1 50 10 https://omeka-test.library.appstate.edu/files/original/bd92e4fbc33066336189ab94cb2cebd3.pdf faafa5c5af75e827adb96e85cb965890 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal Index, 1983-1993 Description An account of the resource This document is a topical index to all 38 issues of <a href="https://omeka.library.appstate.edu/items/browse?collection=79" target="_blank" rel="noopener">Katúah: Bioregional Journal of the Southern Appalachians</a>.   Katúah: Bioregional Journal of the Southern Appalachians,  later simplified to  Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Subject The topic of the resource Bioregionalism--Periodicals--Indexes Sustainable living--Periodicals--Indexes North Carolina, Western Appalachian Region, Southern North Carolina--Periodicals Creator An entity primarily responsible for making the resource Rob Messick Date A point or period of time associated with an event in the lifecycle of the resource 1993 Language A language of the resource English Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource periodical indexes PDF Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a> Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Temporal Coverage Temporal characteristics of the resource. 1990s Acid Deposition Agriculture Alternative Energy Appalachian History Appalachian Mountains Appalachian Studies Bioregional Congress Bioregional Definitions Black Bears Book Reviews Cherokees Children's Page Community Death and Dying Earth Energies Ecological Peril Economic Alternatives Education Electric Power Companies European Immigration Fire Folklore and Ceremony Forest History Forest Issues Forest Practice Geography Glossaries Good Medicine Habitat Hazardous Chemicals Health Hunting Katúah Katúah Organization Permaculture Pigeon River Plants and Herbs Poems Politics Radioactive Waste Reading Resources Recycling Sacred Sites Shelter South PAW (Preserve Appalachian Wilderness) Stories Transportation Issues Turtle Island Villages Water Quality Western North Carolina Alliance Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/4d450fedff98db51d827ad2d6b6eb05e.pdf 17a990be6fc8c33627511b8f4ccfd428 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 7, Spring 1985 Description An account of the resource The seventh issue of the Katúah Journal focuses on the culture of economics and work. This issue features an essay on economy by poet, novelist, and environmentalist Wendell Berry. Other authors and artists in this issue include: Donna Obrecht, Elizabeth Squire, Becky Wellborn, Sparrel Wood, Mark Friedrich, Rick Murray, Thomas Rain Crowe, Chip Smith, C. B. Squire, Robert Penn Warren, Barbara Reimensnyder, and Michael Hockaday. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1985 Table Of Contents A list of subunits of the resource. Looking to the Future.......1 Sustainable Economics.......1 The Great Economy by Wendell Berry.......3 Native Village Economy.......4 Hot Springs.......5 Worker-Ownership.......6 Busy Needle.......7 Working in the Web of Life.......8 Spring Creek.......12 Self-Help Credit Union.......13 Responsible Investing.......15 Madison County.......16 Wild Turkey.......18 Update: Forest Service Plan.......20 Nuclear Waste Update.......22 The Gift Economy.......23 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Regional economics Sustainable development--Appalachian Region, Southern Cooperative societies--North Carolina, Western Barter--Appalachian Region, Southern Investments--Moral and ethical aspects North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian History Appalachian Mountains Appalachian Studies Bioregional Definitions Book Reviews Children's Page Economic Alternatives Folklore and Ceremony Forest Issues Glossaries Good Medicine Habitat Hunting Katúah Poems Radioactive Waste Reading Resources Turtle Island Villages Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/39d9d512c1f257fe72c22bdc7c6a515e.pdf 6dc3d7ae52ba2691f94e33c1cdd16861 PDF Text Text ---4 AT.U AR PUBLISHED QUARTERLY ISSUE X WINTER 1985 -86 Healing/ Earthplace �MEDICINE TRADITIONS NEAR HOME . ... ... . .. . ... 1 KATE ROGERS AND HER MOUNTAIN MEDICALS . .. . 3 !"') N CIRCLES OF STONE . ... . .... .. . . . ... .. .. ... .. .. .. 4 ...... 00 N INTERNAL MYTHMAKING: AN INTERVIEW WITH MARLENE MOUNTAIN . . 6 (.) z ' ~ ~ Q :i:: " THIS IS HERESY!" HOLISTIC HEALING ON TRIAL. .. 9 TWO POEMS by STEVE KNAUTH . .. . .. .. .. ....... 10 CHEROKEE MYTH IC PLACES ..... .. . . ............ 11 THE UKTENA'S TALE . .. .. .. . . ....... .. .. .. . . . . .. 15 CRYSTAL MAGIC ...... . .. .. . ....... .. .. ..... .. . 19 GOOD MEDICINE: "WHAT MAKES A PLACE SACRED?" 20 REVIEW: DEEP ECOLOGY ...... .. .. ........ .. ... . . 21 NATURAL WORLD NEWS . . ...... . ... .. ... ... .. ... 22 "DREAMSPEAKING" ......... . . ... . .. .. ... .. ... ... 24 ., FALL KATUAH GATHERING . ........ . ..... .. ...... 27 f4 f4 ~ = ~ = 0 M M ::::> (.) !"') ...... 00 >< 0 al . 0 . p.. Ul . ~ 8} 0 ~ ... t; a u 0 U> Ul ti Q ~ �ISSUE X WINTER 1985 - 86 MEDICINE TRADITIONS NEAR HOME eaU.ng ..iA an Olf.ganic., e.ve1tp11.uent p11.oeu6--- :w..i~~not jU-6t 06 the. human body bu;t 06 ail .U6e. 60~ '°' 011 OWL plana . WouncUi, qu.i..te. m)JuJ.cu1.oU-6ly, he.al-- e.ve.n wouncUi in.6Uc.ted on OWL e.aJl:thplacu . The. Jt.oo.t 06 'he.al' and 'he.ali:h' ..iA 'whole.'. To he.al lite.ILD.ll.y me.an.\ '.to ~ke. whole. 011. Liound' . Whole.null comu not jU-6t 611.0m phyLi.i..cal well-bung bu.t 611.0m the. w.i..de.11. Li.ta.te. 06 one' ll be.in.g---one. '" Liell6e. 06 .tlw.e, .i..Me.11. LipiJr.,Uu.a.1. balance. an~ 06 Motednuli. lloote.dnMli comu 6AOm a Lie.Me. 06 conne.ctlon- -.to place. and to corrrnun,.Uy. So the. w.i..de.11. c..bt.cle. 11.ee.cUi to be. gJt.Ow.lng .tollXIJl.<U whole.nuli a.6 well a.6 the. in.d.i..v.i..dutd.. Wlwle.nuli o 6 'place.' ..iA v.Ual .to .in.d.i..v.i..dutd. he.ali:h. Th~ q~y 06 a..i.11., the qua!Uy 06 tOO.te.11., .the. quatuy 06 Lio.i..l ~IJ e.66e.ct the. weU-be.in.g 06 ail the. in.habaan.th 06 tha.t place. Whole.nuli alho comu 6Jt.Om a Lie.Me 06 licale.---a Lie.Me. 06 JU.ght 1te.la.t.i.on to the. 'ou.t.6.i.de.' 6am.i..l1J 611..i.e.ncUi, ~ce, all owr. 11.e.la.t.i.ollh. Not llo laJt.ge. tha.t one. ' cannot phyl>A..Callyr0 e.e.l' .the. conne.c.t.i.on, a b.i011.e.g.i..on ..iA ~he. '~ght Li.ize.' t~ 11.e.la.te. .to • •. be.in.g 91te.a.teill"hanone. '" ,(J)l!71e.d.i..a.te. llUM.owtd.i..ngli bu..t not a.6 oveltWhe..fm.lng a.6 a con.t.ine.n.t Olt the. e.n.t.iJte. planet. Whole.null 06 'communUy' ..iA alho vUal .to .i.nd.i..v.icfu.al he.al.th. 1n olde.11. cul..twr.u, a C!Oll'lllun.i.ty 'Li Jt.Oo.te.dn.uli ""1.l> ce.lelJJta..te.d .thltough M,tual. and U:.6 un.i.ve.Jt.6al conne.ct.i..on IAl'U .11.eme.mbe.1ted ~ugh myth. My~a.IU.ng hah o.1.wayli be.e.n a g.i6.t 06 .the. .6peuu--a way 06 1-0e.av-<.ng owr. de.e.p-Lie.a.te.d inn.ell. con.6c.i..oU-6ne.6ll w.i..th that wh.lc.h ..iA 'ou.t.6.i.de.' o 6 OWl.6 e.lvu. Commun.il.y Jr1.;tu..ah, alho encompa.Med the dll.e.amwolli.d .the. n.i.ght .the. ~null, -0e. 6e.aM. Thue Mpe.c.U 06 :the ~ye.he. we.1te. ~~ -<.ncluded ,(.11 .the ~u ' heali.ng p11.ac.t.<.cu. V11.e.am6 , v-<-6.Wn.6 would o6te.n b1Ung he.ali:hy hOlu.t.i..on.\ 60.ll. .i..nd.i..v.icfu.al a.6 well ah C!Ornmu.n.i.tlj a.i..lmen.th. The g1te.a.t :te.mple. a.t Ep.i.da.wr.U-6 in liouthe.11.11 Gft.eece. ~ a place whe.11.e people came .to 4f.eep, dll.e.am v..iA.i..on.\, and be cUJLe.d. He.al.th alho a.t t.Unu 1te.Uu on ' me.d.i..c.ine' and aga.in 'place.' ..iA .impoJt.:tan.t. •'Place' hah p11.0v.i.ded plan.th 'c.l.ay.6 ' ~~ 601t .me.cl<;c.in.al 11.emed.i..u 60.11. .thoU-6and6 06 . P.fo.ce. hah ,(.rthP<)l.ed .60ngli. 06.te.n U-6ed .i.n anc.ie.n.t t.Unu ah 'me.d.i..c.i..ne '•• ._.and hah p11.ov.i.de.d .image.Jty 6011. .the 'li.tu66' 06 dll.e.am med.i..C,,(.rte. In .tli.i..6 ..iAllue 06 Ka;t{Ul}i---owr. w.i..n.te.Jt. .i.hllue.-- -we. .take the. t.Une. .to colth.ide.11. the .i.mpoJt.:tance. 06 .the. heali.ng pll.OC!Uli and owr. 911.a.t.i...tude 6011. U. We hope. U w.i..U move. U-6 de.epe.Jt .into OWL cormiltme.n.t .to pll.Ue.Ji.ve. the. whole.null 06 .the. 'place' we. call Ka.:tdah . ---The. Ed.i...toM 1 ye.aM . ' People have always doctored themselves. Archaelogists find traces of plants that people used for medicine forty thousand years ago. Animals doctored themselves with plants too. Everyone has seen cats and dogs eat grass to clean out their stomachs and horses will graze through comf rey once in a while for a tonic ... Most people in the world today use plants for medicine. And the 'wonder drugs' of our westeTn world have saved many lives in the last fifty years. But these drugs are unavailable or impractical for many people, because of the high cost of pharmaceuticals and because of the technology needed to administer them (doctors living in remote regions , or the technology necessary to store them such as refrigerators for penicillin in Africa.) Communities have always had medical specialists--someone who could deliver babies; someone who could set a bone, pull a tooth; someone who could straighten out a bent back, or doctor the animals; someone who could talk to the troubled--yet always , in our history as humans, we have looked to the world of the spirit for healing. Monks in the Middle Ages said a prayer for each plant they picked for medicine. Native American medicine people pray to the spirit of the plant. People in hospitals pray for improved health, and even have healing visions on the operating table! So what is 'folk medicine?' I believe that whatever people do to doctor themselves and others is 'medicine. • M.D. 's rely heavily on books, studies, and statistics for information but they also rely on oral traditi~ns learned from the professors and from other physicians. Illiterate mountain herbalists expand on their knowledge-passed down through several generations ~by doing experiments on plants and then analyzing the results. As different as these approaches might seem, it ' s all a part of the same cont:inuum--using books and oral tradit . ions in varying proportions; using plants in their distilled, synthesized, or whole forms; or calling on physical (con.t.il'ILl.e.d on p. 3I �~-· 'J\..ATUAH) a IMClifiliJ#MMiflllillMie!M'llMtlllllti!lfl dPP1!i d'#"j1&'hnz EDITORIAL STAFF THIS ISSUE: Scott Bird David Reed Richard Ciccarelli Barbara Reimensnyder Th011as Rain Crowe Chip Smith Judith Hallock Brad Stanback J. Linn Mackey Martha Tree Marnie Muller David Wheeler Michael Red Fox EDITORIAL ASSISTANCE: Cathy Danna Jeff Fobes Kathleen McLaughlin Bill Melanson Sally Roark Sarah Jane Thomas Mark Yancey FIREKEEPER: Joe Roberts EDITORIAL OFFICE THIS ISSUE: 309 Kenilworth Asheville, NC PRINTED BY: Sylva Herald Publishing Co. Sylva, NC WRITE US AT: Katuah TELEPHONE: (704) 252-9167 'ii0i'8'73 Cullowhee, NC 28723 Spe.c..i.a.l .tlw.ntu. to Va /wt Ma.I> 4 ~ 6°"- .the. il.lLL4tlrJJ.ti.o n6 on p:tg u 14 and 20 COVER: "The Blues Pass through" by Marlene Mountain , painted in acrylics on 2' x 2' masonite (Healing Series 15, 1983). Adapted by Martha Tree. r-r .' ~ JRV0CllT:10H RAISE THE FRUIT " ~ ~,I· ! I ./~ . In the. w.i.nte11. 4ol.4.t,lc.e. .the. 11.e-twi.n.btg 4t.ln 81Wtg4 .the. e.no1UT10U4 and pe.1t.pe.:tual. haltvut In hunge.11. and dMkne.44 We. dM.nk .the. ccrmiu.na.l Ught IU.4.ing w.Uh all. e11.e.a.twt.u , .into .the. peJt.pe.:tual. ILU.ing .sun. IU.4.ing .in ancu.tJta.t dU4t 611.om 6UMO'~ 06 rh.tfl9 and blood. Out o6 @4 enc e. TU.4.ing .in poUe.n we. rum.it each o.the.11.. Ea/I.th 1t.OCL4ed wlU bll..Utg IL4 home. .in 4e.etf and pollen. Va.nee. .the. ceJU!mon.<al toge..the.11. .in .the. e.n.ti.11.e. 4oltvt. Ug ht. Swt 4 h.in.ing on all. 6Jt,.le.nd4 • 0 me.et me. .in the. unbombe.d vil.lagu 06 the. Wtth. In cob4 06 coll.n In the. du6t 6luh In .the. 11.UUM.e.cted idiea.t Fo11g.ive. the. Jt.Oot and ..\4.i4 e. .the. f1r.ui.,t ! ,.- KA'[\;AH - -Meridel LeSeur page 2 HeJLe. .in the. .sou.the.11.11-mo.st he.a.11.tt.o.nd 06 .the. Appab.cMP.n moun.t.aW, the. oldu.t moun.t4.in Jtange. on OILll. con.t.inui.t, Tws.t/.e. l.sla.nd, a. .sma.U bu.t 911.0w.ing gMup ha.4 be.gun to .ta.he. on a .se.n..se. o~ Jte.4 po n 4.ib.<.Uty 6011. .the. .i.mpl.i.ctJ.Uonlt 06 tha..t ge.og11JJ.ph.U:.a.l a.nd cu.ltuJLa1. heJL.ita.g e.. Th.<.4 4 e.rt4 e. o6 11.U po nlii..bil.Uy ce.MeA.6 on the. conce.pt 06 Uv.ing wlthi.n the. lla.twt.a.l. 4ca.le. a.nd balance. 06 u.A.lve.Jt.4a.l 4q4tem4 a.nd la.W6. We. beg.in by .invo/Ung .tlte. CheJtOlle.e. name. "Ka..W.a.h" 44 .th£. old/nw na.me. 6011. .tlt.i4 a.11.e.a. 06 .the. moun.t.a..i.n4 and ~ 011. it4 j olJllJltl.l. 44 wen. The. e.d.U.o!WJ.t. p!ti.oll.Ulu 6011. IL4 a.11.e. to coUe.ct and .i.tt6OJtma.t.ioR and e.rt'-/tgy wh..i.ch pe/lW.n4 4pe.c...i.6~ to tJi.i4 Melt, a.nd to 604.te.Jt .the. 1114W1.e.llU4 tha..t the. la.nd .<A 4 Uv.ing be..ing du eJLv.ing o6 olLlt. ltJve. and 11.upe.&. L.i.v.ing .in th.i4 ma.nne.11. .<A the. only '41!/ to e.1141Llt.e. .the. 41L4.to.i.nabil..ltl( 0 ~ OILll. b.io.Sphe.11.e. a.rid a. la.4.t.ing place. 6011. ot411.4e.lvu .in U4 con.ti.ntWtg evocLi.64 em.i.na.tt luli.oMJt.y p'WCe.44. We. 6e.e.m to ha.ve. 11.eo.c.he.d the. 6uWwm po.int 06 a "do 011. d.ie." 4Uua.t.lon .in .tVUll6 06 a. cont.inue.d quo..li.ty 4ta.nda.Jt.d 06 U6e. on .th.U. pl.a.net. It .i4 .the. a..i.m 06 th.i4 jolLlt.nal. to do it4 pall.t .in the. 11.e.-.inha.b.<..t:a.Uon a.nd 11.e.-cultwi.a.U..on 06 the. Ka..tW:ih pitav.ince. 06 .the. Sou..the.Jtn Appab.cMP.114 . ThM pitav.irtce. .<A .irtdlc.ttte.d by U4 na.twr.a.t. bou.nd.alt...i.u : .the. Ne.w IU.veJL v.ic.in.i.tv to the. nolt.th; the. ~oothil..t.4 o~ .the. ple.dmon.t a.11.e.a. to .the. eJUt; Yona Mowita..ln a.nd .the. Ge.o11.g.i.o. hil..t.4 to .the. .sou.th; a.nd .the. Te.rtnuHe IU.veJL Va.U~ to the. wut. Hwnbl!f, 44 4e.l6-a.ppo.inted .ste.cm.Jt.d,t. IAlUh. 4a.J!Jl.e.d .into piwte.c.t and pllU'-11.ve. it4 4a.J!Jl.e.dnU4, we. a.dvoca..te. a. cuite.11.e.d a.pp!tOa.ch to .the. con.cE.pt 06 dtte.ntlla.l..i.za:t.ion a.hd hope. to becomE. a. .suppolt..t 4!f4te.m 6011. .tho4e. a.cce.pt.ing the c.ha.lt.e.nge. 06 ~IL4ta..i.na.bil.Uy and .the. e11.e.a...t.ion 06 ha.Jt.mony and bo.la.nce. .in a. to.ta.l Hll4e., heJLe. .in th.i4 pta.cE.. 4.tJt.ILc..t,ion1t 44 "nw na..t.i.vu'' We. wdcome. aJ.1. COMUponde.nce., CJLi..tic.i.4111, peJl.t.i.nVl.t .in6o.\ma.Uon, OJt.t.<du, llJl.t.woltk, E..tc. wlth hopu .tha.t Ka.Oia.h wlU 911.0w to .se.11.ve .the. but .inte.Jtt.4t4 o6 / th.i4 ~ a.nd a.U .lt4 Uv.ing, blt.e.a.thi.ng 6"1fl.i.t.!/ me.mbelt.4. - The EcLltolt.4 The Internal Revenue Service has declared a non-profit organization under section 50l(c)(3) of the Internal Revenue Code. All contributions to Kat uah ar e deductible from personal income tax-.-- Kat~ah Winter 1985-86 �•• • NEAR HOME ( cont.i.llued 611.Dm p. 11 remedies and spiritual powers. The Native American people say that medicine is everything: religion, psychology, politics, ecology, philosophy, plants, ceremonies, community--all things that we seem to need separate words for, in English. Here in the mountains, the Cherokee have evolved and still practice a complex system of medicine. In their practice , they use the plants--which include over 75% of all the medicinal plants in America~from tropical passiflora vines in the river bottoms to tundra lichens on the high peaks. Cherokee medicine also uses a sophisticated understanding of human nature, and of our 'place in the world.' Ceremonies address our relationship with 'the whole '. The white people--English, Scots, Irish, and Cerman--wbo established communities in the mountains about 150 years ago learned about medicinal plants from the Cherokee. They brought their knowledge of European plants and beliefs as well--everything from ustng seeds and root cuttings, to formulas for removing warts, taking the fire out of burns, and even putting a knife under the bed to ease the pain of childbirth. Today mountain communities have hospitals, M.D.'s, chiropractors, ministers, psychologists, and other healing practitioners. And yet another wave of newcomers in the mountains of Katuah have been working to establish healing centers, holistic health farms, and centers for psychic research. In the 1960's , throughout the country, people began to take back responsibility for their own health care. In the eighties it seems that perhaps our greatest challenge is to take responsibility for the health of the earth! Our mountains are threatened by acid rain (what government agencies mildly call "atmospheric deposition") , threatened by the deposit of nuclear wastes , by clear-cutting and poisoning of the forests, by development that erodes land and silts streams and places burdens on water and sewage treatment in those communities. All of us who have felt the healing power of the mountains, of the earth-if only the 'peacefulness' that comes from sitting by the side of a mountain stream--need to respond now to the mountains' need for Health. We must open up and expand our definitions of ' medicine ' to include the earth and all peoples as a Whole so that we cannot only survive, but BE WELL. Barbara Reimensnyder, PhD BaJtbaM Re.<me.nMtydeJL, a. 11.e.gulalt. contM.bu.to.11. .to Ka.ttra.h, ,(A 4 6ol.Jtt.OIW..t who ti.vu .in"1iaCon Coun.ty, NC. 1n .tJi.i..6 nut <Vt.ti.c.le., 4 he. 4 ha.11.u c.ui..th U4 4ome. 06 he.A .ti.me. 4pe.nt c.ui..th Ka.te. RogeJt.b, one. 06 .the. ol.dut plUlC.uti.oneJt.b o6 6o.tk me.cLi.c.i.ne. he11.e. .in .thue. moun.ta..in4 . , N\TrAH - page 3 KATE ROGERS and her mountain medicals The following exerpts come from a book that Kate Rogers and I have been working on for several years , Kate was born in 1905 in the Ellijay co111111unity outside of Franklin, North carolina, where she grew up and where she now lives, near her large family. In addition to knowing and using over two hundred plants for medicine, Kate also sings old ballads and shape-note hymns and takes an active part in her church. She and her husband celebrated their 60th wedding anniversary last year. When I first made a tape with Kate, she started out, "Hy name is Kate Minervy Rogers. I was named after both my grandmothers, Kate Henry and Minervy Moses--tbat was Dr. Athan Hoses' wife. Hy grandfather was a herb doctor, Dr. Athan Hoses. And Mama used herbs; she knowed everything we ought to do when one was sick--just go and git this and go and git that." I asked Kate how she first began to learn about plants. She said , "I started in quite young. We bad big fields, about twenty acres, and I carried the water from a little spring way over in the woods at the aide of the field. I was the waterjack, I guess you'd call it. I carried water to where they was hoeing corn." "See , on new ground , you can't plow it and do too good. They laid off a little first with oxen , but part of the way was so rough they had to dig boles to plant the corn. So they'd dig up all the bloodroot and may apples as they was agoing." "And I would put them on top of a stump, and then I'd run and carry them, every bit , to the house. I would run as fast as I could. It was over half a mile to walk from the field, and a lot of it was uphill ss ye come back. If I didn't get to wash the roots then and put them out to dry , why I would that evening." Kate's uncle , John Henry, had a store where he sold general goods to the co-unity , and in turn bought or traded for beeswax, roots, herbs, corn, chestnuts, and other natural products. Kate said , "I could take a pound of bloodroot, and Uncle John, he sold five cent calico , so I would get a yard of calico for a pound of bloodroot and Mama could make me a lc.ont.inue.d on nut page.) W inter 1985-86 �continued from page 3 dress out of it." Kate was five years old at that ti.me. "And then I learned about herbs from Mama. She was Dr. Athan Hoses' daughter, and she knowed a lot about them. She knowed that poplar bark, the root bark, was good to kill worms, and she'd give it to us. One'd cry with his stomach hurting, and Mama would say, 'Go and get some poplar bark, Kate.' (She always sent me, I don't know why ). But I'd dig in by them big roots that went down in the bank of the road. And I'd get the poplar bark and take it to the house. And usually when I got in with it I'd wash it and fix the tea for the children." "Kate digs plants to make her own garden of medicinal plants - 'medicals'." Kate grew up collecting roots to sell from the woods and newly cleared ground of her family and gathering roots and herbs as needed to doctor her family. She has continued these two kinds of activities ever since--she finds and grows herbs to doctor herself and her husband and others as needed. She also regards medicinal plants as a source of income, digging them to sell at the flea market and through the mail, which she bas done for years. Her grandfather too did a substantial mail order business in herbs in the late 1800's. In addition Kate digs plants from the woods and gets seed to make her own garden of medicinal plants- "medicals". Throughout the years she bas worked as postmistress, in factories, bas run ruby mines, taken in boarders, and done a variety of jobs while raising three children, caring for her extended family, making gardens, sewing, quilting, taking an active part in her church , and doctoring anyone lolho needs help. Although she has always helped to support her family, Kate says, "Every ti.me I pick something for somebody, I just give it to them. Wben I tell people what to use for medicine,it's just free, gratis. One person the other day, they didn't give me nothing, and I didn't expect nothing, but I know they'll be good to me." Kate continually adds to her knowledge of plants by reading books, experi.menting--mostly on herselfKAWAI:! - page 4 and growing new plants or bringing them in from the woods. She said, "They ' re a lot of herbs in these mountains, but I ain't never found out what they're all good for. I know two hundred and fifty, but I don't know where they're all at. Two hundred and fifty that I've used then around here close." "I grow some, and I find some in the woods, all along the roads and so on. And some I bring back and set out to where they'll grow, it's like they're alive to me. Well, they ate alive! But it's like they're a pet. I love them, each one." "One day, when I was a child, Mama done a good deed for me and the plants too. I pulled the flowers. I'd come in with everyone that I could hold in my hands, the pretty little flowers. And Kam.a said, 'I want to tell you something.' She said, 'Every one of them pretty little flowers would have raised seed if you'd a left them.' She said, 'If everybody done like you're doing, everybody could pull up every flower, and when they got the flowers pulled, there wouldn't be no seed to fall back and come up. That's just a-robbing everything. ' Well, now I'm so particular about pulling things I want to make seed-I won't pu11 them just because they're pretty. Because I want them to keep coming, because they're so many good plants. And the more I learn about them, the more I want to learn." Kate's great granddaughter already makes tea for her brothers and sisters using some of the plants her great grandmother bas shown her. In the last several years Kate bas spoken to garden clubs and 4-H groups and participated in local festivals like Mountain Heritage Day and the Macon County Folk Artists in Schools Program. One day Kate said, "Hy tea, I think that helped my arthritis, but I'll tell ye: try to stay happy. That's one of the best remedies ye can find. One day there was a girl come to me, and she was wanting to know bow to stay young. And I said, 'Why are you asking me? You sure get old, you can't do a thing about that. And she said they had told her to ask me. So I said , 'Well, just try and be a happy person. Never do anything you know is wrong. If you know it's wrong, just avoid it. You don' t have to do wrong. ' You know there's always things that will happen --none of us ain't perfect. I've been sad, and I've had trouble that made me mad a few times, but it's all in life. You just I.ave to let the worst go and live for the better." "I'm trying to live a natural life, use the natural things. We're just learning more about nature all the ti.me. The Lord put it all here, and put it here to work, and that's nature." Kate Rogers and Barbara Reimensnyder , PhD. © 1985 I.t .i.6 .the. moJuthtg o 6 .the. win.tVL 4 olJ..ti.ce: New G.ltange., lite.land - A COll.e.6u.lty du-4Jne.d wtde119.it.ound Ji.tone 6.tli.uetwr.e Jiil.I. 6.il.e.nilq in .the. daJtk.ne.t.6, ~ .i.ng, 116 ..it luu. done. 6011. .thoiu.and6 o 6 60Jt. thM moJUl,(ng '6 6ttMMe.. I.t ha.6 be.en Cillle.d a ".tomb", 6011. bod.i.u 06 .the de.ad weA.e C411..e.6u.ltq .i.nljllOJl.6, .te.Me.d .the11.e., bu..t .the me.an.<.ng and pwi. po6 e. o6 .tlilt. dolmen, 116 .thu e. 4.tJr.uc .twi.u a11.e. Cillle.d, Me. 6M mO-'le .than .tha.t, 116 .the. 6.i.Ju>.t 1t.O..IJ6 o 6 .the JL.i..6.i.ng 6wt 11.eveal. They b!JIL6t .th.lt.Ough .the open en.tltancema.y and Uhun.i.na.te. .the. .twe.n.ty6oot-h.igh back c.u:tU 06 .the. 6.tone.Une.d pit, whi.c.h .i.6 COVVl.e.d with de.6'4Jrl6 and pe.t.Jt.Oglyph6 to.bo!Lloiu.ty callve.d by Ji.tone-age 1111160116 .to ce.leblta.te. tlUI. VeJUf moment:, 601t .the. .light .touchu .them 601t onl..tj a 6e.w hoWl.6 a !le.all p.'l.e.c.iJ. e.ly a.t .the. time. o6 .the win.tVL 4 oU.t.i.ce.. Wha-t .the. 6ymbol6 mean 6pe.c..i.6.i.Cillly .i.6 .the C4U.6e. 06 much conje.ctwr.e. and debate, but .tJW. 6.Ue.nt ceJt.emony, 6011. whlch .the 6.t4ge &a1.6 4 e.t 4. 000 !fe,a.Jtl, be.601te. modeJl.n c..i.v.i..Uza.t.i.on, 6.i.ng6 06 11.UUM.tct.i.on and 11.e.b.iA.th. ••••• i ~ ~ i 4ii\ ~ <:9' flw 'f ~ ~ • : ~ ~ .., ~ G i S\IV ~ ~ ~ ;:F< Ancient societies all across the face of the Earth, but particularly in the British Isles and the northwestern coast of Europe, have left enduring remnants of their presence 1n the form of earthen mounds and barrows, stone structures, and great boulders raised on end in patterns or standing alone. The great stone circles in particular, such as the familiar Avebury and Stonehenge circles, have caught the modern imagination and are tantalizing clues to the minds of the old ones, the "megalithic peoples," as these societies of builders are called. Living in the period from 5,000 to 2,000 B.C. before the Celtic tribes overran Europe, the megalithic peoples based their life on a subsistence agriculture largely dependent on domestic animals. Apparently the lands were sparsely populated at that ti.me, and there was plenty to eat, but their living conditions would have seemed rough and crude to us, with little to indicate the extraordinary capabilities required to transport and raise the great boulders in precise patterns and aligments. Time bas shrouded the monuments 1n mystery , and there are many guesses--some academic, some psychic, and some purely inventive--as to their original nature and purpose. Since Professor Gerald Hawkins of Boston University discovered in 1963 that the Stonehenge circle was used as a huge astronomical obser- ~,0,j@>~@ljOeJ~~~~ Winter 1985-86 �~~<@'~~~~,i@~~,~~S~@ijfbeJ@~~~~B~".W-~@~G(@W~' vatory, it has become coaunon knowl edge that solar , l unar , and stell a r sightings are a pa rt of th e f unction of many of the megalith ic ston e figures . Yet as mor e is revealed about this function of t he stones , astronomers marvel at t he knowl edge these a ncien t people had of our universe, and are amazed at t he a ccur a cy of the observation s that are poasibl e with the g rea t s tones , wh:Lch a t fi r s t look seem so clumsy . Enginee r s wo nd e r how t he bouldere were moved over long distances, a nd how t hey wer e raised with the tools these stone-age people had at hand. Professor Alexander Thom, Emeritus Professor of Engineering at Oxford University, has demonstrated that a common unit of measure, the "megalithic yard" as he calls it, was the basis of the stone figures throughout the British Isles. He has spoken of the sophisticated geometry evident in the design of the stone figures, and the mathematical precision with which they were laid out and put into place - by a people of a rustic and illiterate culture! But while academics can point out the astonishing accomplish·. ments of this ancient people, the attraction of the stones, particularly to peo! · ple of Eur o pean descent, is a pers onal one, for the stones represent a part of ourselves. They are a · .; part of our ancestral peo-~ between t hem. The s uns ets are emphas ized because the smal.l val.ley sight s west, giving a long view of the western horizon. Lylich i s descend ed from peo ple who lived in Scotland and northwes tern Europ e . He fel t that bu ilding a circle and experiencing the mind of the builder s wa s t he best way to understand their f eelings and motives. "My primary reason for building a stone circle, besides wanting to see what it was all about, was to make a ceremonial area, just as I believe my ancestors did . It's a place to go and be serious, a place set aside as sacred ground. ''Some people might think it rash of me to meddle with megalithic .·:: · • '· •· ... ··. · .:{::_. . • American t r i bes , even the Chinese pl e ha ve stone monuments in their c ul·i tu ral his to r y . It is a t r adition that i s found among ancient peoples all over the world . " I n this wa y i t i s a bridge be- ~ t ween us whit e peo ple and the na t ive (@)) Indians that we f ound l iving here :ii when we came. It is clear t hat among 'G th eir oth er functions, the pre-Celtic ~ stone circles in Europe were calendare~ measuring the moon cycles and the ~ yearly solar cycles. The medicine wheels discovered in this country werf ~ the same. We can trace the solstices ~ and equino.xes through them, so we know th;lt they were calendar3 for the fl, native peopl e of this continent. '8 "The fire-pit at the center of & our circle i s one element that we , ~ borrowed from the Native American medicine wheels. It's a funny thing, but none of the pre-Celtic circles has a fire-pit. All the alignments pass through the center of the circles, but they left it un~ marked. I figure they left it I~ clear for their ceremonies or for sacred contests · ··· and games. "It is natural that the old European . l . ·; • tribespeople com(@ · -_.. · bined the functions ~ ..:·. .. of sacred sites if) and sacred calen~ dars in their ··· circles. The peo··. · · ple obviously had to know when a celebration was coming. They ~ sometimes had to ~ tTavel miles to get there, and they '4i> li- I ~~;:~~E~~~i:~:;~h~~ '·:-:~:~:\\?:~;<~Y}'~~~!r;~<'\~·~ '::~-;~.-:: ·.-.·:=:I.;·; ::~~~=~· -~-s:·?:}:~~ .:}!"~~:~:: :~~%:;~):fil.~C1. -~~~Ft!~:::~t~~:;~ ~::!,'!:·~~! :.."!: something we once · '' · . <:~(? c1.-.n·cLeS were - something we have lost. If we ~could only unravel the mystery of the ·. standing stones, we know we would be face to face with ourselves at the other end, looking into our own eyes with new understanding. One person living today in Katuah, who wishes only to be known by his Celtic name, Lylich Crabawr, decided to do some experiential research to try to fathom the true meanings of the old megaliths. In bis small valley, close to the center of his five-acre property, he has erected a circle of stones. The four largest ones mark the four cardinal points of the compass and are ins cribed with carved pictures of the plant and animal kingdoms c orresponding to the powers of each of the four directi.o ns. Beyond the circle, outlying s tones mark the positions of the sols t i c e s unrises, and the sunsets f or the sols tices, the equinoxes, and the ''\:~~;~;t, a~ ' ''>i('?F sro ·· stone circles, but I feel that I have an ancestral right to follow this path . The bloodlines and the cultural roots of the white people living on this continent lie back in the tribal homelands of Europe. White people have only been a presence in the "New World" for 400 years, whereas our ancestors have inhabited Europe since antiquity and developed a long his- · tory and strong cultural traditions there. "I don't always feel comfortable adopting some other people's ceremony. It would be clearly out of place for me to take up the Sun Dance. I couldn 't build one or run one of thos e . But I feel that I have some authority to do some thing in this area. We all do. European people , Nat i v e Ameri can 1 thore •:.;•:,:::."!~of ; They had to know ~~ ~ in advance. Y'"'\~ when the sunSo was ~ I~~ almost in the ~ right place, • they would know ~ that there was about a week until ~ the solstice, and they'd go over there and gather. "It was also impor tant for an agricultural people to have a calendar. ~ They needed to know when to plant, when to breed their livestock, etc. It was a simple matter to set some stakes or a few rocks in the ground, sighting ~ on some prominent feature of the landscape, and nove them every few days until one day they didn ' t have to move them again. With rocks 200 feet apart, one can measure to within a few days of the solstice. With sights five miles apart, it can be done precisely. "We used that method to l ay out our alignments. Once we had a megalithic stone c ircle, it was easy to (@J s e t up outlying stones. Sighting over ~ the fire -pit at the center of the cir- if1J 'li- I I ¥< jj' ~:;;~;;~;;:_a(G~j;~~~~;~*:;;;'®~~~~};~;(O:~ ~ KATL<hl>' - •pa[i.<e > Wint~ L'9&5-8'6. �111 (j,rcleJ 7owarJ f-/e.a/1n9: mtwlene m~~ ~ wnttui "''/U.#t of h~ ~ f'r#wtl""J fh17Ct44 /Alfu°Vh- IJ,(.f,IJ#fa;n,lf4 hey f/Xkitn't . ''4W --~ r "Jw,.t a l..lttle. a6.teJr. he.U.o, he. 6a.IJ6 I 've. got 6ome.th.Utg " - -t®Lte.veJr. .U .U, .U hUILtl> Wl.e. 6.ilr.e.. Tlvte.e. thoMa.nd dothvi.6 woJLth 06 tu.a. 6atJ a tu .ion on .the. mtje.li.n 4he.a.th 06 mtJ 6p.i.na.l c.oll.d.. MS 6U6pe.c..t. (It taku .two lu.i..on.6 .to name. .U comple.te.ltj. J Mo.11.e. pa.ht, e.x.CJW.Wlling, hantU. a.ll.m6, ba.nd a..11.~und c.hu.t. We.aknU6, c.an'.t d!Uve., l(l16h mlj ha.ur., pa.ht.t, no.11. hold .th.Utg6 ve..11.tj we.U.. Bad 6e.e.li.ng .ln my leg6. Oh no. Con6U6.i..on. Fe.a..11.. D.11.e.o.d. One. e.ve.n.lng a 6.!Ue.nd v.U.li.6. She. .U a m.i.di.ul6e. a.nd I a.Ilk hell abou.t me.dUa..t.lon. She. 6li.6 on the. bed, pu.tll he.11. hand on mlj 6011.e.he.ad, 6ay6 a 600.th.lng woll.d. 011. .two. I n6tantly mlJ m.lnd e.xpandl. a.nd theJr.e. i6 a. 4.tllange. 6e.n6a..t.i..on I a.m ou.tll.lde. 06 my6 e.f.6. Some.th.lng ma.g.lca.l .U happe.n.lng, 40me.th.lng handed down 611.0m .the. old day4 o 6 owr. 4.U..te.11.6 , .the. w.ltc.hu/he.a.le.11.6. She. a.6/l.6 me. .to v.UuaUz.e. the. demon (li. i6 an UfJly glob, a "b.ig e.a..te.11.," I a.m la.tell. .to wtde.ll.6tandl , .to MU the. pa.ht bi.to a ba.ll (wh.ic.h be.c.omu 40 l.tvige. a.nd he.o.vy I'm una.ble. .to U6.t .U 611.0m my c.hu.t, bu.t can 6Uc.k au:n.y pa.JLt6 o 6 .U I and .to 6.lnd a 4a6e. ptac.e. (Hve..11.a.f. appe.a..11. bu.t a..11.e. nl,,t .!Ugh.ti • By now I a.m .la.ugh.Utg, e.11.y.lng, talking, c.wr.6.lng. Eve.ntu.aU.y the. 6a.6e. pto.ce. be.c.omu the. loweA pa.JLt o 6 a .t.11.e.e.. F loa.t.&tg ne.a..11. me, li.6 11.0ot.6 a11.e. e.xpo6 e.d and li.6 dangl.lng 11.0ot ha.cA6 a.tta.ch .to mtJ a.ll.m6 • I .t appe.o..11.6 they a..11.e. .t.11.y.lng .to dJuwJ ou.t the. pa.ht. Get ou:t .the. rne.o.n-6hli. 4.tu.6 6, I ca.ll ou:t. Ove.11. a.nd ove.11., get out, go aJAXJ.y I The. v.U..i..on 6adu and I a.m 6W1. m.iAe..11.0.ble.. Some.th<.ng, howe.ve.11., i..6 cU.6 6Vte.n.t. The. 11.e.leiu.e. 06 a.nge.11., the. mowr.n.lng 06 lo66 , the. nam.lng 06 e.vil., have. le.6t empty 6pac.u in.to wh.lch c.an c.om po6.Ue. .ive. 60Jt.cu. A. .twuWlg po.ln.t. The. .t.11.e.e., tho1J9h, t®Lt dou .U m e.an, Jte..11.e. dou .U come. 611.0m'I She. po.lnt.6 .to my .ta.6.t pa.in.t.lng, 611.0m a. 4 e.M.u o6 women' 4 anc.le.nt 6ymbol4, a .t.11.e.e.. A. 6.tyUz.e.d du.ign 6JLOm old Ca.naan 06 the. 6acAe.d .t.11.e.e.: the. body 06 the. goddU4. ( La..te.11. I l1lft .to 11.e.a.Uze. I had be.en a.6Jt.a..id 06 #wJtU.ng the. .t.11.e..e., 06 luiv.ing my ptLi.rt go in.to .U--how Wfte. did I unde.ll.6tand. J The. n.ighl: i6 long and halt.6h, moll.rl.ing I 41Qlke. and the. e.xCJWc..Ut.tin.g pa.ht .U gone.. Gone.! V.ld the. .t.11.e.e. take. .U'! You know .U d.id. The. pa.ht .t"4.t .U le.6.t .U be.o.Jta.ble., not we.lc.ome., bu.t be.a.11.11ble.. One. a.6.te..11.noon I a.m able. .to M.t.a.x dee.ply (.to 6.lnk .ln.to the. be.di, a.nd the.11.e. i6 anothe.11. v.U.i..on. Fo.!t. 6ome. Jte.a.60n I unn.t .to be. .in my Uttle. gall.d.e.n. I .t.11.y a.nd .t.11.y bu:t I c.an' .t get the.Ile.. I qu.i.t .t.11.y.lng a.nd 6udde.nly I a.m the11.e.. That i6 , mlj leg4 , wh.i.c.h luive. be.en hwr..t.ing, a11.e. the.11.e., ly.ing among the. we.e.d6 and with the. we.e.d6 glWwing out 06 the.m. W.ith .inv.U.i.ble. hand6 I beg.in to weed the. ga.11.d.e.n, and oddly e.no1J9h, my l.e.g6. Iv:. e.o.ch we.e.d comu ou:t, 60 dou 6ome. 06 the. pa.in, 6ome. 06 the. 6e.a.ll.. 1 weed 6011. a long t.ime.. It .U anothe.11. ba.d dD..y. I 6 e.e. my4 e.f.6 ly.lng .in be.d, 6ull 06 bad 4.tu.66. I unn.t .U ou.t. The11.e. if, a co1r.k .in the. 6ma.U 06 my ba.c.k. I pull .U out and the. ba.d 4.tu.66 be.g.in.6 .to dfia..Ot. A ho6e. a..ttac.he.d .to a (c.on.t.inue.d on next page.I Winter 1985-86 �v151onJ · Jownfur,e-5 aff1rmatton5 ·;ournf!tj5 .tUllJ moon appe411.6 on mlJ bel.ly. The. moon ,(,/, 6ult. 06 good 1>tLL66 land ,(,!, dJuuuUtg Lt 611.0m a moon 1>1J111bol .i.n one. 06 mlJ pa.i.nti.ng1> l . The. ho1>e. weMI> .it.6e.l6 .i.nto mlJ Mvel and 6.ill.h me wlth good 1>.tu66. I am bet.tell.. Some. 1>ay MS doun 't h.ulLt, othe/Lb 1>a1J U dou. MIJ le.g1> (though .the. tu.ion ,(,!, ne.M. mlJ ne.cld, ho.ve. pa.i.n. 1 1>e.e. .i.M.lde. .th e.m. TheJte. ,(,!, a caJuiboM.d 1>.tM.p .i.n e.ach. Slowl.IJ one. o 6 the. 4.tlUP" be.g.i.nl> to /LOU .i.n.to a .tube.. A6 U 11.oli.4, U catchu up pa.in .i.'1.41..d.e. U. In ano.theJt v,(,/,.i.on I 1>e.e. mlJ back, .the.n a wooden table., and on U a ti.nlJ papeJt m.i.nt cup. A 4poon appe.M.b. Some.how U 4COOpl> bad gunk 6/tOm mlJ 4p.i.ne. and 6.il.lb .the. cup. Ano.the.IL cup appe.M.b, and 6.i.Ub. Ano:tlteJt, ano.the.11., ano.theJt. 81J now rruch 06 mlJ 4.tll.e.ng.th, coolLCLina;Uon ,(,/, back. A pa.i.ntell 611..i.end 4uggutl> 1 pa.i.nt .the. v,(,/,.i.onl>. Tho1>e. we.iAd :tki.Jtg4? lmpo1>1>.i.ble. 1 1>ay, IJU, almo1>.t a4 .i.6 to .i.nl>,(,t,.t, .the. tlte.e. 11.e.appe.a11.1>--U ,(,!, 1uhole. th,(,t, ti.me.. Then U 1Le.p1t.odu.cu .U:.6 e.l.6 .i.n.to llldnlJ .tll.e.u • They tll.an1> 60M1 .i.nto a clwnp, a g11.ove., and look "~ .to one. 1 pa.i.nte.d ove.11. .twe.ntlj IJe.M.b ago. Ago..i.n, ha.i.11.li hang down and a11.e. like. pe.a v.i.ne. te.nclllil.b. The.If be.g.i.n attac.h.i.ng to my bodtj. 1 am not a6Jta..Ui 06 hull..tU1g .the. .tll.e.u. MIJ mind pu.tb .the. ha.i.lll> .i.nto pl.a.cu that hUll.t, two 011. tlvte.e. .i.n 4ome. pl.acu. Even .i.r. pl.a.cu that jUL>.t Uch. I talk, olwy, now 1 am go.i.ng a4le.e.p, .i.6 1 move. oJt .tull.n ovell .the. ho..i.11.4 will. 1>.tay .i.n place.. 1 wilt 6e.e.l. be.tte.11. cdt e.n 1 <U1n ke.. Much o 6 .the. po..i.n and 6e.aJt go u thllough .the. Motl>, .i.nto .the. .tll.unk, and out .thllough .the. le.a.vu- -11.e.clJcle.d. Somet.i.mu .the. bluu get to me.. 1n one. po..i.nt.i.ng I am undellg1tound--.i.n 6ac.t, dcwn de.e.p .i.n a g.11.0und hog de.n--unde.Jt mlJ hoUL>e./moun.ta..i.n la 1>ymbol .i.n p11.e.v.i.0U1> pa.i.nt.i.ngl> J . Thelle. 1 1>.tay 6011. 1>e.veMl da1J1> and t«tU out :t.he. mood. One. da1J my Jtoom Hentl> .to 6.i.U w<..th 6loa.ti.ng whe.e.lcha.i.11.li and 1 am 4Ull.Jtounde.d. Sca11.e.d. Haunted. Ske..tch .the. .&nage., du<.gn U, pa.i.nt U. Name. .the. 6e.a.1t. 1 am lu1> 1>CaJte.d. 1 look at my po..i.nti.ngl>. 1n mo1>.t 1 am llj.i.ng down. What ,(,!, th,(,!,? 1 can w:tlk, ca"' .t I? I get m1J1>e.l6 up, embJtace. the. moon, 1>he. pu.tb out hell aJIJl14 and g.i.vu me. a b.i.g hug. I be.g.i.n a 1>e.Jt.i.e.1> 06 joUJr.11e.y1>, dJtawn .in.to .the. pa.6.t, back to uiome.n '" anc.i.e.nt 1>ymboU. (The. p!t.e.v.i.oUI> 1>e.Jt.i.u ha4 be.e.n 11.uume.d and «n.& 6.i.n,(,t,he.d, Oil 1>0 1 ltad thought:. l Now 1 am llteMlllJ w<..th .the. "1>ymbol6," bu.ld.e. .the.m, tallU.ttg w.i.th them, l,(,t,.te.n.ing .to them. 1 come. upon the. temple. 06 A6talt.te.; 1>U at the. 6e.d 06 goddu1>u .i.n .the. Salto.Jta; 4tand at the. al.taJt o 6 Mothe.11. Goddu1> .i.n C11.ete. and call. to lte.Jt along w<..th one. 06 hell p!Uu.tu1>u; dance. and 1>.i.ng w.Uh o.the.11. women o 6 the. woll.l.d. Back home. 1 6.i.nd goddU4U. have. taken up 11.u<.de.nce. to watch ove.Jt me.. One. n.i.gh.t I am 1>Uti.ng on .the. poJr.Ch, Nut, .the. EglJp.t.i.an 1>k1J godd.u1> 4Ull.Jtound.i.ng . p11.ote.cti.ng. 1 be.come. <Ulnlte. .that the. j 0U11.ne.1J1> .i.nto .the. pa.6.t have. g.i.ve.K me. COUii.age. 6011. .the. p.\Ue.nt, 6011. the. 6utUJte.. Me.h·Ull.t, a ve.Jtlj anc.i.e.nt cow/4 kif godd.u1>, W'.lnde/Lb .i.n to v.i.l>U. All.Ound he.11. ne.ck lb the. Me.na.t, a 1>ymbol c6 1>.tll.e.ngth, 1>e.xual. ple.abUJte., and ph1J4.i.cal we.U-be..i.ng. - Mall.l.e.ne. Mounta.i.n :. ~ c .. ..- ~ U NE DllAWINO$ ADAl'TW aY MARTHA TllQ 'J ' r1'1 f s MOON FILL f,(i9ht~ of~ "I don't even know what r&ade me sic.It," related Marlene to us , "I think it was the stress and not talking to people, being bottled up with pressures and it came out ( in MS symptoms ) and I went through a bad period. But maybe that was to be. I'm still not able to settle down. I'm on fire. But I've had a warning .•• and the healing. I didn't have anything to do with it--it just happened and it was a major healing process that I don't know how to explain." We as~d Marlene to describe, as best she could, her healing experience--"! don't even meditate and that evening I said, 'Let's meditate tonight, Cindy (midwife/friend) ' not even knowing really what it was--it was a weird experience and it happened several times afterward. And it basn 't happened since (the healing) but it got me through a period. I guess you could call it a miracle but not in the old-fashioned sense. I'd love for it to happen again but I don't know if it would be the same form." Marlene continued, "What happened to me ... I know it was from women's past--ancient Goddess energy. I certainly wouldn't have known anything like that would have happened or was going to happen. I don't have fantasies , I don't have rituals, I don't have anything li~ that .. • and then all of a sudden something absolutely abnormal happened to me . The midwife, Cindy, says I did it myself. I don't think I could have ever done it. But it was at the po:lnt that something had to happen." From these visions, Marlene felt compelled to paint the images in a series of healing paintings.( see 'In Circles', opposite page) Throughout our visit, Marlene spoke of releasing her anger and her fears. In speaking of her wheelchair painting, Marlene conJ:ided, "By the time I was finished painting , I didn't have that fear anymore and it has not come back. Maybe I just had to deal with that fear and my being visual, it came out visually. ~y fear and painting it through and putting myself in the midst of it was empowering." In conversing with Harlene, there is a strong sense that the expression of rage in s creative way and a positive vision of healing can co-exist. Some of her 'outrageous' expressions include her series lcon.t.i.nue.d on ne.x.t page.I ~<(] KATUAH - page 7 Winter 1985-86 �WEEDING PAIN & FEAR \:ifiiJ \I of paintings entitled: "a woman's non- commemorative stamp collection". "They are 'stamps' which will never be real stamps , " said Marlene. The 'stamps' speak to the annihilation of native peoples , the environment, rape, incest, war and nuclear extinction. One simply reads 'women and minorities'. "It's incredible," continued Marlene, "that in America in the 80' s that phrase should even exist . " Besides creatively expressing through the visual art of painting, Marlene is also a recognized poet of haiku. Conventionally, haiku is viewed as an apolitical, pure/objective art form. Marlene though differs with this view and creatively allows her 'grumblings' to come through this mediUlll as well. She feels that haiku offers a great deal to women in particular as an art form. In terms of her paintings, Marlene ' s most recent series is called "Cross Words". The paintings , all 13 of them, are of crossword puzzles filled in with words of what women are called ..• the animals women are called .. . the food ... the slang body parts, and so on. "I 'd say that most of my paintings are for women, but I want men to be involved too. I think they're called things that they don't want to be called. If they could see what women are called and start thinking about what they are called and what they are supposed to be doing in life, it helps. We all have to be in it together." Cross Words" allows us to see the disturbing words in a "playful" and dynamically contained way, effectively taking away their 'power'. One of Marlene's older series of paintings called "the Other" portrays ancient women symbols , which she spent a great deal of time researching. Another series is a "female alphabet" which she herself 'made up'. She felt the need for this kind of alphabet and one night the images started coming to her, all except the 'y' and the 'n' which came the next day. "For a while I would write letters in 'female ' and translate poems into 'female'. The alphabet just c ame out of nowhere ... or rather it came out of somewhere, I just wasn't aware of it. I had to paint them." IDher early days of being an artist , Marlene was not aware that there was any avenue in art other than what she, for convenience, would refer to as the 'male art of New York'. "I bad become dissatisfied with those attitudes." Harlene painted ten years, got her degree, quit for ten years , then started again . I n renewing her art again, there was a period during which she painted a painting every day for one month based on the theme of the mountain and the moon. The mountain wasn't a specific landform--it was from within. "I just identified with i t somehow. A f riend said, 'what 's the name of ~~ ~••<ain' and I didn'< know. I g•••• i< <•~•• out that it's me ... It was something that took a long time. I wanted to change my name to that and that's partly what the piece is about. ~hat's my art name and poetry name. That's my real name (Mountain)'' Marlene is not interested in selling any of her work. Seldom does sbe paint a ' single ' painting. Mostly, her paintings are in a series of 20 to 40 pictures which need to be displayed together. In asking Marlene how a ' series' develops, she offered, "For the "stamp" series, I did a sketch in my sketchbook of a little perforated thing •.• ! don't know where the image was ••• and then all of a S1.1dden i t was a series. And t he alphabet just 'popped' out so I don't know if there is a process. You have to 'go' with it, you know." Marlene's work and scope extend far beyond her own personal realm. She in particular speaks to women and their sense of wellbeing . "Women need," she insists, "to develop a collection of positive images with which to enrich their art as well as their psyche. For me, reference to the mountain and the moon as female is a necessary element in building an aesthetic vocabulary as well as personal identification . Women have a tremendous amount of underlying texture from which to draw, but due to distortion, inversion and removal of archetypes, we haves long journey of rediscovery and reclamation." ' :;; .! . .. . " i.. ~ ~ " BENEATH THE SACRED GROVE Harlene envisions a return of the Mother Goddess qualities , both on a personal and a social scale . This return which she feels is happening ("I feel I'm in the revolution, even out here") is more a process of "searching for rather than giv!!!s .!!.P.· No doubt, though , there-must be a certiiTn amount of sifting and sorting, declining and accepting, and balancing. There are many more concepts to discover and to embrace than there are to negate." "I feel", Marlene continues,"it 's quite valid to call specific attention to what women create ..• I'd say it' s very necessary until there is a truer under s tanding of female sensibilities and her offerings--and, beyond that, of individuality. Today's woman has much to offer and, I feel, has an obliga tion to give voice. Adrienne Rich aptly says, ' Women have often felt insane when cleaving to the truth of our experience. Our future depends on the sanity of each of us, and we have a profound stake, beyond the personal, in the project of describing our reality as candidly and fully as we can to each other'." Marlene ' s journey of personal inner healing s uggests an approach towards a wider community healing where visions, dreams and sensations prompt us towards health. Her organic imagery of mountain, moon , roots , rock, s leep, sac red grove ..... and of heslinQ , entering , passing throu gh .. . remind us that , we a r e all roo t ed deepl y i n t he natural proce~ '\fiN-; -- M.M. S J. H. _'\L_ © ~v " 0 KATUAH : ~ eg~,e 8 ii ~ ex c<JW Winter 1985-86 - HA ~ �"This is Heresy! HOLISTIC HEALING ON TRIAL "The Constitution of this Republic should make special provision for Medical Freedom as well as Religious Freedom . . . To restrict the art of healing to one class of men (people), and deny equal privileges to others will constitute the Bast1lle of medical science. All such laws are unAmerican Md despotic." -Be.n.jamht RU6h, M.V., SW!fJe.on Geneltlll 06 the. U.S. AlurilJ 6 a 6.lgneJL 06 the. Vec.ftvta,Uon 06 1nde.pe.n.de.nc.e. [7745-1813) "Backed by vast sums of money and the intellectual prestige of great universities, decked in all the trappings of modern laboratory science, and supported by an impressive record of clinical success, allopathic medicine exerts an influence on our lives and thinking equal to that of law and religion. So dominant is it that many of its adherents are surprised to learn that other systems of treatment even exist." -AndJtew WeU, M. V., .&t h.l6 boola He..alih 6 ~: UndeJr..6.tancWtg ~o ~ Mecac:Lne. - AU.e11.na.:ti.ve In a scene more reminiscent of the Salem witch trials or the Spanish Inquisition than the informed and enlightened l980' s, Dr. George Guess of Asheville appeared Dec. 2 for a hearing before the N.C. Medical Licensing Review Board on a charge that his practice of homeopathic medicine conflicted with his orthodox practice of family medicine . Three other physicians-Dr. John Laird MD of Leicester, NC; Dr. Logan Pobertson, MD of Canton and Asheville; and Dr. Ted Rozema, MD of Landrum, SChave also been threatened with loss of their medical licenses for practicing chelation therapy with their standard orthodox techniques. The unfortunate result of this investigation may be the loss of valuable health services to our communities and the loss of our right to choose medical treatment that meets our needs. These four men are sincere, canpetent practioners devoted to the ideal of healing others the most effective way they can. But even being called before the Medical Licensing Review Board brings their intentions and abilities into question. The four physicians have already been pressured by their medical insurance ~ompanies into dropping their malpractice insurance. George Guess, M.n., D.Ht . received his medical training at the Medical College of Virginia and Southern Illinois University. He was licensed as an M.D. in 1978. Soon after entering family practice, he realized KArUAH - page 9 the shortcomings of allopathic medicine. Be discovered that attaining broad knowledge, experience, and sensitivity to choose the appropriate technique for treatment offered the most benefit to the sick. Following these ideals he studied at the International Foundation for Homeopathy, completing their postgraduate course in 1980. Since then he has studied intensively with the renowned George Vithoullu!s of the Athenian Center of Homeopathic Medicine in Athens, Greece. In addition to his private practice in Katuah, Dr. Guess has also served on the board of directors of the National Center for Homeopatt.y and as convener for the National Council for Homeopathic Education. He is a diplomate of the American Board of Bomeotherapeutics and a member of the American Institute of Homeopathy, as well. "Homeopathy," be says, "is a 200year-old science of healing that utilizes the healing properties inherent in naturally-derived products to stimulate the body's defensive mechanisms to overcome disease symptoms. "The homeopathic physician utilizes non-toxic, gentle substances adminiscered according to the 'law of similars', which states that 'like is cured by like' (or that bodily symptoms are cured by natural substances which produce similar effects). "A focal point for the homeopathic physician is the uniqueness of the individual patient. Typically, before focussing on local symptoms, such as ulcers or arthritis, the homeopath concerns him/herself with the total psycho-physical (mental, emotional, and physical) state of the patient. "It is hoped as an end result of homeopathic treatment that health is restored gently, speedily, and permanently." At the recent hearing, Dr. Guess spent a grueling 8 hours defending his practice . The hearing evolved into a basic introduction to the principles of homeopatlrl.c medicine. At one point a board member, impatient with Dr. Guess's car eful and complete descriptions of how he treated his patients, lamented, "You ' re losing me, I really must go on to something else. I know you understand what you are saying, but I don't." Throughout the hearing the Medical Review Board displayed a total ignorance of the basis and the techniques of homeopathic medicine, raising the question that perhaps the Medical Board is not qualified to judge a method they know nothing about. CHELATION THERAPY Dr. John Laird, founder and director of the Great Smokies Medical Center in Leicester, NC , is another holistic healer threatened by the II Tho cadu.c~1.1•. the phr•icbft'• abln1 n .. •111bot of .flnak._ cc.e• fta. • pr•Hd lanlc 1n1ke cult and oracle of ancient Ct•..C•. hur taken ov•t by the cult of M.c Jeplo1 1 vho h conaide:red the patTon of at'dlclne. Medical Review Board for his practice of chelation therapy. Laird describes this technique as "an intravenous therapy of prescription medicines and nutritional supplements that is known to inhibit degenerative symptoms in the body, such as hardening of the arteries, arthritis, and such." Dr. Laird graduated with honors from Dartmouth College in 1969 and Dartmouth Medical School in 1976. He ·worked in the MAHEC Family Medicine Residency Program in Asheville before starting the Great Smokies Clinic. He now specializes in nutritional and preventative medicine. Be has directed a variety of national and international symposia on holistic approaches to health care. In addition, be lectures to both health professionals an.d the non-medical public. He is a founder and the executive director of the Raphaelite Institute, as well as a member of the Amer ican Holistic Medical Association and the American Academy of Medical Preventics. In assessing the dis-ease of the orthodox medical establishment, Dr. Laird looks first within himself. "I ask what I ' ve done to draw them into my life. Part of my response is to understand inwardly what is going on, and the other part is to try to figure out a way to reconcile the situation, because we are all One. " In the course of all this, I've learned a lot about arrogance. We must express forgiveness without resentment so that we can be more free ourselves. The need of this age is tolerance and that is a function of the heart." intinued page 10) Winter 1985-86 �(continued from p. 9) Dr. Laird believes that there must be a recognition that both sides of this question have contributions to make . The quacks and the unscrupulous charlatans will always be with us, and Laird maintains that there is a place for an impartial panel of experts to defend medical ethics and to set minimum standards to protect the public from imposters who would take advantage of people's debilities for personal gain. But these hear ings, with George Guess ' s careful and patient presentation on the one hand, and board members ' professed ignorance on the other, calls into question the competency of the Medical Boar:! of Re· view more than the abilities of the physicians called before it. At present, the Board is composed solely of licensed physicians who are nominated by the North Carolina Medical Society, except for one lay member who is appointed by the governor. "The Board should be protective, but not exclusive", says Dr. Laird. The scope and techniques of medical practice are expanding at an everaccelerating rate. The breakthroughs in healing will come from those who dare to pioneer new approaches and new techniques. It would be a positive step to have the Medical Licensing Reiew Board be composed of vell-educated, unbiased physicians familiar with lternative techniques of healing as ell as allopathic medicine. The oard ' s composition could be balanced to include practitioners of alternative medicine to better evaluate the merits of different methods of nonconventional healing. Ever since medical licensing was initiated in England in the 17th century, the procedure has been used to maintain the hegemony of the practititioners of allopathic medicine. That system has such a str ong hold on the JOHN LAIRD, MO minds and belief of the people of today, that medical associations have taken on the nature and trappings of a priesthood that will brook no challenge to its authority. But it apparently is time for a change. 88 people attended a meeting at the Unity Church in Arden, NC cal.led to discuss "Medical Freedom of Choice". Chad O'Shea, church minister, sai that he plans to convene a larger meeting at UNC-Asheville somettme during the winter to present a panel of speakers representing both sides of the alternative medicine issue. "Our basic attitude," said O'Shea, "is: 'Let's get together and share some understanding. Let's look at the facts' . "I think that some people's preoccupation with money and material things has blinded them to some wonderful medical methods that they perhaps should be not only supporting, but maybe practicing as well! "For instance, in the view of the A.M.A., heart by-pass surgery is seen as an acceptable risk, even though it is known that 2 out of 100 patients die on the operating table. It is estimated that there will be 200,000 to 300,000 heart by-pass operations next year. That means that there will be 4,000 - 6,000 fatalities outright as a consequence of this technique. "That is not necessarily bad in itsel f. Yet chelation therapy, which bas not been known to harm anyone, and which bas done a lot of good for a lot of people, is not acceptable to the A.M.A .. ~ is that? "We need to explore hard questions like this one and bring them into the light of day." �A QUEST FOR CHEROKEE MYTHIC PLACES· By Douglas A. Rossman Many European-Americans, long separated both physically and spiritually from their own mythological roots, may find it difficult to comprehend how mythically alive the American landscape has been--<>nd, to some extent, still is--to Native Americans. When the famous ethnologist James Mooney made his collection of Ea.s tern Cherokee myths and legends just before the turn of the century, more than fifty of the stories were associated with specific locations in North Carolina, Tennessee, and Georgia. Mooney's classic publication, Myths of The Cherokee (1900) , provided detailed descriptions of these locations but included a photograph of only one of them, Nikwasi Mound, in Franklin, North Carolina. I first read Mooney's book in the late 60's, was fascinated by the stories, and longed to see the settings in which they had come into existence. The lack of time, finances, and adequate camera equipment prevented me from pursuing my personal quest in other than a sporadic and incidental fashion until 1983 , by which time it had occurred to me that other people in the region-both residents and visitors--might enjoy seeing and benefiting from learning about the significance of those mythic sites that could still be visited. Thus was born the idea for Where Legends Live : A Pictorial Guide to Cherokee Mythic Places. Subsequently the project acquired a principal photographer, William E. Sanderson, and an illustrator, Nancy-Lou Patterson. Bill, a former graduate student of mine, shared my interest in Cherokee culture, and Nancy-Lou, herself the author of a book on Canadian native art, had previously illustrated my dictionary of Norse mythology, The Nine Worlds (1983). How to present the Cherokee Names for the sites and the mythical beings associated with them posed a real problem. Cherokee was not a written language until the early 1800's when the brilliant mind of Sequoyah devised an alphabet of 85 letters to rep- FORT MOUNTAIN STATE PARK, GA. . WH ITESIDE MOUNTAIN, N.C. i 0 resent the sounds of spoken Cherokee. This system is, unfortunately, unintelligible to readers of English, for whom Cherokee names have inevitably been rendered phonetically . Over the years a number of phonetic systems have been used (same without explanation) , but no standard usage has been established . I decided to go straight to the source, so to speak, and was extremely fortunate to obtain the generous cooperation of Cherokee linguist Robert Bushyhead. He converted the names given by Mooney into the phonetic system devised by Bushyhead and Bill Cook, veri£ied or modified the translations of the names given by Mooney, and provided translations for the "ames not translated by Mooney. Ris patience, enthusiasm , and good humor were a delight and an inspiration, and the results of his efforts adtt inuneasurably to the usefulness of the book. It is a measure of Mooney's thoroughness a.nd preciseness that I was able to approximate the locations of the sites on detailed topographic maps and subsequently go to these places and find something that fit the appropriate description. In several instances involving sites in or near Cherokee, North Carolina, I was able to verify the locations with either Robert Bushyhead or Tom Onderwood, a lifelong resident of the area and a student of Cherokee culture. For Bill Sanderson and myself, the quest for mythic sites did not prove to be a routine, dispassionate cataloguing of spots on a map. Like all true quests,ours had internal as well as external dimensions, and the places we experienced and the people we met in our search for the sites contributed to our own spiritual growth. Despite the disappearances of many sites beneath TVA lakes and the alteration of some by still other manifestations of "progress", several of the places we visited still possess the ability to arouse in a receptive visitor the sense of (continued next page) Winter 1985-,86 �CHEROKEE MYTHIC PLACES being in the presence of sooething outside the ordinary. 1 most vividly recall the visits to Fort Mountain --home of the great Uktena-in the path of an approaching thunderstorm; T!!llSsee Bald- -home of the slant-eyed giant Tsulkala-in early spring with the golden leaves crunching underfoot; and Pilot Mountain--home of K.anati and Selu, the thunder and corn spirits, respectively--with a golden eagle soaring past the summit in the crisp October wind to help (continued from previous page) celebrate "Creation Day." It seems almost inevitable that such places would have myths connected with them. Cherokee mythology has its share of monsters and none is associated with more places than the Uktena, the giant horned (antlered?) serpent that bears a magical crystal-the Uluhsati -- on its head. There seem to have been many different individual uktenas, but the greatest of them lived in the Cohutta mountains of north-central Georgia, apparently at the site of ULUHTU, THE SPEARFINGER present-day Fort Mountain State Park. One of the longest and most complex of the Cherokee myths concerns a "search and destroy" mission directed toward this particular serpent. The ensuing events are briefly swmnarized in~ Legends Live: "Only one man is known to have succeeeded in killing an Uktena and securing the magic crystal. He was a war captive of the Cherokee, a great Shawnee conjurer named Oganunitsi. The Cherokee were going to kill him, but they released him when be pledged to seek out and secure the Uluhsati. He searched the entire length of the Great Smokies and beyond, encountering a series of giant reptileR, amphibians, and fishes along the way, but it wasn' t until he reached Cohutta Mountain . • • that he finally found the Uktena be had been seeking. Oganunitsi built a circular trench in the mountainside, set fire to the pine cones encircling the trench, and then shot an arrow into the seventh spot on the body pattern of the Uktena, which had been sleeping on the mountaintop. He evaded the rush of the mortally wounded serpent and leaping beyond the fire and trench, was protected from the stream of venom spewed out by the Oktena in its death throes. After seven days had passed, the birds of the forest had stripped the carcass so completely that only the Oluhsati remained. Oganunitsi carried the magic crystal back to the Cherokee, who were said by Mooney to still have it in their possession as recently as 1890. " The 855 foot-long rock wall that meanders across the southern face of Fort Mountain does not fit the description of the circular trench within which Oganunitsi took refuge, but some of the larger "gunpits" along the wall might. Although the surviving version of the myth relates that the birds consumed the dead Uktena's bones as well as its flesh, this seems unlikely and one wonders if, in an earlier version, the wall might not have represented the giant snake's skeleton. The serpentine wall does remind one somewhat of the Great Serpent mound in Ohio. No sampling of Cherokee mythical monsters is adequate that fails to mention the infamous Utluhtu, or Spearfinger; a shape changer who usually appeared in the form of an old woman. Utluhtu had a long, bony forefinger on her right hand with which she would stab and extract the liver from her unsuspecting victim, often a child who saw her only as a kindly old grand- --- - - Wint_!?r )..98!)-86 �mother. Frequently the victim was unaware his liver had been stolen until he began to weaken for no apparent reason, and by then his death was inevitable. Spearfinger wande.ed far and wide through Cherokee country, but her favorite haunts seem to be the Nantahala Gorge and near the Little Tennessee River, where it passes around tbe foot of Chilowee Mountain. On one occasion, to make her travels easier, she started to build a bridge of rocks up through the sky from Tree Rock on the Hiwassee River to Whiteside Mountain. She bad the job well underway when lightning shattered the bridge, breaking off it's foundation on the western end of Whiteside Mountain. Apparently, the thunders had taken offense at Spearfinger's bridge, or her behavior in general, or both. The Cherokee eventually trapped and killed Spearfinger, but the mythwise traveler still glances uneasily over his shoulder when passing through the Nantahala Gorge on a misty morning. Or perhaps what he senses is the shadowy presence of the inchworm-like Uwtsuhta serpent as it stretches from one rim of the gorge to the other. Not all mythic creatures that threaten mankind are earthbound. The Tlanuwa is a giant falcon capable of carrying off a man, a deer, or even a bear. In Chattanooga and on the Little Tennessee River below Tallasee are cliffs where these huge birds were said to nest . These cliff faces are still marked with vertical white streaks that resemble nothing so much as bird droppings. Most of the other beings associated with the surviving mythic sites are more favorably disposed toward the Cherokee; for example: Tsulkala, the slant-eyed giant; Kanati and the other thunders; and the Nuhnehi, the usually invisible '"those who have always been here", who have a number of underground dwelling places throughout Cherokee country -- Blood Mountain, Shining Rock, and Pilot Mountain are the best known mountains that contain lodges of the Nuhnehi. Nikwasi Mound also contains one of their lodges and on one occasion, when the Cherokee were hard pressed by their enemies, the Nuhnehi emerged from the mound to rescue the Cherokee from their attackers. Nikwasi Mound is one of only three Cherokee mythic places to have been protected and identified with a marker. Kituhwa Mound* between Cherokee and Bryson City has not been KA'rfae - page 13 @ DOUGLAS A ROSSMAN so fortunate. Although it probably was once the principal ceremonial center of the Cherokee (the "People of Kituhwa" as they sometimes called themselves), repeated cultivation has eroded it very badly. Unless 16 lJOU. all.e. .i..nt:eJLU.te.d .(.n he.lp.i.ng steps are taken iDDDediately to pro.to .lde.n:ti.6y a.nd p11.o.te.c.t CheJLoke.e. 1ncii.an ha.Cl!.ed hilU .in t<a..tU.o.h , c.onto.c.t: tect what is left, the mound will Thoma.h Ra..ln Cltowe., c./o Ka..tUa.h , P.O.Box disappear altogether. I hope that 873, Cui.towhee., NC 28723 one of the things Where Legends Live might accomplish is to arouse sufficient local interest and concern that the "endangered" mythic sites/ . such as Ki tuhwa Mound can be saved . _,, * Kituhwa is another spelling of Katu~. THE UKTENA �\U' "' ..._ ,.,. --- .. �Esta'sai (pronounced es-TAB-say) was a beautiful young woman of the ancient Cherokee Indian people. She ~was a cheerful light among the people of her village , and many of the young men of her village , and from towns far away desired her, but she had thus far remained unmarried . ~ That was what was bothering her this day, and was why ~ she had come to a forbidden place to pick the berries to add to her dried pemmican. She wanted to be alone, and so she had come to the / ~ cliffs high above the Nantahala, the "river of the midday 1 o/ sun , " called thus because _the gorge was so deep and the cliffs so straight that the sun did not shine on the waters of the river until noon of the day. Somewhere, deep in that gorge, it was said, dwelled a fearsome creature, the uktena, a great snake with a horned head; massive jaws--;;ncasing huge , murderous fangs; • a great body covered with scales that glittered like fire ./.~ --impenetrable to spear or arrow, except for one small area on its seventh ring where its heart lay below a soft spot, the one flaw in its armor. The beast's breath was noisome and poisonous, and its eyesight was legendary. 