a natural environment, the basic : • remove the n)etatjust behind the edge, So as operation, upon which all the rest are built, to taper it and thin ii down, .so it will is to rune up a knife so ii will be performing peni:trate wuhouL resistance. Once 1 've done that, l hone a fine cutting edge on it at the highest level. To do otherw11;e 1s like asking a concen violinist to go on stage and ~with 11 stone. American.made knives play Paganini with an inslJ'Umcnl that is out genccally come with the bevel ground to of tune. It's just not reasonable to do. And 40-45°, which is much too obtuse for most cutting operations. So I immc0u11ely take a yet that same level of ignorance is where file and readjuSt that to an 20.25u angle. most people are operating when they an: out in the woods with a knife or 'an axe. Their almost half as thick as the epge tMt they$11 tool is dull, because they don't know how you. before I put ir 10 w6rlc. Most people to manage it in a way that will make life don't know to do that , h's not in the BfJ}' easy and comfonable. Scout Haiidbook. lt'i; not in '3ny of the Witness the choice of word~ that we common pl:tces where B ~rson might have developed in the English l:in~age to Cl';pc<;t lO iud such a thing. say "in trouble" or "in danger." We ~· "Sharpening the Ktiife" s my basic "We're not out of the w6ods yet," imJ>ly"ng sermon. It's a beginning)Jlace. It's a key for us to open ourselves up so that we can that to be in the wood. is to be in a hazardous state and that we are~e and free begin to look oeeper. If someone is seekin& enlightenment when we get out of the wOOds. That's the implication. But l totally reject rhat pq1nt of 11 nd their kl!ife is dull, they have the view, for I am safe and at home when I am ~roverbial canoe~ the horse. ~ in the woods. \ "\... .It 1s .ror thnt reason that I don't K: This priruidve lifestyle involves an awful Jot of sophi~ticnted physic~ and pamc1pate in any workshop where I am advenised, and this has happened, as one engineering ! who is teaching "survival skills." That's \ ._ how the army writes its manuals dedicated DW: That's beCnuse these arc thing to teaching people how to hve m the narural ~ lhat peopTe haven't rhouglit vet)'. much . nbo\lt. To sharpen a knife rcg_ujres ~IJ!Y. environment. They call it "survival skills." But to me survival skills are knowing how two-minutes, once someone knows liOW.1 0 to cross Peach_tree Street without getting run do lL J. . , . . / It's all relative io v.hat one bas been over by a taxicab or how to walk through the ci~y at night wi~out getting mugged. exposed 10 and what one's condluoning is. But give me my knife and set me down It takes me at least one hour lO communicate to someone else an understanding of what's somewhere in the eastern hardwood forest, going on down there where the steel meets and I'm just like Bre'r Rabbit in the briar patch. I'm home. the stone. I find, however, that if someone pays attention for an hour, then they can K: And so "keeping your knife bring a knife to useable condition in just a sharp" is a way for people to live their lives, few minutes. even in a modem context. K: But it's not just the knowledge DW: Right. l call this "pocketknife and the understanding, it's also nece!>sary to religion." practice the motions. The folding knife is our basic unit. If we have our pants on, our knife is with us DW. That's right. Mastery comes at all times: that's the fundamental tenet of with repetition, but there's nnother element pocketknife religion. Proceeding from there as well. to the axe and the saw, we build our holy fn hunting, even when someone trinity. It is knife, axe, and saw that enable acquires a skill and can perform it well, that I was a kid, and I've often thought that the 1 of itself is not enough. When the moment comes to strike. one has to be able to bring one's full auention to bear on the necessary action. One has to be there with awareness, or else the arrow doesn't shoot the deer through the hean. Mastering skills like that requires practice beforehand, but that split-second moment of action aJso requires a "present awareness" of an intensity most people can't comprehend. That is one reason I go outside and either shoot my blowgun or shoot my bow and arrow at least once every day. It helps me to tune myself up, because these are things that I have done for a long time, and I know that I can hit the bullseye when I get myself very calm and very still and concentrate on that bullseye with what I think of as "a savage intensity! It's the same reason Ted WilJiams had such a good batting average. A sponswriter asked Ted one time how he could hit the baseball so well, and Ted offered what I thin~ is one of the most famous quotes in Qa.seball, "I keep my eye on the ball." Jt's simple, yes, but the difficulty lies in hllving the presence of mind to do it in the J>recisc moment. I know how to shoot the bOW and the arrow, but I don't hit the bullseye every time, because most of the time I'm up there loafing - manifesting verage flakey behavior. But there arc momen~ when I wake myself up, and I look intensely at that bullseye. I don't have to thmk about technique at that moment; I've practiced the technique for year.;. What is required is tile determination, in that moment, 10.put into practice what I Jcnow how IO do. If· I can concenuare my aucntion for that one split instant, the arrow goes clean Into the center of the target. But oftentimes I don't seem to have the motivation to oo it at that level. Of course ihe,old-time P,Cople living on the Eanh lrad to do it, or they would have starved. It may not be a weapon; it may be a tQOI that l have in my hand. If I intend to fell a tree with an ~e. to do it efficien~ly I have to deliver the bu of my axe precisely to a little pinpoint-sized spot that I pick out on the bark. Then the next cut has to intersect first precisely. The way most people flail away at a tree with an axe, it looks like a be~ver's been working t~ere, whereas a skilled axehandler leaves JUSt a few large. clean chips. fill e K· Some people are predicting an economic collapse. saying that our whole economic system is going to be changed on a scale more catastrophic than the Great Depression. Do you think that these ~kills and the awareness they engender would be of great practical value in a situation like that? DW: I would think: so. The awareness these skills create would be particularly valuable. I'm not prophesying it, but should such a coll3pse come, there is no doubt but that we would have to do things much differently. How we would live, God only knows. There are not enough deer in the woods that everyone could wear deerskin clothing. In fact there's ((DllJinucd on p.tg~ 23) WlNJER - 1988 89 Drawing by ROB MESSICK JCAl.Ucm Jol.lrna! pa~ t9 �./',,,,. ,...~,....................,,,,,,,,,. ,, ...... .. ...... .... \~ /.NATURAL ~ ~ ~ ~ WORLD . :: =: ~ ·\...... NEWS ·~ ::: .. ~ .~/ .. .... ~· ·•,,,,,,,,,,,,_.....•,.m.·-'''''''~''''''. "WATCHIN' 'DEM BOMBS GO BY" Nlllllt&I World News Savia: A convoy of three ~ked trucks accompanied by five escort vehicles pulled out of the Pantex plant in Amarillo, Texas. The trucks carried nuclear weapons or nuclear weapons parts. There was no way to identify the trucks or their cargo except by the distinctive "goalpost" antenna~ tha~ extended up the sides and over the dnvers cabs, but they were being watched: As they emergl!d from the plant gates, a smgle car swung in behind the convoy, and word flashed ahead along !heir route. As they proceeded east along the interstate, newspapers were alerted ~nd sign-carrying dcmonstrntOr.> called at.tenuon to I.lie presence of the bomb ~ruck:; m each major city as the nuclear shipment roll~d through town. The single sedan stayed. with the trucks and their anned guard vch1cle$. sometimes talking pleasantly with the drivers over the CB radio and staying in contact with a central switchboard in Oklahoma City by cellular phone. Before sunrise on the morning or November 5, 1988 the convoy approached their destination at Oak Ridge, Tennessee. Thiny miles west of the town 12 more vehicles joined their esc?"· but these cars were unanned, full of noisy protestors. and carried signs warning "H-Bomb Trucks Ahead." As the trucks entered the town limitS, the unofficial escort pulled ahead, and as the big rigs pulled up to the gates of the Y-12 Nuclear Weapons Components Plant, they were greeted by shouting demonstrators waving signs and banners. This was Nukewatch. During the week of October 31 November 5, tlie Oak Ridge Environmental Peace Alliance (OREPA) joined the nationwide Nukcwatch action by monitoring the Y-12 Plant in Oak Ridge. Volunteers maintained conslllllt surveiUancc at the Y-12 gates waiting for the specially designed, unmarked "safe secure trailers" (SSTs) that transport nuclear warheads, weapons components, and nuclear ingredients for the Department of Energy (DOE) . Communication networks between Oak Ridge. the Nukewatch headquarters at Oklahoma City, OK and other weapons :Kcitiuah JolU'f\Ot PQ'}e 20 installarions trncked nuclear convoys across the nation. . . On the first day of monnonng, OREPA truckwatcher Stephen Clements followed a weapons transpon vehicle and escon cars from the Y-12 gates, through downtown Knoxville, and north ~n Interstate 81 to Gaithersburg, Maryland in the suburbs of Washington, DC. The Washington Post followed up on the stozy, and a reporter learned from a D~E spokesperson that the truck wa~ carrying 97% pure, bomb-grade uranium to a research reactor ai the Bureau of Standards in Gaithersburg. A rcpon appeared in the Post the next day. The public scrutiny makes the DOE nervous. They give possi?le t~s!'l as the reason for their paranoia, but It 1s mo~ likely that they would rather that people did not know that unmarked radioactive shipments are passing down the highw~ys. Nukewatch believes that people have a nght to know how close nuclear war is to th.cir personal Jives. Nuclear weapons production becomes real to people when they realize the truck they arc passing on the interstate 1s loaded with parts for n~clea_r warhe~ds. When shipments of radtoactt~e uranium passing through an urban neighborhood suddenly become visible~ it .brings home the lesson that the first v1cums o f nuclear confrontation are those affected by the environmental hazards of nuclear production and nuclear waste. The Oak Ridge Enviro11mental and Peace Alliance Bo:c 1101 Knoxville, TN 37901 Call (evenings): (615) 588-9370 ISN'T IT OBVIOUS? Nawral World NcWfl Savic:e The North Carolina Forestry Association has announced that with the Western Nonh Carolina Development Association's Forestry Commission it will be launching a $30,000 "educational campaign" to convince people in the mountain area or the state of the benefits of the clearcu11ing technique or logging. the method preferred by loggers and the US Forest Service for its economy, speed, and ease of managcmenL The camP,aign will be panially funded by a $9,000 grant from the US Forestry Association. Clearcuuing has been coming under strong and often bitter auack from all manner of people in the mountain area or Katuah. Besides being aesthetic~lly unpleasing to humans, clearcutttng diminishes already scarce wildlife habitat by fragmenting valuable cover areas and favoring yellow poplar and other non-food-producing tree species over valuable mast-producing species, like oaks and hickories. The US Forest Service: has also been criticized for clearcumng trees on a short rotation schedule, causing mast·bearing trees to be removed before Ibey can enter their period of highest produ~tivity •. and .ror replanting clearcut areas wtth whne P.tne trees which create vezy poor habuat coodltions for most wildlife species. USFS PLANSTOINCREASE HERBICIDE USE N.wn! Wodd News Service The US Forest Service (USFS) has released a draft environmental impact statement that indicates that the age~cy intends to increase the use of chemical herbicides and prescribed bums in the National Forests of the Southern Appalachian Mountains. The "vegetation management" proposal covers the National Forests in. the mountain areas of North Carolina, Tennessee, Georgia, Virginia and Kentucky and isolated areas in South Carolina and Alabama a total of 5.2 million acres. It defined V:ork in the areas of site preparation (for planting of white pine ttees). corridor (trails, roads, and utility linc:s> '!lainten~ce, hazardous fuel reduction, wildlife clennngs, and timber stand improvement operations. The statement also considered the impact of mechanica! and manu.al methods of land clearing and stte preparation. The statement was in the form of eight alternative plans for management, varying in intensity. The plans ranged fr~m "no clearing" 10 clearing or preparing 173,000 acres each year. Under the most intense regimen proposed, 3.3% of the forest lands under study in the mountains would be cleared or worked each year. Herbicide use options varied from no chemical treatment to treating 57 .~ acr~s each year. Aerial spraying. by heh.copter 1s considered in three of the eight opuons, and 1he alternative preferred by the USFS provides for aerial applicauon~ ?n ru~ged terrain and along some u11l11y lines. Herbicide brands to be used would include 2,4-0; 2,4-DP; Tebuthiuron; Triclopyr. and others. . The draft impact statement designates a lOO·foot unsprayed buffer area around wells, screams, springs, and private land boundaries. and a 300-foot buffer .~ea around private residences. No prov1s1on was made for herbicide drift. The report deemed that the poisonous spra}'.S ~ou!d have "no significant effect" o~ w1ldhfe_ m the spray areas and that se!ecuve sprar1ng would minimize accumulauon of chemJcals in the food chain. These standards are unrealistic and inadequate, and the persistent ~isoM being used will have a strong negauve effect on the plant and animal communities that live on and in the forest soil and water. Using heavy chemicals for economy and convenience connicts with the USFS mandate to protect the area's water sources. The Appalachian public lands repre~~ts the last large-scale habitat areas rem:.umng to many species of wildlife. The l?resence of str0ng and persistent toxic chemicals :vould only contribute to the general degradauon.of these already weakened and embattled hfe systems. . . Removing vege1a11on by chem1ca1 means takes money that could have provided j~bs for moun~in ~sidents. The.se jobs could improve the s11uat1on for counues that have a low tax base because they contain large percentages ofNati~nal.Forest lands. Money spent on chcrrucals is divened 16'1.NTER. - 1988-89 �away from 1his region 10 gian1 chemical manufac1uring conglomerates that arc major producers of highly hazardou~ waMes. The USFS draft environmental impact sm1cment on vegeiation managcmcn1 seems di-conceived and irresponsible. The public will have the opponunity make commcnis on the proposal until f-cbruary 17, 1989. "Altcm:uive A," which provides for "no treatment" is the only one of the alternative plans that docs not in,'Olve the use of 1ox1c chemicals. This is the bes1 choice for the fores1s until the USFS can come up wi1h a be1tcr proposal 10 safely manage the lands under their care. Subm11 your comments to: Bjorn Dahl, Fort·st Superl'isor USDA Forest Scn•ice Box 2750 Asheville, NC 28802 MRS HEARINGS HeJrings on the proposed Monitored Retrievable Storage facility for high-level nuclear waste will be held in Atlanua, GA at the Westin Peachtree Pl111.a Hotel from 9 am - 5 pm on January 17, 1989. For cronsponarion i11/orma1ion, write Bo:c 291: Mars I/ill, NC 28754. Biodiversity Bill Dies Will It Rise Again? Nllllnll Wedd News Scr'liicc HR 4335, the Nn1ional Biological Diversity Conservation and Environmental Research Ac1, did not pass the Congress this year. Perhaps, however, i1 was a taste of legislation to come as Congress auempts to remedy what is now commonly recognized as an environmental crisis of monumental proportions: the mass extinctions of other species stemming from pollution and overdevelopment by the human race. The bill, sponsored in the I louse of Representatives by Rep. James Scheuer (D-NY) outlined a national policy for the conservation of biological divcrsi1y and n federal strategy for maintaining living ~ies and their habuat~ . The bill called for a national research center devoted exclusively to promoting understanding about the conditioni. necessary to maintain biological diversity and setting government conscrvn1ion priorities. It also would have amended the National Environmenial Policy Act 10 insure that biological diversily y,ould be required as a salient fac1or in preparing environmental impac1 siatemcnis. Ahhough the bill failed to pass the Congress this year, it had wides11rcad suppon and should be 11 s1rong contender for passage in the next session of the legislature. Write your representatives! 1"'lNTt:R. - 1988- 89 EIS ORDERED BEFORE CUT BELOW CHEOAH BALO Natural WDlid News Service In 1979, during the days of 1hc ill-fated Roadless Arca and Review Evaluation II procedure (RARE II), the Cheoah Bald area was the largc:.1 roadlcss area in the National Fores1 lands in l\onh Carolina, measuring 23,000 acres of unbroken wild terrain. Roadlcss tracts provide valuable wildlife habitat, particularly for black bears, which arc na1urally shy of roads, scnsi1ive 10 human access, and rcquin: large, continuous range areas in which 10 move. Bui Cheoah Bald did not receive wilderness designation in 1979, anCl when the RARE II procer.s was nbandoncd, the Fores1 Service moved quickly to cut roads into 1hc area so that large tracts would be removed from "roadless" status. Some clearcuuing has already been earned out m the area. In 1987. however, when 1he US Forest Service (USFS) announced plans to clearcut ano1hcr 400 acres in 16 lr:J:CIS of varying sizes in the Cheoah Bald area, the Wilderness Society and other conservation groups raised an outcry, and the USFS consented to carr.• ou1 an cnvironmen1al impact statement·(EIS) on the proposed logging. This move sets a precedent, because never before has 1he USFS presented a full EIS for a clcarcuning operation. The usual procedure before a timber sale is for a cursory "environmental 'ascr.sment" which inevi1ably produces a verdict of "no significant impact" on the environmen1 and rubber-stamps the timber sale proceedings without serious examination. The crucial difference 1hat won the Cheoah Bald area special consideration was that the Appalachian Trnil passes through the timber sale a~a. and some of the cuts would be qui1e close to the trail, while 01hcrs would occur in vistas considered to be among the mos1 spectacular along 1he l,OOO·mile length of the trail. The Forest Service's preccdcnt-seuing move, then. was ra1her the resull of an aesthc1ic, rather than an environmental, impact. Other areas studied in the RARE II proposal, the Big Creek area in Madison County, NC, the Nolichucky area on the .Nonh Carolina-Tennessee state line near r:twin, TN. and the Wildcat area, which adjoins the Great Smoky Mountains National Park, also lie along 1hc Appalachian Trail. Big Creek is a valuable habiuu area as well as a scenic asset. as it borders a wilderness area in the Cherokee .National Fores1. that would be cxp:inded to create an unbroken habitat area of 25,000 .acres if Big Creek were also designated wilderness. Timber sales are planned in the near future in Big Creek and Wilclca1, and 2,000 acn:s of the Nolichucky area arc to be designated as available for logging, but because of possible scenic disruption to tmil hikers, these areas have an advantage in their fight to ~m:Un primarily habirac :uus. Aesthetic beauty does denote a healthy. functioning forest community, and it also is important for humans 10 find solace from a ubiquitous civilization. However, environmental needs ~ist even when they arc no1 vi~iblc to human beings. There arc 01her roadless areas slaccd to be opened up for clearcu1ring that will receive no special consideration and no environmcnial impac1 Statements. Roads and timber sales will both be pushed through in these areas, unless citizeni> stand up for the rights of \\ildlife and the habitat that suppons them. Some of these areas are: • Upper Wilson creek - 6,530 acres. inventoried in the RARE U s1udy. A timber sale will be proposed for this area m 1989. • Linville Gorge Extension - 2, 138 acres adjoining the Linville Gorge Wilderness Arca now slated to be opened for timbering. • Balsam Cone - a 13,529-acre area on the eastern slope of the Black Mount.a.ins, adjoining Mt. Mitchell State Park and encompassing six peaks over 6,000 feet, of which 3,400 acres arc to be managed for shon·ienn or longer-rotation logging. • Middle Prong Extension - 2,265 acres near the Sunburst Recrca1ion Arca on the Pigeon River in Haywood County tha1 will be opened to longer-rotation logging. • Snowbird Wilderness Study A~a a large 8.490 tract high in the Snowbird mountin of Graham County, NC and adjacent to a roadless area in the Cherokee N:uional Forest of Tennessee containing prime habitat area, some natural balds, and groves of virgin timber. Thi:. area was studied for formal wilderness designation by the Forest Service, but wilderness sta1us was declined in the 15 -year draft management plan, which is presently under appeal. • Tusquitce Mountains - a 16,720-acrc area studied under RARF. II ;;outheas1 of Andrews, NC. • Chunky Gui - 12,446 acres near 1he Tu~uitcc Mountains area. 5,600 acre:; arc slated to be opened to intensive logging. • Southern Nantahala Wilderness Extcnsionr. - tracts totalling 11,402 acres that adjoin the Southern Nantahala Wilderness Area, the Chunky Gal tract, and wilderness areas in Georgia, studied as pan of RARE II. 8,000 acres are proposed for short-1enn or long·term logging, and the 'Trail Ridge road and timber sale is soon to go up for bid. • Fishawk Mountain - 4,890 acres southeast of Franklin, NC that is to be opened for shon-tcrm and longer-term logging rotations. For illfom1ation on how you can participate in habitaJ preunurion ejfons on t/1£ public lands, conuzcr: Forest Voices Box 1275 West Jefferson, NC 28694 {T Petc.r Kirby The Wilderness Society 1819 Peaclllrt'e Rd. NE Atlanta, GA 30309 ,.. p;I/ XAti&ah Journm p'"JC'- 21 �t t:t 1 tt 41..li.r.i lhe honeybees. Can you gather those without being s1Ung? And lhey also cal odle.r inseclS, grubs, and rotting carrion. Do you have lhe SIOmach for those foods? •And in lhe fall !he bears eat lhe mast, the acoms end !he nuts or the forest trCCS, lO ge1 faL for the win!Ct. The bears also love lhe persimmons, pawpaws,and gropes lhlU grow in the woods, bul the mast crops are what keep lhe bears alive in their dens. "Wild foods arc powerful foods. Although they e.a1 li1lle meal, black bears can grow lO 500 pounds In siz.e in these mounlllins, although the females are generally less than I 50 pounds and the males less than 250 poWlds. Bears are strong! They brealt branches from oak trees IO reach the tasty acorns. Bears are fast! They can nm for eight to ten hours and can ouldisl!UlCe several p:icks of dogs if need be. Bears are agile! They like best to run through the thickets of lawcl and ivy IO lose their pursuers. Wild foods give the bears their strcngth and endwance. •Because you do not grow a black fur robe lhnl is warm and beautiful, but are naked and hairless, I feel SOIT)' for you. You must use olhcr furs and materials for clothing, and you musl have a den to live in lhe year round." And lhc Bear Old Man told them more things, and some of the people listened carefully. and these in their own minds called themselves the Bear Clan. and they put small images of the blnck bear among the other objects on the swen1 lodge aliar and by their sacred springs from which nowed their pure drinking waler. And these humans began IO create a habimt for themselves based on the word.s Yonah had 10ld them. They bulll lhemselvcs dens 10 live in that were m3dc of rock boulders or heavy logs. so 1ha1 their homes were massive and cave-like, cool in lhe summertime and wann in lhe wintcrS. They walked I.he woods in the spring and found the wild ramps, buL instead of enllllg !hem all, they replanted some in lhc fore.q~ near lheir home den.~. and lhe ramps multiplied and sixcad. They followed the c:rccks and picked lhe early branch leuuce and ne11le leaves, but they would leave a number of lhe plant people growing and kept lhe Slrenms running clear and unobstructed, and always spoke a word of thanks to lhc plant people as they gathered them, so !11at the green things would conunuc tO feed the humans. In their hollows and coves lhcy grew fruit 1recs, bolh cu!Livatcd and wild, and among lhe trees they placed h1YC.10 or bees, for they knew that this would please the Bear Old Man. In olher fields they culLivalCd blnckberries, blueberries, nnd raspberries close 1ogclhcr, as they grow on the mounminlops. and m the summer they moved among the berry bushes foraging their food much tn the manner of bears. They tended gardens of corn, spring greens. squash, climbing beans, and lhc roo1s of potatoes, onions, and rich-smelling garlic. They let the polcewced. creasy greens, and bmb,;quancrs grow, for Yonah told them the.~ greens were some of the mo'l nutriuous of foods. Bul bccau.-.c the humans did no1 have the suong digestion of the bears, they had 10 hnng heavy loo~ of wood lO their home dens 10 cool these foods 10 mnke them pablllble. In the woods the Bear Cbn encouraged lhc wild fruit trees. The)' helped these trees wherever they found them growing by keeping down the other uees around them 10 give lhc fruil uces sp:icc nnd light. They spent a 101 or ume wandering through lhe woods. jusl watching the IJ'CCS, plllDLS, and animals growing, and tn I.he proper seasons they would come upon feasts of the succulenl THE BEAR CLAN Long ago, a young boy of the Chcrolcecs led his entire clan away from I.he SCllled life of the village IO live in I.he forest. and these people were lral'ISfonned inlO blaclc bears. Thus, says the old Oicrokee legend. ~ the bear nation first crcalCd. The spi:ril of the Wild Boy. who first led his people to their new life in I.he wild, grew old and changed int0 YOO!lb, the Bear OldMan. Yonah returned once more 10 the sculemenlS where he had lived before. He found his rebtives, I.he humans, much changed. The villages were now large, and many new people lived there, suange and different from the native people, with skins as pale as fall mushrooms and hair of all shades of color instead of the lustrous black of his own people's hair. Yet YoMh spoke lo lhe humans, newcomers as well as the remnining native people, and those who wanled IO live closely wilh the lnnd heard his words. "You cannot wm int0 bears and come live in the foresl with me as my people did once before. Times have changed; lhnl way is closed, and ii perhaps may never be opened again. Bul I will tell you what I.he bears know about living in the moumam forcslS, Md, if you follow my insuuelions and conlinue 10 give the bears honor and respect, you will be able 10 live here forever." And the Bear Old Man lOld the People; "The stcepesl mouniain land can support one female bear for every six or eighl square miles. Males arc more of a luxury, and the mounl3ins allow one only every 30-50 square miles. "lmngine bemg able lO find all you needed for life within six or eighl square miles of tnnd! You humans may no1 be able IO do this. You do not have a warm fur coot growing on your back. You do no< have the strong digestive system of a bear, who CM\ cal anytlUng! •And you humans have seriously overbrcd beyond the capabilily of the land lo sustain you. You need to reduce your numbers so lhat you can live with the land. lkmg crowded 10gclhcr so closely is a filthy and dismal way IO live. Your numbcn> are so great lhal you cannot forage in the open woods, bul must lend certain plants and humbly serve their needs, in.'tcad of the plants serving you, as il should be m the world. "Truly, your lives arc going to be miserable ones indeed until you learn IO control your numbers. The firsl duly of any specie) of l:irgc animal is 10 cn~ure that enough off$pnng live 10 conlinue lhe Cllislcncc of the species. Bul lhe second duty of the species is to limil lhc1r number' to what the land can pro,ide for. Paying Ollention 10 those simple rcahues would <1erve you far bcu.cr than your prcoccupalion with "good and evil," which in truth do no1cx1st m the world. Yet, if )'OU aire for the water and the soil ond lend your plants, you will be able 10 make a living in l11e mountain.\, although you will never know the true freedom of being a block bear m the wild world. Bui do not complain aboul your lol, ror you have brouglu this on yourselves by your own doing. ·em as lhe belll'S cat. Bears ea1 the CMly greens m I.he spnng ·branch lcuuce and sungmg ncu.lcs from lhc cn:cks - and dig ramps from under the leaves on the forest noor. Squawroot is a special food reserved for I.he bc3rs, and you canoot cal that. "lo !he summer the bears cal the many bClncs and the fruits • serviccberries, wild plum~. wild cherries • thaL grow on lhe moum.ainsides. They alw fca.\t on the sweet honey 8lld lilrVae of (conunucd on p. 26) Print by ULA 11-IOMAS WtNTER.. - 1988-89 �(conllnucd from page 19) not enough wood in the woods for everybody to heat with wood! Those of us who do these things arc taJc.ing advantage of unique situations which in no event would be available to the greater population. So I would not want people to think that learning these skills would guarantee their survival. The real value of learning these old techniques is to gain a feeling of greater self-reliance. I don't usually use the tenn ''self-sufficient," because it would be foolish under any circumstances to uy to be totally sufficient unto one's self. But I think that to be more self-dependent is a great virtUc. Going into the woods and learning to identify ccnain plant and animal species can help you in your life - even if you never have to know them to survive. Another economic shakedown is certainly possible. I don't know whether it will ever come to that, but 1 do know that when I am able to do something even as basic as being able to identify the plants and the other animals of the forest, I gain a kind of self-respect that helps me go on and face up to whatever it is that has to be done. K: But doesn't it also add a sense of depth and meaning to the processes of life? DW: It cenainly does for me. Strangely enough, when I am doing my thing right, concentrating totally on what I am doing, I sometimes get a linle flash of insight into the fact of our monali1y. Death is an aspect of life that is important to face, but most people in our culture prefer to avoid it. We would rather live as if we were never going to die, as though we could maintain our present state of existence indefinitely. But if we look at it for just a moment, the obvious conclusion is that we are mortal: our bodies arc going to perish and in some way go back to the Eanh. And when I am living my life correctly, I am preparing for my death by getting myself a little calmer and a little bit more in tune with the overall plan. K: Coming to terms with that has a lot to do with achieving that "savage intensity," doesn't it? DW: I think it does. Exactly! To live life to the fullest is what we are talking about. That's what real "savage intensity" is: right there in that moment to let this fine brain that our species has inherited be working in such a way that it's got us breathing the most air, hearing the most sounds, smelling the most smells, and seeing all that we can see in that moment, fully. And when that happens we are not at all self-conscious about it. K : If one were self-conscious, it wouldn't be happening. DW: That's right. In that state the brain is not thinking as much as it is processing the natural senses. Then anything we do and anything that happens arc spontaneous responses. K: There is also a beauty to a spontaneous action, because it is instinctual, naturally graceful, and right. DW: Often times I get too romantic about this aspect of my work, but I do believe that there is enough substance there that I can insist 1ha1 when everything i~ 1. st.um&Ce4 upon tt. wnUe watcfil.rn.J a &I.rd t.n fCLcfot. on one of those flrst. wuUl.s t.firou!Jh t.fie wooc!s of my mountoln home reU int.a l.t mmost. &ut was lns tont(y &«Mn &y Us lmmcnsi.ly Thls 9l.anl.. remnant of fmun &.fell, r..runfl. sia(a(;Jmtus rcad1lntJ t.ft.yward um( trotted over surrounded by Hs ci..rcfo aU of me f ithnlJ msidc the cirdc ant( 1 watd\a( the uy und h .r.t.crwd t.o llw voi.ccs from whuc the r oo ts had. &«.n and r..hcy t.oCd m e thc st.or I.cs . . . of the 9i.unt trees •. of thc t~mc when thc chcstnut.s towued over thc mounwins .... uu 'i'-'"ns anc! l f t!t part of I.he cages whU:fi arc t.hi.s (Qnd and h."'w 1. was welcome. kllNTER. - 1988-89 Drawing by MAR1llA TREE flowing just right, I have momenlS lha1 arc almost ecsraric. When shooting the blowgun, sometimes as I raise it up, I can feel where the cen1er of lhc target is. And when I shoot il, I can sense the flight path of the dan, my consciousness follows i1 all the way 10 the bullseye, and I know even before it hits that it's going to be right on the mark. Other times I might be working on a piece of wood at my bench, and, although I know I am shaping it, I'm not aware of any intellcc1uaJ process going on. I'm just aware that my body is moving in a rhythm, and that a wonderful result is occurring between this natural material and the tool I am holding, which m many cases I have made myself. Even though I will never get rich doing what I do, the possibilicy for making a modest living and at the same time enjoying myself is going to keep me a1 it the rest of my life, as long as I have eyes and breath. Again, it's what I think people are seeking through spirirual disciplines that are supposed to lead to enlightenment or happiness. When it's done well, this very ordinary, everyday process of creating useful things for a living can accomplish that. That's why I, with mock seriousness and yet with real sincerity, say that this is religion 10 me, this business of tools and material and trying to c:1;trac1 the best I can from them. In doing so. I realize my highest potential and that of the tools and the material - having them all working together. �DRUMMING LETIE RS TO KATUAH Dear KO!Uah, Have you ever wondered why so few Americans have suff.cient interest in environmental problems, and their solutions, to join organizations, such as the National Audubon Society, (one of the largest environmental organizations with a membership of only about 0.2 percen1 or our population) and support i1 in its efforts to solve our environmental problems? Dear K01Uah, ... I found the Ka1Uah Journot at a restaurant named Stooc Soop in Ashe,•ille, NC and was nourished by both. J found the work you are doing very empowering and wish you all good energies in continuaLion. Tiie EARTH is healing thanlcs to us all!. .. Sincerely, Maria Tncp:icz DearK.J., Greetings in the light. I'm writing to thank you for the Fall issue. Also thanks for printing my letter in the "Wcbworking" section. The Kim Sandl:ind anicle "Gin of the Chestnut• was very informative. My prayers arc with you. I'm the prison librarian. I place copies or KJ. on the magwine rack when I run through with them. With love, in peace, Riek And upon Mocher Earth I crouched, And the Voice wns within .... New Beginnings from the Drum quietly echoed. New Begionings from the fcathcrcn:atioo in prayer. New Beginnings in lhecircle of service for my brothers and sislefli as my oolh providcth for mankind your feather lay gently when the Drum had 'llOken.... simply the lasting vision, New beginnings, all my relauves. - Bern Gn:y Owl Dear KatUah, ...I was in W. Virginia for the fll'St ume this spring for the Wildflowcr Festival m Blacltwater Falls State Parle- it was grc:u Cun! Met a man there leading a field trip who had this lfemendous encrgy...a native of W. Virginiit..He said he got up every morning and said: "This day is gomg to be a 101• and added "It usually is.• This prompled the following poem: Yesterday is aln:ady gone ..• Tomorrow will get here when ... Today is all I've really gOL.. And It's gonna be a 10! Many than.ks, Barbara Wickersham Knoxville, Tenncsste Drawing by ROB MESSICK You could take any 300 Americans, load them on n jumbo jet LO some dcstinatioo, and there would be immediale and great con<:cm when they had the slightcsl awareness of any problem with lhe plane's environment. indicated by such events as decrease m cabin pressure, increase in cabin temperature. sudden appcamnce or unnatural odor, etc. And everyone, or course, is concerned when there are immediate and obvious changes in the earth's environment in their vicinity. Who is bored when they arc aware of an eanbquakc. volcanic eruption, tidal wave, hurricane or tornado? Yet very rew people I know, especially from my former habitat (Long Island, NY) exhibit any emotlon, other than polite, sbon-term interest, turning tO boredom, when I try to discuss the implications of the discovery of a large bole m the 01.one layer in the atmosphere over the South Pole. Their general viewpoint is something like •1 don't sec how they can say It LS caused by escape to atmosphere of chemicals used as refrigerants or aerosol propellants. Anyway, it is all to teehnical ror me, and I don't believe there's anything to worry abou1 anyhow.• A high government official, when told destruction of the ozone layer could cause a great increase in the incidence of skin cancer. responded with "People will have to learn to use more sunmn cream, wear hats and wear datlter sunglasses.• This, or course, is hardly a viable solution to the problem In regard to the acid rain problem: it is rather difficult for the non-teehnically oriented person to undcrsllll1d and accept bow smoke from powethousc stacks containing combusuon products or a fuel contaminnm (sulfur) can be convened, at very high altitudes, through contact wi1h the ozone layer in the presence of the ultra-violcl component of sunlight. into another gas. This. when absorbed into water (rain, snow, or fog) in the aunosphere produces sulfuric acid. Up on Long Island I listened to radio station WNEW. The ir weather man seemed to be environmentally con<:emcd, so I wrote and suggested he give. as a pan of his repons. the acidity (ph) of the most recent precipitation to indicate its potcntial to cause acid ram damage. He replied, · 1 think it is a good idea, but since acidity is expressed as ph few people would under.;tand whal I was rallcing abouL Therefore, there would be liule interest in the data.• People, when faced with problems hard 10 understand and whose solutions will cost them and change their lifestyle prefer, instead, to look for and emphasi7.e reasons, mostly irrelevant, which will allow them to believe there are really no problems and to proceed on the basis that everything is alright. II might be well to reeall tha1 in January 1987 ano1her spaceship, the Challenger, and its crew were destroyed because lhosc in ch3rge ( exccutiv~ of NASA and M<>rton-Th1okol) refused to listen to their engineers about a problem with its boostet rockc1 seals. They continued to proceed with the launch to save money. save face. and maintam a good press. One of the results or their proceeding was that they did none of the above. One can only hope the same fmc does not befall the spaceship Earth because of the ~me short-sighted, mista.ken awwdc on the pan of the go,'CITlmcnt and the public m, so far, refusing to heed the advice and warnings of expens and envll'Ollmentalists on the problems mcntJoncd. as well as on many more. There is one cond1uon that might prevent it. Those "m authority" might come to their senses soon enough to prevent it because they, also. arc ridmg this space ship. (edited) J. J. Combes Newland, North Carolina ltJlNTER. - 1988- 89 �The Third Dear Sirs: t-.1r. Runer was in town last week nnd solved my puulemcnt. Earlier in the month I hlld received the autumn issue o( your journal and had no idea who sent ii. Wh:it a ~utiful piece of work on my favourite subject • the American Chc.~tnut. I re:id every word nnd learned so much. Would you please sent me four copies of this issue tO be used in my missionary work with <;0mc friends in Pcnnsylv:mia. There are st.ill rolks up there who remember the talcs their folks told of this 1ru1gnificen1 tree. Yours truly, J.N. Salv1ro Kensington. MD NEW ZEALAND(IP CHESTNUT GROWERS ASSOCIATION INC. P.O. Box 1328, lnvercargill New Zealand Dear Sir: We would be pleased 1f you could supply us w1lh a copy or the Fall 1988 ediuon or the KatUah Jourlll.ll which has cx1ensive nniclcs covering chcslllut rcscatth. Cordially yours. NEW ZEALAND CHESTNUT GROWERS ASSOCIATION INC. ERNEST NEW Executive Director Dear KmUah, Carolyn and I just got your letter and papers t1us morning. The enclosed paper has been in circulat.ion for two years: "You art invittd to con1emplme tht idta btlow, to sinctrtly short your idtas about a just and ptactful world: Cltarly lift on tht planet is in jeopardy. What will it takt to revtrst tht /tar, tht weapons, the pollution, tht monopoly, tht inttr'Vtn/Wn ...and project Uft toward abundance, coopuation, and environmental and social compassion? /low can wt txperience such a miracle? "Consciousness crtatts form" /Seth/. PleaJe bt prac11cal. fless than 500 words/ Art you willing to bt published? __yes _no. Please include your llD.ml!, address. and a short tkscriptwn ofyourself. It is our intention to circulate tht comributions, to create a conllnuwn and an on-going forum Facts. feelings. ideas. positivt creations art welcomed. Transformation is inevitable. It is cltarly the will of the human race to live on abundantly wt// into thtfuturt. Spirit awakn! Send your responses to: NamMt~ Consciousness Box578 Ctnter Barnsttad, NII 03225 P.S Feel fret to copy and distribute" My answer is: That best friends must bond around common pnnciples: to share. care, heal, and enhance life locally in BIOCELLS by the thousands in every BIOREGION. Each aulonomous cell is joined to the biorcgion by commitment to the values. Please share this invitation to respond with your readers. Thanks, Bruce Center Barnstead, New Hampshire I've got news for you. A Higher Jntclligencc has hlld me to know some information about the way the Universe functions. What I learned was tha1 the computers that we arc all growing so fond or arc a Gacan trick. The plan is Iha! the h~man race will dump all their intelligence into those neat plastic boxes, then Gaea will tum off the power. and it all will be gone. Then we'll be free! And we'll find we dJdn'l need It anyway. love. l ..,'\.NTER. - 1988- 89 hildegardc North American Bioregional Congress by Lisa Franklin This summer I represented Katuah at the third Nonh American Bioregional Congress (NABC Ill) held in a small outdoor school nonh of Vancouver. B.C. Magical things had happened to me while traveling on route to the congress, so I came expecting more. 1 wasn't disappointed. It seemed that an incredible exuberance just bubbled out of everyone. At the morning circles we shared songs. information and a sense of harmony that spread 1hroughoul 1he day. The committee mceungs revealed an amazing array of qualified and .in~onne~ individuals s~aring their ~nowledge. Some spectaltzed in water qual11y, some in permaculture, education, forest management, green cities, herbs. dow~ing, etc. Ideas were bounced around, scenarios entenained, and a lot of creative. intellectual energy zipped about. The previous congress resolutions were reviewed and any proposed changes were brought before the plenary during the last couple of days. This process was an inspiration to me personally, and several different projects are now a part of my life due to these idea sessions. 