1 / It was from its keen sight that the monster derived its name, uktena,"it examines closely ". OntiieC°reature's head was a huge, transparent quartz crystal, the Ulunsu'ti, the greatest of its kind, of which it was said it would bring wisdom, foresight, and great power to whomever possessed it. The crystal had such power that no human's mind could stand before , it, and whomever beheld the stone was drawn to it, wheth&j er by desire or enchantment, like a moth to a flame. The bottom of the river gorge was littered with the bones of hunters and conjurers who had attempted to kill the uktena to win the Ulunsu'ti talisman for themselves. k{j All this Esta' sai knew, but she had never met anyone r who had actually seen the uktena,and , in truth, she only half believed the stories herself, although she had heard them many times from old ones around the winter fires. ~ The stories did not trouble her that day, for she ~ was young, the sun was bright , and her heart was disturbed by thoughts of romance. "I am as silly as a ten- year-old girl , " she thought , aimlessly flipping a few berries into her bark basket. "Alitak 'wa , (pronounced ah-lee-TAK-wah) the strongest, ,- most handsome, and bravest young warrior of our village, seeks me out, and I turn away from him with foolish /11. words of dreams and visions that I have seen in my sleep" She remembered him I panting hot and amorously into her ear as he spoke, and she bad pulled her fur wrap more closely about her and turned demurely away. ~ "No," she had said. "In a dream I saw myself married · to a white-headed man, not to you." '1: "You mock me!" he had shouted, recoiling as if he had been struck. Although be had said nothing more, she knew, /}1. as he whirled and stalked away, that he had almost lost ~control of the passion and anger within him. "Why did I say that?" her mind wondered . "The words were out before I could think. They were a great insult ft: to a young brave. ~:fr "t would have had much prestige as the wife of such a warrior, one who maybe would later be a war chief in the village." ~ But in her heart, Esta'sai knew she did not desire ~ ! ,, --- A, •r "r 4.~ the warrior Alitak'wa. Re tolas overbearing and haughty, and it seemed that all he could talk about were his own grandiose exploits. "But , " argued her mind , "the nice things be would bring you ... " Suddenly she was oppressed by the sun's brightness , the heat of the day , and the war going on in her own body . She stamped her foot and gave a snort of disgust. Over her shoulder she heard a chuckle , and from behind a rock glided the lit he figure of Alitak'wa , Esta'sai spun around to face him . The sun gleamed on his body. Re was beautiful , to be sure, but the smile on his face u, was twisted and ugly . ~~ "So the young doe begins to feel some passion for her buck," he said insinuatingly, as he slowly came closer. "No!" she said firmly. Her fear gave strength to her words. "I told you last night, and I tell you again: there is nothing between us . " "In a moment," he said , "there will be nothing between us, for one way or another, I am going to have you. I came to you honorably, and you have tarnished my honor and my reputation. Now I am going to have my way." "No," she repeated, stepping away . "Someone will find out. Someone will know. You will be punished," "There is no one here to know." Ris body was trem'f bling as he stepped toward her again. "No, no." Tears came to her eyes as she shrank away· from him. Her foot felt nothingness. To her horror she realized she was at the brink of the cliff. The world went white and swam before her eyes . "No-o-ol" she shrieked, and threw herself backwards, away from his clutching hands. Esta'sai braced herself for the crushing pain of impact, but strangely enough , it did not come, The cliff walls grew darker and darker around her , until she could see nothing, and it seemed like she was falling through ~ a dream. Time slowed. Her body felt weightless. I t seemed 1-fj that she would fall eternally. Ber reverie was jarred by a sudden splash! into chill ing water. But instead of the hard stones of a shallow ;f j river bottom that she expected, Esta' sai felt herself go- ~ ing deeper and deeper into the waters of a seemingly bottomless pool. Her mind rebelled. It was impossible for such a deep pool to be in the shallow river bed. But by lft instinct her body kicked and struggled upwards until she ~ bA �reached of air. t~ surface, panting, faint from shock and lack now, withholding nothing. "I am out of my time. I am the last of my line, and I know my doom is near, so I am going to tell you of my She looked about her. It seemed as if she had fallen kind that it may serve to guide your species, which has into a different time, mournful and darkened by the shadcome to be dominant upon the Earth in this age." J~ ows of a gloomy past. She looked upwards. Framed in the In her mind Esta'sai felt a comnand to remain silent. ~narrow slit between the sheer walls, she could see the She listened. light of her own world. It was unreachable to her now , ''1 am but a shadow of the greatness of my kind. Long , but it was still a comfort to see. Somehow, inexplicably, long ago, before 'time' was, even, my ancestors, the deep in the bright blue sky of full day, a single star dragons, the greatest and most glorious creatures ever to 71 shown brightly. live in this realm of being, swam and played in the eleThe sight gave Esta'sai hope. The slow current carments. At that time the elements were three: air, fire, ried her against huge rocks, and she clung to one and and water~and the dragons were the center. ~i lay across it gasping. Weakened and exhausted, she slept. "The world was unformed then. There were no tides or 'f' In her sleep the single star still hung before her vision. directions by which to order the world. The dragons were She was awakened by a low rumbling like thunder. She themselves, but they kept the sense of everything within thought she could still see the star before her eyes , themselves. It was through them that the world continued ~ but then it began to wobble and sway as if it were movto exist. The world was theirs, and they were free to fly ~ ing slowly, ponderously , toward her. The cavern walls through the swirling winds, dive into boomed, and Esta'sai realized that she was in the presence fettered oceans, and bathe and play in the surging, unfree-burning of the ~· Her eyes were riveted by the shining crysfire." tal in the monster's forehead. She could not take her gaze off of it. The creature's presence filled her mind. She had The uktena's gaze withdrew behind its heavy-lidded eyes. Its voice grew distant. ~~o~::~ses. Her own mind was laid bare to its probing "They were magnificent to behold. Their every moveA ment and their very being was an expression of freedom. ~ She could smell the uktena's foul breath. She could They were greater, indescribably greater, and brighter, o/ feel its strange, alien nature and the blood of the many humans it had devoured. Yet, through all the loathing she indescribably brighter, than I. It is impossible to tell how they were, for they could change their aspect as need instinctively felt, Esta'sai was drawn to the creature, or desire arose. In the fires they would blaze brilliant ~ not only by the power of the Ulunsu'ti stone, but also by ed !fa sense of aloneness so deep i t had become a part of the r and orange, rising up huge over the flames. They ~· 9 very being. Esta'sai, born and reared in the prowould become long and slender, shimmering blue and green tective circle of the tribe , always among her friends and in their scales as they knifed through the waters. They _a kin, felt a pang of sadness in her heart for the solitude could disappear into the skies in the lightest and pur~ the uktena had endured . est of blues, or they could stand out sharply as a rain, 'fiie"iiiOnster dragged itself near her. Its great head bow of bold colors arcing through the realm of the winds. ~ loomed over her, blocking out the surface world. The Ulun''I can imagine it: the sheer delight of my ancestors, & au 'ti sparkled in the darkness of the chasm. The colors dancing among elements that were completely wild and un~ Ofthe uktena 's thoughts swam hypnotically in the intertamed except for their unifying presence. They breathed ior of the great stone , binding Esta'sai's attention. the living dragon-fire, the breath of life for all of She stood slack-jawed, staring at the jewel, not even creation. noticing the uktena 's breath, hot and rank, curling about "In each of the dragons, the elemental knowledge of her body like smoke. The great serpent slithered nearer the world was joined, and therefore they knew everything to her until its bead was quite close , and it scrutinized in its purest form. Thus, I am able to know everything in her closely with one baleful red eye--an eye that was this world, even as you do now, because everything is but cold, calculating, and completely amoral. The uktena a combination and a transmutation of these basic elements. hung its massive head over a huge boulder and iitiir';;(i at "That is why the dragons were aware that they were the maiden for a long time, as if looking into her bringing about the downfall of their race even as they thoughts. Then , almost casually, it lifted one of its wer~ accomplishing it. scales with one of the four long and deadly claws on its "Their life-principle was the dragon-fire. It burned .~right foreleg and scratched its own leathery skin, prowithin them, and was also their breath--shooting out in ducing a drop of blood so red it was almost luminous in magnificent streams of flame. Instinctively the dragons the shadowy pit. The uktena reached forward and touched knew that their fire and the water should not mix, but if the reddened claw to her lips. they flew low over the waters and shot down a burst of Instantly Esta'sai's head was alive with visions , fire like a lightning bolt from the sky, they would feel strange sights, sounds, and sensations that flitted by a shock of intense, ecstatic energy that coursed through so rapidly they made her head swim: great winged creatheir bodies as the connection was made. It was sheer tures of beautiful, shining colors cavorting in the pleasure, satisfying and fulfilling. Every part of their skies; the rush of wind, the touch of cloud; red volbeing was renewed , and they would scream and moan with canoes; pain, violence, and the stench of burning delight. They knew that this was the beginning of their flesh; and strangest of all, she could hear all the own decline, but that was not a time for limits, for that voices of her own world, distant yet iamediate, all at was no 'time' at all, and limits were unknown. once and yet each distinctly--rabbits thumping in their "So it had to be. 'The seed that brings to birth burrows ; the hawk calling to its mate; grass stretching contains its own destruction,' it is said. Yet, if things upwards in the sunlight; tree roots penetrating ever had not been exactly so, the dragons might have continued deeper into the earth; and the quiet, even song of the to evolve in harmony with the world, and maybe the dominriver flowing through its bed~all these and everything ant species now would have been beautiful, enormous dragelse she heard and knew. She was not surprised in looking on-creatures ... " into the serpent's red eye that she knew it as well. The uktena's eyes glowed like embers for an instant, "Yes-s-s," the creature's sibilant votce spoke in the Ulunsu'ti flashed a defiant red and then faded. her mind, although its mouth did not move, "the uktena"But it could not be so. For the stars are different sense is yours now. You are connected to us who are--th'e now, and the dragons have been bound like the other ele4:1 very roots of the Earth, and through us to everything ments of the world. of the Earth." The voice was even and unsentimental. If For when the living fire of the dragons touched the there was any pain in its loneliness, the creature had waters, it created a new element and new forms of 1 tie mastered it completely . never before seen in the world. A new chain of evolution "They say among those of your race that an uktena was begun. always speaks truly, but it only tells what it ~its "Invisible at first, this new life wave spread. As it istener to know, and there is always a purpose behind spread, it began to coalesce. And as it came together, ~ the telling. This is true, but I speak plainly to you the new element did what had never been done before: it 4.1 ~-"'~~~~ -~ ~~. ~ ~ -~~~' ~--~--~~ ~ �-~>< ~~~- found its own center and began to define a shape. "First, there was a p1ace to stand, aod then there was something standing there. Something huge, dark, and forbidding--doom for the wise, shining dragons. It was the first of the giants. The element earth was present in the world, aod the giants were the embodiment orrt. "There was enmity between the Biants and the dragons immediately. It was unavoidable. The sight of the bri1liant dragons pained and blinded the giants, so recently emerged from the depths of the waters. The dragon-fire touching the water jolted them with a painful shock, so they would strike out in fear and anguish. When one happened to hit a dragon , that creature would scorch him with a blast of hot fire or rake hill with its claws. In this way , struggle against the dragons became a part of the giants' very nature. ''As soon as they could stand upright, the giants would pick up rocks of the new-made earth and throw them at the dragons. At first they were clumsy, and their eyesight was poor, so they could not see where they were aiming. But they acclimated rapidly to their conditions. Their enmity for the dragon race was the impetus for their evloution. "Evolution," the uktena continued, "demands the presence of time, and so the idea of limits came into the world. The limiting factor for the dragons was the giants. Their blind flailing grew more deadly, and in time they picked up the stone clubs that later --carved , fashioned, and even crudely decorated~ became so much a part of them that they were almost extensions of their stony bodies. "They would stand waist-deep in the oceans and knock the glittering dragons from the skies. Eventually, they built themselves continents to stand and move about on. "They could never k:Ul the dragons. The dragon's immortality is too strong for that. Their primordial minds are linked with the basic elements of the world, and if the dragons should die, this world would disintegrate until new elements of life appear in the cosmos. "But the giants did bring down the beautiful flying creatures. They turned the Earth into a prison for the dragons. They put them in deep holes, covered them over with earth, and sealed them with the power of their earth spirit. The mountains of today outline the sinuous dragon forms buried below. But the life-giving dragonfire is inexhaustible. It sti11 burns, even today , in the depths of the Earth, I t turns the plain rock into caverns of beautiful jewels. It flows through the Earth into all things that live, and the dragon's mountain sepulchers are places of special power. "Sometimes water flows to the surface from sources so deep that it is warmed by the dragon-fires and comes from the Earth hot to the touch. This water has special healing and rejuvenating powers, because it has been touched by the vitalizing dragon-fire . 'Other water carries a sulphurous, fiery taste, and in other places the Earth herself is on fire deep underground. "The giants passed on in their time, never knowing why they acted as they did or of their role in the evolution of the world, But they prepared the land for the spirits that inhabit it today, and now it is the time of the humans. "The old ones of your people knew the Earth power that comes from the dragons, and they revered my ancestors. In those times the northern star, the center of the sky, was in the eye of the dragon constellation. Things are different now, different influences are abroad, and the people have forgotten. "I am just a shadow of the great ones who were before me. Centuries of enmity and loathing have turned me into this creature who lives in the dark, shadowy places of the world, resembling some worm more than my own ancestors, the dragons of old, who sailed the free winds." The uktena spoke flatly, without bitterness. 11 0ne of your kind is coming soon to kill 1te. He will rip the Ulunsu'ti from my forehead. It is a11 over. I go now to Gahuti (Cohutta Mountain) to meet him. They will never know how things might have been. We will never meet in council between our races. Never will chosen leaders among the humans tsste the uktena blood, as you have done, and know the secret lives of the things of the world." The monster spat , and its spittle landed on a rock and sizzled as it burned a hole into its core. ''The mind of the human species is a circle, just as the world is a circle, and the combined mind of the human race encompasses the being of the world, just as the mind of an individual dragon encompassed all its world. So you join together and live in tribes to make your prayers stronger and to gain a wider understanding among you , and it is good for you to do this. "There is another change being made which will be evident to you soon, but it is not clearly defined as yet. It is not for you to know �DAVID WHEELER Drawings by ROGER STEPHENS �ocigi.nal drawta.a by lichard Cicc.ar·e.111 Q.WVLtz CJt.yi..tai..6 a11.e. 6owu:C heJte. .in Ka.ta.ah and had an. .i.mpoltto.n..t plac.e. .in tlte. myt.h and i. p.ilt.l;tual .U6e. o6 tlte. na.t.<.ve. pe.ople. heJte.. The. CheJtoke.e. me.d-i.c-i.n.e. pe.ople., who had a t.tlt.ong IWVl.e.ne.u and a clot. e. k.ini. ILi.p wUh ;th. e. poweM and e.n eJtg.lu o 6 .th.l6 a11.e.a., ui. e.d .the.m e.x.te.ni..i.vel.y .ln CeJte.mon.lu 6011. c.le4M.lng, he.a.Ung, and cUv.lna.t.<.on. The. poweJt 06 CJt.yi..tai..6 .l-6 t..tlU ava4.a.ble. .to u.i. .toda.y. Tapp.lng t.h.a..t poweJt dou not 1r.e.qu..iAe. i.pe.ciJLt .tlr.a..ln.lng oJt h.ldde.n, uo.teJl..lc knowte.dge.. It t..i.mply 1r.e.qu..iAu .tu. .lng" - be.com.lng n 6am.iU.alt wUh a CJtqhta.l and ope.n.lng to ,(,U, 11.neJtg.i.U • 11 Quartz crystals are a natural formation resulting from a combination of silicon dioxide and oxygen atoms forming a solid unit of light. Clear quartz has a natural ability to resonate with other crystalline structures that can enhance the function of the human body, restoring natural balance. Quartz is considered the stone of the White Light and the First Ray and can serve better than any other mineral for balance and healing. They remove blocks in energy fields and can be used in areas where negativity has congested the atmosphere. Crystals clear the way with light. Used in meditation and healing, crystals can bring on change by their interaction with the psychi.c centers of our beings. The crystal has an effect on the physical body as its subtle electrical energy vibrates with the electrical pulses of the body structure. CLEANSING A crystal must be cleansed before being used. The simplest method is to place the crystal in an uncontaminated, free-running stream for seven days. Another method is to make a solution of one cup of sea salt, one cup of cider vineg'ar, and one gallon of spring or distilled water. Soak the crystal in this solution for ten . minutes of more. Use only as much solution as needed and reserve the rest for another time. "Charging" a crystal will advance the frequency of the crystal and allow the keeper to achi.eve goals that the mind bas yet to discover. When a planet moves into the area of 26 degrees from any zodiac sign, a galactic activation for the crystal can take place. Check an ephemeris to find when the Sun or other planets are at 26 degrees. Tllis degree marks a frequency centered by cosmic law. The energy of the Sun is used for magnification, so the Sun's midpoint in the sky (noon) is the best time for charging a crystal. Knowing that the entire life force of this planet depends of the energy coming directly from the Sun, one will see the significance of charging crystals during the Sun's midheaven. An hour is a good length of time to leave the crystal to the Sun ' s energy. After the process . is complete, bring the crystal indoors and wrap it in a soft, dark, cotton cloth. sew ENERGY Crystallography is a culmination of a variety of sciences all interwoven. The 26 degree galactic activation point not only relates to the angles of a crystal in its molecular structuring but also to the dynamic point of the galactic center. This in itself displays a triangle effect, and capturing that pattern in the crystal will allow the crystal to emanate a standing columnar wave (SCW) energy. It is believed that the technology of Atlantis was based on the use of SCW energy, as opposed to the technology of today which is based on the Rertzian wave. Wind funnels, elec~rical storms, cyclones, and tornadoes are all examples of SCW energy patterns. Much of the electrical phenomena of the human body, such as brain waves and nerve impulses, are also forms of sew energy. When using crystals for healing, color and sound can be incorporated into the stones to focus energy on a certain area of the body, particularly the spinal chakras. The healing potential of charged crystals can be maximized when color and sound are added to the program. The following is a method used to program a crystal for a specific purpose in the healing arts. Other methods of progr amming will come to one who opens the imagination to the possibilities of crystals. Take a set of seven crystals , and place them one at a time in a pyramidal structure at the verg negatif , the area known as the " king ' s chamber" . This is the point of highest concentration of sew energy . Use seven colored transpar encies in a proj ector or affixed to a desk lamp to power the seven crystals . As each crystal is lit , sound the note that relates to that color. The harmonics of a guitar or the sound of a flute work well . PRIMARY MUSICAL NOTE COLORS CllAKRA red root c orange spleen D yellow solar plexus E green heart F blue throat G indigo brow A violet crown B Each crystal should receive three to five minutes of color and sound programndng. Done daily for seven days, this will insure that total mergence of all the frequencies has taken place. Once a set of seven crystals is completed, wrap them indiVidually in dark cotton cloths, using colored thread to code each wrapped crystal. By attaching a string to each crystal with silicon glue, they can be used as pendulums to heal by opening and closing the energy centers. Use the crystal corresponding to the chakra and hold it over the energy center, allowing it to become filled with the heali.ng frequency from the crystal. PRAYER AND MEDITATION Quartz crystals may also be used to advantage in prayer and meditation. Crystals have a propensity to bend light rays to a bO degree angle, so a triangle of light can be constructed using three quartz crystals, all facing the same direction. Focus can be placed on the triunal formation by establishing a connection between the mind ' s eye, the light center, and a Visualization of the projected thought. The possible uses for quar tz are limitless. It would appear t hat the quart z crystal is an opening door to a new dimension in consciousness . Through it one can see the many facets of exist ence and per haps discover the secr ets frozen in its light . -excerpted from the bookl et Quartz Crystals and Other Gemstones by Diannah Beauregard �;,_ I\ I• I '. WHAT MAKES A PLACE SACRED Thi.6 .i.66ue.' l> "Good Me.cli.c.i.ne." .U. e.xeJtpte.d 6Mm a lUteJt we. Ae.ce..lve.d 6Jtom a .tll.ad.U.iona.l CheJtoke.e. .li.v.lng ht Ka.tifuh to the. U.S. F011.ut SeJtv.i.ce. conc.e.Jmi.ng theht plan6 60Jt c.letlll.-c.utl> and t.i.mbeJr. l>a.le.l> .i.n Me.al> aJLOund Ata.11.ka Fa.U.6 and the. Raven C.li.6 66 ht the. Cowee. c.omrrKJ.ni,ty 06 Mac.on County, N.C. I'd like to say when I look at a tree I see it as one of my own relations, and I se7 it's natural beauty, and I see it giving me the ve:y air that I breati:ie· I see a house in that tree, chairs and tools and firewood for cooking and heating. 'PG we all have many purposes, so does a tree . .And that's what makes things sacred. The Cherokee people traditional~y see the :iver~ and streams as living beings. With it we had life.Without it we had death .. So that entity or energy in that water that gives life we called a 'spirit'. 1\nything that has a spirit is alive.We call it the 'long human being' or the 'long person'. There are m~ny taboos about the river. That's the reason the rivers were clean and fresh when the non-Indians came here. The 'long human being's' head l~es i~ th7se mountains. 'JIB it rushes down the mountains, it gives power and life to all living things. The legs, the torso, the arms of ' the long human being' are diseased, but the head is still alive and reasonably disease free, due to the Forest Service and National Park Service . l\ATIJAH - page 20 What I would like to see, since we can't do much about the rest of the body, is to keep this part of the body healthy and strong. When the head dies, we all die. If all I have said does not explain why the head of the 'long human being' is sacred, then I don't understand the meaning of 'sacred ' , I look at it this way: The Indian people were placed in this land as caretakers . I think that the Indian people understood that and saw that as part of their purpose, or the Europeans would not have found such a bounty when they came here--a bounty based on their value systems. Now the Europeans are caretakers and a lot of our people have forgotten that purpose and only dwell on the wrongs that happen to them. I think that our purpose is quite clear: we are still c aretakers, but another burden has been placed upon us, and that 's to teach you to become caretakers. The area of the Alarka Falls ("Raven Falls" or "Kalanu Falls" ) and the waterfalls i tself are sacred to us; as are the Raven Cliffs ("Raven Place" or "Kalanun'yi"). Those places have been used for years beyond memory. The falls were used as plunging and fasting places . The Raven Cliffs was a place where bad stuff was taken, buried, or was sent there ... What makes these places sacred to us is their personality. 1\nd their personality is made up by physical structure: by the four leggeds, the two leggeds, the wingeds , the roots, the insects and water creatures. The combination of these things gives a place its personality. Ind then these personalities sometimes attract spirits, which have their 'personality.' When people practice medicine and they need a certain personality to use in healing ceremonies, conjuring, or just to help the People, all the things above make this place sacred. /.lnd if you're a person that needs to bring something bad--a disease or the badness taken from someone and buried there--if you need to do the ceremonies that make this stuff stay here, and you go to this place and the personality which you sought is no longer there, because some of the medicine has been removed, where do you go then? There are fewer and fewer of these places for us to go. Our places are narrowing every day ... , Winter 1985-86 �REVIEW: By J. Linn Mackey Deep Ecology or Shallow Moralism? Deep Ecology:Living As If Nature Hattered:Bill Devall and George Sessions (Salt Lake City, Ut; Gibbs M. Smith, Inc.1985)$15.95 The very term Deep Ecology is apt to send shivers of anticipation throuRh the bre.ast of a bioregionalist. It seems to prollise to unite two bases which lie at the heart of the bioregional movement. One basis is the insight emerging from the science of ecology which informs our minds on both the dangers of a growth orientQd industr ial culture and points us toward a practice of how to live in harmony with the structure and process of nature of w hich we are a part. The second basis is a profound spiritual union with nature which deeply touches our intuition and hearts so that we want to act out of awe and reverence to preserve the natural world. Unfortunately, a great title does not a great book make. This review will argue that Deep Ecol~ does not deliver on the promise of its title. This is because the authors both sever our deep intuitive communion with nature from specific religious traditions and reduce the complex and subtle interactions revealed by ecology to a few moral principles. We end up then in this book not with a deep ecology but a shallow moralism. Let me hasten to add that I applaud the authors' radical critique of the antiecological practice and attendant "environmentalist" rationalizations of the dominant culture. I suspect that most bioregionalists would support the authors' radical programs for preserving and expanding wilderness and "letting nature be" in place of resource development. Indeed , the strongest part of Deep Ecology is what the authors have to say in their critique and on these issues. Neither am I questioning the depth and co111Ditment of Devall and Session's personal stance toward nature. What I am questioning is whether the authors have delivered on the promise of their title, i.e. , to unite a deep spiritual union with nature with a sophisticated and subtle science of ecology. Central to the author's conception of deep ecology are the ideas of holism, the interconnectedness of everything, and biocentric equity, by which they mean that "all organisms and .mtities in the ecosphere, as parts of the interrelated whole, are equal in intrinsic worth." Devall and Sessions would have us believe that there is what they call a minority tradition in history that emphasizes these notions. In fact, there is no single minority tradition; there are only minority traditions. It is not honest histography nor does it give an accurate picture of the way the world works to go bunting through the past in search of certain concepts or key words and, when finding such, to claim a significant or causal connection. Scientists (not historians, who know better) have attempted to write a hi~tory of science that way , searching back through the past for any thinker, for example, who used the word "atom", then arranging these chronologically, as if this said something meaningful about the development of the modern concept of the atom. It doesn't! Yet this is akin to what Devall and Sessions have done. They have searched through past and present thinkers and movements looking for advocacy of holiam and/or biocentricism. They find one or both of these notions in a diverse group of past and present thinkers sod movements. But what have we learned by assembling such a collection? I would argue very little indeed. It does not tell us how these notions of holism and biocentrism arise and function within a belief or philosophical system or how the philosophical or belief systems arise and function within a whole cultural matrix. But until we know this, we have only meaningless juxtaposition and vacuous abstraction, not real life. We need more, much more , than this if we are to move to a culture that lives and develops harmoniously with nature. We need to understand the subtle dialectics between a culture's values , practices and the specific natural world in which it is embedded. We need a bioregional analysis. Devall and Sessions seem to believe that they can set up some moral principles and change the world. No doubt a society dominated by a biocentric value system would treat wilderness and resource development radically different than one holding homocentric (human centered) values. The problem before us though, is how to move from a culture totally dominated by homocentric practice and ideology to a society dominated by biocentric values and practice. What do the authors have to off er us toward the solution of this absolutely crucial problem? They propose that we ask "deep questions" and that we cultivate "meditative experience" . The problem here is that these approaches have been standard in the Western tradition since the time of the Greeks. While it is true that they sometimes lead to biocentricism, they more importantly have lead to our current bomocentric and profoundly antiecological society. In the end then, Devall and Sessions are proclaiming an abstracted moral principle of biocentricism in a society in which homocentricism and domination of nature reigns and is procl aimed through every organ, institution and media of society. One suspects that Deep Ecology is not going t o change the world, offer any reali stic hope for such a change, or even make any converts to a biocentric position, At beat it is mo r alizing to the already moral! Deep Ecology suffers from diftuae and disconnected roots and a lack of hard-beaded analysis. It suffers from a double amputation. Religion , philosophy and ideology are first severed from the cultures in which they are intrinsically embedded and then certain principles like biocentricism are further excised from the religious and philosophical systems in which they are intrinsically interwoven (a totally unecological act). In so doing, the heart 1a amputated from the body, the spirit from muscle and sinew . Deep Ecology takes us in the opposite direction from wh:ich we must go to really change society. That direction is to reunite spiritual intuition and values with practice in a specific place. This is the way of bioregionalism. Deep Ecology mentions bioregionalism favorably in several places and would draw bioregionalism into deep ecology. I would argue that bioregionalism has little to learn from this book . Bior egionalism is a movement to reconstruct culture harmoniously within a specific, natural region. As such it is a practical hol1811. Culture means material practice---providing the necessities of food , clothing and shelter as well as politics, customs, law, morality, values and religion. It is human existence and meaning in its fullness and totality, not simply some principles abstracted from religion or philosophy. As such, it is real people in real life embedded in specific place in real day-by-day, nitty-gritty existence. It is only here--in the totality and fullness of practical living in a place, not in some set of doubly abstracted principles, that an evolving and harmonious dialectic with nature can be constructed. ~ Winter 1985-86 - iL' rAA �o~ NATURAL WORLD NEWS PROTECTING SACRED SITES Jla"'ral Vodd lew s....,k• Elders of the Eastern Band of the Cherokees have appealed to the USFS to stop the Little Laurel Timber sale in Macon County, NC as it will "desecrate" two sacred sites adjacent the sale: the Alarka Falls and Raven 'Cliffs. Appeals 1570 asks the USPS not to log or use herbecides near these sites and justifies the request via the Native American Religious Freedom Act. It was also stressed that the USFS needs to realize the importance of sacred sites to all peoples and that the issue here is not how a forest should be managed but rather how the integrity and power of sacred sites should be upheld. The Appeal was turned down by the National Forests Supervisor for NC and is in the hands of Regional Forester John Alcock in Atlanta. While the offical comment per iod is closed, continued support is important . Write: John Alcock Regional Forester, USFS 1720 Peachtree Rd. , NW Atlanta, Ga. 30367 KArUAR - pllgi! 122 DOE PLANS FALTER, COMMUNITIES ORGA NIZE In Nove111ber of 1985 the Department of Energy was to have narrowed its choice of Nuclear Waste Suppositor y sites from the 236 under study to 20 "possible" locations. Widespread public involvement and the Department's own negative findings have caused the DOE to postpone, until January 1986 their annoucement of selection. This is their second postponement since November 1985. While Oak Ridge, Tennessee is the most likely site for the Monitored Retrieva ble Stora ge facility (the HRS is a way station for waste headed to the Suppository). the associated transportation routes are still under study and the DOE has admitted that they are open to negotiation. Strategy and organizational meetings along the "likely" routes are becoming more numerous. The Highlander Center hosted such a meeting for community action leaders from east ern NC to western Tennessee. Over three hundred citizens of Madison County , NC met this november, providing another voice in this effort to stop the DOE's part in this country ' s nuclear energy policy . EPA SEARCHES FOR ACID RAIN CLUES ~lnu.ral WOl'ld Mew Strvic• Rumor has it that the EPA has contracted with private research groups and other government agencies to find where and to what extent "Acid Deposition" is affecting the Southern Appalachians. Similar studies have recently been conducted in New England and the Northwest. The work here will be conducted in 30 to 40 watersheds located in east Tennessee, western North Carolina, north Georgia and northeastern South Carolina. This study consists of the gathering of data in the following areas: forest cover types, land use, soil and water chemistry and the various climatic factors affecting this area. This information will be comcompiled by the EPA , plugged into its data base and analyzed. While no public information is presently available, it is speculated that the results of this study will be used to trace "Acid Deposition" back to its source and later used in court actions aimed at "cleaning up" the problem. ONLY YOU CAN SAVE THE BEARS M.atu.ral *>rl.4 tf-"'9 Se.rvic• According to biologists at the North Carolina Wildlife Resources Conmission, poaching and other illegal bear hunting is an old and intractable problem. The biggest threat to bear populations, as for most wildlife , is continuing habitat destruction. Even if poaching remains at a constant level, it spells disaster for the bears as habitat shrinks due to increased clearcutting and road building. The survival of large predators and omnivores such as bears requires vast,roadless areas where contact with humans is kept to a minimum. Forest Service logging roads make bear habitat more accessible to poachers and slob hunters. In North Carolina, the Wildlife · Resources Commission's primary means of measuring the bear population is the number of legal kills reported each year. With shrinking habitat and increased road access, the few remaining bears are vulnerable to hunting pressure. The effect of this is that the kill level stays high while the population declines, possibly beyond the point of recovery. Using bait to attract bears is a popular slob hunting practice that has recently been made illegal. The usual technique is to hang sacks of food, sweets, or rotten meat on trees , attracting bears to an accessible area where dogs can pick up the scent. Hunters then monitor the dogs' posi- tion from access roads using vehicles, CB radios, and even radio collars on the dogs. Hunters don't need to leave the saftey and colD.fort of their vehicles until the dogs ' baying indicates that the bear has been treed and can be shot with a minimum of effort and skill on the part of the hunters. Baitin_Jt was often used at the edge of bear sanctuaries to draw protected bears out where they could be letally killed. A new law that went into effect October l makes it illegal to use bait to attract bears on public or private land. Wildlife enforcement officers say it is impossible to control poaching and baiting without help from concerned local citizens. Some states have toll-free hotlines to report hunting violations, and can dispatch an enforcement officer to the scene quickly. In North Carolina, call 1-800-662-7137, South Carolina 1-800922-5431, Tennessee 1-800-262-6704, Georgia 1-800-241-4113. A number for Virgina could not be determined. To participate in the Bear Action Network to document incidences of poaching and other illegal bear hunting activities, contact: .'aul Gallimore Long Branch Enviornmental Ed. Center Big Sandy Mush Creek Leicester, NC (704)6e3-3662 .. Wintq.r _1985-86 �HORSEPASTURE RI VER TO FLOW ON: SMOKE GETS IN A GRASSROOTS SUCCESS STORY YOUR EYES Ntituu.J Morld Nev• ~ erv 1c. Spruce Pine-Mitchell Systems Inc . , an incinerator plant owned by Charles Foushee continues to burn hazardous wastes. The smoke causes irritation of eyes, nose, and throat. People have developed "allergies" since it opened five years ago. It has burned corn crops nearby. The heavy metals coming out of the smokestacks are above permissible standsrds set when its permit was reissued early in 1985. Fores~ Service botanists have linked the emissions to tree deaths surrounding the plant. Homes remain un- Since the spring of 1984 a grassroots group, Friends of the Horsepasture, have rallied support for the protection of the Horsepasture River and her 5 waterfalls from an out of state invesbnent group, who plan to build a hydroelectric dam. While this ill-fated tax write off has faded, further public support for the Borsepasture has brought about Natural and Scenic River designation by the North Carolina General Assembly and most recently, appropriation of funds by the U.S. Congress to the United States Forest sold, land values are dropping, water Service for purchase of the 350 acre is becoming contaminated. Because of these gross violations of all applicable standards, Mitchell Systems has been fined, has had its air quality permit revoked and was issued an order of compliance when it was discovered that its environmental liability insurance coverage was no longer in effect. Since it did not comply with regulations as of December 2nd, the N.C. Department of Human Resources ordered the plant closed. On December 5th a local resident brought a $250,000 lawsuit against Mitchell Systems alleging that discharges and odors f ran the plant make his home unfit for human habitation. Community response has been escalating rapidly. 150 people from all over Mitchell county gathered at a recent meeting to air their demands and frustrations. Outside professional consultants have been hired and they are learning what program consultant Millie Buchanan called "effective involvement." Citizens are bringing pressure on state officials to release information, they are helping the legal and technical consultants collect data, and they have exposed a large flaw in due process procedures regulating waste disposal. Why is the incinerator still burning? No insurance, no permit, and still the smoke settles on cars, houses, children and streams. Local people in Mitchell county are fighting national problems: lack of control and an inability to enforce laws governing the disposal of hazardous wastes. Charles Foushee has appealed both the insurance compliance order and the air quality permit revocation. Until these appeals have been decided upon, Mitchell Systems is free to burn wastes. "If be operated a bar and served alcohol to minors he would be shut down immediately and kept shut during the appeals process:• said one involved person. Why is Charles Foushee still allowed to serve emissions hazardous to the health of Mitchell county? Leder tract. This will allow for protection of Turtleback, Rainbow and Stairway Falls (the others are owned by Duke Power.) Bill Thomas, Chairperson of the Friends o f the Horsepasture, points out that a special thanks goes to the private conservation group, Trust for Public Lands. The Trust, through its own funds, secured an option to buy the Leder property at a Forest service appraised price. This protected K.\Tl'.\11 - !Mge :!3 the river from develo?11ent while Congressional appropriations were sought. In doing so, Thomas says, TPL has incured a $70,000. debt primarily in option costs, which will not be refunded by the Congressional appropriations. It is the hope that all the "Friends" will continue their support by sending tax deductable donations to the Trust via FROTH so they can continue their preservation efforts. Most recently, the N.C. Department of Natural Resources and Community oevelopnent is preparing a management plan to "preserve" the river in its natural state and offer guidelines for recreational use. This is the first step in" placing the river under the protection offered by the National Wild and Scenic River Systems. Gov. Martin is expected to request Interior Secretary, Don Hodel, for this status. Hore info: FRIENDS OF THE HORSEPASTORll P.O.Box ·272 Cedar Hountain,NC 287lij A QUESTION OF STANDARDS CHAMPION WASTE PERMIT ){U'U.rAl ~ld N...,. Suvi.c:• As of mid-November, the EPA has stepped in to resolve differences between the states of Tennessee and North Carolina and the color of water in the Pigeon River at the state line. Being contested is the NC Division of Enviornmental Management ' s 1985 waste water discharge permit for Champion International ' s Canton paper mill: the amount of color in its ef f ulent and its affect on water quality down stream. This summer the EPA voided this perlllit and informed the DEM that the permit did not canply with the required federal Clean Water Act guidelines . DEM countered by saying it might not have statutory authority to implement all of the EPA's recommendations. Tennessee has filed suit against NC and Champion stating that the 111111 should be required to meet their clean water standards . It is here we find the crux of the legal and political debate. Water quality in Tennessee is based on a "narrative standard" which states that color units in waste water shall not exceed "background levels" which can be treated by conventional methods. They have further "interpreted" this color standard and assigned a value of 50 ppm. Paul Wilms, Director of the DEM states that all of the EPA recommedations have been met except those that pertain to the 50 ppm . color standard. It is their feeling that Champio~'s new Ultrafiltration test system and oxygen enrichment equipment will maintain water quality and thus cOlllply with the NC permit. They also contest Tennesse's 50 ppm. color standard stating that it has been arbitrarily derived and not scientifically based and as a result no~ legally enforceable here in NC. At present, NC has not assigned numerical standards for color levels in waste water. Champion is presently filling out its EPA perlllit application and is legally operating under the DEM permit. They have also signed a "Special Order of Consent" requiring further testing of color removal technology with a review by DEM personnel this spring. EPA is expected to draft a new permit this spring with a public comment period to follow. (NWN continued next page) Winter 1985-86 c �. - - - - - - - - - - - - - . . . . , - - - - - - - - - - - - - ,W!@\Yf@\Vl@Wr@Wf@\Yl®\V!@\Yl@\YI@ O;t NATURAL VIRUS CHALLENGES CHESTNUT TREE BLIGHT NATURAL WORLD NEWS continued PROJECT FIREHAT AWARENESS TRAINING Each year, firefighters in North Carolina risk exposure to hazardous chemicals. As first responders, firefighters and other emergency response teams are the front line in dealing with hazardous materials. They and their communities particularly need to be more aware of potential hazards in households, in agricultural operations, and at Slllall businesses. The dangers these chemicals pose can be reduced if firefighters ar e more prepared for specific risks and have appropriate resour ces available to handle them. L8ck of information at the local level has been identified repeatedly as a problem in emergency response planning for hazardous material incidents. Project FIRERAT (Hazardous Awareness Teamwork), funded by a grant from T.V.A. to the University of North Carolina at \sheville has recently been started in WNC . It's aim is to assist Buncombe, Haywood, Henderson and Madison counties by collecting information on risks in the COlllDunity. Through a series of workshops with local volunteer fire departments, FIREHAT addresses specific areas of concern identified by local, regional , and state emergency response professionals. Some of the topics covered are: laws governing handling of agricultural chemicals, transportation of hazardous materials and the new North Carolina Right-To-Know Act. Future plans include 3 video to further inform f i r"ef ighters and public alike . For mor e information contact; PROJECT FIREHAT 102 Tacoma Cir . Asheville, NC 28801 Cam Metcalf Millie Buchanan 254- 4414 253-4423 Scientists at Michigan State University have discovered a virus which inhibits the American chestnut blight. An estimated 3.5 billion trees died between 1904 and the early 1950's. With the demise of the chestnut came a decline in bear populations due to a marked decrease in available mast each fall. Being studied is a naturally occurring virus which infects the chestnut blight fungus. The fungus damages the tree under the bark but does not affect the roots. Keeping the fungus in check allows the roots to send up sprouts then allowed to form healthy trees. The origin of the virus remains a myster y. "POST NO BILLS" • n w ""ve' U • cva c•l S~ Billboard landscapes blocking your view? Then write to your U. S.Senators and urge them to support Senator John Glenn's proposed legislation which would in effect abolish billboards . The bill would prohibit destruction of vegetation along highways in front of billboards, close loopholes in the current law which allow for signs in rural areas, and ban new signs from zoned and unzoned co11111ercial and industrial areas. It would also establish a 5-yenr moratorium on signs in unzoned commercial or industrial areas made "non-conforming" by this bill and would require them to come down following the 5year period. Write: Senator , U.S.Senate Washington, DC 20510 NATIVE BEARS THREATENED BY RUSSIAN BOA RS Unchecked populations of wild boar s in the Great Smoky Mountains Nat ional Park are depriving native animals (especially bears) from sixt y per cent of the acorns needed to s urvive the winter months . In an attempt to secure an ecological balance in the park , rangers trap the boar and release them outside the park wher e hunting is permitted. Local hunting organizations and some rangers would like to see the trappings increase . Alr eady five organizations have co-signed an appeal against widening the present range of the boars and thus keeping their destructive ways confined. Raving received national attention has taken the appeal to Washington. But the real issue is back in the park where the ever increasing population needs definite thinning . Perhaps re-establishing a native wolf population in the park would allo~ for a more natural Karen Paquette "The Mo.g.<.ca.i. Chil.d" ht al.£ o6 .the chil.d who dlt.eam.6 a.uxlke oWt. memo.11.y 06 whe.11.e ~ beg.in ... .the chil.d tL6. • • who dJL~ aunke. the. g11.e.a.t 'comhtg .to9e.the.11. place' on owt EaJLth Mo.the11.. HO/" We a.11.e a.t.t. chil.dlt.en .to9e.the.11.. --Scout tee How important is it to pay attention to dreams? Peoples from al.most all societies and cultures on earth throughout time have used dreams to deepen awareness, explain reality, and foretell the future. These have been characterized by 'culture pattern dreams', visions, and ordinary individual dreams consisting of cultural phenomena or subjective personal experience. Much attention has been paid to every physiological and psychological aspect: poets bespeak dreams, mythmakers spin them, and visionaries live them ••. The importance of 'dreamspeaking' is becoming more evident as creative consciousness is accepted as a valid process in a world where science and mysticism are finding common ground. If we look at the essence of what it ia to dre11111 and not 'means', we come closer to understanding the power and the process of the dream's potential. ' Night dreaming ' is a bodiless experience . It is a networking of dimensions unhindered by ear thplace exi stence . Here, we are guided by our leaders , goaded by our 'monsters ' , and sung to by our muses ..• On the other hand, ' daydreaming' is the experience of fantasy, of creative visualization, and of reverie. The former is usually receptive; the latter, creative. If our 'somewhere over the rainbow ' dreams are not coming true for us, perhaps i t is because we have 'pu t aw the things of the child' in ay us too securely. As adults we must learn ~o allow ourselves to be re-enchanted--to look to the child, the one we once were who is still within us, and to the child who walks beside us as son, daughter or friend. Can we rememher when the simplic- preda~~ L---------;,.;.-...:~--:.&,.••ey-• --y s• em ._ _ _ _ _ _ _ _...,. Wl@\Vl@\Yf@Wl@\V(@\'(/@'r(f@\Vl@ WI@ pr • eco• s • t•• Winter 1985-86 �ity of our ' higher' visions were cloud scapes changing with the breeze? When our ladder to higher consciousness was a tree limb? The abandonment of lying face-up, open and vulnerable to the greater expanse of the sky let our imagination be free. It was easy to absorb the knowledge of hidden things, represented by clouds, into the more imaginative parts of our being. Remember the joy? The Adventure! ... If we can relive that ma&ical moment in time, remembering that the child we once were is still there (covered, now, by our layers of 'adulthood'), we can tap into the 'stuff that dreams are made of' anytime. Remembering dreams not only means remembering sleep consciousness but also means capturing the essence of the creative proc ess (i.e., the 'magic momenta') that are the energy structure of our visions. Knowing we can still 'p13y' is essential to our life's work of manifesting our dreams ss reality. In structuring our future we must also look to the generations to come-to the children. We can help our sons and daughters stay open to their creative processes by encouraging their 'daydreaming'. We can do this by way of a morning ritual: of sharing dreams upon awakening. Doing this, we find it becomes progressively easier and more natural for our children to remember the nightland visited if we do it regularly with them. This practice adds another d1mension to the life we share with our children. It is important not to dismiss our children's nightmareil'With only reassurances. Children have a great ability to understand symbols and inner meanings. If we complement their own fantasies with simple 'truths' we might find that they will begin to look forward to their nightly adventures. In this way we give our children a way to experience and accept their 'inner life ' in a way which m any of us adults were not allowed to do at a younger age. Perhaps John Prine, during a recent visit to our Katuah region (Asheville Music Hall, 10/31/85), summed it up best in this way: WE WERE TN A HOUSE WTTH BOTH OF OUR VTNTNG ROOM TABLES PUSHEV TOGETHER ANV VAV'S HOUSE ANV MOM'S HOUSE PUSHEV TOGETHER. WE WERE ALL GETTING REAVY TO HAVE SUPPER TOGETHER ANV ETHAN WAS TN COLLEGE ANV GRANVIi.A WAS IN HER APARTMENT. I WANTEV TO FLY ANV GET THEM BECAUSE WE WERE HAVING A BTG PARTY AT OUR HOUSE ANV SO T WALKEV OUT THE VOOR ANV 1 FLEW TO ETHAN'S COLLEGE ANV 1 GOT HIM. I HELPEV HTM FLY BACK TO GRANVMA'S HOUSE. 1 GOT HER ANV BOTH OF THEM VIVN'T KNOW HOW TO FLY ANV SO I HAV THEM HOLV MY HANVS AS 1 FLEW. WHEN WE GOT BACK TO OUR HOUSE WE SAT VOWN AT THE TABLE ANV SAW A BIG CAKE ON IT. WE VIVN'T KNOW THERE WAS GOING TO BE A CAKE THERE. WE ATE THE CAKE ANV THEN WE WENT INTO THE LIVING ROOM ANV HAV A FAMILY HUG. Ab.i.ga.il., age g, who4e pa.II.en.ti. cUVOIJ..Ced when 4he 11n.t> 6oWL. "Dream in' comes easy, Like the first breath of a baby~ Like sunshine feedin' daisies-Like the love hidden deep in your heart.'' ... as does the following dream by this e ight year old: A CHILDREN'S PAGE ~ \\@JA\©JA\@JA\@/A\@IA\(i)JA\ @JA\@/Jt.\~/ A\®Jh._JA\@J) \VJA\@/A\@JA\@:/}.\@11'\@IA\®IA\@11'\@l/\\®IA\@IA\.®IA\®IA\@JA\®IA\®® , K.~ 7L oil- \ H - pa i;<? 8P 1 °J 1a.tW ~5 Winter 1985-86 �DRUMMING ,, LETTERS TO KATUAH • Dear Folk Thanks for the latest KatGah, with the pertinant articles on the threats to this area's life. Acid rain and nuclear waste are not metaphors for apocalypse, they are part of it . I am still stirred by memories of the sullUller solstice ceremony at Sam's Knob. The dominant image in my mind is of a people-crystal hung in a rainbow pouch above one of Gaia' a vital organs now in need. The crystal is a little chipped and sort of jagged on one end, and it has cracks in it, but it works. I don't know how it works, but I know it works. We had a fall equinox celebration here involving sweats at Zephyr in their huge blue sweat lodge. People wove wreaths out of vines and flowers. Each year people bring whatever ripe fruits are on hand, and Bob AveryGrubel takes them and makes them into wine. Around the fire this year we drank wine from the two previous years. We chanted all our chants and sang a lot of songs. I read a poem which went something like: We are allies and can ill afford to fight amongst ourcellves we can ill afford to fight amongst ourcellves Dear Katuah I have been thinking about the humans' connection with nature, mainly because I am concerned about my relationship with the Earth. The past two years I have been able to begin fulfilling a dream - a dream of achieving harmony with and awareness of the Earth, her native spirits, muses, plants, and animals •.... the Great Spirit that breathes through all, beyond tangible boundaries. Last year and this past summer were especially profound and strengthening, living in the mystical mountains of Katuab with people who understood and were striving to live i n harmony too . Working in a garden, harvesting her fruit, feeling the sun, rain, early morning fog and dew; sensing my emerging woman. I found that the Earth is full of surprises boundless knowledge, unsurpassable strength. Waking up as darkness rotated into dawn, meeting a companion in the pasture by the saw mill as the Sun burst through the trees over the mountains. Sleeping outside , sensing the roundness of the all-powerful sphere beneath my body. "Woman" is a powerful sense, I found, feeling the cycles and circles and the bond between myself and the Earth ...•• growing . Such strength and insight can be gained from active involvement with Mother Earth! Knowledge that can only be felt and inwardly heard, beyond human words. Now I sit in the morning sun upon the western part of this continent. In this changed atmosphere , it is easy to forget, easy to become passive and let Mother Earth with her unlimited knowledge and opportunity, her infiniteness, slip away. I will continue to strive for my goal, which I hope will always be just beyond my reach, forever expanding. My "environment" is wherever the River leads me. A human being can be forever hopeful. I make sure not to miss the new day's da~"!l ....• Peace, Celia Wissler Central California After seeing the cover picture on the fall issue of K.atuah, my lady and I went to the Joyce Kilmer Memorial Forest. We thought that i f those two poplar trees in the picture were still there, then we would find the bodies of the chestnut trees there, too. Sure enough, lying behind those two old poplars were three huge chestnuts. They were covered with moss, and we could climb up on them and walk a long way! It must have been amazing to see them standing. Ralph Morgan Webster, NC There's plenty but there's not enough to spill it on the ground when we work together love will reach around We are allies and can i l l afford to fight amongst ourcellves we can ill afford to fight amongst ourcellves Take Heart ~ Will Ashe Bason Travianna Farm Check, VA !<.ATl'..\H - page 26 Winter 1985-86 �On Swtday, Oc..tobe11. 13, 1985, tfWi;ty-6.<.ve. people. came. toge.the11. 6011. the. annua.l l<a.tLulh Fall Ga-theM.ng . We. had a c.hanc.e. to .6 e.e. .6ome. 6ac.u be.h.<.nd namu we. had known 6011. a long ilme ... and we. had a c.hanc.e. to tatk wUh. ea.eh othe11.. We. .&poke. abou:t oWtAe.l.vu .<.n 11.e.Wi.on to th.<..6 land: _A._~:Jr 1t;~·~ .~-f (J ":~'\ ' '' "I live down in Georgia. The land down there is so poisoned, that we can't even be sure about the drinking water. I want to grow an organic garden , but a garden can 't be certified down there, because there's no telling what was put on the land when it was planted in cotton. "We came up here to Katuah because the land seems so much less disturbed. This seems like a powerful place to get in touch with the land. 1 hope everybody who lives here remembers how they are blessed and will protect this land to keep it alive and healthy." - Morgan "For a long time I was looking inside myself for a spiritual change and a spiritual experience. Now l feel myself coming out, and I am moved by concern for the Earth and her creatures. Once again I am feeling earthiness. l think that now l need to bring my spiritual part to a practical level, working on the Earth, being of service. In doing this, every thought we think is important, because thought is creative . It brings the spiritual down to the material level. "Each of us has a purpose for being here. For myself, I want my actions to come from the heart. I want to make permanent changes in others and in myself - changes that bring us toward unity, not separation. "People and groups can teach each other. Every little bit is illportant. I f we leave out anything,. then it's not whole. I'• looking to see whole people and a whole Barth. It's good to know a little bit aore of ay purpose." - Linda "Looking around us we see ecological disaster, and looking at our society we see a great spiritual void. The two are interconnected. We can't ever be whole on the spiritual level unless we are biologically well. "For example: I don't like clearcuts. I heard once that it takes 40 acres of trees to print one issue of the N.Y. Times. Since then I haven't bought another newspaper-:-r-go to the library if I want to see a paper. That may seem insignificant, but it's an exam;ie of an action moving from the spiritual to the mental to the political realms." - Donald ' "This is an age of personal transformation. Our personal change is a metaphor for the changes the Earth and our universe are going through. l want to learn and listen, a.nd translate these lessons into my life and work. 11 - Les "Those who care about life have to come together to reinforce each other in a multitude of ways to make us all strong enough to live through the coming changes. We must do thia if we are to survive as a species . "We have to keep in mind that this culture is real. It exists. It is not people, it is not a government. It is an energy form, and it stands against everything we value. "We need to be strong and dedicated . We need to have the will to stay together, to keep our ideals, and to make our visions happen. Otherwise it won't happen. If we believe something, we have to eat that way, think that way, live that way." - Andy " We need to have a positive dream, a positive vision. We need to focus on that and head for it straight as an arrow. "Looking around me, I see others changing, and I see myself changing. We need to take the world as it is, the good with the bad, and, starting with this, to make it new. We need to affirm a positive future and our ability to create it. We need to affirm our ability to dream." - Judith It ~ an .<.Mpi.11..i.ng da.y ••••••• Le.t' .6 aU 06 U6 ge.t .toge.the.11. 60.I!. the. Katful.h Sp!Ung Ga-thell..<.ng. See. you the.n! #" "-~TUAH - page 27 Winter 1985-86 �cfReLes cle, I began with small stones and sticks that I stuck in the ground at the right time on the right days. Later when I found a good rock and I had the time, I'd haul it back there and stick it in. "This is the most primitive way of making the simplest types of observations. It is now known that the ancient Europeans could predict eclipses by watching the moon. This is remarkable, because the key to predicting an eclipse is a slight wobble in the moon's orbit, and this wobble is visible only every 9. 3 years when the moon is at the northernmost and southernmost points of her orbit. These people were considered illiterate! Bow could they have kept that information long enough to establish a repeating pattern of observations?" THE PATIERNS IN NATURE The stone circles acted as a bridge between the Earth and the sky for the early peoples. l:lumankind is ever searching for patterns. It seems to be in our nature to seek out the order in our ever-changing world. In their role as astronomical observatories, the rock monuments_pass on to us the excitement the ancients felt in discovering the cosmic order in the movements of the heavens. "At one time," said Lylich, "when it turned winter, people didn't kn.ow if it was going to be spring again or ot. But when they could look at the sun, and see it turn back, they could say, 'Look! It ' s following the same pattern it did last year!', and they'd know everything was going· long alright.'' (continued from p. 5) There is also a power in the Earth. Whether physical and/or spiritual it is capable of turning dowsers' rods or making an electromagnetic charge measurable on a gaussometer. The Cherokee Indians of Katuah were aware of this and recognized sacred sites that were sources of spiritual •power here in this land (see page 11). It is said that th~ standing stones of pre-Celtic Europe were also conductors for this mysterious Earth energy, sometimes called the "dragon power" and symbolically represented on the great stones by spiral designs chiseled with great care onto so many of the monuments. It is surmised that this power was readily perceptible to the ancestors through senses that we have lost to civilization, and that generating and using this energy was a central feature of the ceremonies and rituals held at the sites. "I hear stories," said Lylich, "of people who touch big standing stones and feel a tingle or a shock, or who ·lose their balance and fall to the ground. There are also stories of strange electromagnetic effects or weird weather associated with them. "No one has told me that they have felt that in our circle. Mostly what I feel is a solid, massive, rooted-in-the-Earth, basic-type feeling. Maybe that's what we need today." This could very well be so, The movements of the heavenly bodies, which so transfixed the old ones, are now proven and documented to the point of being commonplace. But the connection to the Earth that the old ones took for granted is only now being rediscovered by Mother Ela's children. Perhaps by helping us to remember, the stones are helping in a healing. "Making this megalithic stone circle was slow, but it wasn't difficult," said Lylich. "The time was right and it felt like we were moving with a flow of something already happening. "The number four is a sacred number to the Cherokees, and it seemed to be important in the construction of this circle . I was 40 last year when we built it, and that was the 400th year of European settlement in North America--dating from the lost colony of Manteo. It was also the 444th year since DeSoto's expedition in 1540, which was the first time white people penetrated these mountains. We have had our way with this con-· tinent for 400 years.The four directions, the four seasons, the four rounds of a sweat lodge; 1n many ways the number four signifies a completed cycle. I think it means that we've had our time here, and that now it's time for something else to happen. "It's time for a change 1n our attitude. We've been screwing it up for 400 yef.rs, maybe now it ' s time to straighten it back for 400 years. That ' s about how long it would take to restore the wild places the continent had when we first approached its shores." RESOURCE READING: Earth Magic by Francis Hitchings (Wm. Morrow & Company, New York City, 1977) - D.W. Ly.Uch (;)[.(tba.wtL may be cont.ac.te.d tlvt.ough Ka;tUah; Sox 873; CuLlowhee, NC 2872;-- Pmvidin~ Pen<>n.1l Sttvicc Allin~ Your Boal< N..,.U 704.264.5866 In Speciali:od Fields Books Q,.J ThingsL~ ... GARY HEMSOTH !loolutlJ..- ?08 Blowu>g Rock Road Boone, Nonh Camlonn Ul607 A \'ARIF.TY OF WHOJ.F.Sot!E BAKED coons SOI AH PllOUlJCTS WAIER ANALYSIS RAN UAL l C lANIER 704 293 5912 :{AITAH - page 28 llWY. 101 Rf. 68 BOX 125 CULLOWllEE, NC 28723 Winter 1985-86 �WINTER SOLSTICE-YULE The longest night, light is born. This is a time for community earth ceremonies and celebration. See Kat6ah issue 06 for a suggested Winter Solstice Earth ceremony. CULLOWHEE, NC "The G eat Forest: An Appalr achian Story," ongoing through January 6, 1986. At The Mountain Heritage Center. 17 ASHEVILLE, NC Dr. H. Ray Evers of the Evers Clinic, Cottonwood , AL, one of the most successful institutions offering alternative medical treatment in the country , to speak on "Holistic Healing and Freedom of Choice"· UNC-A, Humanities Lecture Hall· ' 7:30 pm. ' 19 ASHEVILLE , NC Christmas Caroling at Craggy State Prison. Bring flashlights, songsheets provided. Parking limited Please carpool. (ABCCM Jail and Prison Ministry). 7-8 pm. HOT SPRINGS, NC. Southern Dharma Retreat Center will sponsor a 7-day meditation retreat, which will be led by John Orr, a former Buddhist monk who now lives and teaches in the DurhamChapel Hill area of N,C. The retreat will cost $190., which includes all meals and lodging. For further info call 704-622-7112 or 704-254-1351. 28 3 BLACK MOUNTAIN, NC. David Wilcox-original and traditional folk tunes. Exceptional guitarist, storyteller , singer and songwriter. McDibbs, $2.00 9pm , 16 BLACK M1'N. 1 NC . Harriet Witt Miller-slides on Halley ' s Comet, McDibbs, $2.00, 9pm , Children free , No smoking. 18 ASHEVILLE , NC. Martin Luther King, Jr. prayer breakfast. Key speaker-Shirley Chisholm. Call 253-37ll FEBRUARY 28 ASHEVILLE,NC. A concert in the Great Hall by The Community Chorus of UNC-Asheville. Free Admission. Grove Park Inn.4:00-5:00 pm. BLACK HISTORY MONTH For event info, call Y,M.I. Cultural Center (704) 252-4614 29 2 CANDLEMAS-the light quickens. GROUNDHOG DAY 7 MARS BILL, NC. ASHEVILLE, NC. A concert in the Great Ball by The Asheville Junior Symphony . Free Admission. Grove Park Inn. 4:00-5:00 pm. • Opening night of The G e.s t r Forest: An Appalachian Story Exhibi at Rural Life Museum. Public Showing Feb . 8-April 29. 9 HALLEY'S COMET reaches perihelion .•. its closest point to the sun. Earth, though , will be on the opposite aide of the sun from Balley' a Comet so it will be impossible for us to see it. Dr. Robert A. Resnick CHIROPRACTIC PHYSI C IAN MARCH ..;....we/ve,, now l'Y\oved to 01.At"' Y\CW off1ve .....)( NATURAL FOOD STORE & DELI CELEBRATING OUR 10th YEAR '3'3S Me-vv imon Ave. Ashe.vii le NG z~eo1 (704 ) 255. 6333 160 Broadway Ashev ille, N.C. 28801 Open 1 Days A Week Monday • Friday (704) 253-7656 9:00 a .m. · 8:00 p.m. Where Broadway Meets Merrlmon And 1 ·240 9:00 a .m. · 6:30 p.m. Saturday Sunday 1:00 .m. · 5:00 .m. 2-15 WOMEN'S HISTORY CELEBRATION Events at UNC-Asheville ( cal (704) 258-6588) and A.S.U., Boone ( call (704) 262-2170) & elsewhere . 8-21 HALLEY ' S COMET. Look south in the sky before sunrise. 18-25 CENTRAL AMERICA WEEK For program info, call (704) 252-9167 21-23 BOONE , NC. Appalachian Studies Conferenc Center for Continuing Education , Appalachian State University , herbs , na tive pla nt s, pere nnials, flowers, fruit trees, bulbs, bedd ing pla n ts. 80 Lakeside Drive 8/ IOl hs of a mile from Hdrdee'!> in Franklin, N.C . fo r informdlion call 524·3321 M ALAPROP'S BOOKSTORE/ CAFE BOOKS - CARDS - RECOROS 81 H4YWOOO ST. ASHEVlllE. NC 29801 704-254-8734 KA7f A - pa ge 29 H Winter 1985-86 £ �LIFE DESIGN: A counseling/consultant service; addressing communication , cooperation and a centered, focused approach to ENJOYING your life! Group Workshops , Individual and Family Sessions. Located at 5 Ravenscroft ~. Asheville. Phone Cat Gilliam at 254-8140 or Lorra Streifel at 2535575. RURAL SOUTRERN VOICE for PEACE (R.S.V.P.) is a network of people in rural/small city communities in the Southeast who are working to build the nonviolent alternative systems and lifestyles that can bring peace to our world. Publishes RSVP Newsletter. More info : RSVP, Rt 5 Box 335, Burnsville , NC 28714 NICARAGUAN COFFEE. Delicious, roasted coffee beans or ground coffee available for $6.00 a lb. Contact: Steve Livingston (704) 257-3019 IN 17th YEAR OF PUBLICATION, Akwesasne Notes is a Journal for Native and Natural Peoples, covering world events which effect indigenous peoples. For subscriptions or tax-deductible contributions: AKWESASNE NOTES, P.O. Box 196, Mohawk Nation , Rooseveltown , NY 13683-0196. liEADWATERS: What is your experience with water? Would you share your experience in your own means of expression (poetry, story, dance, music) for a performance and recording to explore and celebrate the beauty and purity of the mountain headwaters? We will focus on water in all its aspects-our goal is harmony. If you would like to be in a core group to create this production, contact Bill Melanson, P.O. Box 628, Asheville, NC 28802 T'AI CHI , a philosophy you can dance to. Mondays 7:30-9:30 pm at 70 Lexington Ave . Asheville with Harold Miller. APPALACHIAN GINSENG COMPANY. Stratfiied Seeds, Seedlings, 2-5 year old Roots. P.O . Box 547 , Dillsboro ,NC. 28725 ALTERNATIVE METHODS for controlling garden pests- send $2 . 00 to Joe Armstrong, Rt. l,Box 121 , Bardstown , KY. 40004 . If you have experience with methods of pest control that do not rely on synthetic pesticides, send your contributions to the "Alternative Methods of Pest Control" list being compiled by Joe Armstrong. Copies of the list available for $2.00 and a long SASE from address above SELF-RELP CREDIT UNION has now opened a branch office in Western North Carolina through the State Employees Credit Union system. For more info: Write: S.R.C.U., P.O. Box 3259, Durham, NC 27705, Or go by: State Employees Credit Union, 200 All Souls Crescent, Asheville, NC/telephone: (704) 274-4200 We are makers of Bamboo Flutes, Each of our flutes is capable of a twooctave range. They are electronically tuned, burnished, and lacquered. For prices and more information, write: Wood Song Rob Yard Route 3, Box 120-3 Floyd, VA. 24091 BACKROADS TOURS - A 32 page collection of self-guided motor tours through the rural areas of the Virginia Blue Ridge -$2.75 Laurel Publications Route 1 Meadows of Dan , VA 24120 WEBWORKING is free. Send submissions to: Katuah P.O.BOX 873 CULLOWREE, NC 28723 ·waterman ram pumps Q I ,t • .. • I • ~age, > 1\~ll~I ~a-Wr~ I ... , ' I t - • • I ' I T -SHIRTS E:1c h ori11 i n;il •• lf@~ia:n hand screened in 5 colors on lhe line~l 100% pre-shrunk cotton PaY "why to pump water when a ram pump wiil do it for free ?" Send for free brochure C. Hollifield 355 Cedar Creek Road Black Mountain, NC 28711 (704) 669-6821 ~ '<ATI:..\H - page 30 short a nd long sleeve t·shirts. I Sho11 Sleeve •1 ppcl S&P C/f£CJ<.H.a,"'41( I 0 1 CNA lt<;c 11" J ong Sf'eve indudes h owlc leol hers b eorpow') ' M r p d. Nome Ad dress _ _ _ _ _ _ _ _ _ _ __ f l ong Sleeve Bloclc Beor 0 Silver 0 Ton 0 White Phone Moslercord Viso t1 Red-Tniled Howle 0 Ec111 0 SilvN O Too Mallle· Rld10Rtmoodl•~"''' E-,.-p-d-:-n_l_ _ __ _ . e 1033''> 911s... Rd w , ....111 •• lfr.7Al~R .. • Shor! long S·M· l ·XL n 1><11•56 JOOJ or wnle for brochure 0 0 Winter 1985-86 �OUR ERROR We neglected to put the by-line on the excellent article on "Acorn Bread" in the fall issue of Katuab. The article was written by S~ ·Bear - herbalist, counselor, and co-director of the Pepperland Farm Swi:lit.sfi 8 Degi .:l>l11xk .JJ(ai.."1;1' ~i~ 8 1'.Jfaril!J 13afa11ct1~/ Cerrffi£cl Camp. 628-1537 GET BACK! ISSUES OF KATUAH ISSUE TWO - WINTER 1983-84 ISSUE SIX - WINTER 1984-85 Yona • Bear Hunters •Pigeon River • Another Way With Animals • Alma: Poems • Becoming Politically Effective • Mountain Woodlands • Katuah Under The Dril l • Spiritual Warriors Winter Solstice Earth Ceremony • Horsepasture River • Coming of Light • Log Cabin Roots • Mountain Agriculture-The Right Crop• William Taylor • Forest's Future ISSUE SEVEN - SPRING 1985 ISSUE THREE - SPRING 1984 Sustainable Economics • Bot Springs • Worker ownership • The Great Economy • Self Help Credit Onion • Wil d Turkey • Responsible Investing • Working In The Web Of Life Sustainable Agriculture • Sunflower_, • Human Impact On The Forest • Childrens ' Education • veronica Nicholas : Woman In Politics • Little People • Medicine Allies ISSUE EIGHT - SOMMER 1985 ISSUE FOUR - SOMMER 1984 Celebration: A Way of Life• Katuah 18,000 Years Ago • Sacred Sites • Folk Arts in the Schools ·Sun Cycle/Moon Cycle • Hilda Downer• Cherokee Heritage Center• Who Owns Appalachia? water Orum • Water Quality • Kudzu • Solar Eclipse • Clearcutting • Trout • Going To Water•Ram Pumps • Microhydro • Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE NINE - FALL 1985 ISSUE FIVE - FALL 1984 The Waldee Forest • The Trees Speak • Migrating Forests • Horse Logging • Starting A Tree crop • Orban Trees • J.\corn Bread • Myth Time Harvest • Old Ways In Cherokee • Ginseng • Nuclear Waste • Our Celtic Heritage • Bioregionalism Past, Present, And Future • John Wilnoty • Healing Darkness • Politics Of Participation I KATUAH: Bioregional Journal of the Southern Appalach ians B~x 873; Cul l owhee, N~rth Carolina 28723 ORDER FORM For more i n fo : call Marn ie Muller (70 4) 252- 916 7 Name Regular Membership ••• • • $10/ yr . Sponsor • • .••••..•• •• • •• $20/ y r . Contr ibutor • • . • •• ••• ••• $50/ yr . Add r ess Enclou .d .i4 , .t~.l.4 t66o~t c ity Area Code State Zip $ 4n txt~A .to 9.ivt bo o4.t Back Issue s Issue 2 Issue 3 Issue 4 Issue 5 Issue 6 Issue 7 Issue 8 Issue 9 @ $2 . 0 0 = $ @ $2.00 .. $- @ $2.00 = s-- @ $2. 00 • $- - @ $2.00 • @ $2 . 00 @ $2 . 00 @ $2.00 TOTAL PRICE • postage p a id $-$= $ $== $_ _ I can be a local contact peraon for m area y Phone NUilber KA rf AH - pa~e 31 Wint er 1985-86 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 10, Winter 1985-1986 Description An account of the resource The theme of the tenth issue of the Katúah Journal is on holistic healing, folk medicine traditions, and sacred places. Authors and artists in this issue include: Meridel LeSeur, Kate Rogers, Barbara Reimensnyder, Marlene Mountain, Stephen Knauth, Douglas A. Rossman, Nancy-Lou Patterson, D. Massey, David Wheeler, Roger Stephens, Richard Ciccarelli, Diannah Beauregard, J. Linn Mackey, and Karen Paquette. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1985-1986 Table Of Contents A list of subunits of the resource. Medicine Traditions Near Home.......1 Kate Rogers and Her Mountain Medicals.......3 Circles of Stone.......4 Internal Mythmaking: An Interview with Marlene Mountain.......6 "This is Heresy!" Holistic Healing on Trial.......9 Two Poems by Steve Knauth.......10 Cherokee Mythic Places.......11 The Uktena's Tale.......15 Crystal Magic.......19 Good Medicine: "What Makes a Place Sacred?".......20 Review: Deep Ecology.......21 Natural World News.......22 "Dreamspeaking".......24 Fall Katúah Gathering.......27 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Holistic medicine Alternative medicine--North Carolina, Western Art Therapy Visions Herbs-Therapeutic use--North Carolina, Western Dream interpretation Sacred space Stone circles North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Acid Deposition Appalachian Mountains Appalachian Studies Black Bears Book Reviews Cherokees Children's Page Earth Energies European Immigration Folklore and Ceremony Good Medicine Habitat Hazardous Chemicals Health Katúah Pigeon River Plants and Herbs Poems Radioactive Waste Sacred Sites Turtle Island Water Quality Women's Issues https://omeka-test.library.appstate.edu/files/original/2eba56fdc00beaa31e7ec2362fbd5f28.pdf b4508265c38b24f4f7d519e688f43aca PDF Text Text --~ ATUAH $JOO ISSUE XV SPRING 1987 Wo.men's Voices ! �c,g u C ONZ L - • ..,t - ~ ~gtj ... tlo 2~r~ ~ ~ COVERLETS..................................................................................... 1 POEM: ·MY MOTHER'S eves·..................................................... 5 LISLOTT HARBERTS: FORESTER............................................... 6 SUSIE l\AcMAHAN: MIDWIFE......................................................... 9 RESOURCES FOR WOMEN..........................................................10 ALTERNATIVE CONTRACEPTION ............................................... 11 BIOSEXUALllY................................................................................12 BIOREGIONALISM AND WOMEN ................................................ 13 POEMS..............................................................................................14 GOOD MEDICINE: MATRIARCHIAL CULTURE. ........................15 PEARL ...............................................................................................16 NATURAL WORLD NEWS.............................................................18 A CHILDREN'S PAGE.....................................................................21 KAlUAH - pagc 32 i ~ ~ ~ I ~ r-- 00 ~ i I l'.I) ~ �ISSUE XV SPRING 1987 We, as women, live in a time of uncertainty, and crossing through this time often feels like fording a river. The bank looks far away, but when we reach it we may find that the cold, rushing water has purified and cleansed us. We, as women, are making those crossings. As well as being an uncertain time, this is also a time of choice for us. Pausing to reflect sometimes seems weak or indecisive, but this time may be necessary for making our choices. Let us take time to listen to our inner voice. Let us choose to fill our cup full oflove, and let the blessings of that cup spill over and fill every other part of our lives. It is imperative during this time of making crossings and choices that women support each other. We need to listen to one another, to continually take soundings. Where are we in the process? How are we doing? Where are we going? Our inner musing is sacred. Harmony arises as we join our voices together in true expression of our heart's song. In this time, women's voices need to be beard. Women are being born and waiting to be born. In the release of this energy of our transformations, we help to heal the world. That is our success. Francis Goodrich And Coverlets COVERLETS: WOMEN AND THE HANDICRAFTS REVIVAL CHALLENGE THE INDUSTRIAL REVOLUTION by Jan Davidson By 1895 the coming of the railroad had already brought the industrial revolution to the doorstep of the Appalachians. It began a decades-long migration that lured many families from their mountain farms to the fact.Ory gates looking for a place in the new social order. To observers during that period, it seemed that it would be just a matter of time until every vestige of the rural arts would disappear. Before that time people were thought to be well-rounded, achieving individuals if they were able to make everything for themselves - not necessarily well, but able 10 do it for themselves. AU of a sudden those people had become obsolete. One hundred miles away from the heart of the Appalachians in the North and South Carolina piedmont were modem, automated textile mills where children eight and nine years old worked 13 hours a day making and weaving thread. The mills would send people into the mountains to recruit families to work for them. They would find a mountain shack, one almost falling down, and tell the man of the family, "You're being left behind, buddy. You'd better get in line. Come down here, and we'll fix you up in a company house with electricity, indoor toilets, and good jobs for you and your entire family." Even now if you go look up the roots of families in Gaffney, Gastonia, and Greenville, SC, you will find that if you go back a few generations, a lot of them come right out of the hills. It was during this time that a woman named Frances Goodrich moved into the mountains near Asheville, NC. She was what mountain people call a "fotched-on woman". She was from Binghamton, NY of an old and wealthy New England family. She had attended the Yale Art School and (continued on p. 3) KATUAH - page 1 Sprin) 1987 �• JV\Tgi-H , ..... . . !U1i:J:CiilH:tdW l1li!:lt6'l1lMl#l4.itli il#l#1@f4U:@l 1tM#jM¢I......._ EDITQRIAL STAFF nus ISSllB: Scott Bird Michael Red Fox Judith Hallock Rob Messick Marnie Muller Tad Poles Chip Smith Brad Stanback Martha Tree David Wheeler EDITORIAL ASSISTANCE: Will Ashe Bason Chaquoia Mahaney Kay Byer Manha Overlock Sylvfa Fox Kathleen Mclaughlin Julie Gaunt (love and oookies) Tom Hendricks Raven and Minne Kala Emile Sawyer Oliver Loveday Sara Jane Thomas ..... and the light of children and Star Crystals EDITORIAL OFFICE THIS ISSUE: Globe, NC WBITEUSAI: KlWBh PRINTED BY: Sylva~ Publishing Co. Sylva, NC TELEPHONE: (704) 252-9167 Box 873 Cullowhee, NC Katuah Province 28723 Speciat thanfts to ttichaet a.n4 ~on.n.i.e Li.ebhout for thei.r i.n.va.Lu®Ce cissi.sta.nce to u.s. The Internal Revenue Service has declared .Kalllab a non-profit organization onde.r section 50l(c)(3) of lhe Internal Revenue Code. All contributions to Kaliiah are deducn'ble from personal income i.ax. JRV0CllT:l0R Here in the southern-most hean/an.d ofthe Appalachian mountains, the oldest mountain range on our continent, Turtle Island, a small but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of Jiving within the natural scale and balance of universal systems and laws. We begin by invoking the Cherokee name "Katftah'' as the old/new name for this area of the mountains and for its journal as well. The editorial priorities for us are to collect and disseminate information and energy which pertains specifically to this area, and to foster the awareness 1ha1 the land is a living being deserving of our love and respect. Living in this manner is the only way to ensure the sustainability of our biosphere and a lasting place for ourselves in its continuing evolutionary process. We seem to have reached the fulcrum point of a "di> or die" situation in terms of a continued quality standard of life on this planet. It is the aim of this journal to di> its part in the re-inhabitation and re-culturation of the Katiiah province of the Southern Appalachians. This province is indicated by its natural boundaries: the Roanoke River Valley to the north, the foothills of the piedmont area to the east; Yona Mountain and the Georgia hills to the south; and the Tennessee River Valley to the west. Humbly, as self-appointed stewards with sacred instructions as ''new natives" to protect and preserve its sacredness, we advocate a centered approach to the concept of decentralization and hope to become a support system/or those accepting the challenge of sustainability and the creation of harmony and balance in a total sense, here in this place. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes that ~ will grow to serve the best interests of this region and all its living, breathing family members. - The Editors KATUAH-page2 : -· £~ing 1987 �COVERLETS (continued from p. I) been to Europe. She was very much a lady of her time. She was single, had no particular interest in raising a family, was very smart, and very much of an achiever. What was a woman with all these characteristics to do in the 1890's ? One answer for that time was to do good works: be a missionary, a social worker, a charity volunteer. The other answer had to do with art - a nice, proper, rich girl was very much involved with iL So Frances combined the two in her life. She came to Buncombe County, NC in 1890 to set up a settlement house. An important model for her work was Jane Addams' Hull House in Chicago. This was a new idea, a very popular idea, and by 1890 most of the big cities in America had at least one settlement house. The first one had been started in London in 1884 when Oxford and Cambridge students organiud a settlement house in the slums. In that early manifestation of the idea, it was almost as if they thought that by placing a person from an upper-class background in a slum neighborhood, the effect would magically transform the neighbors. The model for a settlement house was a storefront in a poor neighborhood where volunteers opened the door and hung out a sign so that people passing by would see it and drop in to get information on nutrition, sanitation, children's education, money management - basic life skills that the poor people did not necessarily have. In the absence of any government social agencies, these settlement houses did a tremendous amount of practical good. In the settlement house movement handicrafts and social work were already tied together. To support this aspect of their work, the early social work volunteers drew largely on the writings of John Ruskin and William Morris, two Englishmen who were the spiritual godfathers of the settlement house movement and the arts and crafts revival. Ruskin and Morris proposed the movements as antidotes to the demeaning life industrialization had brought to workers and as a statement of the ennobling virtues of handwork. Ruskin had warned that people were becoming little more than parts of machines, and that they enjoyed no creativity or satisfaction in theii labor. His disciple Morris had early denounced the poor quality of machine-made goods, and the brutal industrial system that produced them. In time, be offered an alternative, setting up a workshop where high-quality, well-designed items were made using old methods of handwork. Ruskin himself had sponsored a revival of the handmade linen industry in Langdale, Englamd in 1885. According to Morris, "The beauty of handicrafts comes from this: that the workman has control over his material, tools, and time. The followers of Ruskin and Morris called themselves the Arts and Crafts Movement Their interest in old hand methods of manufacture had led them to pay special attention to those parts of rural England where, as in Appalachia, the Industrial Age bad not yet prevailed. The idea of the intrinsic value of handwork was a very old one, but it was given a new expression here in the 19th Century as the evidence of the evils of industrialization became obvious. (continued on p. 4) Coverlets display, 1935 - the photo has been marked to identify patlems for sales plll]lOSeS. Top row, from left: SL Anne's Robe, Blooming Flower. High Criclc, Zion Rosie, Dogwood. Bottom row: Whig Rose, Rattlesnake, Pine Cone, Three Roads Trail, Double Chariot Wheel KATIJAH - page 3 Spring 1987 �The Lealhuwood family. Coverlets were prized posessions and were ofien used as baclcdrops for fonnal family phocographs. COVERLETS (continued from p. 3) Frances Goodrich began the first rural settlement house in a cove near Asheville, NC. She was also instrumental in initiating what is now called the Appalachian handicrafts revival. Being a progressive, educated woman, it is likely that she was aware of Ruskin and Morris and the theoretical basis of the arts and crafts movement, but as she later told the story, the importance of the coverlets woven in backwoods cabins by the mountain women came to her as a sudden revelation when a neighbor woman brought her a fifty-year-old coverlet for a gift in 1895. Frances, with her artist's eye, was aware that this was a very fine piece of work. She knew that most of the women in the area had looms around the house that were not being used. Her first thoughts were: "Could we produce the coverlets at a moderate cost? And if so, could we find or make a market for them? At that time there was in this country no general interest in such handicraft, and little demand for hand-woven fabrics. 'The coverlet made a journey north, and the admiration it received made me believe that if we in the cove could produce the like, a market could be found It was surely worth a try, and in the trying we would at least have a good time." (Frances Goodrich, from Mountajn Homespun. Yale University Press, 1931) ON OLD BARN LOOMS The weaving tradition extended back to Ireland where weaving fine linens from flax was a very important cottage industry for the women of lower-class families. When the Scotch-Irish settlers came into the mountains, they began to raise sheep to supply wool for their clothing needs and built the old "barn looms", which were large and heavy but serviceable, to weave cloth for their families. It was on these looms that the techniques for the "overshot" coverlets, an authentic New World art form, were developed. In the old Appalachian cabin culture wool was processed at home, and the yarn was dyed with colors from native plants, such as mullein, goldenrod, Joe Pye weed, rock tripe lichen, the bark of chestnut oak and apple trees, onionskins, and marigold flowers. A few "boughten" dyes were also used: indigo, madder root, and cochineal being among the most popular and most available. The coverlets were woven from homespun, white cotton yarn across which the colored woolen yam was "overshot" to create the vibrant designs that carried names like: "Pine Cone Bloom", "49 Snowballs", Governor's Garden", "Star and Cross", "Sun, Moon, and Stars", "Lee's Surrender", and "Cat Tracks and Snails' Tails". By the I820's machine-made cotton had already begun to replace the homespun, but sheep were a usual part of the livestock of mountain farms to within living memory. Draft patterns passed down from mother to daughter within the family gave diagrammed instructions on how to KATIJAH- page 4 set up the loom, push the pedals, and alternate the colors. The coverlets were made for he.irlooms and were often in a mountain girl's dowry when she went off to be married. To the old mountain people the coverlets symbolized beauty, warmth, and kinship. They originally had no commercial purpose whatsoever. But during the handicrafts revival they began to be made as something to be sold out of the region that came to represent that region to the rest of the world. Whether for good or ill, this made a definite change in the relationship of the weaver to the piece of work and of the piece of work to the land. The old coverlets stayed right in the family. The coverlets made for Frances Goodrich went to Chicago and New York. One detail that exemplified that difference was the seam between the panels that were sewn together to make the coverlets. In most of the coverlets made before 1895, the seam is not closely matched. After 1895 most of the coverlets that were made for sale as part of the Appalachian handicrafts revival had peifectly matched seams. There were a couple of reasons for that. For one thing, the eqwpmenf became better. One of the advancements of the handicrafts revival was that during the 1920's the cumbersome, old barn loom was replaced by a well-built, streamlined loom that was smaller, lighter, and easier to operate. The women could run a more even beat on these looms, and the patterns came out more even. A second reason was that the ladies who were leading the handicraftrevival told che weavers, "Match the seams." It seems very quaint to some people that the mountain women needed someone to point that out to them. The real reason behind that, however, was in how they thought of it. A Yankee woman thought of a coverlet as a bedspread, and or course she wanted it to look like a single piece of cloth. B\lt the mountain women thought about it as a thing that was taken apart at the seams once every year or two so it could be W!lshed in the creek in a basket and spread across some bushes to dry. Then the coverlet was sewn back together, and if the middle panel looked like it was wearing out, the pieces were switched about so that the wear was distributed. The idea, after all, was to keep it clean, keep it in the family, keep it forever, and use it : When Frances Goodrich gave her reasons for working td begin the handicrafts revival, bringing money to the people was about the third item on her list She thought of it first of all as a way of bringing some color to the "drab lives", as she described them, of the mountain women. That attitude itself may have shown some cultural centrism. Mountain women generally maintained a stoic demeanor, and th~y certainly were not as expressive in their clothes and personalities as people at an urban art school. Frances Goodrich did not necessarily have a concept of folklore in mind either. Although she recognized the woven overshot coverlets as an old tradition, she was not so m·uch interested in preserving that craft as she was in px:oviding the women an activity. But her Allanstand marketing operation, which first worked from a rural location outside of Asheville and later moved into a storefront in town, did provide money for the (continued on p. 25) COVERLETS is an exhibit of an authentic mountain handcraft featuring 40 pieces woven between 1840 and 1940. Special attention is given to the mountain handicraft revival of the 1890's with photos and documents from several of the WJ:>men key to beginning the movement. The exhibit will be at the Mountain Heritage Center in the Robinson Administration Building on the campus of Western Carolina University, Cullowbee, NC through July, 1987. Visitors are welcomed from 8-5 on weekdays. "Weaving Wednesday" with demonstrations on band looms by volunteers from the Smoky Mountain Fiber Arts Guild is rrom 1-4 on Wednesday afternoons. A nine-projector, multi-image slide program "New Threads in Old Patterns" accompanies the exhibit. Spring 1987 �MY MOTHER'S EYES Mother, with your Falcon's eyes, I saw today in Cullowhee an Eagle which circled Overhead and Dipped its wings In perfect freedom. t• Mother, I was alone, Walking on a Mountain path. Mother, I was Alone and saw An eagle dip its wings and ,,,__ . --- Draw a circle Around the way I traveled as if My path was in the Sky and, child of Your falcon eyes, I Saw the earth with Eagles flying high. Mother, its wings Were dipped in An azure sky. Patricia Claire Peters KATUAH-page5 ~ing 1987 �- - - - ...... - .. - ~ ..-.... LISLOTT HARBERTS A Woman Who Cares For Forests Llslott Harberts by David Wheeler It was summer when we first visited Lislott Harberts why her forestry operation, FOREST CARE, was making such a stir among people who knew something about trees and about the timber industry in the Appalachians. I remember that when we met her on the job site, she came striding down out of the woods so confidently and with such a wide smile, that when she drew close I was surprised to see that she only came up to my chin. I also remember that mostly what we saw of her for the rest of that visit was the back of her green work jeans and the enormous chopping knife strapped to the back of her belt, as we hurried up the hill, listening to a description of the work in progress. Ms. Harben's FOREST CARE company is different from other forestry consulting firms in the Statesville, NC area: the business of FOREST CARE is not to extract the maximum profit from tree-cutting operations, but rather to set up long-term relationships with landowners to create healthy forests that are at once beautiful and profitable on a sustained basis. to find out "We have carefully chosen the name of our company: FORES!' CARE. In our complex English language the word "care" has two meanings: the primary one carries an emotional connotation. We at FOREST CARE care about forests. The second meaning turns the feeling into action: because we care, we have become 'caretakers'. 'Two basic rules make up the credo of FOREST CARE. Rule one: WORK WITH NATURE. Forestry can be defined as manipulation of living trees. Every species, every grouping of trees follows certain biological rules. By learning about these rules, we can encourage nature to do what she is already inclined to do. We can induce natural regeneration, improve growth, modify species composition, and get her generous cooperation. "Rule two naturally follows rule one: DONT MANHANDLE NATURE. If you throw a si/vicultural tantrum, expect to be spanked, because the lady has a way to fightback! "Don't expect trees to play roles they are not meant to play, or they will go on strike. Shade-intolerant species cannot regenerate in shade. Slow-growing species cannot KATUAH - page 6 compete with fast starters. Shade-seeking trees sulk in full sunlight. 'These seem like very simplistic rules, yet they are conrinuously overlt>oked in routine industrial for est managemefll." The two points that set FOREST CARE apart from other logging operations are, first, the differing goals of the company's management policy and, second, the skill with which they are carried out Ms. Harbens relies largely on selective cutting techniques to bring a forest stand to a long-term state of health. She will use clear-cutting on a site that has been "high-graded", where all the best timber has been removed. leaving only the poorer species and smaller trees to propagate a forest of inferior quality, but clearcutting is only done on a site that needs a completely new start to produce high-quality trees. The determining factors in the work of FOREST CARE are the needs of the land itself and the management goals of the landowners. "Don't expect trees to play roles they are not meant to play or they will go on strike. " "If a private landowner wants to manage a forest and has ruled out a clear-cut, aesthetics is almost certainly an important consideration in his or her management decisions. 'There is nothing more gratifying than to look at a quality tree. People see those trees, and, yes, they know there is money in that kind of timber, but there is also so much pleasure in the aesthetics. That is a non-dollar value that is very real in small woodlot managemem. "We try to keep a realistic sense ofbusiness. Slow, caring Spring 1987 �work tends to cost more than production-oriented logging, at least up front. Stumpage prices that are qumed in any given area are based on clearcutting, because that is the rowine procedure in our region. We tell landowners not to expect selective cutting for the same stumpage price. However, if they opt for the more costly approach, they can be almost sure that it is a good investmenl, since it is likely to lead to improved quality in their timber. "When we are called to a job, we submit our plan in the form of a proposal. We tell che landowner: 'This is whac we can do for you, this is what it will cost you, and this is where le will be different from a standard job; plus you will have a lovely place to walk in, you will have wildlife, and srreams that were clear bejore will be clear after the work is done. Then it is up to the landowner to make the decision." Ms. Harbens is of Swiss descent, and so bad a deep love and respect for trees instilled in her since childhood. But she did not begin her forestry career until she was already into middle age, and she and her husband wanted to begin to manage pan of the forest on their own propeny. "/got started because we could not find services for our own land. We had forest land, and we knew what we wanted done. We engaged a consulting forester who made us a management plan and put all these approaches in, and we said, 'Exactly whac we had in mind! Now would you please get the loggers in and let them srart?' "He said, 'Oh, there"s nobody who could do that!' "At that point my husband said, 'look, the kids don't really need you any more, so why don't you see if 'Y.f}JLCan get this project done.' "/ spent the next two years in the forest with the logging crews, observing, learning, supervising, arid participating where I could. The men showed me how to hook up a log, how to drive a tractor, why to do this, and why not to do that. We also tried new things together. I learned abow good logging and bad logging, good clear-cuts and bad clear-cUts. I realized that one ofthe biggest problems in the logging world is that loggers have never really had any basic skills training. And if you do not have the skills, you cannot plan a job." FOREST CARE got staned, as Ms. Harberts put.s it, because "the neighbors looked over the fence and said That's what Y& want."' Now FOREST CARE has two and sometimes three logging crews working regularly, mostly on custom forestry jobs for small landowners. The work is coming in steadily, and Ms. Harbens says she has been able to keep her crews working even during times when other crews have been idle. Llslott Ha.rberts is very aware of the contradictions of her position as a middle-aged, former housewife working in Lislott Harberts is very aware of the contradictions of her position as a middle-aged, former hou sewife working in what is traditionally a very masculine domain. what is traditionally a very masculine domain. "At first loggers thought it was preposterous. 'What? Work for a woman who can't even speak English?"' Ms. Harbens laughs. But she herself sometimes wonders how she came to be out in the woods dealing with the pressure of work that is physically demanding and requires const.ant responsibility for estimating and decision-making. She often reflects on bow strange it is that she should be one of those bringing the message of responsible forest management to the - continued on next page Lislott Harberts: ON SUSTAINED YIELD "It's not that no one knows what good forestry is. It's all there in the books. It's just that it's not being carried out. FOREST CARE does nothing that bas not been practiced before, but some of our practices are not commonly available in this region. Our goal is simple: we want to help landowners become the kind or stewards they would like to be. "The ability of a site to deliver sustained yield is very much a question of the size of the tract and the species of trees involved. A tract of several thousand acres can easily provide a good continuing yield, but it would be hard to get 50 acres of oaks to produce a regular income poplars and white pines, perhaps; oaks, no. "Sustained yield is also a question or timing. It often means postponing immediate gain for a greater gain in the future. •••• • "Deciding what techniques to use depends on the condHion of the site and the goals of the landowner. Everyone wants to get a good stand of quality trees on their land, but what is the best species for that particular site? "The landowner also may have other ideas in mind than just selling timber. Often with small KATUAH - page 7 landowners aesthetic and recreational factors figure strongly in any plan. We recently did a stand that was being managed strictly as a wildlife stand. A wildlife biologist was the first one on the site. It was interesting. His management plan suggested almost exactly what good forestry would have demanded. ••••• "I consistently am telling landowners that planting trees is not the same thing as forest management. If a landowner wants a particular species of tree, and the soil is right, then he may want to plant it. But usually it is much better to start with the natural habitat and ask, 'What will do well here? Let 's find out and help those species a long. ' " Planting trees is an uphill fight. It is a constant struggle to maintain the life of those trees for the first 8-12 years of their existence. " Yellow poplar, for instance, is a very promising species for a timber tree in the future that is very much maligned right now. There is no need to plant poplar trees. Given parent trees and some exposed soil, they seed themselves very easily. - continued on next page Sprin;J 1987 �Llslott H11rberts Appalachian foothills. But, considering it objectively, is it so strange that a woman should be especially qualified to work among the trees? The new forestry (Llslott Harberts would simply say "good forestry") requires, first of all, a rapport with naiure and a sense of the needs of the non-human forest community. The key to achieving a sustained yield of timber on any forest site requires an attitude directed toward fostering a healthy forest ecosystem in all its diversity rather than demolishing it for immediate profit. The field technique that fulfills that attitude is to regard each site, even each tree, as individual and unique and to prescribe the particular treatment ~ctated by each unique situation. " That tree will need to come out," she said at one point, "and it's going to fall right into the kindergarten where all these young sprouts are coming up." Ms. Harberts speaks of the trees in her charge in a highly personal way. As we went through the woods, she said, "There's a cripple, poor thing," and she would speak of "these gentlemen over here" or "Santa Claus over there". "That tree will need to come out," she said at one point, "and it's going to faJI right into the kindergarten where all these young sprouts are coming up." Drawing on her European heritage, Ms. Harberts is a capable, exacting business-person, yet she loves the forest for its beauty and brings a delightful sense of humor to her work. She is a very refined person, yet, like the loggers she ON SUSTAINED YIELD continued "Poplar is by nature one of the best-formed trees, and it has a tremendous growth ra te. It can be used for framing. The furniture industry favors it because it takes any kind of color stain. It is also the easiest species to manage for valuable veneer wood. ••••• "Selective cutting can be done only when there is saleable timber in the stand. Otherwise, a cut is a "timber stand improvement" (TSI) cut. A TSI brings little if any income to the landowner, but if I come into a mess, I will not tell the landowner, 'I will take out your good trees.' I say, 'Let's leave your good trees and take your bad trees. You will make less, but you r good trees wiJJ get better.' "TSJ is a big investment for the landowner, but in a promising stand it is a good investment that will pay off many times over as the lot is continuously managed over time. "When we do have conditions for selective cutting, there are many different ways to select. Some tree species lend themselves to single-tree selection. With white pines, for instance, we can create wonderful effects where in a single stand the grand-dad, the middle aged t rees, the teenagers, and the babies are all growing together, and this balance can be perpetuated. T his is the classic uneven-aged management system. It's possible with white pines because the you ng ones enjoy t he gentle light that is filter ed through the shade of their parents, and they will take the place of their elders when their grand-dad is taken out by selective logging. "Selective cutting with hardwoods is tricky and the results are not seen so fast. One of my KATUAH- page 8 works with, bard work in the woods satisfies something very deep and basic within her. She is highly disciplined she has mastered the technical aspects of her calling completely and has an impeccable knowledge of the forest trees, their habits, and their needs - but she is also flexible and learns from each new situation she encounters in her day-to-day experience. "A big problem in rhe timber industry of this region is thar the loggers are over-financed and over-equipped. In this area a cracr.or works better than a slddder for the smaller jobs. But fo~ a larger job one of the smaller skidders - say, a Franklin 134, a John Deere 450, or even a 500 - work fine. A machine any bigger than that would be 100 hard to maneuver for our type of work, and the job would actually go slower because the operawr would have 10 be Sfl awfully careful. 'Tracwr-1.oatiers serve our purpose much helter llwn a truck with a knuckle-boom loader, because 1hey are so much more mobile. Jf you don't have big jobs, il's a real project moving a knuckle-boom from one site 10 another. 'We IUJVe a flying crew 1hat can leave one job and be a1 work again a1 ano1her si1e in two hours. When you have a lot of big dinosaur equipmem, 1here's no way you can do 1/wt. Jfyour equipmem is big, you need a big job. "/ 1hink it's bes1 10 buY the fines1-grade equipmen1. /i's cheaper in the long run, because the good equipment will hold together and produce, produce, produce, and you avoid a fol of repair bills and down-lime, which can get very expensive. "We do not do subsidized logging. It is my responsibiliry to see that/, the loggers, 1he landowner, and the sawmill all make some ITl()ney. With my kind of crew - continued on page 26 crews bas just finished selective cutting in 110 acres of hardwoods. This was one of the most challenging jobs we have done. It took a year, and we took out a million board feet of timber. "We used two k.i nds of selective cutting at that site. If we saw a mature poplar within a good distance of two younger poplars, our very skilled loggers wouJd take that big poplar out between the younger trees. But there were other areas where all the trees were big oaks with lopsided crowns that had not been harvested 40 years ago because they were worthless as timber trees. Literally, taking two of these trees out made a one-quarter acre opening in the forest canopy. This was not big enough to provide ample light for young oaks to grow, so we had to enla r ge these cuts to three-quarters of an acre. Then a slow-growing species like oak would have enough room to regenerate. That was also a selection, but it was a group selection. "If understory trees are not in the way of one of the 'stars', then leave them. These trees are 'trainers' for the next generation of the dominant species. Ideally, we want to arrange it so that the crowns of the best trees are unencumbered by competition, but their trunks ar e protected. ••••• "There is a tremendous need to educate landowners about selective cutting - about the methods, the cost picture, and the benefits. But if it could be d one we could expect to see far-reaching chan ges in the timber industry. A well-developed p rivate timber-producing sector would relieve a lot of pressure on the Forest Service and would set an example that would help change the forestry practices used in the national forests. Conceivably we could, over time, move gradually back into selling high-quality hardwood ~ timber." pt' Spring 1987 �- · .. .a. - a• .. - ... _ - ...- - - - - - - - - - - - - - - - - - - - - - - - - - - - - . �W®mm<em 0 m IR<e~®lllllf<t~ <C~IDft~ll' In response to the needs of women in its area, the YWCA of Asheville, NC has set up a Women's Resource Center. It is a place to share and exchange information as well as to fmd out about resources available to women. The Center offers one-to-one peer suppon, educational seminars and the opponunity to join an existing group or form a new one. As a meeting place for all women, the Women's Resource Center is a welcome asset to the community. Topics of interest include: single women parenting; juggling work and parenting; traumatic birth experiences; employment and widowing. Members and non-members alike are welcome at no charge. Suggestions and input are invited. For more info, contact: Ann Von Brock, YWCA, 185 S. French Broad Ave., Asheville, NC/# 28801. (704) 254-7200. I' Until fairly recently, the problem of domestic violence has been very effectively "hushed-up". It has been traditionally dismissed as an individual or family problem to be dealt with privately. This is changing thanks to a sisterhood of domestic violence programs which have sprung up across the U.S. Some courageous women, often having escaped a battering situation themselves, started providing shelters for their battered sistm. These first sheltecs became models for later programs. R.E.A.C.H. of Jackson County, NC is one of the local groups in mountain communities that are reaching out to abused women. Mountain women, who may be affected by geographic isolation and economic stress, face increased risk of domestic violence. Also, there is an increased incidence of abuse in the "bible-belt" area Already, in the few years of its o.-ation, R.E.A.C.H. has supported hundreds of women in their process of empowennent. It has become a major resource for women in breaking the cycle of violence in an area where they previously suffered in an absence of support. Frequently, different forms of domestic violence occur in one family. Furthermore, the self-perpetuating nature of family violence means that children who grow up in a violent environment will continue the pattern as adults. How many more women need shelter or suppon and do n()( seek it? They face economic, social, and psychological obstacles in leaving the men who beat them. They may be immobilized by fear, anger, guilt, or even doubts about their own sanity. KA TUAH - page 10 We live in a society which tolerates and to a large extent encourages violence. This is a major cultural flaw. Domestic violence is a symptom of a widespread disease. It's time for men and women together to re-assess our culture's propensity to violence. There are peaceful societies where children grow up to love peace. We can surround our children with loving and affectionate environments. Conflicts can be negotiated without the use of violence. Domestic violence can be relegated to the pasL Let's choose peace in the home now. There are about 20 domestic violence programs in the Katuah area. For more information about the programs, contact: Georgia Network Against Domest.ic Violence 250 Ga. Ave... SB Suite 367 AtWu.. Ga. 30312 404.524-3847 Norlh Carolina Coalition A&ainst Oomestic Violence POBoxrn Conc:onl. NC 28026-0877 704-786-9317 T - T u k Fon:e On Family Violence PO Box 120972 Nashville, TN. 37212-0972 615-242-8288 Virginians Against Domestic Viol~ POBoxS692 Richmond. v &. 23210 804-780..3SOS West Virginia Coalition Against Domestic Violence Fam.ily Refuge Service ~YWCA of wi-ling Chapline SL noo Wheeling, WV 26003 3044IS-6334 graphic: Swain Co. SAFE. inc Spring 1987 �IR~~ a7 !~ lh>®®lk~? ....~mm~ $llll!!~$~®1D~ ~a W®mm~m 0 $ ~ftllll~a®~ ~ ffi®~®lllllr<t®~ lllft A~lU A rich selection of Women's Studies courses are available not only to students at Appalachian State University (Boone, NC) but also to anyone in the wider community...women .and men. Courses include such topics as: Sex Roles In Cross-Cultural Perspective; Woman As Image & Image-Maker; and Appalachian Women: Myths and Reality. Since 1979, ASU has offered students the opportunity to elect a minor in Women's Studies by taking an interdisciplinary program of co~ taught in various departments across campus. In addition to the Women's Studies Minor, other opportunities both academic and non-academic are available including academic and professional advising; a speakers' bureau on topics related to women; and non-academic services available on and off campus. An informative newsletter is published six times yearly by the Office of Women's Studies which lists events, classes and resouroes. For more info on the newsletter or the programs: Office of Women's Studies, 107 D.D.Dougherty Library, ASU, Boone, NC 28608/ Woman and Nature: The Roaring Inside of Her Susan Griffin Eartli Wisdom Dolores LaChapel/e Always Coming Home Ursula LeGuin In Search ofOur Mothers Gardens Alice Walker Goddesses In Everywoman Jean Sltimcda Bolen Fai Is A Feminist Issue Susie Orbach Spiders And Spinsters Marta Weigle Moon, Moon Anne Kent Rush Women's Mysteries Esther Harding Our Bodies, Ourselves Boston Womens Health Collective mid many others... .. .,..· ·.• ··.• . Just before the first frosts make the leaves tum, the Queen Anne's Lace comes into perfect harvesting condition. The umbels are brown, folded up, and dry, but the seeds are not yet scattered. Plants growing like this in close proximity to our doorstep and in great abundance are saying, "Use me. Use me often." Herbalist Susun Weed has shared the information with us that Queen Anne's Lace (or Wild Carrot) is possibly the best contraceptive there is. Apparently Indian women in the Far East have been using Wild Carrot seed as the preferred method of contraception for ages. In her book, ~ Wise Woman Herbal for the Childbearin& Year, Susun mentions these hairy little seeds as a morning-after contraceptive. The directions she gives are to talce one teaspoonful the morning after a fertilizing intercourse and continue for five days. Queen Anne's Lace seeds work by making the inner wall of the uterus slippery so that no egg will implant. How beautifully simple! Since writing her book Susun has learned of a group of white women in Alaska who have been using Wild Carrot seeds with great success for eight years. They were eating up to half a teaspoonful of the seeds everyday. They woul4 sprinkle the seeds on their food and keep a bowl of them sining on the table so they could take a few seeds each time they walked by. Two of the women decided they wanted to have children while they were using this method, so they simply discontinued using the seeds and conceived promptly. Hall women knew about this method and would put the method into practice, what a blow to the drug companies it would be! Who would want to cal their pills and suffer the dreadful. side effects (one of them being the draining of money from our pockets) any longer? A very dynamic resource for accessing women's music is Ladyslipper's annual publication of the most comprehen.;ive Catalog and Resource Guide of Records and Tapes by Women. This exceptional annotated me catalog offers recordings by an expansive variety of female musicians, writers, comics and composers. Ladyslipper is a regional, non-profit. tax-exempt organizatioc involved in many facets of women's music. Begun in 1976, its main emphasis is to heighten public awareness of the achievements of women artists and musicians and to expand the scope and availability of musical and literary recordings by women. To contact Ladyslipper, P.O.Box 3130, Durham, NC 27705. graphics: Rob Messick KATUAH - page 11 am .,.,., ,, - Ise Williams Spri.rv; 1987 �H ealing Our H earts H ealing The Earth The Promise of Biosexuality "The flowering of human sexuality is the untapped resource for the evolution and healing of the Planet." The nature of my experience as a human being has been such that I have spent a lot of time looking for deeper meanings in my experience, and looking for the events or feelings which give meaning to iL Probably the most "disturbing" and enlightening type of energy I have worked wilh consistently over the years is sexual energy. Over the last several months, I have come upon information and experiences which have allowed me to integrate my sexual expression with my devotion to the earth. I call this integrative sense "Biosexuality". In a nutshc!L it is "experiencing the erotic energy of the earth". It is also getting outside of the ego boundaries we feel trapped in, and feeling our sexual energy as a flow, rather than a "drive". While I have not been able to clearly define what "sexual energy" exactly is, I know it when I feel it, and I experience somewhat the same energy in erotic encounters that I do when t am intensely involved with the natural world. This experience has led me to conclude that this energy is one that flows in, around, and through us, which we can tap into and channel. There has been a lot of information published by cco-feminists on how the oppression of nature is linked, philosophically and literally, to the oppression of women. I acknowledge this work, and owe a debt to these writers. What I am striving to do is to derive inspiration for healing the earth from our experience in healing our separation from our sexual natures. Western "rational" patriarchy has tried to teach us that the earth is our enemy, and that our bodies are dirty. The contradiction of either one of these false concepts must lead inevitably to the contradiction of the other. This process should be acknowledged and expanded upon, and we will gain much wisdom and joy thereby. These understandings about sexual energy, which is the force which keeps life activated, are little known or investigated in the Euro-American cultural reality. Various ancient disciplines explored these energies, and the work of Wilhelm Reich and Carl Jung did a lot to open up these hidden matters. In the current era, as we get in touch with our own feelings as well as ancient wisdom, there is much to be done. The basis of "Biosexualiry" is a holistic sexuality, which strives to transcend ego boundaries, extending throughout the body and beyond. It requires that one be willing to look at the hidden parts of the psyche, and explore the mysteries of the erotic. As a man, I can affirm that these are difficult and important steps on the road to spiritual liberation. Quoting Edward Whitmont, "The new holistic consciousness perceives human existence as an aspect of a unitary, cosmic organism. From that perspective, conscience is an inherent potentiality which underlies existence, rather than a quasi-accidental byproduct of man-made culture." The legend of the Cirail includes a motif in which the Goddess has been ignored or despised, and the land is barren. It is the quest of the Grail Knights to encounter the Goddess, and affirm her power so that the land may be fruitful again. This is a very powerful metaphor for the present ecological catastrophe facing civilization. A key ingredient in healing the wrongs perpetrated in the name of human sexual expression is the respectful validation of female sexuality. We see this happening today in changing panems of sexual expression, as well as the validation of the Goddess through earth r ituals and scientific acknowledgement of the Gaea Hypothesis. The Feminine Principle must be restored to its pince of power in the human psyche. The key element is not the oppression of women, but the oppression of the feminine in both men and women. The imponance of feeling values must be restored to us all, and the sovereignty of women needs to be respected in human affairs. Our sense of alienation is created and bolstered as pan of the patriarchal worldview. We experience a.lienation from our own bodies, and alienation from nature. Young people are frequently taught to fear both the earth and their own feelings as evil, dirty, or poisonous. We are taught to fear the destructive forces in nature, and to dread the changeability of the weather, and our own (or another's) emotions. We try to control that which we fear, and will destroy that which we cannot control. This concept of "power over" lies at the root of all oppressive power relations, both among humans, and between humans and other life forms. We learn to separate all our experience into "good" and "bad", black and white, life and death. If we see these as opposites rather than as pans of the same thing, we are split apan from our deeper nature; our minds can deny our bodies, our thoughts can conquer our feelings. When we accept death as a natural part of the process, we may truly begin to live our lives. The denial of our sexual natures and the desire to control nature are both attempts to gain power over death. This is a needless effort; we cannot control death, but we can accept our whole experience in all its beauty and power. As we become aware of our animal/erotic selves, we can use sexual energy as a bridge between action and feeling. We are often unable to allow our work and emotional life to be in harmony. They seem like two different things. Jn erotic expression, action and feeling arc blended, and we have a chance to experience this blend.. We can get used to feeling our emotions and creatively acting on them. We can learn to acknowledge our feelings without becoming their prisoner. The healing of the split between our emotional and our acting selves is pan of the healing of the rift between the "spiritual" and the "political" in our transformational work",,# This is at least one of the promises ofBiosexualiry. ,ltY graphic: Rob Messick KATUAH - page 12 Spring 1987 �Bioregionalism/W estern C ulture/Women Bioregionalism begins to tap the very heart of the Western historic tradition by re-asking the question: "Whal is our place in t he uni verse?" Bioregionalism does this by squarely challenging the error of hierarchical thinking as it looks at: • the historic dogma of the male God's dominion (read oppression ) over the heavens and the human (white) male's dominion (oppression) over the Eanh • the secular, ptolemaic system of anthropocentrism whereby all of nalllrC revolves around lhe human race • the more "liberal" concept of benign (read pa1ernalis1ic) stewardship whereby humans "t.akc care or the Earth. As if that was not enough in itself, bioregionalism has also begun to challenge the very innards of historic Western tradition by examining the error of body/mind dualism .. This dichotomy has been woven into the very fabric of Western culture for hundreds of years, and it will be difficult to realize all the ways it has affected and lobotomizr,d us. However, bioregionalism, with its emphasis on in-corporating (literally) the sensual, the spiritual and the mental in our relationship with our Earth means that healing is occurring - that mind and body are beginning to grow together once again. Praise to all of us in our efforts toward this healing, for it is wi th this healing that our Earth will become less tormented. Another error of thinking underpinning Western culture which bioregionalism challenges is the "trash your homeplace... there's always a new frontier" mentality. In light of bioregional self-criticism, I ask that we all regard these errors of thinking in depth, in order to see how they affect not only how Western culture relates to the Earth bat also how it relates to the female. In the interest of bioregional self-criticism, I suggest that we explore in earnest how these two areas are vitally intertwined and how, in order to deal with the treatment of Earth, we must also deal with the treatment of Women. Hiera rchical T hinking For thousands of years we have been assured that God is male; that the human male has dominion over the human female; that the human female came from the human male; that the human male has dominion over the female and children; that the human male has dominion over the female, children and animals, plants and the Earth itself. This opinion has been the basis for overt physical, political, spiritual and psychological oppression for centuries. Finally, a number of males today have begun to "catch on" (many females have known for quite some time), to realize that by this system they too are entrapped. They have begun ·to realize the perverseness and pervasiveness of this system, ~s some people in the white population have begun to get a glimmer of the oppression directed towards peoples of color. Still, realization is only a first step. Pervasiveness is insidious when it comes to actually changing an age-old system. Body/Mind Dualis m By historically divorcing 'mind' from 'body', Western culture was able to do away with a number of truths. This KATUAH - page 13 by Marnie Muller was accomplished by drastically reducing the human powers of perception and declaring them to be false. Our perceptions (not deceptions) had told us that the Earth was alive, that we were pan of this functioning process...that che food we ate and the air we breathed united us with this intimizing process...that our children were born of this process...that the Eanh turned from this process. Stars beckoned us. Waters lapped us. Sunlight fell on us. Music/sound pulsed through us. Western culture untied us from this "process" - from sensual reality. (By 'sensual', I mean all the aspects of our being which allow us co experience fully, with all our senses, the creation around us.) Western culture began to emphasize mind and 'spiric' and to denigrate the sensual. The sensual became "other'' - it was a source of enticement, temptation, of sin, blame - something to be suppressed.· Because the culcure was dominaced by male patriarchal concepts which identified the male with 'mind', the female was then identified with 'sensual', 'flesh', 'dark'. With suppression came oppression. Objectificacion and use of the female and objectification and use of the Earth occurred. Perception of the full presence of the female and of the full presence of the Earth was obscured because of this objectification. T he Homeplace In bioregional thought, the homeplace is sacred. In Western culture, it is the place "to get away from"; the homeplace is the place where chores need to be done, where children are, where the elderly need to be cared for. In a wider context, the homeplace is boring, should be used up so that new frontiers can be moved towards. At best, it is used as a retreat. Throughout cultural history, the female is associated with the homeplace. It is here where we, as bioregionalists, most need to look. Whether male or female, we need to allow our homeplace to be resacralized. Our shelter (whether nomadic or stationary) is our place from which we go out and to which we return. It is our membrane - something to be cared for, nunured with energy, loved. Sometimes we have a shelter with someone else - a partner or friend. Sometimes we have children - sometimes we have elders with us - in our shelter. It is a place to be in, ~o relax in, to prepare food in, to repair when necessary. It is situated in a wider place - a homeplace of Nature - a place to know ...to find out about water, animals, plants, trees, soil, wind currents, seasons, migration patterns. Reconnecting with our homeplace allows us, in a safe way, to begin reconnecting with our inner selves. In tum, we Lhen connect or reconnect with other humans. In addition to Western culture's treatment of the Eanh and of the female, we also need to look at Western culture's treatment of the child. Our homeplace will not become "breathable" again until we do this. Western culture treats the child as though s/he is not really all the way there. It is as though the culture's bounds of reality have become so narrowed that no longer can the full presence of the child be acknowledged. Within the child's psyche there is so much crossover between the 'sensual' and the 'conceptual' that in order to acknowledge and rejoice in the full presence of the child, we as a culture would have to "un-atrophy" our powers of perception and reincorporate the 'sensual' into our lives. A step in our own healing process is to recognize and nurture in children the gifts of "being" we are attempting to reclaim for ourselves. As we bioregionalists truly begin to locate ourselves in the universe, let us, as females and males, begin to locate ourselves in relation to each other. Then we can mutually begin to work together on an equal basis to reform the values of our human culture as it affects ourselves and ou~ homeplace Earth. /:' ,,# Reprinted wi t h pe rmiss ion from Raise The Stakes, Planet Drum, Summer, 1984. gnphicby Ta1aAndres Spring 1987 �Graphic by Anne McDonald MOTIIER MOON by Linda Mathis Mother Moon I have come for your embrace. I begged long and hard for the Wind to bring me. My insides Are in turmoil from the pulling of the tidal wave. The smell of the forest fem has made my senses drunk. My fingers have raked the face of the great rock cliff. Take my blood Mother Moon. A sacrifice to You. Wrap your white feathered arm about me. Your helpenhe Wind has chapped my skin. He teased me saying my tears Were biner like crab apple and too salty to the taste. I have tried so hard, but the first night you were only Quarter-moon. The Wind held my wrists and hissed no... Witches Moon. I tried to sleep. Again I tried to find You. The Wind had left me And I had hope, but you chose to stay behind the clouds. Now at last I have found you, Mother Moon, shining white and Wise. The Wind laughs around me. Hear your daughter, strengthen me. The dirt between my fingers is cold and hurts, the ground under my body hard and uncaring. Warm me with your beams of star dusl Help your daughter, Mother Moon. - by Linda Mathis / Meditation I entered the Medicine Wheel and sat facing the North. I spoke my intention--to sing for the Eanh, for the people in my life, and for myself. I sang to find our way home. I sang for illumination. I sang for ease in the world and with each other. My vision staned in the west when a strong male Native American Helper sat to the west slightly behind me. The deer spirit came next and my song choked for her, because I hadn't expected to be so honored by her prese.nce, and because I felt touched by her muteness. My song had two sounds, one in the South which was feminine, and one in the North which was masculine. As I moved around the circle my song blended into one sound and I could no longer remember the first song. I approached the East and felt no one occupying that space. Regardless, as I began to sing in the East for whoever needed it, I felt a strong Native American Grandmother Helper move in. I had felt her presence earlier over my shoulder, but she was reluctant to reveal herself then. As I sang my song in the East, again my voice choked. This time I was literally moved into my own hurt femaleness-the part of me that had felt silenced, as a child, in schools during my hospital birth experience, and living as a woman in a "man's world." I felt the hurt part of me that had kept my words in, thinking that I could protect others from their own pain. I felt the part of me that has been untruthful and afraid to fully believe in my own power. I changed the song in the East. I sang out my grief, and with my Grandmother attending me, I was eventually able to sing my song out strong. My Grandmother and I exchanged communication. I was given a direction to affirm. I can say anything I want to. I must. I am cheating myself and others if I do not speak what I am directed to. My Grandmother lives in me. I am her. She is me. I am healing the male/female in myself. I am balancing those shields. Colleen Redman-Copus KA1UAH - page 14 ~ ,P-:..J Sprir¥J 1987 �This is a transcription ofthe views of a traditional Cherokee medicine man concerning the Cherokee matriarchal culture. The Cherokee culture is matriarchal and probably comes originally from our Iroquois ancestry.. because no other southeastern tribe has a matriarchal culture. The matriarchal culture with the Cherokee worked probably different than other matriarchal cultures. We got our clan from our mother, all of our lineage comes through our mother. An example, the clan was almost Ii.kc your last name as far as identification, etc. In this culture, the women owned all the property, the house and most of the stuff in it -all but the men's personal stuff. Men preferred to have female children because their lineage came through the female. A man couldn't exist without a woman in the culture, he had no home ; if a conflict came between them, the woman would throw the man's personal possessions--his tools or his weapons, whatever he had, out 1.11 the yard and he had to go home to his mother. If his mother wasn't alive, he would go home to one of his sisters and if he didn't have a sister, he didn't have a home. So there probably was a little more 'harmony' in the home in those days. We also used to have an official and sort of unofficial office..we had what we call "The Beloved Woman" or "the Beloved One" and it was a woman that was chosen by natural consensus from all the people.. based on the kind of person this woman was. She was always helping and sharing and giving and loving and wise in what she did and made wise decisions and all the people would choose her to be the Beloved Woman and she was in that position all her life 'til she died. And the kind of influence she had over the people was in several different ways. During the time there was any conflict in our tribes, any captives that were brought into the village -she decided what happened to them; if the chief in the tribe decided to go to war, her influence was so sttong that she could cause that decision to be changed. I know that a lot of us ln.dian people are looking for our ttaditional ways. Some of us think that perhaps we have to go to extremes and wear buckskins and all that son of stuff. That's not our traditional way anymore in a sense. The buffalo arc gone and the freedom we had of moving around the earth on the land like we did is all gone. That was a different time. But we can look back at our ancestors and we can see good things, useful things. One of these is the matriarchial system. It seems to me that where there is a sttong matriarchal culture, there is less conflict with our neighbors, less war. Women, it seems to me, arc not as 'aggressive' as men and they mollify that aggressiveness. I think it is important that women really look at themselves and try not to go into cxttemes. They arc egg-carriers, and they are nurturers and 'taker-carer-of-ers'. And from the very existence of humans, they've probably been in this role. So what I am saying, women can be a nurturer and a taker-carer-of and still express their natural talents as human beings--doctor, lawyer, whatever. I think if one studies that ancient matriarchal culture as I have been describing, I think you'll find that women had value--trcmcndous value. They had pride and dignity and they didn't have to go to extremes and feel uncomfortable about their womancss and their moon lodges. Politically, we've always had women that were in high positions within our tribe. During war, numerous accounts of white people in battles with Cherokee describe that afterwards they found many women painted and dressed as warriors. Throughout our history we've had famous women as warriors. We arc what we arc and we should find the best of what we arc... And the negativeness of myself as a male, such as aggressive behavior, these are the sort of things I've learned 10 lessen by observing women's ability to instinctively know how to nurture and to take care of and show outside affection. Due to the extremely strong influence on the Cherokee people, the matriarchial system has broken down. There's sttong signs of a matriarchy still there. It still isn't as I described it before because a patriarchial culture has enforced some of their ways on them. And I had to teach myself and work hard to pick up on these qualities which I think are very desirable. And probably if we had more of these qualities we could interact with not only individual people but with individual countries. That's 1 l( I KATUAH-page 15 all. ') Spring 1987 �EFFIE (1901-1918) Come a day ~e now with the sumac burning fiery on the mountain, and the poplar yaller, I think on Effie and our time back yonder, before the Kaiser's War where life was simpler, us playing Jack in the Bush and singing songs, or kicking the stick going 10 school, till our high tops was scuffed, and we got fussed at for iL Effie and me was like sisters only bener, for we was agreeable always and shared our thoughts, and giggled and cried at a heap of things together. And at the proper age, Effie turned to womanhood, filling out, and hiding behind the privy door at times 'till my womanhood come, too. Then we ogled the boys and always combed our hair, and pinched our cheeks for color. We sneaked on face chalk and sported sooty lashes that run, and laughed while we swished our sateen skins and flirted. Then, the boys went across the waters and died in the war, sometimes before our leners come, us feeling romantic and not understanding sorrow, then, until Effie come down sick and wasted before my eyes, in pain. And time on end I sat and held her hand, her singing, and giggling, and crying, not herself. And no more'n a year gone by, Doc Allen come and shook his head, sad. 