1 have begun working on an All Species Project in the Asheville Alternative School and have been working with education about organic agriculture and promoting local production of organic produce. The proceedings from NABC 111 will be published in the spring of 1989 and will give explicit deiails of the comminee discussions, their decisions, and 1he plenary votes on issues brought before the whole assembly. Throughout the congress we were honored with presentations from various native peoples from Tunle Island. During many of these, we wept openly for the pain in their lives which they shared with us. We took to heart the plea for help that was extended by them. These people are asking to be allowed to live their Lnlditions, as arc all native peoples around the world, so that this spirituality can help to heal the planet. May we each do whatever we can to let il be so. The evening biorcgional presentations were a stream of creative, honest ways of sharing the pain, humor and love felt for the different partS of Tunic Island and the state of the environment. The presentation for lhe Karuah bioregion was well received and consisted of a Cherokee welcome song, a creation myth, a slide show accompanied by banjo picking, poetry, stories of home and family, and slides wi1h commentary on lhe soulhem Appalachian trail Late night drumming and dancing helped folks loosen up after lots of intellectual discussion. It was a time for physical expression and fun. In the shon period of one week, we 300 or so people bonded togclher into a tribal group, which no one wanted to leave. Throughout 1he week, each person was working, talking, lhinking, living, and breathing to find ways for all of us to exist in greater hannony with our Mother Earth and all the living things on it. We realized that we were seeds to help the next shifl in consciousness happen and that we can help the earth survive by loving her and not getting discouraged, and by allowing that love to come lhrough our intellect to solve problems. So at the week's end, reaffirmed in the purpose that brought us together, we allowed the wind to scatter us again so that each could set in motion the changes needed everywhere to evolve life lo another level of awareness. This is the energy that can help prevent worst case scenarios in world problems and bring about change. I am honored to have been a pan of it. To obtain a copy of the Proceedings ofthe Third North American Bioregional Congress, send $8.00 to: Seth Zuckerman, P.O. Box 159, Petrolia, CA 7555 ¥ Xo"'°" Journal ~ 25 �(continued from page 5) each time it rained, so they moved on. They still had water enough to drink, but the land would no longer produce food. Flash floods might come through my little cove and take out my bottoms, as happened to the Anasazis. The creekbcd might suddenly become such a gorge that I couldn't build a bridge across it, because it was draining such a big torrent each time. On the other hand, a mudslide might come down the valley, and where my house and fields once were, might suddenly be tree-top high with ~ clay and boulders. That might be the way of it I am not very optimistic. As the cycle deepens, big fronts of weather will be created. When big fronts get moving, they move farther before they can be dissipated. Strong, fast-moving cold fronts could come down out of Canada. The Sll'Onger they are, the further south they a.re going to go. There may be routine freezes in Miami at that lime, because the turbulent weather will suck the winter fronts further south, meaning more violent snow, cold, or whatever, with each approaching front As soon as a cold front dissipates, there may be a SIJ'onger front approaching from the south, bringing up warm, moist air or rainstorms that thaw the ground and confuse the plants' growing cycles. All one can say for sure is that the climate will become turbulent and unpredictable. In ages past as the Earth evolved and the climates changed, as in the wanning and freezing periods in the time of the ice ages, the process of change was a gradual one talcing place over thousands of years. Plants and animals had a chance to migrate, and everything could adjust to maintain the equilibrium. Species were extirpated, cenainly, but many life-forms were able to maintain their range in suitable habitat conditions. That is not the case this time. The most disastrous element of these changes is that everything is happening so fast, that this time the desen plants in Arizona will not have a chance to migrate to Kauiah to replace the forest trees. And the plnnts here are not going to have a chance to migrate to New England or to some place more habitable. They are simply going to die! The difference is that this change is an artificial one; it is not induced by natural causes. The whole world is threatened, and, like a patient thrashing around in a fever delirium, the change is going to be convulsive and simultaneous. There are not going to be safe havens to flee to, because the change is going to be happening everywhere at once. It is going to be world-changing. It is going to take a high toll on the animal and plant species we live with today. With the vegetation gone and the soil gone from the hillsides, the damage done will be permanent. There will come a time when the world will get weuer again, but it might be in 100,000 years. Of course, we might get lucky and it might take only 10,000 years. To regenerate the vegetation, of course, would take eons longer than that, but I do not believe that conditions here will ever again be the same as they are now. The greenhouse effect is a cycle already in motion, and it's not going to Stop. The government does not even admit that there is a problem yet The government admits we are in a drought, but they assign it to natural causes and will not admit that the pollution, the ozone, or the nuclear waste, are threats to our survival. The government has just begun to mention skin cancer as a possible effect of the degradation of the atmosphere. Skin cancer is the least of it! It may take 20 years to get skin cancer, and someone could starve in six weeks. The governments will recognize the problem in a few y~ when it is too late to do anything about it. Even if they said tomorrow, "We've got a serious problem. We're going to cut all traffic, you can only use your vehicle half as much. Burn half as much gas. Bum half as much wood. We're going to shut down half the plants. We're going to cut worldwide energy use in half," it would still be too late. In the first place, a cutback in energy consumption will never happen as long as the profit motive is the first priority. But even if we could make an immediate change in the way we live, we might slow the oncoming cycle down or we nU$ht not slow it down at all, but we are not going to avoid it. At this point it is snowballing. The causes are all tied together, they are already in motion, and I do not see any way that we are not going to have to bite the bullet. We caused the problem, and we are going to have to face it. Basically Tdo not feel called to conjure or to pray for relief from this problem, because the only relief now is a healing, a realignment of the Earth's energies. AJJ that we can do now is to try to avoid contributing to the problem, do what we can on behalf of the world environment, let people know what is happening, and prepare ourselves physically, mentally, and spiritually for whatever future is coming. But just in case, I'm going to plant some cottonwood trees around my place and put some western chokecherries in along the creek. Lylich Crabawr is an Appalachian native of Scottish descent. He lives with his family in a moUlllain cove also inhabited by turkeys, hawks, owls, a pileated woodpecker, gnomes, and others of the Little People. He wrote on "Circles of Stone" for Katuah Journal 1110. _, (continued &om page 22) wild fruits freely offered. They also encouraged the young nauve chestnut trCCS with prayers and songs, and whenever they chanced t0 find a U'CC bearing nutS, these were e:igerly distributed to all parts of the region and planted, wntchcd. and aided. Their efforts began to produce results. for more and more cheSUlut trtcS began to grow without the killing disease cankers. The magic of the Beat Clan was known to be powerful, because it was causmg the chesuwt trees IO appear where they h3d dlsappeared before. In olhcr fields the Bear Clan planted nut uec.~ • cultivntcd chestnulS. filberts, and walnuts - and they mode sure to gnlbcr acorns from the foTCSt each year (su K:11Uah /19 - ~ds.), so that in the fall among the Bear Clan lhcrc was a frenzy of activity when, lilce the bears, they hurried to store enough food for the winter But, because they could not line their bodies. with fnt like their relatives the bears. they lined the insides or their home dens with dried foods and nuts tO last them through the winter months when snow covered the mountaintop.s and nothing grew through the frozen ground. Because they did not have the powerful mow teeth of the bears lha1 could crush hickory nuts and acotru1 to a fine powder, they hlld to grind lhe.ir foods between stone wheels. This they did and combined the com and nw flours together inlO the llllt cakes they tiokcd in their healed ovens. One winier sciveral families tried swallow111g fecal plugs. a.~ the bears do to close their systems, so they oould fast and steqi through the winier months, but that expcrimCTit came to a messy end, and they round thnt they were humw after all. with human limitations and a human nature that they hnd IO follow. By living like the bears. the Bear Clan came to be more like the bcnrs in their bodies and their ways. They tended 10 be heavy and hairy. The men were strong, oftentimes quanelsomc, and sometimes ferocious, even among others or their own clan The molhcrs were wide. soft, and co1y, with enormous laps to snuggle into. Tiie young women were also large, and were known as strong fighlCIS if aroused, and ricrocly 1ndcpendcnt. Tiie women ruled the home dens, and the cave-like shcllCIS were wann retn::11S where food was plentiful even 111 wanter, and the young ones grew rapidly. Among their own the Bear Clan were mostly jovial. fun-loving, and playful. But lil:c their relatives in the woods, they were somcumes moody. seemingly inOucnced in a dramatic wny by the cycle of the seasons and the tides of the moon. Bear Old Man saw the many changes, and he was glad. He visited the Bear Clan often and brought them the best dreams during the long nights of winter. Many or the dreams were personally enhghlClling. others granted special powers of healing or working with the elements, while others were strange or prophetic. so that the Bear Clan shared a deep knowledge among themselves, although 11 was never spoken. And the Bear Old Man spoke ID the mount.ain spirit.s, and they provided well for those who followed the way of the block bears, and the Bear Clan lived full lives for generations beyond counung In the hills of Katilah. ,,# p WtN'TEJt - 1988-89 �(corwnucd from page 13) experiences as well as pleasurable ones. So if we deny our p:un, we never get lO grow up. we never have to grow up (we 1maginc)... wc'll be "forever young" ... The cruel irony is that this "faith" has been turning us int0 a culture of spoiled, self-indulgent "takers" who want nothing more than to suc..le at the breast of our bountiful tcchnolog1cal "mother". Think about TV-bound "couch potatoes"; tremendous use of both legal and illegal drugs: the fanuwic rise in "Cast foods". "convenience" storCS, and quick fixes of every description. The need for immediate gratification is an infantile trait, and inability to dc:il with p:iin is a sure sign of emotional and spiritual imm111.urity. This siren of pain avoidance can be extremely elusive and dangerous because its message often comes across in a cheerful, breezy, thoroughly innocuous way, as if getting rid of pain was such an obvious benefit that nobody could even question iL The real meaning is far from cheerful, though. The underlying theme invariably implies that life on Eanh i.\ difficult and painful, so we need to create an artificial, human-made reality to escape from our fear and pain. This is expressed quite openly in most drug advcrtisemenis--and then people nnively wonder why we have such a "drug problem" m this country! In one ad for a "p:iin-ltiller", a jaunty, successful businesswoman is portrayed in action. while the background music sings. • r haven't got time for the pain, I haven't got room for the pain, etc.". But what happens to the pain we supposedly get rid of? What if pain is a messenger, come 10 tell us of a potential or present problem in our lifestyle? What then? Answer: we've lost (at least temporarily) a clue LO our health and our inner identity. But the pain will show up somewhere (or sornellmc) else, JUSt hke our garbage on the beaehcs--thc problem is merely put off and avoided, not really gotten rid of at all. Obviously, we haven't succeeded in our quest 10 eradicate the problems and pain of living-in fact, we seem to have increased them, if we look at what's happening around us. The truth is, It's impossible to outwit nature, and pain and pleasure arc both natural aspecis of life. Pain is a signal, a vital indicaior. Denial of pain is really denial of information that is being relayed to us by our body/being. Only if we're willing lO embrace the full range of cmotions--lO experience the hcighLS of rapture and the depths of pain-are we able to reach full maturity. Our planet and our cul lure is in a massive "healing crisis", and we as individuals need to be able to empathize with the p:iin our world is expcriencing... thc pain of the animals, the planlS, the sky, the oceans.... not deny it, if we arc to be able lO assist in the healing. And we need to feel our own pain and the pain of our brothers and sisters everywhere. if we arc to develop compassion, wisdom. and wholeness. There is no quick fix, and the only way out 1s through. The Siren or lud ividualibm 1o1ud Nou -com mun io ri This Siren works to undermine our sense of interrelatedness and community. The frontier-era ethic of "rugged individualism" seems lO have given way to a consumer-Oriented ethic of "p:issive individualism" ·-which combines the isolation and separateness of the former with the neediness and passivity of the "ideal consumer". There arc, however, powerful human needs which can only be met through communicauon and interaction, and when community breaks down, no amount of consumption of things can fill this gap. The truth is that we arc individuals and members of many diffeccnt communities-both social and natural. But in western culture we've made individualism our god and tried Lo banish the idea of community, even associating it with "Communism". Some striking examples of individunli.sm run ramp:int are: The glorijicaJion of the auJol'fWbile and the tkcline of railroads, trolleys and other forms ofpublic transportOJiorr. Most cars on the road have only one or two people in them. walled off from others within their mobile mctalhc box. Work. home, friends arc often great disl3Jlccs from each other and so the dependency on the aut0mobilc is reinforced. Urban design often glorifies the car more than human interaction so the isolation becomes more "set in stone". The tkJ)<ndency orr recorded SOWlds. Creating music used to mcan getting togc1hcr with other people. either to listen or 10 play an instrument or sing. But toda> it's much simpler to JUSL put on a record or a casscue without having LO socialize or put out any cffon. This is wonderful up to a point-·but when people arc out in public with tiny earphones in their ears, oblivious IO the sounds of life :iround them, and intent only on lheu inner cxpcnencc, perhaps it's become another way to create separation and isolation and to deny rclatiomhip. "/he corrtinued diminishment of J)<Oplts' ho~ life. The M>Cial dimension of homclifc has been steadily shrinking--from the cxtcndcd family, lO the nuclear family, lo :.inglc-parcnt familie:., t0 couple$ living together -..ithout children, to people living alone. The extended family has practically disappeared m western culture. And aclual homelessness has been increasing at a very frightening pace as well. JlNTER - t 988-89 the l'fWVt towards instantarrtous food. Eating used LO be a basic, shaied form of communion. But today, cooking and c:iting togclhu i:; no longer nccessruy-cxccpt for rare holidays. Instcad,the food industry offers us thOU!i:lllds of prcfabricalCd foods. Wlmt we've lost in term~ of nunurance nnd nourishment 1s noc made up for by the variety and convenience of industrial food products. There is also a profound difference between supcrmarkelS and old-world style markets -supermarkclS are not conducive lO socializing. Siren or Spir ilual Mater ialism and Dependency Even those who are "aware• can be caught by consumption mania and the drive for "more", whether it is material . psychological, or spiritual. Mother Teresa, while visiting the US, felt strongly that Americans are the poorest people she'd ever seen-lost amidst a multitude of possessions. separated, starving for love, she said. With little cultuml acknowledgement or suppon of the non-material dimension, it's often hard to maintain awareness of our inner essence. Thus, we may be 1ost' in this deeper sense as well. This loss of self leads directly lo the povcny of soul Mother Teresa describes. The result, of course, 1s that we look outside ourselves for our power and satisfaction. We often project our own power onto authority figures or 'sy~tcms' such as churches, astrologers, psychics, doclors. 'channelling', and spiritual groups. We then look to these sources for dirccuon, validation. The guidance received may be quilc helpful. but the use being made of 11 fosterS unheahhy dependency. The emptint$ and hunger underneath IS sull there, as is the denial, the desire to gloss 11 over. But u is only through jOUmeying inio the hean of that emptiness that the cycle can be broken, and our inner abundance can f1owcr. To be and feel abundant is a state of experienced "beingness•-a stat.e of wholeness, fullness. satisfaction. love, gratiludc. Gratitude is the essence of true prosperity consciousncss--to embrace all of life, to be humbly and truly appreciative of our daily food. our breath, our friends, our growth--even our pain. It is a deep reeogn1uon of, and rcspecl for, the inter-connectedness of all living things. The All of these Sirens, and others, are best able to entrap us when we feel ourselves alone, separate from the human community and from the wider Eanh community. When we feel rooted in the wider Reality of the true human spirit and of nature, the consumption mentality has less of a hold on us. In fac1, it becomes decidedly unreal. Our culture wilh iLS emphasis on constant consumption hides an elemental cruth from us -- one 1hat is essential for us to rediscover in breaking our bondage to the consumer mentality: namely, that "emptiness" is an imponnnt aspect of any essenrial growth cycle. It is only when we are able 10 appreciate a stale of true emptiness (the 'creative void') ... thal we are capable of seeing what we need and what we don't need...that we are able to see the amazing abundance of creation. It is then, in a spirit of gratirude and humility, that we are able to experience our own inherent abundance. When we experience this 'beingness'., we no l?nger ha~e lo heavily iden ifv ourselves with our belongings, beliefs, projects, money, etc. We no longer need to create our identity that way. Human beings do seem to be "identifying". creat.ures, 1hough--so our only option is to upgrade what we. tdenufy with. As.we l~am lo identify with more universal, fulfilhng values and re~nt10nsh~ps, we can honestly feel complete with or without those things which we "consume" or have been "atLaChcd to". We who believe in conscious growth and a deeper sense of prosperity for ourselves and lhe planet ha~e the res.ponsibility of re-creating community and ways 10 share this sense ~th each other. Ritual sharing, celebration, and all the . vaned forms of communication/ communion are things we need in order 10 feel 1n1ly alive to feel prosperous and fulfilled. This is so imponant--and we have 'so much to unleam...and so much to learn about living together and with ourselves and the Eanh. But we've got to do il, if we truly wish to enjoy the abundance that's available to all of us an<! the entir~ Life community. True abundance is a fonn of love, and like love, .tt grows when we share it, and it withel'!t when we gra~p and clutch 11 tightly 10 ourselves. �The Planetary Initiative The Watauga Land and Water Conservancy "Open land and pure water for all...for all time to come" is lhe motto of lhe Waiauga Land and Water Conservancy, a group forming to work in the upper drainage basin of lhe Watauga and New Rivers. The group is not an advocacy group, and want to reach out across all political lines to form a broad-based group to acquire wilderness and agricultural land through donation and purchase. They envision leasing land to farmers when appropriate technology would be employed. The Conservancy is still in the fonnarive stage. 501 (c}3 non-profit status is being sought. For more information, contact: Gay Gingrich (704) 963-5614 or Lowell Hayes at (704) 963-5835. • Su.son Rttd DE.51GNS by Rob Messick lllus1ra1lon & Design In Pen & Ink and Colore<I Pcnc II An estimated 1.5 billion people will be participating world-wide for the third annual World Healing Day, an international observance aimed at raising our awareness of global issues. The event is unique in that all participants will be located around the world in more than I 00 countries, and all services will be held at 12 noon Greenwich time, 7:00 AM EST. More than 500 peace-related organizations and all major religious faiths will be included in lhe event, with emphasis on prayer, meditation, and song creating a global mind link ac one hour in time to express the desires of people to live on planet Eanh. The initiative was originally taken by the Texas based Quanas Foundation in 1984. The first World Healing Day was held on December 31, 1986. with more than 500 million participants. The size of the global event grew to 800 million in 1987. The event is presently coordinated by the "Planetary Commission", a world-wide, non-denominational, non-political organization without headquaners, structure, or fundraising activities. Interested persons are invited to attend the local observances. (In Asheville, NC: local observances will be December 31, from 6:30 11111il 8:00 AM at Central United Methodist Church, 27 Church Srreet. For further information contact Gloria Free ar (704) 274-7539, or James Cassara at (704) 252-2819.) Workshops. .. at Ille NC BiodomeCommuniJy Waynm-lflt, NC (704) 916 0273 Integration of Creative Landscape Design Instructor: Bob Gow The family's food & family fun; Landscaping shelter for animals and friends; Food production as an artistic expression; Designing our evolving bioregional landscape J a n. 21 $30 (or $25 w/ other garden or herb workshop) The Herbal Medicine Chest lnstructor: Cindy Heath Herbal Remedies that may ta.Ice lhe place of aspirin, antihistamines, antibiotics. pain killers and other commonly used drugs. We will be making an herbal remedy to take home. February 4 $30 (or $25 w/ other garden or herb workshop) Relationship Enrichment lnstructors: Jofannie Karla & Marie Rocchio A workshop for commiued couples. Overnight arrangemcntS available. For infonnation: (704) 926-1625 March 4 & S $185 per couple The Nursery for Home Use and Profit Instructor: Bob Gow Exploring gounnct vegetable production, flower and herb cultivation, rock gardens, & landscaping with native cultured materials. March 28 $30 (or $25 w/ other garden or herb workshop) P 0. 13<>X :!hOI • Boone. '-C: 2tlti07 • 7Cl4J754 h0!17 e1ti11ae "''"'""''"" uA ..Her/Ju/JJ111 e1i11ie u C. w.1E11E M.S. Ac.0 UC.~T .A--"""1 . THE ALTERNATIVE HEALING HOT-LINE 1-800-544-4980 A frtt 10 thr public r~fttr.tl '(_"nlcf' .Jod N-'lk>n.11 \.V"fn<-.,, ~witchbo•rd • ...u... tti....Ji., o..,~, I tt, 1':\TTO~ \L DIRECTORY OF 1101.ISl IC PRACTITIO"lt:Rs. H•:ALERS, SCl1 001 <;, Cl-:'-'Tl'RS & RrTRF.ATS l'hon~ lh~ HOT·llNE fO find ouf how )nur pr•ctia, «h.,.,I, he.ling trnfrr or rrfr,..f on t... li<f~ in fh~ 'll•lion•I Oirttinrv. ?J/E_,A/'C ~io£Jo/1E Co.Ql,~U.tAty' i/vFtES 8()1.t. 'toJoi/ ~s /It' tJuA. /JioPcJ///;/(tc ~..f!'t . .&-o ; &fr-'1/ff'l9st A.CT,tf£'9T5 W&?M"S#¥.S / / S#'.ELto.Af·C'oY~ ,.f/J. l{t 2 .13~ 11~ w.Ay/.esr;l'fE (701'-) ?2t,-027J A'. C. .2378(, �WORKSHOP ON FORMING A LOCAL LAND TRUST The Nonh Carolina Natural Heritage Foundation announces a two-day training conference on March 17-18, 1989 to assist people in forming a land trust (local land conservancy) and designing land prote~tion projects. The goal of the conference 1s to assist the formation of more non-profit land protection organizations and to strengthen the communications network between people and organizations interested in protecting the land. . Topics covered at the workshop will include: definition and history of landtrusts; organizing, building, and maintaining a land trust organization; land protection methods; and tax laws. A training manual and extensive reference materials will be provided. The workshop will be held at the Ka nuga Episcopal Center near Hendersonville, NC. The event is expected to cost $90 per person, which includes two night's lodging and five meals. For registration information, write to: The NC Natural Heritage Foundation P.O. Box 11105 Raleigh, NC 27604 or call The NC Natural Heritage Program at: (919) 733-770 I '.M-'.EDlClN'.E ALLl '.ES 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 spirilual barrier and exist yet m the world as we kno w ii. These beings are called wilh reverence •grandfathers·. And of them, the strongest are Kanatl, the lightning, the power of the sky; U/sa·nati, the rattlesnake. who personifies the power of the earth plane: and Yunwi Usd1, "the lit/le 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 powers of the Appalachian Mountains. The medicine powetS of Katuah have been depicted in a striking T-shirt design by Ibby Kenna. Printed in 4-cofor silkscreen by Ridgerunner Naturals on top quality, all- cotton shirts, /hey are available now in all adult sizes through the Kalanu bioregional mail-order wpplier. Order shirts from: KALANU Box 282; Sylva, NC Katuah Province 28779 Please specify size: Sm.. Med., Lg.• X-lg. ~~ ~ WINGS WAY CONSULTANTS Multi-Level Wellness Nutrients for Body, Mind, Spirit J..~~ ....... Rr ,._1.~. .,_~~I. L1l6e t "1 f'I 1~r. Cl.nu 5.>q, and mor~ .l.lf~ ft • • t:n• io~u' "' ~ Bluebird Bol• nlcalb~ .;;,!-1> r;J~ PO Bo~ 12"1 Mnklon. NC Z8734 ~/ 'ljo '1..: . ,•' .,,~B.irbara R<'nnen,nycfpr PhD ~· · rum D wor115 I IN Ashiko Dr ums 738 Towu Mou.nl&i.A Rd. Aabnille, N.C. 28804 (704) 258-1038 - ~' -..., .-'. ~ ""'"' A so: l I Natural Food Store &Deli /"\ edrc1Ne 0RvM~ c ~RAMIC Ou111bcc.k$ ... S+R 1'f5 Member NC Water Ouahly AS$0Ciatlon RANDALL C. LANIER 704·293-5912 1.11.NTEJl - 1988-89 HWY. 107 RT 68 BOX 125 CULLOWHEE, NC 28723 KRLRNU Soec1J1z1N9 Woo,f eN WATER PURIFICATION EQUIPMENT SOLAR PRODUCTS Send requests to: Lucille Griffin; Rt. 2, Box 42; Newport, VA 24128 KHLRNU (704) 688-7016 All natural ANNOUNCEMENT The American Chestnut Cooperators' Foundation reports a very good harvest of American Chestnut seeds this year and has nuts available to willing cooperators. The seed is free and will be shipped with planting a nd care Instructions. The Foundation requires only a brief annual progress report on the seedlings each September. P 0. Box 282; Sylva, NC; Katunh Province 28789 LUCHIA MAISON 1>i...A .. f1 ..... '/-a fumf- 'L Jf(lltL 841 Highway106 Higlilands, NC 28741 (704) 526-5638 Write for a f ree price list, f rom : Send $3.00 & long S.A.S.E. for Samples & Catalogue Box 1477 Old Fort, NC 28762 Members of the Elders' Circle of the American lndlan Council will speak at a weekend event at The Mountain Camp and Conference Center in Highlands, NC on March 17-19. They will present the native perspective on important environmental, social, and political issues. The fee for the two-day meeting will be $128, which includes two nights lodging and six meals. For registration infonnation, contact: The Mow1tain Camp and Conference Cenrer BI OREG I ONRL BOOKS AND TOOLS FOR LIU ING IN RPPRLRCHIR Cost· $9.50, includes postage P.O. NATIVE ELDERS TO SPEAK D~ vMcAses '- RAftl es SeNd 160 Bl'Olldw8y JI ,~~ -f R CA-f Afo j o - AsheYllle, NC 28801 wi... a-dwlry....MlrTtmon Ave• l-240 ~ OPEN 7 DAYS A WEEK Monday·S.urday: hrn·8pn> Sunday: 1pm-Spm (704) 2.53-7656 �-ef6BWoR/S!t!g APPROPRIATE PASSIVE SOLAR design, blueprints. and foll working drawings for homes, shops, and sheds. Creative drafting.....your ideas or ours. Harmony Sunbuildcrs; P.O. Box 194; Sugar Grove, NC 28697 MOTHER'S BREATH HERBAL PRODUCTS high quality herbal extracts, ointments, and oils, lovingly created.. Send for free brochure 10 RL 2, Box 25 I; Vilas, NC 28692. ALTERNATIVE COMMUNITY on bcauliful lnnd near Cherokee, NC seeking families desiring grcalet cooperation and self-sufficiency. Based on SpirilUal and ecological values. Property now available. Call (404) 778-8754 for info. WANTED: LAND in western NC. Family seeks 5 or more acres, preferably near Cullowhce, to pn:scrve and evenllla.lly inhabiL ff you have or know of affordable land, coniact Bob and M3Jy Davis; 213 Wesunoreland CL; Georgeiown, KY 40324 (502) 863-4267. RM DESIGNS • I use lhe media or pencils, colored pencils. gouaehe, pen and ink, and pbOtOgraphy in creating unique fine and graphic an. I can make diagrams. logos, finished prints. and designs for brochures. ~dcrs. cards. books, etc. Mandalas and symbols are my tendency among other styles. ContaCt Rob Messick (704) 754-6097. r:o: SI~ LIFESTYLE CALENDAR • The photos on llus page appear with Olhcr striking portraits or moumnin people in "The F:iccs of Appalachia• c:alendar. Procccd.s support lhe work of Appabchia. Science in the Public lnlCJ'CSL To receive your calendar postpaid, send $7.00 to: RL 5. Box 423; Livingston, KY 40445 "TREASURES IN THE STREAM" • a casse1tc iape of 50ngs by Bob Avcry-Orubcl. $10 10 RL I, Box 735; Floyd, VA 24091. M TREE DESIGNS: fllustrallons and Design . Beyond the pages of !his journal, I work in pencil, colcwed pericil, ink. cut paper, and bauk. Fine and graphic an tO express and enhance our lives. Logos, brochures, books, por11aiturc, window and wall h;)ngings. Coniact Manha Tree (704) 754-6097. HAND-CARVED WOODSPIRITS. mystical hiking staffs, and wall hangings by Steve Durican. For brochure, please write Whippoorwill Studio; RL 4, Box 981; Marson, NC 211752. ...And Tk Earth Lived llappily Ever Aflu ·stories from foll: traditions all around the world chosen tO help protect all living beings by bringing the world socie.ty a few steps closer 10 peace and respect for all life. Edited by Floating Eagle Fealhcr. $7.00 ppd. (All profits go to Green peace and lhe Peace Museum.) Order from: Wages of Peace; 309 Trude.au Dr.; Mctatre, LA 70003. JOURNEY INTO THE SLICKROCK Wildcmcss Area. Boys, fatbtt-son, falher-daughtcr expcdillons. Learn observation and woodcraft in the deep w~. Burt Kornegay, experienced guide. Sliclcrock Expeditions; Box 1214; Cullowbce, NC 28723. AMRITA HERBAL PRODUCTS • Comfrey, Eucalyptus, or Golden Seal salve, Lemon or Lavender lllcccream. Made wilh natural and ~llal oils and love. Send for brochure: RL I, Box 737: Floyd, VA 24091. MOON DANCE FARM HERBALS • herbal salves tinctures, & oils for binhmg & family health. brochure, please writc: Moon Darice Farm; RL 1. Box 726; Hampton, TN 37658 FUTONS by Simple Pleasures - affordably priced. Send SASE for info 10: Simple Pleasures; RL I, Box 1426; ClaylOll, GA 30525 (404) 782-3920. STIL-LIGHT THEOSOPHlCAL RETREAT CENTER • a quiet space for personal meditation, group interaction through study, and community work, and spiritual seminars. Contact Leon Frankel; RL I, Box 326; Waynesville, NC 28786. EARTH REACH EDUCATION ASSOCIATION teaching primitive skills tO children and adults. Robert Martin. Jr. and Jeanne Moore; Rt. I, Box 178-A: Ferrum. VA 24088. llEIRlOOM GARDENING and Saving Your Own Suds, pamphlet with specific Instruct.ions on growing, harvesting, and storing non-hybrid seed. Sl.00 w/ SASE. Also, SEEDS . Sl.00/packec velvet bean, wormsced, mullein, brown cotlOll, luffa. All from Hoedown Organic Fann. Rt. 1, Box 188·1: Quincy, FL 32351. CAROLINA MTN. MACROBIOTIC CENTER offers natural foods cooking classes, dietary oounsclliog, cducntional lectures for a helnlhitt life. Tom or Debbie Alhos. Call (704) 254·9606. WANTED: SOAPSTONE for carving and sculpting. Wiii pick up. Barter or cash. Please call: Scott BU'd (704) 683-1414 "ESSENCE" • the all-one skirt/dress/ jumper/pantaloons with nursing pockets. Eanhwcar, ROI. Box 75..CI; Carlton, PA 1631 1 FREE LABOR - I would like to learn about beekeeping and building New Age Housing. Willing to worlc for- free during lhc summer All I a"1c is a place for my tcm and an occasional meal. Contact Chris Irwin: 1712 White Ave.. Knoxville, TN 37916 (615) 673-0653. INDIAN VALLEY RETREAT - 140 acres in Blue MEDITATION CUSHIONS from Carolina Morning Designs. Tradittonal and innatablc i.afus. For fr~ brochure. write; Rt. I. Bo~ .31-B; Hot Springs, 11\C 28743. A~TERNATIVE COMMtlNll Y in the Smoky Mt M. of Cl.SI TN. 10 acre.~ with creek. springs, vie"':s· good nc1ghboc~. Be a part for S!!SOO. Call whe (615) 4S3·1S38. Ridge mountain~ with facilities available to n:nt ror- groups or individual retreats, c11hcr guided or unstructured. Send for information and c;ea.<ional c:ilcntlar or healing tr.IClsfonnativc e•·ents to: Indian Valley Holistic Center. RL 2, Box 58: W1lhs, VA 2-l3!!0. MOU/ER £ART// N/ilVS " no longer rcJ1r1nung back issue<:. AJpha.B11 ha' many, at co~cr pnce plus postage. Wntc Alpha·B1t; Box 465; Mapleton, OR 97453. Grurhk• ~OIVlaJ ofApfdl.Ji·>UaSc1mu in 1>.c Pub/re /N.,,~JJ from the "Arralacltia, /0&9 • Slf1l('lc LJ/~ C""7dir." \\'EB WORKING 1s free. Send subrn1ss1ons to: Kattiah Journal P.O. Box 638 U:scc,tcr, NC Katliah Pro•·1nce 28741! kllN'TEJl - 1988-89 �Send articles, drawings, and photos of what interests you about the Katuah region for the spring issue of the journal. The KatUtih Journal wants to communicate your thoughts and feelings to the other people in the bioregional province. Send them to us as letters, poems, stories, articles, drawings, or photographs, etc. Please send your contributions to us at: Kau'lalr Jo11.mal. P. 0. Box 638; Leicester, NC; Katuah Province 28748. The summer issue of the Kati1aJ1 Journal will deal with the menning of.1h.e word "Peace" a~ a dynamic process that can replace e:iusung structures of domination with vibrant new relationships. BACK ISSUES OF KATUAH AVAILABLE ISSI IE 11-IREE ·Spring 1984 Sustainable Agricuhurc - Sunnowers Ruman Impact on lhe Forest - Childrcns' Education - Veronica Nicholas:Woman in Politics· Lui.le People - Medicine Allies ISSUE FIFTEEN ·Spring 1987 Coverlets • Woman Forester - Susie McMahon· Midwife - Altermuivc Contracepuon - Biosexuality • Biorcgionalism and Women - Good Medicine· Mauinlchal Culwrc - Pearl ISSUE FOUR· Summer 1984 Water Drum • Wnter Quality - Kudzu Solar Eclipse • Clearcuuing - Trout Going 10 Waler - Ram Pumps · Microhydro - Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE SIXTEEN - Summer 1987 Helen Wane • Poem V1s1ons in a Garden • Vis ion Quest • First Aow • Initiation • Leaming in the Wilderness - Cherokee Challenge· "Valuing Trees" lSSUE FIVE - Fall 1984 Harvest - Old Ways in Cherokee Ginseng • Nuclear Waste • Our Celuc Heritage • B1orcgionalism: Past, Prescm, and Future • John Wilnoty • Healing Darkness - Pol iucs or Participation ISSUE EIGHTEEN· Winter 1987-88 Vernacular Architecture - Dn:ams in Wood and Stone • Mountain Home - Earth Energies • Enrth·Shellercd Living • Membrane Houses Bru~h Shelter ._ Poems: Octobu Dusk - Good Medicine: "Shelter" ISSUE SIX - Winter 1984-85 Winter Solsuee Earth Ceremony Hor.;cpaswre River· Coming of lhe Light • Log Cabin Roots • Mountain Agriculture: The Right Crop - William Taylor - The Future of lhe Forc~t ISSUE SEVEN - Spring 1985 Sustainable Economics • Hot Springs Worker Ownership - The Great Ecooomy Sclr Help Credit Union • Wild Turkey Responsible Investing • Working :•1 the Web of Life ISSUE EIGHT· Swnmer 1985 Celebration: A Way of Life • K:11iiah 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 Migrating Forests • Horse Logging • Starting a Tree Crop • Urbnn Trees • Acom Bread - Mylh Time ISSUE NINETEEN ·Spring, 19&8 Pcrleandra Garden - Spring Tonics • Blueberries· WildOowcr Garden$ - Granny Herbalist - Rower Essences • "The Origin of the Animals:• Story - Good M.:<.licm.:: "E'U~cr· - Be A Tree ISSUE THJRTEEN - Fall 1986 Center For Awakening· Eliuibcth Cnllllri - A Gentle Death - Hospice · Ernest Morgan - Dealing Creauvcly wilh Death Home Burial Boit - The Wake - The Raven Mocker - Woodslore and Wildwoods Wisdom - Good Medicine; The Sweat Lodge ISSUE TEN· Winta- 1985·86 Kale Rogers - Circles of Stone - Internal Mylhmaking · Holistic Healing on Trial . Poems: Steve Knaulh - Mythic Places • The Uk1ena's Tale - Crystal Magic • Drcamspeaking. ISSUE ELEVEN - Spring 1986 Community Plnnning • Cities and the Biorcgional V1s1on - Recycling Community Gardening- Floyd County. VA • Gasohol ·Two Biorcgional Views • Nuclear Supplement • Foxfire Games • Good Medicine: V!Sioos ISSUE FOURTEEN - Winter 1986-87 Lloyd Carl Owlc - Boogcrs and Mummers - All Species Day • Cabin Fever University - Homeless in Ka1iiah • Homemade Hot Water • Stovemakcr's Narrative - Good Medicine: Interspecies Communication ISSUE TWENTY· Summer, 1988 Preserve Appalachian Wilderness Highlands or Roan - Cclo Commuruty Land Trust • Arthur Morgan School Zoning ls.~ue - "The Ridge" - Farmers and lhe Fann Bill • Good Medicine: "Land" . Acid Rain - Duke's Power Play Cherokee Microhydro Projcc1 ISSUE TWENTY-ONE· Fall, 1988 Chcslnuts: A Na1ural History • Restoring lhc Chestnut • "Poem of Presetvntion and Praise" - Continuing the Qucs1 - Forests and Wildlife· ChestnUlS in Regional Diet - Chcslnut Resources - Herb Note • Good Medicine: "Chnngcs to Come• - Review: W~rf: legends Li~ /' ~UA~QURNAL P.O. Box 638 For more infonna1ioo: (704) 683-14 14 Leicester, NC KatUah Province 28748 this effort an txtra bOosr I can be a local contact Address City Back Issues Issue#_@ $2.50 = $ _ _ Issue#_@ $2.50 = $ _ _ Issue# __@ $2.50 = $ _ _ Issue#_@ $2.50 = $_ _ Issue# __@ $2.50 = $_ _ Complete Set (3-11, 13-16, 18-21) @ $30.00 $_ _ Regular Membership........ $10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Name Enclosed is$ State Zip person for my area Arca Code Phone Number to give = � 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 22, Winter 1988-1989 Description An account of the resource The twenty-second issue of the <em>Katúah Journal</em> focuses on the relationship between humans and the environment. Authors and artists in this issue include: Kim Sandland, Lylich Crabawr, Thomas Berry, Marnie Muller, Zoa Rockenstein, Kore Loy McWhirter, Richard Lowenthal, Fred Mignone, "Granny" DeLauncey, Lucinda Flodin, "Esther," Rob Messick, Amy Hannon, Pam Thomas, Lila Thomas, David Wheeler, Martha Tree, Bern Grey Owl, and Lisa Franklin. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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 1988-1989 Table Of Contents A list of subunits of the resource. Global Warming and Katúah by Kim Sandland.......3<br /><br />Fire This Time by Lylich Crabawr.......5<br /><br />Bioregions: The Context for Reinhabiting the Earth by Thomas Berry.......6<br /><br />Earth Exercise by Marnie Muller and Zoa Rockenstein.......9<br /><br />Poems and Drawings by Kore Loy McWhirter.......10<br /><br />An Abundance of Emptiness by Richard Lowenthal.......12<br /><br />Reviews: Thinking Like a Mountain | Talking with Nature.......14<br /><br />Options for Regional Currency: The LETSystem by Fred Mignone.......15<br /><br />"Chronicles of Floyd" by "Granny" DeLauney.......16<br /><br />Knife, Axe, and Saw: An Interview with Darry Wood.......18<br /><br />Natural World News.......20<br /><br />The Bear Clan.......22<br /><br />Poem by Lucinda Flodin.......23<br /><br />Drumming: Letters to Katúah.......24<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Human ecology--Appalachian Region, Southern Global warming--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. 1980s Appalachian Mountains Appalachian Studies Bioregional Congress Black Bears Community Ecological Peril Economic Alternatives Education Forest Issues Habitat Hazardous Chemicals Katúah Poems Politics Radioactive Waste Reading Resources Stories Turtle Island Water Quality 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 27, Spring 1990 Description An account of the resource The twenty-seventh issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />The Healing Power by David Wheeler.......4<br /><br />Peace to Their Ashes by Sam Gray.......6<br /><br />Healing in Katúah by Doug Aldridge........9<br /><br />"When Left to Grow": A Poem by Rob Messick.......10<br /><br />"Calling to the Ancestors, Calling Our Relations": Poems by Stephen Wing........11<br /><br />The Belly by Lisa Sarasohn.......12<br /><br />EARTH DAY 1990!!: A special pull-out supplement.......15<br /><br />Food From the Ancient Forest by Snow Bear.......19<br /><br />Natural World News.......20<br /><br />Good Medicine.......24<br /><br />Drumming: Letters to Katúah Journal.......26<br /><br />Events.......29<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 29, Fall/Winter 1990 Description An account of the resource The twenty-ninth issue of the<em> Katúah Journal</em> 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. <br /><br /><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />Profile of a Southern Appalachian Watershed: The Little Tennessee River (An Interview with Dr. William McLarney), recorded by David Wheeler.......3<br /><br />Freshwater Canaries: The Spotfin Chub by William McLarney.......5<br /><br />Mudwatch and Fincount: The Environmental Survey of the Little Tennessee by William McLarney.......6<br /><br />Headwaters Ecology and High Quality Habitat by Mary Kelly.......7<br /><br />"It All Comes Down to Water Quality" by Millie Buchanan.......8<br /><br />Water Power: Action for Aquatic Habitats.......10<br /><br />Dawn Watchers by Snow Bear.......11<br /><br />Adventures on the River by Leaf Myczack.......12<br /><br />Accessor to Murder: Watts Bar Lake and the Public Trust by Leaf Myczack.......14<br /><br />Poem: "Country Store" by William Miller.......14<br /><br />The North Shore Road: Environment or Development in the Great Smokies by Patrick Clark........15<br /><br />The Long Branch Composting Toilet by Paul Gallimore.......17<br /><br />Good Medicine: The Long Human Being.......18<br /><br />Katúah Sells Out!! by Buck Young and Rodney Webb........19<br /><br />Watershed Map of the Katúah Province.......20<br /><br />Natural World News........22<br /><br />Green Spirits: Katúah Rains by Lee Barnes.......26<br /><br />Off the Grid by Jim Houser.......27<br /><br />Drumming (Letters to Katúah).......28<br /><br />Early Warning: The Gypsy Moth is Coming! by Ed Lytwack.......30<br /><br />Poem: "Unbound" by Gaston Siniard.......31<br /><br />Events.......36<br /><br />Webworking.......38<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville</em>&nbsp;<em>Mountaineer</em>&nbsp;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/598a93ab849d56cc32fb22505a37f177.pdf 35ca04365bb9bc976cdc8ee253cc5a52 PDF Text Text ISSUE 30 SPRING 1991 $1.50 �=· - · = • Drawing by D.avid Opalccky ~UAt1 JOURNAL P.O. Box 638 Leicesler, NC Postage Paid Bulk Mail Permit #18 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED 28748 �lONTENT5 Econorny/Ecology...................... " .............. l by David Whulu Avoiding Lhe Passive/Helpless Approach to Economic Developmcnt.........................4 by TlwmllS Power Ways 10 a Regener:uive Economy.............5 by Rob Messick Sacred Oconomy........................................6 by Will ~c Bason "Money Is 1he Lowest Form of Wealth": lnt.crv1cw wilb lvo Bnllcn1ine Bnd Robin Capc.....7 by Rodm:y Webb and llcnry EcJJcr The Clarksville "Miracle".......... ........................................ ]O by Gri.rcom Morgan Self-Help Crt!dit Union............................ IO The Village......................................." ...... 11 by Snow Bear "1hrough dreams, through magic''............ 12 Poc,m by Gary l;awler.t Food \-1overs.............................." .. .......... 13 b) DU!lul II hul.-r Poems hy Jim CJark.. ..... " ........................14 Life\Vork .................................................. 15 by Ernr.rt Wom1c.l; and Mtlflt. Sundstrom Green Spirit,;: "Kntuah Pl:inting Calendor".................................................. 19 by I.Le Barnt.S Good Medicine: "Villogc Economy".......20 On Eco-cconomics...................................21 by David llaellke Thoughts on Work, Productivity, and Development.....................................22 by Richard Lowenthal Natural World News................................23 Shelton Laurel. .........................................25 byRodneyWeJx, Off The Grid: ''Regional Fuels"...............26 by Jim Houser LETS..........................................." ...........27 Rtsources................................................. 27 Drumming................................................28 Eanh Energies: 'The Great Lover"...................................................... 31 by Cha.rlo11e llomsMr Events.......................................................33 Webworking.............................................34 Sprtng, 1991 by David Wheeler "Economy" means the basic, natural processes lhaLsupport life in the world. This is where we begin. The wind in the trees rain dripping through the leaves, mounrain~ silen1and tal.11 the moon sailing 1hrough the sky - these are basic factors of life in Lhe mountains. These elemental powers are refined and individuali~ed int~ a~oms ~nd whirling poplor seeds, lwmnous cnlhums, insect larva crawling un?:r strea~ rocks, a .grouse thrumming in the twilight - beings 1hat live and die, eat and are eaten, closely bound to the web of existence. Thi~ is the living economy of lhe Soulhem Appalachian Mount.ains. The human "economy" is how we live in 1he W?rl~. It is simply an accounting of how we live within the greater economy and utilize itS energies to support our own existence. Tn conversation, human economy is of1en contraI?Osed to the natuml ecology, as if they were dtfferent and antagonistic 10 each other. But both words share a common root from the Greek word oikos, ·•household." This is not a coincidence; this is observation of a fundamenral ~ity. The two conceplS are simply clifferent views of lhe same system seen from diffcren1 perspectives and on a differem scale. The first principle of Lhe human economy is "preserve the system that gives life to all." The human economy. being a smaU er segment of the natural economy and working through the same laws, mirrors the health of the greater economy. Once human economies were dependen1 on the health of the regional ecosystems from which they grew. Then some humans learned to expand their sphere of infl_uence, so lhat by drawing energy from other regions they were able to maintain artificially healthy economies in the midst of failed environments. The Southern Appalachian Mountains know this process well. The human economy we know as the industrial growth system has not been good ro the mountains. The relatlonship of the ~ rull? Province lo the central economy has histo~cally been tha1of a colonized territory, exploucd for raw materials and cheap labor; always for the benefit of the same urban elites who rule the economies of Uruguay and Indonesia, Nigeria and the Philippines - and all the other miliLarily weaker and technologically less-developed countries. 1n the Soulhem Appalachians, the timber boom of the early pan of the nineteeolh century is the clearcs1example of the "rape and run" mentality of resource extraction. And though lbe tech niques nave been refined, there is little difference between the mentali1 of the old-time y timber barons and the current-day land developer. But the industrial growth society has reached rhe end of ils rope - or, more aptly, the bollom of the barrel. There are no new bioregions to conquer, and any funher expansion and growth only weakens lhe condition of the already-stressed global ecology. The industrial growth sysLem has taken a terrible toll on !he world - !he ecologicnl collopse is underway, the economic collapse follows. The planetary economy of human hobitation i~ once again a retlection of Lhe planet's natural ll.fe suppon system. We are now going lO have to give attention 10 the first principle of human economy and make a rcaJ commitment 10 "preserve the system that gives life to all." Change is happening. Ahhough waning govemmenrs srill dominate the headline news their struggles over the dregs of ao obsolete ' energy source are only the dea1h agonies of the industrial grow1h system. The recent war, recessions, and depressions are ~e symptoms of change. Like continenLS in moo?n, me forces actuaUy driving this change are moving slowly, ponderously, deep beneath the surface - jusl as powerful and jus1 as inexorable. The planetary life system is moving lo preserve iLSelf. While we can see the shadow of the approaching change, we cannot see i1s shape, and we know only that the future will be like nothing that has gone before. We need to prepare. That we are aware this transition is coming does noLmean that it will be easy or comfortable for us; in fact just !he opposile appears more likely to be the case. It will help to rell1CIIlber thai we are in the midst of a monumental transfonnacion, and although it will be diffi.cuJ1, it offers an opponuni1y for us to supplant the old ioduslrial growth system with one much more suilable - one that is ecologically viable and more spiritually fulfilling. During the throes of tra.nsi rion we need 10 remember that the second principle of eoonomy is "the survivaJ of species." This refers not only to the human species, although our kind is included as well, but the survival of all species - each constantly growing, changing, making its own conoibution to the continually creative process we call evolution. "Survival of the species•· also does not require the survival of every individual of a species, for that would in fact be counter-productive. It refers instead to the life (conlinucd on ~ 3) :l(.Qtuah Jotu"nm pa'}& �i<eLlAHjOURNAL EDITORIAL STAFF THIS ISSUE: Susan Adam Patrick Clark Oiarlotte Homsher Lorraine Kaliher Rob Messick Jeff Smith Rodney Webb Lee Barnes Andy Half-baker Jim Houser Richard Lowenthal Mamie Muller Manha Tree David Wheeler COVER: by Rob Messick © 1991 PUBLISHED BY: Ka1ualr Jo1unal STATEMENT OF PURPOSE PRINTRD BY: The Waynesville Mountaineer Press EDITORIAL OFFICE Il::0$ JSSUE: The Globe Valley WRITE US AT: Kat(I/Jh Journal Box 638; Leicester, NC; Karuah Province 28748 TELEPHONE: (704) 754-6097 Katuah Joiu110I is on Skyland BBS, Asheville, NC. For information, call (704) 254-6700. Diversity is an important element or bioregional ecology, both natural and social. In line wilh this principle, lhe Katuah Journal tries 10 serve os a forum for the discussion of regional issues. Signed articles express only the opinion of lhc authors and are not necessarily the opinions of the Kat~Jaurnal edil0!'$ or ~taff. The lnlCmlll Revenue Serviu h:is declared Ka1dah Journal a non-profil organization under section 50l(cX3) of the tn1emal Revenue Code. All conliibutions 10 Katitah Journal are deductible from personal income tax. Articles appearing in Katuah Journal may be reprinted ill olher publications with permission from the Katuah Journal slaff. Contocl the journal in writing or call (704) 154-f:,(1}1 or (704) 683-1414. Here, in the Karuah Province of these ancient Appalachian mountains where once the Cherokee Nation lived in freedom between th.e 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 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 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.T LON In a house of bones we call down the spirits. and the plants grow. and the animals move freely. We light candles, calling for the return, and the flame of life burns through the buildings, nothing but ash, and the plants grow, and the animals move freely. The Katiwh 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. - Gary Lawless The Ka16ah Journal wants to communicate your thoughts and feelings to the other people in the bioregional province. Send them 10 us as le11ers, poems, stories, articles, drawings, or photographs, etc. Please send your contributions to us at: Katuah Journal; P. 0. Box 638; Leicester, NC; Kattuih Province 28748. ,. ,i - The Editors The summer issue of 1he Katuah Journal will feature stories about the sub1le energies of the Appalachians and the Eanh - those invisible forces that, whether we choose 10 be aware of them or not, exert such a powerful influence on our lives. Please send in .your stories, drawings, or poems of dowsing, eanh changes, sacred sites and their legends, vonexes, and other accounts of encounters with the pulsing heartbeat of the world by April 30 to Ka11wh Jotunal; Box 638; Leicester, NC 28748. Spr tmJ, 1991 �(COminued &om pqe I) and health ot the species as an organism unto itself. Pictured as an individual organism, our own species, at this point in time, is in deplorable health. We an: gluuonous and grossly far, physically soft and out of shape, ridden with cancer and other degenerative diseases, subject 10 numerous natural resource addictions, beset by a severe attitude problem. and (among the more advanced sectors in panicular) badly neurotic. One of the side effects of the transition now underway appears to be that Mother Gain as drill sergeant is about to shape us up. In order to maintain its place in the world, the human species and the human economy of the future will necessarily be lighter, quicker on its feet, more alert, and more aware of its surroundings. Technology will not be able to effect this change for us. In fact an increased dependence on fancy technology would be n debilitating influence at this point. This change is going to be made inside our collective psyche - in our mental condition and our spiritual values. Because the third principle of economy is: ''Do it well." Consequent to redefining our idea of "economy" is redefining our criteria for the success of that economy in maintafoing its place in the biosphere. For one example: the phrase "quality of life" as used in these mountains at one rime referred to the health of the streams, the health and number of the animals, the health of the forest But today, even as the world about us is being degraded and destroyed, we are constantly told that our "quality of life" is improving For a second example: what is meant by "living well?" At one time "living wcll" meant the manner in which a person carried himself or herself in the world • what a person said, what a person did, in other words, the quality of their actions. In these days "living well" means what and how much a person eats, drinks, and owns • in other words, the quality of their consumption. ln order to correctly judge the success of our economy, we need to revise the standards by which we detennine our basic needs - not in terms of goods, services, and the medium of their exchange, but in terms of the purpose of our daily transactions: health, satisfaction, fulfillment, and happiness. Here m the Southern Appalachians we are lucky: we have a model for change. For as long as humans have inhabited these mountains, the removed from a time when people lived by hunting, gathering, and small-scale agriculture. One hundred yCtlrS ago the majority of the people here lived a pastoral, self-sufficient lifestyle. The Appalachian culture of that time gave rise to the image of the "independent mountaineer." That stereotype is still cherished today. but it is a joke in these rimes when we buy our food from supermnrketS, borrow money from urban banking canels 10 buy vehicles from Detroit or Yokohama, are dependent on job wages, send "It's a sad situation whe11 humans in a society like ours find thnt they can survive only by destroying the basis of existence. ''The basic goal of our economy is to take the greatest possible amount of natural materials as quickly as possible through the consumer economy to the junk heap. The main idea is to mnke junk. All our jobs are keyed to making junk... ''I'd like to say just a word about jobs: we don't need jobs! We need food, we need clothing, we need housing, we need education, we need health care, we need all these things. Now my proposal for the Southern A7JPD.laclriat1s is to get out of the whole consumer economy and establish 014r own internal economy based in bioregion. "There's no reason why we can't build an economy here and a culture here independent of bringing all this extravagant consumer economy and technology and productivity into this region. We don't need those! All we need are food and clothing and fun and celebration and necessities like that. That's wl1at we need, and there's no reasorr why Katuah Province can't provide it." - Thomas Berry, tu the 1990 "Em·ironmtntal Summit Confertntt," UNC Ashtvilfe monthly insurance premiums to Hanford, power our commerce on fuel that is carried halfway around the world, and absorb our culture from TV programs that come to us from big-city broadcasting stations through giant satellite receivers. Our regional economy presently is flaccid, lame, and unsmble. To be independent means t0 take responsibility for one's self. We need to re-examine our situation literally "from the ground up." How are we going to provide the clean air we need every minute, the pure water and good food we need every day, shelter, healing, education, nns and entertainment that are enriching and fun, and a spirituality that recognize:. our place in the Creation? We will provide for these needs by getting together with friends and community, doing for ourselves, and trusting in the land. We will restructure our economy by methods that will be sustainable in the mountains for many generations to come in a variety of different living situations. And we will renegotiate our economic contract with the land, the foundation of all our existence. If our relations with the land are not in order, then we will not survive to see what the next era will bring. In the rimes to come, although conditions may seem hard and the shadow of oppression may loom large, it is important that we keep our spiritS up and do not give in to fear or depression. We cannot wait for someone else to give the orders or someone else to fund the budget We have to worlc together for our communities and for the life of our region. There will be a strong temptation tO "simply survive," "get by." or "muddle through." But we have a responsibility 10 the future and to those who will follow us to "do it well," for we are at a · cusp in the planet's history, and the techniques we use to bring ourselves through the maelstrom of transition will be the foundation for the regional economy to come. We need to keep compassion - that our knowledge might be used to better understand this world and find our place in it. We need to be guided by wisdom - that our technology more closely mimic the biological than the mechanical. We need 10 keep our spiritual center - that our vital drive be directed to care for our community (human and natural), rather than strive to place the individual above all. This is a rich land. lf we embody the real values of the natural ecology in the economy of today, Kauiah will provide well for the needs of a lean and healthy human population. r.8" fact of Appalachia as a region has dominated the local economy. We are not two hundred years Rob Messic~ Sprttig, 1991 Xat.i«ih Jouma( Pa«Je 3 �Avoiding the Passive/Helpless Approach to Economic Development Advocates of extractive uses of the national forests have defined an approach to economic development that has become widely accepted. In fact, advocates of preservation have largely accepted the developers' view of the mechanism of economic development. The approach I am concerned about might be called the "pass.ive-helpless" approach. According to lhis view, we and our fellow citizens follow passively and helplessly the geographic pattern of job creation provided by commercial businesses. The commercial business community, in tum, is seen as an outSide force over which we have linle control and of which we are not a pan except as passive employees or consumers. This should all sound familiar: In this widely held view of the economy, the business community creates jobs for us and we lhankfuUy, even gratefully, take them. Once this view is accepted. the primary economic question raised by the conflict between extractive development and the preservation of environmental quality on national forest lands is simply one of figuring out which businesses create the "most" and/or the "besl" jobs. The advocates of ongoing extraction tell us that it is the timber or mining industries, while advocates of preserving environmental quality insist !hat it is me tourisr/recreation industry. 1.r:11Howeven thit•oppmnclr.mi~\arleau .,,rr half of the economic reality. Moreover, it may miss more than half of the political and social reality that we ought to be trying 10 create. To explain lhis, let me present four basic principles or facts about the economies we live in. First, people care about where they live. The quality of the natural and social environment is a dominant force in determining where people locate. The evidence for this is all around us. Consider the move to the suburbs. to the deserts of the Southwest, to the Sunbelt, or to the hill country of the South. Initially these mass movements of millions of people represented movements away from both jobs and commert;ial centers. They also represented movements from high wage areas to relatively low wage ar~ People took significant risks and made :.ignificruit sacrifices to obtain the living environments they wanted. Second, most jobs involve "taking in each others' wash" or "scratching each others' backs". not scratching at the Earth to extract and make valuable lhings which are then exponed 10 the rest of the world. In recent years, 70 to 80 pen:ent of American jobs are in locally-oriented (as opposed to export-oriented) service jobi;, no1 manufacwring. There has been a long term, ongoing trend which constantly increases the dominance of this type of economic activity. The third principle is tha1 people can and do crea1e jobs for themselves and their neighbors by engaging in small-scale entrepreneurial activity. In fact, this has been one of the primary so~ of job creation in some of the states most heavily hit by the recessions of the 1980's. In Montana. for instance, during the first half of the l 980's wage and salary jobs shrank by tens of thousands Xotiulh )ournat pO<JC 4 by Thomas Power while total employment increased. All net new not be available. Passive communities of jobs were self-employment jobs. In North helpless people who do what large corporations Dakota. small new businesses were also the tell them to do don't survive the inevitable dominant source of job creation. decline that accompanies shifting business The final principle is that 40 10 50 percent winds. "Company towns" are never dynamic, prosperous places. of all personal income flowing into our Finally, it must be kept in mind that a communities doesn't come in the form of growing number of residents are "foot-loose" in wages, salaries, or profits. It comes from return the sense that a substantial source of income on past investments. including pension and follows them no matter where they choose to retirement plans, and from transfer payments live. Retirees are the most obvious group. Their from government programs such as social residential choices can be guided almost entirely ~urity. This flow of income into our local by their preferences for natural and social ~nomies is far larger than any single industry or combination of industries, but is NOT caused environments. They bring with them major 0ows of income that support the economic by current employment. activities of others. In dollar terms, a single This is a dramatically different picture of retiree who chooses a panicular community as the local economy than the one we are usually his or her new home is worth hundreds of given. People choose to live in places they like, tourists streaming lhrough the community. In where they support themselves through jobs addition, rather than disrupting the community they, themselves, create. These jobs primarily as tourists do, the new resident's productive serve the needs of their neighbors, much of activities are likely to make a contribution 10 the whose incomes are not tied to local jobs. Taken vitality of the community. together, these factS have imponant implications Based on these ideas. T would suggest a for how we view local economic development. few rules for those concerned about both For instance, maintaining and creating an attractive social and natural environment for preserving environmental quality and enhancing residents is critical to the future of our the economic well-being of their communities. "forest-dependent" communities. Butcher the narural environment, and we lose the qualities Firs1, don't give away the store to ~ that draw and hold people and economic activity outsiders, whether those outsiders be extractive here. This iuffltical poim: we-protect the u ' industry or tourists. That will only destroy lh~ natural environment nor for 1ouris1s and outside things we have going for us. r1• recrearionalists but for us. the people who live here. We do it so that we and others will find Second. siop talking about tourists. lhis an attractive place to live, work, and do Nobody loves a touris1, no1 even tourists, and business. The natural environmem created by no one looks forward to cleaning up after our forested mountains contributes to our 1ourists. We do 001 impress our fellow citizens ecomomic well-being first and foremost by \\ith talk about putting them to work making being available for us to enjoy directly. motel beds, cleaning toilets, and washing dishes. Talk instead about ourselves. why we If we are interested in attracting more are here, and what is imponant 10 us. people, we have to ask what we have to offer that sou them California or the eastern megalopoli do not. We clearly are not going to Finally, as we work co protect the nationaJ. compete by providing stripped and rdvaged forests, Ice's take back the economic argument from those who see our forested landscape only mountainsides. silted streams and polluted as a source of raw material for shipment to the rivers, and noisy, dirty plants belching res1 of the world. In taking back the economic foul-smelling gases into the air. It is the general argument. we must be careful not to buy into the ugliness and pollution of our largest population centers from which people are seeking to vision of ours~lves as passive. helpless folks completely ckpcndent upon outside forces. That escape. Our economic development stra1egy position is dangerous to 1he spec1acular beauty muse be built around asking what it is that we of our region, as well as destructive of the have that is special and attractive. Our forested political and social fabric of our states and our mountains and the environmental quality they comrnunjties. provide cenai.nly are central 10 answering that Instead we should view ourselves as question. creative entrepreneurs, contributing 10 the There are important implications here, economic resources and the well-being of our 100, for what a good "business climate'' is. communities. We all have co find a living, and Since we largely create our own jobs rather than forest protection rather 1han forest extraction wrutirig passively for gifts from benevolent outside corporations, the business climate that may be the best way for many. ~ counts is that faced by local, small Thomas Power is professor of eco11t>mics entrepreneurs. A productive business climate is and chaiml(lll of the Eco,wmics Department at not one tha1 gives outside businesses anything the Universiry ofMomona ill Missoulo. His they ask of the community! Rather. it is one that recent book, The Economic Pursujt of Quality encourages and supporlS residents as they create (ME. Sharpe,1988) develops ill more detail rlre economic opportunities for themselves and their ideas presented here. neighbors by pursuing opportunities 10 provide goods or services to their neighbors chat This artu:/e is reprintedfrom the Ottober 1989 otherwise would have to be imponed or would issUL of Forest Watch, which is available from Box 3479: Eugene, OR 97403. Spr L119, 1991 J ,i"'-'i �, ... WAYS TOA REGENERATIVE REGIONAL ECONOMY Nature does not require that any of its intercomplmrmting mmrbers ·ear-n a /it,ing·. R Buckmlnstcr FullC!I' We all eat from the Earth, brea th from the Earth, drink from the Earth, and exchange energy on the way to rclurning it in augmented molecular forms to the Earth. The movements of energy through the many organismic forms of the biosphere creates a kind of metabolism, a kind of economy, that is both ancient and alive as we participate in its elaborate ways of clean-burning combustion. Micro-organisms first found ways to perpetuate themselves on compounds like methane and sulfur. As different cellular forms engulfed and rejected each other the pattern of using solar energy emerged as a strong and usefu I means of tapping into the flows of energy coming to the Earth from the Sun. This photosynthesizing ability came about through millions of years of evolution, and the oxygen it produced eventuaUy led to the creation of a protective ozone layer· enabling life to lnhabil the continents. It also came as a great shock to the ancient anaerobic bacteria, who cannot exist in the A Region Regen • crativc Primer. Involved in each of these basic requirements are questions about Values and Ufostyles, which tend to tran,ccnd the mere fulfillment of material needs (•.. In nonlinear order). presence of gaseous oxygen. As dynamic plant forms began concentrating their energy in fruits from pollinating flowers, and edible (and inedible) seeds, along with developing cellulose to incre~ lhe strength of their cell walls, they began to take on more of an energy harvesting role on the continents. Converting radiant energy to chemical energy, they also began to aid In regulating the flows of water, the contents of air, and the distribution of some minerals. Animal cells which thrived on the energy flow created by the existence of plants also began to flourish and diversify into multicellular forms. Through millenia this ever renewing. turbulent, and resilient cycle of energy, being used and reused through the lives and deaths of uncountable organisms and whole species of organisms, has continued despite the catastrophic impacts of asteroids hurlllng in from the solar system. The visceral movements of volcanoes and plate-shiftings have also been a major factor In lhe ability of this planet to mend from such great events. Until human beings came along, there seemed to be no multicellular form or life that could interrupt these magnificent biotically guided cycles or radiant and molecular energy as drastically as meteors, volcanoos, and plate tectonics have. When our coordination of social activity began we had neither the numbers nor the skill to drastically interfere with the vital regenerative nature of the Biosphere. We simply participated in the flows of energy that were swarming around us and inside us. Particularly since an ice age was coming to an end, there were other regions and habitats we and related primates could move into and explore if need be, to find food, shelter, and waler. We burned wood, ate the plants and animals that were herding, mcadowing, and foresting around us, expressed ourselves though various languages and spiritual practices, and found cures for some infections. Many of these infections are due largely to the great ancestral microbes and viruses who arc still doing much of the most basic work of the Biosphere. Our immune systems exist as an attempt to maintain identity in the "sea" of microbes and viruses we live prlng, 199 1 in. As our social systems became more complex, and the basis for human technology and industry began to be discovered, we eventually eame to a critical phase. The control of major regional energy Aows that human beings hlld contact with were being maintained less and less by a naturally diverse Biosphere, and were co-opted more and more into our own growing tribal intellect and infrastructure. Much has come from our early inluitive grasps for wisdom. However, these were relatively inexperienced guesses al how natural systems work. The fine details of recording and mapping our experiences soon began lo open our species into realms or knowledge thllt were as unexpected as they were at times frightening. As the experiences of our species with natural systems expanded, so did our methods of control. This was true not only of energy flows outside the core of human culture, but also with the basic internal relationships of gender, spirituality, and the introducing of children to the dynamics of a Universe at large. Conflict among various cultures (or infragroups) within our species. over the economic Aows of food, know-how, tools, minerals, and power etc, soon inflamed into t he existence of hostile sovereign states. One form of human cul lure would try to assert its dominance over another (due perhaps to its mihtary rrught at a given time) and a process of intimidation would spread like a dlscase. Delusions of a different culture being viewed as a completely "evil other· only added to the turbulence. Unfortunately, this kind of projection often fails to recognize the evil that exists in all dominator societies. There have been m.1ny human cultures that have exhausted the biodi verstty of lh!! ecosystems surrounding them. A$ the life-cycle of some of these cultures came to an end they somctimc!S paid the price for this exhaustion with their survival. Early ht.UlW\ hunting and agricultural practices could deplete the carrying capacity for human beings in a given region. This is supported by evidence from a number of early human cultures that turned forests into meadows and croplands, w hich in him could become infertile deserts in some areas of the world. The effects of sucll. practices however; extracted far less from the whole Biosphcric Context than do relatively fast changing industrial societies. For much of the span of human existence there was abundant habitat for other large multicellular organisms lilce ourselves to con tinue in the Great Energy Cycles of the Earth. As we extracted some seeds and animals, domesticating and breeding them for greater yield, a process began that infringed further into forest, prairie, and coastal ecosystems. By the lime some human cultures began pushing their way into a dominating posture toward other human cultures, and toward the uncountable millions of species that were continuing to evolve, we were not only losing these habitats· we were also beginning to lose contact with deeper mysteries within ourselves. As we found ways to use lhe petrified remains or life from eons gone by (le; coal, oil, and ear thly Aatult?nce) as add itional sources of fuel, the virtu.-illy clean-burning fuel cycles of microbes, fungi, plants, and animals were infused with a differmt kind of pervasive combustion. The eicplosive introduction of fossil fuel burning engines which arc inefficient relative to the organic (or more readily recyclable) combustion of living systems meant that human beings were developing a potential for by-passing many of lhe limits that existed earlier in the Biospheric Context. Such a context, of energy exchange bet ween organismic and molecular fonns that created fossil fuels from marshes over vast spans of geolog,c time, 1s now able to be *burned" by human beings in the span of centuries. The effects of this wave of fossilized-.?nCrgy-dcpendence and the consequent existence of elaborate technologies and populabon increases. has created a new kind of threat not only to our human cultures but also to the very existence of larger multicellular organ communities llke ourselves. As we release more greenhouse and ozoneOraw111g by Rob M cmclt (cominuod on aut p1ge) xatuah Journot ~ 5 �(continlllOd &om page S) depleting gases than the Great Energy Cycles of the Earth can accommodate, produce myriad synthesized chemistries derived primaril>· from "cooking" oil in petrochemical refineries, interrupt the now of vital habitats, and till away topsoil at an alarming rate, we can sec the evidence or an economy that has strayed from the roots of its existence. It could be said that when a species of multicellular organisms grows too fast, outpacing the rate of energy now created by millions of years of conflict and conflict resolutions between the needs of a species and the needs of the overall integrity or ecosystems in a bioregion, then some feedback in the whole system might seep in to correct the flow. Perhaps we as a species will recognize in time that "fooling around" with systems this large and complex can lead to a partial or contagious collapse of many types of biosystcms. By using methods of accounting that do not regard the subtle nature of whole systems, and their inability to susla.in themselves when 'broken down' into incommurucable parts, we open ourselves further to such risks. Ignorance of these kinds of feedback processes became evident in Katuah when disastrous floods occured as a result or excessive rainfall after large areas of forest were felled. The qualities of soil structure that could move and absorb water through the work of vegetation, earthworm, and microbe scale organisms was lost in this method of industrial extraction. A Regenerative Economy for human beings would involve a recognition of some of the ancient patterns of microbial relationships that have been worked out over eons of geologic time. Huge consequences have come from some of those relatively "small" decisions or adaptations. In developing co-operative and predatory behaviors, biosystems have come to live within limits of scale and tolerance that are 1mplicit to being abve in the context of the Great Energy Flows of the l3iosphere. It has now become an essential aim of humnn beings to hve within the population and resource limits of such solar initiated regenerative flows. SACRED 0CONOMY ., There's a huge old apple 1ree on the fann we live on that gave over a dozen bushels of apples this year. The apples made good applesauce and we put up about a hundred quans of iL Thick, yellow and brown, sticky sweet summer in Mason jars on the pantry shelves. When the apples fell faster than we could handle them, we called up Ed and Randye and their family came over and picked up four bushel~ to make themselves some sauce 100. This was what the land afforded us, it was what was freely offered and though it was a busy time of the year, it felt like something of a sacred duty to see that the apples were put lO good use, to accept the offering of this place and our place in the magic transfonnation of Sun and Rain and Soil into Tree and into growing Human children. The tree was planted and probably grafted by an African-American fanner a half century ago or more in the fertile Little River bottomland. Its apples have become a lot of children over the years, and I feel like we honor the fanner as well as the place when we use these apples. When we lived at Travianna there were a lot of wild grapevines that grew next to the creeks, using the alders and willows there for a natural arbor. Most years there would be a couple of bushels of fragrant wild grapes for the easy picking. Going 10 pick the grapes really XQti&afl Jourtiai pa9e 6 Efforts such as energy conservation through more efficient technologies that require less of the dreaded noxious belching of fossil fuel engines will be of great service. However, the invention and practice of human systems that tap into regenerative energy flows - such as solar ovens, heaters, collectors and batteries, along with hydrogen and possibly alcohol fuels, bioshelters, composters, wind generators, and microhydro - will aid more clearly in healing our relationship wilh the Sacred Flows of the Earth. Many primal skills of living in balance with local habitats and being able to flll many human needs from healthy forests and mrodows will also be important to this effon. Reforestation, good husbandry, and soil conservation could be seen as a form of "currency" in allowmg these potentially heallhy ecosystems to sustain themselves. Such a renewing economy could also explore ways or integrating sustainable agricultural sysll.'l'T\S into homes, offices, ponds, gardens, villages, and counties within the Biorcgional Ptovincc. A rcgen1?rative economy would guide us into concentrating more on the local qualities of supply, demand, and re-use of provisions, and less on the push to generate more and more products without regard to the effects on children, landfills, and overall costs to the environment. Instead of insisting on "continual growth" (a.k.a. greed) for the human economy, a regenerative perspective would manifest as more of a Steady State Economy; one in which the now of energy and provisions would be used and regulated for the good of the whole society and local environments by councils of members living within a given Shire, or county, of a Bioregion. Qualities of durability, thrift, and attention to the needs of systems larger than the human economy would be a major focus of this approach. I The just involvement of other life forms in the human economy would also be encburagcd. An example or this can be found in the process of Biorcmediation, in which microbes and other organisms are used in specific ways to digest and disintegrate many forms of organic and metallic activates the hunter/gather memory banks and it is sometimes a very good thing to do with kids. It is sometimes a very good thing to do alone. The chinquapins ripen about the same rime as the grapes and we would find these and gently pry them from their prick Iy husks and eat them on the spot, spitting out their thin shells and swallowing the sweet mini-chestnuts. This land is so generous. In our present lifestyle, the gathering of the offerings of the wild is mostly symbolic, but I think we long for a return 10 a more basic level of relationship with our local environment lt is sad I think, for the offerings of so many blackberry thickets, grapevines, and apple trees to go disrespected. ft is sad for busy humanity that can no longer find the time to enjoy the natural fruits of the place we live. r think we kick ourselves out of Eden every morning. I think we can walk back in any time we will. r thank this planet and these mountains, the Little River and an apple tree for the life they generously and patiently afford. This place is sacred. This place is beautiful. This place is home.... So, how do we get to this place and stay there? We can look at the examples of Native People everywhere for an answer. We see that native people are a whole lot simpler in their lifestyles. We have become a nation of the needy, needing all sorts of things that we would be better off without. We can also see that we need to cooperate with each-other more fully. Tribes, extended families, bands and villages are much more stable and powerful than our nuclear contaminants in water systems. A regenerative economy would act In ways to stop the now of such contamin:iting agents at their source. This could be done by using non-toxic replacement chemistries, or bioremcdiation, or dehydrating techniques to de-toxify or prevent some specific compounds from being released into water, soil, biotic, or atmospheric systems. However, the best way to stop contamination is lo not produce it in the first place. Better sbll, embody less of a need to use toxic agenl5 in creating proviSiqns. Monitoring flows such as those of minerals, nutrients, and re-usable wastes through settlements, forests, living soil, and life-giving waters would become a basis for this circulatory economy. Involvement in these geological movements can engender a kind or respect through familiarity, similar to that which potentially exists in the qualities of our own customs, know-how, emotions, and mediations. Both of these living patterns are necessary for human culture to sur,tivc. Hopefully it will become possible for us to envision the material form of a complexedly regenerative human society. Perhaps it would live and grow as a squash plant: keeping information in the seeds and feeding them with the "meat" of our hearts and minds; creating structures on which to extend energy collectors with the sun, soil, waters. and winds; diversifying enough so that each cell phlys a specific role in contributing to the survival of the plant, yet working together enough that.these cells are sustained by the s tructure of the whole plant. One thing aboul squash plants, though, is that they need ''rich" soil. The price to be paid is providing a kind of compost - a compost that tends not to equate well with the way most human beings think about and account wealth. Wealth comes from partidpaling in lhe sustenance of the Great Cycles of Energy of the Earth. To maim this source is to maim the source of our own economy. One has no life without the other. Rob Messick families and much better in touch with location than our governments and bureaucracies which can't deal with blackberry picking or anything near that level of real. Our families arc hard pressed to "cover all the bases" in this game we are playing now, driving kids around and driving ourselves around trying to earn enough dollars to keep driving kids around. We forget the sacredness of the place we rush through. We let our share of Eanh's sacred gifts go 10 brown rot and yellow jackets. A tribe is seldom this wasteful, even an extended family has members who are free to put up food and fuel from the local environment. Real cooperation on a local level brings the focus of the community home 10 here and now and reintegrates us into the web of life. Sacred economy is local 8conomy. This is certainly not to imply that there is anything wrong with trade, just that we will profit by looking closer to home for the basic elements of our sustenance. A collapse of the present world economic "order" would necessitate a return to local economy all over the planeL We can envision a new world 8conomic order in which communities trade directly with each other from aJI pans of the Eanh, assisted by a UPS, a global, reality based 1rading system without money or middlemen ..... These are good things a person can dream about while making apple.~uce. .,,. ~ fr - Will'Asbe 811.