'There ain't no manner of hope," he said, and I watched her go, at fall-time, holding her hand, and couldn't cry Ii.Ice the rest when Effie laid in her box. And folks whispered and said it was onnatural, but I said, "Leave her go, for Tdon't want Effie back to hurt no more." It's been nigh onto sixty year, since Effie left, and it's been hard sometimes. But I've bad her remembrance in my heart. And after Carl and me married, later, come us a little girl, and her name was Effie. And I loved her, too. Pearl from the book by PATRICIA SHIRLEY young and strong, while my tears run, and Ma called, "Pearl, I need you!" I stayed too long, till Aunt Juncy Ball, dark and spiteful, come and whispered in my ear, "If I was you, Pearl, I'd get to Will's Holler before my man didn't need me no more." and I said, "What do you mean, Aunt Juney?" And she said, "I've said my say." Brother Pleas carried me and my babies to Will's Holler after I'd kissed Ma goodbye, her crying. And I waited in my own house till the cock crowed, for Carl who come Sll'Ong and handsome through the door and stopped short, saying, "What are you doing here?" And I answered, "I can come home, if I choose, I reckon, and were you with another woman?" And Carl scringed and owned up. "You were long gone, and she didn't mean nothing, Pearl, but I was lonesome." And I turned away, bitter, when he reached to me. And I said, "Don't never touch me no more." And Carl got down on his knees and vowed he'd never look at another woman all his life. It tore me up, as I couldn't hardly stand to sec him cry, and I said, "I'll think on it, but tell me who the heifer was." Carl didn't want to but allowed it was Iva Belle Gibson over the ridge, that no account female who was easy with the fellers. And I said, "Ain't you a'feared of the disease?" And Carl said he was too strong for that I put him off, and he worked in the fields like his life dependod on it And soon I took LIFEAINT ALWAYS FAIR, 1923 Go ahead and cry, girl. Tears help when the pain bums deep, and you'd as soon die as not. You ain't the first whose man broke her trust and wants it back lilce nothing ever happened. But you can build from mistakes, girl, if you put your mind to it. II ain't easy. I know. My nightmare come before ever your daddy was bomed, when Pa died. With Pa in the ground that day, I longed to go home with Carl and lean on his strength. But Ma plagued me to stay and comfort her. So with a little'un on my hip and a knee-child a'holt of my skirt, I watched Carl ride away, KATUAH-page 16 my babies and went over to see Iva Belle Gibson, and found her sitting on the porch with a red ribbon in her yaller hair and a red dress, and I said, "Iva BeUe, that color suits your kind, and if you look at my man again in your lifetime, I will put a stob through your hean and call the devil up to burn you in hell!" And Iva Belle looked scain and said, she wouldn't, as she didn't want no curse. And I said, "Do you have the disease?" And she swore she hadn't never, so I left her on that porch and went home. And Carl begged me again to forget, and I said, "I'm still thinking on it." And he said, "Don't put me off too long, Pearl, for I treasure you and won't never stray again." So it was time to balance the partS for what come next and believe in the Lord that things work out to make us strong, and I quit thinking on it, and took a chance on Carl, geuing your daddy on the heels of iL Carl kept his word, and we never talked it again, but times I thought of him sharing with Iva Belle Gibson what was rightfully mine, and it was hard to take. Life ain't always fair, girl, and I knowed I'd remember it always, but you build from mistakes, if you put your mind to it. You got to lean on your faith. Spring 1987 �THE SIMPLER LIFE, 1926 Ways have changed since Carl and me made crops for a living on that steep ridge in Will's Holler, with weekend farmers now-a-days planting a row of this and a row of that, fertilizing and spraying, turning bits of soil with little tractor-plows, in their spare time from a job in town. As they look back to "olden times," envying folks that simpler life. I recollect most, in that past time, the younguns and me putting in the crop one year, Carl laid up with shoulder and leg broke from cutting wood. and he couldn't do nothing much to help. And Carl cursed and beat his good fist agin the wall, while I hitched Sal to the turning plow and snaked rows around the ridge top, Herman and Ben rolling the destroying rocks into Hope Creek. And I kicked the plow at ever turn, letting the mule drag it back into place, for it was the fourth month of carrying Carlie in my belly, and the going was hard. TIIlNGS, THEY WORK OUT, 1924 Law, Hallie, I've been where you're at. I recollect when there was just a handful of meal and a tad of long sweetning between us and nothing, with four hungry younguns to feed. It was bad, me laying big-eyed of a night, with the fifth one kicking at the knot in my stornick. to say there was more to come, and I cried. But I couldn't fault Carl when the com warshed off the scrabbly ridge side in Will's Holler, along with the garden stuff, down into Hope Creek, while the cow died that year. Carl, he didn't sleep much neither but tromped oatSide of a'night worrying, working bone-tired of a'day so we'd survive. Ma come, sometimes, with food to help us through, while Carl's head bent in shame that he couldn't provide. And once I said, "Ma, we're pore as Job's last turkey, with no letup in sight, and I'm near loony with it all. Ma. what're we going to do?" And Ma. she said, "Things, they work out, Pearl. What you've got ain't no better or worse than most folks, sometimes. It's hard! But your daddy and me, we went through bad times and come out stronger for the fight. Pearl, the Lord and Carl won't let you down, and come later, that baby will be your delight." Ma. she patted me and said, "Things likely won't come as you pictured, Pearl, but they'll work out." Next day, Carl come and said we was going to the coal camp, while the baby got bomed and seed money got saved for next year's crop. And his back was straight and his head up, while he said. "It won't be much, Pearl, but we'll eat all right." And I went, for the Lord and Carl was doing their part, when Carl, he'd always shunned t.he mine. My little one was bomed in that dirty town, with Ma helping out, and I said, "Ma, you're smart, and I'm calling this one Will Hope, for he needs his piece of home." At planting time, Hallie, we was clawing at the ridge again, then routed mulish weeds in com rows, while eyeing new potatoes and coming beans in the garden patch, and tracking our good milker down the holler by her neck-bell. And like Ma said, your Uncle Will Hope was my delight. We'd got through a terrible bad time, but I fell a deeper strength for whatever come next. The Lord don't give all good things, Hallie, else we'd not have room to grow. You place your faith in Him and do your best. Things, they work out. KAlUAH-page 17 I dropped com we'd shelled on a winter's night, Herman and Ben covering it with the scrabbly soiL And when the com pushed up, we hoed from daylight, sometimes stopping to blow in a fence comer, going on again, 'till shadows was as long on the ridges. And at the row's end, we'd leave the babies to play on a quilt, or maybe in the sled, for its sides kept them from the ground and outen harm. And Carl, clumsy, would sharpen our hoes, while the boys and me routed the weeds, row by row, around the ridge, backs tired and callouses hard, readying to lay the com by and take a little rest. Our last day out, we hoed and joshed in fun, at times, Carl minding Effie on the porch, while Jesse stood in lhe sled, throwing kisses at his ma, corning along the row. When I heared him giggle, saw him duck, to stand again, laughing, there come me a feeling along the ridge, and I run, yelling, with Herman and Ben behind, Carl lurching offen the porch in fear. And the ugly thing coiled to strike again, while Jesse, he hung over the sled box singing, "Pretty." But I hit first, cutting it plumb into with the hoe, chopping till Hennan said, "You can quit, now, Ma." And he flung it down the ridge like the evil rocks. And I cried, holding Jesse, while Carl cursed some more. Herman got hisself the rattlers to save, and then we went back and finished our job, praying for a tolerable rain that didn't warsh the soil, and for a good crop to trade on younguns' shoes and whatever else we needed through another year. That was our simpler life. I know my people. for through time they've handed down their stories ~lives through the stories of her life and the lives of her ancesU>rs. fJ:flJ:1 is a tapestry of Appalachian life and history extending from 1732 to the preselll. The book is available for $5.50 postpaid from: Seven Buffaloes Press; P.O. BoJC 249; Big Timber, MT 59011 ~1987 �MSD: "SLUDGE CAN FLY" MSD Boan1 oCDircctors P.O.Box 8969 Natural World News Service NATURAL WORLD NEWS THE BATTLE IS LOST, BUT..... Natural World News Service The administrative appeal filed by the Western Nonh Carolina Alliance (WNCA) to change the clear-cut prescription for the Little Laurel timber sale on the south side of the Cowee Ridge above Franklin, NC was flatly turned down by the US Forest Service (USFS) at the national level. The appeal procedure on that suit exhausted, the WNCA has conceded the sale, as the group does not have the resources for an expensive civil coun action. The group will carefully monitor the Little Laurel clear-cut, both to be sure that proper logging practices are adhered to and to analyze the effects of the clear-cut technique on a typical section of Appalachian hardwood forest. In turning down the Little Laurel suit, the Forest Service refused to consider the validity of other forest management techniques other than clear-cutting and even-aged forest management Therefore the WNCA feels that it would be wasted energy to initiate suits on upcoming USFS timber sales in the Greens Creek and Terrapin Mountain areas. The group's Forest Management Task Force is, however, considering a challenge of the USFS 15-year management plan for the Pisgah and Nantahala National Forests. Clear-cutting is the predominant management program in the plan, and the Alliance feels that shelterwood cuts, proposed for some areas as a compromise measure, arc unacceptable, as they are only "delayed clear-cuts" that still lead to even-aged forest management, which is inappropriate in the Appalachian hardwood forest community. The WNCA also plans to step up irs edcucational campaign about the forestry methods used on public lands, analyze practices on private lands, and try to reach small landowners to initiate selective cutting and uneven-aged management on individually-held forest tracts as a demonstration to the Forest Service and to the public at large of the method's aesthetic and economic benefits and i1s long-term viability. For more information on the WNCA Forest Management Task Force, contact: Taylor Barnhill 101 Beech Glen Rd. Mars Hill, NC 28754 KA11JAH- page 18 Despi1e widespread citizen concern, Buncombe County's (NC) Metropolitan Sewerage District (MSD) has announced that it plans to build a sewerage sludge incinerator to bum solid waste generated by irs treatment facility. So far, no adequate environmental assessment of various sludge disposal options has been prepared, although such an assessment is required by law. MSD responded to the need for an assessment with a short, inadequate document, stating that incineration would have no environmental impacts. In fact, the scrubbers planned for the incinerator will not remove particles smaller than one micron which contain the heaviest load of heavy metals and dioxins. MSD does not have an adequate plan for disposing of its hazardous scrubber water. Also, MSD plans to place the ash from the incinerator, which will contain high concentrations of heavy metals, in its existing lagoon. How safe is that form of disposal? Full environmental and economic assessments of all the sludge disposal alternatives are needed in order for MSD to make an informed decision. Local citizen groups are calling for MSD to compost its solid wastes and sell the compost as a soil amendment for use on non-food crop plantings. As an added incentive, Buncombe County is open to the possibility of setting up a co-composting facility with the MSD. Citizen input is particularly needed at this time. Citizens groups are recommending that a letter be sent to EPA with copies to MSD, the NC Natural Resources & Community Development Depanment (NRCD) and elected officials. EPA, Region IV Harold Hopkins. Chief Facilities Construct.ion Branch Waw Management Div. 345 Courtland St, NE Atlanlll, GA 30365 Asheville, NC 28814 Siephanie Rici:uutlsoo NC Dept of Natural Resources & Community Development Consll'Uction Grants Section 521 N. Salisbury St. Raleigh, NC 27611 For more info: Citizens for Clean ~ir.,# (704) 628-1636 or (704) 658-0294p EPA PROTECTS PIGEON from Gary Davis, Knoxville. TN The US Environmental Protection Agency (EPA) has issued a draft of a permit for the Champion Paper Co. to continue to operate on the Pigeon River in Haywood County, NC. The EPA draft toughened the standards for water color, one of the most controversial water quality factors, saying that the river must not be occluded more than 50 color units 0.4 mile downstream from the plant. The pennit did not revise water temperature requirements, but controlling the water color would require recycling of the water from the bleaching process, which would effectively cool the water as well. The Champion Company is expected to appeal the terms of the EPA permit. As it does each time compliance with environmental regulations is required, the company is loudly proclaiming that it will have to shut down all its operations in Haywood County if they are forced to bring their plant operations up to an acceptable standard / Spring 1987 �"They've Got Us Surrounded .... And They're Closing In" On the one hand, nuclear pollution. On the other, potemial disaster. Karuah is surrounded by a nuclear noose of present dangers and planned radioactivity sites. And the cord is being pulled righter about our throats. 1987 and 1988 will be years ofdecision for the mountain province. Low-Level Waste Dump The MRS Oconee I, 2, and 3 On February 5, 1987 Frank Scanlon, deputy attorney-general of the State of Tennessee, submitted an appeal to the US Supreme Court contesting a ruling in December by the Sixth District Court of Appeals that gave the US Department of Energy (DOE) legal pennission to continue the process of installing the Monitored Retrievable Storage (MRS) facility in east Tennessee. The MRS would handle high-level radioactive nuclear wastes, storing them temporarily and re-packaging them for "permanent" storage in a nuclear waste suppository. The MRS is presently slated to be constructed at the site of the defunct Clinch River Breeder reactor near Oak Ridge, TN. Tennessee officials contend that the MRS should be halted because the DOE violated the law by not informing the state and its citizens before moving in to begin work on the facility. The Supreme Coun will rule in the late spring or early summer on whether or not it will bear the case. An injunction issued by a lower court prohibiting the DOE from continuing siting activities on the MRS will remain in effect until the Supreme Court gives its final verdict. In the meantime President Reagan has included $58 milJion in the budget he recently sent to Congress for funds to begin construction of the MRS. Debate on the MRS will now begin in the national legislature. The DOE is not relenting in its search for a first round nuclear waste suppository in the west, but it is meeting passionate opposition in the designated areas, and its construction timetable is threatened. The agency has already contracted to take reactor wastes from private utility companies in 1996, and it wants the MRS to ensure that it will be able to meet that deadline. Residents of Katliah need to oppose the MRS facility with every means at their command. If the plant is installed, the results will be devastating for the Appalachian Mountains: 1) The high mountain forests downwind of the plant. already dying from atmospheric pollution, will be burdened by additional toxic radioactive contamination. In the event of an accident, the mountains will receive the full brunt of the effects of any radioactive release. The crucial decision point in the question of whether the state of Nonh Carolina will stay in the Southeastern Low-Level Nuclear Waste Compact will come during the current session of the NC State Legislature. The Compact is a large game of Russian roulette in which eight southeastern states have come together to put all of their low-level radioactive waste (LLRW's) for the next 20 years off on one of the member states. If the NC State legislators elect to stay in the Compact, direct action by the citizens of the state will be required to avert the siting of a low-level waste dump in North Carolina that would otherwise have to accept 32 million cubic feet of radioactive wastes over the next 20 years. Five sites on the North Carolina Piedmont are among those deemed "suitable" to handle the wastes. These wastes are termed "low-level" radioactive wastes, but because of inadequate containers, careless handling, and "disposal" by burying in shallow, underground trenches, they are at least as dangerous as high-level radioactive wastes. .. It would be an ecological and financial disaster for North Carolina to accept the wastes of all the states of the Southeastern Compact. To date, all facilities where low-level wastes have been stored have experienced severe leaking and environmental contamination. All the sites except the Barnwell site in SC have been forcibly closed, leaving clean-up bills in the millions of dollars for the taxpayers of each state to pick up. Shallow-trench burial has been proven ineffective and should be banned. Yet it is the disposal method of choice despite the threat to the physical and genetic health of nearby human and animal residents and plant life. Visible from the top of Whiteside Mountain near Highlands, NC, the Oconee I, 2, and 3 nuclear reactors sit in the lake district of northwestern South Carolina. These plants were designed by the Babcock and Wilcox (B&W) company to the same plan as the ill-fated reactor at Three Mile Island that suffered a partial meltdown in 1979. In 1980 the Nuclear Regulatory Commission (NRC) stated that eight B&W nuclear power plants, including the Oconee I, 2, and 3 generators, would have to undergo safety modifications to prevent a repeat of the Three Mile Island accident. Yet today, due to negligence or indulgence on the part of the NRC, the Oconee plants are still in operation, their basic design problems unchanged, despite accidents at each of the reactors. While they arc operating, the three nuclear power stations constitute a significant threat to the lives of all living things in their vicinity. The Union of Concerned ScientistS (UCS) last February filed a formal petition with the NRC listing these conditions and demanding that the eight plants in question, including the Oconee reactors, be immediately closed until the necessary changes are made. "The unique B&W design makes the reactors extremely sensitive to even minor failures,"said Robert Pollard, USC safety engineer and former NRC official. "Something as tiny as a blown fuse could send a B&W plant into a tailspin that could lead to a major accident with a large release of radiation." In 1 979 the Oconee 3 plant lost its integrated control system. In a B&W reactor, this could lead to serious consequences, but fortunately in this instance the situation was brought under control. Other accidents have occurred at each of the plants, underlining the concern of the UCS that the plants be brought up to minimum safety levels before a serious incident occurs in the course of normal operation. The NRC has taken note of the safety problems existing in all the B&W reactors. They set two deadlines, first in 1984 and again in 1986, for the built-in safety hazards to be rectified, but hedged on both deadlines when they expired. Why the NRC is not fulfilling its responsibilities is not known, but it is clear that while the NRC may be watching out for somebody's interests, it (conlimM!d on pqe 20) (continued on page 20) (continued on pqe 20) Shaded areas rqweun1 po1ettliaJ dump siles for IC1W'-levtl 11MCkar waste ill Nonlt CtuoliM.. Spring 1987 KA1UAH - page 19 ; , • ·~ l �MRS (continued from page 19) 2) The mountains will become the neck of a funnel of radioactive waste pouring into Oak Ridge from the east and southeast. Unmarked 1rucks and trains carrying the highly volatile and dangerous wastes will begin moving daily through the KatGah province. The steep, winding transp<>rtation routes and unpredictable weather of the mountains will make a catastrophic accident very likely. 3) An MRS in Oak Ridge would be an open invitation to the DOE lo implant a deep-shaft nuclear waste repository in Katuah. The second-round waste suppository has not been forgotten by the DOE. It has only been delayed for the sake of expediency. The close proximity of the second-round repository site called the "Elk River Site" by the DOE near Asheville, NC and the Great Smoky Mountains National ParJs would make it almost cenain that Katuah would be designated the eastern dump for the nation's nuclear trash. Contacc Blue Ridge Environmental Defense League PO Box 808 West Jefferson, NC 28694 or Western Nonh Carolina Alliance~ Rt 1, Box 304 · Zirconia, NC 28790 LOW-LEVEL WASTE (continued from p:ige 19) Transponation of the wastes also poses a danger. It is estimated that one 1ruck per hour will roll through the countryside carrying hazardous material to the dump site, endangering the lives and health of living things all along the route. Despite the obvious dangers and disadvaniages of a low-level radioactive waste dump in the state, NC legislators have proven reluctant to demand that the state pull out of the Southeastern Compact. This is because the large utility companies in eastern NC and throughout the southeast have been exerting powerful pressure behind the scenes to ensure that the state government offers no resistance to the Compact idea. The campaign to pull out of the Compact is being led in the state legislature by Rep. Joe Mavretic in the House and state Senators Charles Hipps and "Bo" Thomas, who will introduce bills into the current legislative session. "I think the best option is for Nonh Carolina to build its own facility, to go it on its own or with one more state, maybe South Carolina or Virginia, to work with us," said Hipps at a meeting with members of the Western Nonh Carolina Tomorrow last February. A strong popular movement to break away from the Compact has arisen among voters. A petition circulated by the group "Citizens for a Choice on Nuclear Waste" now stands ready to be presented to the state legislacure bearing 9,000 signatures of residents who wish the state to leave the Compact. Work begun by the Western Nonh Carolina Alliance in Polk County has resulted in community meetings in opposition to the dump that have drawn hundreds of participants. If North Carolina accepts the waste, responsibility for the long-term effects of the highly toxic waste products will be out of the hands of the utilities and far from the area where they are produced and consumed. This helps keep up the companies' profits and their media image and masks the actual costs of producing nuclear power. In NC 87% of the LLRW's by volume and 97% by curies (radioactivity) are produced by the utility companies from the generation of nuclear power. If the state broke away from the Compact and made the utility companies in the state assume responsibility for their own wastes, only a small facility would need to be built by the state's taxpayers to handle hospital and other low-level radioactive wastes. NC residents need to make their needs and feelings known. The only way to get the sheepish legislators to act is to make sure they realize that supporting the Compact idea would be political suicide. NC state residents need to demand Lt. Governor Robert Jordan, House Speaker Liston Ramsey, and their legislators to: 0 1) leave the Southeastern Compact 2) ban shallow-trench burial of low-level nuclear wastes 3) require utilities to manage their own wastes under state regulation. 4) begin phasing out nuclear energy in the state in favor of more benign sources of power. For more information, contact: Western Nonh Carolina Alliance Rt. I, Box 304 Zirconia, NC 28790 or Citizens For a Choice on Nuclear Waste POBox653 ~~ Dillsboro, NC 28725 ~ »MIL£ AAOtUS ""OM I . - <>COHEE UNITS •-3 I ·- OCONEE 1, 2, and 3 (continued from p:ige 19) certainly is not watching over !he interests of those who live in the vicinity of the three Oconee reactors. Local residents are urged to join the UCS petition and write to the NRC to request that the Oconee plants be immediately shut down because of their dangerous design deficiencies. Write: The Nuclear Regulatory Commission 1717 H SL NW /~ Washington, DC 20555 ~ I LISTEN I am a child of the mountains; For when a whippoorwill calls from the darkened Blue Ridge, I listen. And when I sit on a mossy rock next to the creek And see a Cooper's hawk skimming the pinetops. His cry as clear as the sky, I listen. And I listen to the ttain whistle moaning through the valley And the echoing rumble that makes me pull the bedclothes close to my chin; I am a child of the mountains and I listen. Julia Nunnally Duncan KATUAH - page 20 Spring 1987 �A CHILDRENS' PAGE T re_°'\- TYi e_ wor\ d .tQ''\'j .,- As a young girl, if you could do or give something to this world, what would you give? ! ( / o 0 ~p D :; Annie, age 7 years: 1 would give love, and I would tell them to treat people equally. Drawings by Hannah Freed Serena, age 5 years: I would give love. Abby, age 9 years . I would give a giant healing crystal to the world. ~~ -- Leila, age 9 years: I would let the world live, like the people who are building highways, I would just leave it alone. Samala, age 7 years: I would give things to poor people, things that they didn't have. Hannah, age 12 years: I would try to clean up this world and treat the world nicely so that it doesn't become trashy and go to waste. I'd also build houses for the poor so that they could have the same amount of money as everybody and live so people are so that there are no wars. KATUAH - page 21 We welcome original drawings, stories, poems, ideas or comments by individual children or groups for !his page. The children are our teachers! May their thoughts and dreams enlighten us! , Spring 1987 �·r. Trillium Cove 1· - ,'"'\ I DRUMMING LETTERS TO KATUAH precious, perfect day - a jewel clear 'midst sand and stones, we plucked it from the swift stream passing by, my cider friend and I. white trillium stars lighting still coves, our rising spirits from blue sleep ascended the feast of forest verdure sweet. KatU'.ah, Thank you for the letter and information you sent I very much appreciate your concern and help. I am in touch with another person who was active in the Allegheny Watershed group, but it seems that this bioregional sparlc is inactive for now. I am encouraged and will be contacting both the Kindred Spirits Journal and the community publication you provided. I know there are many people like myself who are searching for a better way of life. I know for myself, I often feel a sense of despair and alienation living in the midst of the dominant culture. I sometimes wonder if I am the only one who hears the birds, the animals, all other life forms cry out at the senseless and callous exploitation of the earth and its life, for the gross profit and material greed of humans. Then I read a joum.al like Karoah and somehow I feel better, I feel at least a sense of hope, that I am not alone, and that my beliefs and struggles are not totally crazy. It is of the utmost importance that people who believe in bioregional approaches to living somehow make contact with each other. I know the frustration I feel at not being able to find other beings in the Allegheny-Monongahela watershed to join together in building a better life. We arc all pioneers in re-inhabiting Turtle Island and need the support of each other. For myself, I know that to continue to remain within the modem-humanized industrial culture will soon destroy me. It has already taken its toll. I don't know where or how, but I must establish a closer relationship with the earth. I must at least try. Your journal has given me much courage in this struggle. Once again thanks for being there. Most sincerely, Ed Lytwak 30 Seanor St . Jeannette, PA 15644 NOVA After sixty years Rebecca tired of inventing new qualities for stars. They grew fewer as the city brushed her small frontyard, and those few couldn't carry all her dreams in their sagging tracks. So, ooe day when those old constellations left for the other side of the world, she found the deepest dry well in Harrodsburg, Kentucky, shinnied down from the noon heat for a new set of stars she could name without mythology: the magnolia tipped a careful question, caring to soften the distance of our years I asked, "ls every Spring forever new?" as through newborn, greening eyes our road ribbon'd the passing majesty, our hearts leaning homesick toward the Mother of all hungry life. shining his reply from ancient, young eyes, as o'er the highway our feelings unfurled like new leaves, each mile beguiled by pale quiltings of woolly hills and valleys plaid, "Oh, yes! Spring is eternally new!" eJCulting, we agreed for its purity of promise, for its tender, supple life, for its pouring and molding to shape our dreams. - Donna VanLear Dear K.anl.ah. I have been working 10 hours a day, seven days a week, and I haven't had time to answer your letters promptly or anything else. The computer factory I work at (UNISYS) is being closed due to merger of Sperry and Burroughs. Actually it was a hostile takeover. Anyway, about 2,000 people will be unemployed in Bristol. My job is being transferred to Winnipeg, Canada, and as soon as they get a "clean room" built there, I will be laid off. The other jobs are going to Nogales, Meltico and Israel. The Canadians and Mexicans are here now for training and are quarreling over which one will get our test equipment Last m<inth we shipped 15.9 million dollars worth of computer products to customers, and the president of the company wants one year of surplus to buffer the transition, but it looks impossible to me. I don't know where I will be working next, but perhaps I will have time to distribute some v~ .r.~ i..· .c.IWIJiUl s. I will try to come to the Spring Gathering, if I don't have to wodc then. Blessed be, Bia.kc Lawson Bristol, TN in dazzling dew; the red pair of possum eyes met with headlights on the backroads; the north quadrant, its promise changing with every hour, she named after herself and the small things in her path. - Marcia Hurlow KATUAH - page 22 Spring 1987 �Dear Kanlah, I write concerning a movement to create a 65,000 acre MORE WILDERNESS! wilderness area on the Virginia, West Virginia line in George Dear Karuahans. We dream of the day when large populations of the Gray Wolf, the Eastern Cougar, and Yona, the bear, again roam the wilds of the entire Appalachian Region. When the Appalachlans are able to support healthy populations of these and other indicator species, they should be able to support healthy populations of all native micro-organisms and plant and animal species. For this to happen, we need a large, contiguous Wilderness uniting Florida with Maine and the Maritimes, using the great Appalachian Trail as the "backbone." We are currently working on such a proposal for the Earth First! Journal and Katuah which we hope to publish in May. We need your advice and assistance in identifying core Wilderness areas (existing roadless areas and wild areas which ought to be quickly returned to a roadless state). These areas need not lie directly on the AT; wild corridors linking the core areas to the AT must also be identified. Which areas in your region should we include in the general proposal? (Think Big.) Which areas will need Wilderness Recovery plans? What steps will be necessary to reintroduce native species driven to or near extinction in recent centuries (i.e., the Chestnut)? How can we recover private lands in your region? What roads should be closed today? In a few years? In the long-range vision? We need descriptions of local bioregions. Are there special features of the geology and ecology of an ecosystem which caU for preservation? What are we overlooking? We especiaUy need the guidance of Native Americans, Poets, Artists, and Musicians. Please send copies of letters to both Jamie and Roland (who is designing a Wilderness Recovery plan for the Appalachians). In Wildness, Roland A. Knapp Jamie Sayen Rt. 2, Box 433-A RRl, PO Box 132-A North Stratford, NH Frostburg, MD 21532 03590 Washington National Forest. This new Shenandoah Wilderness would be the largest contiguous wilderness in the Southern Appalachians. Perhaps more importantly, for the first time a river valley with more than a large creek in it will be completely protected by the wilderness system. Many eastern National Forests, like George Washington, are slowly dying because thousands of miles of roads are being built along every stream bed. The biological diversity and carrying capacity of the Forest are dropping as more of the delicate riparian zones are invaded by roads. To complement this pattern, our wilderness system is designed to protect small islands of land that are usually too infertile and dry to support the full range of a forest plant and arlimal spectrums. The designation of Shenandoah Wilderness is definitely needed and entirely attainable. But the efforts to create at least one large wilderness in the Appalachians are approaching a major hurdle. The Forest Service is in the process of finalizing plans to reconstruct a road through the heart of the proposed wilderness area. The reconstruction of the North River Road will do irreparable damage to the primary waterway of the area, the North River. If prodded by numerous letters the Forest Service might slow down long enough to consider the benefits of not rebuilding the North River Road, which was destroyed by floods a year ago. It is the only major forest road in the section proposed to be wilderness, so its closure would open the door 10 wilderness designation. Please write to George W. Kelley, Forest Supervisor, George Washington National Forest at Harrison Plaza, POB 233, Harrisonburg, Va. 22801, encouraging him to study the positive and negative environmental impacts of rebuilding or not rebuilding this road. Letters to Virginia's Congressional delegation would also help. H you are interested in getting more involved in the designation of Shenandoah Wilderness, write me as well and I will send you some more complete infonnation. "No compromise in the defense of Mother Earth." John Hutchinson c/oOAlnc 1717 Massachusetts Ave. NW Washington, DC 20036 Dear Kattlah, Thank you for your comments on creating a "new grammar" and for your dedication to using inclusive language in Karuah. The continued use of "he" and "him" as the standard is one of the subtle ways we continue to be told that the male is the nonn and the female is the deviation. Thank you for doing your part in the evolution of our language as it changes in respome to our changes. Sincerely, Glenda Neel Pender Nature's Cellar Dahlonega, GA SWEET WILLIAM Sweet William cut his plough into the earth, Sweet William flared a thousand shades of pink, The first my cousin, second it gave binh To color as would make the dogwoods blink While one farmed in these hills for sixty years, The other spread its wild-flower unde. foot r They both are part of Appalachian tears ... Where one's dug deep, the other's taken root -John Grey (DRUMMING continued nelll page) KATUAH - page 23 Tata Andres Spr.in; J.987 �I DRUMMING (continued from p. 23) lHE MOUNfAIN IS A WOMAN 1. Dear Katiiah You look at the evemng ridge; it is a pan of you now, Hearing that your next issue will be aboor women I wrote down these thoughts. I hope there will be room for them in that edition: and wonder how these things can happen. "Woman lam Spirit I am I am the infinite within my soul I have no beginning and I have no end all this I am" ...we always chant to end the meditation in our women's group. ''Woman I am." Yes. But what docs that mean? What docs it mean to be a woman? Katherine's question "When do you feel most like a woman?" had started me pondering at the last meeting. Unable to come up with an answer right away, we had decided to observe ourselves as "homework". When do I feel like a woman? As mother of a four month old, nursing and mothering arc prime occasions. And the pregnancy, of course. What couJd be more womanly than that? But I was 38 when my son was born. Had I not felt like a woman before? Looking back on my life (in those precious moments when he is asleep) I realize I spent much time proving that I was a non-typical woman. Woman as I saw her then was a weak, submissive being, whose interests were restricted to household matters, whose conversations were boring, and who defined herself mostly by adopting and rendering her husband's tastes, ideas and views. I did my best to turn out the opposite. I pursued a career, participated in intellectual discussions and chose hobbies where women were not usually found. Men were the scale I measured my worth on. I had to be as good, daring, intellectual, skilled as they were. After years of emotional healing I have enough self-esteem today to know my worth as a person. But as to my womanhood I am still puzzled, confused, uncertain. The man-oriented history of our civilization is frustrating. The perfectly masked female faces and girlish bodies in magazines and films, offices and shops are depressing. I lack role models. My body is the body of a woman. But what about my mind, my soul, my spirit? I am not alone in my search for identity within the female. Most of my friends share these feelings. We have been estranged from our essence for so long. We need time. Time to ourselves. And space and togelhemess wilh other women. This is how lhe idea of a Women's Wellness Week was born last year: a week for women to be together and explore !heir bodies, emotions, spirits. To reconnect with their special female power and to nurture those who usually do most of the nurturing for Dreamers often do The moon is as proud and distant in its rising as her smile this moon lifts proud and brooding somewhere inside of you Drifting as siJent and as singular as Bu the owl 2. Her daughter has touched you She is heaJing, she makes you bleed. She has a boy, her dreams are rcaJ. The mountain is a woman Once I made poetry now I will make songs. - Donald Morton The Hawk Wjnd There comes a day in the Spring of the year when Eanh and Air interact to create a special wind, a wind that allows the hawks to ride aloft on their great spring migrations. This same Hawk Wind affects the soul of Man, instilling in him - for at least this one brief day - a wanderlust that will not let him rest. This intense longing defies description, but once the Hawk Wind has claimed you, you will never forget it. The Hawk Wind is rising in the West,. And with it I must rise, Or be forever bound to Earth While in this earthly guise. @ Douglas A. Rossman others. We want to do all this again this year and have fun together at Indian Valley Retreat in August. It would be wonderful if many of you could join us for this special event. Or maybe organize a wellncss week of your own. I hope that all women will sometime be able to answer the question "What docs it mean to be a woman?" with "It means to feel good." Michaela Schmidt c/o Indian Valley Retreat Willis, Va. 1UAH - page 24 Spring 1987 �COVERLETS (continued from p. 4) mountain weaving women and did have an effect on the conditions of their lives. handicrafts revival was cenainly of economic benefit. It also had a big effect on a woman's position in the family in the cases where she provided the only source of cash and her work enabled the family to stay on their land. By the mid-1920's the mountains were dolled with schools, co-ops, shops, and settlement houses. But Frances Goodrich's dream of creating a market for mountain crafts had only been partly realized. In a 1928 meeting of mountain volunteer workers in Knoxville, TN, Olive Campbell proposed to Lucy Morgan that a guild be formed. ln December of that year another meeting wfls held in the weaving cabin at Penland that led to the founding of the Southern Highlands Handicraft Guild in 1931. Frances Goodrich offered the new organization the facilities of her Allanstand shop. Almost as soon as the guild was formed, it began its long involvement with the Great Smoky National Park and later with the Blue Ridge Parkway, providing items for sale and demonstrations of traditional crafts. In the mountains there is a continuum that remains here to this day. It consists of two overlapping traditions: the pioneer cabin culture that is 200 years old and still survives in some ways, and the craft revival tradition that is already 100 years old and is an individual as well as an intellectual, social, political, and economic movement. These two traditions blend together, and it is impossible to draw a clear line between where one Stans and the other ends. Even today new things are being discovered and other things revived. Back in 1895 people were pessimistic about the furore of the old, rural, mountain traditions. Today we can better realize the resilience and adaptability of the mountain ways. Mountain people are practical. They were never attached to tradition for tradition's sake. They have always been eager to find a better way to do things. But mountain people cling tenaciously to the old ways "if it suits 'em" to do so. MAINTAINING MOUNTAIN CULTURE Lucy Morgan and Olive Campbell represent the second generation of the Appalachian handicrafts revival. Lucy Morgan was a native-born Appalachian woman who founded the Penland School of Crafts in the early I 920's and Fireside Industries to help mountain women market their craftwork. Olive Campbell founded the John C. Campbell Folk School in 1925. These second-generation revival leaders had slightly different goals from their predecessors. "First, I wanted to promote a revival of mountain handiwork. Second, I wanted to add to their meager incomes while not forcing them to leave their homes," said Lucy Morgan. In her work she was always conscious that in helping mountain women get cash for their work, she was helping them to achieve a degree of independence that they had never had before. She appreciated that mountain women were breaking into the modem system by means of some of their oldest trades. ''Thoughts danced through my head nights and days," she wrote in later years. "My mind wove fanciful visions while my tired. sore fingers were weaving tangible materials. I saw innumerable women in modest mountain homes, happily engrossed in weaving beautiful homespuns in delightful old designs, their worries vanishing and their hopes brightening for their children's futures. "I saw the education of countless mountain children, even college educations, being clacked out on home looms in the coves and valleys and along the slopes of the Blue Ridge and the Great Smokies." <Gift from the Hills, by Lucy Morgan with LeGette Blythe, Univ. of NC, 1950) The mountain economy was largely outside of the cash economy - particularly during times like the Civil War and the Great Depression. The men could feed their families from their farms, but, shon of leaving home, there were few ways for them to bring in any cash. During the Depression the Jan Davidson is locally well-known as a musician who plays traditional mountain mu.sic, bw he is also curator of the Mountain Center in Cullowhee, NC. He, his wife Nanette, who calls a lively square dance, and their son, John Neil; ~ live in Webster, NC. p Landlines ~ mu.1( Orac(es - C6u~, <"1)5tc.Ur., Custom Mapping and T Geographic Information Management yl~•r)Q wnls, l~rods 0 A ndrew W. Feonslem CnrtOQropheT T...,e 108 Chu•ch Rd. A.h..mo NC 28804 (704) 254-9551 / PruviJm11 Pcnanal ~rvlu Fllhn11 Yc•n Boole Needs In Speciallz.etl Acids 701-26+ 5866 tmor, 1"""E' ]"°"'' /Co. Tm*(~,... 601 Ca1t1p f((IOt'~c:L $tat~"' Ol<llt1Ut)1 / (( .. 1g7 /I c...t.J '• <'1".w.i~ .... r1, om.,. Books Q.,J Things L~- ·· l08 Blowing R..ick RQad 8unM, Nonh Carolina 28607 GARY HEMSOTH ~ Tho powotM GOLDEN EAGLE ria.1 alloYe 1111 tluo Ri<ftt mltlis lull .o1.. dos1111. h•ftd.scr....., ... r. ~~:,Ts Of 100'1. PRESHRUNK COT· Colon:SilYor.fcrv.wi.•tc Sinr;AdUlllS·XL. ShottSIHveT: .lduft·SIO.OOppd. 1\jane,, 1 ~~ I unno 'Na . . ~r~~l ~ ~ Lon1Slttv1T: Adull·Sl4-00ppd. All designs, except Golden Eagle, also available in sweatshirts. Feather or tracks imprinted on sleeve. ULTRAVIOLET PURIFICATION AND FILTERING SYSTEMS SOLAR PRODUCTS· WATER ANALYSIS RANDALL C. LANIER 704-293-5912 ..-----------·-----·--·------· ! : MIO! Ordtr To: Rl<lc• Runner H•M•I• 1033°h81ls1mlld.. Waynuvillt,NC 28785(7041456·3003 O MuttrClrdHo. _ __ _ _ _ _ __ , :JClltck ! O MoneyOnltf O VISElp.D•~------Name _ _ _ __ _ _ _ _ _ _ _ _ _ _ __ I • AddttH _ _ _ _ _ __ __ 1 Lona Sitt•• Includes d•ialled prom ot tuther on slttvt. S..trsfaction auurtd orrtlllmlortull refund. _ _ _ _ _ __ : FRIEDMAN & .HWY. 107 RT. 68 BOX 125 CULLOWHEE, NC 28723 8 DESIGN, INC. ENERGY SYSTEMS THAT PAY FOR THEMSELVES '': • Pt\on•- - -- -- -- - - - - - - - - 1 :JChtck her> tor rR££ COl0:~~~:~=~:;,~;.';.~~:~11 Gnphi<s. PO 80Xe57 OIUSllORO. NC 29125 KATUAH - page 25 Sprin;J 1987 �using this kind of equipnumt, we can all go home with money in our poclcets." Feminine qualities would seem to be excellent assets when supervising work among the webs of a complex life community. It requires a sensitive hand to create a scene of beauty while keeping the books balanced. Compassion is needed to keep the life processes of a place in mind while trees are dropping and bulldozers are moving across the forest floor. And it takes a calm mind to clearly discern the line between purposeful production and wasteful destruction. "With my kind of crew using this kind of equipment, we can all go home with money in our pockets." "When I got into this business, I didn't know anything about logging. I was so disgusted IJy the clear-cutting issue, that I wished I could do forest management without having to deal with loggers. Needless to say, I soon found out there was noway. "So I first hired two men. I was told they were excellent loggers. They came in at the given time, 7:00 am, they tUTned on their saws, and off they went. They worked for an hour without looking up, and trees were flying in all directions. I thought, This is great. Within a day this will all be cut.' But then I realized that all that material had to come out. Unless you stop at the right moment, it becomes rather complicated, and you have to climb over a lot oftimber to pull the next piece out. 'This was the beginning of my learning. I told myself, 'We need a plan. In order to know haw to finish, we need to know how to start.' ·so I read some boo/cs and consuilld with some penple experienced in harvesting, and 1111/lde a plan. I taught the loggers. I said, '/nstead of felling everything left and right, go a little bit more slowly and/ell them in rows. Then between the rows will be spaces we can plant.• "Now, every time we do a cut, we have a plan. "loggers at the sawmill are like washerwomen at tire public fountain. Wiren they get together, they yak. Tire loggers all know who is cutting what for whom for haw much. They know it all. And now I'm beginning to have loggers who call us and say, 'I would like to work for you.' I've had several crews I've worked with. Some could change their ways, others couldn't. We say, 'We'll give it a try, and if you find this is not the way you can work, then that's too bad.' The men who work with me are very responsive. I love them. They work hard. But I mark every tree, I lay out every foot of the skid trail myself. I always let them know that 'mama is here'. Seeing Lislott Harbens' excitement when she is in the woods or talking about her work, observing her relationship with the forest, and watching her chaoning, yet utterly competent manner of doing business, it makes one think it would be good to see more women earning degrees in forestry school or going out into the woods to tend the rrees. FOREST CARE may be contacted at 437 Walnut Street; Sta1esville, NC 28677 or aJ (704) 873-5344 or (704) 872-1930. Uslott Harberts has said, Hf would love to /rave a FOREST CARE <XJmpany up in the high mountain area. It would take an enterprising person with the rig/it qualifications. It would take an initial investment, but we would lend our name to the enterprise, if an entrepreneur would be willing to subscribe to tire guidelines and standards / that we have set up for our company. ~\\~>~\\'\ll\\"''i'l\'!\'\'~·~~'°''tt\\\'\~\~"'\\.t~\\1:'~''\)\~,~~¥\\\~i~~~~\tMi~:A~\l\~~ti'\~¥\~~-t.\\'l.°tli ~~$ ~ Susie helped out area doctors like Doc Wilkes, Big ~ * ~ ~ $ ~ - Susie McMahan/Midwife · continued tromi>&&e9 ~ ~ ~ $. ~ ~ ~ jf If, 1: ~ ~ .~ ~ ~ ~ ~ ~ 'J; ~ ~ ~ ~ ~ ~ ~ :::;. ~ ~ -,.. "veil" is a membrane which sometimes envelopes the infant's head at birth and is refened to as a "caul" in medical tenninology). When cars got more common, Susie remembers stepping out of a car to go deliver a baby and sinking waist deep in snow. But weather never stopped her from helping those who needed her. Lawrence was obviously behind her all the way, for when she was away delivering someone else's child, he kept their 11 children at home. Susie said she was lucky she never had to deliver a baby so small it had to be incubated. Back in those days, the incubator consisted of a basket filled with wool to warm the child, said Susie. Her babies were always five pounds or larger, and the largest she can recall today was 12 pounds, one of her daughter's children. The Morgan twins (Harold and Carroll) stick out in Susie's mind even today, because she had to fight so hard and long to keep the babies breathing. Luckily she had some help that day. While she breathed life into one baby, she said the other one would stop breathing. She'd hand the breathing child to her helper while she breathed life back into the other one. For over half an hour Susie continued to breathe into the infants until they began to breathe on their own, putting them into wann water to help stimulate them. "Th. ir mother tells 'em even today they'd better be c good to me because I saved their lives," said Susie with a laugh. Doc Nichols, and Little Doc Nichols. She said often Doc Wilkes would stay until she could get there, and he would then leave mother and baby in her capable hands. Susie recalls the good doctor telling his patients, "I know Mrs. McMahan can do as good as I can," before he left When trials arose during a binh, Susie had to use her instincts to save lives. After walking four miles out into the mountains Susie thought a baby was not going to get born because it was crossways. She got some help and held the mother up on he.r head so she could tum the baby. The baby was born safe and sound. Often the families slept on bed ticks made out of tow sacks and stuffed with cornshucks. If the baby was born before she arrived, she often had to fish the infant out of cornsbucks. Susie had all her children at home, most delivered by other midwives. When a doctor was available, she would use him. As a midwife, probably some of Susie's proudest births were her own grandchildren, many of whom she helped to bring into the world. Today Susie has 123 grandchildren, great-grandchildren, and great-great-grandchildren. uld Susie dretired asdahmid.walife in 1966il, whedn whomen co get to octors an ospll s more eas y, an s e was no longer needed as desperately as she had once been. "I thought I'd done my duty," she said. And no one could argue with that statement! ,.~ ~ Reprinted with permission from The Sylva /h.rJJ.JJL. Sylva, NC ~ ~ -: ;5 ~ ~ ~ t: ~ ~ ;:;:. ~ ~ ~ ..;. ~ t r;,,. 1i>- ;.i ~ ~ ._p ~ ;.t.. ;:; :.r_ ~ ~· '9'i ~ ~ ~tilNli'•~'Mii~Wi~Jt~.'''M.f~\~~~,~~~~..tt~~r.~~flt;\~~t~\~l~~~l~J\','ix~\\.\'~!.ttt~~~\~\\IW,tl(~W4\\~tl\{{!~~U~:tt1~~j,W+\'~ KATUAH - page 26 Spring 1987 �MARCH 23-25 CREA T SMOKY MTNS "Spring Wildflower Pilgrimage". Auto and walking tours to view the diverse vegellllioo or the park in spring. Coniact Park Headquarters; Gatlinburg, TN 37738 24 ASHEVILLE, NC "LATINO·. highly acclaimed. fcnturc-length film shown during Central Americn Week. 7:30 pm. Humanities Lecture Hall, UNC·A~ S2.SO 25 26 ASHEVILLE, NC Acid Rain Panel Discuss1on.Wcnoca Sicmi Club. Uniwian Church. 7:00 pm social: 7:30 pm program. ARDEN, NC "Dreams" with Adrienne Quinn <Dreams· Seem Mcssaecs [rpm Your Mind). Creating and interpreting dreams. 9 am • 4 pm. Love offering. Unity Center: Airpon Rd. (704) 684-3798 27-29 25-26 FARNER, TN "Wild Foods, Earth Medicines" • identification, preparation, cookery. Meals. bunks. Pre-register: Pcppertand Fann Camp (sec 3128-29) JOHNSON CITY, TN 10th ·Annual Appalachian Studies Conference. "Rememberance, Reunion, & Revival: Celebnuing A Decade of Appalachian Studies". Info: Helen Roseberry; East TN Siate University: P.O. Box 22, 300A; Johnson City. TN 37614 (615) 929-4392. 30 BOONE, NC Paul Winier Concert. Farthing Auditor1um, Appalachian State University. SYLVA, NC Gurney Norman, Appalachian prose writer~ pjyjnc Rjghl's Trip>. reading from has works :it City Lights Bookstore. 55 E. Main St.. 7:30 pm 30 DUBLIN, VA "LEAVING EGYPT" · The Rood.side Thca1tc Info: (606) 633-0108 28-29 1-3 27 MAY FARNER, TN Caving Expedition with Snow Benr. Instruction in snfety, geology, cave formations.Pre-register: S6S includes meals, equipment. Pcppcrland Farm Camp; Sw Rouie; Farner, TN 37333 FARNER, TN KATUAH SPRING GATHERING at Pcppcrlnnd Farm Camp. Sec announcement next page. 10 28-29 WILLIS, VA "Natural Vision Improvement• with Michaela Schmidt. Indian Valley Holistic Center; Rt 2 Box 58; Willis, VA 24380. (703) 789-4295. KNOXVILLE, TN "Fundraising Workshop for Grassroou Orpnil.ations" with nationally acclaimed consultant Kim Klein. 9 1111-4:30 pm. $35. To rcgisicr (before 3(1.7): Community Shares; 517 Union Ave (Suite 203): Knoxville, TN 37902. (615) 522-1604. APRIL SWANNANOA, NC WATER FOR LIFE/ STREAMWATCH. Siatewide gathering or citiicns concerned with improving rivers .t streams in NC. Speakers, workshops, activities for teachers. recreational activities, ac. Info: Environmental Sllldics, Warren Wilson College, Swannanoa, NC 28778 2 WILLIS, VA Couples Workshop with Tom Williams. Indian Valley Holistic Ccnl.CI' (see 3128) 2 BRASSTOWN, NC Homesteading Workshops. John C. Campbell Folk School: Brasstown, NC 28902. (704) 837-2n5. 10-11 3-5 FARNER, TN Spring Camping Trip into a virgin hardwood forest. Wildflowers. foraging, tracking with Snow Bear (see 3/28-29). 3-5 HOT SPRINGS, NC "Tilc Mystic Journey Retreat". Southern Dharma Retreat Center; Rt. I, Box 34 H; H0t Springs, NC 28743. (704) 622-7112. 4 SWANNANOA, NC 3rd Annual WNC ENVIRONMENTAL SUMMIT. A look at key environmenlal issues, problems. solutions, and strategics. 8:30 am-5:00 pm., Kiuredge Center, Warren Wilson College. Registration $5. Info: Environmenlal Studies, Warren Wilson College, Swannnnoa. NC 28n8. 9-10 FARNER, TN "Earth Skills Seminar" • staying warm, dry, and well-fed with what the forest has to give. Pre-register: $50 includes mcab, lodging. Peppcrtand Farm Camp (sec 3128-29) 15-17 19-25 SW ANNA NOA, NC "Swannanoa River Awareness Weck" with Clean Streams Day, benefit square dance, etc. Info: Joe L..acltey, Environmental Studies.. Warren Wilson College, Swannanoa, NC 28n8. BLACK MOUNTAIN, NC 1987 BLACK MOUNTAIN SPRING MUSIC FESTIVAL. Claudia Schmidt. Trapezoid, Tuin, The Folkiellers, Golden Rod Puppets, Braidstream, more. S30 for the weekend. Wriie: P.O. Box 216: Black Min., NC 28711. • continued on next p1ge 10-12 WAYNESVILLE, NC "The Sounds of Spring: A Silent Meditation Retreat". Stil-Light Theosophical Rctrea1 Center, Rt I Box 326, Waynesville, NC 28786. (704) 452-4569 ~@(MJ~ft ~f!.IUJO~ ~~~ RECLAIM YOUR PERSONAL. POWER AT A NURTURING MOUNTAIN RETREAT CHl.DCARE AVl>U8.I: AUGUST 17 - 23 $285 HERBALIST, SUSAN WEED; BODY WORKER,UBBY OUTLAW CAROLYN MOORE, M.D. INDIAN VALLEY RETREAT RT 2 BOX 58, WILLIS. VA. 24380 (703) 789--4295 KATUAH - page Tl Spring 1987 �22-25 WILLIS, VA Vision Quest with Dan Goodp:ith. Indian Valley Holistic C.entcr (see 3128) 24-30 BRASSTOWN, NC "Native American Week" at John C. Campbell Folk School. Baskets, pouery, weaving, woodC3t'Ving. (soc S/2) 7-13 30 NC~ ALERT! 19-21 GREAT SMOKY MT'NS. "Geologic Evolution of the Great Smokies•, "Spring Wild Edibles". and • Animnl Life in Smoky Mtn. Sueams•. Smoky Mountain Field School (see 4/4) ~31 HENDERSONVILLE, NC NC Chapter Siemi Oub Annual Meeting. Kanuga Conference Center. Regisuntion fee. Info: Shirl Thomas (704) 885-8229. BRASSTOWN, JUNE DANCE WEEK, includes English Country, Scouish Country & English Garland Dancing. John C. Campbell Folk School (see 5/2). The IRS has proposed regulations to change the definition of lobbying. If adopted, these new regulations could d r astically affect what tax-exempt organizations can do. The changes would also be retroactive affecting the ww and ~ status of 501 C4 and possibly some 50 I C5 organizations. THE IRS IS ACCEPTING PUBLIC COMMENTS ON THESE PROPOSED NEW RULES UNTIL APRIL 3, 1987. Direct your comments to: WAYNESVILLE, NC • Flower Essences: Archetypes of Consciousness". Stil-LighL (see 4/10} 21 SUMMER SOLSTICE GATHERING and Seed Camp for National Rainbow Gathering. Rainbow Family of Living Light: Box 1097: Newport, TN 37821 23-24 JUNE 6 GREAT SMOKY MTNS "Forests and Trees of the Smokies". Smoley Mountain Field School (see 4/4} SWANNANOA, NC ALTERNATIVE FARMING FIELD DAYS. Sponsored by Carolina Fann Stewardship Assoc .. Keynote: Dick Harwood, fonncr director of Rodalc's Farm Research. Includes workshops, displays, field trips, etc. Info: Ian Robertson, Warren Wilson College, Swnnnaooa, NC 2877g. (704) 298-3325, ext 256. Commissioner of Internal Revenue Aucntion: CC:LR:T:E-154·78 Washington, DC 20224 For more infonnation: contact your local Sierra Club or Harvard Ayers, Blue Ridge Sierra Club, 205 Anne Marie Drive, Boone, NC 28607. (704) 264 4367 or 262-2295. Join a Circle of PEOPLE WHO CARE Cost if pre-registered by April 15: Katiiah Spring Gathering $20.00IJ.ri< $10.00chlf Cost al carll>: "working for a viable future for the Southern Appalachian Bioregion" Friday evening May 1 thru May 3 Sunday afternoon PEPPERLAND FARM CAMP wor1<shops on: Communities, Herb and Tree Identification Dowsing, Nukes, and Bear Action Crystal Circle, Childrens' Activities KA TUAH - page 28 $16.00 camping $20. ()() ~ $12.00 chl:1 All money received pays for food and camp costs. This Is a not·for-prof1t event. Name - - - - - - - - - - - - Address - - - - - - - - - - - Phone Enclosed is _ _ __ adults and _ _ Camping in payment for children. Bunk Please return to Katuah: Box 873: Cullowhee, NC: Katuah Province: 28723 For more Info, phone: (704) 586-3146 Spring 1987 �cefEBWO~ APPALACHIAN PATCHWORK - Mountain talcs and songs by the Appalachian Puppet ThC4trc. Cassette tape $7.00 from: Appalachian Puppet Theatre, 3SS Cedar Cteelc Road. Black Mountain, NC 28711 (704) 669-6821. DRUM WORKSHOPS - for children of all ages. Lherapeutic massage • Relaxes lhe body & mind ...Call Martha for more info at (704) 252-2420. CUSTOM CELTIC HARPS - A'CoW't Bason; Travianna Farm; Rt. I; Check, VA 24072. "AS WE ARE" - Women's music by Pomegrunatc Rose, a four-woman group playing lively original music. Cassettc tape available for $9.00 ppd. from RL 2, Box 43S; Piusboro, NC 27 IN DEFENSE OF SACRED LANDS • Support the rU'St Amendment lawsuit to stOp forced relocation of lhe Dineh (Navajo) people. Buy a sacred lands sweatshirt or long-sleeve T-shirt. SO/SO sweatshirts - $20 postpaid, in grey, red. turquoise. 100% couon long sleeve T-shirts - SI 5 postpaid, in black, forest green, lavender. sii.es: S-M-L-XL Crom BMLDiOC; 2501 N. 4th St; Flagstaff, AZ 86001. WINGED HEART HOMESTEAD - 283 acres in Indian Valley district, SW Virginia. On lhis farm we wam to start a selC-reliant communi1y of families emphasizing orpnic fanning methods and creative persooaJ and spiritu:il growth. Cootact: Mulawir; Rt HC-67, Box 171; Alum Ridge, VA 24051. MOON DANCE FARM HERBALS - herbal salves, lincturcs, & oils for birlhing &. family health. For ' brochure, please wri1.e: Moon Dance Farm; RL I, Box 726; Hrunpcon, TN 37658 OAK LEAP WORKS - band-crafted futon mattresses, :i:abuton floor cushions, yogamats, and buckwheat hull pillows: standard 4 custom size$ available, to suit your needs. Write or call for our free brochure: Oak Leaf Works; Star Route, Box 43: Aoyd, VA 24091; (703) 763-2373. FAIRGLEN FARMS oCfers organic, biological fertilizers for farm and garden. Send SASE for price list. Biologically-grown produce to sell? We are intcreSled in acting as coopc:rative ma.dceting agents with other growers. Write: Route I, BOA 319; Clyde. NC 28721. COALITION FOR ALTERNATlVES TO SHEARON HARRIS (CASH) - is working to proiect the N.C. Piedmont from the Shearon Harris nuclear reactor and a low-level nuclear waste dump. Now, more than ever, they need financial support and people's energy. CASH; 237 McCauley SL; Chapel Hill, NC 27514. DRUMS - Custom handcrafted ceramic dumbeclcs & wooden medicine drums. Call Joe at (704) 258-1038 or David at (704) 253-2846, or writc to: Joe Robens, 738 Town Mountain Rd.; Asheville, NC 28804. ORIGINAL WATERCOLORS - Nina Anderson; Box 888; CUllowhce, NC 28723; (704) 293-5670. THE CENTER FOR NEW PRIORITIES - now open, in Asheville, NC, for all groups dedicated to working towards genuine, life>orient.cd, change for the community. Office space, small meeling s113CC, and kitchen facilities are available. For more information, call (704) 254-4714 or write the Center, S4 Starnes Avenue, Asheville. NC 28801. The Center apprecia.t es donations. largCl or small, to help with iis upkeep and activities. FARM WANTED - young family seeks owner-financed, low down payment (SSOO or less) small acreage (10 acres or less) in lhe N.C. mountains for home, gardens, fruit tree, and peace. Also, we would appreciate info on jobs and/or job offen in the area. We are young. hard-wating and dependable. Please write Mr. cl Mrs. Jorge Veluque:i:; 174 Countrywood, Cleveland, TX TI327. CUSTOM WOODWORKS & HOME IMPROVEMENT CO. - tables, cabinets, bookcases, house repair. Gerald Ashe; (704) 497-9834: Whittier, NC 28789. KA1UAH • page 29 PERMACULTURE ASSISTANT- "For five years now I've been doing research and trials on Permacnlturc candidate species for the interior Soulhcastem Highlands. I need to find an apprentict/research assistant. preferably one with the potential to become a partner and/or eventual successor. Gardening and writing experience would be useful, but 1 will IJ'8in anyone with a sincere interest." Adam Turtle; Nobody's Mountain; Livingston, TN 38S70. INDIAN VALLEY RETREAT - 140 acres in Blue Ridge mountains with facilities availnble to rent for groups or individual retreats. either guided or unstructured. Send for information and seasonal calendar of healing, transfomuu.ive events to: Indian Valley Holistic Center; Rt 2, Box S8; Willis, VA 24380. 0.INCH RIVER EDUCATIONAL CENTER offers counseling for individuals, couples, groups. Also classes in personal growth and body awareness. P.O. Box 993; Abingdon, VA 24210. CREEKSIDE PRESS • Assistance for authors and poets in editing, computer services, and submitting manuscripts for publication. Lori Ward Hamm: P.O. Box 331: Abingdon, VA 24210. FARM FOR SALB • 43 acres, Calhoun C1y. WV; S room older house, deep well. 30+ apple trees, indoor hot water and bath, outdoor toilet, FREE NATURAL GAS, hilltop, 1/4 mile well-maintained access road. Allan cl Carol Freeman, (704) 264-S726. $30,000. PEPPERLAND FARM CAMP - a unique summet camp experience for children 6-16 years. Adventure trips, riding, Indian lore, swimming, more. Delicious vegetarian meals - special diets accomodaled. Also seeking counselors and staff. For info: Pcpperland Farm Camp; Star Route; Farner. TN 37333 (704) 494-2353 FOUR WINDS VILLAGE - health and spiritual retreat; home for children in need. For visiling info. write: Box 112: Tiger, GA 30S76. Sprin:J 1987 �MORE cef€BW OR/5efg APPRENTICESHIPS - offered in large. organic, market garden business and home subsistence/ preservation garden. Gardeners have eight years experience teaching organic, biodynamic-Frcnch intensive, labor intensive gardening. Housing. Contacc Bob and Sandy Gow; Rt. 2, BOJC 51; Zionvillc, NC 28698. (919) 385~. "CELEBRATION SPACE: Songs 10 Celebrate Life" - A cassette tape completely produced, pezforrned, and recorded by members and friends of the Floyd County community IO raise money for the Floyd County Community Hall. This audio songbook contains IS original songs and chants and 3 traditional songs to learn and sing in your own community. The sound quality is uneven, but the energy, spirit, and joy shine through. For the cassette tape with lyric sheet (ppd.). send $10.00 IO the Floyd County Community Hall Project; Rt. I, Box 735; Floyd, VA 24091. TWO PAPERS - "How 10 Stan a Co-op" and "Steps Toward Forming an Auto Repair Cooperative• by Dr. Rodney S. Wead, PhD. Available from Appalachian People's Service Organization; P.O. Box 1007; Blacksburg, VA 24060. TECHNOLOGICAL APPROPRIATE COMMUNICATIONS - low-tech, economical telephone systems for the alternative community or farm. 2·100 phones. automatic or human-assisted systems available. Write: TAC; PO Box 936; Gatlinburg, TN 37730 ARCHITECTURAL ADVJCE AND DESIGN: Adam Cohen; Rt. 2, Box 217; Check, VA 24072 DAYSTAR ASTROLOGICAL SERVICE - natal, transit, comparison charts. Very accurate. Only $3.00 each. Chris and Will Bason; Rt. 2, Boit 217; Cbcck, VA 24072 (703) 651-3492 SOCK-A-DOOZ PUPPET PETS - Walk 'cm, talk 'cm, make 'cm fly. Wag their tails, you can try. They will love you, hug you if you're blue. Now PUPPET PETS can be your friends loo. Handcrafted by Bonnie Blue; P.O. Box 65; Genon, NC 28735. ASREVll..LE I BUNCOMBE COUNTY SOLID WASTE ALTERNATIVES PLANNING WORKBOOK: A design for handling solid wastes in any urban context. SIS from Long Branch Environmental Education Center, Rt. 2, Box 132; Lcices!Ct, NC 28748. ~OBS CONCERT - Music and stories about Martin Lulher King, Rosa Parks. and other champions df peace & courage. for information and boo\.ings, contacc Meg Macl..eod. 160 Aint St., Asheville, NC 28801 (704) 2S4-64S4. ELACHEE NATURE SCIENCE CENTER dcdicaled to the undcrslanding and appreciation o( the natural world. For membership or visiting info, write P.O. Box 2771; Gainesville, GA 30503. WEBWORKING is lice. Send subm~sions IO: . K.a.tGah P.O. Box 873 Cullowhce, NC KatUah Province 28723 THE SECOND NORTH AMERICAN BIOREGIONAL CONGRESS was a continental gathering of biorcgionalists held in August 1986 on the shores of Lake Michigan. The NABC II Proceedings, a 90-page quality paperbound book, conUlins reports and resolutions from seventeen committees, highlights and texts of panels, workshops and presentations on such subjects as eco-feminism, pennacuhure, native peoples and people of color, economics, and spirituality, as well as biorcgional an, poetry, and photos. The publication is an anractive and comprehensive current statement of the bioregional movement. Price is $10 each plus $1.50 p&h. California residents add 6% sales tax. Wholesale prices available. Alexandra Han/ Proceedings; Box 10 IO; Forestville, CA 95436. ln Canada, contact Christopher Plant, The New Catalyst; POB 99; LiUooct, BC VOK IVO Canada. Al ARTHUR MORGAN SCHOOL 24 students and 14 staff learn together by living in community. Curriculum includes creative academics. group dccision.maJcing, a work program. service prOJCClS, extensive rield trips, challenging outdoor experiences. Write: 1901 Hannah Branch Rd.; Burnsville, NC 28714. FLOWER ESSENCES - Harmony with Nature & SpiriL Gentle emotional suppon during transi!JOllS, specific issues, relationships. Opens communications. Self-adjusting, non-toxic, awareness "tools" for improving the inner qll31ity. Correspondence to: Elaine Geouge, c/o Patchwork Castle, Celo, 3931 HWY 80 So.. Burnsville, NC 28714 STIL-LIGHT THEOSOPHICAL RETREAT CENTER - a quiet space for personal mcdlllltlon. group intcracLion through study and community work, and spiritual seminars. Contaet Leon Frankel; RL I, Box 326; Waynesville, NC 28786 .. CIBlllNI&SIE ACUlPllJ~C1'1U!ilE AMP lllIIE!il!OILOG 'W CILlIMIC NATURAL FOOD STORE & DELI We now have. u.tVtA.ive. monthly ~pe.cial..6, wi.th a di66t1te.tit SUPER SPECIAL EACll 160 Broadway Asheville, N.C. 28801 (704) 253-7656 MALAPROP'S BOOKSTORE/CAFE 342 MERRIMON AVE., ASHEVILLE. NC 704 -258·901 6 BOOKS - CAROS - wmc RECORDS 61 HAYWOOO ST ASHEV1ll.E. NC 28801 70l·25<1-873ol KATUAH ·page 30 Open 7 Daya A Week Where Broadway Meets Merrlmon And 1·240 9:00 a.m. · 6:30 p.m. Monday • Friday 9:00 a.m · 8:00 p m Saturday Sunday 1:00 p .m. • 5:00 p.m Spriz¥J 1987 ::. �KJl.Jimh. wants to communfcate your tlwuglits and feelings to the other people in the bioregional province. Send them to us as letters, poems, stories, drawings, or photographs. Please send your contributions to us at: Kmlmh,· Box 873; Cullowhee, NC ; Ka/Uah Province 28723. In the summer we will be considering an and music, gardens and growing, and the process ofinitiation that ta/res place as we move through our life stages. Medtrlnt'-' ."'111tes Please send your ideas for futme themes for K.!uiiah. BACK ISSUES ISSUE 1WO • WlNl'ER 1983-84 Yona - Bear Huniers - Pigeon River· Anolhct Way Wilh Animals - Alma - Becoming Politically Effective - Mounlllin Woodlands - Katiiah Under the Drill· Spiriwal Warriors ISSUE THREE· SPRING 1984 Suslainable Agriculture - Sunflowers • Human Impact on the Forest - Childrens' Education • Veronica Nicholas:Woman in Politics - Lillie People - Me<licine Allies ful I color T-s6irts In the traditional Cherokee Indian belief, the creatures in the world today arc only diminutive forms of the mythic beings who once inhabited the world. but who now reside in Galuna'ti, the spirit world, the highest heaven. But a few of the original powers broke through the spiritual barrier and exist yet in the world as we know it These beings are called with reverence "grandfathers". And of them, the strongest arc KilWi, the lightning, the power of the sky; Utsa'nati, the rattlesnake , who personifies the power of the earth plane; and Yunwi Us<fi. "the little man", as ginseng is called in the sacred ceremonies, who draws up power from the underworld. Each is the strongest power in itll own domain. Together they are allies: their energies complement each other to form an even greater power. As medicine allies, they represent the healing power of the Appalachian Mountains. The medicine powers of Kawah have been depicted in a striking T-shirt design by Ibby Kenna. Printed in 5-color silkscreen by Ridgerunner Naturals on top-quality, all-cotton shirts, they arc available now in all adult sizes from the~joumal. "To show respect for this supernatural trinity of the natural world is to in tum become an ally in the continuing process of maintaining harmony and balance here in the mountains of Katllah." To order, use the form below. ISSUE FOUR • SUMMER 1984 Water Drum - Water Qualiiy - Kudzu - Solar Eclipse - Clearcuuing - Trout - Going to Water • Ram Pumps - Microhydro - Poems: BeMie Lee Sinclair, Jim Wayne Miller ISSUE FIVE· FALL 1984 Harvest ·Old Ways in Olerokee - Ginseng • Nuclear Waste - Our Celtic Heriiage - Bioregionalism: Past. Present, and Future - John Wilnoty - Healing Darlrn~ ·Politics of Pani<:ipation ISSUE SIX· WINTER 1984-85 Winter Solstice Earth Ceremony • Horsepasture River - Coming of the Light - Log Cabin Roots • Mounraln Agriculture: The Right Crop • William Taylor - The Future of the Forest ISSUE SEVEN - SPRING 1985 Sustainable Economics - Hot Springs • Worker Ownership • The Great Economy - Self Help Credit Union • Wild Turlcey - Responsible Investing Working in the Web of Life ISSUE EIGHr - SUMMER 1985 Celebration: A Way of Life - Katllah 18,000 Years Ago· Sacred Sites - Folk Ans in the Schools - Sun Cycle/Moon Cycle Poems: Hilda Downer Cherokee Heritage Center - Who Owns Appalachia? ISSUE NINE· FALL 1985 The Waldee Forest - The Trees Speak - Migraling Forests • Horse Logging • Staning a Tree Crop • Urban Ttt.es - Acom Bread - Myth Tune KATUAH: Bioregional Journal of the Southern Appalachians Box 873; Cullowhee, NC; Kanlah Province 28723 For more info: call Mamie Muller (704) 252-9167 Regular Membership........$10/yr. Sponsor..........................$20/yr. Contributor.....................$50/yr. Name Address Enclosed is $ to give this effort an extra bOost City State Zip I can be a local contact person for my area Area Code KATUAH-pue31 Phone Number ·- - - - - - .. =---"'--•• -- ISSUE TEN - WINTER 1985-U Kate Rogers - Circles of Stone - Internal Mythmalcing • Holistic Healing on Trial - Poems: Steve Knaoth - Mythic Places - The Uktena's Tare Crystal Magic - "Drcamspcaking" ISSUE ELEVEN - SPRING 1986 Community Planning - Cities and the Bioregional Vision - Recycling - Communily Gardening- Floyd County, VA· Gaoohol - Two Biorcgionat Views · Nuclear Supplement - Foxfue Games -Good Medicine: Visions ISSUE THIRTEEN· Fall 1986 Center For Awakening - Elizabeth Callari - A Gentle Dealh - Hospice - Ernest Morgan - Dealing Creatively with Death • Home Burial Box • The Wake - The Raven Mocker • Woodslore and Wildwoods Wisdom • Good Medicine: The Sweal Lodge ISSUE FOURTEEN· Winter 1986-87 Lloyd Carl Owle - Boogers and Mummers - All Species Day - Cabin Fever University - Homeless in Katiiah - Hommade Hot Water - Stovemaker's Narrative • Good Medicine: Interspecies Communication Back Issues Issue#_@ $2.00 $_ _ Issue#_@ $2.00 = $_ _ Issue# _ _@ $2.00 $_ _ Issue#_@ $2.00 = $_ _ Issue#_@ $2.00 = $_ _ CompleteSet(2·11, 13-14) @ $18.00 =$_ _ = = T-Shirts: specify quantity color: tan s__ ~ L_ _ XL_ _ @ $9.50 each............$_ _ TOTALPRICE= postage paid $_ _ � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 15, Spring 1987 Description An account of the resource The fifteenth issue of the Katúah Journal focuses on women: Francis Goodrich's settlement work, Lislott Harberts' Forest Care business, midwife Susie McMahan, the Cherokee matriarchal culture and various resources for women in general. Authors and artists in this issue include: Jan Davidson, Patricia Claire Peters, David Wheeler, Angela Griffin, Rob Messick, Ise Williams, Marnie Muller, Tata Andres, Linda Mathis, Colleen Redman-Copus, Martha Tree, Patricia Shirley, Gary Davis, Julia Nunnally Duncan, Donna VanLear, Marcia Hurlow, John Grey, Donald Morton, and Douglas A. Rossman. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1987 Table Of Contents A list of subunits of the resource. Coverlets.......1 Poem: "My Mother's Eyes".......5 Lislott Harberts: Forester.......6 Susie McMahan: Midwife.......9 Resources for Women.......10 Alternative Contraception.......11 Biosexuality.......12 Bioregionalism and Women.......13 Poems.......14 Good Medicine: Matriarchial Culture.......15 Pearl.......16 Natural World News.......18 A Children's Page.......21 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Women-owned business enterprises--North Carolina, Western Coverlets--North Carolina, Western--History Midwifery--North Carolina, Western Ecofeminism Patriarchy Matriarchy North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian Mountains Appalachian Studies Bioregional Definitions Children's Page Community Folklore and Ceremony Forest Issues Forest Practice Good Medicine Katúah Pigeon River Poems Radioactive Waste Reading Resources Recycling Stories Turtle Island Water Quality Western North Carolina Alliance Women's Issues https://omeka-test.library.appstate.edu/files/original/e7f01928de6c753c09827e4dfd0aace1.pdf ef599a4389ecc1498b620fa99229c8b9 PDF Text Text --~ $JOO ATUAH ISSUE XVI SUMMER1987 Coming of Age �('"I N [" 00 N El ~ ~ ll.. INTERVIEW: HELEN WAITE. .............................................................3 POEM : "VISIONS IN A GARDEN"....................................................5 THE VISION QlJEST............................................................................6 FIRST FLOW .........................................................................................8 THOUGHTS ON INITIATION.............................................................9 ARCHETYPES OF MALE INITIATION.............................................9 LEARNING IN THE WILDERNESS................................................. 12 CHEROKEE CHALLENGE ..................................................................15 NATURAL WORLD NEWS................................................................16 VIEW FROM THE CORNERS: "VALUING TREf;:S"......................19 TURTLE ISLAND TALKING ............................................................20 YOUNG PEOPLE'S PAGE..................................................................25 ~ ~ . ... -. = ~ ~ :; ·. . • z .s, Ul (.) ~ ~ • ~ ti !; ~ ~~ g ..J St ~ a~ ~ so ~ ~ ~ 0 ~ E-1 CJ) ~ 0 ~ i::t:; z 0 H E-1 u ~ ~ u 0 CJ) CJ) ~ 0 ~ �---~ ATUAH ISSUE XVI SUMMER 1987 f'om time immemorial, aJ the onset of sexual maturity the young peopk would leave the tribe and go out, each one alone, into the world to meet the elements, be tested a11d taught, and find out who they really were. They would make a bond, often expressed in the form of an animal spirit ally, with their homeland that would be a foundation for their adulthood and a continuing source of strength. Thereafter, for all their lives, they would know with a deep and certain awareness that the waves from their every gesture rippled to the farthest reaches of creation and that the power that flowed through them was the force of the all of life. These expeditions into the wild te"ain of the soul were ritualized and became an important part of community life. The community was revitalized and the social bonds were strengthened as the old ones offered their wisdom to the young, and the young ones dedicated their exuberant life energy to the continuance of the tribe and the life ofthe world. In our times, the continuity has been broken. The land is still there • all knowledge lies just outside our doorway, just off the side of the road - and life continues to pulse in the bodies of the young ones coming of age. But that crucial connection in which these were joined is largely missing. Today we must drill into our intelkctual minds the message that was aJ one time a matter of cellular certainty: KATIJAH - page l that we are part of a wider community of life, and we need to take responsibility for our participation in the Earth family. But that urge to seek ourselves in the wild and to touch the wild in ourselves is instinctive and deep, and there are yet those willing to bring the young ones to the threshold of the world, to the edge of their own being, and say, "You must take the next step alone, but I will be here. I will wait for you, and I will be watching." Even without the benefit of the old traditions, these leaders of the coming generation are woking for new forms and new guidance to re-establish the old continuity and reunite the two circles, the circle of the world and the cyc/,e of our lives, and make them once more single and whole. In this issue of KatUah. some of these teachers and guides speak to us ofhow they are bringing young p eople out from civilization to meet the world and some of the lessons that are there lo be learned. In speaking of these things, they offer to us the same challenge that each young person meets when they stand on the brink of adulthood: to open to the world, to kt iJflow through the body into the soul, to feel its power, and by following that power back to its source, to once again come upon the essential nature of our existence and touch our deepest roots. Summer 1987 �H EDITORIAL STAFF nus ISSUE: Snow Bear Scott Bird Julie Gaunt Judith Hallock Rob Messick Mamie Muller Michael Red Fox Chip Smith Brad Stanback Manha Tree David Wheeler EDITORIAL ASSISTANCE: Sylvia Fox Than.le you again, Kathleen! Special lhanks 10 Bob Wiesclman EDITORIAL OFFICE nus ISSUE: Asheville, NC PRINTED BY: Sylva Herald Publishing Co. Sylva, NC WRITE US AT: Katiiab Box638 Leicester, NC Katuah Province 28748 TELEPHONE: (704) 683-1414 COVER: "One must become chaos, ro give binh ro a dancing star....." (Picasso) - by Manha Tree Diversity is an important element of biorcgional ecology, both natural and social. In line with this principle, lWWib cries IO serve as a forum for discussion ol rcgiooal issues. Signed articles express ooly the opinioo or the authors and are n<ll oecessarily the opinions of the KaWab ediLOrS or Stlff. The Internal Revenue Service has declared Klu.Wih a non-profit organization under section 501 (c)(3) of the Internal Revenue Code. A II coniributions IO KA1UWi are deductible from personal income tax. CORRECTION We apologize to Milo Guthrie and to our readers for neglecting to put his name as author of the excellent article ''The Promise of Biosexuality" on page 12 of KruYfil! #15. 'Ult{VOC~TWN lHE SOUTHERN APPALACHIAN BIOREGION AND MAJOR EASTERN RIVER SYSTEMS Statement of Purpose Here in the sowhem-most heanland ofthe Appalachian mountains, the oldest mountain range on our continent, Tunle Island, a small bw growing group has begun to talce on a sense of responsibility for the implications of that geographical and cultural heritage. Tlris sense of responsibility centers on the concept of living within the natural scale and balance ofuniversal systems and laws. We begin by invoking the Cherokee name "KatfLah" as the old/new name for this area of the mountains and for its journal as well. The editorial priorities for us are to collect and disseminate information and energy which pertains specifically to this area, and to foster the awareness that the land is a living being deserving of our love and respect. Living in this manner is the only way to ensure the sustainability of our biosphere and a lasting place for ourselves in itS continuing evolutionary process. We seem ro have reached thefulcrwnpoinrof a "do or dieH sirnarion in terms ofa continued qU111iry standard of life on this planet. lt is the aim ofthis journal ro do itS part in the re-inhabitation and re-culturation ofthe Kamah province of the Somhern Appalachians. This province is indicated by its natural boundaries: the Roanoke River Valley to tlte north, the foothills ofthe piedmont area to the east,· Yona Mottntain and the Georgia hills to the sourh; and the Tennessee River Valley 10 the west. Humbly, as self-appointed stewards with sacred instructions as "new natives" to protect and preserve its sacredness, we advocate a centered approach to the concept of decentralization and hope to become a support system for those accepting the challenge of sustainability and the creation of harmony and balance in a total sense, here in this plaa. We are nourished by OUT Mother the Eanhfrom whom all life springs. We must understand OUT dependence, and protect her with our love, respect, and ceremonies. The natural law says that the Eanh belongs ro our children seven generations in the future, and we are the caretakers wJw must understand, respect, and protect E Te No Ha for all life. The faces ofthe future generations are looking up to us from the Eanh, and we step with great care not to disturb OUT grandchildren. from a mes.rage to the Unittd Nations GtMral Assemblyfrom the Navajo-Hopi Traditional Circle ofElders, August, 1982 KATUAH - page 2 We welcome all correspondence, criticism, pertinent inforrnaJion, articles, ariwork, etc. with hopes that Kmflah will grow to serve the best interestS of this region and all its living, breathing family members. - The Editors With the next issue, the K.WAh journal will be changing from a tabloid format to a magazine format. This will mean better quality paper and more durability, as welJ as a two-color cover. We're looking forward to the shift and we hope you will be pleased with it. Coincidentally, this upcoming issue, Autumn '87, will also mark the fourth anniversary since KfilYAh began publishing. Summer 1987 �The Eagle has always represented the soaring spirit..... Of all the birds who fly between Heaven and Earth, the Eagle ascends the highest..... But even the Eagle, born to fly, hatches from the egg into a nest ..... Now, on a bright day in the early summer of his life, the young eaglet crouches on the edge of the nest..... Until this moment, the woven circle of sticks has been the bounds of his world..... Within the nest.food came; all the young bird had to do was wait. Within the nest, it was familiar; if the young bird stayed, mother would always return. Within the nest, it was always safe; all the young bird had to do was not look outside. Now.for the eaglet, hesitating there, the nest is a center point in a much greater circle that extends to the horizon in every direction unknown, dangerous, exciting, and free. The young eagle spreads his wings and leaps into the boundless sky..... To the American Camp Association, Helen Waite is the director of the Eagle's Nest Camp near Brevard, NC, an accredited summer camp for boys and girls that is now entering its sixtieth year ofoperation and its third generation ofcampers. But during the summer months, to the young people attending Eagle's Nest Camp, Helen Waite is "Bending GrassH, medicine woman of the camp tri~. a leader and a ~cher by virtue of the love and respect offered to her. Helen Waite works confuJe111ly and capably on both levels of her life, giving the young people who attend Eagle's Nest an excellenl place in which to explore, grow, and change, and then e111ering with them into that special place and rime to help guide them through their changes. Helen: One of the important clements we utilize in camp is "myth-time". This is an underlying aspect of every camp activity. I see a summer camp experience as being about relationships: relationships between the camp members, relationships between ourselves and the Earth, relationships between our split inner selves, etc. In order to learn from anything or anybody, one must first acknowledge one's inter-relationship with that other. Once this connection is recognized. the relationship can be seen as the bonded space between the two. The speed of learning is the quality of lhat space. Camp is the connection field, and we put our attention into creating quality bonding. "Myth-time" is what makes this possible. It is "the time before time", the beginning of lhings. By being aware of the "myth-time" that always lies beneath the surface of our camp activities and our relationships. we create a circle, a tribal circle, within which our relauonships grow - honest, strong, and deep. We humans arc like gods and goddesses in that we can create prodigious amounts of constructive effort or prodigious amounts of chaos. I think we have to return to "myth-time" to relearn lhe true nature of things and to re-connect the two halves of our soul, before we can undertake "initiation", which is talcing a big step "forward" into the next stage of life. ~: How docs this sense of "myth-time" make itself felt in the course of camp life? Helen: "Myth-time" appears in some situations more clearly than others. All the campers do routine ch.ores as part of the camp flow. They learn to take care of themselves by making their beds and taking care of their cabin areas, but they also take part in camp maintainence, doing dishes, making bread, carrying out the compost, tending the gardens. These are tasks that simply need to be done, but they also build relationships. The campers arc learning to serve and to take care of others, and although they may not realize it, they are going back to beginnings. By baking bread they learn the basic nature of bread - the primary relationships that exist before the plastic wrap goes on. The gardens teach them that the Earth is a patient giver. By caring for the animals, the campers come to know them and learn the relationships between all species. By doing subsistence work, the kids learn basic things about the world with the right side of their minds, even as they are consciously acquiring basic skills with the left side of their minds. The presence of "myth-time" is more easily seen when we do story-dramas in the evenings. We start from old Indian tales, creation stories usually, but as the kids go from there and create their own stories, these dramas begin to present in mythic terms what is happening in the camp at the moment. The kids write their own scripts and make their own costumes. We encourage them to use natural music - drums, flutes, and sometimes guitar - to emphasize the basic relationship with the Earth. Katiiah: One of the main driving forces of the adolescent transformation is the awakening sexual energy. Do you deal with that at the camp? Helen: Very much so. First of all, groups are co-ed. We want to have the boys and girls interacting together. We want to encourage strong, natural relationships. In the greater culture young people usually follow roles that on the one hand deviously try to ensnare someone of the opposite sex, and on the other band domincerin&lv try to ensnare someone of the opposite sex. At camp and on field trips the kids are involved in real situations that often demand courage and physical stamina. When everybody is pitching in on a difficult task or talking openly together in a group circle, the sham tends to fall away, and they deal with each other more as individuals and allow each person to make their own, unique contributions. - continued on page 4 KATUAH - page 3 Summer 1987 �• COlllim.aed fiom NC 3 Relationships arise that arc based on friendliness and arc deep and enduring. We see big changes. The girls in particular become more assertive. Often in a group there is one girl, whom I call the "goddess" or the "queen of beans", who takes an active role in the other girls' lives and relationships.The "queen" takes confessions from the other girls - I'm amazed sometimes about how frank they are! - and negotiates relationships. Sometimes she gives her blessing; other times it's "Off with his head!" We talk about siruations like this in the girls' circle, and I ask them, "Do you like having her decide on your life and decide whom you should like?" Usually they say "No", but if they say "Yes", then it's out in the open, and we set up basic ground rules about bow to carry it on. Another approach is to act out the situation. I sometimes say, "Sarah, you be Betty. Jane, you be Sue. Now what would you say, if she came up and said this: ..... " It's often very educational for the kids to see how the others perceive siruations they're all involved in. There are also times when a boy will do something like go into a girl's trunk and snatch out her underwear, because be thinks that that is a powerful act. But it's actually an act of domination. The girl has bad something that's close to her, something very private and personal, exposed against her will. In a siruation like that, I might take the ones involved apart from the group and talk with them about the different levels and the different meanings of the word "rape", trying to be very frank and open so it can be seen as something manageable and not a dark sin someone will be condemned for. I might express it in terms of old stories of gods abducting goddesses, or I might suggest they act out parts of Troilius and Cressida or another story like that something so that the basic relationships are very clear to them. These arc valuable experiences .....if we confront them. So we always try to confront them when they occur. We spend a remarkable amount of time doing that. Of course we do horseback riding, swimming, and all the regular camp things, but we spend a great deal of ti.me in learning siruations like these. But to be learning experiences, there bas to always be someone there who is aware and understands the implications of the siruation in order to take advantage of it and bring it to a satisfactory resolution. In the evenings when we have our shows or entertainment, the kids will let it all out, and we'll see them really strut their stuff. That's great - that's up front and real, and if a camper does have some attra.ction as an actor/actress or a story-teller, that's quite valid. That's their real self coming out KllWlb: "Initiation" is used to mean peak moments that mark stages in a process of transformation that is acrually gradual and happening continuously. But at certain key points one can stop the action and say, "A change is happening here," by recognizing and celebrating the occasion with a ceremony or ritual. Arc there cenain ways these moments are recogniz.ed in camp life? Helen: The first major initiation is for a camper to leave home. This is "moving into the tribal circle". Our society is so fragmented that this sometimes is a major growth-change for a child and often the most important single event of the camp experience. KATUAH - page4 Every camper receives a camp name. I work with an Indian lore group, which is a "tribe within the tribe". They receive their names in a little ceremony which is held at a small waterfall. Each camper has already chosen their name, and they crawl through the waterfall into a small crevice behind, getting completely wet in the process. They are then called back out by their new name. I start with the campers to whom this is a challenge of medium proportions. This docs not make it seem like a light thing of no consequence, but at the same time it encourages those who are more afraid. Because the situation is a ceremonial one, the lcids all go through with it, even though it may be a big step for some. There is something about ceremony and ritual that brings out the deepest and truest aspects of people. The sense of "myth-time" gives meaning to the situation. There is also an element of sacrifice in the ceremony. That is one reason it is hard for some of the kids to go under the waterfall. Beyond just thinking about getting their clothes wet. there is a part of them that realizes that they have to give something up, that "something" being their old identity, to receive a new name and a new identity. For the older kids, we have a program called Hanre, which is roughly analagous to the "walkabout" or other ancient puberty rites in which the young people went out to seek power and to learn about themselves in the context of the natural elements. But while young people in ancient times who had grown up in the circle of the tribe went off on their own as individuals, our campers go off in a group of kids their own age. Hante challenges their physical abilities, which gives them a feeling of accomplishment; it gets them outside in close touch with nature; and, not least imponantly, it tires them out. They do activities like rock-climbing, whitewater kayaking, making a mountains-to-the-sea bicycle trek, and hiking. The "Odyessy Trek" is an 11-day, 100-mile walk along the Appalachian Trail. Being able to take care of yourself completely is an important part of that stage of life, and the Hante group provides for itself totally: they live in their own area, and they cook all their own meals. That means if they come back late from somewhere, and they decide they want supper, they have to decide to prepare it, too. They also prepare and pack alJ their own food for the "Odyssey" hike. We have two food dryers, which the campers built for themselves, and they dry food and make "pemmican" (which is actually my grandmother's fruitcake recipe with a lot more fruit and nuts added) to take with them on the trail. While they're hiking, each camper carries their own food and equipment for the whole 11 days in a 45 pound pack on their back. The group cooks supper together over a communal fire, but each camper is responsible for their other two meals each day. They have to ration their food for themselves. If they cat it all up before the bike is over, then it's gone. The mountains and the woods have an effect on the kids.The "Odyessy" is a journey back to our first home, the wild places. These mountains are very special. They are powerful teachers, and they will work on anyone who will make the effon to get off into the backcountry. Body movement itself is important Jusr the rhythm of feet on the trail can set up a meditative state that changes the kids' consciousness. On the trail we always have a sunset ceremony each day. We gather and pass a "talking feather" so that each camper - continued on page 28 Summer 1987 �Visions in a Garden A light green voice lihs my eyes from the leaves: the Goddess of Green Things is approaching me. Between okra and squash and tomatoes she comes smiling at the com rows through the green song she hums. She·s the mistress of mustard greens an oracle of onions proctor of pumpkins serenader of squash. She·s the governess of garlic enchanter of eggplants leading the lettuce in a growing symphony. With no written rhythms of the cycles and seasons she sings to tempt the turnips and beguile the green beans. With leafy green lyrics highlighting sunshine and rain she conducts the orchestra of my garden and fertilizes my brain. Tat& Andres �by Snow Bear Conirary to what others may say, the dominant culture has evolved cenain "rites of passage" for young people. Drug, alcohol, or toba.cco abuse; early sexual relations; and the thrill of fast and reckless driving are ways that our youth sometimes signify to themselves and to their parents that they are emerging into adulthood. These things arc glorified by the television, movies, and advertising that control the way children of the dominant culture think. I was initiated by my father into the world of men when I recieved a gun from him at the aic of twelve. This is still an imponant moment for many young men in this area. It is a statement of trust for a father to place a gun, and therefore the power of life or death, into his son's hands. It is a major responsibility to accept a gun, for if it is used carelessly, a human life could be ta.lccn. But hunting is also an excuse for the father and son to go out i.nto the woods together. It was a very meaningful time to me. When one is hunting, one is very quiet and sensitive to the presence of other living things. Of course there is the adrenalin rush of squeezing the ttiggcr and ending a life, but, for me, a large pan of the initiation consisted of being alone with my father, silent in the forest Today, I have come to feel that receiving a gun is not a good token of maturity. Our forests arc small and ovcrhuntcd. Where I live we can nor afford to continue killing the few remaining animals. I strongly believe that today our young people need a siitnificant emcrience i.n1Q. life; we should not place such an emphasis on taking life. Before, when hunting was a way of life among the native people, a successful hunt was a matter of human survival; hunters took the lives of their fellow creatures with a spirit of thankfulness based on revcrancc. Today the gun removes us from panicipation in the life and death of the animals we hunt. When someone shoots down a buck from 100 yards away, they do not have to know the animal as well as if they had to get within bowshot. They arc removed from the pain and terror in the animal's eyes at the time of death. I put down the gun at 14 years of age when I discovered I would rather sec squirrels jumping through the treetops, and the deer grazing peacefully under massive oaks. HELPING TROUBLED TEENS MAKE TIIE PASSAGE Part of my family's work is to reach out with understanding to youth at risk and adjudicated youth. In our Second Home Program we take young people into our family (my wife Khalisa, Jody (14), Leilana (6), Johanna (3), who is handicapped). For two months to a year, they arc part of our life and work. We tutor them in all their school subjects; if they are high school graduates, we do remedial work and indepcndant academic study. They learn agricultural and building skills, receive daily counsel, and extend their physical and emotional limits through wilderness challenge activities - backpacking, KATUAH - page 6 visioN QU£ST being self-centered to thinking of things ouLSide themselves and providing for needs other than their own. Another challenge is to see that whatever task they are given is done well. The kids that come to us often do the minimum expected of them at home or in school and make linle effon at personal achievement. In school, when a student "fails", it is assumed that they cannot do any better. Usually they do not~ to do better. In our one-on-one tutoring, we carefully go over every mistake made, and the work is redone correctly. The result of this has been that in a four hour learning day, kids who were labeled '1earning disabled" passed the achievement level of their peers going to school seven hours a day. We are also, literally, a "second family" to the kids. We live in a family context, and we spend most of our time at home. We grow food and make meals together, clean house and cut firewood together, and serve the people who come to the school group programs, seminars, and summer camp. Teenagers from the city are used to having school, the movies and hangouts be the setting for their lives. In our experience, the kids with the least family life are the most messed up. We give them membership in a family that is physically together. There is a feeling of having an extended family built on a foundation of understanding and acceptance, trust and love. It is something solid to move out into the world from, and a place to return to when things get hard TirE VISION QUEST whitewater canoeing, horseback riding, and primitive camping skills. Most of these young people have come from the urban culture and have been damaged by negative "rites of passage". We try to replace those negative rites with positive qualities that will serve them wherever they choose to live. The first order of business is to introduce them to the real world. Not the "real world" as they thought of it • which was largely concrete and fast action, but the living world that sustains us. Connectedness with the earth is healing to human beings, no matter where they are from or bow they grew up. When a person is surrounded by the beauty of living things and the songs of wind and water, the spirit begins to heal. no matter how wounded it is. I try to bring knowledge of the plants and animals to these young people, because it is easier to feel close to familiar things. Along with this, we present them with personal challenges: responsibilities successfully fulfilled, communicating honestly and openly, showing energy and initiative in all their work. We extend our trust to them unless they have betrayed it by being dishonest with us. Responsibilities successfully fulfilled usually lead to a feeling of confidence and strength. As teenagers become proficient at handling responsibility, we tum over to them more responsibility for their own lives, and with that comes more freedom, which is what they keenly desire. A good beginning is taking care of the horses. Keeping them watered, fed and exercised takes a young person beyond As a single rite of passage, the Vision Quest is the form I most strongly relate to, simply because of what it did for me and the influence it had on my life. My understanding of the Vision Quest is that it is a time of solitude in the wilderness, of fasting and prayer, of self examination; a time of discovering one's beginning gifts (strengths and virtues), and limitations, one's medicine name, and how to be of service to others. Two of the teenagers with us in the Second Home Program chose to go on Vision Quests. One boy tried to do a four-day quest fasting alone in the woods, using only water and sage herb. When he began, be thought it would be an easy thing to accomplish, but he returned after a day and a half in the woods. The fasting had been bard, but the "aloneness" was what had driven him back. He said he had been scared of what I would say, but I told him, "What I think matters very little. The important thing is not to be ashamed. The Vision Quest is a teacher. You thought it would be easy to be with yourself alone, and you found that it was not so. You learned something about yourself, and therefore the experience was not a failure." The other person to attempt the Vision Quest was a woman 20 years old. She had stayed with us when sh.e was 15, and had been visiting us regularly ever since, so she was truly "family" to us. She completed her vision quest, in the course of it facing up to some difficult things about herself, and came through in a very strong way. Nowadays few people pass directly Summer 1987 �into adulthood from pubeny. I know that was true for myself. My body was mature quite awhile before I was, and I am still not finished! I have had six people ask me to help with their Vision QuesL Most of them were in their twenties or thinies before they began even asking the 4uestions that led them to make the passage. In the old days when a girl reached the age of 13 or 14 it was time to begin raising a family, and she had to be ready for it. Now there are people in their fonies looking for answers and feeling that they have missed something. Whenever these people ask me, I tell them that they have not missed out, that this change does not come at a set time for everyone, and that it is never LOO late to go through the transition. Those people who come to me asking my help with their Vision Quest, come because they k:now me, and they know the effect my Vision Quest had on my life. The first thing I tell them is that there are other people who can help them better than I could. Then, if they persist, I warn them that, because we are not the Old People, what worked for them in one way may not work for us in the same way. I warn them not to expect dramatic, thunderous visions. Then, if they still want the experience, I make sure that they themselves choose the conditions of their quest. There are two main possibilities. One is a quest for a personal vision to gain better self-understanding and a purpose in life and to find a beginning place on the world medicine wheel. This is best helped by fasting, personal prayer, song, and selfcxamination. The other possibility is to fast for the benefit of all living beings. In this fast I encourage people to make a medicine wheel and walk, first LO the east where they make a song or prayer, then back to the center, and then to the south, where they make a song or prayer, continuing in this way around the medicine wheel for the whole day, or as long as their strength holds out. Several people have mixed the two ways, doing the first for two days. and then the second for two days more. PREPARING FOR THE JOURNEY We prepare for the Vision Quest first by exploring the person's purpose in choosing to do the quest, agreeing to the conditions of it (how long, in what place) and passing on any necessary instructions, such as how to build a medicine wheel or how to bless the Vision Quest site. Then we go to the sweat lodge together with a few carefully chosen friends to help us. In the lodge we sing and pray to strengthen and purify ourselves for the healing work ahead. After the sweat lodge, we fill the prayer pipe in a sacred manner. If the person has their own, we fill it, seal it, and that person holds that pipe every waking moment of their quest. My prayer pipe is filled and scaled, and every sunset during the Vision Quest I hold it to make prayer and song to send my power to them. Also at sunset I leave water and sage for them at a place near the site of their Vision Quest At the end of their time I meet them, carrying my prayer pipe. We do not say anything until we have smoked in silence, then the person relates what has happened during the time of the Vision Quest. Of panicular importance to me is to KA TUAH - page 7 know what living things visited them in the course of their fast and what they thought and felt in the presence of these beings. Even the smallest messengers of the spirit arc imponant., and often they have very strong powers. I tell people, "Until you can receive a fly or an ant as one of your relations, you won't be able to receive the eagle or bear." One woman was visited by a spider that dangled just in front of her eyes. She watched it for hours as it went about its work. They became sisters and she learned much. drumming of the woodpecker echoing always there with the trees - yakking laughing i don't know where a feeling ifollow i am the forest around me the activity i am the creek the mus the violets and the bees i am the branches spreading into the sky the sun in your eyes which vanishes suddenly the clouds birds come around a rabbit Only after we talk of these things do the people tell me about their dreams. Even on a Vision Quest, most people's dreams that I have heard have been quite ordinary. I am not a spiritual dream interpreter, but I do give my thoughts and observations as a fellow human being. Dreams arc valuable because they arc often the battleground where peop.lc contend with the fears, doubts, and things they do not like about themselves. In consenting to aid people in their Vision Quests, I am not trying to set myself up as a teacher. I do this with people whom I feel arc my. brothers or sisters. I do this first as a friend. Today many people cannot find elders who know the way of the Vision Quest to aid them. Lacking thi.s , I consider that for them to have this experience with the help of a friend is better than not to have it at all. Everyone I know who has taken a Vision Quest has returned from it strcnghthcned, humbled, and deeply moved. On the Vision Quest we come to know ourselves and our world in a way words cannot express. they don't mind the rain somethingfallsfrom a tree and lands with a thud stay here long enough and you will know there are no secrets i can't describe whaJ i understand the entire meaning seems to be almost here coming from everywhere a/la/once i can't even see guided by the wind whispering in my ear - Patrick Clark Snow Bear has bun co·dirtctor of Farm Camp with hU wife Kh.alisafor niM years. lie is a naturalist, htrbologist. and / follower tf native Earth ways. Pep~rland Medicine s.h.i~ld by Snow Beu Photo by Rob Mcuick Summer 1987 �.. an experience that was hidden for them ...and where they can pass onto her, my daughter, in an atmosphere of empowerment, something that they will in a sense be giving to themselves that they have learned in their own time. I love any and all ceremonies. Do you have any specifics as to how or where you'd li ke to shar e this ceremony with your daughter? W h o would you invite? Where will you hold your ceremony ? Bonnie: When the event occurs, my daughter has requested that she would like to go out with the family for a special dinner at her favorite restaurant. We have quite a few younger daughtefll also and I think it would be beneficial to them co be a part of this celebration and to understand that this is a "big" day --their sister's special day. My daughter and I would then create within the following few days a ceremony for her and some women friends, mutual friends, and we would come together in our teepee. How do you feel about this? Hannah: A little strange... Bonnie: What is strange? Do you think this ceremony will help you to feel less strange? Hannah: Probably Do you feel this way because you know tha t other girls your age do not have this type olf ceremony? first flow We are here today 10 ta.l k about something very special Hannah: Yes Do you want to gather together with other girls your age? 10 a Hannah: No, grownups, but not girls in my class. Bonnie: Would you like to share with us an impression that you woman --her initiation into womanhood. Two friends are here got from the Amazon lndians? with me .. .Bonnie Freed, mother and her daughter Hannah, 12 years old. We've come here to discuss the celebration for this daughter's soon-to-come puberty. Julie Gaunt , interviewing for .Katu.ah Hannah: Yes, I watched this movie called Emerald Forest about this boy who got lost in the Amazon and these Indians kidnapped him and he grew up with them in their tribe and when he got old enough, they put ants all over him and this made him change into a man. Bonnie: That was the symbol of his passing into adulthood. What is it that has inspired you to want to celebr ate your stepdaughter's coming into womanhood? Would you like to go through that? Bonnie: I read a wonderful article in Mothering magazine about a community in California that celebrates the coming of age of the young men and women in their community, boys when they tum 13 and girls when they experience their first menses. It just really inspired me because I feel that whenever we put out or put in front of us an intention, it draws to itself 'like energy'. ln other words, if we choose to celebrate a certain time or coming of age and we do it with an energy, we draw in real positive energy and we give it emphasis. ln a loving and powerful way, my daughter will gain some of that strength in her experience. I believe that it is important, in whatever way we can, to acknowledge and reconnect ourselves to the rhythms of our bodies and also our Earth. These acknowledgements are powerful for us as human beings. There is a rhythm to our lives, our bodies, and to our planet . As a culture we have become very disconnected from these rhythms. So it is very helpful for us to create our own ceremonies from our own instinctive beingness and to empower each other to enact them. I felt very attracted to this particular ceremony as it is presenting itself in my life--having a daughter who is coming along very much into puberty. I feel this could be beneficial to all of us. I want to say though that we do not have to follow any certain ceremony. although we can draw from other ceremonies and learn from them. We should go ahead and create out of our hearts, our love, and our own instincts, ceremonies for passages so that all of us feel connected to our deep inner rhythms. I can re-affirm my own feminine wisdom, my own ageless womanhood, and bring my daughter this celebration that will create a groove..or a flow .. where her life can have a direction... where other women will also come together and affirm for themselves an experience that was difficult for them, or KATUAH - page 8 Hannah: No. (laughter) Bonnie: l think it's important to acknowledge that it is a bodily symbol of passage into adulthood. Hannah: It's scarey! Bonnie: Why do you feel it's scarey? Hannah: I don't know. Bonnie: Do you feel it will be less scarey if you share with other women about how they felt and what becoming a woman meant to them? Hannah: Yes. What 's often scarey is the unknown. We a r e talking abou t somethin g that you h ave not yet e:rcperi enced. This is something you've never been through, so it's na tural for you to be scar ed. Bonnie: So many adolescents don't have an acknowledgement of their passage and so they use other ways to try to establish it, like rebellion and pushing the parents away. Nothing they do seems right to them and they drive too fast, do drugs or whatever they can. If we as parents take that opportunity to acknowledge this passage, perhaps it will free them from these confusing times where they are trying to prove they are adults--if we allow them to become adults. Resources: "Self.(jenerated Ceremonies", Foster, S. & Little, M. in Molherlng. Winter 1986. The article is excerpted from an upcoming book by Foster & Little entitled Crossjng !be Threshold; Contrnrnvrarv 7 Rites of Passage and lnjtjation at SjgniCicant Stages oC !.jCe. Also Earth Wisdom, Dolores LaChapelle. Summer 1987 �THOUGHTS ON INITIATION In connection with the topic of initiations, I have been having thoughts, particularly in relation to young people coming of age, and, I agree, it's vital work. In the past year I've spent a lot of time growing toward an understanding of what's lacking for teenage kids these days and how to provide opportunities for them to find and follow their own visions in a positive cultural context. Today's adolescents are the Pluto conjunct Uranus generation born into the nuclear/mass media age of insanity and deep global transformation.• They need to develop the inner resources necessary to cope with the unbelievable stress built into our social environment. They don't need more information. They don't need dogma in any form. They need iniuanon mto their own private, collective mysteries. There's a fierceness of spirit in kids these days that demands to be grounded in timeless reality to enable them to find strength, compassion, and clarity within, while chaos and change rage unchecked about them. What is initiation? ft is a self- or group-induced experience that frees one to encoun1er one's highest self, one's deepest truth, and one's most expansive vision of reality. What are the functions of such an experience? To provide opportunities for people to find and trLtSt their own myths to live by and to aid them in all life transitions by leading them 10 their own connection with rhe Great Mystery. . l~IJI And ritual? Ufe is a ritual, wherein we learn to bring feelings and ideas into physical reality and to enjoy the process. Along the way, we are all constantly being initiatied into greater awareness and responsibilicy by every instant's dreams. Occasionally we take the time to recognize the miracle of the moment and to honor it: ritual. We need more of those moments of recognition and remembering. We need to do it for ourselves and for each other, and a group ricual provides a structure and context in which it can happen. It is exciting and comforting to be with others who are also daring to get back to their essential selves. It confirms the power, beauty, and reality of the experience we are all sharing. Someday I wish to do initiation rituals with young adolescents. I would ger them our into nature, let them go wild, and then bring all that energy back to Earth in grounded group mediui.tions. I would teach them how to focus all that fine cellular energy in healing ways by channeling it through their hearts. I would give them time, space, and encouragement to find their own deep connections with both the Eanh and the Stars. We would explore and share our discoveries through artwork, poetry, music, and dance. The initiation would be into our infinitely creative selves and into the healing power of love. Rituals would grow out of each person's dreams and awakenings, deaths and creations. The ri1uals would be each person's narratives of reality as experienced both inwardly and outwardly and would serve as bridges between the two. Thank you for existing Maggie Schneider ARCHETYPES OF MALE INITIATION by Rob Messick The first initiation of a human being into the world occurs at binh. At this sacred time an infant instinctively needs to bond with parents. As with other primates, this bond is made through touch and is crucial to the healthy and associative development of an individual throughout his or her life. Due to the large skull and brain size of our species, we are born somewhat prematurely, so that we can pass through the pelvis. The infant is helpless for many months after birth and must have support from parents or other adults for the survival not only of the body, but also for the transmission of human culture through language and other customs. Likewise in human evolution, puberty has also become premacure to the begetting of an adult into responsible life in a community. We can reproduce before our highly structured societies can accommodate the effect of this urge. Near puberty we need a bond slightly different from that required at childbirth. We seek relationships with other adults in the community and with peers of both the SlL!lC and the opposite sex. There are three basic themes in initiation rites of a youth into adulthood: sepfJation from parents and siblings; transformation of roles and attitudes; and integration into the village or community through apprenticeship. The main purpose of initiation practices for young men is to start them on paths into the community, away from the influence of their immediate families, yet still being in proximity to them. Many cultures of the past, and some today, recognize this coming of age time as basic to the health and longevity of a people. The industrial era, or "civilii.ation" in general, has created an environment where these essential bonds are easily jeopardized. It is deprivation at 1hese important junctures that can lead to isolation or disinterest in the cohesive contacts human beings need. Adolescence is basically a result of our descent into "civilization" and the hyper-industrialiw:I era which has created a kind of extended dependency. This period starts after puberty and can last into a young person's twenties. Through schools, jails, factories, and military posts we have institutionalized the spontaneity out of a boy's rite of passage until it hardly exists any longer. Instead of a sudden initiation near puberty, the process is dragged out over many years, which sets up obstacles that can block an individual's ability to integrate into a meaningful role within a community. It is doubtful that we will ever be able to give up adolescence and fully initiate young men into adult roles a1 puberty. There is much to be absorbed of what humans have learned about Universe and our place in it. Yet the initiation process must be started at or near the time of puberty t0 avoid confusion. Some cultural event needs to happen, so that a boy knows that be is accepted and that the other members of the - continued on page 10 KATUAH - page 9 Summer 1987 �"Initiation is a critical time in which the direction is set for the next generation of humanity." • :..:- .J.' J1.t;.' ... ~ - -- ---- ._..!_;i.}..:... lllusintion from a painting by Greg Smith ARCHETYPES OF MALE INITIATION corthJed flan precedlrG page community are ready for him to change. It can be done through tests or trials of strength or endurance, or through vision quests in times of fasting and searching. Initiation is a critical time in which the direction is set for the next generation of humanity. Adults in a village or community need to give great attention to young people going through these changes because the time of cultural bonding can pass swiftly, and for a youth the complexity of finding worth in the world is already frustrating. In these times of great emotional intensity, neglect is the root of misery for individuals and societies. The effects may be delayed for a time, but the response, assistance or abuse, that is offered to a human being in time of need shows the true health or illness of a society. If we mishandle these responsibilities, we cause suffering. For the initiation process to fully flower, a boy must find a role model or set of role models with which he can readily identify. The archetypes, or pre-existing forms., that manifest in these role models are basically those of the Warrior and the Husbandman. Throughout all human systems these complementary aspects exist An individual becomes a miniature of the whole human experience, re.fleeting into and being reflected by all that is good and all that is bad in it. Each person has the capacity to give life and to take life as well. We live out the full circle of our decision to die with peace or with killing. Either path requires great courage. The Warrior is partially represented in the range of de.~b1.lctive role models offered by the present dominant western culture. Militarism is the primary culprit in this psychological tragedy, not only in terms of wars fought among nations, but also in communities, the family, and especially within a man's soul. Militarism seeks to break the spirit and split the heart and mind of an individual and then call these powers back in the allegiance of a state or cause. This is done by manipulation through fear and rupturing or perverting lhe ties with family, peers, and community. There is a false discipline in this alienation from deep human bonds, which ultimately denies a sustentative initiation into life. Militarism also perpetuates the myth that the only evil enemy is somewhere outside the self, neglecting the necessary struggle to conquer the enemy within. A real initiation should clearly teach that the potential for doing wrong exists in everyone, but that the power of choice exists also. It is only through self-examination that the faults of our species can be clearly identified and transformed. KATUAH- page 10 The personae that arise from a long-standing tradition of militarism become deceptively enticing, and appear to offer roles that are important and economically worthwhile to those on the verge of initiation. These destructive male role models ultimately weaken and often tear apart the social fabric of human beings and the sacred web of life on this planet. There is a need for strong, alternative male example in this society. The archetype of Husbandman offers a vital option. The practice of Husbandry is defined as male caretaking, not only in helping to raise a family but also in tenns of growing food, caring for other species, and being a contributing member in a community. This involves a deep and spontaneous motion away from the trodden paths of destructive male energies toward those that plant good seed and provide a place for them to grow. Also "Sensitivity and the ability to love and be compassionate are essential to human survival, as are the qualities of being determined and forceful." involved in this creative process is the wisdom that recognizes the generations to come. Planting for the future joins the human path with other life in such a way that humans become a kind of permaculture, adapting and innovating within a bioregion as an interconnected yet distinct structure. The Husbandman attempts to integrate and heal within the human community. This does not mean that men should become effeminate and passive. It means that the strength of male energy can be expressed through beneficial roles within a community. It is important for a male to be in balance with the female part of his soul. Sensitivity and the ability to love and be compassionate are essential to human survival, as are the qualities of being determined and forceful The love within the heart of our species can flourish when we respect our connectedness. Initiation is a call to face the Wanior and the Husbandman. This initiation rite should exist to allow a boy to listen to his inner voice, with guidance and wisdom from elders, to determine what path he must take. Initiation for a male is successful when it evokes conscience even in the midst of fear; when it shows that both archetypes exist within him. Summer 1987 �Katuah Spring Gathering KATIJAH - page 11 Summer 1987 '( .,'.Lq • 111\U l IVI �ADVENTURES IN THE REAL WORLD: LEARNING IN THE WILDERNESS SLICKROCK EXPEDmONS and so perhaps our adolescent rites of passage should be less specific and less strucrured than in a deeply-rooted society. On the trips I lead, our goal is to learn about ourselves. I keep the groups small. There are five boys or three father-and-son pairs in each trip. The fathers and sons take a siit-day trip, and the boys take an eight-day trip, of which five are spent hiking and three in canoes. I supply the people taking part with everything except their clothes. The Joyce Kilmer-Slickrock Wilderness Area is an ideal place for our exploration because it is high, rugged country and contains one of the largest remaining stands of old-growth forest in the Southern Appalachian Mountains. This is a portion of the Appalachians that remains unaltered, and with Lake Cheoah to the north for canoeing, I feel that this area offers a deep experience of the basic elements of the natural world. On the trips I emphasize survival skills blended with experiences of naturt!. I want the kids to learn how to make a camp, how to cook, and how to clean the site so that there is no trace of camp remaining. At the same time, I want them to learn to identify plants and animals and to know which plants are useful to the camper. complete the trip. After two or three days it is as easy to continue up the mountain as it is to go down, and each boy wants to keep up with the others. When we SW1 out, the boys have a hard time concentrating on any one thing. They are noisy, and their minds are going in 20 different directions at once. But when they get out in the deep woods among the mountains, there is a sobering effect. When we are camping out on Stratton Bald, for instance, which is a 5,000 foot high grassy bald, there are miles of unbroken forest all around us, and it gives a sense of the enduring strength of these Southern Appalachian Mountains. It is humbling to be up there on your own resources, so far away that the nearest town is just a small glow on the horizon and overhead is all of the immense, dark sky. lt makes one feel not quite so gigantic in the world, but more a part of the world. I would also like the boys to gain a sense of the world in and of itself. I hope that more than once on every trip each boy has an opportunity to forget aU about himself in contemplating some aspec1 of nature, whether it is a butterfly, a tiny flower, or something as awesome and frightening as being on top of a mountain and seeing a thunderstorm come in at eye level. by Bun Kornegay Burr Kornegay is an experienced wilderness guide, having led trips since 1971 when he started taking people into the Adirondack Mountains of New York Stace. Now he takes groups of boys 11-16 years ofage and f ather-a11d-son groups to explore rile Slickrock Wilderness Area in Graham County, NC. We visited and talked wirh Bun, and he told us how he brings boys to and through a particular rite of passage. This initiation helps the young adolescents to discover and work with a new, mature perspective. There is nolhing that one could call an "ideal initiation" as such. An initiation implies a very definite idea of the status that a person is being initiated into. There are some very elaborate and enduring initiation rites among tribal groups. The ceremony for boys who are passing into manhood in the Masai tribe of Kenya is an elaborate ritual that lasts several days. The Masai have, in the course of a long, unbroken tradition, come to a very clear idea of what a man is, and their initiation prepares the boys for that. Perhaps for them that is an ideal initiation, because it makes everything very definite. The boys know exactly what they are heading for, and are led there by a carefully defined procedure. The way our society is, I do not believe we can have that sort of thing. And perhaps it is not so desireable anymore to know so clearly what a man or a woman is, KATUAH- page 12 "Any kind of rite of passage slwuld be a challenge to the young people involved. It should test them to what they believe is their utmost to utilize both their mental and physical endurance and to draw out of them qualities that they did not know they had." At the end of the trip the boys will know a way of camping that works. The next time they go out, they can add their own ideas and do things their own way, but they always have the basic knowledge that they can live well in lhe wild. Any kind of rite of passage should be a challenge to the young people involved. It should test them to what they believe is their utmost to utilize both their mental and physical endurance and to draw out of them qualities that they did not know they had. While hiking, I have had boys say that they were going to literally die right at that moment at that very spot on the trail, but I have never yet had a boy who did not Summer 1987 �"It is humbling to be up there on your own resources, so far away that the nearest town is just a small glow on the horizon and overhead is all of the immense, dark sky. It makes one feel not quite so gigantic in the world, but more a part of the world." I want them to sense the age of these mountains. That is another aspect of learning their place in this world: to remember how long these ridges have been here. Another thing I hope to bring to the boys is some degree of organization and self-discipline. This is an important aspect of attaining adulthood, because another name for a teenage boy is "disorganization". Camping is literally an exercise in getting one's life together for a time. Trips demand a lot of attention to details, or else a boy might find himself unable to locate that poncho or that flashlight at a time when he needs it. When we are on the expeditions we do everything as a group. The boys do not carry their own rations or cook their own meals.We rotate duties, and the meals are packed so that in one package is everything for a complete meal for the whole group. I run a tight ship when we are in the woods. I do not allow the boys to run off this way and that, because that is taking a chance that they would get bun or get lost. The boys soon realize that they are going to have to work and play together to be both safe and comfortable in the woods. When I am leading these groups of boys I have to remember that I'm offering myself as an example to them. When I was young and in Scouts, I remember how I looked up to my Scout leaders. It's a natural thing. This is an imponant influence for a young person's behavior. Out in the woods I try to set an example of an "outdoorsman" in the fullest and best sense of the word: one who is not only a skilled camper, but someone who sees nature as more than just something to exploit KATUAH - page 13 I have to be a teacher, a guide, and a counselor, but sometimes I like to just be one of the boys. I like to swim and play "king of the mountain". I like to have fun too. J have had boys who were considered "problem cases". One boy who came the first summer had been diagnosed as hyperactive and was on two or three different types of medications. He had been in a lot of trouble at school, and the psychiatrist who was working with him advised me to not accept him on the ttip. He was an active fellow. It was hard to wear him out, but there was not a mean bone in his body. That first year, I saw he took his medicine every day, but he was still as hyperactive as any boy could be. It appeared that the medicine was having no effect at all He came out again the next summer, bringing all his medicines with him, but I did not remind him about it, and he did not take his medicine the whofo time we were out. He was so much better! Calmer, mvre responsible, much more pleasant to be around. I told his grandfather about this when he came to pick the boy up. The boy's mother later told me on the telephone that he bad not been on any medication at all since that trip. That was a kind of initiation weaning from Ritalin! Many of today's outdoor recreation activities reflect a desire to conquer or dominate the world, a trait that runs deep within our culture. The world does naturally present us with obstacles, and surmounting these obstacles as they confront us is very imponant to our development. But on my expeditions I downplay external thrills. There is a lot of challenge and adventure in living outside and exploring rugged, wild country. If someone goes out with the purpose of dominating or overcoming nature, they are using it to build up their own ego. There is a big difference between that and going out to humbly learn about oneself. For mQre information on Slickrock Expeditions, wntact: Burt Kornegay P.O. Box 1129 Cullowhee, NC 28723 -recorded by Stephaen De/or, Didier Cuzange, and David Whttkr Summer 1987 �more ADVENTURES IN THE REAL WORLD WOLFCREEK Wll.DERNESS SCHOOL by Curry Morris Wolfcreek Wilderness School in Blairsville, GA has been offering programs for teenagers for 15 years. The school recognizes the natural environment as the ideal locale for self-realization and offers a variety of outdoor courses to promote self-reliance and personal growth. The school also has mountain heritage programs that teach aspects of the land-based cultures of the Cherokee Indians and the early white setllers. "I'd like to leave you with a little thought I've been thinking about ..... it's about finding the "rhythm of life" .... .'The Rhythm oflife" is like truly good music: if you have to ask what it is, you'll never know. You and the people at Wolfcreek showed me how to find my "rhythm of life". Thank you." - C (Sclwol course) One of the school's most specialized offerings is a 26-day outdoor exploration program for teenage boys in trouble with the law. For many of the boys the program is a last alternative to long jail sentences. The program is not specifically therapeutic or rehabilitory, but is based on the premise that challenging experiences in contact with the world of nature can put a boy in touch with deeper and truer inner resources untapped in life on the urban streets, that can serve as the foundation for a new awareness of self and can lead to a new relationship to society. During the summer one- to three-week courses are open to individual youths of all ages. Wolfcreek Wilderness School Rt. I, Box II90 Blairsville, GA 30512 KATUAH- page 14 OU1WARDBOUND by Doug Silsbee Outward Bound was conceived when a British shipping magnate observed that, in several instances when his ships were torpedoed in the North Sea, it was often the older, more seasoned sailors who survived in the lifeboats, while younger, physically stronger seamen perished. Outward Bound founder Kurt Hahn began the program as an experimental approach to train younger seamen - not in survival skills per se, but in fully utilizing their own tenacity and inner resources in difficult circumstances. The program was continued in British private schools as a training course for adolescents. Hahn's vision was to strengthen society by improving the individual's self-concept, sense of responsibility to others, and awareness of Lhe potential to achieve seemingly impossible goals. There are now 30 Outward Bound schools in the world, one of which is located on Table Rock Mountain, NC. The North Carolina Outward Bound School runs wilderness-based courses in a number of places in Katiiah, from Linville Gorge and Grandfather Mountain to Standing Indian and the Chatooga River. The goal of the school is to create powerful emotional and spiritual experiences for the 2,000 students that take part each year. The programs offered by the organization are personal growth and values oriented, and wilderness is an important component of the training experience. Participants, many of whom have never slept outside in their iives, spend from 4 to 23 days outside with a group of 10 to 12 other students and two instructors. Courses take place in the wilderness because of its inherent spiritual value, and because it is a new and unfamiliar environment for most of the participants, and it is a much less complex emotional environment than civilized society in which to learn about oneself. fears: of falling, of not looking good in front of their peers, of being alone, of failing. By dealing with the external challenge of the activities, and the internal challenge of their own fears and perceived limitations, participants come to better know themselves. Other activities focus much more on the group, and impel group members to come to terms with conflict, to look hard at their own decision-making processes, and to find new and more effective ways to work together towards a common goal Outward Bound experiences are different from most initiation rites in that they do not occur at a set time in a person's life, and are (usually) not proscribed by someone else as a prerequisite for coming of age. There are special c-0urses offered for educators, adult women, people over age 55, corporate executives, alcoholics, and cancer patients, but a majority of Outward Bound participants are adolescents, and for these the course provides a powerful and meaningful "initiation rite" into adulthood. NC OurwardBound School 121 N. Sterling St. Morganton, NC 28679 ,y/1 p Course activities are designed to place people under a manageable, yet significant, degree of stress. Rock-climbing, a specially designed ropes course, whitewater canoeing, hiking. solitary time in the forest, and runs on mountain roads and trails are new and challenging experiences for most of the participants. Many of the activities require inctividuals to confront their own Summer 1987 �adventure, education about the tribe's cultural heritage, and community service. In 1979 Gil Jackson, head of the Family Services office on the Cherokee Indian Reservation, and Earl Davis, a former Peace Corps worker, began the Cherokee Challenge program in response to problems they saw among the youth of the Eastern Band of the Cherokees. "Most of the kids felt poorly about themselves," said Davis, "and that feeling arose specifically because they didn't feel good about being Indians. Any time they saw Indians portrayed, it was in a negative way - the image they had was that Indians were at best poor and slovenly and at worst public drunks. "Cherokee Challenge was begun initially because the kids needed to know that there was a lot in their Indian heritage that they could be proud of. We want the young people to feel good ~of who they are, not in~ of who they arc. "That was in 1979. Now the organization's concept has broadened somewhat, because we have found that when the kids think better of themselves, they do better in school, they're more fun to be around, and, in general, they're bener, healthier people." The Challenge groups from each township on the reservation and in Robbinsville are organhed into gru ups called"clans", after the fu~cient Cherokee clan system. Participants arc 11-14 years of age and mostly boys. One clan has a mixed membership of boys and girls. The others meet separately. Cherokee Challenge activities stress KATIJAH - page 15 All aspects of the Challenge program are group oriented, and the canoeing, rock-climbing, hiking, and caving eitpeditions, said Davis, "help the group members to learn about themselves and about each other. The trips get the kids outdoors, where they learn new skills and learn how to get along with others." On one caving expedition the group went to cast Tennessee near Craighead Caverns (now the tourist attraction Lost Sea Caverns), which archeological excavations have revealed was formerly used for council meetings or ceremonies by the native inhabitants. 