~on Sprlnq, 1991 �Robin Cape and lvo Ballentine are literally buildir,g a life for themselves from the waste generated by our society. Tire pair mah! a living salvaging, recycling, and finding creative uses for "refuse'' - literally, those things t/rarsociery /ras refused. Using mostly salvaged materials. they restored a small, mndown lwuse near the end of a small street in the city of As/reville, where they live with their infant son Django. This family is nor just surviving - they are living well. They /rave found a richness in the goods t/rat others have discarded: a life filled with love, well-being, and a sense of meaning and purpose. As a result of their unique perspective, tl,ey have valuable insights on our society and a clear sense ofpriorities t/rat most people overlook in the /rustle and bustle of accumulation. "Money is the Lowest Form of Wealth" An Interview with lvo Ballentine and Robin Cap e Kat(iah : How do you go about your work? Robin: It's just keeping our eyes open and finding a place to put lhe things lhat come. In a sense, it's a matter of doing what you can with what you have. We go out and see what we can find, and then we think of the best uses for the things we have found. With practice. we have gotten better at it. Ivo: It's awo.reness, and stepping out of our way a little bit to ask, "Hey, is that thing gonna get thrown away?" My route is my day, and what I come up with is whatever I find along the way. I just look in on my streets, and it's new every day. Somebody else has thrown something else away that we can find a use for. that somebody would buy, or somebody somewhere else would want. We think of ourselves as "re-routers," because recycle has gotten so overused. Robin: And recycling isn't necessarily the best use for an item. Re-using is the best use, because that saves the most energy, and geis away from the idea that 1f we just throw something away, it's somebody ebe·s job to recycle iL We have 10 be responsible for our own stuff. We can't just throw it away. When we re-use an item, or we re-route it to a person who wiU re-use it, we are saving the object iiself and also countering the whole concept of this thing as "trash," That action says. "This isn't LrnSh. This still has value." lvo: [ think everyone should start a relationship with "the mill": che paper processing plant. the metal processing plant, or even giving their cans to the fire depanment. When you take stuff to the mill, you learn about what's going on. You start 10 think about the transmission of the goods. Kat(llll1: 'The mill" being the existing reclamation system. and "transmission" meaning moving stuff 10 where it belongs. lvo: Yeah. Kar1iah: Your equipment is basically a pickup truck and some trailers. lvo: We pull the trailers w11h an old 1929 Model A Ford, but not with the pickup. l did this with my Model A when I didn't have a Lr.tiler, and the Model A did fine for me. We don't have a junkyard, so "IT3llsmission" to us means keeping things organiLed and keeping things moving. We have trailers for metal, aluminum, and glass, and we ,. Spr,-n41 ,l99 I have to be caretul about not ovenoawiit ourselves. We don't gather any more than we can put right back into the system. We don't go out of our way. either. When we are going to the grocery store. we're looking out for things we might be able to pick up along !he way. We wou!9,n't hav~ a warehol§e way~ut m the county to sllish aU this stuff, because that would just be a waste. Our warehouse is right in the same liule central area. Katua/r: And stuff always turns up? Roblll: We teamed a lot gathering the materials 10 build our house. first, you get the idea and make the plans. Then you have to get out and get started on the work. By actively looking for the things, we've found that often what you want comes to you. Like windows. We knew we needed $Orne windows, and just when we needed them. we were asked to clean up n remodeling job at a church, and they were throwing away all these old-style, hand-le.-idcd windows that you now see in the house. These and man}' more. A lot had been broken before we could reach them, and a 101 more we have sold or given away. Now we have more windows than we could ever want. Robin: If you make a clear enough plan in your mind, oftentimes you are going to materialize it. Bue then you al~ have 10 be able to build your house or complete your plan using whnt comes, rather than having to have everything custom-mndc. Looking for this propeny, we looked and looked and looked, and I kept having the feeling that what we were looking for was out there. The action of looking helped us 10 clarify in our minds what we really v.antcd to find. Kar1iali: So being flexible helps when you are doing n:cydmg and salvage. You get an idea. but tl1en when you get the stufT you change the idea. too. Rohin: Yes. ll's t.TI;alivc. AWtlUII. l'\JIUUlel pan OJ tnat creativity is being able to make stuff out of things that people have already discarded. Robin: We have such fun making our "Compost Cards." They are postcards that we make using pjctw-cs from mag\\7,ines we ij.uipl the dumpsters backco v.ith cardboard from cereal boxes. They're not production cards. They arc each one-of-a-kind cards. We don't make any money on them 10 spe3.k of. We figured out that we might make $4.00 an hour for the time spent. Ivo: That's lhe whole thing, though: we find other profits. There are so many profiis other than money. Jreally think that money is one of the lowest forms of wealth. With the cards, there is the fun and there is the togetherness of doing it. beyond any money involved. And when people see them. the cards get everybody talking. Robin: And I make jewelry out of old linoleum 0ooring. It looki. very nice after il's been refinished and hung with beads, I buy some beads at lhe nea market, but l also make long beads out of the insulation on electrical wires. The jewelry sells very well in the citie.s. l call it "composite materials," because ritzy ladies don't like 10 think about hanging old floors from their ears. I used to make an. I used 10 do ceramic:!' and weaving, and I was always buying expensive materials trying to make my an. A lot or my worli. was about the Earth, but at the same time I was using energy to keep an incredibly hot kiln going for days at a nme to produce my l>tatcments about the Earth. For me, it's a bcucr statement to make :irt out of smff that ii. already here. It's fun, .and people go, ''Ohl You made thh is from that old stuff1 l \\Ould never have seen that." It rcqu~ looking a1 something th:11 may seem to have no value and then changmg it to make it into something of beauty and worth. I Phoio by ltodncy \\ cbb (. ontinued oq D<,\l 1'"4") c D ,Wt\lpfi J o \ t ~ 7 �(conunucd from page 7) have more fun now making linoleum jewelry than 1 had creating my art before. Kauwh: lt is interesting what you said earlier about "materializing," bocause our society is very materialistic. Even though they have so much, people are always wanting something else and putting aside what they already have in order to get it. It feels like you are crearing the life you want our of the discarded fragments of the American Dream. Robin: From time 10 time. of course, we have to take a load 10 the dump. We always bring recyclables along with the garbage. That saves us the tipping fee, and we can get in for free. Once we're in there. we can poke a.round. We find aluminum, copper. batteries. antiques...it's amazing how much valuable stuff is just being tossed away. Lately it"s been slimmer pickings, but for awhile we'd be coming out of there with $50 worth of stuff almost every time. I hope that the new dump is going 10 be more efficient. They say that they are going 10 call it a Robin: Last year 1 picked up a book by Alan WattS. He made the point that although we constantly talk about America as a materialist society, that is not what America is at all. We are a concepmal society. Americans in general don't take care of their material goods. They say, "Oh if I just could have that, then everything would be great." But it's not actually the thing they want, h's the striving for something. As often as not, when !hey actually obtain an object, it goes out in the back yard until it rusts, and then they throw it away. Americans don't take care of material things, and I've come to think that really being materialistic may not be so bad. If we were really materialistic, we would take care of our material things better. We're symbolistic. The symbol of good taste is imitation cheese. It's not the good taste. IL's the symbol of good taste. Kattwh: When we buy stuff, we think "I'm ,uying mushrooms," not "I'm buying nushrooms, and I'm buying a mushroom .ontainer." Some things are garbage even before ve buy them. Ka11wh: So a lot of recycling has to do with being able to tell when something is valuable. Ivo: To my mind, everything has value. There is not much that is nOt worth something in some way. We just haven't figured it out yet. The whole process is figuring it out. For instance, our bathroom floor is made of solid mahogany. A lumber company in town getS plywood from Honduras. It is packed in crates made of mahogany wood. They take the plywood out and throw the crates away. We picked up the crates, took all the nails out of them, and now we have a mahogany floor. All that tongue-and-groove siding on the gazebo was given to us at the lumber yard - right on the day we needed it. It's being in those alleyways that puts you in touch with those goodies. That wood was going to get wasted, even though it was very valuable. Now look at it! Robin: We have a small warehouse where we store things, and we find after making the rounds of the flea markets that then: is some stuff that we cannot seem to put back into society. It may be because the person out there who wantS it probably lives in Colombia, and we can't get the stuff to the places where people would take the time 10 take the screws out and re-use them someplace where people would see these items as goods rather than as waste. Ivo: When there's something in our warehouse that we don't know what 10 do with, we just look at it in a different way. We sec it as pans and strip it down. Maybe there's lots of screws or nuts and bolts in it that are perfectly useable, or maybe there's a piece of wood that could be used for something else. A lot of what we do is 10 strip things down. We don't have 10 go shopping for hard wan:, for one thing. We just go down to our bins and boxes and find ii. "4tiulh JoumaL rm9c 8 belong. One thing we c-0uld easily live without is ~e "throwa~ay society" concept that says. "I'll JUSt throw this away and forger the other five and one half billion people's opinion on it." We all need a metal pile, a glass pile, and a paper pile, and we all need to take care of them be talking about them, and getting stuff to whe~ it belongs. One might not make much money from it, bur it's a mauer of tucking it in, of taking care of the future. The best thing would be to change our a1ticude about things from the instant we acquire them. We need to think, "Now I'm the steward of this. How am I going 10 take care of this? What am I going to do with this?" And then follow it through. When we buy something, do we think about where it came from? Do we think about what it ?Ontains? Do we think ~bout what it is packaged tn? Maybe we shouldn t buy the mushrooms in a ,tyrofoam container, for instance, unless we have 1 specific use for that styrofoam container. Even hough the styrofoam container of mushrooms is mly 89¢ and unbagged mushrooms are 99¢, the ost of the container · the living cost - has to be dded in, even if it doesn't come directly out of ,ur pockets. Photn by Rodney Webb "Reclamation Center." 1 hope that means that we're not going to throw away something like $30,000 wonh of ready recyclables per day, which is what they say is happening now. Thar's why someone can go in there now and find $100 wonh of stuff in one visit - and that's just ready recyclables: metals, glass, and paper. That's not even mentioning antiques. lvo: Some things are garbage, and some llings are just difficult 10 use - like aluminum ;creen doors. We get 10 of them a month at least, all different sizes, all custom-made for different houses. There are no real Standards. Aluminum windows are the same way. There's very little chance that we'd find another space that would exactly fit them. so we strip them down and recycle them. We wish that someone would Stan a small forge that would take aluminum and make some worthwhile thing out of it. We could make a little money selling to them, and they could save a whole lot of money. Kar1lah: That's a good idea: spin-off indusrnes. 100? Robin: The Smith and Hawken Company sells aluminum cast benches, very small benches. for $795. They contain maybe 50. maybe 100, pounds of aluminum. We sell 50 pounds of aluminum for $14. rf we could provide their stock, we could get maybe $20 out of it, and the company would keep a lot more of tl1at $795. lvo: I've hauled things to the dumpster for people, and they've said "If you see any hinges around, I'll buy them from you." Several times I've stripped pans off items they have given me and sold those parts back to the same people. Once they see stuff as "tra.Sh," they're blind 10 what might be in there. But if we're hauling aluminum and there's a piece of steel in there. even though 1 may not need that piece of steel, I take it anyway and throw it on my steel pile. which is continually going to the scmpyard. I call the steelyard the "the no-pay mill," because they recycle it, but they don't pay me anything for it. In the meantime, though, I get to use it if 1need it. This is an example of "dumpster karma." It's not only a mauer of making a li\'ing. It's trying to take care of things and putting them where they Ivo: We've been doing building salvage and demolition clean-up work. It's really helped us while we were working on our house, but more and more people doing building projects an: calling us because they need these goods, 100. Now thnc we're finishing up our own place. I want 10 put together a crew that's made up of people who want wood and other building materials to take over these jobs. And t want 10 learn more about wood thi~ year, because people who really know wood are telling me that the wood being thrown away i$ a thousand times better than the wood wl! are able to buy today. We need to save that old wood. We are completely into the practice of cutting down more and more trees and driving the price up. whereas what we really need to do is to go back and have a new understancling of wood and Kattlah: Do you sell things from your stash, Spri.f\9, 1991 �figure out that this is really wonh something. These old boards remind us of our grandparents' lives. Our grandfather might have cut this tree. This is the tree, the wood, wood like this doesn't grow anymore. This is something really, really imponant Old joists can be new furniture. It doesn't matter what we make out of iL It just matters that the wood's not wasted, and that it is used over and over. It's a renewable resource, but not in a way that we can waste it disrurbs me that some people look at re-routers and recyclers as n-ash, like "Oh, you're in the dumpster? You're trash." There are several responses when people come on us at work. One response is, "Alright!" and the other is, "Uggghhhh." And it huns sometimes when people look at me and go "Ewww, you're trash." I have to keep reminding myself, 'Tm not" It's easy 10 buy into that when you're climbing in and out of dumpsters. lvo: Once I was going from one litter barrel Robin: Several times while doing salvage, we've run into a situation that bothers us greatly. That's when the person in charge of a building demands a payment to allow us 10 retrieve stuff. That's fine as long as those people are willing to salvage what they can, because if they set the value on it, then they are responsible for getting it out. But it's not right for good materials to be wasted. It would be better for the people in charge ro honestly embrace the idea that a building is coming down, get out what they can, then let go of the rest, and be joyous about other people going in and getting what they could. We have to be more honest about our commitment to our own labor. If people are not willing to do what needs to be done, then they need 10 move out of the way and open those opportunities for others. Robin: Part of it is 10 release and acknowledge and hope that there are other people out there who arc doing the work, too, and that people will pick up what they can use. For awhile we were feeling like it wasn't getting picked up, and maybe we'd beu.cr eick ilup, so that when someone's ready for it. it's here. Well.'wc can·1 do that for everything. Everybody has to help. Katuah: It is kind of underground. It's a sub-culture. Robin: I suppose it's inevitable, but it Sprlnq, 1991 Ivo: Or that's going to break and they're going to throw it away'! But moving metal the way we do. and thinking about everything in this way, that can get real hlll'd, too. It's not easy work. Help would be great. To know that more people are doing it would be real good, because we could feel like, "OK, maybe I can't get that particular item. but it's going to get taken care of." lvo: It drove us nuts, because there is so much waste and it really hurt us, seeing it. Robin: The flea market is one. It's a great place • kind of like an underground marketplace, except that it's not underground - where people rrade stuff off: "Iley, rm not using this any more, can you use this?" ''Yeah, I can use that" lvo: The world slows down a bit, and you make friends with it. It's a different way. Robin: And who wants to worlc a job 10 hours a day to get this stuff that they don't know what they are going to do with? Robin: For awhile we did try 10 do everything. But we can't do everyrlting. Like one pc11ion can't save the world. You can try but you'd blow out in the process. We're having to learn that. Living in the city, it's pretty mind-blowing how much gets thrown away, and for awhile we were just all the ume husding, hu.srling, lmstling! Karuah: Precisely. That's another case when the symbol of value has come into conflict with real value. It comes down 10 the question of where our commitments really are. I'd like to know if there other options for re-routi ng items. Robin: lt is. And a lot of people our age disdain the flea market and look down on that class of people. That seems funny 10 me. because the flea market is a place where people value this old scuff and seek it out The flea market, the mill - they are there. and there are real people working those places. We've become very good friends with the people at the metal mill in town. They give us Christmas gifts, and they gave us baby gift~. They're our friends. We see each other regularly; we have a relationship with those people. They're part of our community. Living in a community includes alt the people we come in contact with, whether they are our groovy friend~ or not Living in community involves knowing the names of I.he people in the stores or the lumber yard we go 10 and letting those people know who we are. If we are friendly to those people and accept them into our community, then they're more open to sharing with us the stuff that would otherwise get wasted. Ivo: We try to be non-consumers. We try to offset the waste in this country. We're trying to do more with less, and use what people throw away, and a lot of times we find that those goods arc better than what we can buy. Phoio by Rodney Webb to another with my bag, and a homeless person came to me and asked to borrow money. I just said, "Hey, it's laying everywhere!" And he said, "I'm not going to pick up irash." Where did he think my money came from?! All l do is trade my trash for money, so my money must be rrash too. People never seem to think of money as being dirty. We never even think about that We play with our money, and then we sit down to cat. Robin: Someone asked me one day what we do for a living. I said that what we do is try to keep a low overhead. That's a big pan of being in the salvage business: keeping a low overhead. That's sometimes hard to believe when the bills come due. Then l am reminded that I am still tapped into this modem-day society. But for the most pan we do pretty well at staying out of the monetary now. We don't garden as much as we want to, but we've been working on our house and preparing the gardens. I saw a video recently about some tribal people in Africa. All the women do most of the day is pound millet 10 feed their families. They don't have much, but their needs are very small. lt made me wish I could discover the joy in such a simple life. lvo: We want to change the way we can change. The way we can change is not stopping and staning up again. It's working slowly and in truth and in power with what we have and what we know, in the spirit of trying to let it occur. All we can do is work at it. We all need 10 suut by asking what we can do. We hear all the rime about what's bad and what's killing us, but people need to know about what we can do and what ideas are working what heals. People tend to think that they are basically helpless and that because the world's so big that their little pan doesn't matter. This is death. We want 10 teach people that the little pan that we each play is what mancrs; that those little pieces add up in a big way. and that is all there is. It empowers us. That's life. lnien,iew recorded by Rodney Webb and llenry Eckler Robin and /vo's "Compos, Cards" and Robin's "Collaborations" jewelry are/or sale ar 1he "What Do You \Vant?" store on Luingu,n A~·e. m Asheville. Tlae two also have a boo1h 01 the Asheville Antique Mall at the corner of \Valnw Sr. and lexing1on Ave. where they sell valuable pieces that 1hey J,avefound in their salvaging. �THE CLARKSVILLE "MIRACLE" by Griscom Morgan Once we undersl.'.llld the cause of the decline of rural communities, many opponunities and resources are at hand for canying out corrective action. One example is the story of William Bailey, who was the president of the First National Bank of Clarksville, Tennessee during the Great Depression of the l 930's. Bailey made a habit of visiting local farmers to stay in touch and to check on the condition of their operations. During one of these visits a local fanner named Peter Barker spoke frankly to the b:inker saying, "I am a good fanner and have plenty of food in production, but I can't sell the food, because you have all the money, inste:id of it being the hands of the people who need to buy what I can grow. "You won't lend the money, except at an in1e~t rate which is higher than the people of lhis county can afford. Since the local people can't afford to borrow it, you're investing your bank's money outside the county. Because of this. the whole economy of our coun1y is at a Sl.'.llldsrilJ!" William Bailey saw the point. Agricultur>!, labor, and enterprise were quite sufficient for a successful economy in Mon1gomery County. lie saw the county was suffering because it had little money in circulation. He saw that he had been acting on a banker's first impulse, which was 10 follow the highest interest rates and invest where they could be found. Bailey cared about the people in his community, and he saw that if the county's economic woes were 10 be solved. there would have to be a good supply of money in continual circulation. He knew if he offered low-interest loans, the local people would borrow the capital and keep it circulating. He also knew that he could guide lhe loans to see that they were invested where they were needed in the community. But it would be up to the people themselves 10 mount a campaign 10 buy locally 10 keep that money from leaving the county. Bailey began loaning the bank's available capital as low interest loans to the people of the county, and borrowed money from outside the county 10 augment 1he available capital. He analyzed the county economy and suggested ways to shore up the weak points, as well as responding 10 people who came 10 him asking for loans. Always his main emphasis was 10 keep money circulating in the county. Money in an economy is like the blood circulating in the body: if it bleeds out, then the body dies. One reason Bailey was successful was his ability to make the local people realize that finance was like the crucial role of the blood, and that everybody in the community. nor just the bankers, must feel responsible for it. !he morale of the community was very tmportant. But the crux of the whole mauer was that William Bailey was not just looking out for his institution and for his own individual profit. Ile saw his firs1 responsibility as being 10 the community. His policies met with success. Mon1gomery County rose from being one of the 10 poorest counties in Tennessee to become one of 1he IO most prosperous counties in the state. What happened in Montgomery County became widely known at the time. Some thought Xotuah JoumaL pa!JC 10 that what happened in Clarksville was close to the miraculous. Later, William Bailey was the first small-town banker to be chosen president of the American Banker.; Association. He always said, however, that he was never able to convince American bankers or American businessmen to accept the basic perspective of their social responsibility as bankers. The Clarksville "miracle" was no miracle. It was just common sense. What happened in Clarksville, Tennessee was very similar to wha1 happened in a small town in Austria at about the same rime. Austna was aJso suffering from the Depression of the 1930's. The small mountain town of Woergl was in economic collapse. and its people were starving. The mayor of the town remembered that 100 years earlier, when the town had been without roads and was isolated from the rest of Europe, it had been prosperous. It therefore seemed absurd that they should be starving when they clearly possessed the conditions necessary for full employmenc and prosperity. Work needed 10 be done, and they had in the local area aJI the resources necessary to feed and clothe themselves. The mayor persuaded the people of his community to exchange their Austrian currency for a local currency, which would be subject 10 an annual tax 10 discourage people from hoarding it out of circulation. Three monihs after the)'. began circulating the taxed money, lhey had full employment in the community, in comparison 10 the desperate unemployment they had been suffering earlier. By the end of the yeauhe town was once again prosperous. and the mayors of other Austrian towns began to follow suiL But the Bank of Austria had the government prohibit the practice because it was driving the national currency out of circulation. In both these cases, although the actions taken wen: different, the end results were similar. When money becomes the medium of savings instead of the medium of exchange. people suffer, and damage is done to the whole economy. When money migra1es from an area, then that area sinks into depression and the economy stagnates. Communities can take steps lo ensure the health of their local economies. Self-Help Credit Union In 1980, the Center ror Communi1y Stir· Help was founded in Durham, NC m order IO help low-income people in !.he area gain ownership of lheir jobs and their homes. The CCSH provided tcehnical nssislance to worker-owned nnd othcT cooperative businesses. In 1984. the Cemer saw need t0 start !.he SelC-Help Crcdu Union ( SHCU) in order 10 provide loans to these businesses nnd IO encourage the building or low-income housing. The SHCU is a bona fuk credit union, a regulated, fcdcrally insured depo~tory insti1ution. The Center also. in 1984, began 1hc Self-Help Ventures Fund, a non-profit revolving loan Cund (RLF). In 1988, lhe SHCU opened an office in Asheville IO scrvc the mounuin region. This past ye.ir, the WNC office provided more than 5700,000 in l(Xllls, including eight business loans. fi\'e home mortgages, six 103lls from iL\ Working Women's Fund, and one loan through iL~ Self-Help Ventures Fund It also made 13 loans worth over $50,000 through the NC Rural Center's Microcnl.Ctpri~ Loon Program. In lhis program, business spccialiru; at WarTCII Wilson College's Black Swan Center and at McDowell, Mayland, and Isothcnnal Communily Colleges work wilh emerging cnireprcncurs who need small loans nnd technical assistance in ordct 10 get their businesses going. The SHCU provides the loans from a pool or runds set up by the NC Rural Center. Unfortun:ucly, the interest r:ue is quite high. In the WNC area, lhe SHCU has helped finance Stone Soup ResL1uran1, Nnntahal:i Outdoor Center, Asheville Monicssori School, YMJ Cuhural Center, ABC Recycling, and other small business \'Cnturcs. Self Help Credit Union 12 1/2-A Wall Street P. O. Box 3192 Ashe~ille, r-.c 28802 (704) 253.5251 Mountain Microtnterprise Fund do Chris Just 701 Warren WIison Rond Swannano:i, NC 28778 (704) 298-3325 Working Women's Fund do nVCA Women's Re.source Center Asheville, NC 28801 (704) 254-7209 Griscom Morgan worked closely with his father, Arthur Morgan. the visionary engineer and rite first director ofthe Tennes.fee \'alley Amltoriry. At his father's request Griscom traveled 10 The S0111/iem Appalachians to find a location for an in1en1io11al community. Griscom found a beautiful spot in the meadows along the Somlt Fork of the Toe River where the Celo Comm1111iry still prospers today. Bur Griscom could not .Hay in the mountains. He fell there was work to be dnne ill /tis native town of Yellow Springs, Ohio were he rewrneti and with his wife, Jane.founded Community Services, Inc., a "think tank" and resource tenter for comnuu,iry living i11 ntral area.r. Commiuzin· Services can be contacted tlt Box 243; Ye/lo"; Springs, OH 4538i., Drawinc by Rab Meuidl: Sprtn<J, 1991 �The Village by Snow Bear Tlze village lzums witlz activity, all cenJeri11g on providing for the basic luunan and material needs of ics inhabitants ... A circle ofartisans, including some childreri. sit coiling. molding, and pressing wee gray clay into fonns offunction and beauty that wiff later be tempered in the open fire. Others skin and butcher the carcass of a you11g whitetail doe that han9s from a chokecherry, using flakes offlint picked up by the lodge where theflintknappers sit. The rhythmic clacking ofthe toolmakers' Juunmerstones striking theflilll cores is as soothing as distant drums. In the warmth of the spring sun, deer hides are being scraped, rubbed with mashed brains, stretched, pulled, and then smoked over smoldering fires until ,heir traTLeformation imo a soft, srrong fabric is complete. Skilled hands thenfashio11 the buckskin into moccasins and shirts. The remnants go into the making of po11clzes and lacing. emphasizing the preciousness of every scrap ofthe deer's skin a11d every moment ofthe labor that cransfom1ed it. One man sits spinning a carrail stalk between his pabns,pressing it downward into the yucca stalkfireboard a11chored beneath /us feet. Smoke curfs II{) in a thin plume. and in a surprisingly slwrt time, he tenderly places a small glowing coal 011to the cauail down and cedarbark tinder. His breath brings the glow into flame, and a group of young men begin working with this gift offire, /,eating and s1raigl11e11ing rivercane into bfowg1111s. Older, patient, steady hands fletch yellow locust darr slzafcs with thistledown. Nearby, a wizened grandmother, with uncanny deftness, peels and splits riverca11efor her double-weave basket. She internvines splits briglzcened with the orange juice ofbloodroot with contrasting lengths dyed dark brown with walnut bark. looking up, the old woman smiles at the children pounding dark red dent corn imo meal. They use a hickory log that has been burned and scraped inro a 11wrcar and a hickory sapling char has been stripped and scrapt•d into a pestle. At the cooking fire, a growrdlwg is smjfcd with cornbread dough. wild ginger, and peppcroot, wrapped in wet clay 011d covered with hot coals to bake with cornbread ashcakes. SpriWJ, 199 I The cooks drop hot rocks into a rawhide pot hanging from a tripod to bail a ve11iso11 stew comaini11g wild leeks, choran greens, and solomon seal tubers. In the wooded coves above the riverbonom village, a small, quiet scouri11g parry lopes along at wolf-trot, sca11ning the mo11nrai11sides for the gifts of namre 1h01 supply their people with food, medicille, and row mmerials that defi11e a cult11re. The J,erbman wlw leads the scowing party scops, drops t0 the ground, looks up to the sky, and makes a prayer to ack11owledge with thanks the awesome forces that have united to bring healing and sustenance u, the people. He ties together a twist of tobacco and a lock of his own hair 1h01 he mighr make a gift ro the world, before his people gather anything on this journey. The scours res11me their wolf-trot, but stop to examine every discernible sign. the mushrooms that have bee11 nibbled by whitefoot mouse and box wrrle; the core of a white pi,re cone that has been neatly stripped ofits scales and seeds by a gray squirrel; the greenbrier shoocs browsed by a whitetail buck; rhe meucufously picked a11d stacked crayfish shells 011 the rock next to the deep raccoon hind-tracks in the creek.sand. This is a world 10 be see11, heard, u,uched, and smelled, a gift ofthe Earth Mother and the Spirit-/11.-All-Things. To move through it any other way seems 1mgratef11l. The scowing parry remrns laden with the Mother's bo1mcy: poplar bark to be twined imo cordoge; pitch scraped from wounded pines/or a waterproof glue made with powdered charcoal; resinous pine/or starting fires in wet weather; cucwnber root, solomon's seal, and bluff mustard, sassafras, ginger, and sweet birch: a deer skull and mrkey feathers - bur above all, kMwledge. Knowledge of where to/ind the freshest spring water, where the deer have been bedding down, wlzere the turkeys have bee11 scratching and roosting, where the large rro,u gather under boulders in deep, shimmering pools. Knowledge: that the people may live ... This picture of village life is not, as it might seem, ancient history. These were scenes from the daily life of the Riverc;ine Rendezvous held at Unicoi State Park in I lelen, Georgia in April, 1990. This rendezvous was an outgrowth Drawing b)- Manha Tree of the Eanhskills Workshops held in the same riverbonom meadow each spring and fall for the last six years. Darry Wood, Bob Slack, Jr., and myself have had the privilege of hosting and instructing these workshops with the help of talented, accomplished guest insiructo!'1>. The The 1990 Rendezvous, however, brought together over 15 instructors and almost 50 participanis, many of whom we have i;r!!V.1l 10 know closely over the years. One shared perception is that these gatherings are much more than an educational event. The skills shared there are of the eye and hand, but just as imponantly, of the mind and hean: knowledge and intuiriveness complemented by patience and detennination, a feeling of harmony with the things we shape, and a vision of beauty, all blended into a balanced whole. Some aspects of che sacred work accomplished there can be described and communicated; some of what happens there must be felt and experienced. One becomes pan of a small, temporary village, but in another sense, we become part of a more pennanent village of the ancients of all cultures, who lived by these ways for thousands of years. These skills can be used 10 create a sustainable economy at iis purest - a wealth that will last as long as the natural world lasts, as long as the village is sensitive 10 the rhythm and flow of the life of the land. A nature-based economy knows both bounty and shonage, but nature rarely produces true poveny. Blue tongue disease may cause a decline in the deer population, but the wild turkey, also feeding on white oak acorns, will probably increase. A decline in hard mast can reduce the number of deer, bear, and turkey, bUl the trout and beaver will probably be unaffected. Of course, human beings arc capable of bringing it all 10 an end; but there is a tremendous feeling of security in knowing tha1 when the oil runs om, when the money-ba.--ed economy collapses of its own weight. one possesses Lhe knowledge 10 create and sustain a rich life, full of beauty and bounty. The essence of this life, the element that makes it fulfilling. is the village: people of (IXll\linuod.., pai;e 12) '.Kattmh Journal pn9c 11 �(cootinucd from page 11) like mind gathering to pursue common endeavors within the comforting security of nature. People return 10 the Eanhskills gatherings as much for the village experience as for the potential to increase their knowledge. It is a basic human need often denied by our individualistic, companmentalized society. In the village created by the EanhskiUs gatherings. we Ullce responsibility for creating our own material culture, music, an, stories and legends. rather than having i1 spoon-fed 10 us by an industrial society that refuses 10 base itself on respect for the One Great Life. In doing so, our minds, hearts, and spirits grow stronger. I know of no one who has not been touched by the plaintive cry of the Lakota flute in the pre-&.wn mist; no one who is not deeply enriched by the stories absorbed while gazing into the hean of the campfire; no one whose heart does not know a pure joy when they have worked the magic of calling fire from the bow and drill. As one whose life is controlled by the pursuit of money, my return to this (and other) villages is always revivifying; it feels like I reclaim, for a shon rime, my true place in this world. As h~mankind develops. this will come: a life in which our "economic" pursuits wi.11 not deny our need for communal contact, spiritual growth. cultural stimulation, and artistic endeavor. Snow Bear is an herbalist, n.awralist, eanhskills instructor, and storyrcller. He is a staffteam supervisor at tlze 0111ckxJr Tlu:rapeutic Program i11 C/e-.,eland, Georgia and co-director with his ll'ifc Khalisa of the Pepper/and Fann Camp. Snow Bear can be comacted by writing c/o Pepper/and Farm Camp; Rt. 4, Box 255-8; Murphy, NC 28906 or calling (7{},1)494-2353. The 1991 RnvcOM Rentfewo11s will rake pl&e on April 16-21121 Vnu:r)I Suue Parle, /Iden. Georgia. Pre-rcgwr=n isSl.15 and includes campzng, instrucrion. ond two meals per day. Chew urt PtJy,able lQ "Earrhskills ll'orJ:sl:op." For more informmion, call or wriu:: Bob Sloe.Ir.. Jr.: Unicoi Sratc Par.Ir.: Box 1029; lfeltn, GA 30J45 (4()4) 878-220/ (£.rt , 282). Insrructor Darry Wood with Eva Bigwirch "through dreams, through magic" she says !ihe can fly. says she can fly feathen; and wings. bones and Lhings, says she can fly she says lhe eanh feels like her body sky feels like her home she moves out over the water but she always goes alone says she can fly, yeah she says she can fly feathers and wings, bones and things lisLen to the songs that the spirits sing she says she can fly well once I knew a woman now she's more than that she flies up lo 1he scm at night but she keeps on coming back i;he says she can fly, says she can fly bones and wings, feathers and lhingr., listen to the songs that the spirits sing the ~now owl guides her journey and the hawk knows where she goes the eagle gives her life and light but she travels with the crows oh she says she can fly, says she can fly feathers and wings, bones and things listen to the song that the dark bird ~ings feathers and wings. bones and things. listen to the song that the spirit sings, the spirit sings "-atuals Journot J'"'J0 1:i poems by Gary Lawless drawing by Stephen Petroff they read their stories in our bones, heated by flame, cracks, sharp ridges, fingers tracing futures etched by fire. we carry your life in our blood, the p~se of story begins in our marrow, a deep, nch red. you read its traces in our bones. hands in the fire: "for the marrow is known to be the dwelling place of souls" when they wish to find us they call to us in their dreams. we answer them through bone, through fire. (from "Ice Tattoo•) When the animals come to us, asking for our help. . will we know what they are saymg? When the plants speak to us in their delicate, beautiful language, will we be able to answer them? When the planet herself sings to us in our dreams, will we be able to wake ourselves, and act? Por:ms and drawing from the book FITTI Sight of Land by Gary Law/us, published /9')() by 8/aclt.btrr, Boou. Aw1ilablefor $7.50 plus shippmgfrom the publishtr at: RJl. I, Box 228; Nobleboro. ME; Gulfof Maint Bioregion 04555 6prln(J: 1991 �FOOD MOVERS: Ron Ainspan and Mountain Food Products not show up in time. Theo, although a company may be doing a great business, at the same time it's bouncing checks all over the place or it's running out of funds 10 do what needs to be done. It's in trouble I like being small. We've sacrificed some of the closeness that we had. Personally I think that it makes sense 10 grow slowly, so we can maintain the kind or environment in which people can keep a connection with each other. We hold staff meetings every week to involve all the employees in the operation of the business, 10 talk about personal relationships · whatever comes up. It's like a family; we have our quarrels, and we try to work stuff out, either at staff meetings or in smaller personal talks in the course of the day's work. For years local food growers have said that the lack of a developed market for organic and locally-grown produce was holding back alrerflQ/ive agricu/mrefrom raking itS riglefu/ place in our regional economy. Ron Ainspan was one of those growers. Seeing the problem clearly, he built a local food distriblllion network thaJ now stands ready 10 meet the needs of those w/w produce and those who wish to buy wlwlesome and m11ri1io11s nwumain-grownfruit and vegetables. The Mow11ain Foods plan is now nwving into its second stage. With rite network secure, Ron is now actively helping growers to organize and to produce the food thaJ will fill the niche the Mouruain Food Products Company has created. Ron is an enabler. He is one who can bring a vision inro physical manifestation. This calling requires special skills.· patience, dedication, a genius/or strategic maneuvering, and a clear sense of purpose. And, as Ron re/ls us in the following interview, those who set out to realize their dream must walk the narrow tightrope of inregril)' . keeping their principles while creating a vessel that will stay a/u)OJ in the currents of physical reality. Katuah: Can workers participate financially in the company? Ron Ainspan: We started a profiL-sharing plan that we made up ourselves. People get a check every three months based on how the company is doing, and on how much they work. Full-time workers are eligible to receive a half-share six months after they start and a full share after a year. Part-time workers are eligible for a half-share after their first year. It is an incentive for people to stick around. Kat(Ulh How did you get the idea that being a food distributor was a meaningful avenue for social change? Ron Alnspan: I've been involved in encouraging the local agricultural market for quite awhile. During the early '80's 1 was growing produce to sell 10 local markets, and during that time, I helped to set up the Tailgate Market in Asheville, which is a growers' market now locared on Merrimon Avenue. It was in 1984 when a small group of local producer:; called some meetings, and we talked about the idea of working toge1her to distribu1e our producL\ • bakery goods, sprou1s, tofu, and produce. l "as finishing my gardening for the season. so I staned 10 coordinate the whole thing and began deliveries. Mounta.in food Products hns been doing it ever since, although now we focus on produce almost exclusively. After we had been going for two or three months. I met a woman who was working in produce at The Fresh Market, Debbie Thomas. We became a pannership, and stancd LO contacr restaurants and some grocery stores 10 notify them that we were distributing produce. The business really took off, and we have become a good-:;ized purveyor of produce, selling primarily 10 restaurants, but also to some retail stores. Karuah : How big is the company'! Ron Ainspan: We have 16 or 17 people and five trucks. We sell wholesale only, making deliveries 10 Asheville, Hendersonville, and as far west as Bryson City. Only one truck is refrigerated; the rest are small delivery vehicles, from Mandard cargo vans up 10 pa.reel-type trucks. We do a lot of shon routes. We shuttle food in and out of here from 6 or 6:30 in the morning to four o'clock in the afternoon. The little intersection out~ide the office is a traffic jam in the mornings · with people rushing back and forth with pallet jacks and hand ltllCkli for several Sptit1CJ, 19!.lt Phoco by Rodney Webb hours. It's a scene of half-organized confusion ...trucks going out and coming in ... people pulling food out of the coolers. Panicularly during the summer season, it's a constant hustle to get the food out to the people the way they want it. when they wan, 11. But it's fun. Kattiali: How many coolers are there? Ron Ainspan: We've got two walk-in coolers. One is 12 feet by 30 feet. and the other is a couple of feet longer, nnd then we have dry storage space in the rooms. We're going 10 have 10 expand the smaller cooler. tx.