'The group went into large caves near there," Davis related, "so they could experience the wonder of the caves and feel the annospherc their ancestors felt 200 years ago when they gathered there for an initiation or a meeting." Service work - picking up trash, splitting wood for the elderly, visiting at the old people's home, to name a few of the activities - helps the children in getting along with the community and points them toward worthwhile ways to fit in. "It shows them that they, too, have a role in the life of the community," said Davis. As a part of reclaiming pride in their native heritage, the children have been doing sweat lodge ceremonies under the tutelage of Nora Montelongo and her son, who is a pipe-carrier for the Cherokee nation. The sweat lodge is a sacred rite of bodily and spiritual purification that in fonncr times was practiced before any important mission was undertaken. In the lodge the children learn chants and songs in the Cherokee language, which otherwise is not widely spoken among the young people on the reservation. In speaking of the ceremony, Davis said that the young people are expected to approach it seriously and that "they are taught that the sweat lodge is a valid way to communicate with God, the Great Spirit, the Life Force, or whatever we want to call that part of ourselves." The Cherokee language has proven a stumbling block, however, in the cuhural preservation project "Fading Voices", which is an interview program fun ded by a foundation grant in which young people from Cherokee Challenge were to go among elders of the tribe to record their stories, reminiscences, and details of the way tribal life used to be. "We haven't been able to get as much participation by the kids as we had at first hoped," explained Davis, "because the old people are more comfortable speaking in Cherokee. It is their native tongue, and they can express themselves beuer in their native language. Since so few of the kids know Cherokee, many times they got left out of the conversation. "Since we have been under some pressure to produce materials in order to comply with the conditions of the grant, much of the work has necessarily been taken over by adults familiar with the language. However, I hope that later on we can turn the kids loose with tape recorders to get interviews in the way they want to. This oral history program is extremely valuable - any time one of those old people passes away, something irreplaceable is lost - but it would also be valuable for the kids to have the experience of communicating with the ciders, even if we don't get a foot of tape from it." "We want the young people to feel good because of who they are, not in spite of who they are." Material from the "Fading Voices" interviews will be printed in a special issue of the Journal of Cherokee Studies published by the Cherokee Historical Museum. Working on a shoestring budget and relying largely on volunteer help from the community, Cherokee Challenge has made strong beginnings in the formidable job of picking up the broken threads of Cherokee tribal tradition and reweaving them into a meaningful community life for the youth of the tribe today. / Cherokee Challenge P.O. Box507 Cherokee,NC 28719 Cheroue Challenge is a Mn·fJl'ofil organization. Summer 1987 �NATURAL WORLD NEWS THE BUTTERNUT IS DYING by Clyde Osborne The white walnut, another of America's great nut and timber trees, seems headed for extinction, says Bob Anderson, a plant pathologist at the Southeastern Forest Experiment Station near Asheville, NC. Better known as the butternut tree, this walnut species has been hit by a fungus disease known as the butternut canker. "And no one is doing.anything about it," Anderson said as he pointed out tree after tree in the Bent Creek drainage basin being devastated by the disease. "There's not a single scientist in the nation trying to find a solution to this problem. A pathologist at the University of Wisconsin worked on it for 10 years, but he retired three years ago, and no one has taken up his work," Anderson said. The disease was first found in 1967 and has spread rapidly. In 1966 a survey in North Carolina and Virginia found 7 .5 million butternut trees in the two states. A new survey which has just been finished found that there are only 2.5 million left, and almost all of them are diseased. Cankers spread around branches and trunks, eventually killing the infected trees, although each canker lasts for only one year and then heals over. Eventually the trees are girdled by canker after canker in the bark and the cambium "right down to the wood", according to Anderson. The chestnut tree, decimated by a blight disease, has continued to live because it continually sprouts from the roots left in the soil. But the butternut doesn't send up sprouts from the roots. And sadder yet is the fact that the nuts of diseased butternut trees are not viable. The disease puts the trees under extreme stress. The nuts produced are useless for propagation. "So unless some answers are found by someone, it looks like the tree is a goner," said Anderson. A pathologist in Virginia told Anderson that he had found a few butternuts which seem to have some resistance to the disease. If these resistant trees could be propagated, he said, they might be used to restock forests where butternuts have been eliminated or are being killed. The butternut tree is basically a northeastern American tree. Like many other northeastern species, it grows in the Appalachian mountains, but is uncommon in other parts of North Carolina. KATUAH-page 16 Butternut has been used for furniture, cabinets, fine woodwork, and panelling. Its wood is lighter than that of black walnut. But it has been an economically valuable tree just like its cousin over the years, although it has never been as prevalent . The black walnut seems to be resistant to the butternut canker, Anderson said, "although you can infect the tree manually by intrOducing the fungus into it" And occasionally, black walnut saplings, if under stress, will show signs of the disease. Still the disease does not seem to be a threat to the black walnut. Reprinted from the Asheville Ci1ill.l1 by permission. THE AMERICAN CHESTNUT Nawral World News Seivice The American Chestnut was the: most generous tree in the forest., giving nutritious nuts for humans, livestock, and wildlife. The wood was lightweight, rot resistant, and had a beautiful grain. The bark was an excellent source of tannin. The native chestnuts grew 30% faster than oaks, and even surpassed the rate of growth of Tulip Poplar. A mature American Chestnut tree could be over 100 feet tall and have a diameter of 10 feet or more. And furthermore, the chestnut composed 25% of the Appalachian forest trees, growing everywhere from deep rich coves to dry acid ridges. The American Chestnut is now extinct within its native range, except for the shrubby sprouts that grow from the old root systems. It is the victim of a fungus disease called "the blight" that was accidentally imported on some Chinese Chestnut trees around the turn of the century. The blight kills the trees by forming a canker just underneath the bark, which spreads until it eventually girdles the tree. The Cninese trees evolved with the blight for thousands of years, and are resistant to it, but the American Chestnut had no resistance. The root systems of the trees survive and continue to send up new sprouts, but the blight usually kills these before they grow large enough to produce nuts. Because of the American Chestnut's generosity and dominance of the eastern forests, its demise is considered the greatest biological disaster in recorded history. There have been many disappointing attempts to bring the trees back, but it seems that the time has finally come for a breakthrough in blight-resistant American Chestnut trees. The Chinese Chestnut is blight-resistant and produces large nuts, but it is a cultivated orchard tree and could not survive or reproduce in a wild forest ecosystem. The American Chestnut Foundation is undertaking a "backcross" breeding program that will result in a tree with the blight resistance of the Chinese Chestnut and the forest-type timber growth of the American Chestnut. The initial step in the backcross breeding program is to cross a Chinese with an American chestnut. This bas been done before, but the offspring usually resemble the Chinese parent in their growth pattern and only about half of them are able to resist the blighL With backcross breeding, the blight-resistant half of the Chinese X American offspring are crossed with a pure American Chestnut. Approximately half of the hybrid offspring of this cross are blight-resistant, but since they are 3/4 American Chestnut, they will exhibit more of a forest-type growth pattern. Working with only the blight-resistant half of each generation, the backcross step is repeated to bring in more and more of the American Chestnut growth pattern while retaining the blight resistance acquired from the original cross with the Chinese parent. If the American Chestnut Foundation can get the financial support it needs to continue the backcross program for 20 years, we should have a blight resistant chestnut tree that is almost identical to the native American Chestnut. (Then we'll have to get out our hoedads and stan planting chestnut trees on those Farce Service clearcuts.) There is yet another ray of hope for the American Chestnut. The blight, a fungus disease, has become infected with a virus disease in some areas of the country. The infected blight is known as hypovirulent, and even the non-resistant chestnut trees are usually able to survive infestation by bypovirulent blight. If the hypovirulent blight spreads and replaces the killing blight, then the old American Chestnut root sprouts that are already here in the forest will be able to grow to Summer 1987 �maturity. The drawback to hypovirulence is that there appear to be many different strains of the blight fungus, and each strain of the blight can only be affected by a compatible strain of hypovirulent blight The American Chesmut Foundation is sponsoring research on hypovirulence aimed at isolating hypovirulent strains that can spread naturally through the forests. The American Cllestnut Foundation publishes an annual joumal and accepts tax-deductible contributions. Contact: Dr. David French, Treasurer The American Chestnut Foundation c/o Dept of Plant Palhology University of MinllCSOla St. Paul, MN 55108 For more information on chestnuts, subscribe to: Cheslllutworks RL I, Box 341 Alachua, FL 32615 ($10 per yenr - 2 issues) NATIONAL FOREST PLAN: CONTROVERSY CONTINUES TIIB GYPSY MOTii COMETH Nalllral World News Service The "public input" meetings were well attended, yet an eerie silence persisted throughout. Most had already heard of the millions of acres defoliated in the northeastern states. Few came to debate or question the proposed treatments. AU came to find out just what was to take place. At stake was the fate of 11,000 acres of private and federal lands in Clay County, NC. The Fires Creek watershed bad become the site of a "spot infestation" of the feared gypsy moth and had received a personalized environmental impact statement and a custom-made "eradication program". The gypsy moth, Lymantria dispar L., was imponed into this country in 1869 in an attempt to create a silk-producing moth. The rest is history. What the future bolds for us here in Southern Appalachia may come as a surprise, for the gypsy has arrived. The gypsy moth is more than an out-of-state transplant. It is a symbol of our mobile society. It is highly adaptable and has no natural predators here. The larvae spin silken threads and are carried by the four winds. The adult moth lays eggs on any object near at banct, thus hitching a ride to faraway and exotic places. Natunl World News Service The 15-year management plan for the Pisgah and Nantabala National Forests was made official in April and immediately elicited another storm of protest from both local and national environmental watchdog groups. At issue were three points insened into the plan in Washington after a compromise draft plan was submitted from the US Forest Service regional office. The first point said that if timber demand increases, the maximum acreage liable for cutting could be raised from 586,000 to 846,420 acres. The new plan also called for a study to assess that demand, although the last study was completed only two years ago. The new plan also called into question the status of three areas declared as wilderness in the draft plan. A brief statement insened into the final document said that wilderness designation for Craggy Mountain, Lost Cove (Avery Co.), and Harper Creek (Avery-Caldwell Co's.) would be subject to review and "possible modification by the Chief of the Forest Service, the Secretary of Agriculture, and the President." The Western North Carolina Alliance was already intending to appeal the plan because of the high level of clearcutting called for in the Pisgah and Nantahala forests, but the Wilderness Society, a national environmental group, said through spokesman Ron Tipton that the insertion of the three points into the plan would almost cenainly result in an appeal from that group as well. Tipton indicated that other environmental groups might join in the action. Its food source is primarily the foliage of oak trees, but it also feeds on hickory, poplar, birch, and cherry leaves, while a menu of 500 species of shrubs and vines is also available. Fruit trees, some nursery stock, and evergreens such as spruces, helmlock, and pines are selected as well by older larvae. The primary goal. of the larvae is to eat, and after the first molnng this becomes a twenty-four-hour-a-day obsession. The effects of defoliation are varied and depend on several factors. Dry sites with shallow soils seem to be more susceptible than protected sites where moisture and organic matter are adequate. Yet, slow-growing trees may survive repeated defoliation better than fast-growing timber. Healthy trees can withstand one or two consecutive defoliations while stressed trees and evergreens succomb after one attack. Even the healthiest tree will exhibit dieback and a 30 to 50% reduction in diametric growth. Defoliation weakens trees and valuable energy reserves are used to refoliate. Weakened trees are attacked by other opponunistic pests and usually die. Defoliated areas are subject to increased levels of runoff and sedimentation, increased temperature, and ultra-violet light levels at the forest floor and waterways. Larvae droppings are a stream pollutant Mast crops would be drastically reduced. The overall change in plant and animal species composition would be cataclysmic. It was obvious that some action had to be take.n. The Southern Appalachian region is considered to be more favorable than any other area previously occupied by the gypsy. Conditions in Clay County we~ shown to be more than adequate to sustatn very high population levels. AdditionallY, clearcutting to favor oaks, the current management technique iJn the National Forest lands, encourages infestation and timber loss while mixed hardwood stands are less susceptible. Unless remedial action against the moth was taken, the Animal and Plant Health Inspection Service (APffiS) of the US Department of Agriculture, acting on a congressional mandate, could quarantine all timber products, nursery stock, horticultural and agricultural crops, and regulate the movement of mobile homes, RV's, and any object that could harbor eggs and increase the spread of the insect The result of this quarantine would be socio-economic chaos in the region. Because of the large acreage of the Fires Creek tract, aerial spraying was accepted at the public meeting as the o.nlY viable method of attack. Several chenucal and biological alternatives were proposed to curb the infestation. Each came with its own dangers. The dangers of introducing synthetic, chemical insecticides are widely known, thus the treatment was not seriously considered. The idea of biological control was the preferred alternative. It was agreed that two foliar applications of a liquid formulation of Bacillus thuringiensis (Bl) and Dimilin (Diflubenzmon) would be sprayed 7 to 10 days apart at the onslaught of larval feeding. Bt would be used along waterwars and Dimilin throughout the steep mountatn terrain. Bt is a naturally-occurring bacteria which when eaten by the larvae, induces digestive paralysis and death by starvation within three days. It has a relatively small target group of insect species. EPA bas given it a "full registration" and has not assigned precautionary restrications for use over water. The Bt spores are degraded by sunlight in 3 to 12 days bot may persist in the soil for several months before passing into the food chain. It is "essentially nontoxic" to mammals, birds, fish and other animals. Treated areas may be re-entered once the spray has dried. . Dimilin is a harsher but more effecnve treatment. It belongs to a group of insecticides known as growth regulators. It targets insects having exoskeletons and kills by interfering with the molting stage of their life cycle. EPA considers Dimilin to be "moderately to extremely" toxic to insects and aquatic invertebrates and "slightly" toxic to mammals, fish and birds. lt has a soil half life of 1 to 3 years and "will not accumulate in organisms as it degrades and passes through the food chain." Research on the use of parasites and sterile male moths as natural controls has shown promise, but the methods are still oriented towards small "hot spots." It was the opinion of the expens that this treatment would control the gypsy moth with minimal environmental impact. A - continued on page 18 KATUAH - page 17 Summer 1987 �--------- ,;::II_.·. . w--- _i_ _ trca - cn - co-n- u _ i_ _l_ 8 4 8 5 - - -tsim lar _ -tm -t, - d -c-ted n 9_ --- . ---""""" .;~,~~~=·--------C- &_ - - E- -- -A - P L_RAT- S ARE over thousands of acres along the Tennessee-North Carolina line (cast of Johnson City and west of Boone), provided hopeful results. In early May spraying on Fires Creek was completed. Monitoring of the area will continue for several years. The local feeling is "what's done is done and it had better work." But the gypsy moth is advancing south at the rate of 6 miles per year. Rcgardlcssofthcdcgrccofcontrol achieved in watersheds such as Fires Creek, the gypsy moth will enter Katuah in approximately 20 years and within 35 years will become well established throughout the bioregional province. WASTE TRANSPORTATION Natural World Newi The Monitored Retrievable Storage (MRS) facility that the US Department of Energy wants to locate in Oak Ridge, TN may rum into a semi-permanent repository for all of the nation's high-level nuclear waste. Faced by widespread citizen resistance, DOE hopes for completing a nuclear waste repository by their 1996 contract deadline have faded into the distance. The MRS is currently the favored alternative as a storage place for the spent nuclear fuel rods that will be passed over to the government in that year. If the MRS were to be built, 13,400 shipment-miles of radioactive nuclear waste in railcars and 6,200 shipment-miles in trucks would pass through the Katiiah mountain area annually, according to figures released by the Southern States Energy Board. Without an MRS facility, 3,700-5,400 shipment-miles of wastes would pass through the mountains annually during the next few years. Responding to this threat, citizens from 13 states met in Maryville, TN in response to a call by the Blue Ridge Environmental Defense League to devise a strategy to counter the proposed MRS and the problem of nuclear waste transponation. The group coalesced into a new organization, the Southeastern Environmental Network and agreed to work on nuclear and hazardous waste transponation problems and to encourage alternative fuels and energy sources. The new organization represents a consensus that local people need to take the initiative in determining new directions for energy policy. The feeling was that if the people did not do it for them.selves, nobody would, and that local groups needed to make their needs clearly felt in the legislative chambers and, in effect, "lead the leaders" to better solutions to questions of energy generation and waste disposal. KATUAH- page 18 .[:\_f;~~; .·· ~:f-'"''".. . . ; ·'1:· .-:).:• ·~ ..,, • ".:!.: :.-. ,• .·!~·::··;-. ~, · ti· ·:.,.,.~.~ ;;~t:~Y · STATE ENDANGERED LIST ·z~;!:: .#~. NC Wildlife Resources Commission r"i ,.. !~J/_. The North Carolina Wildlife Resources Commission is seeking legislation that would create an official state list of animals that arc endangered, threatened, or of special concern in that state. A bill now under consideration by the NC General Assembly would allow the Commission's Nongame Advisory Committee to name members to a council of wildlife scientists. Those experts would develop and use standard criteria for identifying and placing animals and birds in the three categories. Debbie Paul, manager of the Nongame Section of the Division of Wildlife Management, said, "We have rare species of particular interest in North Carolina that aren't on the federal list. There are several unofficial lists of rare animals, but none developed under scientific review or using standard criteria." Some animals already considered endangered in Nonh Carolina include the peregrine falcon, the bald eagle, and th~ eastern cougar. • , MOUNTAINS GET THE SHAKES NUCLE A_ ....., - - _ R WASTE," SAYS DR. SMELLO Nauual World News Sa-vice How far away is the Shearon Harris nuclear plant from the mountains? As close as your electric bill, CP&L ratepayers learned at a NC Utilities Commission hearing in Asheville May 20 when company representatives told a stunned audience that they were seeking a 26% rate increase over the next two years. The revenue is largely to pay for the $3.8 billion Shearon Harris facility, which went into operation on May 2. CP&L spokespeople did offer to give customers a reduction in fuel rates and an overcharge refund, -which would panially offset the effects of the increase during the first year, if consumers agreed to swallow the proposed rate hike. Many of the people who jammed the hearing were elderly people on fixed incomes who may have remembered the exuberant early days of nuclear power when officials promised "power too cheap to meter". The Harris plant was criticized throughout its construction for consistently running over budget, but only later will consumers learn about the "hidden costs" of the Harris plant, which are not figured into cost estimates for nuclear power: the price of radioactive waste disposal and of "decommissioning" (tearing apan and disposing of the irradiated building structures) in 40-50 years when it must be taken out of service. Environmental coSts, of course, never show op in corporate accounting. Or. Smcllo, a colorful clown , attended the meeting wearing a sign saying, "CP&L rates are a nuclear waste". Smello accurately summed up the feeling of the meeting at the end of his address when he said, "I may look like a clown, but CP&L is areal joke." / Narural World News Service An earthquake registering 4.2 on the Richter seismic scale shook parts of Katiiah during the early-morning hours of March 29, 1987. Sheriffs' departments and rescue squads received several calls from alarmed residents, but damage by the tremor was limited to pictures shaken off the walls. The quake centered 30 miles southwest of Knoxville, TN, but the effects were felt as far cast as Andrews, NC. Katiiah is located in the Appalachian Seismic Zone. According to the Tennessee Eanhquake Information Center, this wne is a weak spot in the Earth's crust where two major tectonic plates meet and overlap.The two plates generate great stresses where they press together. The seismic rone is an area where that pressure is likely to be released in the form of an earthquake. The last major quake in the Appalachian Zone was a movement of 5.8 magnitude in 1897 that was centered near Pearisburg, VA. The March tremor was the first to register over 4.0 in 13 years. According to the eanhquake center, the Appalachian Seismic Zone is an active area, recording 25 to 30 shakes per year, but most of the activity registers under 2.0 on the Richter scale and is not perceptible to humans. NEWS The senate was held hostage today by strongwomen who fired brilliant bursts of metaphor over their heads and then escaped into a waiting Future. The Right Hemisphere Liberation Army has claimed responsibility. • Will Ashe Bason Summer 1987 �MONITORING TIIE 'CIDE SEASON It's summertime again in Katuah! Time for sunshine, birds, flowers .....and poisonous chemical sprays. Many farmers, companies, and government agencies use herbicides and pesticides for fast, effective, and highly tocic weed and insect control. Farmers spray pre-emergent herbicides to discourage weeds in their com and tobacco. Railroad companies and state transportation departments regularly spray railroad beds and roadsides, utility companies poison powerline right-of-ways to keep them clear, and the US Forest Service blankets selected areas in the National Forests with herbicide sprays from helicopters. Throughout the growing season, farmers protect their crops with pernicious, long-lasttng pesticides. Suspended particles of these liquid sprays drift great distances through the air. They enter the food chain by being inhaled or ingested in contaminated water and food. The sprays are highly foen, carbon-bound chemicals, so instead of being broken down, they accumulate in the bodies of humans and animals. Acute exposure to pesticides and herbicides cause a burning sensation in the skin, eyes, or throat, and forms congestion in the head and lungs. There may be swelling and aching in these areas and coughing. Sub-acute exposure may cause only a listless, achey feeling and a low resistance to virus. This level of exposure is possibly more dangerous in the long run, because the cumulative effects may result in cancer or other degenerative diseases years later when the cause is hard to pinpoint. A group in Floyd County, VA is surveying the effects of toxic sp rays among their community members and encourages groups in other parts of Katuah to do the same by keeping records of spraying dates and locations and watching for any apparent differences among family and friends. "If we all do this and compile our records," they say, "we may notice a pattern, and we will have more information with which to stand up and say that most spraying is unnecessary and unsafe." Contact: Nancy Barnhardt P.O. Box 417 Floyd, VA 24091 A VIEW FROM THE by Mchael Hockaday CORNERS Valuing Trees: A Thought Burl Had Nowadays I was thinking: what Is a tree worth anyways, In the year of its cutting, and in its lifetime, that being a history of everytime we change it? One half a tree becomes a stud framed In a wall as long as it stands, forever worth about a dollar twenty-nine. That's what you paid for it. Sure, it helps (or doesn't help) hold up a wall, a door, a window, but its inherent value as a stud has been fixed, done with, forgotten behind a layer of fabric, sheetrock, paneling. Done for. Gone. Another soldier of the forest bites the dust of anonymity. Other trees, or half-trees, quarter-trees, trunks, boards, cherished in their dead state more than when they grew alive, are used, touched again and again, changed, utilized in continually various ways; these have a life in history as various as many lives. This winter, after Christmas mostly, I started cutting up the gnarly little yellow pine poles a neighbor used some years ago to hang that season's crop of tobacco in my barn. I had mentioned in the fall he'd better come get them, else they'd be dust by spring. More nitrogen in the garden. Gone. Done for. I decided to handcut them to stove and hearth length with my bucksaw that's been hanging around doing very little since I made it more than a year ago. It's work, in-between, after-work, work that's harder as their girth gets bigger, but chainsawing them hasn't been a joy either. And it's quiet at least, a task more aimed at viewing and appreciating the winter sunsets, end as they may. These poles (trees) 1 was rendering into kindling had been grown, whether by God and nature or man 1 don't know, cut down, trucked around, de-limbed, nailed up to support a cancer-causing agent, left to rot, then taken down, de-nailed, dragged from the barn, sawed Into length, and carried again inside to quickly burn into ash. Makes a hot fire. Good start for winter mornings. Can't be used to hold up much anymore. Gone. Glad to have it. And what a store of time and labor went into the using of those trees, each one a part of the shade we love in summer, helping to sustain some forest's mystery. What attention we have given them.we who are In need of trees, maybe more attention than some people and animals get. So what 1 the worth of is those trees that cost the original user nothing but the time spent getting them? And another thing: the same parts of a tree that may be less than their worth to use them - a real waste of time twisty, doughty , unmanageable for building needs maybe the very material made into items that become collectibles - the life-size carving of a saint, a sparkling oaken threshold, or the delicate-colored, uniquely shaped panel, screen, or fan. What is the worth of only that sort of tree? How expensive is shade? So is it irony, fate, wisdom, or simply a matter of economics that the ugliest, most hard-to-get-to, orneriest trees become the survivors, landmarks, or sacred ones? Some trees are not made for studs, but mostly all wood bums if you get it hot enough. When summer came and that shade that is woven by a community of trees appeared, beckoning in its cool appeal, I left off the burning of deadwood to go and just sit under such a precious canopy of living wonder. I sat content awhile, having for a spell no further need to cut, change, bum. There, in those healing depths of forest - or was it a wood? who cares? - the creek chuckled as it sparkled along to the sea, and I could not but agree that things seemed fine in such a greenwood, while the sun blazed and wind shimmered the heatwaves. "What is the worth of these trees?" I was thinking. Gr1tphics by Rob Mcssiclt KATUAH- page 19 Summer 1987 �Resource Directory Hurrah! Plan et Dr um Foundation has just published A Bioregiona l Directo ry listing bioregional groups, publications and contact persons in Nonh America. The directory includes a brief description of each listing and it also includes a map of the represented areas. To purchase a directory ($2) or to fi.nd out about joini.ng Planet Drum ($15), contact: P lanet Dru m P.O . Box 31251, S an F r a ncisco, CA F oundation, 9413L Here are some selections from the Directory: Mattole Watershed Salmon Support Group, P.O.Box 188, Petrolia, CA 95558 (707) 629-3514 Restoring near-extinct native populations of Ki.ng and Silver salmon through the use of low-tech propagation techniques and habitat repair, MWSSG focuses on salmon as an indicator species in order to raise local watershed consciousness. Established in 1980, the group has released over 100,000 salmon into the Mattole River. Ohio River Basin Info rmation Service, 103 Gibson Lane; Wilder, KY 41076 (606) 781-5502 ORBIS gathers and distributes information that is pertinent to the health of both the natural and social ecology of the Ohio River Basin. It is concerned with water pollution, soil erosion, and ways in which the human community can promote healing the bioregion. ORBIS runs Sunrock Farm, a bioregional educational center, which hosts a program on "Fanning and the Natural World" including activities, tours, songs and hayrides for lhe kids. ORBIS will eventually publish a resource newsletter, "The Heartland Teacher", to promote bioregional education at the elementary school level. The Hopi Epicentre for International Outreach The Hopi E p icentre fo r I ntern ational O u t r each has opened its doors under the authority and auspices of the Hopi Traditional Leaders from the village of Mishongnovi on Second Mesa. Its purpose is to educate the national and international communities about Hopi culture, history and spirituality in relation to current events and how each individual must take personal responsibility towards the healing of the Earth and all her inhabitants. Directed by spokeswoman Marilyn Harris from Mishongnovi, the office is currently worlcing on a film project ba~ed on the "Hopi/Dine Neighborship Gathering". It is an effon to inform, educate and share important spiritual perspectives of Natural Law with the hope of stimulating creative solutions to the problems facing humankind today. Also, there is an effort to gain entrance to the UN as the Sovereign Hopi Nation to address an official meeting of the General Assembly in order to deliver the Navoti (Hopi prophecy and knowledge). To inquire or connibute: Hopi Epicentre for International Outreach, 22 S. San Francisco St., Suite 211, Flagstaff, AZ 86001. (601) TILTH Association, P.O. Box 218, Tualatin, OR 97062 TILTH is a non-profit association on the Pacific Nonhwest which links urban and rural people who support a sustainable, regional agriculture. Members include commercial organic farmers, small holders, market and home gardeners, landscape designers and many others who either practice or support biologically sound and socially equitable agriculture for the region. TILTH publishes a quarterly journal and periodic newsletter updates. TILTH ASSOCIATION/SEATILE 4649 Sunnyside Avenue North, Seattle, WA 98103 SEATILE Til.,TH is an urban chapter within Til.,TH's regional network that is interested in city-based food production. Its office contains a resource library of books and journals devoted to urban gardening and animal husbandry. Seattle TILTH .aJso has a "Demonstration Garden" featuring raised-bed vegetable planting, espaliered fruit trees, composting demonstrations and a solar greenhouse. 774-2644 Earth Island Earth Island Journal, An International E n viron m en tal N~ws Magazine is an invaluable resource for keeping in touch with the ecologicaVcultural health of the planet--including rainforests, sustainable development, indigenous peoples, appropriate technology, etc. Earth Island is a network (computer and otherwise) of individuals, projects, ideas, and places that promote ecological consciousness and action. Ea r t h Island I n stitute, 13 Columbus Avenue, San Fran cisco, CA 94111 KATUAR - page 20 NABC Il Proceedings The NABC II P r oceedings from the North American Bioregional Congress, 1986 is now being published. It is a 90-page quality paperbound book which contains highlights of the week-long Congress, including reports, resolutions, and summaries of presentations as well as photos. The topic areas ran;l:e from alternative economics, eco-feminism, permaculture, nauve peoples and people of color to bioregionaJ envisioning and poetry. Price is $l0eacb plus $1.50 p&h. Contact: Alexandra Han/ Proceedings, P.O. Box 1010, Forestville, CA 95436 Summer 1987 �m Big Mountain "Our way of life is our re ligion, and our teaching. If we are r elocated by force, we will all die slowly. The people wo uld not be in bala nce with Mother Earth and Father Sky and t he spirit ual people. In ever y way, he re we are connected to t he la nd. We belong here." Ma ry T. Begay, Dine elder Background: Just south of the Peabody Co:i1 Company strip mine at Black Mesa (AZ), the U.S. government is forcibly relocnting 10,000 Navajos (Dine) nnd 100 Hopis in what has come 10 be known as the Navajo-Hopi land dispute. In 1974, Congress passed Public Law 93-531, which crcntcd n Relocation Commission and declared that Navajos and Hopis living on I.he wrong side or Lile panition hne c1rawn by Congress would have to move. Native leaders charge that the relocation is designed 10 facilitate access 10 minerals, primarily coal, underlying the disputed lands. Relocation is cwrently being accelerated by livestock seizures, fencing by government crews, a housing construction ban, and harassment of Navajos resisting relocation. Nnvajos who hove voluntarily moved to nearby cities have fallen victim 10 fradulent real estate deals and loansharking. (frotn Th e Workbook, Southwest Research & Information Center, P.O. Box 4524, Albuqucniue. NM 87106) Big Mountain suppon groups around th~. contin~nt continue to renew their effons to suppon the traditional Dine (Navajo) and Hopi peoples in their struggle against forced relocation from lheir homelands. Currently, a lawsuit is being filed which challenges the constitutionality of forced relocation by demonstrating the inseparable relationship between the land and the religious practices of the traditional Dine. All attorneys involv_ed a;e donating their services, but funding for offices, etc. is sull needed. Both the US House and US Senate arc planning to conduct field hearings this fall in the Joint Use Area (JUA) and Hopi Village Nations, concerning this issue. In the House, the commiuce which will be conducting the hearing will be the House Interior and Insular Affairs Committee. Three representatives from around the Katuah arc~ are on this committee: Clarke (NC); Darden (GA); and Lewis (GA). These hearings could possibly be an imponant way for ~c traditional Hopi and Dine voices to be heard. If you want to wntc to express your concerns, write: Rep_ _; US House; Washington, DC 20515. Although the Dine arc usually self-sufficient, government harassment in recent years has created a serious need for food, clothing, wool, and tools. A slide show "In Defense of Sacred Land" (30 min w/ tape) is available for sale ($65) or rent ($20/wk). It offers a close·up look at 1he traditional Dine cult~re at Big Mountain and features the complex reasons behind relocation and the people's acts of resistance. A video "The Wrong Side of the Fence" (VHS, 60 min) is also available for sale ($50) or rental ($20). For general information on Big Mountain and to make contributions, contact: Big Mounta i n Legal Defense/Offense Committee, 2029 N. Center St., Flagstaff, AZ 86001 (602) 774-5233 Prophecies The coming of great eanh changes ( canhquakes, upheaval, polar shifts, etc.) in this period of our canh history has been spoken of in the prophecies of many cultures including_ Hopi, Mayan, ~s wcli as Christian. In the Mayan tradition, this August, 1987 is regarded as an extremely significant time. In all the traditions. great emphasis is placed o~ the period lc_ading up !o these changes as an important ume for conscious cleanng a_nd hcaling... a rime for getting in _balance with the Earth an~ w11h oncsclf...a time to make a special effon to walk evenly With one anothcr...a time to acknowledge and live within the ways of the Great Spirit ... to remember the Great Mystery. Even now, Tunle Island and the whole planet is experiencing great stress. It is imponant that we listen keenly to what is occurring. Ho! KATUAH-page21 Green Politics "Throughous our country aNJ our region there is a deep Med /0 reclaim tht word 'politics'. Politics does /IOI hove 10 conjure up images of special illteresu. corporOle affiances aNJ short·range vi.sum. It can begin 10 mean self-gowrnance, day-kH/ay ciliunshipaNJ long-range understanding. Politics can begin 10 reflect and align itself with nature and tht Earth instead of actively defying it. Wt can begin to see pofilics.. .as if people mal/ered...as if tht biotic community mauered...as if tht Earth mO/ttred. from "Tht Politics of Participation" ~ Autumn, 1984 H Currently, there is a thrust towards a new/old dimension to politics...one that speaks to ecological wisdom, grassroots democracy, and personal & social re5P0nsibility. It promotes regionally-based cultures as well as community-based economics. It encourages an envisioning of the present and the future, in terms of bioccntric sustainability. The movement here in North America and around the globe is called "Green Politics". In North America, both in Canada and the United States, the activity and focus is more regional and local rather than national. In the United States, though, there is a Committees of Correspondence Clearinghouse which serves as a national networking center for local and regional groups and individuals in the country. Groups around the continent are working on many levcls--some arc running local and regional candidates, others arc drafting political platforms, while others arc forming study groups, addressing specific environmental and economic issues, etc. This summer 1987, Building the G reco Movement will be the first open national meeting of the Greens in the US, and will take place July 2-7, 1987 in Amherst, Massachusetts. It will be an educational conference rather than a gathering to make decisions for the Green movement. Sponsored by the Committees of Correspondence, it is open to all Greens and activists in kindred movements. It will include plenary panels, workshops, and group discussions as well as music and celebration. For conference infonnarion and general inquiry: Na ti o n al C learinghouse, Comm i ttees of Correspondence, P.O. Box 30208, Kansas City, MO 64112 The ten key values which have been drafted by the Committees of Correspondence and are being discussed and stmtcgiz.ed by local Green groups around the country arc: *Ecological W isdom •Grassroots Democracy *PersonaJ & Social Responsibility •Nonviolence •Decentralization •Community-Based Economics •Postpatriarchal Values •Respect for Diversity *Global Responsibility *Future Focus & Sustainability Richard Harrison, from the Katiiah region, is planning to attend the national conference as well as assist in forming a regional ·11oca1 Green Discussion group . The first meeting will be held on Wednesday, July 22 at the Pack Library meeting room in Asheville, NC from 7:00 -9:00 pm. For more information: Richard Harrison, 183 Edgewood Road, Asheville. NC 28804 (704) 254-6910. Resource reading: Green Poli!ks. The G(obnl Promjss:, Capra and SprellUllc. Bear & Co, S:111t:1 Fe, NM, New cdir.ion t986; Secjo g Green; The Polj!jcs or Ecology Exp(pjncd. Porritt, J. Basil Blackwell, Inc. NY 1984 ; The Sojrilunl Dimcosjon or Green Po(il!cs, Spretnak. Bear & Co, 1986 ... periodicals: Green Lfllrr. ed. Jerry Gwnthney. P.O.Box 9242, Berkeley, CA 94709; New Options , ed. !'.tuk Satin. / P.O.Box 19324, Washington. DC 20036 Turrie Island is the native name for the continent of Norrh America. Summer 1987 �DRUMMING LETTERS TO KATUAH Following are portions of a letter sent to the editors of community papers in Georgia and Tennessee as well as to Katuah: Dear Editor, In order to keep my family off food stamps, I've had to leave my home in southwestern Virginia for the past three winters and set pine seedlings on clearcut National Forest land in the Southern Appalachians. We use an axe-like tool called a "hoedad" and get paid by the tree, so we hustle over mountainsides and through briars, bushes, and the tops of fallen trees. It is hard work, but the pay is good. The land we plant has usually been clearcut of any vegetation over three inches in diameter and then burned over so that when a planter looks up from planting the view in the distance is often like a picrure postcard, while the closeup Looks like a scene of nuclear devastation. At fll'St I thought that the government must make a lot of money doing this, but in truth it costs tire taxpayers a lot of171()ney to clearcut National Forest land! In the fll'St place, the timber or pulpwood is usually sold cheaply because of the remoteness of most National Forest land. Then there is the cost. both environmental and economic, of the roads that the Forest Service puts in to the site and the cost of a new gate and Ioele to keep the public out. Then there are the salaries of various people who mark the boundaries, bum the site, replant pines, people who oversee the people who replant pines, and often people to cut away or poison competing hardwoods a few years later. The cash from the timber sale only barely begins to pay the money price and could never pay the environmental price of the cuttings. Replacing the mixed hardwood forests with rows of pines reduces the food resources available for many animals. Cutting the hardwoods also reduces the brilliance of the fall colors in the mountains. The new pine forests are made of trees genetically similar to each other, which are more likely to fall prey to insects or disease before they are scheduled to be cut When this happens, the Forest Service sometimes sprays large areas with insecticides, and this has a large economic and ecological cost The Appalachians can never really compete in growing pulpwood with the deeper soil and warmer climare of the nearby Piedmont or the Coastal Plain, and in the misguided and federally-funded attempt to do this we will lose priceless mountain topsoil into our streams and lakes and also lose a lot of money. rm not advocating an immediate end to clearcutting, rather a slowing down to think it over and an end to automatically favoring pines over hardwoods. The policy of clearcutting was begun in a sincere attempt to help our local economies. 11 is certainly true that I need the money I make at my job. So let's invent some more wholesome employment for ourselves: - Perhaps we could pay people to replant ginseng on suitable mountain sides in the national forest. This could KATUAH-page 22 conceivably make more money than timber sales with vastly less environmental impact. Harvest could be by permit or by free foraging. This could greatly benefit all kinds of local people and even earn needed foreign eithange, as Appalachian ginseng is esteemed the world over as the very best. - Perhaps people could be employed seeking out the surviving American chestnut trees and helping them survive. Perhaps some of the new blight-resistant hybrids of American and Chinese chestnuts could be planted. - Perhaps the Forest Service could hire more people to extend and maintain hiking, bicycle, and horse trails. - Perhaps the Forest Service could help local people set up more efficient sawmills, solar kilns, and small woodworking industries to make better use of the hardwoods we do log. - Perhaps the Forest Service could establish small, local nurseries for treeS and shrubs that benefit local ecology and economy. - Perhaps the Forest Service could do more work educating itself and the people about the terrible realiiy of acid rain, which has already killed the trees on the tops of the highest peaks and is threatening the entire forest. - Perhaps the Forest Service could foster the development of a few small, viable, village communities within the National Forest which use local energy sources and are built to suict environmental standards to teach us how to live with the forest instead of off it, and offer the people wholesome alternatives to living in trailer parks at the bottoms of mountains or in cabins in beautiful bu1 lonely hollows. If any of these ideas seem far-fetched, remember that we could save taxpayers a lot of money by deciding 10 give the land back to the Cherokee Elders who, after all, did a very good job of land stewardship here for thousands of years and would probably take the job at no pay! The Forest Service is composed mostly of fine outdoor-loving men and women who hate the bureaucracy that siymies them more than any outsider possibly could. They have been caught between a rock and a hard pince with a charter that demands economic benefit of the local communiry, the reality of local timber economics, and the the basically similar needs of sponspeople, conserv:uioniStS. and tourists. Remember, only you can prevent runaway bureaucracy! The Forest Service was set up to nuke policy based on feedback from local people, and when we don't offer this feedback, we short-circuit a very good and idealistic system. Please write down your ideas about National Forest land use and send them to: Chief Forester, US Forest Service, USDA P.O. Box 2417 Washington, DC 20013 Help return the Forest Service to the service of the forest. Will Ashe Bason Check, VA Summer 1987 �Dear Katiiah, rocks only by shoring their silence ond solitude or e we invi ted into their deep time their woy of being before god whot they do they do well keep time w eor w eother guard secr et s mark the eorth whot we see them d o is nothing our senses ore too human their shopes t oo eternal t he life t hat flow s too hidden for all our owareness we have little understanding of how such life Is sacred so they fall split open sit p atiently until w e come ond hear the universe w i thin them groan Its sacred groon - Thom as Dal e Cowan Pho10 by Rob Messick This information is im~t! Can you include this, in pan, in the 'Solstice' issue of Katiiab? Please try to find room! (Excerpts from material senr in) The canh operates as a resonant function of the interface of two metaprograms, the solar and the galactic, whlch together comprise a single field. A resonant frequency phase shift (RFPS) is scheduled to occur August 16/17, 1987. The RFPS will alter the molecular resonance patterns of all living phenomena. By their plasmic nature, most biological fonns will be able to absorb this shift and adjust to the new frequency pat1ern. However, much that has been artificially constructed according to stress specifications not accounting for RFPS may well be disintegrated. In prepara.tion for Phase Shift '87, it is important to reactivate spirit guides and human-to-human bonding programs; to reactivate biopsychic maintenance of planet nodes and crystal gridwoik so that new frequency imprinting can be received by the earth itself in order to activate and monitor the new phase. This is to be accomplished by groups of people in common attunement attending to all planetary nodes-power points, shrines, sacred sites; to alert people by whatever skillful means possible concerning what is about to occur. Ultimately this means the evacuation of the cities. since their artificial structures will be largely destroyed Therefore, plan a crusade--a phase shift crossing--that is a completely hannonic operation, one that can synthesize the old frequency into the new. The Crusade should be in motion by Summer Solstice, 1986. (transmission) 1987-- 144,000 Sun Dance enlightened teachers will totally awaken in their dream mind bodies. They will begin to meet in their own feathered serpent or winged seipent wheels and become a major source of the light to help the rest of humanity to dance their dream awake. A Sun Dance teacher is any human being who has awakened, who has balanced their shields, who has gained the dream mindbody and who honors all paths, all teachers, and all ways. (from Prophecies of lntenribal Medicine Societies of Native American Indians) Beginning at Dawn everywhere on the canh on Sunday, August 16, 1987, 144,000 humans arc being called upon to create a complete field of trust by surrendering themselves to the planet and to the hlgher galactic intelligences which monitor the planet At that time and continuing through Monday, August 17, the higher galactic intelligences will be transmitting a collective planetary vision as well as messages of personal destiny to and through these people, the rainbow humans. (Open letter) Harmonic Convergence: World Harmony Days Aug 16-17, 1987 Join in the Celebration of Harmonic Convergence, a conscious bonding of people to support an evolutionary shift from separation to unity and from fear to love. World Harmony Days include celebrations at local, regional and international levels which will focus healing energies to the earth. At the core, 144,000 people will gather at sunrise on Aug 16 at sacred sites around the globe. They will join at these Earth "acupuncture points" to create a resonating link between Universal Energies and the Earth. For info: Harmonic Convergence, P.O. Box 6111, Boulder, CO 80306 (303) 443-4328. Anonymous DRUMMING -conlinuedpage24 KATUAH- page 23 Sammer 1987 �Dear Follc- 1 really enjoyed the latest issue of KatUah. Il continues to give me great joy to think of the time, energy, spirit, and blood that is cycled through each issue. It is a great labor oflove and work. I liked the "Coverlets" anicle a great deal. I learned much. But the letters on "More Wilderness" in the "Drumming" section seemed to me to be shon-sighted. Sometimes I am confused by what most people think of as being a "whole system", since the word as it is commonly only used often seems to have little to do with the world of good science. (I'm ralkjng about responsive scientists who care about the land, and there are more than a few out there.) I wonder if those writers have any idea how complex a proposal it is to suggest that cougars could once again roam "the wild areas of the Appalachian Region"? Let them take a trip to south Florida and take a look at how hard it is to support a couple of dozen cougars in an area as large as .illl of western North Carolina! Who knows how common cougars were in this area? They are primarily "big package" predators by preference, which would suggest that white-tailed deer would be a major food source. The scat of healthy cougar cats consists of 90% "big packages" and 10% small game. So maybe to establish a Fe/is concolor population in Katuab, we should put them in Cades Cove instead of in a "wilderness area". Like Henry Thoreau, I feel now is the time to stop building castles in the air and start putting in a few foundations. I'd as soon see us use our energy to create a "working community" of people, plants, animals, land, and life in the Appalachians with what we have now. We already have a wonderful predator moving into our area: lhe coyote. What"s wrong with a few coyotes? I would suggest that people who care about the wildlife in our area go out with a good .410 shotgun and kill every feral housccat in the region. These "wild" cats take a huge toll on songbirds and small mammals. John Lane , fKJl iffl)J~(}={f !NJ!ElfWO!RlK ~fPJflOfli1@~ ffrr©m @~qfhl@rrnfli1@Jrq Over 125 adults and children gathered at the Pepperland Farm Camp in Farner, TN for the Katiiah Spring Gathering. It would take quite a while to describe in depth the things we learned, the experiences we shared, and the spirit we felt there. But we can say that, there, the beginnings were set to help the Katuah bioregional organization grow and become more firmly rooted in our daily lives and in our local communities. A network of local contact people is developing... to help nurture a bioregional vision in their communities, to help bring the Katiiah journal to more people, to encourage more local input into the journal, to pass around the word about events and actions, and to sponsor bioregional speakers and events in their local communities. Write to the Katiiah journal to find out what being a local contact per son means. Volunteer, if you can. People are also coming together into " speci fic interest" groups to discuss particular areas of bioregional life and culture. The emphasis is on educatin g themselves as to the most a ppropriate strategies for living in the mountains. It includes keeping up with news, events, and new developments in that particular interest area as well as lively discussions of how it relates to this r egion. Hopefull y, it will also mean submitting articles on that topic so that each aspect of mountain life is represented in the Katuab journal. to "Specific interest " topics include: Forestry and Wildlife, Agriculture and Regional Diet, Water, Sustainable Economics, Healing, Education/Personal Growth, Communities, Ene rg y, Spirituality, Bioregional Theory, Regional Politics, and Shelter. Luke Staengl of Floyd County, Virginia agreed to coordinate a Katuah regional phone tree to be used as a networking tool for issues that require immediate attention such as environmental defense issues, legislative action, and other special events. Luke emphasized that when an issue comes up locally and yet receives regional attention and response, it is much more likely to be taken seriously. He encourages all of us to make use of this kind of networking. Already, there are over 70 names on the phone tree list. Some people have agreed to simply receive a phone call and act on it (write a letter, etc.). Others have volunteered to call others in their community, as well. If you would like to participate in this important regional phone tree send name, add ress, phone number to: Luke Stacngl, Rt.3, Box 120·2, Floyd, VA 24091. KA11JAH - page 24 Write to the Katiiah journal if you have an interest you would like to discuss with other people in the region or if you would like to participate in this budding regional network in some way: Katiiah , P.O.Box 638, Leicester, NC 28748 Summer 1987 �TRANSITION The hawk flies over me and up it sings silently soaring; "Spring!" I have died from lack of flight from lack of green it grows. I see the new and turn my head the old has clasped my soul strength welling up and tears that are not wet but fall like acid rain, scorching emotions and stunting growth. The hawk flies over me and east. I turn to see what it sees - taking on the sorrows all around and shaking and testing my new wings I cannot fly yet. I turn east, thirst overcoming, I long for water. Mirages appear in front of me and I think I have found what I am looking for but it is not water in my mouth, it is stars. The hawk flies over me and up singing, silently soaring, springing from ashes and into lightning. I am becoming light free as the clouds, soaring..... I am learning to love with the intensity of fire. Hawk, energy condensed, shadow threatening those like me who laugh and put if off. Shadow comforting those like me who cry, and my tears are sizzling like hot oil on the water of transition. Wustration by Misha Wilson - Mara Bradburn LESSONS IN PEACE Young Pe op I e's Page Wanted: a world of peace. I say peace - easily, freely, the word stems out and perhaps is used too often. Wanted: Peace. I crave it. Freely. I create it. Sometimes. Peace is when my anger turns back on itself and cries for wisdom. When anger thinks logically and knows it's not worth it. Anger, mushrooming, exploding in my body, turning, facing, understanding ..... Wanted: A peaceful world. The earth is crying. Peace is when my sorrow grows into the trees the leaves absorb it and say; :"rejoicer· When sorrow is channelled the tears become song Peace is when I ache but I walk, singing, in the woods anyway. Wanted: Peace. I say peace as if I know what it means. But when I listen, instead of talking, Peace says that no one knows. No one. Peace is when my resentment lets loose its harsh ties and becomes forgiveness. Wanted: a world of peace. I dance. I talk. I laugh. I act. I create. Peace is when you're doing everything you can and the only one listening Is Peace. - Mara Bradbu, KATUAH- page 25 Summer 1987 �f't't~'t'f'f't'f'ft'tf't'f'ft'f't't'f't events ~:::~::r~JUNE 9-8/16 ASHEVILLE, NC 19-21 CULLOWHEE, NC Appalachian Writers' Association meeting. Contact: Jim Nicholl; Dept. of English; Western Carolina University; Cullowhee, NC 28723 21 SUMMER SOLSTICE Local gatherings everywhere! 21-27 BRASSTOWN, NC Music/Craft Week. Contact: John C. Campbell Follc School; Brasstown, NC 28902 (704) 837-2775 JULY 1-7 G R AHAM COUNTY, NC Continental Rainbow Family Gathering. For information, contact: Rainbow Family of Living Light Box 1097 Newpon, TN 37821 Center on the Blue Ridge Parkway. For ticket info., write: The Follctellers, P.O. Box 2898; Asheville, NC 28802 10 CELO, NC Full Moon Gathering. Mount.ain Gardens, 6/24. See 11 HIGHLANDS, NC "Nantahala Week". Education, exploration, raft trip. Contac1: The Mountain Retreat Center; 841 Highway 106; Highlands, NC 28741 (704) 526-5838 21-27 23-24 SWANNANOA, NC Second Annual North Carolina Alternative Earmin& Fjeld Days. Workshops: Marketing Green Manure Crops Spccialiry Crops Grceobousc Management Tools..... more. Exhibits, demonscrations. At Warren Wilson College campus. Contact: Dr. Greg Hoyt; Mountain Horticultural Oops Rescareh Station; 2016 Fanning Bridge Rd.; Fletcher, NC 28732 2-7 AMHERST, MA "National Conference for a New (Green) Politics" - workshops, strategy, principles. Write: New England Committees of Correspondence; P.O. Box 703; White River Jct., VT 05001 3-5 WAYNESVILLE, NC "The Bliss of Freedom" meditation retreat. Stil-Light Theosophical Rc1rcat Center; Rt. 1, Box 326; Waynesville, NC 28786 11 ROAN MOUNTAIN Roan Mountain Day Hike. See Nature Conservancy, 6111 11-12 LINVILLE, NC The Highland Games. Scottish piping, dancing, Highland athletics ("tossing the caber", "putting the sheath", more). $7.00. McRae Meadows (US 221 two miles north of Linville, NC) 13-18 ~",r ,-....,.,..-, CELO, NC "Building and Planting Stone Walls" workshop. Joe Hollis; c/o Mountain Gardens; 3020 White Oak Creek Rd.; Burnsville, NC 28714 24 ~" ,£~ HOT SPRINGS, NC A Rinzai Zen Retreat. Contact: Southern Dhanna Retreat Center; Rt 1, Box 34-H; Hot Springs, NC 28743 24-28 MARSHALL, NC Timber Framing Workshop. Contact: Country Workshops; 90 Mill Occk Rd.; Marshall, NC 28753 (704) 656-2280 15 CELO, NC "Building and Planting Stone Walls". Mountain Gardens, sec 6/24. GREAT SMOKY MT'NS. "Mosses and Related Plants". Smoky Mountain Field School, see 6127-28. 18-19 22 27 BAT CAVE, NC Day bike. Contact: NC Nature Conservancy; P.O. Box 805; Chapel Hill, NC 27514 CELO, NC "Art in the Gnrden" - drawing and painting class. Saturdays through 8/1. Rhea Rose Ormond; Mountain Gardens, see 6/24. 3-12 HOT SPRINGS, NC " Breathing and Meditation". Southern Dharma, see 6124-28. ASHEVILLE, NC Formative meeting for Green Politics Discussion Group. 7:00, Pack Library. Contact:. Richard Harrison; 183 Edgewood Rd.; Asheville, NC 28804 (704) 254-6910 5-11 27 T ROUTVILLE, VA "When Modem Medicine Fails What Then?" Exploring alternatives. Rainbow Chapel; Rt. 4, Box 87-A; Troutville, VA 24175 GREAT SMOKY MT'NS. "Research on Wild Mammals of the Great Smokies" workshop with Dr. Michael Pelton. Smoky Mountain Field School; Dep't. of Non-Credit Programs; 2016 Lake Ave.; Knoxville, TN 37996 CULLOWHEE, NC "Landscaping with Native Plants" seminar. Contact: Jim Honon; Dept. of Biology; Cullowhec, NC 28723 (704) 227-7244 BRASSTOWN, NC Black smithing Summer Craft Session. JCC Folk School, sec 6/21-27. 25 HIGHLANDS, NC "Folks, Lore, and Truth". Sec The Mountain, 6/21-27. 23-25 5-18 BLUFF MOUNTAIN, NC Day hike. Nature Conservancy, sec 6/27. 27-28 8 CELO, NC "Dancing on the Deck" - morning and evening dance classes. Wednesdays through August 12. Rhea Rose Ormond; Mountain Gnrdens, see 6/24. MARSHALL, NC Ladder-back Chairmaking Workshop. Country Workshops, see 7/13-18 27-31 f't't'f'f'f'f'f't't'f'tf't't't't't~'t't't KATUAH - page 26 Summer 1987 �AUGUST 1-2 GREAT SMOKY MT'NS. "Mushroom Identification" weekend and "Big Game Observation" backpacking trip. Smoky Mountain Field School, see 6/27-28. 2-15 CELO, NC Full Moon Gathering. Mountain Gardens, see 6/24 9-14 GREAT SMOKY MT'NS. 19 "Forests and Trees of the Smokies". Smoky Mountain Field School, see 6/27-28. 23-30 WA YNES VILLE, NC "What is Theosophy? " seminar/retreat. Stil-Light, see 7/3-5. 19-20 GREAT SMOKY MT'NS. "Research on Wild Mammals of the Great Smokies" with Dr. Michael Pelton. Smoky Mountain Field School, see 6/27-28. 24-28 MARSHALL, NC White Oak Basketry Workshop. Country Workshops, see 7/13-18. HOT SPRINGS, NC "Vipassana and Hatha Yoga". Southern Dhmna, see 6/24-28. 8 NORTH WEBSTER, IN "The North American Conference on Christianity and Ecology". Write c/o P.O. Box 14305; San Francisco, CA 94114 BRASSTOWN, NC Blacksmithing, Knife Making courses. JCC Folk School, see 6/21-27. 7-14 19-22 26-30 HOT SPRINGS, NC "Satipatthana Vipassana Meditation Retreat" . Southern Dharma, see 6/24-28. 29-9/4 BRASSTOWN, NC "Eanhworks" (Fiber and Clay Week). JCC Folk School, see 6/21-27. MARSHALL, NC 20-26 BRASSTOWN, NC Blacksmithing and Early American Crafts. JCC Folk School, see 6/21-27. 25-27 WA YNES VILLE, NC "An Introduction to Spiritual Astrology". Stil-Light, see 7/3-5. 29 ASHEVILLE, NC "Is There a Future for the Black Bear in the Southern Appalachians?" conference. $5.00. 9 am - 6 pm.Owen Conference Center; UNC-Asheville. See ad this page. Windsor Chairmaking Workshop. Country Workshops, see 7/13-18. 10-15 FARNER, TN "Backpacking Adventure" (ages 11-18); tracking, foraging, primitive camping with Snow Bear. Pepperland Fann Camp; Star Route; Farner, 1N 37333 "IS THERE A FUTURE FOR THE BLACK BEAR IN THE SOUTHERN APPALACHIANS?" SEPTEMBER 3-7 FARNER, TN "Touching the Earth Mother". Retreat with Shahabuddin Less. See 8/10-15. ~~~tt RECLAIM YOUR P£RSONAl POWER AT A NUA1\JRING MCM.NTAIN RETFtEAT °""""" - AUGUST17-23 $285 am. U 81Y OUT\.AW, UIT, MICHAEL.A&CHMlOT CHR1$TIHE 9YRD. C.H.C.. HERBALIST PAM MONTGOMERY, 4-7 BRASSTOWN, NC Labor Day Music and Dance Weekend. JCC Folk School, see 6/21-27. CAROLYN MOOR£, INOIAN VAUEY RETREAT 6 CELO, NC Ill 2 eox sa. WI.US, VA. 24390 fnl3l .,...295 PleMt tMJ.11• 04/I bfocAn ICW oet.MI Full Moon Gathering. Mountain Gardens, see 6/24. 14-16 ELKINS, WV Augusta Folk Festival. Augusta Heritage Center; Davis and Elkins College; 100 Sycamore St.; Elkins, WV 26241 11-13 GREAT SMOKY MT'NS. "Spiders of the Great Smoky Mountains National Park". Smoky Mountain Field School, see 6127-28. 16 GREAT SMOKY MT'NS. "Summer Wildflowers of the Great Smokies". Smoky Mountain Field School, see 6/27-28. 16 HARMONIC CONVERGENCE Join with others at sunrise and share your vision of world peace and harmony. 16-19 HIGHLANDS, NC "Dare to Explore". Rock climbing, whitewater canoeing, hiking. The Mountain, see 6/21-27. Issues Facing the Black Bear and Mountain Habitat Its TUESDAY, SEPTEMBER 29, 1987 Owen Conference Center, UNC-Asheville 11-13 WAYNESVILLE, NC "Henry David Thoreau and the Tao of Simplicity" seminar at Stil-Light. See 7/3-5. 16 CELO, NC "Dividing Perennials and Making a Flower Garden" workshop. Mountain Gardens, see 6/24. 