-causc we've been busring the scams out ofit this year. We have had 10 buy at least one vehicle every year and do some kind of cooler e:,.pansion every other year since we ~tarted. It doesn't seem 10 stop. I would like ii if our rate of growth did slow down. If a company grows too big 100 fast, then it has 10 incorporate systematized relationships 10 maintain standards of quality and 10 keep clear accountability for evcl)•body's activities. It begins to involve very bureaucratic systems, and everybody become:. subject 10 rules that don't make sense to anybody except the people at the lOp. everybody else becomes a puppet 10 to the rules. But if a company growl> slowly. and tries, as we've tried 10 do, 10 involve everybody in a lot of the aspects of the business, then people can maintain a connection 10 the whole operation, even as it changes. Kau,ah : The finance~ change 100. don't they? Ron Ainspan: Yes. Under condi1ions of fasL-paccd growth iL':. easy Lo run up large bills for receivables, and the necessary cash just may K01t'loli: How is all this helping 10 build markets for locally-grown food? Ron Ainspan: My concept. even as we were growing, has been 10 provide a reliable supply 10 the customers. Because l supply the market all year round, we are keeping a market open for the local produce when it comes in. That gets us outside the regional economy 10 some extent. because to keep up a consistent supply we have 10 make runs 10 Atlanta. There we buy produce that comes in from everywhere, but we also take mountain-grown bibb lettuce, shiit.'.lke mushrooms, sprouts, and produce in season to be sold in the city. It'~ a two-way exchange, but overall it works out well for the local growers, because, locally or in the city, we are always ttying 10 move local produce. We've been able 10 be useful to local growers as an outlet. There arc s1x or seven people that we deal with all the time, some of them year-round because more people: arc getting into greenhouse production. Two regional growers arc cultivating hydroponic bibb lenucc, and Ed Mills of Sunshine Makers Sprouts in Fairview is producing organically-grown alfalfa and mung bean sprouts. A basic operating principle of our company is 10 buy our stock locally whenever we can. Our original goals when we siarted Mountain Food Products were to suppon the local economy, to encourage small-scale production, and to keep things on a pen;onal level. We still keep that commiunent. Kat1iah: Do you emphasize organically produced food? Ron Ainspan: We are just getting strong enough 10 move into that. As I said, our first priority was moving local produce. We learned that in order to be effective in doing that, we hod (eontinll<d on next 114ge) Xntilnfi Jburnn(, r1QCJIS 1 3 �(c:auinu<:d fninl page 13) to provide produce of top quality all year. As we built that capability, helping the local growers actually diminished in imponance, because we were growing so fa~1 overall. Now we sell to over 100 different accounts, and we have enough rumover that we can mke the time and the energy 10 seek out local growers. Now we can confidently say, "Grow food for us and we can sell it." We can help people ge1 going. It's puuing 1he two together: !hose who need the food, and those who have it Righi now we aze helping to organize a cooperative of local organic growers. A group of six to 1en local growers from the area around Asheville is meeting every iwo weeks. Mountain Food Products bas been able to sell all the produce that has been offered to us by the local growers we aze working with, but we have not been able to sell ii as "organic produce." We have often bad 10 mix it with conventionallygrown produce and sell u at the same price. So we are banding together 10 promote the organic concept and reach out more to the remil market. We are offering supermarkets a package deal ~hereby, if we can get a small "organic" section m the produce department, we will stock it and promote it ourselves by pmting up signs and making a lot of personal connections. We have seen some interest in this among the local chain stores. Initially the co-op is going to work through Mountain Food Products. I don't know what will work best in the long run, but right now we can offer !he trucks and the cooler space. For the last two years - especially since the Alar scare - more organic produce has become available. More people are handling it, and more people are asking for it, so we have been able to carry it. We can get supplies reliably and we have customers who want it We can now support organics in the same way that we suppon conventional local produce. q,as.c; productio~ that-it'$ difficuh_ to compete as a ,... small gro~er with most oflhe things that_ arc grown: Its largely a qu~snon. of economies of scale: if you can sys1em1ze th10gs, you can produce them more cheaply. It's not as human a syscem. because it forces people to do very routine, monotonous jobs without much say-so about what they're doing, and not much control over their working conditions. And with transportation being fairly cheap, a company C30 economically move a product great distances from one place to another. There's another reason, too. As the whole system has gonen more centralized. it has become harder 10 break into the distribution chain. Kan1ah: What do you think needs to happen to get the local market going? Ron Ainspan: It's an on-going process of making people aware of the importance of keeping it close 10 home. Mass media advcnising barrages and other market forces tend to make people expect a product that is mass-marketed It could be anything - from Big Macs 10 cars to electronics. I was talking to some people about the idea of opening a "brew pub" here, a place that actually brews its own beers. But a venture like that would have 10 buck Michelob and Coors and companies of that size. Another of those market forces is access 10 capital - somethings take a lot of money to get started. That's certainly another aspect that tends to propel large-scale operations, operations that make a product one place and distribute it everywhere. r think that the advantages of keeping Kamah: It sounds like the whole time you've been building the company, you've been thinking of developing a regional agriculture. Ron Ainspan: My guiding philosophy has a lot 10 do with keeping things local and maintaining personal relationships. I don't like the coipOrate mentality and standardi7.ed ways of doing things. Individual initiative is very important, and that's something that in many cases is threatened by the way the economy functions. The corporate mentality is lifeless. People need to be alive and thinking. Then, even if they screw up, at least they're trying and putting themselves into what they arc doing. That has always been important to me. Ka11wh: Why do you think that there are not more people growing food for sale? Ron Ainspan: It's a lot of work and n fairly low pay-off. So much of farming is large-scale ,c.aiuah Journal plUJc 14 Kar(tah: What are some of the reasons that local production is advantageo\lS? Ron Ainspan: To me the most important thing is having a personal connection 10 what }'Ou do jn your dnily life. Too many people just put in their work hours so that they can play when they are not working. Our work-life is the biggest pan of our life, and we should do something that's innately satisfying. We need 10 be able to give our own personal input, to put our own personal stamp on what we do. I think that's really the thing. There is also the whole question of some geographic areas taking advantage of others, and the dollars that are lost from a local area. If your beer is coming from Colorado, 1hen your beer dollars are going to Colorado. 1f your produce is coming from western Nonh Carolina, then your money is being kepi in the local economy. That kind of concept is in contrast to the prevailing "trickle-down" concept that says it's efficient to produce on a large scale somewhere far away and distribute over a wide area, and the wealth that is created from doing that will evenrually work its way down to everybody. That kind of system creates an imbalance between the people who are very wealthy and the people who get just a triclcle. Karualr: The reason we are able to dunk and act that way is because of our tremendous (continued Cll'I page 30) POEMS by Jim Clark Katuah: Secure that market and then plug in the local goods. Ron Ainspan: However, the growth potential for local production is still greater than the growth potential of the local market There's the possibility of growing more produce in western North Carolina than the market could handle, at least right now. thing! focal, small, andpel'sonal nud"to bet''~._ continually put in front of the public. People tend to go along with whatever the trend or the lates1 marketing campaign is. LIGHTS i This is the body's land at home here or nowhere. Through deep-welled air the magne1 moon orients the singing skin's cardinal points. ii In cedar hung silence, through camp smoke and wave lap, shards of stunned brighmess speak a language of light iii As from a great distance patterns are seen to shiver suddenly into focus, so these lights flashing at the body's perimeter connect and in the vibmting darkness chart our every step. MOUNTAIN WALKING SONGS i Always the ancient air finds its home in our lungs and goes on ii AJways our feet move lightly over the charged ea.nh iii Always we are walking in the mountains singing Spri.n9, 1991 �Going about the Business of Building a Regional Economy These are profiles. shorr sketches of what some people are doing and how they are dcing it. These are only aJew examples showing different facets of a possible regional economy. Many other enterprises and projects have appeared in the pages ofKa1uah Journal, in both the ads and the feature sections - parricular/y in issue #7, the first time the jo1unal touched specifically on the question of a regional eco,wmy COUNTRY WORKSHOPS (Drew Langsner) 90 Mill Creek Rd Marshall, NC 28753 (704) 656-2280 When I.hey first bought their farm in the nonheas1em c?mer of Madison County in 1974, Drew and LoU1Se Langsner hope.cl 10 make their living close to the land, doing the things I.hat they loved. Foremost among these were farming and woodworking. The couple was already well-versed in traditional woodworking and other folk skills largely as a result of a trip to Europe taken during the early 1970's. However, they spent "four lean years" of minimum wage work interspersed with some magazine writing and some craft projcccs as they gradually figured out how to put their skills 10 work. In 1978 Drew and Louise hi l on the idea of a woodcrafts school called Country Workshops. The school would offer students seven-day courses on the Langsner fann to teach some of the skills Drew and Louise had garnered in their travels and studies. The Langsners saw the school as a way 10 earn income by sharing skills they knew well and loved 10 practice. With $500 of their personal cash, Drew and Louise set up the first session of Country Workshops. Enough people attended 10 encourage them 10 continue the idea, and the workshops have happened every summer since. It was mostly love of the work and a belief in the potential of the idea that kept the Langsners at it for the first years. "Only recently," said Drew, "have the ~eip½~ shown anything appro,dmating even a pan-nme mcome." To round out support for their famHy, ~rew farms, producing cows and hay, and sells his excellent ladderback and Windsor chairs on order. The fann emphasizes Red Devon cows an historical breed that came over 10 Plymouth with some of the first white seulers from England. Sprl.ng, 1991 The businesses presented here must be viewed from two perspectives: the economy as it is now, and the economy as it could be.for tliese are businesses that are working within borh of these contextS simultaneously. They are working enterprises within 01u present economic sen'{), b111 they are also the inspiration and the infrasrrucnue for a new, mtJre appropriate economy - although in some cases the operators miglu deny that as their intent. To fwiction within 01u present economic system requires compromise, and the businesses presented are evaluated honestly in terms of Louise grows excellent vegetables in her gardens and prepares them for their guests during the workshop season. They are also occasional authors. Together they wrote a book on European craftwork, and Drew has also written three instructional books: A logbuilder's llandbook. Country Woodcraft, and Green Woodworking, all well-known and well- respected in their fields. "We're not even close to middle class," sars D~w, "but we've moved away from being poised nght on the edge. Our car died a few months ago, and I was able 10 purchase a used car without it being the major crisis it once would have been." At first the workshops taught only two courses: Scandinavian woodcarving with old hand tools, and log cabin building. Now the curriculum also includes Swiss coopering, Japanese woodworking, ladderback and Windsor chair-mnking, and basketry. Drew at first spent muc~ ?f th~ time teaching, but recently ~dm1m~trauve tasks have been occupying an mcreasmg percentage of his time. "Wilh seven 10 twelve people here and the needs of the students and teachers to attend 10. it wa,; difficult and sometim~ impossibl<:; 10 see to everything while I was teaching as well Drew also allows up to two students to live with their family for extended winter tutoriaV apprenriccship programs. The students sleep in a building on the property and Louise prepares meals for all. "The food is excellent, but the sleeping arrangements are still somewhat primitive," says Drew. "Still only a few people have minded at all." "While we don't teach saictly Appalachian crafts per se, I think the surroundings here are imponant to the people and contribute a lot to their appreciation of the experience. Many of the people who take the courses are folks who get a two-week vacation each year and decide 10 spend one _w~ek of it here at a workshop. That is very gra11fy1ng to me. "People get more out of the experience than just 1he skills of woodworlcing. Students write back to say that they have learned something here ecological a11d economic impact and s1istain.abiliry. Their collective experience is a report card, indicating ro /IS as a region how we are doing at this business ofb[tilding a land-based economy. Admiuedly, we have a long way1ogo Bw rhe most impanant message rha1 these people and these projects bring UJ u.r is that there are things we can do, tlllll we can begin now, even if conditio,rs are not perfect, even if rite deck is stacked against 11s in the shon nm. Profiles compl/i,d by Ernest Womlck and Millie Sundstrom about what is imponant to them." The same might be said of Drew and Louise, two talented people who are clear about the life they wane and have found a way to live it Their fann and their skills are important to them. Rather tlJaP. move;c;>.the urban marj(!!IP!ace to.sci.~ ~ ineir ~k.ills foi: me higltest price, th~y Jiav• found>n.e:> a way to balance their abilities to provide a satisfying life in the countryside. BRIGHT HORIZONS, BRIGHT MOUNTAIN BOOKS (Eric and Cynthia Bright) 138 Springside Rd Fairview, NC 28730 Bright Mountain Books is a publishing house specializing in Appalachio.n regional material. Bright Horizons is a regional book distributor. Boch companies arc the creations and the present passion of Eric and Cynthia Bright Says Eric Bright, "We wanted to strut a publishing company. but to publish books you have to sell them, so we first began distributing books 10 make a marketing network." Today their first ambition is still largely unfulfilled. Most of I.heir business and most of their income still comes from book distribution sa!e~. Bri~ht Mountain Books has published four onginal ntles, however: Keep 'Em loughing by Bob Terrell, Disorder in the C()llrt by Bob Terrell and Marcellus Buchanan, Two on the Square by Bob Moore, and Poper Mansions by Bob PadgeR They have also reprinted other works that were out of print and would have been lost, like Moun1ai11 SpiritS and More Mountain Spirils, well-read books about the Appalachian moonshining culture. The couple has jusc invesccd in new computer equipment and a laser printer that will be reserved strictly for publishing work. They hope that the new tools will launch them more deeply into the publishing side of their business. Or.win& by Rob Missick (conlirwed on pege 16) Xatl'.mh Journat PCMJC 15 �(CCII\UIIUOd &om page IS) • create our own markeL We've done that. 'There has been a ground swell in interest Bright Horizons is highly successful. The in herbaceous native plants. The interest company sold one-third more books in 1990 than continues t0 grow, and we arc optimistic, but I it had any other year in the pasL !he o'Yncrs, suppose I should have done a ~arket ~e)'. I while feeling that their comp~y lS malcing a would have sought outside capital and Just bitten contribution to the understanding and . the bullcL appreciation of the Appalac~s and. Appalachian ~we can see clearly in hind.sight that we culture, see some weaknesses tn their sue~. "We are very dependent on the tounst ll'ade should have been harder-nosed businesspeople initially. If I could start over again, l would righi now," says Eric. "That means that we have educate myself to good business practices to malce concessions to the demands of the beforehand, because that end of the operation is market and offer some books that we may not not anractive to either Meredith or me, yet we particuiarty like, but which are good sellers and can't avoid iL I would say that we are right now are important to our retail store customers. . "I saw a book called White Trash Coobng, making the tranSition from be~g dedica~ed hobbyists to becoming professional busmess and my first reaction was that I didn't want t? people." carry that book at all, but customers kept calling The two are confirmed plant-lovers, and and asking for it. and so finally I gave in and put they started their business from a desire tO spend it in stock. We sold 2,000 copies in the firstfour time doing what they love to.do the most ~oth months it was available." are knowledgeable about nanve plants. Ed ts a Are they living well? "No," they say. "We professor of botany at the University of haven't had a family vacation in ten years. We Tennessee at Knoxville. It is hard 10 imagine two haven't made our material goals, but we feel we people more qualified for this work, yet Ed says. a.re following out our p!an, and we ar~ firmly "if we were dependent on the business for our committed to the direcuon we are taking. livelihood, we would be in the poor house. . . "When we get our daughters through We're going 10 give it a few more years, and if ll college, we will think more about our own doesn't become more profitable, we probably lifestyle." will get om of it." They see the greatest problem wi~ ~cir Some of the plants growing in the Native work being that they spend much of !hCU' nme . doing mundane chores that they don ~ n~e~y Gardens have commercial uses as herbal medicines or botanicals. Ed would like 10 develop enjoy, but which are necessary to maintaining that trade because botanicals are growing in their business at this stage. They are, however! popularity and commerc!al harvesting in the _ wild satisfied with their present progress toward their would put 100 much stra.tn on the plant spec1es, goals. many of which are endemic or rare. "I don't subscribe to the idea that "Producing botanicals probably has greater companies have to necessarily grow and grow potential than the straight production of , . . and grow," says Eric. "When a company gets to wildflowers for gardening,'' Ed figures. This lS a manageable siz.e !hat fulfills the needs of the already a big business in the Southern_ owners, then it is quite alright t0 ease off and Appalachians, but it is not developed m the way maintain it at that level." that it could be. As it stands now, a few large And the Brights agree c~mpletely ah?ut companies pretty much control the market. They one thing: "People have to rcaliz.c that i:unnmg a contt0l the price, they control w~at_ they buy: and business takes l 50% of your efforL It is a very the guy out there on the mounl8lns1de doesn t demanding task." have any choice." Ed and Meredith are conscientious in their work. They started out with ~ highest stan~ds of purity. Now they use pesuc1des and fungicides "only if we have to, or if there are legal requirementS for them." That was another le~on learned. "If somebody is going to g~t into this business and thinks that they are going 10 totally avoid chemical pesticides, they're naive," says NATIVE GARDENS (Meredith Bradford-Clcbsch and Ed Clebsch) Ed. . d al.i.n There are other issues of concern in e g Rt. 1, Box 494 with native plants. Greenback.TN 37742 "We ask questions about whether the plants we buy have been propaga~ed in th~ Native Gardens, the creation of Ed and nursery or if they have been du~ in the w)ld. For Meredith Bradford-Qebsch, offers herbaceous the first four years of our operauon, we simply plantS almost entirely of native varieties and all didn't deal in materials that were dug from the propagated from seed and cunings, for wholesale wild. Lately we have bought rescued plants from and retail sale. Most of the plants are sold m situations where their destruction is absolutely containers, although they sell some field pl~ntS 10 certain. But we are not yet at a point where we landscape architects. Much ~f the company s would tum around and sell those materials business is mail orders obtamed through directly. We use them for propagation pufJ>?SCS. Meredith's tastefully-designed catalog. . "I am also concerned that we are creanng a Personnel consists of Ed and Mered1th an~ considerable mixing of genetic material, because two part-rime helpers and another worker, who lS we often buy plants from other pl~es '.111d grow full-time except for the winter months. them out 10 maturity for sale. The dilunng of Ed and Meredith started Native Gardens genetic purity is something that ~onccrns 11s, and with their own money. we think it will become an issue m the next "If we had paid for a pre-opening market decade." survey, we never would have opened," said Ed. Ed urges people not to be idealistic when "We inruitively knew that we were on the staning a business. , . beginning of what we were confident was a "We run into people who say, fd like to rising trend, but we knew that we would have to do that. It looks like so much fun.' It is, if you Xatuah Journ.at pCMJe 16 .. are willing to work 16-18 hours per ~Y"The market is there. I wouldn t discourage anyone from getting started, but I would encourage them 10 go into it with their eyes open. It is an enormous amount of work, and it takes some knowledge up fronL The . starry-eyed ideal of growing plants and having them sell themselves automatically is not true. If a person has that idea, then they would do better not to get into the business at all." FRENCH BROAD FOOD CO-OP (Barb Acker) 90 Biltmore Ave. Asheville, NC 28801 The French Broad Food Co-op. the member-owned food co-op in Asheville, NC has made a move - a big move. Not just from ~cold cramped quaners in the Old Chesterfield Mill on West Haywood Street to a new address on Biltmore Avenue, but a shift in policy that involved borrowing $100,000 to change their location and to expand the store, so the co-op could serve the general public as well as the co-op membership. The co-op is run by a 7-person board of directors elected by the membership at an annual membership meeting. The board hires the store manager and it was the board that decided to undenak~ the $100,000 debL To raise that capital $42 000 was borrowed from individual mem~rs a~d another $60,000 was obtained through the Self-Help Credit Union. Barb Acker is the co-op manager, in charge of supervising the day~t<Hlay OJ?Cration o~ the store and its four full-ume and CJght pan-tune staff people. She is encouraged by the response to the move and feels it has revitalized the co-op. 'We are in the mainstream financial market right now, deeply in debt., but. we fel~ that it was necessary in order to make this leap in growth. We are finding it to be money well-spent, and we arc starting to pay back the loans on schedule." "For the five years prior to November, 1990 while we were at the Chesterfield Mill, we had a'bout 800 people from 400 families who sustained the business. In the two and one-half months since we've moved, our membership base has increased to 1200." Co-ops are different than most o~cr • economic instirutions in that their goal 1s SCMCC mher than profiL Co-ops depend heavily on volunteer help; they keep a small rnar&;in of overhead with which to run the operanon, but they are not in the business of accumulating wealth or making anyone rich. Co-ops generally define their goals in terms of filling basic needs, rather than using people's needs to reap pe!Sonal and material benefits. Some co-ops see their purpose as simply providing a cenain product, but there are others that see themselves as pan of an oo-going, overall social change. The French Broad Food Co-op sees itself as having a role in the changes ~at are happening in the Asheville area and the region. Barb, speaking of the grour 's long-range goals, pointed out that "a trade magazine caJJ;d . Cooperarive Grocer ran a quote back m the spnng Sprt.nq, 1991 �i~) l._ 't ' Jlt) :i :11 '"\) I ~ O I t \~ If "' ..•ll of 1990 that impressed me. (t reads, 'Food co-ops n~ to be quality, profitable groceries, but also pan of a larger social transformation.• "1 think that's the essence of the cooperative movement and also of the French Broad Food Co-:op. Socilll change is very much a p:ut of the C(),,()p's n1essnge in that we arc trying to bring something different to people that is better for all of us, beuer for the whole." The co-op's first task is providing quality food, but living in this world means making choices and finding a workable balance. Barb says, "We are providing the best physical nourishment that we can in the food products we offer, and we try 10 make equitable choices on everything we buy to make sure that they have the least environmental impact possible. However, 95% of the food lhat we sell comes in from outside the region. "Produce is one area where we might be able to change that Produce is 16% of our total stock. Most of that presently comes from outside the region. But it is a high priority for the co-op to suppon local farmers, and we are now talking with farmers to help them plan whar they plant for the next growing season, knowing that the co-op now is a much bigger market for them. "We definitely do encourage our buyers to buy locally whenever they can, but the reality of the situation is that very little of our food is locally-produced at this point. You just can't get cashews from the Appalachians. One of the realities of food distribution is 1ha1 it is world-wide, and we have to provide what people are u$ed to getting if we are going to stay in business. We realize that shipping food all across the world has a major environmental impact. But I suppose things have to be W(;ighed in the ., balance, and we see oun;elvcs as trying to 1 educate more people as to how they can eat bener for less money." The emphasis on eduC.'.lcion is another imponant way that co-op members see their business taking pan in social change. According to Barb, "the next step we have to take, now that we are settled down in our new loca1ion, and the dust is settling from the transition, is that we have to stan education right away. Folks are coming in and saying. 'I want to switch from eating so much meat, but I don't know what to do with this tofu sruff.' "People are more interested in eating food that hasn't been poisoned. Even chain supermarkets arc s1aning to carry organic food, and it's making an impact on the everyday person's consciousne.~s. We arc staning co see that what we eat makes a difference in how we feel, and how that makes a difference in the health of the community and the health of the world as a result People are wanting to cat bener, and realizing tha1 eating good food fuels the body much better." "If we can't help people make that transition, we aren't going to be here very long. But the co-op staff people are qui1e ready 10 help with that. They have been doing this work for the last 15 years, and now they have a better opportunity lo help 1he public learn how to use good food. "People are catching on about doing things cooperatively, too. Thal':; another thing that we have to teach. Worker-members have doubled in number since we have moved here. Members feel a real sense of belonging and contributing 10 some1hing: supplying decent food that they want 10 buy and are proud to offer 10 01hers.'' The co-op members arc also aware their Sprtn(J, l 991 I ,fj O!J -,.// 1,11, fl f /.., •,.t.. r) 4 J,. business is making c.onlributions on tither levels. "It's a physical sus1enance that we offer," says Barb, "but it's also a social sus1cnance as well. We want to promote a feeling of community. We have one room that has been designated as the community room, and we have a bench made out of a rree that is just inside the door where people can sit around and visit. That essence of community is very central to the reality of the co-op. "We have a.water cooler, one of the old-fashioned ceramic ones, that is filled with spring water from up in the mountains, so the co-op is also the watering hole." The co-op also took a concrete step to help people get through the recession. In line with their policy of providing oosic foodstuffs at the cheapest possible prices, the co-op in January cut the mark-up on all the beans and grains in the store to just above cost. Again, It was a question of finding a balance. , "Right now in this co-op and in many n:llural food stores and co-ops around the country there arc a lot of packaged. fluffy foods that none of us really need. but which we have become used to," said Barb. "It's the fluffy alternative to the products the supcnnarkets have. We have 10 answer that, so we stock them. "People can choose whether or not they want those expensive items. But the things they need to live on will be here, and they will be affordable." But the co-op has also made a commitment to quality. "Most of our produce is organic. so it is somewhat higher-priced than produce a, the supermarket," Bnrb explained. "We are adamant about maintaining our support of the organic fanning industry, so that it can c90tinue 10 grow and flourish. To Mthdrawoursllpport ts&ause I conventional food is cheaper would oo 10 compromise our commitment 10 pure food.'' The co-op is moving forward. The group is excited about the changes enabling them to better carry out their original purposes. tl'ltS . .ts,-it . GREG OLSON 211 Stoney Knob Rd. Weaverville, NC 28787 (704) 658-0834 "In designing environmental homes, I am basicaUy looking at three levels of impact," says Greg Olson. "I try 10 minimize impacts on the environment by designing homes that are energy-efficient and rely heavily on alternative energy sources. I try to look out for the environment by using materials that have as linle negative impact as possible in their production and use. And then I pay attention to the health impacts, which include things like electricity, water quality, and how different spaces wi1hm the house nre going to be used." · Greg is an al1em:uive home designer who is presently doing a brisk business planning and overseeing the construction of environmentallyconscious shelters in 1he Katuah Province. "My sole criteria for taking on work is whether the people want an energy-efficient home." he says. ''l don't look at the size of 1he project, the money involved, or the building f "!i , r • , ..... , ~le. Jt could be an exciting project, btlt if it looks like its not geared toward energy efficiency I refer them 10 someone else. 'rrhe work I've been doing has varied widely depending on the conditions of the site, and the budget and desires of the people who arc building the house. I have done passive solar homes with solar water heating lhat is backed up by power from the grid. I have done a middleground system that utilizes a solar-and-wood system for healing and cooling. Right now I'm working on a large house now that is completely off the grid. All the electticity is produced by phocovoltaic panels. "lam constantly looking for materials that are environmentally benign. That type of question is constantly coming up: in doing the plumbing should we use polybutylene or copper? Polybucylene is a plastics product; but making metal; whether it's siccl, a.lumitium, or copper, is also nn intenseprocess;, • J J;tf "We've dealt some \\ith the effect of electromagnetic fields created by house wiring. Where people want it, we've staned using shielded cable lo neutralize that effect. "We have also gotten to the point that we don't use any plywood or any materials with urethane binders unless it's absolutely nece.~sary. "Contradictions are always coming up between the levels of impact Insulation, for instnnce, fulfills a very important function in the house. But for a long time the best foams were extruded or impregnated with air by CFC's in the manufacturing process. Now one company has a foam that they say is not a CFC, but which is probably something else equally bad. "Right now we are investigating setting up a d~ership io the .area for air-enttaine.d.coocn::1e, Vthicti ~s concn:te thal is,ini.vlaced.b>'.h.lvioa air forced through it. That will llCl as a Sll'Ucrural material and an insulating material at the same time. ''The solar products are another example. They are extremely helpful in their operation, but as far as their original materials, they all have their setbacks. Photovoltaic panels or copper collector plates have a ttcmendous manufacturing impact While the copper in a solar collector is never going to return all the energy lhat was put into it during the manufacturing process, it's still better than just burning the energy. "We're pursuing it all the time, but there is also the cost factor: how much can we do on the owners' budget?" Greg says that there seems to be an increasing concern about energy-efficient building, perhaps generated by the war in the l\1iddle F.ast. "My business all comes by word of mouth; I don't advertise. Thar helps, because people that seek me out are already thinking in a certain way. It helps to filter my work out, Nevenheless, I've been extremely busy. "It's really picked up in the last year. We are a culture that responds 10 crisis, and I thinlc recent evenlS have been staning people to wonder where their energy is going to come from." Greg also teaches n class at UNCA called "Environment, Design, and Solar Energy." His business (and the rock-reggae band he played wilb) was originally called "One Straw." He doesn't use the name anymore, but he says that be is still drawn to the quo1e in the book by Masanobu Fukuoka from which lhe name originated: "With this single straw, I, by myself, will begin a revolution." . �wltich are often indistinguishable, all are closely clustered around the Gorge. It is a vigorous athletic and cultural life they share. In the same week on the Nantahrua aaasoBElB oooosa BB BBB BeooBooooo 0 River, after wearing one's self out rafting, c biking, hiking, or rock-climbing, one could spend the everting at a poetry reading, a loud rock O Of Success and the River c 'n roll pnrty, a modern dance workshop, a lecture ~ o by a prominent nature writer, dining at a fancy o g restawant, or .auending a friendly get-t0gether in o The river staned it all. When Horace c one of the Center's private cabins. gHolden bought the isolated motel on the c ln Payson's view of that enlightened o Nantahala Falls, it had no profits and no future, g community, it would be unfair to the Staff and the o only a good location on the river. Holden and c company alike to have anytlting less than full Payson Kennedy provided the vision the location c participation - economic and political, as well as o needed; they turned the location into a thriving g professional and social. He first proposed the o business and the NOC into a recreation industry o employee stock ownership plan at a staff meeting g legend. c in January, 1987. The plan was at first rejected o The best tribute to success is imitation, and g by the employees. "'I now 15 rafting companies crowd the banks of the o 0 Why would workers initially cum down a g Nantnhala. There would be more if the Forest share in the profits and policy management of o Service bnd not stepped in to limit the burgeoning g their company and a greater measure of control of o whitewater industry on the river. ~ their day-to-day lives? The answer lies to a great ~ Whereas a total of 1.200 people rode the g extent in the nature of the NOC and its staff. o river in the NOCs first season, now more than 0 The raft-guiding and recreational work in o 6,000 people run the Nantahala on one good o which the Outdoor Center specializes requires Saturday. In the 1990 season over 200,000 great expertise that comes from rigorous training o people took the river trip. The Nantahala is g and long practice - especially at the NOC. which o known as the most crowded rafting river in the o rakes great pride in the excellence of its gcountry. o programs. Thus. many of the Outdoor Center o The river continues to now along, g employees are highly skilled athletes, who could o seemingly unpenurbcd by all this uproar. But the o easily find a job in other pans of the country. g high rate of traffic is affecting the river. John and often do. Recreational work is seasonal and o Burton, the president of the Nanw.hala Ourdoor g is traditionally low-paying. Those who are c; Center, says, "Up until five or six years ago, c attracted to it are willing to accept the lower g resource degradation wasn't a serious concern in wages because of their love for the work and the o my mind, but now it is. Human traffic along the free-wheeling lifestyle it affords. Although the o banks has been degrading the banks and wearing o Outdoor Center is fortunate in having a strong them away. People are trampling vegetanon that core group of more than 70 people who have o is needed to st0p erosion and exposing the roots 0 been on the staff for more than JO of the c of trees. And there is the inevitable liner from the o crowd and the cars that pass by on the two-lane company's 18-year history (an unusual percentage in that demanding business), many of o road that runs alongside the river." 0 0 the NOC employees are young and transient, And surely the constant disturbance caused c coming for one summer or only during cenain by the high rate of river traffic is affecting the times of the year. Even of the employees wbo o aquatic habitat 0 consider the Nantahala area t!ieir ho~. a good . g . c number rake several months m the winter to "ski O Ten years ago the NOC, aware of their g bum" or cravel. o effect on the river, tried unilaterally to limit their c O company's growth. As a result, many of the Nantahala staff did o not want to risk their small salaries on stock "All we did," said John Burton, "was to investment and were wary of the long-tellll o put a couple of competitors in business real fast, o commitment and responsibility to the company and we didn't do anything to limit the growth of a that ownership requires. They were completely O the rafting business. Therefore, we felt we were g happy to do what they did best and leave the o undermining our own purposes, and we haven't c hassles of management to the businesspeople g tried that again." o hired for that job. Being such a mnjor player, the NOC g 0 Company president John Bunoo said, ''To o cannot suggest overall limitations on river us~ it o many of these people, 'commitment' meant doing ~ would seem as if they were trying to monopolize c the best job possible while they were here. To O their own strong position on the river. Control is Payson, it meant a long-term commitment 10 the o left up to the Forest Service, which limits only o company. That was essentially the gap I h:id to g the number of companies that can operate on the o bridge." 0 river each season and mruces no attempt to Burton was fonnerly a securities analyst o regulate the size of those companies. o for the Philadelphia National Bank, as well as a g "It's not the number of people who use the o dedicated canoeist and one-time member of the O river," said Ranger Bill Lea, ''it's the kind of US Olympic canoe team. He understood the o people who use the river that makes the o g difference." o problem from both sides. The KSOP compi:omise was ms ~rainchild. 1ne plan's mix O But o~ summer Sarurdays, the rafts come g !)f opt!onaJ membership, and the handsome o down, one nght after the other. River rafts are o mcennve offered, seems to have met the needs of g not as deadly as dioxin, but the "invisible hand" 0 the NOC staff; 70% of those eligible are now g O of free enterprise is slowly choking the member stockholders. o NantahaJa. o O Because of the closeness of the a community, the Outdoor Center's KSOP plan is necessarily a social experiment as well. The NOC au sos uo oeeaeeeonooo Bes noooooa is more like a rambunctious tribe than a corporation, but in practical tenns that means that g THENANTAHALAOUTDOOR CENTER 41 US Highway 19 West Bryson City, NC 28713 (704) 488-6737 Rural Swain County is an unlikely place for a phenomenon. But it is here, beside a low waterfall on the Nantahala River, that a wildly diverse crew runs the Nantahala Outdoor Center (NOC), purveyor of rafting and outing adventures and the corporate headquarters for an operation that grossed $8 million in 1990. The NOC is well-known in business circles as a recreation-business success story. In 1972 when Payson and Aurelia Kennedy first started the operation, everyone was waslting dishes, and Saturday's profitS were spent Monday morning for new paddles or life preservers. The Center now comprises a sprawling complex of three restal!Illnts, cabins, an outfitter's store, and a fleet of buses, plus outposts on four other rivers in the region. The NOC employs 350 staff people at the height of the summer rafting season and even sends voyagers to exotic places such as Nepal, the Grand Canyon, and New 2.ealand on an Adventure Travel tour program. But one of the most outstanding features of the NOC is not noticeable 10 visitors coming 10 ride the river: the company is in the process of transferring ownership into t.he bands of an association of its workers. It is a difficult process, and NOC staff people are candid in speaking of its benefits and t~ drawbacks. On paper what is happening is this: the employees of the company are carrying out a gradual and friendly buy-out of the outside investors' interest in the NOC. An Employee Stock Ownership Plan (ESOP) now owns 50% of the shares of the company stock. Workers are gradually buying into the plan through what is called a "40l(k) provision," which gives them the opuon of deferring 5 to 8% of their salary 10 buy stock. Whatever they set aside, the company will match at a rate of 50 ccntS on the dollar for stock purchase. Because of the 40 I(k) provision, the NOC employees cal1 their hybrid stock ownership plan a "KSOP." According to the plan, the KSOP will have vinually complete control of the company by 1998. The KSOP is a compromise plan, the result of several years of often intense discussions. The idea that the Outdoor Center should be employee-owned came first from founder Payson Kennedy. From the beginning, Payson conceived the ~antahala Outdoor Center, not solely as a ~usme;,s venture, but as a community of like-mmded people. That community is alive and ~ppeniog _in once-isolated Swain County. River-running and the outdoor life are the community's Stock in trade, but more i!flponantly, they are the foundation of a way of life that the Outdoor Center shares with its paying guests. The staff live closely together. More than 100 NOC employees consider the environs of the NantahaJa River as home, and the Cen1cr provides ~bin space for the summer employees, so that durmg both working and leisure times, xawah Journm J>CUJC 18 g g g ° ° ° g g g g g g g g g 5 g g g g g (continuod on psgc 19) 8pri.tUJ, 1991 �the KSOP member/staff have to hve with the results of their decisions as a company day in and day OUI. The NOC executive officers worked hard 10 be sure that the decision for cooperative ownership was made by consensus. But the idea came from the top and the transition is being managed by the company officers. The plan is 10 gradually tum political as well as financial control over 10 the KSOP members. "We want it to mean that the KSOP members on the staff are actively involved in policy decisions, big picture kinds of decisions, directional decisions... " said John Bunon. The KSOP's power to vote in board of directors' elections is allocated democratically on the basis of "one member. one vote" (rather than on the economic basis of one vote per share). The KSOP controls half of the company's 16,000 shares of stock. That block of 8,000 shares is voted proportionally according to the wishes of the people in the KSOP. "We seek consensus at every tum, if we can. We take it as far as possible in that direction," said John. "What the people in the KSOP are learning is that it is in their interest to be unanimous. lf they act as a unit they can control the board of directors. We have board ~ectio~s every year. The politics are getting very interesnng." But beyond participation in the election of the Board of Direccors, the traditional function of stockholders in any corporation, the KSOP is not set up to participate in policy decisions. The group has no structure and no independent leadership. Meetings are still called by the top-level management in the company hieran:hy. With characteristic candor, John said, "It's up to the leaders of the company to nunure the leadership of the KSOP, whether that means putting together a social council or actively calling meetings that are run by different folks. "The lesson we've learned this first year is that it takes active effort to get this KSOP group involvcd...lt takes someone 10 call the meeting. If the meeting doesn'c get called, then the issue doesn't get discussed. It's a demanding process, and we have a lot 10 learn about how to do iL" The Nantahala Outdoor Center is a dynamic place, and the transition to worker ownership is dynamic as well. It is closely scrutinized and widely discussed in very practical and non-idealistic terms, signs of a healthy democracy. John Bunon thinks that the KSOP will be able to develop its own identiry and rise to the challenges of leadership. "If for no other reason," he said, "the employees are beginning to come around to it beca~se they are wondering why they have been working as hard as they have for someone else's profit." GREEN SPIRITS: KATUAH PROVINCE VEGETABLE PLANTING CALENDAR Developed by Lee Barnes (1/10/91) Based on an a"crnge 160day frost-free period a~ adapled from Jeavons et aL 1983, NCAES 1978 and others. For high elevation or shoner frost-free period, start two to three weeks later for spring planting and two to three weeks earlier for late plantings. START INDOORS February I Cool season plants - broccoli, cabbage, cauliflower, kale Wann season plants - tomato, pepper, eggplant SEED IN GROUND TRANSPLANT TO SOIL Win~er Chores - Soil ccsc, lime, prune trees and berries, 1urn compost, IUm in cover crops one month prior to planting. March 1 Most annual herbs, spinach, annual flowers. mosc perennial seeds April 1 <or when ground tl'mpernturcs are greater than 40-45° F. at 4 inches in depth) Cucumbers, melons, pumpkins, squash, leaf INtuce Beets, chard, po1a1oes, peas, turnips, radishes, lenuce, bare-root fruit trees and berries Broccoli, cabbage, cauliflower, kale, mustard, spinach, onions Beans, carrots, corn, potatoes, radishes, beets, turnips, squash, Cucumbers, Swiss chard (Best after soil temperature is 65° F. at four inchesdup) Cucumbers, eggplant, melons, okra, peppers, squash, tomatoes, sweet potatoes, pumpkins Beans, corn, field peas, potatoes, New Zealand spinach, radishes, cucumbers Cucumbers, melons, squash, tomatoes Beans carrots, corn, potatoes. squash, cucumbers, collard greens Cucumbers, late t0ID3tocs May 1 '(or when ground temperatures are greater than 60" F. at 4 inches in depth) (wail for soil lo warm, tra11splants require 2-6 weeks to grow to s11fficic11t siu) June 1 July 1 Brussels sproutS July 15 Broccoli, spinach, cabbage, cauliflower, kale, Mustard August IS Fall greens, radishes, lenuce, turnips, rutabagas Radishes, letruce Fall cover crops - winier rye, clover, buckwheat Broccoli. Brussels sprouts, cauliflower, leuuce, kale, mustard cabbage, Fall _Chores - Soil 1es1, plant clover crops. remove and compost garden refuse, lime (if needed), tum m phosphorous and rock phospha1e/granitc sands. Spn!UJ, 1991 Jeatu(lf1 Journnt J>G9C 19 �(These nre the wolds oC n tt:ldition:il Cherokee medicine person.) "Vll,LAGE ECONOMY" It was like the whole tribe was the torso of the body of the people, and the clans were like the extremities. The extremities did everything they could to suppon the torso. :That was their purpose. If the Wolf Oan was like the right hand, !he Twisted Hairs would be the left hand But the purpose of each of them was to suppon. 1 the torso, and the torso's purpose as a collective body was to suppon the Grea1 Life. The old pe0ple saw themselves as caretakers. They used to say that they were the first people on the Earth, and they were plnced here to be caretakers - to keep the spiritual, natural balance. We have the abiliry with our ~onsciousness to hook into the Great One, which 1s...l don't know what it is, maybe it's the spirits of _all living things put together...and 1hey felt that being caretakers was pan of our purpose, Like a bcar's purpose is one thing, a deer's purpose is another, and an oak tree's purpose is another ~ch_ thing is put here for a purpose. The Gre~t Llf~ IS made up of trillion.s of beings, great treesl • tu,tmy oolls, fllld; the .function of encll of those individual llves.isto suppontheUfe:\lach in its! own way. . . The human way of supporting the Great Life JS through our spiritual consciousness. We were spiritually conscious of other living spirits Like ~imals_. birds, and trees. No1 all the people' were lake this, of course, bu1 people in general were, and the people who weren't, understood it. We we~n't domestica1ed by individualism and all those things that are pan of the dominant culture today. '!bat's why this society has a problem. It's so mulu-<:ultured, that people don't have the same h~ and the same mind. Everybody's doing thetr own damn thing. I During those times, life was village life and everyone saw lhe people they lived with every day. ~hen visitors came through, they would stay tn the town-house, and there would be a big pot of food out there. Everybody would contnbute to ?1at pot of food, so that strangers or anybody connng through could have something to eat. That was the people's attitude: their culture was an extended family. Generally, anybody in the tribe could go alone out in the woods and take care of themselves. The younger ones might have some tr0uble, bur most people could. The women were exi><:n at gathering; they probably were beuer survtvors than the men. And then a family, an extended family would also take care of itself. The old peopte' who raised the children. The uncles taught the children. And while the old ones and maybe some of the n:iother's clan ~le were taking cnre _of the _c~ildrert, th~ mamed couple would be making a livmg, fanning and hunting. They had individual gardens, also clan Xatuah ,aurnaL pnge 20 gardens, and there was a community garden. They had storage places in the village to keep food for those who needed it. Some of the storage bins were built up on poles. Another kind ~ a small pole log structure that was sealed ~th mud to keep the rodents out. Com was put 10 there, and people were assigned 10 check it ~m. time to time to see if the critters were getting IOIO ll The white man Henry Timberlake when he first came into the village of Echota the early 1700's! estimated a population of close to 2,000, and said there w_ere something like 6(). to 70,000 bushels of com 1n storage. That was his estimate. That was western attitude. Even if it wasn't that much, it obviously was considerable. i; Most o_f th~ time every pan of the tribe, as well as the mbe ttself, was self-sufficient But if a family got in trouble, if they had their crops washed out by a flood or something, 1hey would first appeal 10 their clan for help, and then other clans would ju~t naturally volu~teer to help, beca~se the philosophy at that ume, which has drasnc/¾P.-.r,pb,qn'i¢. w~ ~U)~ 'YI;~, !,!le helpless. 1,1µ1d !he ~1a firsi.. -l3ack,qi.c11 spjlii11g e.ni:I .giviµg sniff' away was well 1ooked upon. Those people who were the most generous showed their commi~ment to the tribe and were given power. The chief was the poorest person in the tribe, but the smanest. However, that doesn't exist any more. In today's society hoarding sruff and amassing wealth is well looked upon. The old way was son of nice, but it doesn't deal very well with capitalism. Food wasn't bought or sold inside the tribe. Food or hides may have been offered in exchange to people who could make beautiful craflS or weapon-makers who knew how to make really good arrows or blow guns, but no one had 10 buy food to keep from going hungry. ~ei:i. someone ,creates something, they put power mto ll. h doesn t mancr what ii is. At the very lcas1, one puts in their life/time. U someone makes a flu1e, their intent is for the flme to play and to free you up inside. You may not get that out of the flute, but at the very least you get six hours of their life • they put that much of the11 power into t~t object. They have put their full 10tent, all their experience, everything. into that flute. Thar flute has power, and we recogni:ze that. . . We put power into everything we do. If we do _11 _10 a bad heart, then .ii has bad power If we do 11 1~ a good hean and 1n a loving way. maybe say a httl~ prayer, then the power is a good thing. If~ are Just neutral, if we just do it without pumng anything into it, then it's not a craft it's not a skill, it's just a repetitive motion. ' . . Bae¥ then people saw that giving a gift was g1v10g their power, so they didn't wait around for admiration. They'd drop off a flute at someone's front door, and that would be it. It was obvious when a gift was given. Some people were more skilled than others, and it was a fine thing to get a gift from someone who was very skilled. But the gift that was the best was one into which some person ~ad put all their ~can. It _di~'t have to be good, tf they put all their heart 10to u, then it was a highly prized gift and would probably miss the gambling exchange. Betting and gambling was a wonderful way of exchange. The men would play the chunky game. It was definitely a macho game probably the only macho game we had. One ' person would roll a round chunky stone and two other men would be standing on either side with spears with little red marks on them. They would throw the spears underhanded and sec who could ger the red mark closest to the stone. It required a Lot of skill. They would play right in the village ~uarc, big old males strun.ing around downtown in front of the court.house. It was kind of like the pool haIJ where the men could get 10gether and talk rough. They wouldn't bet food, just possessions: crafts, weapons, things that they had taken from other Indians, or trade goods. They would stand there and throw down their bows and arrows their loincloths. They would stand there naked betting, and then try to calk a guy into betting ~o or three days work in the cornfield. They would always pay off, 100, because back then a person's word was everything. In lhe tribe auention was most important. ~e. cullu:e was built that way. Our way of ra.1smg children wasn't to hit them, but to praise ~em when ther did well, and lO ignore them or give them nothmg when they did wrong. So if you were good in the chunky game or were a " w81l}ol'1and did ~ t deeds, tllen you we~ admiicd lf you were a good fanm:r then you ~ere admired. But if you messed up, you were ignored. The worst punishment was to be thrown out of the tribe. Many people committed suicide when that happened to them, when they lost that connection with the tribe. Although the tribe was self-sufficient, the Chero~ees loved 10 trade. Some people think of the Indian tribes as being isolated. but that isn't true. The Cherokees could trade with anybody from New York all the way to Florida and all along the Mississippi and all the way along the coast Everybody spoke the same trade language. h was ~I~ the Choctaw trade language, and it was a p1dgm version of Choctaw. All tl1e Indians spoke it instead of using a sign language. The P,crokee never actually used a ~ncy, like money. Everything was done stnctly by baner. They used to make a lot of trips to the coast to get "black drink" (a decoction made from the leaves of yaupon holly - ed.), shells, feathers and items like that, but what they really loved was the dried root of the Venus fly-trap, because it was considered an incredible fishing chann, and all the fishermen would use it. And then maybe they'd bent up a few Tuscaroras on the way back from the beach, because that's just the way the Cherokees were. We had good flint deposits over in Tennessee. and we may have carried that for trade. We might have done some business with soapsrone. We had soapstone here to trade. We would trade mica to ihe northern Indians. The Cherokee might have gouen turquoise and stuff like that from the Chociaws and the Chickasaws to the west. We traded horses with the Chickasaws, who lived along the Mississippi Sprtm.,, I 991 �On Eco-economics by David Haenke Instead of endwing a meaningless job to gei the money IO buy necessities, real work should involve our efliciClll production or bllSIC needs, or our dilcct involvement in their procurement - e.g., by J)311icipaling as wor.ting members or cooperatives. In an ccocconomy, the formal "work weclc" wherein we labor for money might drop IO 20 hours or less. The ec:o-«onomy would run as much as possible on solar energy, just IIS cco-sysu:ms run entirdy on solar gain. Jt would mnke judicious use of "capital" ~ources. such as fossil fuels, which are used according 10 lhcir most efficient application as in Ille "soft energy path.• Basic cco-«onomics means doing the following 10 the giealCSl extent possible: River around Memphis, because the Chickasaws were lhe great eastern horsepeople - like the Sioux or the Plains Inruans. They were absolutely incredible horsemen, and 11\~y w~re great allies of the Cherokee. The two tnbes Just loved each other, God knows why. A whole village of Cherokees would move over and live by a Chickasaw village for a year. Then 11\e Cherokees would go back home, and the next year the Chickasaws would show up and live by the Olerokee village for a year. ArchaeologistS have discovered things in Cherokee mcdjcine bundles that were found only in South America. That shows 1he extent of their trade and their communication. They weren't isolated from one anoilier. When 11\e white people moved in and m.fluenced the Cherokee, they staned trading for productS. They would trade bushels of com, He jusL didn't fit in. The couple left for two weeks. While they were gone, their house burned down, a.nd it was rumored that someone had done it on purpose to get nd of him. They came back, and his wife was so sad 1ha1 they had lost their house, that the community got together and built them a new one nnd just put up with the man. That's an old Labor Brigade story. The tribe was self-sufficient in every way. The tribe satisfied the basic needs of human beings. One of those needs is community. We have a need for community that comes from tribalism. On the intimate level people filled that need through the extended family; on another level, it was fulfilled through communal ecrcmony, which was one of the foundations of their culture. dried pumpkin, deerskins, probably chestnuts, They had feast days or holy days at and ginseng to the western people, and 11\ey got important times during the year. The feast days teehnology in return. The clan system gradually were held to celebrate the blessing of the com or turned into a capitalistic system, but they sill! ceremonial occasions Like lighting the fire or maintained the community gardens for a long putting the fire out, bu1 they were also a time, until (Chief John) Ross created an elaborate connection people made with each other. The central government that could tell someone what people would get together, there would be betting to do, and the government started a tribal fund and gambling, the exchange of goods. and people money, y'know. IL son of worked its way over would undoubtedly share some genes around at from the baner system to capitalism, but at the those big gatherings, and at the same time they same time the Cherokees have always felt loyal to shared the spirit around the tribe. "the torso," the body of the tribe, although It was the cement that held the culture ·occasionally it's been pretty sick. Today the together. When that started crumbling, it was real tribe's like everything else in the world tough. But remnan1s of it still exist. You can still everything's got cancer. see it here and there: the Labor Brigades, people The Cherokee Labor Brigade, which was helping each other out, or sometime you might going strong up into this generation, was a hear somebody talking ihe old way. things like remnant of the time when everybody lived in the that. village, and the clans were like the extremities of Today we have less ceremony in our lives. the body supponing the torso. The people of the We need certain kinds of ceremonies. If we don't Labor Brigade would get together on Saturdays have them. we create them, because ceremonies and go to the house of somebody who needed are very imponant to human beings. help, like an old person who needed firewood Everything's a fonnula. When you're split or someone who needed their roof fixed. making a little cake. you go by the formula. You they would all pitch in nnd do the job and then need some flour from the field, eggs from a have a big pot-luck. Nowadays it's only some of chicken, some honey, and then the last thing is the older men who still do it, but it's a part of that' some heat, which makes it change from five culture, maybe it'll come back. different things into this one sweet little brown J beard a story once. There was a thing, a cake. It's no longer an egg and some half-breed married to a full-blooded woman. flour - but it is. h 's made up of a!J those partS. They lived in Birdtown a long time ago, like in Everything's formulistic. There is a my grandfather's time. He was a drunk and lived fonnula for our way of living. We need the com, in this community where nobody drank. Whether we need the honey, we need the ceremonies, they they were Baptist or traditional or what, they are all the raw materials. The fire is our didn't believe in his drinking. They thought it spirituality, which heats il and makes our cultuIC was a bad thing. He was a rowdy person, too. the way it is. ~ ' Sprtng, 1991 ..... Drawing by Rob Lcvcrcu •Participate In, invest in, and support local, ecologically responsible production by locally owned. opcralCd, and con1.rol1ed entctprises. •Buy, trade, and consume locally/ regionally produced goods and services. •Keep resources, capital, and energy at home; plug leaks. •Use solar energy and other •renewable" energies and resources.. •Be radically efficient in the use or nonrenewable resources. •Practice intense cooscrvat.ion and efficiency in oil sectors. •Do full-scale -- 90 to 1ooi.. -- recycling, utilitiog local/regional enlelpriscs. •Pay true. CCQlogically audited costs: intemalizc "externalities". It may hurt now. but it will pay off lalu. •Wodt coward a fonnol or informal local/n:giona1 trading sy~tem o.r cumney. •Support a humane and socially responsible economy. •Do not support businesses that pollute Ot destroy the cnvironmcnl. •Wherever humanly possible. do not buy from national or multinational corporations or their subsidiaries. Each localily, region, biorcgion oc stnte should have an up-to-daie dat.nbase on what is being sold and the ownership of the company selling, within its bounds. This infonnation should be furnished IO the public so lhat people can choose a tocallrcgional allCmlllive where possible. Development of economic altem:uivcs 10 national and l18nSrultional companies should be a focus oC each regioru Lee every economic act be ecologically conscious. �THOUGHTS ON WORK, PRODUCTIVITY, AND DEVELOPMENT: UNRAYELLING THE MYTH OF 'THE FREE MARKET" The refrain has become all too familiar. environmental proiection means loss of jobs. we are told, and if we would only let the corporate "£tee market" [unction without interference. lhen everylhing would magically work out for lite best. The "invistble band" of lhe market •aulOJ'llatically" mainlllins economic balance, we arc assured, and competition keeps prices low and SWldards high, as well as providing mucb·occdcd "jobs." Our economic difficulties :uc lhcrefore lhe result of lOO much regulation, not 100 liu!c; we are simply not letting the system function properly... Of course, !hero is some trulh to lhese assertions but not very much. If "mnrlcet fon:es• are reaUy th:11 benevolent, lhen why are lhey (we) creating many lecllnologics and coosumption pauems which are bolh socially and ecologically destructive. Why is energy conservation seen as somehow benealh us? Why is our society fallmg apan at lhe seams? (Wasn·1 it largely lhe DE-regulation of lhc 80's lhat led to outrageous financial excesses of every description - !he • gxced is good" memality which, we're now learning, we're going to be P3ying for over seveml dcc:ldes?) Why do most peoples' "jobs" consist of boring, unfulfiUing work which, more often Lhan 1101, has a dctrirnenlal effect . ranging from slight to tremendous - on our world and our lives? We need onJr /l)Fk ~l.!!Jc,P.:_9Jl:l~.w01"Jna in ~Pll!l~ indUSlry, Or ~.. "!9rkiria \lfilh~Jhcu U~_.,_, JU\j I J "military-industrial complex· and ilS off!hoots, or all !he common household products - solvenlS, painis, delClgel\b, aerosols, polishes, etc. - whose creation simulUlllcou.~ly createS a multitude of toxic industrial by-products, and which are oflCII luu:ardous or toxic themselves... Oearly, theie is something very wrong with a socio-economic system which rapidly undermines social cohesiveness ond destroys the very resources upon which our supposed "prospctity" depends! The manic. or mMliacal - functioning of our present economy reminds meofthoseold canoons III which lhc "hero" is silting on a high tree branch nnd is vigorously sawing lhrough it on lhe side closer to the trceJ Or lhttc's the classic comedy routine in which the "hero" is sawing a circle wound hunsclf in the !loor and soon completes it - only to fall through to the !loor below. In both c:iscs, lhc end result of all that hard work is 1111 unforsocn disaster though anyone eV\:11 remotely aware of reality could !rive forcsccn iL These comedy routines arc funny precisely because !he coming dis:ister IS so complctcly obvious yet when we promoo:: an economy that is leading 10 immincm social ond ecological disasw. we seem oblivious to !he danger. Laughably, not only is it NOT obvious 10 us, but most of u.~ mightily defend our "right" 10continue on the same "prolil:lblc" palh! But here we should learn something from lhe C3rl00ns • or we will continue sawing away until we and our environment are dcsu'Oyai. 9f ··········· All around our nation and !he world, the struggle 10 save our environment and our societies is moving into high ge3r • and the issue of'jobi' and ·productivity' occupies a central pl.ice m this S11Uggle. In the Pacific Nonhwes1, environmentlllists rue desperately trying to save 111e spoucd owl and its habitat, lhe rcmnantS of once-huge old-growth foresb, while angry loggers cloim lh:u TIIEY are now •an endangered species", and logging Xatuan JoumaL page 22 I II comp:inies claim to be patriotically serving vital socio-economic needs. And in Norlh Carolina and many other stales, obsessive road-building and "development" are Cervenlly supponed by businessmen, cconom,stS, and politicians (and, of course. !he developers}, on the assumption lhat economic prosperity and job availability depend on more roads and more rapid "growlh.• This trend continues unsb:ued despirestrong evidence that lhc prosperity thus gained is very shon-lived, if tndced the •standard of living' for the locals - the actual inhabitants - ever DOES rise appreciably. The reality behind the dream of qu,ck, bsung prosperity 1s this: once lhe p~pcrity boom accomp:1nying !he initial devel0pmcnt and eonsuuclion is o~r. the local inhabitanlS IISUa.lly tl1ld up getting shafted. Most of lhc big money - from mnnufoc1uriog, rCJuals, chain depatunent sl.OreS and superm:irkcls, and lhe glut of fast-food rcslllUl'8lllS - is funnelled out of lhe kx:aJ area and into lhe bank accoun1S oC distant corporations and developers, while "!he locals" are left to race the tong-term prospect of menial "setVice jobs" and socially and ocologicatly disrupted lives. TREND #1: Dcspitc intensive "development" and an influx of new tcehnologics and induslrics over lhc Jr.ISi IS yc.ars, Lhe "standard of livmg" of lhc average American has ran,n durin9 that,J,lmc pi:\iOd, and feal income has been steadily faJliog. ~p.y.is iltis l)CCwril)g? TRF.ND 112: During' th,s same period lhe richest (and smallest) segment of the American populllcc has go11C11 much richer, while lhe middle class and the poor have goucn poorer. 11 ,swell.known lhat lhe reign of "Frcc.-markct Rc:lg:inomics" (and its sequel, "Bushonomics") has created more millionaires lhan any previous "growlh decade.· The trouble is. II also created mounlllins of debt. a horrendous banking crisis, many more families and children living in povcny, and legions or homeless and hopclc.ss pcoplc... lhc grim "dart. side" of lhe supposedly unbiased, accessible. and soctally-rcsponsive "free markcL • QUESTION: Is the market rc3Uy "value- free." as us proponents claim. and docs it really encourage dcmocrauc paruc,pation and bcallhy socio-economic divcr~i1y . or does its implicit value-prefcscnce for proli1 ;it any price drhc the market (panicula.rly 111duj;Uy} to be free of ethical considerations and compassion, free to abusr the public lrUJ,I, and rree to lgnort as many !IOCiRI and ecological consequences :is po5.<>ible? QUESTION: b it po:;s1ble I.hat the TRUTII underlying lhe "free marke1" is I.hat it suppons a very small. scff.3ppo1n1ed elite in ransacking our environment, exploiting oilier people. and raking in vastly disproportion:ue monetary rewaril'i? Docli our society actually reward those who can most convincingly con lite public 1010 bclieviog th!lt all lhi$ cxplo1tation :ind "development" 15 for lheirown good and lhc good of lhe country? ......•••.•.•....•••..•....... The qucsuon or cnYIJ'Ollmenl:1.1 prcscrvauon vs. "development" and jobs is without doubl a thorny one and it IS made even lhom,cr hy a multitude of dangCl'OU$ and unquc:suoned assumptions about the n31ure oC our economic/ ecological re31ily. Such assumptions include: I) lhc belief lhat environmellllll prot.ection IS the prilll3J'}' factor behind job loss in industries such as lhc by Richaro Lowenthal wood produclS indllSlry, clcij>ite lhc fact that lhc true culprits in MOST job loss are managerial greed and callousness. industrial automation, corporate "strcamliniog." and poor "resource managcmcnL • 2) !he belief th:lt endless extraction and consumption of resoun:es is good for jobs and lhe local economy, despite lhe fact th:lt when these resources are dcple1ed !here me then NO rc1alCd jobs left m that area and the exuactors simply move on, leaving behind a legacy or heightened monetaty ~tations and the bitterness of a 'boom-tumcd-busL' 3} lhc belief lhat wori( and productivity must be ~ SOL.ELY hy amounts of Dlllterials e:ctraeted, ~ . and sold, and NEVER in terms of conscrvar.ion or restoration of vital h:lbil:us. Due to lhis belief, we are still reluctant to commit ourselves • and our money - to ecologically-sound economic practices, and we stubbornly refuse to fac10r into our economic accountmg lhe true social and ecological cosu of our vaunted "free mar1ce1• system. 4} lltebclieflhat pcoplearedcpendcnton the "gcnerosil}'" of industry fa their jobs, :ind not on themselves. the value of their own labor, or personal involvement in lhcir communities. S) the belief that del>-pite meaningless and mcchanic:ll work. worker's "productivity" cnn be increased solely by mtre3Slng 'll'agcs, WlTHOUT anyfac- in workers' intete..u. involvcmcn1. or sntisfacuon. ......•.•................ The deeper problem th.at we a.re just beginning 10 confront is lhat we have crcrucd a 'cuhwc" based on mass consumption and "!he consumer mentality.' When maximum profit and consumption are our highest goals. we of course seek only SHORT-TERM "efficiency" in our extraction, production. and dlslribulion processes.. Under lhe prime direcuvo or maximum profit and consumpuon, ·emcicm productivi1y• MUST mean producing the grcaics1 amount of good.~ m lhe least possible time ot the least possible cost • and lhen selling lhem al lhe gn:atcsl price lhc market will bear, This kind of "productivity" would more approprinlcly be called "dC5tructivity"; it ignores long-term consequences. create.~ "needs" where there were oonc, and trc.ats both naLUre and human beings as objocL~ to be e:cptoilcd, u.,;cd up, and !hen forgo1tcn. For most worlccrs, lhis ovat cxploillltion is 111en ·compensated" via insulllngly low monetary rewn.rds. which nevcnheless enable~ to consume more goods· which requires 111at we produce more, of course. The end resuh • our REAL •gross 113lional product" - is a vic:ious downw:ird spirnl of producc-scll-consume-lhrow away, produce-sell-ronsumc-lhrow nway.• and n never-ending "need" toc~ploit ond "develop" new areas once the old ones :ue ei1haustcd or become "unproliwhle" in lhc eyes of our Glorious God. the marketplace. But now we have nowhere to move on 10, and our 113bnual ·rron1.1er· mcnlali1y no longer makes even economic sense (ii NEVER mode sense ecologically). The biosphere we live m is suddenly changmg - ,n our human awareness - from a lim,tlc.s~ collection or exploi1abte ·resources· 10 a fragile and endangered ecosystem w1lh limited "resource avnilabtlny." So now something has 10 give, somclhing has to change in our way of RELATING to lhe Earlh and all her divctSC hfc.forms. (conlinued on pegc 30) Spr tng, 199 1 �.. • • t . \ t ,!:\~ . " .. , & •• ... ' APPEAL HELPS BEE TREE OUTSTANDING RESOURCE WATERS Nawn! World Ne..-. Service Nanni World News Sc,vicc The NC Division of Environmental Management has reclassified 14 bodies of water in the mountain region as OutStanding Resource Waters (0RW). putting them under special protection to maintain their high water quality. The newly-listed 0RW's are: South Toe River (Yancey County), Gipp Creek (Cherokee County). Fires Creek (Clay County), Cacaloochee Oeek (Haywood County). Upper Nantahala River (Swain County). Chattooga River (Macon County), Henry Fork (Burke County). the Mitchell River (Surrey County), Elk Creek (Watauga County), the upper South Fork of lhe Mills River (Henderson County). Wilson Creek (Avery and Caldwell Counties). Jacob Fork (Burke County). Upper Creek (Burke County), and Steels Creek (Burke County). Nominated for possible future 0RW designation are Bearwallow Creek (Transylvania County). the New River and its South Fork (Waiauga and Ashe Counties), Panthertown Creek (Jackson County), Garden Creek (Wilkes County), and Bullhead Oeek (Wilkes County). After a bitter fight, Alarka Creek (Swain County) has been classified as a High Quality Water (HQW), a body of water that is somewhat protected. allhough not as stringently as the 0RW's (see KaJuah Journal #26). Toe Nonh Fork of the Catawba River (McDowell County) has been nominated for future inclusion as a HQW. Although 0RW status is supposed to be strictly a matter of biological criteria, experience has shown that designations are often swayed by political considerations, so it would help classification of creeks nominated for 0RW status if interested people would write letters on the behalf of the water bodies. Any state resident can also request reclassification of a water body as an 0RW or HQW. The Division of Environmental Management requires a detailed description of the area suggested. an indication of the water's quality, and a list of the special resources that need prorection. The agency will send a list of .the standards and regulations on request. Call or write Suzanne Keene at the NC Division of Environmental Management: Box 27687; Raleigh, NC 276ll (919) 733-5083. "SOMETHING STINKS" N,nnl World New, Savice Development is the first priority for the town government of Highlands, NC. And if the town government gets its way, Highlands will spur development with a 500,000 gallon-pcrlU!Y sewage treatment plant along the Cullasaja River. Spri.n9, 1991 The Cullasaja is a Class B trout stream and a spectacular scenic attraction. Toe river and its unique attributes would be th.reatened by presence of the plant. Presently a treatment plant half the size of the proposed plant is dumping effiuent into lakes below Highlands. Toe lakes help somewhat to maintain the river, but the quality of the Cullasaja is srill deteriorating, according to aquatic biologist Dr. William Mclarney. Toe new $5 million plant would discharge below the lake druns and would severely compromise the water quality downstream. The town of Highlands is cager to install the plant - so cager that they were ready to begin construction without an environmental assessment or an environmental iropacr statement. They publicized the project with notices in the local Highlands paper and the Asheville paper, but not in the Franklin Press which might be read by county residents downstream who would be affected by the plant. Highlands Mayor John Cleaveland explained their actions, saying that Highlands has been paying more than its share of the county taxes, and they should get to do what they want with the river. The NC Division of Environmental Management (DEM) seemed to be abening the move to rush construction of the plant: they refused to hold a public hearing on the matter until confronted by a petition bearing 2,082 signatures collected by county residents organi7.cd by Peg Jones of CuJlasaja Community. Resident Lee Hollins summed up the community's feelings about the way they had been treated when he said, "Sewage stinks, but in this case I smell something a lot worse, and that's rotten politics." The new treatment plant is much larger than the present needs of the town of Highlands require. Residents downstream know that a new treatment plant would be an open door to more development in the reson town. They arc not willing to let the Cullasaja be polluted for the sake of mon: condos, second homes, and golf courses. Those who want to speak out on behalf of the Cullasaja River can write to the DEM at: Boit 27687; Raleigh, NC 27611. To help the river preservation effon or offer support, call Peg Jones of Save Our Rivers, Inc. at: (704) 369-7877 In response to an administrative appeal by the WeStcm Nonh Carolina Alliance (WNCA), Regional Forester John Alcock of the US Forest Service ruled that the proposed Bee Tree timber sale in the Pisgah National Forest was in violation of the Endangered Species Act and ordered the Ranger district to make a complete biological evaluation of the area. The appeal victory will delay cutting on Bee Tree and, the Alliance hopes. will compel the Forest Service to gather complete information about stands slated to be cut before beginning logging. The Regional Forester, however. denied other arguments the Alliance tiad with the sale: that the Forest Service was not considering a full range of cutting alternatives, that they had not made a complete analysis of the true cost of the timber sale. that they were not ensuring safe use of herbicides, and that the sale plan did not follow the principles of sustainable management MAKING STUMPAGE Nanni World News Savice The US Forest Service National ForestS in Nonh Carolina has announced that it is raising its timber targets 18% for 1991 - from 63 million board feet to 75 million board feet for the year. This announcement came shortly after a much-publicized declaration from the same office to the effect that there would be less clearcutting in the National Forests. When asked how the Forest Service planned to cut back on clcarcutting while simulatancously raising timber targets, Forest Service environmental planner Pat Cook said, "we will try to maintain our trend towards less clcarcuning in proportion to the total harvest." Translated into ignorant (they hope) lay people's terms, Cook's statement reads, "we're not going to to do any less clca.rcutting, but we are going to keep raising quotas so that it seems like we'll be doing less clcarcutting." Any other questions? Onwlnc by Jim HOUS('r A(atuah Journn! JXl9C 23 �SMOKEY EATS APPEAL NUCLEAR WEAPONS Nawnl World News Se,,,icc HEARINGS 1990 TIMBER LOSSES REPORTED Nanni World NcWJ Scrvlce After a four year wait US Forest Service Chief Dale Robenson finally responded to objections lodged by the Wilderness Society to the Land and Resource Management Plan (LRMP} for the Cherokee National Forest. The LRMP is supposed co guide agency management practices for a 15 year period. The objections were pr~ntcd as an. administrative appeal. The Wtldemess Society stated that the Forest Service was not fulfilling its responsibility to maintain biological diversity the Cherokee Nauonal Forest, was selling timber below cost, and was not providing visual beauty. Under the National Forest Management Act of 1976 the Forest Service is charged with maintaining populations of native ~ies in .the national forests. Many of these species reqUlre old growth habitat. Forest Service plans to log 58 percent of the cove forest habitat in the Cherokee would drastically reduce the amount of old growth remaining and would also cut into the supply of acorn mast that is vital to the survival of many species of wildlife. The Wilderness Society appeal also pointed to the fact that below-cost timber sales amounted to a public subsidy of the deforestation of the Cherokee forestlands. Tennessee senators Albert Gore and Jim Sasser supported the point, saying in a Jetter to Robertson that, "It makes little sense to subsidize timber production on public lands in the Southeast when the private lands provide far and away the vast bulk of the timber used in the region." The Wilderness Society plans to pursue its objections to the Cherokee Forest plan in coun, as a civil lawsuit. Narunl World News Service What would you say if the government asked you if you wanted nuclear weapons? Well, for the first time in history, they're asking...kind of. The Department of Energy (DOE) is sponsoring hearings to gather opinions on their plans for building nuclear wenpons in the 21st century. However. they are disguising the hearings as "Programmntic Environmental Impact Statement Scoping Hearings on the Reconfiguration of the Nuclear Weapons Complex." And, although the hearings are supposed co be open to the public, the DOE is not disclosing the dates. But sometime between March 20 and July 31 hearings will be held in the 13 locations where nuclear weapons are produced, including Oak Ridge, TN. They will constitute the first national referendum on nuclear weapons production, and it is imponant that. despite the obstacles, people make themselves heard. For more infonnation and updates on the times and locations of the hearings, write or call Ralph Hutchison of the Oak Ridge Environmental and Peace Alliance: Box l 101; Knoxville, TN 37901 (615) 524-4771. The US Forest Service (USFS) has reponed the 1990 losses from its timber extraction program in the Southern Appalachians. As well as destr0ying the old-growth forest habitat, the timber sales accually cost the agency more money to set up and carry out than they recoup from the price of the stumpage. The difference is paid br t~e taxpayers in what amounts to a roadbwlding and habitat desttuction subsidy for the limber industry. In the national forests in North Carolina the Forest SeTVice reponcd a loss of $2.0 I million for the year. Georgia's national forests came out slightly in the black, bringing in a total profit of $233 thousand in the state, due to profit made on the Ocoee National Forest. The Chattahoochee National forest lost money. However, in North Carolina and Georgia the Forest Service keeps its tallies on a state-wide basis and refuses to disclose totals for the individual forests, so that the more profitable national forests in the piedmont cancel out somewhat the losses in the Appalachian national forests. In 1990 the USFS timber program in Tennessee's Cherokee National Forest cost taxpayers $654 thousand, and in Virginia's Jefferson National Forest the timber program lost $969 thousand last year. "YOUR GOOSE IS COOKED" ...Then there are the hot geese of Oak Ridge. According to the August (1990) Scientific American, geese on the 35,000-acre Oak Ridge Reservation have been detected wuh up 103,950 picocuries of cesium-137 per gram of breast meat. "In tenns of Christmas dinner, just one pound would deliver almost 100 millircms, which is the generally accepted standard for nnnual exposure." Rrprinirdfrom IM Watrrn ,Vu.-tlt Carolina Alttatlt!c Acc:mt. Foll.l9'm. FI:'\E WITH ~lE Nmir•I World Jl:ewi Sef\'1cc Draw111g by Rodney Webb The J.L. Todd Auction C.Ompany, a Georgia-b;tSed lnnd developer, has nccn fined S206.400 for violations of the NC Scd1men1a1ion Pollution Control Act. "lbi~ is a landmark penalty, the biggest sedimentation pollution line in the history of North Carolina, " said Don Follner of the :-;c Depanmen1 of Environment, I lealth, and Natural Resources (DEHNR). The company was fined $103,200 for violating the sedimentation act on a site in Jackson County five miles north of the Qualia Bound.iry on Route 19, and J.L. Todd, as owner of the property and director of the company was assessed an additional $103,200. According lhe state DEHNR officials, the violations occurred \\hen Todd built access roads on a 10 acre tract (part of 1,000 acres he owns in the area) that had been ;1uc1ioned off in small parcels for residential development. Richard Phillips of the DEi INR office in Asheville said, "h's fairly serious due to the large tract involved and the proximity Lo !itrcams." "I DON'T WANT TO SEE NO ORV" The US Forest Service (USFS) is proposing a five-mile extension to an Off-R_oad Vehicle (ORV) trail in the Nolichucky D1stnct of the Cherokee National Forest near Greeneville, TN. The extension would tie the area into an "extensive net\,ork." of ORV trails, according to a USFS spokesperson. Other forest users feel that there is already entirely too much ORV traffic in the area and that the noisy vehicles are a grave thrc:u to habitat. There have nlready been c.ornplaints about the OR V's from hikers on the Appalachian Trail and residents of the Shelton Laurel area . just over the Slate line. As planned, the extension w~ld pas~ between two bear preserves, greatly increasing access and rcsulting disturbance: in an atCfi . where building up the black bear populauon is supposedly a t0p priority. Bears ~hy away from human intrusion. The Tennessee Wildlife Resources Agency has already voiced objections to the proposed trail. ·,:·he more activity ~nd the more access you have m there, the less likely you are to have a good bear population," said Ron Saunders, a biologist with the agency. C.Omments on the potential threat of ORV's 10 wild habitat in the Cherokee National Forest can be addressed to the forest headquarters at: Box 2010; Oeveland, TN 37320. Contpil,:d 111por1frqm a rcp(JII III lhe A!hc•illc C,ti1en. Spn119. 