18-20 ASHEVILLE, NC New Priorities Conference on Peace, Social Justice, and the Environment. Contact: The New Priorities Center; 54 Starnes Ave.; Asheville, NC 28801 Invited Speakers Include: Dr. Michael Pelton (University of Tennessee) Dr. Roger Powell (NC State University) Ms. Lauren Hillman (US Forest Service) Dr. John Collins (NC Wildlife Resources Comm.) Jim Noles (NC Bearhunters' Ass'n.) Admission: $5.00 Sponsored by: Dept. of Environmental Studies, UNC-A Bear Action Networlt Kal(iah �gets a chance to speak. They talk about things they are feeling, experiences of that day, or whatever they want to speak about The simple ritual of passing the feather puts a lot of meaning into that little gathering. It makes it ceremonial, and I find the Jcids often talk of very deep things that are on their minds. Again, it's the power of the mythic that seems to bring out people's deeper selves. We always try to have a fire in the evenings when we're traveling . It's not just for the practical necessity of cooking our foocl. nor only because the fire is a center for the group circle, but we make a fire because it is in itself such a basic, important element that I want to invite it into our circle and introduce the Jcids to it. And fire is a teacher. In mythic tenns it says to us very starkJy, "That which would give light must endure burning." ~: Besides the external recognition, there is also an initiation that happens within the adolescent at this time of change. These private initiations are perhaps the most important Do you run into examples of these at the camp? Helen: Kids want to be heroes and heroines. They will do a lot to achieve a victory. And they want to be good grown-ops, so they will respond to a challenge to prove themselves. Kayaking and rock-climbing provide a different type of challenge. Rather than testing endurance and encouraging a reflective, meditative state, they bring the campers very much into the immediate moment They have to extend tlleir senses and concentrate on putting all their energies 10 the task at always some point where they have to meet that fear and overcome it to be able to continue. At that crisis point there is a sudden sensation of becoming very calm and objective. As the Hopi Indians say, "The soul comes out of the top of the head" through the fontanelle and looks down on the body clinging there with a single, perfectly clear eye that transcends all fear or questioning. Kat\Jah: So these experiences actually coun that fear to generate energy for an initiatory experience. Helen: They inevitably do that, but they also demand total physical exertion which often exceeds what the camper believed to be his or her physical limits. The world is perceived very clearly when one is hanging on to a finger-hold crevice, and a single climb can shift the terms in which a young person defines his or her identity, creating a new acceptance of self. And all these elements together add up in some way to a spiritual connection with the God force, which, while it is not readily defineable, is the strongest source of personal power. Bot we don't have to seeJc these situations out. They are a naturally-occuuing part of camp life. One time I was with a group of the younger campers. The thing we were going to do that period was to climb trecS. They all started going up, except for a mentally disturbed boy named Jimmy. He was standing on the ground malcing climbing motions with his hands, ~oing "Uh, uh, uh," like a monkey. I thtnk it's very important for the kids that, once we say we're going to do something, we do it. I realized that this was an important moment for him; it was very imponant that he at least got to the first branch. So I called the other Jcids around. Some of them were already way op in the tops of the trees, but they all gathered around, and we talked about this. We made it a group project. Jimmy didn't mind the group talking about his problem, in fact I find that the kids seldom mind having the others talk about them in the circle. We talked about it, and then with a lot of reaching, hoisting, and encouragement, Jimmy made it up into the tree. It was a group effon, but it was also a personal victory for him. hand. 11 The river is a good teacher of humility, because in a kayak, the ldds have to recognize and use that force. 11 Groups go k.ayalcing in the fast rapids in several of the mountain rivers. On the water, the kids have to concentrate on their movements, their techniques, while always being aware of the rapids coming up ahead. They have to be constantly sensitive to the river. It's an immense, strong force. The river is a good teacher of humility, because in a kayak, the kids have to recognize and use that force. TI1ey have to flow with it, if they're going to avoid being thrown under. Rock-<:limbing is another challenging activity that tests the kids' abilities. When they're pulling themselves up the side of a cliff, the campers have 10 rely on their own strength and have to watch their own motions in the same way as on the river. They have to control their fear, so their body can be completely relaxed, and they can continue 10 climb. There's KATUAH - page 28 These experiences come up, bot for them to have a positive effect, there must be a teacher present who can interpret and resolve them. "Education" in its Latin beginnings derived from educatus, part of the verb educare, "to bring fonh from within". Education does not mean to superimpose knowledge that belongs to others on top of the initiate. It means to bring out the eternal truths that lie hidden in every relationship. So there must be relationship and it must be experiemial. Now that's a school! ,, - Recorded by DIV Summer 1987 �w€BWO~ ENVlRONME.NTAL IN'raRNSHIPS available at Long Branch Environmental Education Center in pcnnaculllR. wildlife ad'JOCIC)', 80lid and ha%ardous waste issues, appropriate technology. Room and board. Coruacc Paul and Pal Gallimore; RL 2, Box 132; Leicester, NC 28748 (704) 683-3662 ORGANlC FERTILIZERS, herbs, and organically-grown, local produce at the WNC Farmers' MJutetl Look for the Fa.irglen Farms stall, uniis F and G in the wholesale area of the Farmcn' Market: 570 Brevard Rd.; Asheville, NC (704) 252-4414 ELEMENTARY SCHOOL TEACHER, cenified, creative, self-motivated, and organized needed at Valley School, a parent-governed alternative school in Monongahela National Forest, WV. Resume, refeicnces to: Teri KulSko; I Kirk St.; Elkins, WV 26241(304)636-2979 THE APPALACHIAN HERB NEWSLETTER: exploring the potenlial for herbs as cash crops in Appalachia. Subscriptions $12/yr.. Write: A!)J)a!acbjan Herb Newslcttcr - ASPI; RL 5, Box 423; Livings100, KY 40445 acres near Boone, NC sccting families with SIJ'Ol1g visions and resources to manifest a peaceful place for our children to grow in love and to survive the corning of the new age. Paul and Susan Del Rios; RL 2, Box 314; Vilas, NC 28692 (704) 297-4937 LAND TRUST in the forming on 57 PURE HONEY - unhealed and unfiltered. Poplar, locust, and sourwood. One of nature's blessings! Price and ordering info from Jimmy Holladay, the Beekeeper; P.O. Box 908; Black Mt'n., NC 28711 (704) 669-9788 INDIAN VALLEY RETREAT- 140 llC(CS in Blue Ridge mountains with facilities available to rent for groups or individual retreats, either guided or unstructured. Send for information and seasonal calendar of healing, transformative evenis to: Indian Valley Holistic Center; RL 2, Box 58; Willis, VA 24380. "AS WE ARE" - Women's music by Pomegranate Rose, a four-woman group playing lively original music. Casseue tape available for $9.00 ppd. from RL 2, Box 435; Pittsboro, NC 27312 A Bil.L is under consideration in the NC legislawre that would affect lhe future of homeschooling in the state. For info, call: Candy Boehm (704) 667-8826 or Tricia Sommerville (704) 658-0809 Tiffi CENTER FOR NEW PRIORITIES - now open, in Asheville, NC, for all groups dedicated to wort:ing towards genuine, life-oricnl.cd, change for lhe community. Office space, small meeting space, and ltitchen facmties are available. For more information, call (704) 254-4714 or write the Center, 54 Starnes Avenue, Asheville, NC 28801. The Cenier appreciates donations, large or small, to help with iis upkeep and activities. PEPPERLAND FARM CAMP - a unique summer camp experience for chi.ldrcn 6-16 years. AdvenlWI: trips, riding, Indian lore, swimming, more. Delicious vegetarian meals - special diets accomodated. Also seeking counselors and slllff. For info: Pepperland Fann Camp; Star Route; Farner, TN 37333 (704) 494-2353 WINGED HEART HOMESTEAD - 283 ICl'CS in Indian Valley district, SW Virginia. On this Cann we want IO start a self-reliant community of families emphasizing organic farming melbods and creative personal and spiritual growth. Contaet: Muzawir; RL HC-67, Box 171: Alum Ridge, VA 24051. APPRENTICESHIPS • offered in large, organic, m3Jket garden business and home subsistence/ preservation garden. Gardeners have eight years experience teaching organic, biodynamic-French intensive, labor intensive gardening. Housing. Contact: Bob and Sandy Gow; Rt. 2, Box SI; Zionvillc, NC 28698. {919) 385-6606. CLINCH RIVER EDUCATIONAL CENTER offers counseling for individuals, couples, groups. Also classes in personal growth and body awareness. P.O. Box 993; Abingdon, VA 24210. FARM FOR SALE - 43 acres, Calhoun Cty. WV; 5 room older house, deep well, 30+ apple trees, indoor hot water and bath, outdoor toilet, FREE NATURAL GAS, hilltop. 1/4 mile well-maintained access road. Allan &: Carol Freeman, (704) FLOWER ESSENCES - Harmony with Nature &: SpiriL Gentle emotiortal support during transitions, specific issues, relationships. Opens communications. Self-adjusting, non-toxic, awareness "tools" for improving the ionCl quality. Correspondence to: Elaine Geouge, c/o Patchwork Castle, Celo, 3931 HWY 80 So., BumsvWe, NC 28714 At ARTHUR MORGAN SCHOOL 24 studenlS and 264-5726. $30,000. KA11JAH - page 29 SOCK-A-DOOZ PUPPET PETS - Walk 'cm, talk 'em, make 'cm Oy. Wag their tails, you can try. They will love you, hug you if you're blue. Now PUPPET PETS can be your friends too. Handcrafted by Bonnie Blue; 78 1(2 Patton Ave. (#10): Asheville, NC 28801 "CELEBRATION SPACE: Songs to Celebrate Life" - A casset.te tape completely produced, performed, and recorded by members and friends or lhe Floyd County community to raise money for the Floyd County Community Hall. This audio songbook contains 15 original songs and chants and 3 traditional songs to learn and sing in your own community. The sound quality is uneven, but the c:ncrgy. spirit, and joy shine through. For the cassette 1ape with lyric sheet (ppd.), send $10.00 to the Floyd County Communi1y Hall Projca; RL 1, Box 735; Floyd, VA 24091. CREEKSIDE PRESS - Assistance for authors and poctS in editing, computer scrvices, and submitting manuscripts for publication. Lori Ward Hamm; P.O. Box 331; Abingdon, VA 24210. PARM WANTED - young family seeks owner-financed, low down payment (SSOO or less) small acreage (10 acres or less) in the N.C. mountains for home, gardens, fruit tree, and peace. Also, we would appreciate info on jobs and/or job offers in the area. We are young, hard-working and dependable. Please write Mr. &. Mrs. Jorge Velazquez: 174 Countrywood, Cleveland, TX 77327. ARCHITECTURAL ADVlCE AND DESIGN: Adam C.ohen; RL 2. Box 217; Check, VA 24072 14 staff learn together by living in community. Curriculum includes creative academics, group decision-making, a work program, service projccis, extensive field trips, challenging outdoor experiences. Write: 1901 Hannah Branch Rd.; Burnsville, NC 28714. Shell gorget llJlelJ1hod 11 IM Orcat MoWld. ScvieiviUe. TN WEBWORKING continued next page Summer 1987 �WEBWORKING cootinucd ASTROLOGICAL CHART S. 7-page interpretations of planets in signs and houses with planetary aspects. Easy to read. Great gift for the newly-born. Send SIS, name, date. time, and place of birth to TouchslOOe; Rt. 2, Box 314-K; Vilas, NC 28692 OAK LEAF WORKS - hand-crafted futon mauresses, zabolOO noor cushions, yogamats, and buckwheat bull pillows; SUllldard & custom sius available, to suit your needs. Write or call for our free brochwe: Oak Leaf Works; Star Route, Box 43; Floyd, VA 24()1)1; (703) 763-2373. DA YSTAR ASTROLOGICAL SERVICE - niual, transit, comparison charts. Very accurate. Only $3.00 each. Chris and Will Bason; Rt. 2, Box 217; Check, VA 24072 (703) 651-3492 ROSE AROMATICS - cssentiai oils have been healing body, mind, spirit, since ancient EgypL A most pleasant therapy! Dabney Rose; 108 Church Rd.; Asheville, NC 28804 (704)2S4-9SS I WEBWORKING Is free. Send submissions to: Ka1W MOON DANCE FARM HERBALS - herbal salves, tinctures, & oils for bitthing & family health. For brochwe., please wrire: Moon Dance Farm; RL l, Box 726; Hampton, TN 376S8 P.O. Box638 Leicester, NC Katliah \ Province 28748 SCOTT BIRD GREG BLACK (704) 683-1414 683-4795 Mebtcltte of tne farlfJ ~Spirit Ul.TIIAVIOLET PUAlflCATIOH AHO ALTElllMG SYSTEMS cus~m beabeb nystal MCklaces SOLAR PRODUCT'S · WATER AHALVSIS RANDA~ C. 704-~5912 LANIER _.._.. ~ 131 r.,_ -..,..,, 1111. - l l o. N C. 2*4 . HWY. 107 RT. 88 BOX 125 CULLOWHEE, NC 28723 (1041 291-103' Chinese Acupuncture and Herbology Clinic NaturaJ Food Store & Deli 160 BroadWay Asheville, NC 28801 MALAPROP'S BOOKSTORE/ CAFE BOOKS - 342 Merrimon Avenue Asheville, NC (704) 258-9016 CARDS - OPEN 7 DAYS A WEEK Monday-Saturday: 9am·8pm Sunday: 1pm-5pm RECORDS 61 Haywood Street, Asheville, NC 28801 (704) 253-7656 (704) 254-0134 'Jlja!?~ 'J\!1~1 BOBCAT l'ruvoJ1na PttM>nol ~<Vt« Fllloni Book Nttds In Spcclahzecl Fle!Js 704-264-5866 'Nat!lr<\ls y,.., T-SHIRT SHORT SLEEVE T: $10.00 ppd. Colors: Ecru, White, Sliver, Seafoam (It. green) Tea/ LONG SLEEVE T: $14.00 ppd. (Include• Paw Print on Sleeve) Colors: Ecru, Sliver, Tea/, White Satisfaction assured or return for full refund. PleaH Indicate size, color, sleeve length, quantity. B ~)OkD Q""' Thin(s L, .. . GARY HEMSO'TH 8ooludrr IN ADULT SIZES S,M,L,XL We a/so have a /In• of aweanhlrts and kid• T-Shlrta Boone Bel&bts Sbopploc Centu Boone, North CaroUna 28607 t-----------------t FRIEDMAN & Introducing the BOBCAT This full color design Is hand-screened on T-SHIRTS OF 100% PRESHRUNK COTTON KAlUAH - page 30 Where Broadway mMts Merrlmon Ave & 1-240 8 DESIGN, INC. ENUGY SYSTEMS THAT />AY FOR THEAISELVF..'i I ..- - ~-- -,.. -.., ~-=..,.,ca=-=-.,:-:.=-.-=-= - -=::-::....,..==. l(AWI~- P O llOXlll7 OIUS80AO. H C 21125 Summer 1987 �Kmflal1 wants to communicate your thoughts a11d feeli11gs to the other people in the bioregional province. Send them to us as letters, poems, stories, drawings, or photographs. Please send your contributions to us at: K.atiJ11.b; Box 638; Leicester, NC; Ka!Uah Province 28748. For fall, Katflah is looking for facts.feelings, and amazing tales about Yonah, the black bear, totem spirit of the Southern Appalachians. In the winter issue, the focus will be on "Sheller". Please send drawings, designs, thoughts, or ideas on what is appropriate she/1.:r in the mountains. Medfclnt" ;illfes BACK ISSUES ISSUE NINE - FALL 1985 The Waldee Forest - The Trees Spealc Migrating Forests - Horse Logging Starting a Tree Crop · Urban Trees Acom Bread - Mylll 'Time ISSUE 1WO- WINTER 1983-84 Yona - Bear Hunters - Pigeon River Another Way With Animals - Alma Becoming PoliticaJly Effective Mountain Woodlands - Katiiah Under the Drill- Spiritual Warriors full color ISSUE TEN - WIN11'ER 1985-86 Kate Rogers - Circles of Stone : Internal Mythmalting - Holistic Healing OD Trial Poems: Steve Knaulh - Mythic Places The Uktena's Tale. - Crystal Magic "Dreamspcaking" ISSUE THREE - SPRING 1984 Sustainable Agriculture - Sunflowers Human Impact on the Forest - Childrens' Education - Veronica N"icholas:Woman in Politics - Lillle People - Medicine Allies T- s&frts In the traditional Cherokee Indian belief, the creatures in the world today are only diminuitive forms of the mythic beings who once inhabited the world, but who now reside in Galuna'ti, the spirit world, the highest heaven. But a few of the original powers broke through the spiritual barrier and exist yet in the world as we know it. These beings arc called with reverence "grandfathers". And of them, the strongest are Kanati, the lightning, the power of the sky; Utsa'nati, the raulesnake, who personifies the power of the earth plane; and Yunwi Usdi, "the little man", as ginseng is called in the sacred ceremonies, who draws up power &om the underworld. Each is the strongest power in its own domain. Together they are allies: their energies compliment each ocher to form an even greater power. As medicine allies, they represent the healing powers of the Appalachian Mountains. The medicine powers of Katuah have been depicted in a striking T-shirt design by Ibby Kenna. Printed in 5-color silkscreen by Ridgerunner Naturals on top quality, all-cotton shirts, they are available now in all adult sizes from the Katfiah journal. "To show respect for this supernatural trinity of the natural world is to in turn become an ally in the continuing process of maintaining harmony and balance here in the mountains of Katuah." To order, use the form below. ISSUE ELEVEN - SPRING 1986 Community Planning - Cities and the Bioregional Vision - Recycling Community Gardening- Floyd County, VA - Gasohol - Two Bioregional Views Nuclear Supplement - Foxfire Games -Oood Medicine: Visions ISSUE FOUR - SUMMER 1984 Water Drum - Water Quality - Kudzu Solar Eclipse - Clearcuuing - Trout Going to Water - Ram Pumps Mierohydro- Poems: Bennie Lee Sinclair, Jim Wayne Miller ISSUE FIVE- FALL 1984 Harvest - Old Ways in Cheroltee Ginseng - Nuclear Waste - Our Celtic Heritage - Bioregionalism: Past, Present, and Future - John Wilnoty - Healing Darltness - Politics of Participation ISSUE THIRTEEN - Fall 1986 Center For Awakening· Elizabeth Callari - A Gentle Death - Ro.spice - Ernest Morgan - Dealing Creatively with Death Home Burial Box - The Walce - The Raven. Moelter - Woodslore and Wildwoods Wisdom ·Good Medicine: The Sweat Lodge ISSUE SIX - WIN'IBR 1984-85 Winter Solstice Earth Ceremony Horsepasture River - Coming of the Light - Log Cabin Roots - Mountain Agriculwre: The Right Crop • WilJiam Taylor - The Future of the Forest ISSUE FOURTEEN • Winter 1986-87 Lloyd Carl Owle - Boogers and Mummers - All Species Day - Cabin Fever University - Homeless in Katuah Hommade Hot Water - Stovemaker's Narrative - Good Medicine: Interspecies Communication ISSUE SEVEN - SPRING 1985 Sustainable Economics - Hot Springs WOTker Ownership-The Great Economy Self Help Credit Un.ion - Wild Turkey Responsible Investing - Worlting in the Web of Life ISSUE FIFTEEN - Spring 1987 Coverlets - Woman Forester - Susie McM.ahan: Midwife - Alternative Contraception - Biosexuality Bioregionalism and Women - Good Medicine: Mauiarchical CullUl'e - "Pead" JSSUE EIGHT - SUMMER 1985 Celebration: A Way of Life - Katiiah 18,000 Years Ago - Sacred Sites - Polit Ans in the Schools - Sun Cycle/Moon Cycle Poems: Hilda Downer - Cherokee Hcriiage Center - Who Owns Appalachia? Celebration KAWAH: Bjoreruonal Journal of the Southern Appalachians Box 638; Leicester, NC; Katuah Province 28748 Regular Membership........$10/yr. Sponsor..........................$20/yr. Contributor.....................$50/yr. Name Address City Area Code K.AWAH- page 31 Enclosed is $ to give this ejfort an extra boost State Phone Number Zip I can be a local contact person for my area Back Issues Issue# _ _@ $2.00 = $_ _ Issue# _ _@ $2.00 = $_ _ Issue#_@ $2.00 = $_ _ Issue# _ _@ $2.00 = $_ _ Issue#_@ $2.00 = $_ _ Complete Set (2-11, 13-15) @ $19.00 = $_ _ T-Shirts: specify quantity color: tan S_ _ M_ _ L_ _ XL_ _ @ $9.50 each............$_ TOTAL PRICE= postage paid _ $_ _ Summer 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 16, Summer 1987 Description An account of the resource The sixteenth issue of the Katúah Journal focuses on the initiations and rituals surrounding the coming of age and the maturation of young people. Authors and artists in this issue include Tata Andres, Snow Bear, Patrick Clark, Maggie Schneider, Rob Messick, Burt Kornegay, Stephaen Delor, Didier Cuzange, David Wheeler, Curry Morris, Doug Silsbee, John Lane, Clyde Osborne, Will Ashe Bason, Michael Hockaday, Nancy Barnhardt, Thomas Dale Cowan, and Mara Bradburn. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1987 Table Of Contents A list of subunits of the resource. Interview: Helen Waite.......3 Poem: "Visions in a Garden".......5 The Vision Quest.......6 First Flow.......8 Thoughts on Initiation.......9 Archetypes of Male Initiation.......9 Learning in the Wilderness.......12 Cherokee Challenge.......15 Natural World News.......16 View from the Corners: "Valuing Trees".......19 Turtle Island Talking.......20 Young People's Page.......25 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Puberty rites Outdoor Education--North Carolina, Western Camps--North Carolina, Western Youth development--North Carolina, Western Cherokee youth--North Carolina, Western North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian Mountains Appalachian Studies Bioregional Congress Cherokees Community Education Electric Power Companies Folklore and Ceremony Forest Issues Geography Habitat Hazardous Chemicals Katúah Katúah Organization Poems Radioactive Waste Reading Resources Turtle Island Western North Carolina Alliance Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/3567a630be59b5496463f585671f2635.pdf 61f182d69dcedf09a39a622f12601af3 PDF Text Text f ~ . CK._ATUAH > .... $1.50 ISSUE 18 WINTER 1987-88 BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS ._,, • �Photo by Paul Gallimore (j~~-~-T-~H) P.O. Box 873 Cullowhee, NC Katuah Province Postage Paid Non-profit Org. 28723 Note new address, inside/ ADDRESS CORRECTION REQUESTED Permit #12 Cullowhee, NC 28723 �• SHELTER IN KATUAH Resource List.... .. ... .. .• • On Bui.Jdlng andDulgn Solar Compo ting ToileL.......... IS October Qysk ............................. 16 P<>tms by Rlla Silns Qull,.n Review by Ju/Ja N11111f411y Duncan Good Medicine: 'On Sbelter"....... 18 The Future of the Black Bcar........19 COf(cnia Rqon Natural World News.. .. ............20 CaldwdJ CtJlllfly I~ SlflOkia Wlldentas Bill Poachers C.,lrt MRS in CDngras Forat Snvla Pba Al1Mll Duh'1 Col~ Cred p;o}«t AslwvUle R«,clJni CenlU A Children's Page......................23 Drummang ...... Utltn to Kalllah • ... 24 ·A Bourn of Buds".. . .. .. .. .28 f'\ l'otm by Miclrod ffodtatlat The presence of shelter embodies much more than just a building. It is a home, a center around which members of a family or community emerge, travel from, return to, and are visited. Many of the most important events in human life find a place, time, and meaning within the structures we build. It is here that we house or integrate the activities of our lives (birthing, growing, eating, sleeping, playing, working, dying...) In many ways, "we are what we build". Through this kind of architectural mirror is reflected the expression of a cultural and personal world view. We now greatly attect the ecology of the Earth by the impact of our collective human existence. The niches we carve out for ourselves very often intrude into the habitat of other animals and plants. Is it possible for us to build our communities in accord with the recycling nature of the systems that surround us? Buildings are inherently open systems that interact with the forces of wind, water, land, temperature, season. and other living things. Our relatedness to the natural world can be acknowledged through designing shelter that is actively aware of the flow of energies coming into, working within, moving out of, and mingling among other systems of the Earth, and, particularly, of a bioregion. By affirming patterns of sustainability in the design of our shelters and communities. we foster their existence and come closer to being in harmony with all that is. -The Editors/ �......---..;~ (i.ATUAH) EDITORIAL STAfF DDS J.s.s!LE; Scott Bird Sam Gray Rob Messick ~1amie Michael Red Foit Manha Tree David Wheeler Muller EDITORIAL ASSISTANCE: Christina Morrison Bob WiesellTl311 Sarah Jane Thomas Hot Sauce Cover: "Howie's Dome" ne:ir Bethel, NC. Photo by Rob Messick. Thanks lO Eart.hdanccr for the Invocation for this issue. which was reprinted from lhe Educational Resource Ccmcr Newslcucr, P.O. Box The Southern Appalachian Bioreglon and Ma1or Eastern River Systems 460; Floyd, VA 24091 EDITORIAL OFFICE THJS ISSUE: Worley Cove. Sandymush Creek PRINTED BY: Sylva Herald Publishing Co., Sylva, NC WRITE US AT: TELEPHONE: (704) 683-1414 KaWh... Boit 638 Leicester, NC Katuah Province 28748 01vcrsuy 1$ an imponant clement of bioregional ecology. both ll.llural and soci.11. In lme with this principle, Katllah tries to serve as a forum for the discUSSion of regional iSSlle$. Siincd articles express mly lhc op1n10n ol the authors and arc not ncccuanly the opiruons of lhc Kati.ah edit.ors or Slaff. The lni.cmal Rc•'CllUC Servltc lw declared Kazuah a non-profit organ11.ation under MlCtion SO I(cX3) of the ln=I Revenue Code. All conuibutions io Katuali arc doducuble from personal income rax. 'LNVOCA.TWN STATEMENT OF PURPOSE Here in rhe sou1hern-mos1 heartland of the Appalachian moU11Jains, the oldest moUnJain range on our continent, Turrie Island; a small buz growing group has begun to IOU on a sense of responsibility for the implications of tltat geographical and cultural heritage. This sense of responsibility centers on ti~ concept of living within ti~ narwal scale and balance ofumversal syswnr and principles. Within this circle we begin by invoking the Cherolcee name " Katuah" as the old/new name for this area of the mountains and for its journal as well. The province is indicared by its natural boundaries: the Roanoke Rfrer Valley to the nonh; the foothills of the piedmont area to the east; Yona Mountain and the Georgia hills to the somh; and the Tennent/! Rfrer i'nlley to the west. The editorial priorities for us are to collect and disseminate information and energy which pertains specifically to this regwn. and to foster the awareness t/IDJ the land is a living being deserving of our love and respect. LJ1•ing in tltis manner is a way to insure the sustaillllbilicy of tlte biosphere and a lasting place for ourselves in irs continuing evolutionary process. We seem to have reached the fulcrum point of a "do or die "siruarion in terms of a quality standard of life for all living befogs on 1/iis planet. As a voice for rite caretakers of this sacred land, Kawah, we advocate a ceruered approach to tlte concept of decentralization. It is our hope to become a support system for those accepting the challenge of s1istainabi/iry and ti~ crea1io11 af harmony and balance in a total sense, here in tliis place. We welcome all co"espondence, criticism, pertinent information, anicles, arrwork. etc. witlt hopes that Katuah will grow to serve the best interests of tltis region and all its living, breathing members. - The Editors KATUMI - page 2 WINTER 1987·88 �PROTECTING THE DREAMER: Vernacular Values in H.cgional Architecture by Sam Gray ln his classic work, Poetics of the French philosopher Gaston Bachelard focused on various levels of architectural meaning. He suggested Lhat a basic feature of those meanings we associate with the idea of Lhe house is that the home protects. It not only protects physically against climate and weather, it protects psychically as well. IL protects thought, reverie, and dreaming. That, perhaps, is its most important function. "The purpose of the house is to protect the dreamer within," wrote Bachelard. Evoked is the architecture of dwelling - protective, sensual. natural - grounded in a locale and a time. In a word, vernacular, ar adjective which connotes in buildint economics, politics. cooking, or a what it once described exclusive! about language or poetry. "Vernacular" is Lhe indigenou the traditional, the homemad1 spontaneous, colloquial expression< anything. If a house of some order (tip cabin. frame house, stone hous1 yurt) is important for huma reflection and dreaming, it is littl wonder that our psyches become s1 entwined with their architecture. The house of our childhood i: an architectural emity, a psychic landscape and a context for memories and understanding. So. too, is the house of our plans, the house we would build - the dream house of the mind that we continuously construct, revise, and renovate. The dreamer. protected by the house, dreams a house and fills n with plans, voices, and ghosts that are themselves protected by the house. In our time, the architectural space that shelters thought and dreams has begun to fill with the electronic dreams, projections. and hallucinations of the national media and markets. It is possible that the traditional purpose of the house has undergone an evolution. The dreaming space, filled from within ~. • continued on page 4 WINTER 1987·88 SM/ton I/oust. llaywood Coun1y. 1876-188(). Two-story frame howt wl1h tngaged /WO-lier /'()rch bu1/1 by ConftlkraJt \'ttcran S~p,..tn J. Shelton. 1he building now hawsts 1he Mumm1 of Nor1h Carolina llaNficr<(rs. Ap1'><11arl11a11 log cabin i11 uniikntifitd locale, circa 1900. Roofln~ is chcstnUI or oaJc slt.:iks. Jesst Cmp I/oust. Graham Counry. tarly 20th cen1ury. Two-s1ary framt hou.~t of a "Y-p/an• foU!ld with some frequtncy in Graham County bw rurt tl_.htWrt KATUAH - page 3 �PR01 EC'Tll\\G THE ORl-:AMER connnucd from J13gC 3 Gallaway llou.u l tanrylv'11lla CoUJtty, clrrn 1878 T'r<o•Jtaq tOC!/ di /armlil>~ '6ilh iabk aJtd ~;iltrlDt r!ld bticl tldM11r11fr0111 '4 • a 114 titr ~roe/p<nlt atTO.U UllW bay Jlar w lla1m. CllLrctLt Co1U1tv, IBSO 1882 f'Wo.srory britl /ttJllU of lftDd 1td •t.i.p/an• ..~111 iltltTID! t1ii,,.J1tp Tl:e "'""'~' porr:h a TOIJ tltLfa t ..idth t:ftM/.itilM ha.I s:mn ..wl lnacltts and balas:radt 71'~ brl "' tbr bltJldint "~" mt:M on ilu Cl111r ~11'1:1 loust lla¥>4'00d COIUIJJ lA:L I II UfllJl.1'1 r ... •r plt111 brW: ho1<u •iJ/I t l l"lpcrtA aucw/att:tk/ta:J:nfll tlt:fldr un.n ..w1 balllft~ KATUAH p:igc 4 tic stCOnd Jnri. \\uh the \\lute noise of the mas dream. loses its cnp!lcit) to protect nnd nunurc ubJCclt\C drenming 1 he contemporar1 mas nrclutccturc of dv.elhng reflects th1 ero 10!1 Demographics, technology. nd the market &re estabh hing n stnndardized hou ing thai fills an urb!lil or suburb:m topogrnph) \\hi ch ha been stripped of all indigenous populnuon!; and fe:iturcs. 1bc re uhing arrangement of nrchitccturnl values lea,es the dreamer (the subjecti\'e self) unprotected, unjustified, and nccidentnl. What has been deleted from contemporury mass architectural expression of the house i the sense nnd presence of the \'Cmaculnr, nn element essential to the protection of the dreamer. There nre two architectural clements of the vemnculnr house thnt ore particularly impon:mt to the protection of rc\erie and drcnming. lbese arc the heanh nnd the porch. Hoth v.crc corn istent features of the vemacular houses of the Kn1unh re ion an former times. ·1bc psychic mean mg of the hearth go fnr b:tck m time nnd the relationship of henrthfirc and drcnm consciousness have been discussed frequently in the poetry nnd literature of architectural meaning. The porch or verandah is n more regional nrchitectur:il feature. Jn its grander, two-storied, b:tlustraded fonns, it is derived from the semi-tropicnl, colonial, Canbbean nrchilecture or the 18th Century. Yet it wns always n feature of 1hc Southern Appalachian log cabin. It is n medinting space situated between the outside, the domain of energies expended in agricultural labor. and the cabm intenor, the domnm of energies regenerated in enung nnd sleepmg. h is n place of repose, n place for dreaming. The photograph oc:ompany mg th1 text offer a sampling of the nch leg C) of vemncul r hou es of the Kntu h region. 1t 1s a lcgnc) that •"' fnst d1sappeanng. These hou es that have protected generations of dreamer hn..·e themselves little protection from the descendants of the dreamers. , Wl~'TER 1987 8 �by Adam Cohen pbns nuke 11 casa to csnmac materials and to by out consttucuon sequence cffiaenlly. My uplllTmion nf building 1n Ka1Wih has been on a personal Incl as ...~11 as on a professiolllll lr:vel. My aperienu rangt.s from building for ma.timum economy to building for maximum luiury BUI 1hLre u a COmmJJn ft•cl111g I get from people n•eryonc de.sires a spucc 111 KIUc:h ro l1vt./111ly. To tmly e.rperitncc life means to live on orhtr lt\•cls bcs1dct the phylical. A /Mng Jpace llumlJ bt. bmh organic and J1exihlc ·it mmt l>e oble w grow and chan~ ro mur all of our nuds. Ir IS rhur fuUng of organic:, tccmorrucal arclurcc:turc rhar I strl~ f<1r 111 m)' wark, /n thu article I will 0U1l1M tlui lxmc.r of bmldmg as rcmpcrtd by my personal architectural phUosophy and practical, professional ~rkncu. But even 1hc best·latd plans run tnto wiforcsccn diffaculncs. 1bc bes& ~-ay 10 deal w11h this 1s 10 be flexible and to devise cn::ulvc soluuons.. If you choose to have a house dra't•lll for you, Rmcmbcr that 1he design proocss 1s yours. One can move walls on papcreauly, so 1akc dmc and uplore many options bcfon: dccidin~ on I rmaJ plan. To begin designing 1 dwelling, oullinc the needs the suuaure should fulfill, lis1 1he areas and livin& spaces desired. 1ncrc arc many ways to pu1 these spaces 1ogclhcr. Whal approximate square foocagc is desired'? Is a linglc·unit or multi·unu dwelling the best for the sile and the inhabitants? Would you late IO hve in a roundish, squarish, turtlc·baclccd, or free-form dwelling? How tall should the space be? Any lofts or second 5'0rics? Are ~J~n spaces « disunct rooms A house rctain5 the energy put into the builJ1ng. tnrusc the bullchn4 process w11h good energy rrum 1hc be4mning to stlllt the new dwelling off In the nght way. smNG Solar houses arc desirable in cvuy biorcgion in the temperate zone. The sun as hfc. Where I bvc in northern K.atiiah. I find lhat we need house£ 1ha1 are flexible. Our weather is iuch 1hat 1hc 1empcra1ure can swing .SO degrees Fin a 12 hour period. We can have snow on 1hc ground and 70 degree F 1empcra1ures outdoors an r:ebruary. 1'hercforc. my emphasis h:is been on houses 1h:11 cnn be easily hCllted as well as cooled. "Inc conditions in Ka1ii:ih indicate 1lu1 we need house.~ 1ha1 heat up quickly :tnd 1hcn rntha1c 1h:11 hc:i1 rapidly. As u rule of 1humb, site n dwelling 10 fnce wuhin 10· 12 degrees or solar sou1h to mnx1mi1.c solar uposurc. When choosmi; a sue, consider 1hc direction of the prcvnahng cold winter wands u well ns 1hc cooling !iummcr winds. but keep 50lai orientat1on 11S a domlnnn1 fnc1or because pl:tnungs and olhcr buildings can serve as 1o1.1ndbrcaks as the homcslead grows. Water supply must also be considered when choosing a she. A rchablc source of clean 1.1.1ucr is csscn1ial for 1 homestead. Gravity flow from a spring above the building site is the ideal shu11ion and lhc C3.Siest to develop. W11cr from a well or another source below lhc house can be pumped to a large reservoir above lhc dwelling to crate a gravity flow. Electric pumps nm bf AC po"'cr from the &rid arc the least dcsuablc way 10 accomplish 1his. Elccmc pumps powered by solar cdls are better, but !hey still arc high-1ech solutions. and they depend on a high-1cch future. Some appropriate pumping systems arc ram pumps. micro-hydroelectric (stt KJllli.aJ1 #4 ), wind·powcrcd DC systems, wind-driven compressed air sysacms, and my personal favorite, the bicyclc·powcred water system. WINTER 1987-88 A chcmical analystS IS worth the pnce dclcrminc the presence: or polluting chemicals or organic m:ucnali in the waicr supply. IO DESIGNING nm SITE Having found a site with solar exposure, wn1cr, and hopefully, 1 windbreak from the winier winds. m4kc a rough site plan to help decide where to locate the building. D111grnm 1hc she, pencilling in essenu:lls like fruu 1rccs, gardens. shop, sheds, animal houses, and p:isturc. I like 10 1h1nk of hvmg structures as p:in or cite landscape. connecting indoor and outdoor space. A wcll·planncd, m1CtCOnncctcd, outdoor IJllCC adds acsthetic: qualuy 10 a homcsle.ad. Our home is a central CCR lb1ICtUre dlll we coaanually arc . ddiftl small aaians a onto. J b1ghly recommcncl dus way of approaching design and buUdin1 lor the owner-builder. Tbc inhial suuc:ture can be C<Jm\'lcted durina the building 1C&10D to provide shelter for the wima. Additions can continue throughout the years following. This also allows rime 10 change design. Jn this n:sidcntS can occupy lhcir home as lhcy build It. Once a general idea of the nccdcd laving areas is clear, draw a "blob dll&rll1l" {sec diagram I) to show 1he 1ntcr-rcla11onsh1p of the d1ffcren1 spaces. The walls, floor, and roof mc~ly hold 1he no1hangness 1ha1 is the living space.The IClUal envelope which contains lhesc spaces can be any shape or fonn. The following hst of arc:tS, Starung from the loundatJon Ind wortcin,1 up, gives some ideas which can be used in design and bu1ld1ng These simplified d1sc:un1ons an: meant only to snmul11e and IO guide the reader's creative war. unagmanon. DESIGNING A DWEU.JNG Designing your own home is a delight. As a general rule, lhc less cxpcricnccd the builder and the mon: OUl5idc help lha1 is going co be ailed on. the more complete and thorough the building plans should be. A complcle sci of plans Includes dimensioned fJoor plans, clcvanons, and sectional drawings, IS well IS dc11ils ror tricky areas and elccuical, plumbing. and hcatin plans. ~o build a umber or ocher pre-cut house. a farm plan is necessary. If much of lhc consttuctlon is to be contnetcd out, complete plans will make lhe work much smoolhcr and much less expensive. Good • Clllldmued oa ma1 pop. KAn.JAH • PIF S �FOUNDATIONS In Katiiah the best foundation is mnsonry. For lo ngevity, bug-proofing, and structural 1megri1y, ~11he house on a stone, 0 block, or concrete foundation 16 1 24 inches deep. Unless the slopes arc very siecp or the ground is very \Oft, this is suflicient for this region. Having said this, I will add 1h:11 a time-honored Katuah foundation is debarked, v. inter-cut, black locust posts set about 30 inches into the earth with a n.11 stone m the bottom of the hole. This can be a very effective method for n quick beginning 10 a structure built to last 30 ye:in. or less. (Of course. posts can be replaced 10 extend 1h1s lifespan.) llus would still outlast most suburban hou~e~ constructed today. for these arc built to a 25 year life expectancy. My favorite foundauon is stone. Begin the wall 16 to 30 inches below the surface and build to whatever height is needed. Another easy foundation is the "grade beam" as used by Frank Lloyd Wright. If the site is sloped, instead of making one large cut, you might consider stepping the foundation in small cut-and-fill operations to save time and money (see diagram 2). Foundation insulation is optional, but if it is used, it must extend at least two feet below grade (ground level). Proper drainage is imponant 10 a lasting foundation. A foundation drain is standard. The site must be graded, so that water runs away from the house. If necessary, French drains can be located a few feet from the drip line in cases with Clltrcmc runoff problems. Photo by Adam Cohen Wood floors arc quite cozy and warm. Finished flooring can be laid on rough-cut joists and subflooring material. Planed tongue-and-groove finished floor is the most desirable, but an inexpensive and serviceable floor can be made by gluing and nailing well-dried boards 10 the sublloor. Should cracks appear between the boards, they can be pointed with grouL R..OORS There arc many types of flooring materials. If someone really wants 10 be "grounded," the easiest floor is din. Din and cement can be mixed for a durable floor. A plain concrete slab can be used or stone, brick, or tile may be laid on. Smooth creek rock makes a pleasing floor surface. If one spent one hour a day collecting small creek rocks, in two weeks one would have enough creek rock 10 do a large floor. If desired, the perimeter of such a floor can be insulated. Soapstone is the best flooring material for solar storage and radiance, in my opinion, and is readily available in Katuah. KATUAH - page 6 WAU..S Sundard "balloon" framing is simple, lightweight, and easy to cover. Use rough-cut or recycled framing rru1tcrials for the best price. My favorite wood technique for building wood-supponed walls is 10 use large, upright members and fill in with stucco, bricks, glass, bottles, stone, glazed block, bone, or anything else you can set in monar. Windows arc framed in with rough-cut wood when using this method. Masonry walls arc relatively inexpensive, if stone can be gathered for free. To speed up construction, a back-form can be used to give a wall that has one side stone and one side stucco (see diagram 3). To construct frce-fonn structures, use rcbar and plaster lath 10 create free-shaped forms on which to lay cement I believe this offers some of the freest expression available in architecture. It is important when designing walls to think about windows. l cannot stress enough how imponant it is 10 have as much glazing as possible on the south side of a home. The sun is vital, and the more of itS radiance we can bring into our houses, the healthier we and they arc. The north side of the building is the darker side and takes the STO!llE.--.... M~AP, fcD~ fL'('tl<X(? Z"4' ~- UP fO~M WINTER 1987-88 �The walls,floor, and roof merely hold the nothingness that is the living space. The actual envelope which contains these spaces can be any shape or form. brunt of the cold winter winds, so nonh-facing windows should be small and well scaled. East and west walls also should have windows, and these should be able to open to welcome in the cooling summer breezes from wherever they may blow. Window quilts are easy to make. They conserve wannth in the winter, if they are put up when the sun sets to keep the day's wanntb in and the night's cold out. It is also important to know that wiring, plumbing, and heating features may be put in the walls. These must be considered when naming. It is too late afterwards. 1HEROOF "Putting a roof over our heads" is not just a figure of speech. The house roof not only keeps rain off, but it can let light in, hold solar equipment, and shape the interior space. ln designing the roof, consider: Docs the house want skylights? How will water flow off the roof? Where should extra bracing be put for solar panels? What shape and how high should the ceiling be? There nrc many possible combinations of answers. I strongly believe roofs should not be flat in Katuah. Even a sod roof should have a slope for drainage. Flat roofs eventually leak. Wood frame roofs can be built on a flat or a curved plane. It is possible to frame a curved shape out of suaight lumber. Galvanized steel or shingles arc the most common roofing materials. Both are readily available and relatively inexpensive. I have buih some roofs with rcbar and lath using insulating cement covered with either concrete or a strong cement scaler. For a good discussion of roof shapes. I suggest reading The Owner-Built Home by Ken Kern and A Timeless Way of Bu1ldjng by Christopher Alexander (sec resource list, page 15). Windows may be obtained from old houses, a window factory may sell seconds, or a neighbor might have a few old windows stacked up in the back of the garage. Material hunting takes time, but it does not cost a lot, it is fun, and it results in a more individualized slructurc. Heating with water in a wood-fired boiler is the most healthy and practical system to warm a house during Katiiah's cold winters. Catalytic converters arc a cheap way to help the environ men" and I advocate their use on all woodbuming stoves. INSIDE OUT SANITATION I recommend the use of the passive solar composting toilet (sec p. 15) in combination with a grey water irrigation system to process human wastes. I strongly believe that the passive solar composler is the most efficient way to take care of human waste, cspccially in Katiiah, where the land is generally mountainous, and septic fields do not function well. The time is coming when many families in Katuah will handle human wastes in a methane digester. It might take the impetus of economic collapse to make it common, but the digester can compost waste and produce fuel as well. Septic fields and waste treatment centers are barbaric technologies and should be phased out in favor of cleaner, better integrated systems. The indoor/outdoor connection is imponant. I suggest the use of decks, covered areas, walkways, porches, living trellises, and other connecting spaces to draw inhabitants out into the fresh air and sunshine. An outdoor kitchen, sleeping areas, and living areas can be used most of the year. The more exposure to air and weather a person has, the more vibrant and healthy that person's life will be. All these aspects should be taken inlo consideration in the design and conslJ'\Jction process. What I have listed here is an outline of ideas and techniques. tf the reader is interested in further details and correspondence on any of these or other building ideas, please write me: Adam Cohen; RL I, Box 217; Oteck. VA 24072 HEATING How we get our heat is important to our health. Wood or coal stoves arc drying, dangerous, diny, and generally unhealthy. MATERIALS An important aspect of economical building is materials. The way to build 11 house for $3.00 per square foot is to choose a design that utilizes simple materials. Check what is locally available for free or for cheap. For example, in nonhc:m K:nuah the population is one-third of what it was in the 1930's. There remains a lot of empt}' structures which contain materials that can be recycled. Stone piles, brick, and glass can also be found for free or for minimal expense Local lumber mills have rough-cut lumber and seconds at low prices. Local building material factories may have inexpensive seconds as well. Auctions provide another source for che11p materials. WINTER 1987-88 Photo t:sy Adam COhen KATUAll ·page 7 �and interpersonal relationships develop. By reviewing a few design patterns one quickly understands how shelter shapes our daily life both practically and spiritually. Consider the one room poplar log cabin built on a stone foundation. When approaching this cabin one immediately feels a cenain rustic blend of the canh with the stone and log much as the mountain landscape itself. Take this log cabin and set it into the side of a mountain so that the earth covers the back wall, wraps the comers of the building, and gradually slopes to floor level on the sides. The front of the building is poplar logs on o stone foundatioon. From the top of the hill one looks down and secs the cedar shingle roof of the house and eanh. Walking around the front and sides of the building one feels a sense of wannth. The cabin appears to nestle into the mountainside. Windows on the front and side walls let daylight and moonlight into the cabin. We walk up the front steps 10 an open porch. It is winter. PostS and beams cover the deck, but the roof panels have been removed. The front wall faces due south, so that winter sun passes into the cabin. The prevailing nonhwest winter winds are blocked by a shelterbeh of white pines that were left when the forest was selectively thinned before the cabin was built. poplar I"~ walls moder.Ile lhc comfon in the cabin as "ell. Sp1mual nrchitccturc creates intu11ive space; ~pace \lthere interaction between structural and human clements takes place. Where the wall provokes new ideas, oot beC3use the wall speaks to us, but because the wall speaks with everything in the environment The ~r in the space is infused whh hght, heat, :ind moisture as byprodu1."1S of the physical surroundings. intensity of color, temperature, and humidity all in1CI11C1 to create a unique ambience of space. I breathe this ambience and it enters my bloodstream through my lungs. I view this body as my cabin. A certain quality lives in this cabin and the quality is a result of everything in it and around it A cool shadow wakes me.The late afternoon sun line angles off of my body, as I sit up on the slate floor. I get up and go wash my face in the kitchen sink in the southwest comer of the room. I am splashing sunlight onto my face, sunlight absorbed into tanks of water located off the southeast comer of the front porch. Water enters the tanks from a reservoir located about 100 vertical feet above the cabin. Gravity pressure gives the cabin plumbing a sLrong flow of water. An indoor shower is heated with solar energy when available, and a large outdoor tub is heated by a wood tire directly underneath. The overflow from the reservoir empties into a small creek that maintains a steady flow of water twelve months a year. Toward the bottom of the valley a rom pump pushes water back up to a second reservoir near cabin elevation. This second reservoir provides water for irrigation of a fruit orchard, a terraced vegetable garden, larger crop fields, 11 solar greenhouse, and assoned animals and poultry. Entering the cabin, one feels a warmth shining from the sunlight scattering across the slate floor and glowing from the coals of a masonry heater built into a central chimney that passes up through a cathedral ceiling. The stonework on the chimney is primitive and beautiful, and as l walk over to lean against it, l feel heat radiating from the stone. I tum and rest my back against the stone and press my palms against the warmth. The slate floor attracts me and my hand reaches for the sun-drenched gray. lt, too, is warm to the touch. Walkin2 across the cabin, I find the nonh wall refreshingly cool, as though the earth on the other side is touching me. I circle the fireplace a few times and strangely miss the feeling of comers in the cabin. An indoor-outdoor thermometer hangs on the wall - indoor temperature, 72 degrees; outdoor temperature, 15 degrees. The sun is high on this winter noon. Shelter can become more th:in just a place to stay warm or dry It also can be :in experience of emotion stimulated by our sensory responses. When we speak of "appropriate" housing or "appropriate" technology. the word "appropriate" has many levels of meaning. I may feel lazy, like taking a nap in this solar heat. That's appropriate for me. On a cold, winter day, I set a one hour morning fire in the masonry heater 10 heat up the chimney. That's it. Let the contoul'l> of the land. the movement of the sun and canh, and the shell of this mountain home follow their natural course. That is appropriate, 100. In my afternoon slumber on the wann slate floor, I think of summer. The sun will not touch the slate floor then. The roof panels will be in place so the south porch will be in shade. The dense floor will remain cool just as the nonh wall docs. Off the southeast and southwest comers of the cabin the hickory trees are in full leaf and they block out the hot morning and afternoon sun Windows on the cast. west, and south walls allow breezes 10 blow through the cabin. Ilidden an the ceiling framing is insulauon, the guardian of comfon. Heat from the sun passes slowly through the exposed roof and is vented through openings around the chimney. The Waste products arc disposed of in specific ways. Human waste is taken care of in an aesthetic, two stall outhouse. Grey water from dish, clothes, and people washing is drained from the cabin into a gravel-filled dry welJ just below the house. Burnable trash is used in wood burning, or incinerated. Plastic~ glass, aluminum, and other recyclables arc collected and delivered to tbe local recycling center. All of the energy systems reviewed in this cabin so far required no electricity for operation. Electricity is a precious energy form and should only be used where there is no other practical substitute. Refrigerarion and cooking are the major electricity consuming appliances, so in this house there is an energy-efficient LP gas refrigerator and a gas stove. Beller to use gns on site and utilize approximately 80 percent' of its available heat thnn electricity, which, by the time it gcrs 10 your house. only provides about 30 percent of its available heat. The solar clothes dryer is a fifty foot rope suspended between two poles. So the only major appliance needing electricity is the washing machine. Other than the washing machine, the house if outfiued 10 provide electricity for lights, stereo, computer, blender, and other small miscellaneous ncms. The creek docs not have enough flow of water to generate adequate electricity for a small hydroelectric system. and wind pauems are too irregular around the house site for a "'ind generator. The final choice for electricity generation is a photovoltaic system that generates electricity. The solar electric panels are mounted on the south facing roof pitch of the cabin and feed into deep cycle batteries, where electricity •~ stored and sent 10 the appliances ns direct current. So we have a simple plan for a mountain homestead. The basic energy needs have been met with appropriate technology, but the technology is incomplete without the human behavior to complement it. We live in an age of plastic and steel. Many of our daily needs are dependent on oil drilled on the other side of the world and automobiles built and assembled on two or more continents. One way to control the use of energy on the planet is to seek out ways to A MOUNTAIN HOME Wnucn lltld 11lustnlltd by Greg Olson Shelter is our tilter from the clements of wind, water. and sun. It lS also a ~work that shapes our environment The home is an enclosure of space where sensory experience conunual on 1'"£C 211 KATUAH - page 8 WINTER 1987-88 �A LOOK AT SOME HOMEMADE HOUSES IN KATUAH ... Madison County, NC Pho10 by Paul Galllmore Floyd County, VA A$he County, NC Watauga County, NC WINTER 1987-88 Photo by Rob Messick Photo by Rob Messick Floyd Coun1y, VA Joci<son County, NC Photo by Adam Cohen Photo by Adam Cohen Photo by Rob Messick KATUAH ·page~ �by Marnie Muller In considering your bomeplace, it is important to understand the earth energies of the place you arc choosing. Cultivating this sense of listening lO the primal energies of a place h;u been practiced by many culture~ over thousands of years. Aboriginal peoples still pay anenuon to these forces. There arc people in China who still consult with their culnue's t:raditionalftng-shui masters. Here in these mountains ofKatiiah, some oldrlmers and "newtimers" listen lo earth energies by means of dowsing n0t just for water but also for the more subtle earth energies. Presently, there is a call for a "new" geomancy in order to design human systems in alignment with earth systems. The ancient I Ching ( The Chinese Book of Changes) speaks of The Great Ham:>0ny. By perceiving the wider rhythms and energy nows of the living earth system in which we participate, we can team to harmonize our individual energy with the wider 'symphony' of place. In particular, in the specific place where we choose t.o live, we can find out about itS special energies-wind, water, light as well as the more subtle realms--and become pan of the process rather than a blockage to it "The id. a or movement of energies in e the earth, of the chl or the earth, and of the possibility of harmonizing with such energies is very old. Associated ideas of blood, water, breath, chi, spirit, circulation, machine, and organism figure here. A 4th century tcXt speaks of the earth, 'flowing and communicating within itS body as if io sinews and veins' (Needham, Scitnct and Civilization in China]. A 14th century text, of interest for current thinking about "universal planetary grid" or "earth acupuncture", refers to a "mysterious network" thus: (it) spreads OUJ and joins iogtther evtry pan ofthe roors of dll! tarth. ..Thousands and ttn thousands of horiU>fllal and VtrticaJ lltins liJce warp and wtft weavt lbgtther in muJual tmbraet ...Taking all (including land and sta) as earth, the stcrtt and mystery is thot the roots communicare with tach other " (Steven Post. Ralst the Stakes) Perceiving the Earth as a living, functioning being, our species can begin to redevelop a symbiotic rel.arionship with the specific eanhplace where we dwell Reacquainting ourselves with the ancient slcills of listening to the vibrant, subtle earth energies is a significant step in lhis process. Then as we live our lives, each aspect from homebuilding to right livelihood to ceremony... will more deeply reflect the undercurrent Life patterns. ; ,,# "In China, the dragon is a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm. In winter this energy withdraws into the earth. In early summer it becomes actjve again appearing in the sky as thunder and lightning." From I Ching, Tht Chintse Book of Changes Description of terms: Earth Htru: Energy emanatlng from Ille e:inh, dcieclible by b1otogical means (cg. dowsing) and physical means (with sensitive detection ins1111mcnis (cg. geiger countcrS)) though not normally obvious to the casual observer unless in an especially sensitive state. F1ng Shu/: A Chinese system which recognizes energy Oows and forms in the landscape. It 1J1Cludes mclhods of modjfying these forms 10 amclionue the "eneray climate" of a site. Ljterally. means 'wind/Wald. Grom1ncy: 1lie science of putting human habitalS and activities into harmony with the visible and invisible world around us. "Themes and concepts from architecture, gcomcuy, geography, cosmology, art, archaeology. mctrology, numerology, astronomy, astrology. surveying, religion, and mythology. all complex subjccis in !heir own right, t<1J1 be seen to have a common root in cenaio ancient pnictices which related them to a special place, lime, cosmic position and purposc •. .EV1dcnce from a great number of sources indicat.es that thclC is certainly aomcthing linking all these enigmatic fac.ts and universal practices, an age·old and venerable science which may be called geom1111Cy." ~!ck) Dowsiac: A means of delecting seemingly imperceptible obJCClS or subtle encrcies by the feeJjng of a rod Olf pendulum held m the hand. Traditional wattt divining using a farted haul rod is a form of dowsing which has provided evidence of sublle energies present at sacred sites. Gala: To the ancient Oreets, Oa.ia was lhe Eal\h Goddess. In more recent times the name has been utilised by James Lovelock to describe the entire bimyslem or our pbnet - all !ho pbnis ..... imab and fungi. plus the atmosphere. the oceans and the soil. The Gaia hypothesis suggests that the Eanh's biosySlem as ~-regulating; that. for example, 11 is able to conllOI ilS aunosphcric tcmperawre as well as the composiuon or the air, sea and soil so es to maintain the optimum conditions for the survival of life on the planet. Chi: 'brealh of nature' : basic energy ~ Sacnd Sites: Special eanh pbcea ""h1ch have the '-- ~ '- quality of bnnging an individual tO •more auuncd state with Nature. Often associated wilh having an abundance of "minus" (or negative) ions in the elccuanagnctic field. Eartb Acupuncture: A way of regarding earth energies whereby the living Earth is seen es an equivnlent of the human body m acupuncture terms, with the flows of energy along the meridians and with special energy centers or "ac:upuncture points". (Most of tltac tuwu Jul•c M•1t d~fuud ilt £.,11t; MJSUrlu: Alt l!J1plorator1 l11tro4Mttl.,. l1y BriDn lorkmms illtd Plul'P lfLUluHt.. P"'14'Md by IM Nortlt Eortlt/.fµ:.eriaCl'Ollp.) Suggested Reading: The Earth Spirit: Its Ways, Shrines and Mysteries. John Michell, Crossrond Publishing Co., NY, NY. 197S. The Ancient Scltnce or Geomancy. Nigel Pennick, Thames llld Hudson. Ud., London. 1979. Earth Wisdom. Dolores LaChapclle, Finn Hill Arts, P.O. Box S42, Silverton, CO 81433. 1978. Shu/: The Sci,nce or Sacred Landcape In Old China. Ernest J. Eitel with oommenwy by John Michell. Syoergctic Press, 24 Old GIOOCCSICr Sttt.ei. London WC I Engl:ind.1984. Feng "Geomancy: A Tawny Grammar", Steven Post in Raise tlr.e Stakes, Sprint. 1984 . Plllnet Drum FoundalJOll, P.O. Box 3t2SI, Snn Francisco, CA 94131. Gain: A New Look at Life on Earth. J.E. Lovelock, Oxford University Press, Oxford. 1979. Tbe LMn1 Earth Manual of F•n1 Sh11I. Su:phc:n Skinner OUt or print. Nttdtcs or Stone. Tom Graves, Granado Publishing Ltd., NY, NY.1978. Tbe Divining !land: Tbe 500 Year Old Mystery or Oowslnc. Cllristophcr Bird, New Age Press. P.O. Box 1216. Blaet Mountain, NC 28711. 1979, 1985. The Ley Hunttrs Manual: A Guide to Early Tracks. Alfred Watkins, Turnstone Press, Ltd., Wellingborough, Nonh Hampton~ire. 1927, / 1983 / ~---- " • 14 ~~----~;;.uonbyM~M~l~-~ KATUAH - page JO ) I ~,~, \\\ WlNTER 1987-88 �Earth-Sheltered Living by Scott Bird From prehistoric Limes to present, human beings have lived sheltered by/within the Earth... in caves, within rock wwls and cliffs. and in earth-covered lodges and houses. In some pans of the world, members of tribes have gathered toge1her to build their homes in common, underground. Ciries housing thousands have been builL Stone age cave dwellers who used nruural cave forma1ions for shelter, pro1ec1ion, and temperature moderation, benefiued from 1he even tempero1ures of living within the Eruth. For example, the year round 1empera1ure in the Mammoth Cave in Kemucky is 54 degrees F. In many pans of 1he world today earth-sheltered homes are a common way to build and live, especially in China where over 10,000,000 people live in earth-sheltered spaces in the provinces of Shensi, Shansu, Kansu and Henan. Their earth-sheltered population has numbered in 1he millions for generations, where schools, workplaces, temples and shrines have been part of the underground landscape since the 5th century BC, complete with gardens on the roofs. The mountain village of Matmara in Tunisia is home to between 5·6,000 people where most shehers are underground. An open counyard connects the individual homes. Pedestrian tunnels connect different families of the tribe to the main social group. Rooms are built with curved walls and ceilings. In the center of each courtyard is a cistern which is used to collect and store water with a system of water pus. In Cappadocia, a mountainous, barren region in Turkey with severely exLreme temperatures, villagers have lived continuously in 41 under~round cities since the 3rd century. Some cities are built on as many as 10 levels and house 30.000 people. On this continent, the Pueblo Indian ruins at Mesa Verde in southwestern Colorado were hollowed-out cliffs built around 300 AD with rooms up to 80 feet in diameter. Other native peoples of the southwest built earth-covered winter homes and kivas. Here within the Katuah province, the Cherokee lndinns constructed earth-covered winter homes and lodges (see "Good Medicine," page 18 of this issue). Pioneer dugouls were built in the Great Plains in the late 19th century as white people pushed wesrward. Building materials were scarce, so grass and s:>il becl:me the simple materials with which the pioneer families made their homes. Though most of the structures were free-standing sod houses, which were vulnerable and shon-lived, some families actually excavated dugout shelters in the earth. Today within the area of the United States. it is estimated that there a.re between 4-5,000 earth-covered homes and an undetermined number of earth-benned or eanh-sheltered homes, that far outnumber those totally eanh·covered. Once again, it seems that eanh-covered and earth-sheltered houses are being accepted by the mainstream population. Eanh-sheltered homes today qualify for immediate financing and immediate insurance, and they have gain~ a high level of consumer acceptance. Earyh shelters ai:e ~mg built by many .ltl"OUPS of people: the punsts, the surv1vaJ1sts, the environmentalists, and ordinary citizens, who might live, for example, on the Great Plains, which are subject to tornadoes and proirie fl.res. And th~n there. are !hose who simply want to tower their home heanng/cooling bills. Earth·benning or eanh·sheltering means simply bringing the earth as high as possible around a structure on the nonh east, and west sides, leaving the south completely open to 'accept the w~th of the sun. i:tie Tf'Of is of conventional construeuon, though heavily insWa1ed. Earth-covued homes, however, entail significantly more expense to provide for extra load-bearing capaciry for the roof, complete waterproofing, and the expense of eanh-moving. People who choose to live sheltered by/within the Earth, do so for many iusons. In a house protec~ed by Earth, both winter winds and summer heat have less impact on the interior. The house takes advantage of the more even, moderate temperature changes of the Earth. Earth-sheltered buildings require less heating fuel and, therefore, relieve pressure on our over-extended biosphere and pocketbook. If planned carcfutJy, eanh·sheltered homes provide all the light and ventilation of an above-ground home. Eanh·protected homes are quieter, require less upkeep. are safer from natural and human-made disasters. They arc also less of an imposition on the life around them. EARTH SHELTER UNDER CONSTRUCTION NEAR BLOWING ROCK, NC. Dalaaed and built bJ Scott Bird. - continued on next page photos by Rob Musick WINTER 1987·88 KATIJAH - page 1 l �...................·.....·.................... ········· .... . ·continued from page 11 As you begin on the canh shelter path, the best place to start is your library. Begin reading about earth-sheltering, subscribe to a journal or two. Talk to others who have buil1 earth-sheltered homes in your area. Look for the pros and cons of each design. When you finally choose a home site, spend as much time there as possible. Get 10 know 1hc sun's path there, 1hc drainage patterns, c1c. Also spend time observing what wildlife lives there in order to determine how you will share the habitlt. Observe the wind pauems for your locale. Also begin an inventory of your land. Arc there natural wind fences on your land that will help to protect your homesite? What is your soil composition? The soil rypc will significantly effect the buildi~ process. What water is in the immediate area? Engaging a local dowser may prevent a lot of trouble and heanache down the road. Besides locating a drinking water source, a dowser can also detect shallow water veins as well as other complications that may be present to your possible homcsite. Resource List for Earth Shelter Construction and Design: Tiie llandbook of Earth Sl1elter Design. Make Edelhart. A Dolphin Book, Doubleday & Company, Inc., Garden City, NY 1982. This book is highly recommetUledfor purring you in touch with the Earth Shelter movement. Very clear and inclusive, lists earth shelter organizations, earrh shelter periodicals, articles on earth sheltering. books, films, as well as earth shelter designers, solar infonnarion by state, etc. Ear th Shelttred Housing Design : Guidelin es, Examples, and References. Underground Space Center, University of Minnesota. Van Nostrand Reinhold Co.• Inc., During the energy cns1s of the I970's, people were drawn cowards 1he lower fuel costs of solar, superinsulated and earth-shehered homes. As the fossil fuel economy rebounded, in1erest in earth·sheltering slackened as was evidenced in a major earth shelter journal falling from over 18,000 subscribers to a present 2.000 subscriber b:ise. People once again misiakenly believed thal the fossil fuel supply was endless. Now as our economy faces 1hc possibilily of a major collapse, reliable, energy-efficienl earth-sheltered housing will once again offer an attractive op1ion. At the turn of chis century, Baldasarc Fores1iere spenl 38 years constructing/sculp1ing 65 rooms, courtyards, grouos. 11nd gardens beneath 7 acres 10 Fn;sno, California. The work was complete with atnums and rooms designed to catch 1hc sun. The rooms contained many forms of plant life including one tree 20 feel underground that was grafted with 7 differen1 kinds of citrus fruil. As Baldasare Foresticre's cffons within the Eanh were aesthetic as well as func1ional, we 100 can develop 1hc sensitivity to create a form of Eanh sculpture with our earth-sheltered home designs. h is also time in our hist0ry for us to re-establish a spiritual communion with the planet, and living in an earth-sheltered home is literally "close to the Earth." As a professional homebuilder, the best advice I can give prospective owners of earth shelter homes is to stay closely involved throughout the entire home construction project. Paradoxical as it may seem, special sensitivity is most needed during the initial excavation of the home site. This can make the difference between a site that looks as if it has been cleared for a shopping mall and a homcsite that has been carefully carved out of the Earth with respect and care. You, the owner/dweller, will be the one to know how the Earth looks and feels after the whole building process is completed. The solar warmth pcnncating a structure sitting in the protective lap of Mother Earth can make each day a joy whe~~ one chooses to live with/within the Earth. P" Scott Bird is a professio11al residential designer atUI builder of conven1ional atUI earth-sheltered homes in the Katiial1 region. He works with Appalachian Building & Design. I Earth -Sheltered H abitat: llistory, Architecture and Urban Design . Gideon S. Golany. Van Nostrand Reinhold Co., Inc., 1983. Notes and bibliography in back of boolc are rich in research. The $50 and Up Underground House Book. Mike Ohler. Van Nostrand Reinhold Co., Inc., 1981. Ear th Shelte red Homes: Plans and Designs. Underground Space Center, University of Minnesota. Van Nostrand Reinhold Co., Inc., 1981. Construction information, plans and energy data for 23 successful earth-sheltered I~ A real bible/or ti~ Eanh Shelter fTl()vement, will help quiet fears and insecurities concerning earth shelter planning, design, building and living. Untluground S poc• Dept. of Civil & Mineral Engineering, University of Minncsoia, Minneapolis, MN 55455 Bi-fTl()nthly journal of the American Underground-Space Assoc. Natural Solar A rchitecture: A Passive Primtr. David Wnght. Van Nostrand Reinhold Co., Inc.. 1978. Wonderful. sensitive design with Earth, sun. and environmenl working rogerher Underline Underground Space Center, 790 CME, 500 Pillsbury Dr. SE, Minneapolis, MN 55455 Qiurerly Underground House Book. Stu Campbell. Garden Way Publishing Co., Charlotte, VT, 1980. The favorite of many. E n ergy Inform 3528 Dodge, Omaha, NE 68131 Complete bibliography of earth-sheltered writings. $5.00 1978. KATUAH - page 12 WIN'ffiR 1987-88 �..............