1991 �SHELTON LAUREL Natural World News SPECIAL REPORT "The trees are so high so the legend goes They grow all the way to the sky. And they were here before you were born And they'll be here the day that you die." Waltzing with the Mountains Shelton Laurel is situated in nonhem Madison county, near the Nonh Carolina-Tennessee state line. Shaped by the high ridges and cascading slopes, gently forested and filled with the sounds of rumbling branches and streams, it is a beautiful and rich land, special to the people of the community. Things have come a long way since the first white settler in the Shelton Laurel area lived in a hollowed-out poplar for a season until he got his cabin built. The forests have changed: the people, the streami;, the wildlife, the way of life have all undergone tremendous change. But it is still evidem that there are people living here who love these mountains and don't want to see things change too fast or change for the worse. There a.re recreational areas used for fishing, and hunting as well as rugged wild places in the portion of the Shelton Laurel watershed that is overseen by the US Forest Service (USPS). Although these areas seem serene, they are the subject of controversy· a controversy between two different interest groups: those who want to extract the wealth of the forest and those who a.re interested in having it remain whole. This difference of interests goes back many years, and it currently centers on the evolving role of the Forest Service. The Forest Service once was seen as the protector of the woods. Now it is now seen as an agency protecting a financial invesanent A life-long resident of Shelton Laurel, Haze Landers, remembers a time when the Forest Service wouldn't let anyone take so much as a single tree for firewood . "I thought they were set up to protect the forest.", Haze said. Now, after years of poor logging pmctices and below-cost sales, he sees the Forest Service in a different light: "They don't love these mountains. If they did, they wouldn't treat 'em this a'way." The folks in Shelton Laurel have plenty of other reasons besides poor timbering practices 10 dislke the Forc:.t Service. Back in the late l 970's, when the RARE !I surveys were being conducted, residents were told by Forest Service employees that if the national forest in their area were designated as "wilderness." they would no longer be allowed 10 hunt, fish, or camp on the land. However, this is patently untrue. and some of the folks in Shelton Laurel wish they could have another opponunity to designate the area as a wilderness, because now the forest faces clearcuning. roadbuilding. and herbicide poisoning - all the atroeities that accompany timber harvesting. -Sp ri.t,9·, t9 9 l A CONSTITUENT'S LETTER ~anuary 24, 199· Representative Charles Taylor Dear Mr. Taylor: I hate roadbuilding on Federal Forest Service land. I hate clearcutting. I hate below-cost timber sales. I want all of these things to stop. Yours truly, Haze Landers Marshall, NC On January 24th the community held a meeting in L'\urel School to discuss concerns about preliminary plans for four timber sale projects in Shelton Laurel. The meeting was hosted by the French Broad Forest Walch (FBFW). a citizens' group established two years ago to panicipate in dialogue with the Forest Service and make suggestions for the management of the French Broad Ranger District rn attendance that evening were about 50 people from the community, Forest Service personnel, and Congressional aides. Mary Kelly, Phd., ecologist, coordinator for the Western Nonh Carolina Alliance, a member of the FBFW, and a Shelton Laurel resident. explained the four proposed timber sales in Brigman Hollow, Little Prong, Sugarloaf, and White Oak Flats in plaiin terms. The Forest Service plans to cut 11 million board feet of timber and build 6.8 miles of new road. As the primary method of "harvest" would be clcarcutting, that would translate into 805 acres of cleared and roaded land in Shelton Laurel in the course of the next three years. The new District Ranger for the French Broad District, Kimberly Brandel, said that she is interested in listening to the concerns of the people and is planning to do an "area analysis" to look at the entire area as a whole instead of as separate timber sales. She also stated that "no decisions" had been made and thal the four sales in question are "not even being considered at this time." Meanwhile, the figures still reflect the board feet quotas, the survey tape still flaps in the breeze from the trees, and long-rime residents remember, "We've been lied to by the Forest Service before." Pat Cook. a planner for the Forest Service. tried for more than half an hour to explain the need for management in the forest and how the Forest Service is presently revising and re-evaluating their views of timbering methods such as clearcutting. But Mary Kelly pointed out that the projected ASQ (Allowable Sale Quantity for timber) for the French Broad District for fiscal year 1991 is expected to be 6.5 million board feet (mbO. This is up from 5 mbf in 1990. And now more recent infonnation indicates that lhe ASQ for the French Broad could go as high as 8.5 mbf. One local farmer spoke out saying, ''If she's got to tum out six and a half million feet, that seems to be it." But Ranger Brandel answered that no matter what her ASQ, she was first and foremost "committed 10 stewardship" and that she W3S \'\1lling to "listen to what the people want." At that point, one member of the FBFW called for a show of hands. "How mnny people want to see Shelton Laurel preserved the way it is?" The response was almost unanimous. "Well, that ought 10 tell you what we, the people of this community, want." Obviously the folks of Shelton Lautcl are not interested in seeing the forest health "restored" through resource management They prefer seeing the land in its present healthy state. As Haze Landers secs it, ''They say it'll grow back to its original state in 250 years. So why wait? It'll stay ihat way for the next 250 years if they don't cut it down. We got generations of kids between now and then who'll never know what it was like if they cul it down." The citizens making up the French Broad Forest Watch can be proud of their effons in staying ahead of the game with the Forest SCIVice and infonning the community of what is to come in their ranger district They are definitely setting a precedent for what needs to happen throughout the entire bioregion. Their neighbors in the Cherokee National Forest could learn much about the type of recreation and forest activities that are life-sustaining and non-desbllctive. Just over the ridge, across the state line. in the Cherokee National Forest, roads and ORV (off-road vehicle) trails are being cxccnded deeper into the bean of the forest. This is a matter of concern to FBFW members, as they see the ecosystem as a whole, and do not wish to see the habitat disturbed. When people in communities such as Shelton Laurel take a stand and hold their ground, it is like a breath of fresh mountain air in the polluted wind.,; of change. Such effons will take hard work. the kind of work that people of the mountains know well. But the effons to save these mountains do not go unrewarded. As Haze put it, "There ain' nothin', nothin' nowhei:c. that the Lord ever created, I don't think, that can beat the looks of these mountains...with the water in the streams a'comin down betwixt 'em. I don't think He built anything any better. Honestly, Tdon't believe He cou1d'vc. I figure Ile thought we'd be so poor, He'd have to give us somethin'." - by Rodney Webb �(H20). and carbon dioxide (CO2). This is why t OFF THE GRID REGIONAL FUELS by Jim Houser - In Nownber and December I logged abo111 50 milts driving my van around Boone on ethanol. - Last issue, I said I would delve deeper into the question of water power. Since !hat time, however, there have been certain major tragic events which pcnain directly to our dependence on grid energy, in this case oil. Seventy percent of all the oil used in this country is used by the transportation sector, as anyone, who has had the misfortune of driving a car in downtown Boone on Friday afternoon, is probably aware. We all depend a great deal on our automobiles. They are essentially a necessity if we want to get to and from work everyday, especially in this region where mass transit is so scarce. The consequences of this dependence are now painfully obvious. As a nation, a people, we in the United States like to think we are in control of our own destiny. But now, if you believe our leaders. the actions of a single individual (and his anny). left us with absolutely no alternative but to fight an extremely costly and deadly war. Docs this have 10 be so? Do we in lhc Katuah region have recourse 10 other fuels besides gasoline to drive our vehicles? Is it possible for us to develop a regional supply of fuel which would suengthen our regional economy while at the same time free us from being economically dependent on a bunch of countries many of us would have been hard pre.~sed to find on a map just a few monrhs ago? The leader in the use of alternatives to gasoline in this area is the Rural Public Transponation Authority (otherwise known as AppalCART}, headquancrcd in Boone, NC. According to Chris Turner, director of AppalCART, In and of itself, public 1111nsponation, even when 11 uses gasoline. is a way to reduce our dependence on foreign oil. A bus carrying 50 people uses a lot less gas than 50 separate catS, as well as reducing traffic congestion and air pollution, two problems which Boone i.~ beginning to ex pcricncc. AppalCART carries the conservative role of public 1ranspona1ion one step funher by actively experimenting with fuel aJtcma1ives. They have eight vehicles which use propane as a fuel. Being a fossil fuel like gasoline, propane is also a grid fuel delivered to this area from Texas. via a single pipeline. Nevenhclcss, it is a much cleaner burning fuel than gasoline, due to 1he fact lha1 it enters the engine as a true gas. ralher than an atomii.ed liquid like gasoline. Liquids bum (instead of exploding like gases), leaving behind carbon deposits which foul oil and lead 10 the deterioration of an engine. The complete combustion of a hydrocarbon gas like propane (C2H6) produces nothing more than water Xntunfl Journot pmic 26 vehicles which must operate indoors. like forklifts. use propane as a fuel. Propane, however, is still a fossil fuel and, clean as it may be, the carbon dioxide its combustion produces adds to the Greenhouse Effect, underscoring the reason why all fossil fuel use must eventually be cunailed. Propane would be a good vehicle fuel for the coming transition period when we will have ro switch to a non-fossil fuel trnnsponation system. Its use would reduce smog, and it would introduce society at large to the concept that vehicles do run on something else besides gasoline. In addition. a propane fuel system could easily be modified 10 accept melhanc (since they are both gases), and methane is a tested vehicle fuel. The East Ohio Gas Company of Nonh-East Ohio runs an of their company vehicles on natural gas. The advamoge of methane is that it can be of non-fossil fuel origin. Methane (CH4), more commonly known as natural gas, comes from oil wells, but it is also found in swamps (swamp gas), septic tanks, landfills, and biogas digesters (technology specifically designed 10 harvest methane). Actually, it is found anywhere organic matter has been cut-off from oxygen. Bacteria which can only live in the absence of oxygen (anaerobic), consume the organic matter and "breath" Cll4, instead of CO2 like oxygen (aerobic) organisms. Non-fossil methane can be made in a few weeks in a biogas digester or landfill. Biogas digesters are very common in some countries. China has an estimated 7 million diges1ers. Communities are already required to vent their landfills in order to prevent methane explosions. Enlightened communities are capturing and using that gas. Bio-fuel, like non-fossil methane, is energy harvested from a currently active and ongoing biological process. Therefore, as long as there are there are plants growing to replace the ones harvested for fuel, the combustion of biofucls does no1 add to the Greenhouse Effecr. Another common biofuel is ethanol or ethyl alcohol (com squeezens). Ethanol is harvested from the fermentation cycle (yeast consuming glucose and excreting alcohol). We can utilize lhe energy in alcohol by completing the combustion process begun by the yeast - turning alcohol into carbon dioxide and water. This process does not necessarily destroy the food cycle, as many people contend The organic remains left in the fermentation 1ank (stillagc) arc a high protein foodstuff. Essentially all the com grown in this nation's "com belt," goes through the fermentation cycle at large industrial plants (Archer Daniel Midland, and Staley). The alcohol is sold to oil companies, the carbon dioxide to soda companies, and the stillagc to livestoek owners. Dunng the 1980's AppalCART was actively producing and using ethanol, thonks to a Department of Energy grant from the Caner administration's Alternative Energy Small Grants program. They have on-site a working still capable of producing I0,000 gallons of ethanol fuel ( 180 proof) per year. The program is not currently active for a number of political reasons. and because they had difficulty converting a vehicle to run satisfactorily on their alcohol. 1l1is docs not mean that alcohol is not a good fuel. Over half the vehicles in brazil run on pure ethanol harvested from sugar cane, and their vehicles are ma.de by the Ford Motor Company and Volkswagen. In this country manufacturl!rs are just beginning to introduce flexible fuel vehicles which will run on a variety of liquid fuels, including alcohol. Since AppalCART experienced some difficulties converting vehicles. I decided to srudy up and do a conversion of my own. so that I could beuer understand the difficulties they encountered_ Fonunately, Talready had an old 1966 Ford Econoline Supervan with a 240, in-line six cylinder engine, which, luckily enough, was essentially the same kind of engine AppalCART had worked with. l found that, as fuels, the essential difference between alcohol and gasoline is that gasoline requires a 15/1 air-to-fuel ratio for good combustion while alcohol only requires a 9/1 air-to-fuel ratio. This ratio can be changed in the carburetor by adding more fuel or decreasing the air. For a number of reasons, the main one being simplicity, I chose the air restriction method. Appa!CART. and most conversions in the literature. pursued the route of adding more fuel. Mother Earth's 1979 Mother's Alcolwl Fu.el Seminar is probably one of the best explanations of this conversion scheme. However, a manual from the State Fair Community College in Sedalia, Missouri (816/826-7100 ext 220) entitled Conversion of Gasoline Engines to Use Ethanol as rhe Sole Fu.el points out that the liquid systems in a carburetor arc precisely calibrat~ and independent of the operator. while the arr flow, through the use of a manual choke. is under the control of the driver and can be varied for a wide range of speed and load requirements. They install a metal sleeve in the carburetor venturi to reduce the amount of air. So I spliced a five gallon plastic gas can into my fuel line before the fuel pump (plastic is necessary because alcohol will rust metal). With the simple rum of a valve r could switch from gas to alcohol. This way l could start on gasoline (1he way all Brazilian cars do). and then switch to alcohol when 1he engine got hot. At the end of my trip I would switch back to gasoline in preparation for my next stan. Even without the addition of a venturi sleeve this system worked quite well. By simply closing my choke a bit l was able to drive all over Boone. My only real problem was speed on _lhe big hills, which might be alleviated by advancmg the timing and adding lhe venturi sleeve. The best thing about the 50 miles J drove on alcohol was they were relatively clean. With the help of Bob Chandler who runs the power lab. r checked my emmissions on an exhaust gas analyzer at Watauga lligh School. On alcohol my carbon monoxide emissions were reduced to 0.2% from the 6.5% of gasoline. Hydrocarbons were reduced from 100 ppm 10 27 ppm. These alcohol exhaust emissions are well within the current guidelines. The possibility or small farms generating . their own fuel for on-fann purposes could easily be a reality. This combined with the use of subsidized energy crops for public transponation could be the beginning of a truly regional energy economy, helping 10 bring meaningful work and economic security to our local communiti1/ A.nyoN 1nttrated"' a,,.,,,, "' <kpth look at the A.ppalCA.RT a/£olwlf~I protram ~"" smd SS.00 to, OFF 11/E GRID. Rt I , Bux J OO. 8/u,w,g Rod , NC 28605 f<>r a ror, of my rrport A.ppalCART Alrohol ,..u~l l'rogrom ,hu~•mrnl Mis 20,0()() word rq,ort tlioroughly ro,·,rs tliL: ph) ,u:aJ and admirustrotrw a.<per:u cf the program as "ell as the baclrwnd rcwvdt I did an vehick ~on··~rstnrt Spn tUJ , I !l9 I �LETS What is LETS? LETS Network 1s a Locru Economic Trading System which helps people trade their goods and services so they can get what they need without using cash. LETS is an information exchange which through a computer or bookkeeping keeps track of account holdcts' trading ll1lllsactions. The benefits of LETS arc: I) Encourages sclf-confid;:ncc and initiative among its u~. People who have previously valued themselves on lhe employment market discover Ihm they ha,·e olher skills and ways in which they earn money 2) Stimulates local trading activity, as the currency Clln only circulate locally. In order to cam "emcmld dollars" (the community currency), people must tr.we with local p:ople 3) Transactions strengthen personal relationships and goodwill w11hin a community, as trading always involves a personru one.10-onc arrangement. How did LETS begin? LETS was established in 1983 by Michael Lin1on, who was concerned about the high unemployment rat.e in Vancouver, BC. He observed that while many local people had ~kills and products to offer, their lack of money prevcnt.ed them from trading with each other. By 1987, e do,en LETSystems were opcr:uing in Canadn. Who can join LETS? AU members or the community can join. LETS docs not discriminate on lhe basis of r.ice. sex, nationruity. age, sexual preference, lilUlllcial staws, or political orientation. RESOURCES Books •Berry. Thomas The Dream of the Earth (Sierra Club Books, San Francisco, 1989) •Berry, Wendell /Jome Economics (North Point Press. San Francisco. 1987) •Daly. Herman and John Cobb For lhe Common Good. Redirecting the Economy Toward Community, the Environmenl, and a Sustainable Furure (Beacon Press, Boston. 1989) How is LETS organized? LETS Network has a Membership directory which lisLS 311 its members alphabetically. as well as their goods C1nd services. Members needing goods or scr.·1ccs conLXt other members who offer what they netd. Aftcr a tr.msac1ion has been agreed upon and complcccd, :1 roccipt su11ing the amount u-ansact.ed 1s scm 10 lhe LETS Network. The network keeps track of lhe tmnsactions. Traansactions are accounted for in ·emerald dolm" (the community currency) which equals cash • dollar for dollat. Exchanges can occur in a combination of emeralds or cash. Members choose who they wish ID trnllsac1 with and for what amounts. How does LETS work? The account holders of LETSysLCm lis1 what their wan&s are and what they have 10 offer in a directory. for eimmple: 068-·StMPLE CAR MECHANIC Rosie ~53773 069-·LA WN MOWINO Dave 339-990S 07S··BUJLDING WORK Andrew 442-9878 086-FRESH VEGETABLES Jtll 776·2024 •Morrison, Roy Building the Road as We Travel: Mondragon's CooperaJivt Society (New Society Publishers, 1990) •Power, Thomas The EcofllJmic Pursuit of Quality (M.E. Shnrpc, 1988) •de Romana. Alfredo, Tht Autonomous Economy: An Emuging A/Juna1ive to Industrial Society (Monchanin Cross-Cultural Centre, 4917. Rue St. Urbain, Monucal. Quebec, C:tnada H2T 2\VI; 1989) •Schumacher, E.F. Small is Beautiful: Economics as if People Ma11ered (Harper and Row, New York, 1989) •Eller, Ronald Mintrs. Mil/hands, and Mountaineers (University of Tennessee Press. 1982) •Elgm, Duane. Voluntary Simplicity: An Ecological liftsryle tha1 Promotts Personal and Social Renewal (Ban&am, 1982) •Hacnke, David. Ecological Politics and Bioregionalism. (The Biorcgional Projccr, New Life Farm, Box 3, Brixey. MO 65618) •Hau de no sau nee Nation, A Basic Call 10 Consciousness (Akwcsasnc Not.es. Mohawk Nation, Periodicals •Catalyst. Investing in Sot:ial Change P.O. Box 364; Worcest.er, VT 0S682 •In Busintss Box 323; Emmaus, PA 18049 •Katuah Journal (particularly Issue 7; Spring, 1985) Audio Tape Rooscvch., NY 13683; 1978) •Philosophy and Economics in the Ecozoic Era Conftrence with Al/rt.do dt Romana and Tlwmas Berry, Tapes available from: Center for Reflection •Hawken, Paul, Tht Nut EcofllJmy on the Second Law: 8420 Camellia Dnvc; Raleigh. NC 27612. •Henderson, Hale! 11:e Policies of the Solar Agt' •McRobic, Ocorgc, Small is Po.rsible Projects & Organi,.ations •Morgan, Oriscom I/ope for tht Future (Community Setvicc, Box 243. Yellow Springs, OH 4S387; 1987) •Allernathe Economic Development Idea~, MCED; University o( MO (628 Clark Hall); Columbia, MO 6S21 I. Strategics. tools, case studies for communily-ba.'iCd planning. Spnm,J, 1991 ++means "to offer" and - means "Wlllllcd.• People get in touch with each other and negotiate a Lradt. Rosie agr~ to pay Bob SO emerald dollar.; for five hours of car mcchrulics, so Bob's emerald account goes up by SSO and Rosie's account goes clown by SS0. No money is exchanged. Bob sends a receipt to LETS which is rcgi!;tcrcd in lhe books. The sum total or "acdits" in !he system always balances ei,;actly lhe sum iolal of the "debits." Account holders am take out "I0311S" simply by spending cmemld dolllll'$ and running up a debit accounL If a member leaves town. the sys1.em as a whole absorbs the loss, ns shareholders and customers do with normal banking losses. (This has never happened.) The more account-holders there ore, the grcau:r the variety of tmde ts possible. The LETSyst.em is a non-profit system. No int.crest is charged on "ovcitlrafts.• and no interest given on pos1 li vc account balances. This inform111wn was exurptedfrom 1he "LE'fSNEWS~ article by Sarah F1111Sle.r itr News Crom Aprovocho. Drawing by Rob M_,..jck · Coalition for J obs and the F.m ironment Working ror environmental quality and economic ju.slice in NE Tennessee and SW Virginia. • Bi-monthly newsleucr from CJE: 114 Court Street; P.O. Box 64S; Abingdon, VA 24210 (703) 628-8996. • E. F. Schumacher Society Box 76, RD 3: Great Barrington. MA 01230 lnformauon on SHARE (Sclf·Hclp Association for a Regional Economy) end "berksharcs•, an alternative regionru currency. •lnstilutl' ror Community Eco nomics ISi Montague City Road; Greenfield, l\fA 01301 A wealth of ideas and information including The Community Loan Fund Manual and revolving loan funds. •Institu te ror Local SeJf.Reliance 242S l8lh Street NW: Washington, DC 20009; (202) 232-4108. Provides ~ h , information, and direct I.C(hnieal essisuince 10 citie.~ and towns. V:iricty of pubbshcd papers available. • LETS (Local Em p loyme n t Trad ing System) Find out about lhis dynamic approach 10 regional currency. LETS; 37S Johnson Avenue; Coutc03y, BC V9N 2Y2 Canada •Rcgtneration Project Rodalc Press; 33 E. Minor Street; Emmaw.. PA 18049, Promotes community regeneration, particularly in the area of health, ctonomy. and agriculture. Also publi.•,hes Regmeration magazine. •School or LMng RD I, Boit 1508 AA: Spring Orovc, PA 17362. r-ocuscs on al1cma1ivc economic sy~1cms and concepts: publi.~hcli Grun Revolution ncwslcucr. Xaumr, Jo\&nmt paqe z:, �.. We must come to Ille understanding that the amount of production possible is limited, llS the canh is lim1ted in the amount of rcsowtes it is able to yield. We should not treat Ille earth os a commodity, bul rather as a community. Adam Smith's concept oC the "Invisible Hand,• which he claimed wiU guide our selftSh pursuiis of supply and derrumd lO a 1111wral economic order, is (lawed. As World Baok economist HetmM D31y says: ShD11Td tltue IIO/ al lm1' be a mini"""" ,t~a,dsJ11p of DRUMMI N G To &he EditorS of KOJ@h Journal 1 read wilh inlCrCSt your Summer, 1990 number oo "Canying Cap:lcity.• Very inlCrCSting matcrilll lhcrc, and some very powerful ideas. I was particularly intrigued by the graph oC population coordinated wilh thc evcnJS or regional history. Thal graph lod me into an interesting uain of lhought. Once iribal societies that lived off lhe land regulated their populotions to what lhcir defined ICl'ritories could provide. The economy of each group was relaled to the available n:sowccs of !heir regioos. and because lhe balance of population was aucial to survival, it was a tnbal maucr, not a question of individual preference. Things were very clear back lhen. As was pointed out in lhe "Carrying Capacity• issue, !he bioregion is sliU the n:uuml unil or human hJbiution, however much we may au.empt to conceal that by victimizing workers in other regions. importing scarce resources, etc. tr we over-strcsS our bioregioru, then that stress will only be passed on to other regions, until lhe whole planet feels the suain. as is happening now. Like those LribaJ people of yore, we once again have to live within the economic limits of our bioregion.~. The humM population still has to be balanced to the re1,'10n's ability to provide,~ it was then, which makc.s popufation conlli)I an ecological question as well as a quc;;tion oS individual choice. It is up to lhe people of each region to n:cognize how many people !heir region could mainiain wuh external suppons, and then accept !hat level as a goal to approach - gradually. Bccnusc we over-consume so much, every irutividual in this country counts for more in tenns of rc,,()W'CCS, TI!en:fore, llS well as reducing our consumption, wc must be very responsible about keeping our number.. under control. Regional population goots clccided by the people of the 111gion based on lhe limiis of their regional economies seem like a necessary ecological policy, b111 also one lhlll would grc:uly 11lCJ'C3Se the prosperity and wdl-bcing of the people or each biorcgion. Thanks co Ka1uah Journal for the insight! Sincerely, Hoyt Wilhelm N. Wilkesboro. NC Dc.irKatUDh, It is with sadness that l inform you that my husband. Jack Combes, died of ()3llCre®C cancer in Tampa, Florida on May 2 ISi, 1990. The world has lost n long time dediaucd informed environmcnraliSI. Jack supported your programs and your publication, bu1 now you may n:move his name from your mailing lisL Wishing you continued WCCC.51; Sancerely, Nina C.Ombcs De.Ir Ka1uah, I read in the last issue that Ka1@h is going lhrough difficult times. I wi.~h you all well - Ille jOurnal is a bright $J)Ol in my life. 1M land. raJJiu tlian ltaving 1M •invisib/1/o«• nu, by theprofil tJo, only t:onlrolling /1JC1or. The invisible fooc in this case would be the aftermath of poorly managed land. Daly poinlS out the sukiJit "111vulbk liands", k Dear Friends, The Unil.Cd Swc.s oC America has a unique and amazing culuue. It has provided a great many things 10 large numbers of ilS pOpublion. M:lss production has produced not only large quMtiues of J¥0(lucts, but has done so cheaply, due in pan 10 11 readily available soun:e of cheap fuel, namely oil. What is our rcutionship 10 Ille production of oil? Clearly we are dcpcndem on ii, but 10 what extcnt? With oil we run our ua111,-ponauon sySICms, communications, heating and electricity. Oil and its products enable us to produce linoleum tiles, latex and acrylic paints, clothes, dyes, plnstic bottle.\ toys, etc. Needless lO say, oil and ourculwre arc ine~tricably in tenwined. Problems arose when we bcgM 10 131c.e llus resource for granlCd, conducting business as though there were a constant and readily available supply. Oil is a finite resource, and we arc using u at a ru1e fa.~tcr lhlln natw-c is able to produce iL Evenwally we are going to run out of it. and we are going to have to SUJ'l thinking about 1C11ewablc fuels. Our society has become addicted to instant gratification and Ille quiclc fut, plummeting headlong into the fuaure wit.bout much forcthooght or plnnning. Many of us have not truly considered Ille fact 1h31 the cycle of rcnewability with oil is hundreds of millions of years. Oil dates back m time to a period 300 million 10 S00 million years ogo. As Jim Houser wri!Cl; m l\fom~ntwn, I do not wnnt to sec our society, "Bum as brightly as the sun only 10 fmd lhat we "[grew) while the growing was good, wid oow must die as Ille dying is proved.· As Ille laws or lhetmodynamics Leach us, "The star which burns twice as brightly only bums half as long." Due 10 our dependency on 011, wc have lost toUCh with ourselves, our culture and the earth cycles which ultimately suppon us. No longer have we an understanding of the mechanisms, l.bcories and soences which have produced our cultural anifaas, and we begin to ta.kc !hem for grunted. We rely almost entirely on oil to run our "Cree mnrkct" economy. This "Cree mnrtct• ecooomy leads to an overproduciton of goods. In ordct to com()CIC and still mainiain a profit, priCC$ must drop and sales must increase along with an maeasc Ill production. C.Omp:inies are look.ing for low wage wortcers. which help add lO their overall profits. A company may even threaten 10 take ils business elsewhere (pcrtiaps to o lhinl world country where the wages arc really low), unless union concessions arc made. The employed worker must worlc longer hours to make Lhe same amount of money and maintain the same standard of living. Nevcrthelcs.~. leisure ume and quality of life is sacrific:c:d, as wdl as an understanding of the eanh S}'Slcrns which would ultimately bring them security. We would be well advised to listen 10 the word.~ of David Brandon in the book Zt.ia in the Art of Helping, wherein ll is stal.Cd: can: COSl to our environment: MUJtw•fortM .~ of1<nl11niudincreasuofwclJllll and pop11/a,ion, atirpal, great """'1¥n ofsp«w ofrar, p/anls and onimals and resources. When wW our psychic incomes be satisfied? Perhaps never. We an: IOO caught up in Ille economic paradigm to be able to see past our.;clvcs. Rachel Summas Boone.NC Fnends- After reading more about tl1e matriarchal Ooddess religions in The GrcOJ Cosmic Mothu of All, lltis sacred symbol came lO me. I was thinldng how all the art and symbols of pre-history were in honor of the Mother-female-woman's body. While I am in reverence of that, l also felt a lack of powerful male symbols in reverence of lhnt aspect of mutu31 creation. C.Ombining the spiral of life, often associated wilh women/birlh, wilh the pointed arrow (obviously Phallic), lhis symbol came to me and felt powerfully whole. When I showed it to my lover, he immediately said, "Tum ii around." Suddenly it was a sacred female symbol complete wilh fallopian tube spiral, birth canal, and VI - a mirror image • in balance - inner and outer - so different, yet so much alike. It seemed appropriate, in this ca~. 1h31 the female would see the male fertility in the symbol, and mnle would see the female, honoring each other through o unique humnlriarchlll symbol. C.SacRcd Only""""' who Is IIO/ itr.pr~d by IM Wbthl of his po1.susions, and Jd not pcs~,sed wuli 1h• Med cQfllilwo,,sly 10 fwl.food and s~/1u ow, tu.l:oNJ live°"' vnporuw qlJtstibM '11'1,o"'" 11 ll'Jiae""' I IOUlt? \\'hat u IM ll<JJIVC of life?' Erika Schneider Xatuafi JoumaC page 28 Spring, 1991 �Dc:itK01riah, Enclosed is my check for S10.00 to renew my subscription for anolhcr year. I have debated and waited 10 renew wilh a reason. For most of its publication lifetime, I have bought Ka11ioh Journal over the counter. and subscribed when I moved west a year and a hlllf ago. It saddens me !hat Katuah Cor some 1.1me has spoken wilh G voice increasingly shrill. I do not want anolhcr cnvironmcntnl activist news organ-I have access to many or lhese. What I want IO read more of in Katuah Journal are aniclc..~ on the people, the h&Storie.~, !he Native Ameriellns, spirituality (eitpecially NMive Amenc:m and alternative), humor. poetry, music, nature, self-sufficiency. rural living, cooking and n:cipcs, special (and obscure) pl3ccs and events. the uniqueness. the peculiarities, the gentleness, the quiet goodness, !he sense of family and community so common 10 my kin in Kauiah Province. To me, there's plenty of "diversity" in !he abo\'C, both "natural and social" and intenclatcd. Through !he years Kauiah has often l.OUChed my soul ,n small ways, and to me !hat's the best kind of "education·_ Having lived in Kauiah Province for 47 years before depaning, and with family "rOOIS" going b.1ck to !he t 700's there in my Christian relations and even longer in my ChocUlw relations, my heart remains in K:miah as surely as my body will return 10 join it when my Sedona sorjoum is completed- Now that I'm away Crom "home." those words above speak of wh:ll I miss most of all. If Kauiah is headed toward a more angry. confronUllional tone, or more "what's wrong• instead of "what's right.• just send my check back, please. Thanks for !cuing me have my say. Judy Elizabeth Love All of the elements /Ml you mention which rn.tJU Ka1uah a bl'auliful and unique place, we all hold dear and will conrinue 10 write about because they are a part of our Ifft, bur so is the habitat which makes /his way of life possible, and it is thrcattn.cd. We live in the midst of the greatest evolurionary catasrropl~ since the end of the Cretauou.t Period. 65 •million years ago. For those of u.s who liw: in and cart Qbout Ka11ioh it would be irrespormble not to say somcllWlg. Yt'/. we are aware tlwl when you livfl in the midst of rhe .wciery largely resp0nsible/or the catastrophe, whar you Junv: 10 say probably will ,wl sound plcasa111 10 their cars. • The Editors Dc.itKatua/1, Encl~ please find S40.00 for !he complete set or b.xl.: issues. Also, please lind an addi1io113J S10.00 for a foture subscription (after thi.~ one expucs). We love you. The Kattiah Journal is a work or spirit and artt I trust we'll answer your uppcal with enough v!gor to give you new Ufe. Warmly, Ste\·e Qubcck Or.wing by Rob Levcmt Dear Ka1uah, I love your journal and always look forward 10 it. then treasure it until the neitL I really think it's exceptional in many wayi;, but for me, thc spirituality or !he Joumal 10uches my heart so deeply. I hope you continue forever; and if you would ever need assistance from someone outside !he Province physically but lhcrc in spirit every day, I hope you will let me know. Bless each or yoo. Nancy LignilZ DcarKa1uah, Thank you for sending issues of Katuah Journal IO me, we've found them very interesting and informative with beautiful art and open accessible layout. I'm so glad we've discovered you! I'm including a check to cover a subscription, but rn give you !he mailing information 'below so I do noc have to cut up the b.xlc: of one of my issues. David and Cindy Ort To Katuah Journal: Dear People. I am a member of a Sydney-based group that until recently was bioregional repn:sentative in an Australian bio-rcgional network lcnown as Austtulian Association for Sus1ainable Communities (AASC). Though this network is no longer formally alive, the groups of rural and urb.,n communities the bio-regional mtsS11ge "stained" after cuuings Crom such publications as Planet Drum Review and Akwas:isnc Notes were circulated (via an AASC press cuuing network) around thc countryside. are numerous and mostly all locally active. Recently in Sydney l met with Peter Berg and friend Judy. Judy showed us many CJtamples or bio-regionally inspired publications and pnnted creations, one of which was your Mag37.inc Kotuah JourllOJ. l was very unpressed wilh the breadlh in one article or the Spring 1989 Edition by David Morris. Could you please send me a copy of that edition or that article if the.re arc none left? Or word of where I might get a copy locally if my failure to enclose/forward any money with this no1c discourages you? I would be happy to send you wluucver the cost is in rc1um ma.ii if you can get me a copy. I look forward to hearing from your pan or the plancL Over here il is (once again) mysteriously 100 hot, and then just as mysteriously coo abruptly cold, then again jUSt ~ radically windy without v.aming. Too much change, 100 many extremes. all too often, to feel comfonablc talking about !he wcalher - and the sun huns your eyes and neck. Right now it's I !pm night. and well away from banks and money currency exchange venues, so I hope you can bill me in the rewm mml. Hope thi:. !cu.er finds Someone... Regards, Sieve Ward . Sprim.,, 190 I '.J((lfuofl Journal J)O(JC 29 �(coruinued limn page 14) fossil fuel draw. We may not be able to think that way for tOO much longer. As the oil supplies diminish, the gas is going to be getting more and more expensive and it's going 10 be less and less efficient to produce everything in one place and ship it all over the world. Our assumption that the fossil fuel supply is infinite dislons the price of what is being made. DW: What do you think the next step is for local agrlouhlil'e? What's some of the stuff that wt need to work on? Ron Alnspan: We need to work together, suppon each other, and promote the idea of the regional economy. This involves on-going education of the public. I don't think I have any ideas that haven't been said before, but it's imponam 10 raise the issue to the people, to make the public conscious of the cosLS of gerring things from far away. That way people can pull each other up and build suppon for one another, so they have the stamina 10 carry on. My attitude about social change is summed up in the idea that "you do what you can." I don't know that ·we can ever expect to overcome all the mon:: regressive or more reactionary forces, but ic's imponant for everybody to live by their principles and do what they can. Whenever we win a battle, we can feel good about it, but then we go_ on and continue the struggle. It's an on-going proctl>s. / Ron Ainspan: If we were acting slI'ictly from of our consciousness of global issues. Mountain Food Products might not carry products like Mexican tomatoes or O.ilcan raspbenies in the wintertime because that encourages the long-distance production and disaibution system. Kantah: That would definitely hurt your business. Ron Ainspan: Even though cantaloupes. for instance. cost $30 a case in the wintertime, whereas they go for $6 or $7 a case when they are in season during the summer, people have this seemingly insane need to be able to buy anything they want whenever they want iL I don't know what causes that, but it flies in the face of efficient use of the world's resources. For our pan, we push local produce and try to raise the issues whenever we can, but we try co be practical • I guess that would be the word • and do what's necessary 10 be successful and hope that we are getting some of our principles across to our customers while maintaining our own integrity. (ca,linu':iS ~ 113i• 27} lnttrvitw recorded and tdittd by David Whulu Photo by Rodney Webb ~ . Growers or retailers who are interested in ?anicipating in the organic produce co-op can call Wountain Food Producis at (704 J 255-7630, or .1isit their location in rite Old Chesterfield Mill at 121 Wesr Haywood Street; Asheville, NC. . truer toilay. We do indeed need. despcrn1cly . to "step back Yet our economic system is structured to pro1CC1 big Md have a new look" at the world we are~ busily creating business more than Individuals, so it's quilC likely that • and the world we are destroying. But here's the rub: In lllXJ)ayers will soon be asked - or ruther, told • 10 f00t the order to ~,, cnvironmcntaVsocial preservation as bill, as is already occurring wilh the mushrooming S&L "productive work." we must stop relating producuvity SC:lndal and other looming socio-economic disasters. If we, only to shon-tcrm profits nnd mruumal consumption. The the worl.crs, lllllpayers, and citizens wish to a"oid this fate, ideA of "production for sale and con~umption" must be we must rccogniz.e that a suong environmental sunax for augmented by the vision of "productive prcscmumn for a these nnd similar mdustrics is both necc.'IS.lry and jusL This sUSUlinablc FUTURE." nx:ognition must in tum be followed by social action, if 11 What will such a shift m emphasis mCM? In is to have any effect • und then we'll face the long and pr:ictical terms. it means that we mu.~l cre:itc new criteria arduous UISk of bringing industry into line with ecological for producuvity. and will have to pay people to preserve our and economic reality. Aficr all, the money to pay for environment evtn though their work does not long-term productivity and prc_~ervation hos 10 come from create,, a "product" for imminent sate, and thus some\\ h,re • :ind it should come from those who profit brin~s in NO money In the short term. On this the most from the rape of lhc Eartll. Equally imparuint, most pracllcal level, it's obvious that the money needed to our concept of ·work" simply HAS 10 shift into a more IXIY these people will have to be justified by an cntin:ly future-oriented and truly produclhe mode, a mode in diflcrent rnuonale lhan that usually subscribed to by which our finMci3J sul'\'i\'OI no longer depends on industry ond by ~om1sts. This type of wort will have personally, socially, and planet.1nly deadening "JObs." or on to be e,•alumed and ,·ntued differently tlun work producing incomes deriving directly or indirectly from ecological and imrned1.1tc n:sults and profiis, and the woflcCl"S' P3Y will social destruction. ha,·e 10 come from olhcr public or private :,ource,-, since their wurk involves on outlay of funds rJthcr 1h1111 producing immcduic income. The logic:il source of such funds is the corporations We now have the opportunity to refrnme our and businesses which have been profiwng the most from economy and our society so that they can be a the cxploitntion and/or destruction of our environment • source of pride and fulfillment ins1ead of shame e,;pocmlly such COtJ)Ol'ate giants a, the trans-national 01I, and despair... so that we can regain a sense of banking, chemical, pla.5tics, beef, and wood products identity beyond our roles as exploitive "consumindustries. THEY should be the ones 10 pay for In I977, on the day before his de:uh, E.F ers" and profiteers. There is so much more 10 the cnv,ronmenUll prouXtion, not the beleaguered W<JXl)'Cl'S, Schumacher h:ld this to :..iy ubow Wcstem lnduslrial "American Dream" 1han we·ve been seeing, so suicc nlOst of lhcse corporatioM have been allowed to •get society: "Narurc canllOl Sl!lnd 1t, the resource cndowm~t or a11,-ay with (ecological) murder" for decades - in return r« much we've apparently forgotten. The time has the 11,orJd cannot stand it, and lhc human being c:innot sland the m30y ·benefits" they suPJX)Se(lly bring us. As come to revi1alize that dream, 10 renew the vision iL,.. lt 1, a kind of fruud. And so it c; necessary for us 10 Schumochcr put 11. we've boughL into •3 kind of fr.iud." and of a truly just and humane society... and to create a step baclc and ha,e a new look_" livable, sus1ainable future. Let's "seize the day"! have been conned into supporting 3 fraudulent and It is now 199 I, :ind Shunm,hcr'~ wool.~ nng even disastrous economic systcm, This has got to stop; we simply HA VE to redesign our economy if we wi~h to ~urvivc. X.nti1ofi JounmC poqc30 n t '"- J1 ,1u, r ,1u. •nx Oar response to this need for change has been slow, but we arc sUll'ting to REDEFINE productivity to Ulcludc lhe pr~rvation/ rtstoration of ecological sysiems and "n:rourccs; since such prcser"auon alone c.in guarnmoe a contmuing supply of valu:ible "products• (as well as a functioning planet!). Eventu:llly, we will have to recogniz.c lhat pro1CCting and n:smring nmurul ecosySICms is ·productive work" wonhy of great financi:11 "COJnpcnsruion.• Thi~ essential mind-shift CIIII Blreooy be o;cen in action in progr.ims such as the Federal ConSCNntion Reserve Program, which pays furmen; to NOT plant crops on eroded fields, and to pLlnt uces and grow a forest iru.t.C3d. Th= farmers ·are paid to take the land out of producuon fo,- IO years," and though the IJ'CCS can be "han·ested" afier that time, "90% or the acres planted m trees under the ooil bank programs of the SO's and 60's have remained fore:;tcd • .Similar illCCllll, c progrnmi nre being utiliz.cd m lhe SIJ"Usglc to save the nun forests: for example, the SO<lllled "dcbt-for-ll3tUIC swap~· . in which C011strvat.ion groups or governmental ugencies ·buy' pan of a trOpical ll3tion's debt food in exchange for the preservation of a s«:tion of rmn forest. These programs, and Olhcrs hke lhem, ~nainly desctvc IO be viewed :is "productive." Indeed, lhe work. they provide could be called the MOST producUvc work, for u cn::itcs ecological health and economic SU"'31nability, Md is NOT based on the economic.~ of profit through ~pto,1a11on and destruction. ••••••••••• ··········· , �EARTH ENERGIES The Great Lover by Charlotte Homsher ~ /~ ' ~• A t the deepest level we are all lovers of the eanh and we are here on this planet to discover this love relationship. It is like walking through the woods, feeling the rhythm, feeling tuned in ' ~ and stepping lightly on the leaf cover, then ~ c:; ,J~ Drawing b)' Susan Adam suddenly kneeling down and picking _up a leaf to discover the marvelous, previously hidden world underneath. The first time I recall feeling the eanh energy as a distinct sensation, which literalJy entered my body, was three years ago in the Joyce Kilmer MemoriaJ Forest. I have aJways loved big trees and I have attempted to communicate with trees for years. Some of my experiences with trees have included seeing flashes of colored lightS and hearing sounds within trees which I suppose to be the tree elementals. Sometimes I received "messages" from treeS. Any time interspecies con_imunication is happening via words, thoughts or images, there is translation going on. The tree doesn't use words to experience life, therefore the energy of the tree must be transformed into a cerebraJ energy which we can understand. At Joyce Kilmer, I chose the biggest, oldest poplar I couJd find, grounded myself firmly and put my paJms on the tree. 1did not expect anything in particular except that I wanted 10 express affection and gratitude for the life of the tree. I quickJy became aware of the tree as a very powerful being. The energy came up the roots of the tree from the eanh and emered my body just as though I were attached to the tree as a sucker root. The energy entered through the soles of my feet. traveled up both legs, up my back on either side of the spine and into my head. At the same time it entered from where my paJms touched the bark, traveling up my arms. The sensation was pleasurable to say the least, and riveting. For that quiet moment I was part of an ancient tree; I knew cxactJy what it was like to be alive as a poplar hundreds of years old. I stayed with the experience as long as I could I noticed that the energy which came form the canh into the roots of the tree and into my rootS (my feet), came in surges or waves of energy. Others have called this energy pulses, or even feeling the rhythm of the breath of the earth. In India, visceral energy, when it travels up the spine, is called kundalini. In any case, the knowledge of earth energy as VJSCeral and real, a force to be reckoned with, is a worldwide, if arcane, study. Witness the worldwide distribution of sacred sites. Someone or ones had co recognize the places of power and then understand what effect these special energy places would have on the people. One theory now in vogue and mentioned in the book~ flaw by James A. Swan, is that the sacred sites correlate to the chalaa system of man. For instance, we go to a heart chalaa place and our heart is heaJed or opened as our vibratory energy harmonizes with the energy in that place. I nearly always recognize vortexes as . vibrations in visceral rushes of energy Wlthin my own body. The intensity of energy might vary with the power of the vortex or wilh my ability or inability 10 be receptive at the time. For me. the receiving of the energy, which of course is really an energy exchange, is reason enough 10 pursue the study of earth energy; it proves to me that our relationship to the earth is not a static thing, but creative and sensuaJ. Many of the most powerfuJ vonexes in Karuah are on public access. We flock en massc to these places of pristine beauty ignorant of why we feel so invigorated, why we wish to return again and again. When you consider the awesome power of the earth compared 10 the puny life energy of a single human being. you may wonder why the earth would bother to respond to us at aJl The :t-nswer to t~is, in m_y_ opinion, is 1ha1 the earth 1s a lover with exqu1s11e sensitivity. ~ GIRL'S SUMMER CAMP 'TURTLE ISLAND IS LOOKING FOR A FEW TOUCH GIRLS" NATIONAL lNDlAN FESTIVAL JULY 7-13 1991 ACES 11-17 If you enjoy the challenge of adventure then Turtle Island ls the place for you, 100¾ Cotton Futons & Covers No Rain Forest Wood Used (615) 929-8622 Batik Clothing, Jewelry, Artwork ... 414 s . Roan St, Downtown Johnson City. TN 37601 For mon: infonnation write; Turtle 1'1.Jnd Pre..erve. Rt. I Box 249-8 Deep Cap, NC 28618 (704) 265-2267 "CELEBRATING OUR MOTI-IER EARTH" MAY 17, 18, 19 1991 Highlights of Events: • Native American Dancers • Floyd Westerman ("Dances with Wolves") • Thomas Banyacya - Hopi Elder • Javier Alarcon - Aztec Fire Dancer • Native American Flute Music Concert • Demonstrations • Native American Crafts & Skills • Traditional Indian Foods Thi$ cvl?J\t will be the l.lrg~ of its kind to date in the Southeastern Unit-cd States! Camping is available for the public al Chcllilw Parle Albany, ~rgla. $4.()() • adults - S3.00 children. For More information call Velaric Spratlin - Festival Coordinator, (704) 265- 1063. Spri.ntJ, 1991 Union Acres An Alternative i - - Acrtagt for Salt - Smoky Mounlmn Liuing with o focus on spiritlllll 011d ecologiall wluts For more information: Contact C. Grant at Routt 1. Box 61] WhiHitr, NC 28789 (704) 497-4964 Progrorrw to enco1.Xoge sell aid Earth O\N0r808$$. celetxol1on. klmhlp and hope. • Yovfl Cempl • School ProgfWl!s • Femily CemP* • Toachet Trumg • Commurwty Progren,1 •~Stell Tr1lMQ • Outdoot Prog111m Consulting NATURAL MARKET P0. 8al 1306 823 Blow,ng Roel<. Rd . Gannwo. Teme- 3n3a 615-436-6203 265-2700 Boone. NC 28607 �----------------, Floyd Co. Envitonmental Council The Aoyd County Environmental Council was formed out of a successful struggle to prevent the county's participation in a potentially expensive and dangerous regional landfill. It is currently involved in trying to prcvent massive clean:utting in an environmentallysensitive area of the county known as "The Free State," where many people believe that cougars survive. People who want to get in touch with the Floyd County Environmental Council or help in their efforts can contact them via Donna Whitmarsh at (703) 651-4747. Staging a Bioregional Event: The Piedmont's Haw River Festival Beginning on April 19 and running for four weeks, a volunteer crew of educa10rs, performers, and river lovers will travel the length of the Haw River, stopping 10 meet with school children in each of the five counties the river connects. At approximately seven different riverfront sites, the festival crew will put on a colorful learning celebration that will look at the river from the perspectives of science, nature. history, and fun. A main goal for the Festival is to give children a direct, hands-on experience that will leave them with a greater awareness of the place where they live, and how human choices affect the natural world. Also along the way, the festival will involve many other citizens within the Haw River basin through scheduled events in riverside towns. In all, approximately 3000 srudentS are expected to participate, accompanied by 300 parents and teachers. When children arrive at the site, they will be clustered into small groups, which will rotate among these teaching stations: Animals, People Along the River, Good Allematives, Riverwalk, Music & Stories, and Games. The Animals Station, for example, will feature live animals from the river and riverbanks and let the children get to know these finned, furry, and scaly neighbors - their relationship to each other (food chains), to the place (habi1a1). and to us (environmental issues). To contact the Festival, write Haw River Assembly; P.O. Box 187; Bynum, NC 27228 or call Louise Kessel at (919) 542-5599. ., ' RECEIVED Elwiro~n1al Ad'IIOCacy: Concepis, Issues, and Dilemmas by Bunyan Bryant (Caddo Gap Press, Ann Arbor. MJ, 1990) Communitits 1n Economic Crisis: Appalachia and tht Sowh edilcd by John Gaventa, Barbara Ellen Smith, and Alex Willingham (Temple University Press, Philadelphia. 1990) Audio Tape Light ,n tht Wind a cappella chanis and circle songs by Bob Avery.(irubel and lhe Celcbnuion Singers (Tribuia,y Records, Aoyd. VA, 1990) - Spirited songs for holi<bys. campfires, swcais. or whenever lho CltClc gathers. REVIEW From Walden Pond to Muir Woods: Alternative Way.r Aero.rs America Mary Dymond Davis (1990); Foreword by Ernest Callenbach Order from: ASPI Publications; Rt. 5, Box 423: Livingston, KY 40445 For those who travel, Mary Davis' book From \Vaiden Pond u, Muir Woods is an ecological ttavel guide. For those who stay at home, it is a local resource listing. Mary Davis has compiled descriptions of a variety of ecological loci throughout the continen1 that would be worthwhile for a traveler to visit or for a potential local activist to link up with. Her descriptions cover a broad spectrum of interests: groups and communities promoting alternative and ecological ways of living, natural areas, environmental education, recreation spots and suppliers, and transponation help. Her profiles are infonnative and her introductory explanations show clearly the pan each caiegory plays in the ongoing process of ecological recovery on Tunle Island. This is a book 10 have and to pass around, a great resource for alternative folk or those who want to find out "where it's at" on Turtle Island. .ow PLANTING CHESTNUTS A very detennined woman, Dorothy Dickson, has a vision of establishing an American chestnut tree seed farm that could supply viable seed to someday re-establish the American chestnut in the wild. She is looking for land and money to help with the idea. Write her at: 113 Autumn Lane; Harrisburg, NC 28075, or call (704) 455-1027. Paul Gallimore of The Long Branch Environmental F.ducation Center has initiated a project to plant hybrid American-Oriental chestnut seedlings in the wild to provide a short-term hard mast source for black bears and other creatures who will soon face mast shonages from the oak tree decline and the imminent depredations of the gypsy moth. Membership in the project, including two hybrid trees for planting, costS $25 to Paul Gallimo~; RL 2, Box 132; Leicester, NC 28748 NATIVE FLUTES Two styles made of cedar or walnut woods in the traditional manner Hawk Littlejohn Sourwood Farm RL 1, Box 172-L Prospect Hill, NC 27314 (919) 562·3073 r/ r:rf.u ~ Saru}JMush 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 WREATHS • POTPOURRI • HERBS • TOPIARY Complete Herb CataliJg - $4 Describes more tlum 800 plants from Aloe to Yam,w Rt 2, Surrett Cove Road Leicester, North Carolina 28748 P1ione for appointment to visit A.I.A., Resource Information Analysis Neil Thomas and Andy Feinstein (704) 683-2014 305 Westover, Asheville, NC (704) 252-6816 Sprl.ng. 1991 �MARCH 20 "Oh, the May, the jolly, jolly May; The leaves they spring so green." SPRING EQUINOX :8:ELT~:E SWANNANOA, NC Baba Olatunji Drum & Dance Weekend. Spuitual teacher and cultural diplomat from West Africa via the drum. Performance 8 pm, 3/22, Kinn:dgc Auditorium, Wanen Wilson College, S 10. Call 004) 645-391 I for mon: info. Sponsored by Rhythm Alive! 22-24 and APRIL Katuah Spring Gathering at Morningstar Fann on the Tanasi Ridge 5-7 AS II EVILLE, NC Seminar on solar technology and a tour of solar homes sponsored by the Buncombe County Solar Communities Program. More info, 004) 255-5522. 30 FULL MOON - PASSOVER 30 WESSER, NC "Cheoah Council" to talk stm1.egies and tactics for the defense of the Cheoah Bald area, the largest unprotected roaclless area in the region, now threatened by logging and roadbuilding. Bring food and camping gear, be prepared to walk in along the Appalachian Trail. For more info, write SouthPAW; Box 3141; Asheville. NC 28802 or call (704) 586-3146. April 26-28 5-7 22-23 Bring camping gear and food for yourselves and to share. The site is at high clevnlion, so be prepared for changeable weather. Bring colorful dress, musicm insuuments, toys, mask matcn:ils, and other celcbl1\lory tools. • .• t 11, I , NEW MARKET, TN ST? (Stop the Poisoning! or Save the Planet!) environmental acuon school at the Highlander Center. Call or write for mfo: 1959 HighlMdcr Way: New Market, 1N 37820 (615) 933-3443. VALl,.Ef llEAD, AL , "Masculinity: Native Tcachmgs. Earth consciousne.ss• workshop. Cieorgc Goodstrikcr (Blackfoot elder), An Hom, Tarwater. Pn:-rcgisier. S I75, includes 4 meals and camping. Hawkwind Earth Renewal Cooperative: Box 11: Valleyhcad, AL 35989. ASHEVILLE, NC "Re-Thinking Democracy: Citizenship in the Age of Mass Media," A Symposium for Tcac.hcrs, PurcnlS, and Concerned CitiJ.cns. Speakers include: Walter Trucu Anderson. Kathleen Hall Jrunieson, Marie Crispin Miller. Free. University of North Carolina at AsheV1Uc. For more mfonnation, (704) 251-6526. 1 •• , n, ~ .( •, This is a bcnef4 celebration IO help ~ve sacri!d land: SS d0113tion per pcison requesled For 1r1vd din,clio115 and more info.rmJJlcm, call (704)293-7013 or (70,1) SU-3146 11-13 28 FULL MOON MAY 13 NEW MOON NEW MARKET. TN STP environmenl:ll action school for young people! at the Highlander Center. See 4/5-7. 24-26 31 EASTER 13 SWANNANOA, NC Dedication of the World ~ u n d Oiamber ru. the Earth CcnlCI led by Beautiful Painl.Cd Arrow (Josoph Rael). 30'1 Old Pdlo10sl11j, Rd.\• ,, •,110-x 24-27 14 NEW MOON Spiritual Hcaltll." lnteyal yoga taught by Swami' Vidynnanda. $145. Southern Dharmn Rcueat Center. Sec 4/19-21. 28 Home! A Bioregional Reader llome! A Bioregional Rt.adt.r, just published by New Society Publishers, offers ·an CJtciting vision and ~tn11egy for creating ccologicmly suswinable communities and cultures in h:umony with the limits and regenerative powers of the Earth.· It has gathered articles, stories. and poems of over forty writers and activists who hnve comribuled both to defining bioregionalism as a political philosophy and to lhc practice or "living in place.• Contributor.. include: G4ry Snyder, Peter Berg. Caroline Estes, Wendell Berry, as well as Mamie Muller of the Kmuah Journal. Graphics in lhc book include the worlt of Kmuah'.r Rob M~ick:. The book Is a large-format paperback with 192 pages. including resources and a reading lisL Copies are available by mail for $15.70 from: RM Designs: Box UiOt: Boone, NC 28007. Pri~ of Rob Mcssick's illustrations from the book are also available from the same address. Sprt ng, 1991 ''"'. jZ 16-21 HELEN, GA Rive~ane Rendel.Yous with Snow Bear, Darry Wood, and Bob Slack. Jr. plus visiting instructors. "Ancient arts and skills for the mind, hean, and hand..." including fire by friction, making stone and bone tools, tanning buckskin, plant identification and use, basketry. blowguns, and more. Pre-register: $135, includes camping and two meals per day. For more info, contact: Bob Slack. Jr.; Unicoi State Parle; Box 1029; Helen. GA 30545 (404) 878-2201 (Ext. 282?· . \., HOT SllRINGS,rN<:'. h.'11~:Ktx·, am ~lri'I ,UI?. ........~~:M~~~.f9r ~1!,Yi;ic:il. Meot;i!J\~ •.., __ Sw:11\MnOa, NC .28nS.c31l.(704) 2!l8Tl!l3S. ~ FULL MOON JUNE 11-15 JOHNSON CITY, TN Changes, a play by The Road Company at Down Home. Tickets 58.00 during week, $10.00 weekend. For details call (615) 926-TI26. 19-21 HOT SPRrNGS, NC "Hca\'en on the Mountain: Nine at !he Top," divinauon with lhe I Ching taught by Jay Dunbar. 'Through subtle movement and discussion we will excn:isc the intuition and explore the language of energy.• S75. Southern Dharma Re1Ica1 Center; RL I, Box 34-H; Hot Springs. NC 28743 (7~) 622-7112. 21 25-26 EART H OAY CELfBRATIONS II ENDERSONVlLLE, NC Into the Heart of Healing" IC\'etsing hcan discas.c wilh vegetarian dict, cxe.tt:ise and su-cs:; m.lllngement taught by Steven Oreer. MD Md Lynn DcLuca. Shambala Institute. For more info, write 118 Cumberland Ave: Asheville, NC 28801 or call (704) 25.3-0509. NATURAL ALTERNATIVES FOR HEALTHFUL LIVING p.o. box 1092 • winery square gatlinburg, tenne.,sce 37738 615-436-6967 X.Otiw:lh Journot pa«Je a3 l ~ lQn,uor t Q.UnJl �BUSINESS PAR1NER WANTED· Must have some cspiLill IO help CSUlblish nn herb, orgnnic foods, and 0 possibly ecological and solar equipment business. Large new building, half ac.re, in Ellijay Mt'ns. area. Please call (~) 635-7009 or wri1e io: Wall Klimowiez; Rt. 5, Box 30-t: Ellijay. GA 30540. omusu~ !:~ ~ challenge, of advenuue, lhe beauty and inspiration or nature, the fellow~ip and sharing of lcindered spirilll, lhcn Turtle Island is the pince for youl This one week camp is open 10 gills 11-17, and runs from July 71h IO July 13th. Tow cost iS $300.00. For information and application call (704) 265-2267, or write: Valarie SpraUin c/o Tun le lsl!lnd Pre:;ctve; RL I, Box 249-B: Deep Gap (near Boone), NC 28618. LAND FOR SALB • 32 acics, all or pan. 3 private coves; 2 large organic fields; sm311 solar ~lrUCture; 1906 rustic fannhouse: barn. If interested, please wnic: Vicki Baker and Tom Graves; Rt. 2, Box 108-A: Whittier, NC 28789 or call (704) 586-8221. PIEDMONT BIOREGIONAL INSTITIJTE • For those who live in the Piedmont ruca, lherc's a bioregional effon well underway. Join us! We would appreciate any donation or time or money to help mcel operating c:Jtpcnses. For a gift of $2.5 or more. we will send you a copy of John Lawson's joumru. A New Voyagt' 10 Carolina. Also, come find out about the Lawson ProjecL PBI; 412 W. Rosemary Strcci; Chapel Hill, NC 27516; Uwharria Province. (919) 942-2581. 1WO FAMll.IES seeking neighborly folks 10 buy inco 130 acres of bcautlful mountru11S1de bnd near Weavcsville, N.C. We are involved in org:inic gnnlening, homeschooling, n:11.uml healing and spiritu:ility. 20 acre share for $24,000. eau (704) 658-2676 or 645-7954. LOO CABIN BUILDING CAMP· a three week. hands-on, edueational retreat building a log house. Live as an American pioneer and learn the ways of wood. Magnificcnl involvement wilh hi.5tory and self· sufficiency in na~ Towly hand-built Crom U'OCS cut on lhe sice in the beautiful wilderness setting ofTunle Island Presesve. A uniqueopp0nuni1y. June 23- July 13, 1991. For more information call (704) 265-2267. or wrice Turtle Island Prescrvo; RL I Box 249-B; Deep Gop (near Boone), NC 28618. HAWKWIND EARTH RENEW AL CO-OPERATIVE is an 87 acre primitive l'CU'Cal. and wocking community farm. Located in the Northern Alabama mountruns, just 115 miles northwest of Allan ta. Classes on a!J.ernative lifestyles and Native American philosophies rue available on a regular basis. For inforrruuion or callllog of Native crafts & products, call (1.0S)63S-6304. MUSIC BY BOB AVERY.ORUBa available on lhrec cassew:s. Treasures in the Stream and Circles Re1urni11g a recent release of original chan1s and songs. Ughl i11 the \Vind, is a cappella. Lyric sheets included. Send $10 for each cape or S26 for o.ll lhlee co Bob Avery-Grubel; RL I, Box 735; Floyd, VA 24091, aie folk/roclt-jazz. and GOOD STEW ARDS WAN"ffiD for rcmoce land. Approx. IS acres for sale w/ house (2 bdrm., I bath). Organic3lly fanned for 1.0 years, gravity feed spring water. High on Tanasi Ridge, views. Raven and ~ Walker, Box 23: Lake Toxaway, NC 28747 (704} 293-7013. MOCCASINS, handcmfl.ed of clkhlde in the traditlonal Plains Indian style. WaJet rcsisUlnt. rcsolable, and rugged great for hiking! Children's and infant sizes available. Write: Eanh Dance Moccasins; RL 5. Box 341-B, Burnsville, NC 28714 or call 675-594 I. WICKER WORKER • Wicker fumitW"e reslortd. Cane. rusb, lllld reed SC3IS woven - basJcets rcp:wcd. Expcricnced scat weavu. "lf you ean'L we cane.· Andita Cwkc; 27 Mrut SL; Asheville, NC 28801 (704)2.53-6241. SKYLAND • log on co the computer bulletin board of the Smokies. Networking, plus news on lhe environment. natwe phocography, games, computer utilities, much more. Con1.aet Michael Havclin, sysop, (704} 2.54-6700. HlGHLANDER CEN1eR • is a community-based cducalional organization whose purpose is co provide space for people co learn from each other, and co develop solutions co environmcmal problems based on their own values, experiences and aspirations. They also put OUl a quarterly newslcucr, Hlghlandu Reporu. For more infonnation contact Highlander Cci11er; 1959 Highbnder Way; New Market.. 1N 37820 (615) 933-3443. ADULT CAMP· a nawra1 living experience 1eJ1Cbing primitive Eanh Skills and rughterung participants spirilU3l awareness lllrough riwal This renewal rwe:11 olTers five days of living in a teepee at Tunle Tsland Preserve wilh master woodsman nnd &eaehu Eustace Conway. June 8 12. 1991 or Scpiember I • 5 arc the dates. For more information call (704) 265-2267, or write TurUe Island Preserve; RL I, Box 249-B: Deep Gap (near Boone). NC 28618. EARTH SKILLS, NATURE AW ARE1''ESS WORKSHOP • Reconoo:t wtlh the Earth • bow drill fire, cordage, shelters, lOOlmaking. medicinal and edible plants. nature observation, and much more. See and fed the Eanh duough primal C)CS and primal :.kills Write: Dr. Guy Jaconis; RL 4, Box 92: Beaufon. NC 28516 (9 I9) 728-2959. BODY RIIYTJJMS from Pbnetary Molhcrs - a beautiful and practical calendar for women 10 chart lhcir ·moonlhly" cycles. Send S3.00 plus S 1.00 p0stagc 10: Planetary Modicn Collective (c/oNancie Yonker): 5231 Riverwood Ave.; Sarasot:i. A. 3423 I. WISE WOMAN TRADmON APPRENTICE WEEKwith Whitewolf, near Asheville. July 25-31 (Weekend opuon, 26-28). Foraging, wildcrafting, communicating wilh plants, herb gardening. llllditional remedies, Eanhkccping, woman's heallh care. women's wisdom circles, Moonlodge, mllSSllgc, movement. and music. Donation or work Exchange. Comfortable dorm, camping, meals. Concacl Lcivan; Box 576; Asheville. NC 28802. 1990/91 DIRECTORY OF IN1'ENTIONAL COMMUNfTIP.S • Just released, over 2 y~ in the making. Names, addresses. phone nwnbets, and descriptions of31.0 Norlh American communities, and over 250 rcsourcc groups, plus 40 nniclcs. Maps, cross-reference chruts, fully indexed. $13.50 postpaid from Sandhill Fann; ROUIC I, Box 155-R: Rutledge. MO 63563. 40% discount available on orders o! 10 or more. I am looking for land suitable for small scale farming wilh a good source of war.er, preferably northwest Rulherfocd or soulhW$ McDowell Counties. I am also open to ocher areas within 45 min. of Asheville. Also looking for people who would like IO develop a rural community in lhc Kan1ah region wilh intereslS in org1111ic gardening, environmental issues, lllld education. Contact Frank Holzman: 537 Seminole Avenue; Atlanlll, GA 30307 (404} 688-4016. RECYCLED PAPER! • Dll'CCtory of products sources for the Southcas1. Suggested donation S 1.00 to Western Norlh Carolina Alliance; PO Box 18087: Asheville, NC 28814 (704) 2.58-8737. • 1Vebworkil1g hasclumgt>df There is nowafuof S2.50 per entry of50 words or less. Send 10: Rob Messick; P.O. Boz 2601; BooM, NC 28f,/)7. "The area's oldc,;t and largest natural food< grorery" 811fk Herbs, Spices, & Grains Vitamins & Supplements Wheat, Salt & Yeast-Free Foods Dairy S11~titutes Hair & Skin Care Products Beer & Wi11e Mnki11g S11pplies 200 W. King St, Boone, ~C 28607 • PrCll'ulmg I fealll:y Food Sitree 1975 • COMMITTED To COMMUNITY AND Gooo Fooo 255-7650 ~ 90 Biltmore Avenue Asheville, :-.:c 2 Blocks South of Dov,mtown (70,l) 26-t-5220 Sprlt19, 1991 �BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THIRTEEN • FALi.. 1986 Cenn:r FOT Awakening - Elizabclh Callari - A Gentle Dcmh • Hospice - Emes1 Morgan • Dealing Creatively wilh Death • Home Burial Box • The Wake • The Raven Moelter. Woodslore and Wildwoods Wisdom· Good Medicine: The Sweat Lodge ISSUE THREE • SPRING 1984 Susminable Agriculture - Sunflowers - Human Impact on lhe Foe-est - Childrcns· Edu01tion • Veronicn Nicholas: Woman in Politics - Lillie People - Medicine Allies ISSUE FOUR • SUMMER 1984 Walef Drum • Waier Quali1y • Kudzu - Solar Eclipse • Oca.«:ulling - Trou1 - Going to Waier • Ram Pumps· J\.1icrohydro - Poems: Bennie Lte Sinclair. Jim Wayne Miller ISSUE TWENTY-TWO -WINTER '88-89 Global Wanning. Fire This Time· Thomas Berry on "Bioregions" • Earth Exercise - Kort Loy McWhirter - An Abundance of Emptiness - LETS - Chronicles of Floyd Darry Wood • The Bear Clan ISSUE FIVE • FAU.. 1984 Harvest. Old Ways in Cherokee. Ginseng - Nuclcor Waste - Our Ccluc Hcrimgc • Biorcgionalism: Past. Prcscn1, and Fu1ure - John WUno1y - Healing Darkness· Politics of Participauon ISSUE TWENTY-THREE - SPRING 1989 Pisgah Village - Plane1 An - Green City • Poplor Appeal • "Clear Sky". "A New Earth" • Black Swan • Wild Lovely Days • Reviews: Sacred Land Sacred Su, Ice Age • Poem: "Sudden Tendrils" ISSUE SIX • WINTER 1984-85 Winter Solstice Enrlh Ceremony • HorsepaslurC3 River Coming of the Ligh1 • Log Cabin Root • Mouniain Agricuhure: The Righi Crop - William Taylor· The Future of I.he Forest ISSUE SEVEN • SPRING 1985 Susl3.i0llble Economics· Ho1 Springs - Worker Ownership • The G~1 Economy - Self Help Credit Union - Wild Turkey. Responsible Investing. Working in lhe Web of Life ISSUE EIGHT- SUMMER 1985 Celebrauon: A Way of Life - Katuah 18.000 Years AgoSacred Si1es - Folk Arts in the Schools - Sun Cycle/Moon Cycle - Poems: Hild.:! Downer • Cherokee Heri1age Cemcr • Who Owns Appalachia? ISSUE NINE • PALI.. 1985 The Waldcc Foccs1 - The Trees Speak. Migraung Forests · Horse Logging • Slorting a Tree Crop - Urban Trees • Acom Bread - Myth Time ISSUE TEN • WINTER 1985-86 Ka1e Rogers - Circles of S1one - Internal Mylhmaking Holistic Healing on Trial - Poems: Steve Knauth • Mythic Places • The Uktcna·s Tale - CrySUIJ Magic "Drcamspcaking• ISSUE ELEVEN- SPRING 1986 Communi1y Planning - Cities and lhe Biorcgional Vision - Recycling - Community Gardening- Floyd Coomy. VA· Gasohol • Two Bioregionnl Views • Nuclear Supplcmenl • Foxrll'C Games - Good Medicine: Visions ISSUE 1WENTY-ONE • FALi.. 1988 Chestnuts: A Nalwal His10ry - Restoring !he Chestnut "Poem or Preservation and Praise" - COlllinuing lhe Qucs1 - Forests and Wildlife - ChCSllluts in Regional Diel • Chestnu1 Resources • Herb N01e - Good Medicine: "Changes lO Come•. Review: Where Ltgends Li-.e ISSUE FOURTEEN • WINTER 1986-87 Lloyd Corl Owle - Boogcrs and Mummers - All Species Day • Cabin Fever Universi1y • Homeless in Kaubh • Romcmade Hot Water - Stovemaker's Narrative • Good Medicine: Interspecies Communication ISSUE FIFTEEN • SPRJNG 1987 Coverlets . Woman Forester· Susie McMahan: Midwife • Alternative Contraception - Biosexuali1y - Bioregionalism and Women - Good J\,tcdicine: Malriarchal Culture - Pearl ISSUE SIXTEEN • SUMMER 1987 Hcfon Waiie. Poem: Visions in a Garden - Vision Quest· F°l!SI Flow - µti1iation - Lc;iming in !he W i t ~ "Cherokee Challenge. "Valuing Trees" ISSUE EIGHTEEN • WINTER 1987·88 Vernacular ArchilCCturc - D~s in Wood and Stone Mountrun Home - Eanh Energies - Eanh-Shellcred Living • Membrane Houses - Brush Shcl1cr - Poems: October Dusk - Good Medicine: "ShellCr" ISSUE NINETEEN • SPRING 1988 Pcrclandra Garden • Spring Tonics - Blueberries Wildflower Gardens - Granny Herbalist • Flower Essences - "The Origin or lhe Animals:" S1ory • Good Medicine: "Power" - Be A Tree ISSUE TWENTY • SUMMER 1988 Preserve Appalachian Wilderness - Highlands or Roan • Cclo Communi1y - Land Trust· Arlhur Morgan School Z.Oning Issue - "The Ridge" - Farmers and !he Fann Btu· Good Medicine: "Land" - Acid Rain - Ouke·s Power Play· Cherokee Microhydro Projec1 ISSUE TWENTY·FOUR • SUMMER •39 Deep Listening • Ufc in AlOmic City - Direc1 Action! Tree of Peace - Communily Building· Peacemakers· Elhnic Survival - Pairing Project - "Bnnlcsong• Growing Peace in Culwn:s - Review: The Chalice and the Blode fSSUE TWENTY-SIX • WINTER, 1989·'90 Coming of Age in lhe Ecozoic Era - Kids Saving Rainfores1 - Kids Treecycling Company· ConOic1 Resolution. Developing lhe Creative Spirit - Birth Power • Birth Bonding • The Magic of Puppetry - Home Schooling - Naming Ceremony - Molher Eanh•s Classroom - Gardening for Children ISSUE TWENTY-SEVEN • SPRING. 1990 Transformation • Healing Power - Peace to Their Ashes Healing in Katuah • Poem: "When Left to Grow· - Poems: Stephen Wing • The Belly • Food from lhe Ancient Forest ISSUE 'TWENTY·EIGHT - SUMMER 1990 Carrying Capaci1y • Selling LimitS IO Growth - What is Ovcrpopulntion? • The Road Gnng • The Highway to Nowhere. The J.26 Project - "Curing Capacity" - Poople and Habillll • Designing lhe Whole Life Community Steady Staie - Poems: Will Ashe Bason Ttansporte.rnativcs - Review: Cohausing ISSUE TWENTY -NINE • FALL/WINTER 1990 From the Mounlains lO lhe Sea • Profile of The Lillie Tennessee River - Headwaters Ecology and High Quali1y Habitat - "l1 All Comes Down lO WBJN Quality· Wa1er Power. Action for Aquatic HabilatS - Dawn Waichcrs • Good Medicine: The Long Human Being • The North Shore Road • Kalliah Sells Ou1 • W81erShed Map of lhe Kalllah Province - - -- - - - - - - - - -- - - --- - - - - - --- -- - - - ~UAt1 JOURNAL Issue 30 Box 638; Leicester, NC; Katuah Province For more info: call Rob Messick at (704) 754-6097 Name Regular Membership........ $10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Address City Area Code Sprlnq, 1991 Stale Phone Number Zip Enclosed is$_ __ to give this ejfon an exrra boos/ I can be a local contact person for my area 28748 Back Issues Issue# _ _@ $2.50 = $_ _ Issue# _ _@ $2.50 = $ _ _ Issue# __@ $2.50 = $_ _ Issue H_ _@ $2.50 - $ _ _ Issue# __@ $2.50 = $_ _ Complete Set (3-11, 13-16, 18-24, 2~29) @ $40.00 = $_ _ posiage 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 30, Spring 1991 Description An account of the resource The thirtieth issue of the<em> Katúah Journal</em> focuses on regional economics, development, and ecology. Authors and artists in this issue include: David Wheeler, Thomas Power, Rob Messick, Will Ashe Bason, Rodney Webb, Henry Eckler, Griscom Morgan, Snow Bear, Gary Lawless, Jim Clark, Ernest Womick, Millie Sundstrom, Lee Barnes, David Haenke, Richard Lowenthal, Rodney Web, Jim Houser, Charlotte Homsher, Martha Tree, Stephen Petroff, and Rob Leverett. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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. Economy/Ecology by David Wheeler.......1<br /><br />Avoiding the Passive/Helpless Approach to Economic Development by Thomas Power.......4<br /><br />Ways to a Regenerative Economy by Rob Messick.......5<br /><br />Sacred Oconomy by Will Ashe Bason.......6<br /><br />"Money Is the Lowest Form of Wealth": Interview with Ivo Ballentine and Robin Cape by Rodney Webb and Henry Eckler.......7<br /><br />The Clarksville "Miracle" by Griscom Morgan.......10<br /><br />Self-Help Credit Union.......10<br /><br />The Village by Snow Bear.......11<br /><br />"through dreams, through magic": Poems by Gary Lawless.......12<br /><br />Food Movers by David Wheeler.......13<br /><br />Poems by Jim Clark.......14<br /><br />LifeWork by Ernest Womick and Millie Sandstrom.......15<br /><br />Green Spirits: "Katúah Planting Calendar" by Lee Barnes.......19<br /><br />Good Medicine: "Village Economy".......20<br /><br />On Eco-economics by David Haenke.......21<br /><br />Thoughts on Work, Productivity, and Development by Richard Lowenthal.......22<br /><br />Natural World News.......23<br /><br />Shelton Laurel by Rodney Webb.......25<br /><br />Off the Grid: "Regional Fuels" by Jim Houser.......26<br /><br />LETS........27<br /><br />Resources........27<br /><br />Drumming.......28<br /><br />Earth Energies: "The Great Lover" by Charlotte Homsher.......31<br /><br />Events.......33<br /><br />Webworking.......34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Economic development--Environmental aspects Mixed economy--Appalachian Region, Southern Regional economics Ecology--Economic aspects--Appalachian Region, Southern Salvage (Waste, etc.)--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 Agriculture Alternative Energy Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Community Earth Energies Economic Alternatives Education Forest Issues Good Medicine Habitat Katúah Poems Politics Radioactive Waste Reading Resources Recycling Stories Turtle Island Villages 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 32, Fall 1991 Description An account of the resource The thirty-second issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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. <p>Bringing Back the Fire by David Wheeler.......1<br /><br />A Bit of Mountain Levity by Barbara Wickersham.......5<br /><br />Climax Never Came by Henry Wender.......7<br /><br />Is the Southern Appalachian Ecosystem Endangered? by John A. Freeman.......9<br /><br />"Talking Leaves": Sequoyah by Tom Underwood.......10<br /><br />Green Spirits: Seed Saving by Lee Barnes.......12<br /><br />Walking Distance by Will Ashe Bason.......13<br /><br />Angle: Environment by Ivo Ballentine.......13<br /><br />Good Medicine.......14<br /><br />Poem: "A Rotting Log" by Brownie Newman.......15<br /><br />THE GRANOLA JOURNAL.......16<br />Livin' By Their Wits, recorded by Rob Messick<br />An Old Family Tale by Bess Harbison<br />The Slide by Rob Messick<br />How Can You Lose Anything as Big as This Ego? by Maxim Didget<br /><br />Paintings: "Mountain Stories" by Robert Johnson.......18<br /><br />Natural World News.......20<br /><br />Dying Soils, Dying Waters by Emmett Greendigger.......22<br /><br />Songs in the Wilderness by Charlotte Homsher.......24<br /><br />Save James Bay.......25<br /><br />Drumming.......26<br /><br />Off the Grid: Solar Ovens by Dennis Scanlin.......29<br /><br />Events........32<br /><br />Webworking........34<br /><br />Katúah Konfusion.......35<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 33, Winter 1991-1992 Description An account of the resource The thirty-third issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />What Is Natural? by David Wheeler.......5<br /><br />Do Clearcuts Mimic Fire?.......6<br /><br />Smokey and the Red Wolves.......7<br /><br />Fire in Jeffreys Hell by Vic Weals.......8<br /><br />Poems by Barbara J. Sands.......9<br /><br />Fire and Forge by Jan Davdison and David Brewin.......11<br /><br />The First Fire: A Cherokee Legend.......12<br /><br />Hearth and Fire in the Mountains by Barbara Wickersham.......14<br /><br />Good Medicine.......15<br /><br />Midwinter Fires: Poems by Jeffery Beam.......18<br /><br />Natural World News.......20<br /><br />Who Will Have the Power? by Veronica Nicholas.......22<br /><br />Litmus Lichens by Rob Messick.......24<br /><br />Reading the Inner Tree by Charlotte Homsher.......25<br /><br />Review: Where the Ravens Roost.......25<br /><br />Around the Fire by Lee Barnes.......26<br /><br />Drumming.......27<br /><br />Poem: "Sky Mangler" by Mike Wilber.......29<br /><br />Review: The Sound of Light.......31<br /><br />Events.......33<br /><br />Webworking........34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville</em> <em>Mountaineer</em> 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 34, Spring 1992 Description An account of the resource The thirty-fourth issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />Community Sponsored Agriculture by Hugh Lovel.......5<br /><br />"If You Didn't Grow It..." by Ralph Garrett.......7<br /><br />Eating Close to Home by Peter Bane.......9<br /><br />Silas McDowell's Vision by Perry Eury.......11<br /><br />Poems by Allison C. Sutherland.......12<br /><br />Native Foods by Bear with Runs.......13<br /><br />Cover Crops by Mark Schonbeck.......15<br /><br />Plan for Tomorrow: Hemp by John Ingress.......17<br /><br />Katúah Cultivars by Lee Barnes.......18<br /><br />Blowing in the Wind by Charlotte Homsher.......19<br /><br />The Web of Life: A Katúah Almanac by Lee Barnes and Rob Messick.......20<br /><br />Good Medicine.......22<br /><br />Natural World News.......24<br /><br />"Whose Rules?" by David Wheeler.......26<br /><br />Big Ivy by Emmett Greendigger and David Wheeler.......27<br /><br />Drumming.......28<br /><br />Saving Wild Seeds by Lee Barnes.......29<br /><br />Resources.......31<br /><br />Review: "Apple Pie in Your Face".......34<br /><br />Webworking.......37<br /><br />Events.......38<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 35, Summer 1992 Description An account of the resource The thirty-fifth issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />Decision-Making Process by Joyce Johnson.......4<br /><br />Problems with Consensus by Rob Messick.......5<br /><br />Tribal Council by Bear With Runs........6<br /><br />Elda by Lucinda Flodin.......9<br /><br />The State of Franklin by David Wheeler.......11<br /><br />Where the Trees Outnumber the People by Stephen Wing.......14<br /><br />In Council with All Beings by Lee Barnes.......16<br /><br />Steve Moon: Shell Engravings.......17<br /><br />Good Medicine.......18<br /><br />Natural World News.......20<br /><br />A Look Back by Will Ashe Bason.......23<br /><br />Are Bioregions Too Big? by Rob Messick.......24<br /><br />Practices for Full Self-Rule by Clear Marks.......25<br /><br />Drumming.......26<br /><br />Jury Nullification by Karen Fletcher.......28<br /><br />Review: Beyond the Limits by Rob Messick.......29<br /><br />Events........32<br /><br />Webworking.......34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 36, Fall 1992 Description An account of the resource The thirty-sixth issue of the <em>Katúah Journal</em> 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." <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />Appalachian Logging by Lee Barnes.......4<br /><br />Old Logging Days by Frank Hodgin.......7<br /><br />Working the Woodlands by David Wheeler.......9<br /><br />Wood Products and Western North Carolina by Dr. John Wade.......13<br /><br />Depletion for Dollars by Harley Wessman.......13<br /><br />Logging with Horses by Nancy McIntyre.......15<br /><br />Natural World News.......16<br /><br />Invasion of the Giants by Buzz Williams........19<br /><br />From Industry to Endeavor by David Wheeler.......20<br /><br />Pioneering A New Human/Nature Relationship by Robert T. Perschel.......21<br /><br />Forest Stewardship Programs by Jesse Jones.......22<br /><br />Ecological Forestry for Renewable Forest Values by Leon S. Minckler.......23<br /><br />Drumming........25<br /><br />The Chair in the Tree by Tucker Windover.......27<br /><br />Reading the Grove by Charlotte Homsher........29<br /><br />Events.......32<br /><br />Webworking.......33<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> 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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 37, Winter 1992-1993 Description An account of the resource The thirty-seventh issue of the <em>Katúah Journal</em> 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. <br /><br /><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />Green Man and Green Woman by Rob Messick.......4<br /><br />Floyd 2020 by Will Ashe Bason.......7<br /><br />Ecology by Rob Messick.......8<br /><br />Drawing of Sequoyah by James Rhea.......9<br /><br />The Legend of James Whitehead by Barbara Wickersham.......10<br /><br />Raven! by Fran Freudenberger........11<br /><br />Kid's Page.......12<br /><br />Rhea's Fairies.......13<br /><br />Drawings by Lucile Morgan........14<br /><br />Drawing by Bob Johnson.......15<br /><br />Drawings by Pegi.......16<br /><br />The Solitary Tree by Charlotte Homsher.......17<br /><br />Wildwoods Wisdom by Doug Elliott.......18<br /><br />Natural World News.......20<br /><br />Mandalas by Rob Messick........22<br /><br />Gourds by Michael Thompson.......23<br /><br />Poem: A View from Hawk's Nest by Gerald George.......24<br /><br />Economy by Rob Messick.......25<br /><br />Drumming.......26<br /><br />Reviews: Beyond the Beauty Strip | Reshaping Modern Culture by Rob Messick.......31<br /><br />Events.......32<br /><br />Webworking.......33<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville&nbsp;Mountaineer</em>&nbsp;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 <em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to&nbsp;<em>Katúah Journal</em>,&nbsp;was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name,&nbsp;</span><em>Katúah</em><span>, 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.&nbsp;</span><br /><span><br />The <em>Katúah Journal</em> 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.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-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 <em>Katúah Journal</em>. 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&nbsp;<em>Katúah Journal Records </em>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 <em>Katúah Journal</em>, Issue 38, Spring 1993 Description An account of the resource The thirty-eighth, and final, issue of the <em>Katúah Journal</em> 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. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, 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<br /><br />A History of Tourism to Southern Appalachia by Marcus L. Endicott.......4<br /><br />Tourism Development: Mountain Culture, Mountain Lives by Michal Smith.......6<br /><br />Camping &amp; Touring Through Katúah Forests by Lee Barnes.......8<br /><br />Bicycle Touring in Katúah by Patrick Clark.......10<br /><br />Unicycle Revolutions by Mark Schimmoeller.......12<br /><br />The Bicycle Band: Appropriate Road Mode by Billy Jonas.......12<br /><br />Poems by Elizabeth Howard and Denise K. Simon.......13<br /><br />Sustainability of Whitewater Recreation by Renee Binder.......14<br /><br />Sacred Lands by Charlotte Homsher.......16<br /><br />Cherokee Mythic Sites by Douglas A. Rossman.......17<br /><br />Napping by Rob Messick.......18<br /><br />Why Travel? by Robert H. Rufa.......20<br /><br />Natural World News.......22<br /><br />Drumming.......24<br /><br />Events.......32<br /><br />Webworking.......33<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em> Publisher An entity responsible for making the resource available <em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> 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