·•• ••••·• .·~11 •• ••••••••••••••••.• •·•·• .......... •·•·•••••• •••••••••·••·• •·•·••• ..... ........................................... •·•·• ........ •·•·••••·•·•·•••·• •·••• •••••••••••••• -••• • ..::·· Through the whole spectrum of living systems, from planet Eanh to a living cell, the natural world is abundnnt in rounded fonns. Within this synergetic order the organizing principle of a covering, or membrane, that meets 11self around a nucleus is the basis of any regenerative structure. Found in anim31 bodies and the homes they build, as well as in the shnpe of plants, their seeds and the housing for their seed$, is this dynamic pnuern of a membrane with inward and outward curves being strong, insulative, protcctive, and interactive with environments. With this example human beings can build sheller that is in tune with these patterns and can rejoice in this resonance. Ovoid, spiral, polyhedral, and branching designs are a practical and pleasing alternative to many of the dull rectangular schemes we now employ. These ovolo lend themselves 10 many styles and uses as a way of dwelling wirhin surroundings. . '. ·: :: .. .• ·: .. .· (conUll!JCld on s-sc 18) .. :· .. ·. . ' ' '~ .. .: ' ':... © Drawings and Text by Rob Messick~ •/ wn-(rnR.. i'9s7:sil .... ········· ···· ·.. ··· ··· ··· ...... ,... ,. · ···· ····· ... ···.··· .. ······ ·......... ·· ····.... ··· ····· ··· ·.... ·.......··· ·· ··· ··· ···KA.ru.;.:1:i :·p~.&~ 13 �BRUSH SHELTER by Snow Bear As I.he autumn chill deepened into the sharp cold of winter, it was important for native peoples to have a place to keep wann when they were out hunting, away from their villages. By watching how squirrels kept themselves andtheir young warm and dry, native peoples learned the lesson of how to build a stick and leaf nest It was a good way to keep warm and dry without a fire. Here is a description of how to make a temporary, primitive brush hut similar to those of the native peoples here. The brush hut provides warmth and shelter from rain and snow, requiring no cordage or canvas in its construction. I have spent a comfonable 15 degree night in such a hut with no sleeping bag. When well made, it will shed heavy rain; snow laying upon it becomes additional insulation. It takes about I 1/2 -2 hours for a single person to make a shelter. Unden;iand, however, it is not a home or a workplace when made 10 cap1u~ body heat. An additional lean-co srrucrurc can fill the need for workspace; it can be made using the same method. The idea is simple: to construct a low shelter framework with dead and down branches and cover it thickly with leaf liner from the forest noor. Essential to the Structure is a strong ridge pole, at least nine feet long, placed wilhin the fork of a living tree, three feet off the ground. In the absence of a forked tree the proper height, I have used a strong, three foot forked branch leaned against a tree trunk and secured wuh long stakes pounded into I.he ground with a rock. Staning at the end of the ridge pole that lies upon the ground, stack branches up against the ridge pole. As you place branches, alternate from side to side of the ridge pole; the tops of the branches will interlock to keep the branches from sliding off the ridge and serving to anchor the leaves at the ridge. Remember to make the shelter at least twice as SfAKE 'flALL wide as your body: this will make a low, wide framework that will keep its leaves in heavy wind. Less heat will escape if your door opening is narrow and low. You can make a low door after leaves have been put inside by using two forked sticks to support a stout branch for a door lintel (see dingrJm). KATUAll ·page 14 Begin covering by using dry leaves. Always put leaves on the top of the side you are working on; they will settle in to the pince they are most needed. O>ver in dry leaves so thnt when you push your hand in to touch the stick framework, the leaves come up past your elbow. This is essential for n brush hut that will shed rain. Then, if available, use leaves (from beneath the dry, crackJy leaves of the forest floor) that are maned and compressed. These can be lifted off the ground like shingles. Start at the bonom and lay them in rows, overlapping each row. If any funher anchoring is needed, you can use branches. laying them upright as you did to make the frame. To stay wann in winter weather, further insulation is needed. Fill the inside with dry leaves, then wriggle in and roll side to side until the leaves are compressed into a "mattress". Do this at least four times to get a mattreSs that will stay 8"-10" thick when you lay upon it. Then fill it once more with leaves (pack them in!) and crawl in. To funher retain heat, you can weave a door plug with thin green tree branches. After you crawl in, pull the door plug closed from inside and pile leaves against it You may need to leave a vent :11 thc top or the door plug. Spend many hours in practice before you rely upon your skill for your well-being. This is true of any primitive camping skill It would be good to make at least six shelters before testing your skill on a subfreezing winter's night. The consequences of a mistake in building your brush hut could be hypothermia and death. Building a brush hut is bu1 one of many vnluable skills the old time Cherokee practiced; they were a people who could stay warm, dry, well fed, clothed, nnd comfonable with nothing but a knife as their basic tool. May we keep these skills alive, that our people may live in,,.; # strength nnd well being. ,P' Wll\.'TFR 19R7-811 �Resources on Build ing & Design: Books: I.ow-Cost, EntrtY Cfllcltnt SMltu for tht Owner and JJulldtr, Edited by Eugene Ecch. RO<ble Press lnc , Emm3us, PA 1~9. 1976. Furoctmtnt: Bulldlnt with Ctmtnt, Sand. and \Virt .Hnh, Sunlcy Aben:romb1c. Sc hockcn Books. NY. 1977 Tht /Jousts of Mankind, Cohn Dul y. Thom:is and Hudson, NY, 1979 Arrosanti, An Urban Laboratory, Paolo Solen. Avant Books. 191!4. Natural Solar Auhltuturr: A Passil'r Primtr, 03vid Wright , Environmcnul Architect. Van :>;osunnd Reinhold Co.• 1978. Tht Tao Of Archllutuu, Amos th T1ao Chang Princc10n Univ Prc.~s. 1956. Tht Tfmlftu \Vay of Building A Patttrn longuagt Tht Oregon Expufment ChrislOphcr Alexander, Cl al. Oxford Unrver.ity Prc..<;,<;, NY. From Tht Ground Up, John N. Cole and ChNI~ Wing. L1Ulc, Brown and Co.. 1976. Tht Stcond Old llou1t Catalogue, compiled by Lawrence Grow. Universe Books. NY, NY, 1978. &mh Shtlttr, David Martindale. E.P. Duuon, NY. 1981. Passive Solar ArC'hlttcturt- Loglc a nd Btauty, David Wright and Dennis A.Andrejko. Van Nostrand Reinhold, 1982. An Agt of Barns. Enc Sloane Ballantine Books, NY. 1967. l.og Bultdtrs l/andbuok, Drew Lang~ncr. Rod31e Press, Emmau~. PA 18049 Shelttr, Shelter Publications. Mounuun Boot..s. P.O. Box 4811. Santo Barbara, CA 93103, 1973. Tht Vittait as Solar Ero loty, Procttdings of Tht Ntw Alrht1t11 Thrtshold Gtntrir Dtsign Conftrtnrt, E.Wlc.d by John Todd and 1':inc)· Jack Todd, The :'\cw Alchemy lns111u1c. 237 Hatchvillc Road. East Falmouth. MA 02536, 1980. llandmadt 1/ouscs, A Guidt to /ht Woodbutchu's 1t r1, An Bocricke and Barry Shapiro. Scnm~haw Press, San Franci"Co, CA. 1973 Tht Compltte LOI I/oust Boole, Do le M;inn and R1ch:ird Slmuhs. McGraw-Hall, 1979. Building tht lltwn I.of lloust, Charle~ McRoven Thoma~ Y. Crowell Publishers, NY. 1978. llandcrafted Doors and Windows, Amy ZolTarano Rowland. Rocblc, 1982. Mud, Spac1 and Spirit: 1/andmadt Adobe, Virginia Gray, Alan Macrae, & Wayne McCall Capra Press, Sllllta B:irb:lra. CA. 1976. A Goldtn Thrtad: 2500 Ytars of Solar Archittcturt and Tuhnoto11. Ken Buui and John Perlin. Cheshire Books, 19n. Fantastic A rchlttcture: Personal and Ecctntric Visions, Michael Scboyt and loost Elfers. Harry N. Adams, Inc. NY, 1980. Tht Owntr Built llomt; Tht Owner Built Homestead ; Th t OM •ntr Built Homtsttad Rtvisittd, Ken Kem. Scnbners, NY. How lo Malet Eltctrlcily from Wlnd,\Vattr and Sunshlnt, John A. Kucd:en. Tab Boob, Inc., Blue Ridge Summit, PA 17214, 1979 Rtin habltl ng CitltS a nd Towns : Dtslg nin1 for S us1ainability, John Todd w1lb George Tul.cl Planet Drum Foundation, P.O.Boit 3 I2S I, San Francisco. CA 94 131 Ptrmaculturt Ont. Bill Mollison and Da-.d Holmgren , 1978. Pumaculturt Two. Bill Molljson . 1979. Tagan Books, P.O. Boll 96, Sunlcy, Ta~mania. 7331 Austmlia. Dwtlting, by River, FrceslODC Publishing Co.. 1974. Pe r iodicals: Adbbt Ntv. s, P.O. Boll 702. Los Lunas. N\1 87031 Ntw Shtlttr Magaunt, 33 Ea~t Minor Street Emmaus, PA 1!!049 Altunatiw Sourcn of Energy. 107 S. Ccntml Ave .. Milaca, MN S6JS3 New England Builder. The Journal of Light Construction , P.O. Boll 278. Montpelier, VT 0.5(,02 FiM llomtbu1ldin1. Thc Tauton Press, Inc., 63 South M3in StrccL Newtown, CT 06470 Fine Wood Workin1. lllc Tauton Press. Inc .. 63 South Milin Street Newtown, CT 06470 Thi! Solar Collector (Soon to be The South/ace Journal of Energy and Building Technology). Published by the Southfnce Energy Institute. P.O. Box S506, Atlanta, GA 30307 PASSIVE SOLAR COMPOSTING TOILET The typical live gallon flush IOilet consumes approitim3tcly half of a household's conswnpl.ion of water. This is about 12,000 gallons of waier / pu person I pu yea to carTY 165 gllllons or body waste co the place or disposal . What rcsulis is: • Large amounis of valuable and sc:arcc pure drinking Wlller is used • Ground water and surface water is polluicd • A useful, natural fertilizer is lost • Energy-inicnsive nnd costly waste ucatmcnt plnnis must be constructed • The disposal of sewage sludge cau~ further pollution problems We assume th:lt by nushmg and forgetting we have solved the problem, yet in l'C3lity we have only created several new ones. The watcrlcu composting toilet is 11n alternative to these problems. ll uses no water. thus chmmatlng massive consumption used with Oush L01lcts The <;i-lf.eonUlincd sy51Cm protects ground Md ~urface wai.ers from conLDmmat1on. and valuable nu111ents arc coo,·cncd into a s:in1tary nch humus lhal can be applied directly to the orch:ud. MUmCnl3ls. and the garden. With solar fC3llltCS, 11 needs no additional or outside source of enctgy to complete the decomposition, nnd there arc no mechanical or moving parts. Because of thi~. 11 needs very hule ml\inlCD311CC nnd l'CqWICS no additional Cllpcn5CS after the original mst11llauon .. Watct conservation equals energy conscrvalJOn m that no energy is nocdcd to pump. store, or purify waste. Compo5ting toilets arc a part of an appropriate technology m that they renect a low-cost soluuon to local problems. They are simple co build and mam1:11n: nnd can be constructed from locally available materials. WINTER 1987-88 Scx,.b.\>I :5 .·. · C.IW11'E:Y ·: " .: lllc toilet conslSls of a c:oocreie block vauh with a sloping "air s11u-case• system (sec diagram). The org:lllic was1A:S move down the St:lll'CISC at a rate that will insure aerobic dccomposlllon by the time they reach the final storage chamber. Aerobic decomposition means th:lt the ocg:inic materials a.re breaking down in the presence or oxygen. The compost pile is aerated in three ways: Fir;t, the incoming air stream 1s prchC3lcd by the flat plate sol.3r hot air collcc10r (eliminating the noed for an adcbtio1131 power $0UtCC). and brought undeme:llh the "steps" of the air ~talrcasc so th31 the au can Cll'Culate from the bouom and on up through the center or the pile. Second. the air is conducted through the slotted and perforated four inch PVC pipe ducts that run through the center of the pile. Third, air nows over and across the pile, ovnpor:ating citccss moisture and pulling olT the carbon d1oudc. The solar chimney drives off the air c1rculat1on system for the compostct by allowing the sun to heat the air in the black vent si.ack. thus causing a n3tural draft . The warm air rises by natural convection and in tum pulls more air through the colleci.or and through the compost pilc... the cycle goes on. Also. u's 1 mponant to lldd af1tt C3Ch U5C a scoop or "dry Oush" materi31 nch in carbon, ~ch as &Tl.~' cilppmgs. sawdu~1. leaves. peat. and 111ood ch1J>l' You're building a working compost pile here so you need enough fibrous mlllCriJIJ to miit with the wastes to keep the pile loose so n1r cnn circulate through. All odors arc released through the solar chimney which ensures the bathroom is free from odors at all tim~. The humw; which is remo"cd 1s ooly live to ten percent of the original volume as 9Q.9S percent will be transformed 11110 carbon dioxide and water ,.apor and rcle:iscd through the 'cnt. It will l3kc 3J'Pr0llma1Cly two ycatli for the f~t decomposition pcnod, then with the continuous proce.~s. three to icn gal Ions or humus will be produc.xl per pcrsonfpcr year. generou~ Dct:uled blueprints an: available for SIS.OOfrom Long Branch Environmental l:ducanon Center Route 2. Boit 132 Leicester, NC 28748 (704) 683 3662 KATUAH ·page 15 �Review of Rua Sims Quillen's October Dusk JULIEANNA Bi' Timber, Mon1:1113; Sc•cn BuIT:lloc:; Press; 1987. 26 p:igcs This collection of twenry-thrcc poems is as invumg a.s a cool front porch in summcnimc Md opens to the l"C3dcr a ~orld of Appalachian place, culture, and ritual. In Quillen's poems we arc rooted in a place of apple buucr IT\:lking and calf binhing; a place where people look to the seasons to tell them what work needs to be done. Herc arc hard laboring people who draw such conclusions as 'The potatoes from the garden/ lie scattered in the grass./ Tomorrow we will son them I and store them for winter." This dedication is an intimate and loving gesture which leads the reader to assume the couple in the poem, who sit on their front steps after a hard day's wcrk and whose "eyes meet in the fading light," arc lhc poet and her husband on their own fann. Such intimacy is typical of Quillen's poems and is neither offensively confessional nor self-indulgent, but rather comfonablc and interesting-a glimpse into a panicular Appalachian family's world. ln these p<>cms rich in Appalachian culture, we notice the effects of ume. Sometimes we sense the new imposing itself on the old, as in "Time To Go". Here an old woman sees a countryside overtaken by "multi-level houses"-symbols of the new "American dream". But she also observes young people taking over an "aged" farmhouse and "trying to live in another time": ... solemn young women in earth-colored clothing I chop wood and raise chickens." She realizes that people !Oday arc facing a "hard time," perhaps too hard, and she knows she has lived long enough. We often see old generations passing, as in "Julicanna", in which "Mamaw" sits by the window and recalls her past, not sadly, but acutely: "She can still smell I a hot kitchen full of men I after a hard day ...." She sits with her granddaughter, sometimes thinking she hears her late husband "Paw I saying 'Julie' I and she almost answers." Such moments in QuiJJen's poems are poignant, tender, but rarely, if ever, repetful. They are ultimately not regretful because Quillen sees renewal in the passing of time and people. The poem "Sunday School Lesson" (dedicated to the poet's son) investigates the notion of new generations replacing the old, as the mothet' ponders "how each of my children I resembles someone long dead .•.. /The boy is my father I reborn I with red hair." I find this poem comforting and a beautiful and quite appropriate conclusion'° the collection. My favcrite poems, however, are those that deal with Appalachian ritual, as in "Revival", a poem which depicts a child's perception of an old-time church revival, an event filled with ta1Jc of fire and brimstone and infused with the Holy Spirit ("Many moaned, cried I said Yes Lord"). The child is confused and " [runs] out of the shadow into the clean nl&ht air". The poem doesn't pass judgement on the revival, but certain! y captures the mystery of the ritual as seen through a child's eyes. A second of Quillen's poems set in the church, "Meeting House," offcis a touching glimpse of another country ritual: counship. In this poem we find z.ekc Bays riding his "spooked" mule into a church service. It's not the event itself, despite its quirkiness, that gives this .J>OC:m its reason for being. Instead, the hean of the poem lies in its theme: the discovery of love. While Zeke apologizes fcr his actions, he keeps his eyes on Anna Compton, a young woman in the congregation, and this gesture signals to everyone, including Anna. what Zeke feels for her. They all know that "Zc.ke [will) be the one I to teach her about loving, I sing little songs to her in the dark." These "little songs" arc the essence of romantic love and will be as sweet, no doubt, as that dark countty night when Zeke will sing them. What I ultimately find most appealing about QuiJJen's poems is her use of the concrete, her interweaving of crisp illlllges that l can visualize and metaphors I can savor. In her poems is a mngible world where one sees a "spring burst of white blossoms", and smells "A musry sweat smell" of a crowded country church, and hears "little chimney sweeps I (that! cry in the blackness". This is a living world, the poet's own, J suspect, that she has opened to her readers. We are invited in for a while, and here we can discover, ponder, and, I think, enjoy ourselves immensely. Mamawfin1Jlly swps 11Jlking She siis birdlike by the window on a green vinyl chair. Her toothless mourh opens, closes collapses right inlo the face. Her hands circle slowly around and around as she talks, every ~·ein dark bltl.t and swollen. I warch and wait can'r take my eyes off her. Siu: keeps glancing ar the clock on the mlllllel then back at me. Eyes dull like old window fXJlll!S stare oUJ the window 01 yestudays w/u:n she worked wirh Ju:r /'1llJll in steamy fields. She remembers her babies, rwo alive and grown, rwo dead at birth blood coming out their ears. She can stifl smell a hot ldtchenfull ofmen after a hard day, feel her own light, quick srep move sure through ti~ gardi!n. Someti~ she thinks she hears Paw saying "Julie' and she almost answers. We sit together while the old 1111J11Je/ clock ticks loud, louder. Ouiside the quaner moon, the least lighl ofall, hangs in the air resting lighlly then like that last spoken word. OCTOBER DUSK The evening dark falls all around me, iJs warm bl'eaJh casts a shadow on my face. Sitting 011 my front steps, I am a candle flame drawing moths and moS41'iu>es, holding the mo~nts in my cupped hands. He sils quietly /:Ty~. memories ofthe day's work swift moving cowr shared lilcefall leaves in the yard. The pol/JJQes from the garden lie scanued in the grass. Tomo"ow we will sort them and store thunfor winter. His hand rests on my neck as he slowly stands. He off the other dirty hand us to help me up. Our eyes meet in the fading lighl. We go inside, surrendtring to nighl, d1t: sm411 ofeanh still strong. - Julia Nunnally Duncan KATuAH ·page 16 -------------------.,WINT;-;-;::;:-=E=:R:--:1~9-:::87::-·:-:88 �October Dusk by Rita Sims Quillen MEETING HOUSE When Zeke Bays rode his mule in10 church the sweating preacher froze open-mol.UMd in the middle of a Bible vuse and the sranled men rtoched in rheir coaJS fo r tlu! guns they left at home. Aunt Becky Summey fainted 011 tlu! women's side, a crowd rushed around her as Zeke struggled wilh the mule, its flat hooves senin~ up a deafening echo on the rough plank floor. H What in tlu! \'.'Orldr S1Jmeone said. Zeke meanJ co answer bw the mule walked sideways and jarred a pewfull of deacon's wives. Anna Compron hid a s17Ule untkr a~ whit.e hat when ZekefiniUly managed to steer the mule toward the door. She watclied his hard, dark anns pull aJ the rope. noticed that full and STllOOth mouth, tlu! long eyelashes that made people say he was too pretty fora man. Pausing at the door, Zeke apologized/or himself and his wild, spooked anUnal. said lu!'dfu the door. Everyone tw7red to sr.are QI Anna becm.ue he looked QI her as he talked. She ~d red as her 111/)tWs tinnias. She knew; he did, too. Now everyone probably saw ii: Zeke would be the one to reach her aboUI loving, sing liltJe songs to her in the dart. COLLAGE TIME TOGO Tire old woman spits amber StilT$ in the dust standing on a long road leading nowhere except Elmwood Hills Subdivision where ""'1ti-level houses stand mtJSt/y empty save for the Nnuican dream <fwe.r bars, color1V, and pool tables. And on down the road a piece a lane mOlk l1y VW buses pressing down tlu! grass leads wan agedfarmhouse where rusty bu.eke.rs carch waur from the roof and solemn young women in earth-colored clothing chop wood and raise cAfcAzns: living, walking memories trying w live in another time while the old woman keeps si/en1 waJch She holds lu!r breath, st.anding and ware/ling between the IWO there in the stardusr rood, pocks her jaw with more tobacco. She's thin/clng what a hard time they will all have and congratu/ares herselffor living just long eno11gh. WINTER 1987·88 I hold the dl.m picture close to the light. The background ls faded: an old man's silhouette on a barnwall. black On 8rtl)'· a shaft of white sun slashing his face. He holds a bale of hay on his left shoulder, expruslon dirta dueEast- overlapping with the tiny grantlson in the foreground lying Ill the crib, seemingly soulless in that sl«p beyond remembrance known only to the M\'.born and rhe dead. Yet surely there nwsr /lave been ho~d puffs ofair passing through rhose he.an-shaped lips, the soft body rising with eoch breath.. The missing lin/c is the old man's son the baby'sfarher out ofthe picture somewhere where f Qlhers always are, leaving me to wonder about JUm, impatient wilh my owA curiosity. Ile is1ust another man, seed bearing seed. Why do I go begging for meaning in rhe accidenUJI double - expos11re? KATUAH - pa!!,e 17 �In the old days "shelter" meant just that: a place to sleep and to get out of the weather. A building or a structure was not a place where people spent their ·whole lives, as it is today. Jn a modem city, people go from one building - where they live, eat, and sleep - by car to another building where they work, and then go back again. They even exercise in a building! Only incidentally do they get out into the open air. These people live in a completely anificial environment. They regard the natural elements as inconveniences to be avoided. When I was a boy living with my grandfather and grandmother, we would take all the doors and windows off the house in April. By the end of May we had moved the wood cookstove outside under a liule shelter, and my grandmother would cook out there. We also slept outside. We did not have tents or sleeping bags, so we slept under a liule brush arbor we built to keep the dew off us. We slept there until thunderstorms or a wet spell of several days would make us go back inside for awhile. We lived oucside and did everything under the brush arbor and under the O'CCS until the last pan of October. Then, when the leaves fell, and it swted to get cool, we would put the windows and doors back onto the house, move the cookstove back inside, and Stan 11 up again. But even in the wintertime we would use the dogtrot, which was a wide, covered passageway between the two pans of the house, as a place 10 shell beans. whittle or carve, make baskets, or work on other projects. We would eat there in summer when the weather was rainy and we had company. Folks would always visit and socialize there. Out there it was alright 10 smoke or chew tobacco and spit. When my grandfather was a boy, his grandfather was living with his family. The old man was a strong influence on the boy, telling him many siorics about how the Indian people used to do things. That is why my grandfather always liked the idea of houses with cane mat walls, the way they were built before the white settlers came. He used to say that building a structure that lasted beyond one's lifetime was a burden on the Earth. Back before they were all cleared, the river bottoms were full of thick-growing river cane. The cane was an incredible material that was used for many purposes. One of the main use:. was to m:ike $iding for the houses in the villages along the river bouoms. The women wove the split cane into mats that '"'ere ~even feet tall and six to ten feet long. These were hung on a framework of poles stuck into the ground in a circular pauem. Other poles were lashed across for bracing and 10 suppon roof rafter;. The roof was made of bundles of broormcdge grass. which is waxy and oily and repch water. These were bound in place to make a thatched roof. In this way the people could build a dry structure 1n a very, very shon time. If the mats were still good in the fall, they might roll them up and use them again. In some of the larger, more permanent villages like Peachtree or Old Echorn, they would daub the cane mats with clay. In the smaller villages they would replace the mats every year and never daub them. One time when we walked across the field where Old Echota was formerly located, we found chunks of hard clay that bore the imprints of whole cane leaves and stalks that had been pan of the old houses. They also would build small towers in the fields among the com and squash plants. Kids would take rums standing watch in the small buildings 10 head off marauding animals and 10 throw stones at the crows. The old com-cribs were also built off the ground. They were made of thin poles and were well-daubed with mud. Every crack, even around the doorway, was tightly sealed to keep rats and mice out of the gnin. They put up com, beans, and dried pumpkin in pots and checked their stores frequently. The only permnnent structures were the town house, which was built on a mound at the center of the village, and the asi 's, or hothouses. An asi was a family storehouse, guest house, sweat lodge, and winter shelter. They were eanh-covered structures that were built on the surrounding hills above the fertile bouomlands. The asi was low and na1, usually constructed on a slight rise to help the water run off. They were made of wood, usually locust trees. Medicine people often made their asi's with seven sides. the sacred number, but families usually nude them square, 12 by 12 feet or JS by IS feet. according to the size of the family. The: basic log structure was covered with mats, then broomsedgc would be placed on top of that, and then soil would cover that. Some of the older asi's had grass growing on top of them, but the locust never roued, and very rarely would they ever leak. In the summenime the asi would be used for storage or to house guests if the family had clan \isitors. although the town house was also used for overnight lodging. The asi would also be used for sweat lodge ceremonies. A family would move its thi~gs out, and they would heat up a pile of big rocks in a large fire outside and carry them into the asi. A lot of people could crowd in 10 sit around the steaming rocks. The sweat lodge was one of the - continued on page 28 KATIJAH - page 18 WINTER 1987-88 �'The Grear Spirit did not give man the right to destroy this great life." (ucuptsfrom a ra/A: ta the bled btar conftrtnct by Kay Littfr)Ohn. a Chcr'1Ut Indian} My fotlu!r 011d grandfather and their grandfathers before were asked to speak on behalfof our animal relatives, which were rapidly disappearing in their times: the snail darter, the ivory-billed woodpecker, the passenger pigeon, ti~ CoroliNJ parrot, and 1.lte list goes on and on and on. Each one of my ancestors wlro spoke om against the destruction of our relatives. saw that tire native people of this country were placed here by the Great Spirit as caretakers. We see this great gift of mind 011d creativity as something we use 10 share witlt all those two-legged, four-legged, winged, water, and root creotiues. We see ourselves as something not set apart from our environment, but as a pan of the whole ..... There is hope in me tltat thest people who hove removed us as caretakers will see the responsibility that we all share. I om responsible/or pollwion, the disappearance of the animals and plants, for hate, and prejudice, as eoclt and every one ofyou are. Our people were swept aside with tire j11stijicotion of "manifest destinyH. This archaic expression was used in tlte post to ju.rtify cruel and unjust acts. This some plulosoplty exists today, when it comes to the nvo-legged, four-legged, roots, and insea creanues Let's not let "manifest destinyH be the ckstruction of al/ life. The Great Spirit did not give man the right to destroy this great life Great Spirit, my prayer is for Yonoh, 01u brother, ti~ black bear. Concern for the black bear (Ursus omericonus) in the Southern Appalachians drew over 200 people to the Owen Conference Center at the University of Nonh Carolina al Asheville on September 29 10 hear a schedule of speakers presenting different perspectives on the present and future condition of the black bear and its mountain habitat. The conference was sponsored by the Environmental Studies Program at UNCA, the Southern Appalachian Black Bear Federation, Long Branch Environmental Education Cenrer, and Klu.UBh. The presenting speakers agreed that the black bears had survived intense pressures, but that the species faced even more difficult times in the near future. caused primarily by the ever-expanding human population. Opinions differed widely as to the nature and the projected impact of these pressures, but the mood of the conference was one of guarded optimism that if people of different points or view could work together, the problems facing the black bear could possibly be averted. As Dr. Michael Pelton, professor in the Depanment of Wildlife, Fisheries, and forestry :11 thc Univer.;ity ofTenncssec said in his keynote address. "We are sitting on the last major long· term population of the WINTER 1987-1-iR THE FUTURE OF YONAH, THE BLACK BEAR black bear in the Southeast." He said that the indigenous black bear population had by its remarkable adaptability overcome the threats posed by the massive deforestation of the Appalachians by the timber industry in the early years of this century and the chestnut blight, which wiped out the American chestnut tree, the bears' most stable and abundant food source. "Diminishing habitat has without a doubt been the single most imponant factor that has impacted these animals," said Dr Pelton. "It is unlikely that any new habitat will be created," he said, and called for policies to proteet and maintain large blocks of forested lands in the Appalachians for the far-ranging black bear species. "More miles of open roads and forest management policies that decrease hard mast (acorn and nut) production will lower the carrying capacity of the forest for black bear," said the biologist. "Roads affect bears either through direct monality or by bears having to shift their habitat to more marginal areas, making them more vulnerable to monality. A road policy must be clearly defined and strictly enforced. That is very important to the long-term stability of the situation. "We also need a management strategy to perpetuate and stabilize hard mast production in the Appalachians. This means long tree harvest rotations to allow oalc trees long-term mast production when they reach maturity." Roben Zahner, professor of Forestry at Clemson University, underscored the need to encourage the different oak species in the mountains. "At this point," he said, "When we're talking about bear habitat, we're talking about acorns. "Oak trees are showing signs of decline in different areas, and there is some reason to believe that atmospheric pollution is an influence." Zahner also warned of the approach of the gypsy moth, whic.:h has the capacity to defoliate whole forests and is moving toward the Southern Appalachians. There is no way to predict what the elfcc.:h of the moth infes1ation will be on the black bear, but the larvae or the insect prefer green oak leaves, and it will have a strong negative effect on the mast-bearing trees, he said. In light of these pressures to come, Zahner advocated extending the roration age of trees; implementing a strong oak regeneration program; and keeping large blocks of forest land intact to cushion the effects of future pressures on black bear habitaL Lauren Hillm3n, wildlife biologist for the US Forest Service, said that "population management is a second critical factor for the future of the black bear." Citing population studies in the Pisgah-Nantahala National Forest, she said that "monality is at or approaching its maximum sustainable limit..... Population in the Pisgah-Nantahala National Forest is probably not declining, but the population appears to be characterized by a preponderance of animals in very young age classes." This affects the availability of breeding females necessary to keep the reproduction rates up to the level of occurring mortality. Shortening the bear hunting season or pushing it back later in the year tends to protect females, who go to den earlier than the males. A bright spot in the conference was a report by Kei1h Langdon, resource management specialist for the Great Smoky Mountains National Park, who spoke of promising results in the the breeding of blight-resistant American chesmut trees that one day might be able to reinhabit the species' former range. New genetic techniques developed by researchers affiliated with the American Chestnut Foundation have produced encouraging results in eitperiments in Minnesota, said Langdon. John Stokes, storyteller and musician, and the dancer Zuleika presented on Iroquois Indian story about the bear. In closing, Stokes said, "We have only one statistic to offer you. That is that we arc 100% sure that the sumval of the black bear is not a question of number-s, but a spiritual question." pfll' KATUAH- page 19 �NATURAL WORLD NEWS FIGHTING THE BIG BURN IN CALDWELL COUNTY by Barbara Kirby (from a talk before t~ WNC A//iQJICe) For nearly 1wo ye:irs the people of the Mt. Hennon Community near Hudson in Caldwell County, NC have been involved 1n an intense fight to get rid of a hazardous waste incinerator on nearby Lick Mountain. The history of the incinerator goes back 13 years to 1974 when the county decided it would purchase the equipment to burn hazardous wastes trom t.:aJClwell and surrounding counties. Caldwell is a m.'.ljor furniture producing area, with a lot of noxious wastes as by-products. In 1975 a fire in the incinerator plant forced its closure, and the county officials decided that they were not qualified to operate the facility. It was leased it to a man named Charles Foushee, who began Caldwell Systems, Inc. (CSI). Charles Foushee is the man who operated the Mitchell Systems incinerator and was unceremoniously thrown out of Mitchell County a year and a hnl r ago. In 19&3 the county commissioners agreed to renew the CSI lease for 25 years. There had been complaints of odors, smoke, and pollution, but they were low-key, and few people had been involved. In 1985 a man named L. C. Coonse began serious opposition to the waste incinerator. Following his lead, a group of people organized as Caldwell Concerned Citizens for a Clean Environment. Their first act as a group was to ask the county commissioners to form a study committee to investigate the incinerator and determine if any health hazards did in fact exist Since that time we have met with continuous obstruction. The study committee was started eventually, and they have done an excellent job with the aid of hired legal and environmental expcns. The study committee found several instances of unsafe operation of the incinerator planL As one example, the manufacturer of the incinerator reoommends that it bum no more than 1,882 pounds of hazardous waste per hour. But the operators go by the state regulations, which allow them to bum 4,018 pounds per hour. The incinerator bums 22 million pounds of waste per year. Halogenated hydrocarbons, a very serious health hazard, are burned at the plan1. On August 22, 1987 phosgene gas (also known as mustard gas) was released into the air. Several Mt. Hermon residents were stricken by the vapors. KATIJAH - page 20 Numerous employees have been sick, and one person is probably going to die from injuries sustained there. Caldwell Concerned Citizens has continuously pressed the county commissioners to do something. We have pressed the state. The state has been very reluctant to work with us. They have started studies and refused us access to the data generated. Our group has raised $5000.00 to do our own soil and water studies, all of which have shown contamination. The county commissioners have been under tremendous pressure from the state Natural Resources and Community Development (NRCD) and others to lceep the incinerator open, because since the closing of the Mitchell Systems plant, it is the only commmercial hazardous waste incinerator in the state. We have found that part of the problem in regulating a hazardous wa~te incinerator is that there are very few regulations. So tho incinerator operators can truthfully say, "We meet all regulations," but that does not mean that they are not hurting anythUig. In October, 1987 the srudy comminee finally recommended that the Caldwell Systems incinerator be closed. At a meecing on November 2, the county commissioners said that they would ask CSI to leave. The announcement was met with cheers from the more than 400 people in the audience. The commissioners continued by saying that they would allow CSI to sell its business and equipment to another company. They did not set a deadline for when CSI had to be ouL They did not tell us who would be the new buyer. They did not say anything about cleaning up the area, which in Mitchell County was a job of several months duration. A near-riot ensued after that announcement. and the commissioners left under the protection of lhe sheriffs departmenL The outcome of all this is still not clear, but there is cause for hope. At a special meeting on November 9 the county commissioners voted to temporarily close the CSI plant. The final result still remains to be seen. Citizens is an orRanization of mountain people just like all of us Their experience shows us that we can learn what we need to learn w deal with these issues. Ir's as simple as chal.") SMOKIES WILDERNESS BILL PASSES THE US HOUSE N.wnl World News Service A bill co-sponsored by Rep. James McClure Clarke of NC that would officially declare 90% of the Great Smoky Mountain National Parle a wilderness area has won unanimous approval in the US House of Representatives. Wilderness status would protect the greater part of the Park from road-building or any olher development. This bill formally ratifies the past management policy of the National Park Service and gives it the force of law. The House bill authorizes a payment of $9.5 million to Swain County, NC and forgives a $1.6 million loan to the county by the Farmers' Home Administration to redeem a promise made at the Park's inception for a road to a family cemetary located at Deals Gap within the Parle limits A similar bill, S. 963, has been proposed in the Senate, sponsored by NC Sen. Terry Sanford and Sens. Sasser and Gore of TN. Sen. Jesse Helms has proposed countering legislation in the Senate that would cut the amount of land to be put into wilderness and authorize the road to the cemewy to be built through the Park. Congressman Clarice expressed optimism about the Sanford bill's chances in the Senate, saying, "I think this is the best chance we have to get this controversy behind us. Everybody, even Senator Helms, feels that the 23 mile. $400 million road to the cemetary will never pass the Congress." (Taylor Barnhill ofthe Western Nonh Caroli/Ill Alliance says, "Barbara Kirby is not an environmental ex:perr. She is a school librarian ar Maiden Elementary School in Catawba Coulll)', NC. Caldwell Concerned WINTER 1987-88 �CONGRESSIONAL ACTION ON THE MRS Nlllllnll Wmld News S.S-.a POACHERS CAUGHT; POACHERS CONVICTED Acting on an anonymous tip, NC wildlife officers caught and charged seven men with bear baiting on Mackey Mountain near Manon, NC. The seven appeared in McDowell County Oistnct Coun on Nov. 9. Four of the men pleaded guilty to bear baiting, which is illegal in NC, and were given a minimum fine of $250, a suspended jail sentence, and lost all hunting privileges for two years. Two others contested the case, but were also found of guilty of the same charge. They stated their intent to appeal the decision. The remaining case had not come to !rial by the end of the day. The poaching !rial was monitored by the Southern Appalachian Black Bear Federation, which is initiating an active program to discourage poaching in Katiiah. 'This is the most flagrant case I've ever seen. They've been doing it all summer." Frank Pennell, enforcement officer for the NC Wildlife Resources Commission (WRC) in McDowell County told the Charlotte Observer. Responding to the tip, wildlife officers investigated the baiting site, which was just outside the boundary of the Mackey Creek Bear Sanctuary. The officers found enough snack cakes at the site to fill two bushel baskets. Cellophane wrappers from hundreds of other snack products littered the ground around the area. The bait was placed by the poachers to lure the bears off the protected sanctuary lands, so they could set dogs on their trail and run them in unprotected parts of the Pisgah National Forest. When the bears would finally be shot, they would miles from the incriminating bait site. The actions of poachers threaten the stability of the black bear population in the Southern Appalachians. Poached kills go uncounted in bear population management statistics, and poaching from the state bear sanctuaries violates areas that are set aside to provide females a safe breeding ground for a core population to maintain the numbers of black bears in the mountains. Defend the bean! Write to: Ass'L District Attorney Sandra Pugh P.O. Box 2143 Marion, NC 28752 Tell her that you arc watehing the bear poachers' appeal case and that you care about the outcome. If any signs of other poaching activity are seen, one may call the WRC "Wildlife Watch" number, 1·800-662-7137, to repon known or suspected violations. Confidentiality is assured. It is dangerous to personally intervene with poachers and far safer to call wildlife enforcement officers. Compiled 111 patt from o uport ur tlw CharlOlu Qbrmz, The US House of Representatives and the US Senate are on a collision course on crucial high-level radioactive waste legislation. ln the House. a move toward a momrorium and independent review of the nuclear waste management program is being led by Rep. Morris Udall (D-Utah) and Rep. Jamie Clark of the NC Ninth District. The vehicle is HB 2967 which would institute a study commission to review the actions of the US Department of Energy (DOE) and halt any funher site selection work for the two planned high-level nuclear waste dumps and the MRS (Monitored Retrievable Storage). which the DOE would like to site in Oak Ridge, TN. Senator Bennett Johnston (D-LA) is pushing Senate Bill 1668 (the Johnston-McOure bill) that would authorize an MRS. The MRS would store 80-90% of the nation's high-level nuclear waste. If Johnston were to succeed in his efforts, Karuah would not only be threatened by the MRS, but would be one giant step closer to receiving the second high-level nuclear waste dump in the Ellc River geological formation, just outside of Asheville, NC. Congressman Jamie Clar.Ice; US House of Representatives; Washington, DC 20515 deserves thanks for sponsoring HB 2967, and NC Senat0rs Sanford and Helms; US Senate Office Building; Washington, DC 20510 need to hear from people in the region who do not want the MRS and 1hc high-level waste dump. fA PAC AGAINST THE COMPACT •• Nlllnl World News Service The NC Political Action Committee to Dump the Compact has been formed to elect legislators to the NC Senate and General Assembly that will withdraw the state from the Southeast Low-Level Radioactive Waste Compact, which plans to dump 32 million cubic feet of radioactive waste in the state over a 20 year period begiMing in 1992. The group is planning to mount a strong campaign around the state's May 3 primary and November 8 election in 1988. Contact the organization at: P.O. Box 26071 Raleigh, NC 27611 FOREST SERVICE PLAN UNDER APPEAL - AGAIN! NllUnl World News Service The Western North Carolina Alliance (WNCA) and the NC Chapter of the Sierra Oub have both entered fonnaJ legal appeals of the Pisgah-Nantabala 15-Ycar Management Plan to the Chief of the US Forest Servicein Washington. The WNCA is filing on the basis of several violations of the Forest Management Act of 1976. The act requires that forest management be done on a site-specific basis, that management promote biological diversity in the National Forests, and that multiple-use management (which includes water, wildlife, and recreational needs as well as timber harvesting) be practiced. The WNCA in its suit says that the Forest Service is not considering management practices based on conditions at individual sites, but rather is making blanlcct prescriptions for clearcuning in all pans of the forest. They cite the Forest Service for managing the forest to promote a few selected varieties of trees, rather than promoting the wide diversity of trees found naturally in the Appalachian hardwood forest. The suit goes on to say that the widespread practice of clearcutting destroys protective cover, old denning trees needed by many mammal species, and mast-producing trees necessary for many species' survival. The WNCA favors uneven-aged timber management by means of selective cutting. The WNCA suit also protested the extensive use of prescribed burning by the Forest Service, calling the practice "excessive and environmentally damaging." The suit mentioned in particular the controlled bum that was triggered by dropping napalm in the Mica City Creek watershed. Both the Sierra Club and WNCA suits called the Forest Service to task for making many below-<:<>st timber sales. saying that the agency did not, in the words of the USDA, "accept a considerably greater burden of proving that a below-cost timber program is necessary." The Sierra Oub lawsuit also charged the ForcSt Service with projecting excessive road building into the 15 year plan. • continued on next page WINTER 1987-88 KATUAH-page 21 �- continued from page 21 RECYCLING CENTER OPENS AT ASHEVILLE LANDFILL Nannl World News Scrviee DUKE POWER MOVING IN ON THE MOUNTAI~S N-1 World News Scsv..,.. Duke Power Company is planning to scour and nood 1,200 acres on Coley Creek in 1hc heart of the Jocasscc wa1ershed 10 build a reservoir for a pumped s1oragc hydroelectric project The watershed is in the sou1hcrn reaches of Transylvania Coun1y, NC, jus1 above the South Carolina st111c line. The Horscpas1urc River, which was rccen1ly inducted in10 1he National Wild and Scenic River System, and the Whuewater, 1 hompson, and Toxaway rivers now through the area. The Jocassce Watershed is currently undeveloped and unspoiled. The well-known Foothills Trail crosses I.he area, and it is home to the endangered Oconee Bells flower and several types of rare fems that grow on I.he north-facing sides of some of I.he many waterfalls in lhe drainage. Two colonies of lhe green salamander, rare in this re~ion, live on Coley Creek. But the high nunfall and abrupt chan~cs in elevation that malcc this a unique area m the East also make ii a prime area for hydroclectrical development Duke Power has submit1ed a draf1 application 10 I.he Federal Energy Regulation Commission fora 2,100 mcgawan pumped s1orage facility that will cost $3.3 billion to construct. Plans call for a dam to flood the main valley and two or three side valleys and coal-fired electric plan1s that will produce energy 10 pump water back uphill during slack pcnods. A new road is proposed from NC Route 281 10 the cast side of Thompson Ridge - a 1,000 foot drop over nine miles - to transpon heavy equipment to the Coley Creek sile and to maintain the project. The Jocassec Wa1ershed Coalition (JWC) has been formed to oppose the flooding of Coley Creek and to press for inclusion of the Whitewater, Thompson, and Toxaway rivers in the federal Wild and Scenic Rivers System. The JWC is comprised of citizens' groups, cnvironmcn1al groups. and individual landowners and hunters tha1 use the watershed. They arc being aided by the Sou1h Carolina Wa1er Resources Commission, which, fearing damage to tr0u1 fishing waters, is urging protection of I.he rivers in I.hat state. 'lhis is going 10 be a mon:: difficult taSlc than saving the llorscpastun::," said Bill Thomas, co-chair of the JWC, "because Duke Power has owned the land since the 1960's." The JWC is suggesting to Duke Power I.hat providing incentives for energy conscrvarion 10 reduce overall electrical consumption would be a cheaper alternative that would possibly obviate the need for I.he Coley Creek dam. Utility companies, par1icularly in New England and the Pacific Northwest have been using this option to avoid installing nuclear power plants or other unsightly and polluting electrical generating facilities. Research has shown I.hat it is twO to four times cheaper to invest in energy conservation in preference to energy generation. At a meeting with Duke Power, JWC representatives proposed tha1 1he company hire a consullant 10 do preliminary research into the possibility of invesung in energy efficiency as a possible option. The company refused. "It seemed like a prcuy good idea to us," said Thomas. "parucutarly since a consultant would only cost $30,000 as compared to the $3.3 billion budget for I.he Coley Creek project." The JWC 1s requesting that Katiiah residents wrire to: Tommy Rhodes NC Depanment of Natural Resources and Community Development P.O. Box 27687 Raleigh, NC 2761 I to ask that I.he 1hree rivers of 1he Jocassce Wa1crshed be placed immediately under state prorection. To contact the Jocassec Watershed Coalition, wricc: Gil Leebrick c/o Highlands Biological S1ation P.O. Drawer 580 Highlands, NC 28741 Duke Power is also deepening its involvement in the mountain region be buying out the Nan1ahata Power and Ligh1 Co., which provides electricity 10 1he five wcstcm-mos1 coun1ics of NC. Veronica Nicholas, a county commissioner of Jackson Coun1y. NC and tong-time activist in citizen struggles with Nantahala, calls this process "changing masterS." She observes, "By adding Nantahala's area and resources and developing the pump storage facility in Transylvania County, Duke Power is a-ying to create an in1cgrated generating system. I think they're loolcing to a time when they won't be able to rely on nuclur power." The Buncombe County Board of Commissioners, with the support of Quali1y Forward, has opened a recycling cen1er at the Asheville landfill, located seven miles north of Asheville on Highway 251. Clear glass, colored glass (brown and green separated), newspaper. corruga1ed cardboard, and aluminum cans may be recycled. The cenlcr is open during regular landfill hours: 8:00 am-4:30 pm, Monday-Friday and 8:00 am- I :00 pm on Saturdays. The usual landfill tipping fee of Sl.25 is waived ror up 10 10 bags of garbage for !hose who bring four bags of recyclables. II has been estima1 that up 10 ed one-lhird of all solid waste can be recycled. Recycling to this cxtcn1 in Buncombe Coun1y would depend on other recycling 1echniqucs as well as 1hc recycling area at the landfill. Curbside pick-up, on-si1c separation, and small, local commercial recycling businesses would all make recycling more convenient and profitable. The remaining two-thirds of the genera1ed waste could be composted, 1umcd into fuel pellets, or compacted and landfilled. All lhesc methods arc currently in use elsewhere. The Asheville landfill recycling center is a response on the pan of citizens to the idea of mass-bum incineration, which is one waste-disposal technology under consideration by the Buncombe County Commissioners. The major advocates of incinera1ion arc mega-industries trying 10 comer 1he SIOO billion spem annually in I.his country on waste disposal. Incinerators arc the most expensive solid was1e management technology a community can choose. They arc expensive to opera1c, involving massive inputs of non-renewable fuels, and repairs have proven 10 be devastatingly expensive. There are also major heahh and environmental problems involved in incineration. Fine particles of lead, cadmium, mercury, manganese, antimony, tin, and other heavy mc1als arc released in the incinerator smoke. Dioxin, the mos1 highly carcinogenic of the synthc1ic hydrocarbons. has been identified in significan1 amounlS in incinera1or gases and ash. The ash i1sclf is slated to soon be designated a hazardous waste by the US Envtr0nmcntal Protection Agency. Although a small s1cp, the recycling center at the Asheville landfill is a start toward bet1er waste managcmen1 practices and deserves resident use and support./ WINTER 1987-88 �A CHILDREN'S PAGE Underground House - Abigail Bird, Madison County, NC Under Water House Sarah Reany Floyd County, VA I would have a big house under the ocean and you got there by going through a door in a house on an island. My house would be shaped like a big mushroom. I'd have a big window on lhe top or lhe ocean to get sun power. And I'd have a fire at the bottom or my house and a boot and I'd have a bumblebee for flying away. I'd have a big flower so the bumblebee can drink. j J ( 11..i Mn 1 .: ..... h" (; .m ifJ v f 11t 1.1t1 ~ ,t u1~t -t11e 9n"vtn../. ti! ..>. t.l.."l'OU..9"' Ofltr( 5LiJQ - .... flJ1Jl. lC j()(:;.o h 1..s B td __ _ Underground House - Michael Flowers, Madison County, N / WI NTER 1987.:88 KATIJAH ·page 23 �Dear Friends • DRUMMING LETIERS TO KATUAH Ko.lWth 1s still a\ good as alway\, but I do agree it Y.ould be a i;ood idea to keep the old format. I'd hate for ~omc folk~ to i;et left out becau~e the price Y.Cnt up. Ju\t some or the feedback I've also heard from some people who enjoy looking forward to the ne:itt issue. Keep up the good! Tara Cla)1on Rougcmc:nt. :\C .....Thanks for a great fall issue. In response to your question: I'd rnthcr sec )oU mainl3in the ine:\pcnsive, rccycleablc newl>print. Keep up the good Y.Ork. Jeanene (Cabanis} Cashiers. t\C Dear Friends • Let me tcU you what I feel is important in my life: I stan a fire by spinning a wooden spindle. In doing this, r re-enact a ritual that transcends the bounds of time. Smoke curls from powdery, hot, black dust, and I am re-establishing my link with nature through an act of primitive humanity. I skin the gift deer with a stone knife I made, and butcher this friend who has given life for continuation of life. Eating this sacred food cooked on my fire, I realize that the deer is inside me and becomes pan of me, and I become pan of 11. I wear clothes made from this deer's skin, and. as I move, the deer moves with me. We arc one. 1 bathe in the stream, and the life blood of the Mother Eanh cleanses me, and again I sec the connecting link between my being and all of the universe. By panicipating in a primitive life, in immediate contact with the natural (real) world, I find comfoning, meaningful relationships with all of my relatives in this universe. I have lived outside for over eight years, nunurcd by this primitive exi~tencc. During thi!> apprenticeship with nature, a chief activity has been the use of natural materials for appropriate "Earth Skills" technologies to make a lhing, following techniques that natives have used in this area for over 12,000 years. I feel I have learned something valuable. and I want to share it. I have found how useful "Eanh Skills" arc in connecting humans and nature and stimulating spiritual insight, :ind I te.ich these methods to others. "Earth Skills" are life suppon activiucs through which people involve themselves in nature, primiuvc technologies, and primitive thinking processes. In the barren realities of modem American life and thought, "Eanh Skills" arc an avenue to understanding another way of perceiving the world and developing a foundation for spuituality based upon interaction with the natural world. On the surface, making a bucket of tree bark seems practical only because it provides a wild woods container. But in our day and culture, the experiment has a much more valuable benefit: we gain a very strong perception and understanding of a connecting linlc with the foreSt and with the primitive skills that our ancestors depended upon. By experiencing the physical connection, we arc opened to appreciate the spiritual value of the event. Leaming "Eanh Skills" relates an individual with the na11ual world to produce a craft or ~riml!nr that brings a person to the awareness of the connectedness of all things, humans included. •Earth Skills" lessons arc inherently spiritual. I never need to mcnuon the word "spirituality" or to scare conscrv:mves with phrases like "change m world view." The latent revelations, connections. and meaningful guides need never be anicul:ued. They just happen. "Ennh Skills" give a strong, practical foundation for under.;tanding spiritual realities by sharing Y.ilh the spirits of the wild places. Eustace Conway 602 Deerwood Drive Gastonia, NC 28084 KATUAU ·page 24 Durable magazine format vs less durable newspaper format · I'll opt for qunlity in either presentation. One awaits Katuah eagerly each season because of hannonious weavings of philosophy, issues facing our Mother Eanh, teachings to share, verse to stimulate ponderance, etc. For me the present format works!... .. Bern Grey Owl Raleigh, NC I'm making a prayer I'm gathering the kindling I'm making a prayer I'm clearing the way I'm making a prayer I'm striking the flint I'm making a prayer Lhat will illuminate that will warm or cedar and oak Of maple and pine Of coming Logether I'm making a prayer because iL is time • Colleen Redman Dear Editors: We have high praise for the Fall 1987 K1IiiA!L and its excellent anicles on the black bears of Southern Appalachia. No bear species anywhere on Eanh can survive without local and regional suppon, and that suppon depends primarily on what people know about bears and their needs. Your issue on the bears of the Kau.iah Province is a landmark step toward meaningful protection of bears and their habitat in your region. As planet Earth becomes less inhabitable as a result of traRically misplaced national and international priorities, the b:mle to keep p3tlS of Earth, habitable for wild bears will help prcscIVC the health · and life - of the planet as a whole. Keep up the fine work, because we arc all in this together. Sincerely, Lance Olsen President, The Great Bear Foundation Missoula, MT W1NTER 1987-88 \! �Dear Editor - While on a hurried VJSll Alar. your l.J.NJfturtd !M. At tlir" bthtst )IOll btc~ my ad\/Usary BtctJJ<U )'Oii .,.f:rt blood brotJo.u IO myfo~r llibc I Ww -,Ollr tlto1111w GS )'Oii p11rswd IM, I could 110t li111u to std 110rvislrmt111. 011 ONl on. yo11 pllTswd IM. Soon I 1rtw wtak, nut to tartlt. Ytt wht11 -,011 slew this body. I did llOI dit. My soul tlldiutrlt. to the new library at Appalachian Suue this past week, I chanced to see the notice of the upcoming symposium on the black bear in Nonh Carolina. It occurred to me that you might find the enclosed poem, "Nemesis," appropriate at this time. You will recall that Wilburn Waters was noted as the famous hunter and hermit in the White Top section of Nonh Carolina. He was credited (?) with killing 108 bears as well as many wolves and other animals. J became interested in his story when I learned he was my great-grent-grc:11-uncle. Rev. M.D. Han raised the funds and built the monument with the imposing black benr on top. I visited the graveyard where it srnnds this past summer, and it is still standing in good condition and has numbers of visitors each year. It is located near Lansing, near Tuckerdale. The symbol at the bottom right of the poem is the Cheroke word for Yo-nu, the bear. Sincerely, Mrs. Ruth Trimble '----------------~-~"""' E11t11tually )'Oii too. my bro/her. wtrtftlltd by rht inaor~ 1umd of mortality. NEMESIS Once./ was as you wert. A m1Jn tal/ and proud. Ordained by the GreaJ Spirit 10 toll OJld :t'*'l!al so 1ha1 I mightfted upon 1/itfruits of my labor. In thtfv.l/nessoftlme I beCDml! ll'l!Oritd by tht constant struggle 10 sustain lift. Encwnbtrtd by fau.• I langtd 10 be lilt:t tht Btar • frtt to roam DI will. gathtring the berrits and mast. I grnv faint with my disconttnl . Tht GrtaJ SpiriI ltntw my OJlguish. Maniftstiltg I /is arcant power I It gra111td my heart's dt.wc OJld cJiangtd mt into Btar, c/ollting me in long si/Jcen hair. I was Yonu, mighliesl of tht crcaturts. None challengtd my right 10 bt Yo11 lit tnto!nMd high on this /ouly kMll. Mtnftlt ltd to trtet an effigy of me· froztn ill rime • ovtr your grave 10 show rtsptct for your prowess. They tOd /IOI perceive thtir efforts wert dirtcrtd by tht Great Spirit and nor of thtm.ttlvts. I. too. ha11t rtsptctfor -you, mybrothtr. but I SIOJld htrt not to honor you. Rathtr. I stOJld guard 10 OJlChor your spirit firmly ill rhe tarth until Yonu rerurns unw his own 111 rht secret dtpdis and NXlows. Ohly thtn w1/l I relinquish my vigil so thal your spirit may ristfrom its fc11us and soar .,.;,h """' 111 the etastlw harmony of rhe Uniwrse. Ulllil )'OIL We reprint two ofthe pomufrom the Drumming section of last Issue. A typographical error changed the meaning ofone, and two verses ~e inadven0t1ly lef1 ow ofthe other. Our apologies to the poers and to our readers. Ajirs1 rule of survival in any region is to stay on 1he good side of your IDcal poetS! The Lessons of the Hunt Persimmon seed, I am•... let me glisten in the sunlight to paint you colours, gold, bronze, amber forever. let me be free 10 grow to bear.... to w3tch my young sway, to grow, to bear. let me not lay on the cold, damp ground trample me not for the Earth is my food and the sunlight my wonderment Persimmon seed, I am .... betraying no man. - Bun Grey 01111 Wouldst learn the lessons of the Hunt From those who know them best? Then one must go to marsh or wood Where hunters seek their prey. "Patience" says the stately Heron As it stands in the shallows, Waiting for a fish or a frog To obligingly swim by. "Concentration" says the Heron As, one slowly moving foot at a time, It stalks A shining minnow. "Patience" says the tiny Jumping Spider As it dans along a vine, Its huge front eyes alert For an insect's telltale twitch. "Concentration" says the Jumping Spider As, forelegs el(tendcd, It takes aim At a foolish fly. ''Patience" says the coiled Rattlesnake As it lies beside a log, Waiting for an unsuspecting mouse To follow its accustomed path. "Concentration" says the Rattlesnake As the mouse scampers closer, For there can be But a single strike. "I see and understand," say I "And thank you for your gifts. Now I can tre3d the inner paths To seek my own prey, Truth." © Douglas A. Rossman WINTER 1987-81! KATUAH · page 25 �An Appeal At the turning of this new year, we would like to express to you some thoughts and feelings about the Katuah journal at this point in its existence. We have been gratified at the expressions of love and support that have come in from readers and friends from all over. Our primary goal is to have KatUah be read and used. We see the journal as a way for each of us in the region to share our learning experiences, as we all try to find a balanced, harmonious way of living in these mountains. This element of sharing is very important in the ongoing process of us growing together and growing into the land. Katuah is produced as a collective effort of folks from around the region. ( Most of us live several hours apart from each other.) While some of the original members have been continuously involved, the editorial circle still opens and reforms after each issue of the journal. Doing Katuah is a demanding task that requires a lot of time and offers little material recompense (but, oh, such rewards to the spirit!). Most Katuah jobs are volunteer (though a few arduous tasks like bookkeeping are compensated). Katuah does offer expense money like gas and telephone calls, but simply getting to the various meetings and to layout is a big demand on people who are working for a living. This is taking its toll on the editorial collective. We would like to be able to maintain the journal at the standard it has come to reflect in the course of the last few years. By breaking the job list up into smaller pieces, we could make it easier for everybody, while bringing more variety and excitement to the pages of the journal. Opportunities are available to participate in the Katuah adventure. With added input, the journal could not only continue to exist in its present form, it could expand its functions in any direction the participants wish to take it. Besides help with actual production and lay-out, Katuah also needs writers and artists (and, of course, cartoonists!) to work with the journal or to submit material relevant to the region. The more submissions there are, the more variety and interest in the pages of Katuah. Even if submissions are not about the selected theme for an issue, they could fonn the nucleus for a future issue of the journal. Also needed are: - An advertising manager. who could bring in needed revenues for the journal, but also help Katuah consciously encourage a regional marketplace by spotlighting biorcgionally beneficial business enterprises. - A "Webworking" editor, who could work to encouraie trade and barter between people, help oottage industries to develop, as well as ftnd interesting and creative additions to mnlce a Lively individuals' ad section. - A distribution manager, who could help get Ka11iah out onto new store shelves and magazine racks and help keep up the network of community contact people. - Additions to the poetry committee that evaluates submissions and guides them into the pages of the joumiJ. - There is also a niche for a person or a committee to keep track of the Katfiah T-shirt sales and offer books, tools, stickers and other bioregional pamphemalia through the mail order system. - A calendar editor, who could compile a definitive events Iii.ting and perhaps transfo"" the "Calendar" section into a sun-moon-forest-garden-people almanac, creatively showing the upcoming cycles for each season. - Someone to be Natural World News editor, one of the vital sections of the JOumal. At present it is a patchwork of material picked up as we go along. This section needs an on-going editor to stabilize news presemations. keep in touch with contacts, add depth and continuity to our coverage, and become kno""n as a regional news conduit. This is a position that could become an important one for shaping news coverage 1hroughout the region. We have ulkcd often about expanding NU/Ural World News beyond the p3ges of the journal, but it would lllkc a person or a group with vision and commitment to actually make ~mething happen in this area. �1"tNttR. TRAVEL tNG "R.OUNDAJJOUT ~'JUA1l " It has also been a fond hope that Katuah could develop interest groups 1n areas of importance for b1oreg1onal life. People sharing a common interest 1n certain broad areas could meet independently, at first to see that their area of interest gets adequate and incisive coverage m the Journal, but developing into regional "think tanks" to develop and deepen bioregional thought on their chosen topics and perhaps to publish independently of the journal. Forestry and Wildlife, Water, Energy, Agriculture and Regional Diet, Healing, Education and Personal Growth, Sustainable Economics, Shelter, Bioregional Theory, and Spirituality are topics that have already been suggested, but any aspect of the new Appalachian culture could be treated in this way. Thinking bioregionally opens up new worlds to our mind's eye and our heart's touch. It's a participatory experience. If you think KatUah as a journal or as an idea is a useful form that helps you relate to life in the the Blue Ridge Province, help us help it to grow. If you can see your way to doing it, jump in. Share the excitement of a group venture, and join us as we seek to better understand the mysteries of this place. Blessings upon you at the turning of the year's wheel. - The Kstush sta"/ 11as wt.nter t wifl he traveling tlirou9l1 Xatunli to botli broarfen anc! aeepen tf1e biore9ionnf network tl1ougliout the province. t wi([ travel as extensi.vely as time and rcsotuces permt.t. 1he purpose of the trip is to hudd up tfie Xatuah cli.stributwn/local contact people network. and to strengthen tire two - way communication between the journal cma the communities of the reljion. tf you woul'cl like me as a representative of Xatuali to visit your area, q you woul'cl like to arrange a m eeting (!ar9e or small, pubUc or private) to talk about our region, if you can offer a floor to s~p on as t 'm passing through, please write and let me know, so we can taa. specifically about the trip 's timing and schduling. We can tf,o mutings or discussion 9roups about b!acft, bears, nukes, !and use plans, or any of the sugtjeSud "special interest areas ". We could hole! beljinnf.ng semf.nars on the meantn9 of the wore£ "biorel]f.on " and our own unique area. IVe could tell stories about clra9ons and the Uttk people. IVe could p!alJ drums. IVe coulc! tf,o sweat Coclljes. IVe could mut wi.th school 9roups or 9arc!en. clubs. IVe can tf,o whatever is rUj/Jt for SJOUr weak. Tfsi.nlt- about bei.ng a Xatuab contact person for your area. 1he contact system is tlie basic frameworF., of the XotUoh networft-. IVe would Uke to 9et more local news, local i.nterviews, local pi.ctures, stories, and opi.nLons from around the regf.on. Let me know, and we'{! get totjether to talk about U. Hope to hear from you. 1hese are excULng times to Uve in. Let's maft-e the most of them/ .Jlfl"' c Io -Davie! Whakr X.aUiah BLorUJional Journal Box ~8 Lei.cester, NC 28748 KATIJAH • page 27 �9004 nuttc£ne continutd from pace 18 A Mountain Home conunucd from page 8 As well as being above 1hc valleys, the asi's were always si1ua1cd on 1he wanner south- or west-facing slopes of the nearby hills. When the weather got cold, wc1, and nasty, the villagers would retreat up the hillsid~ 10 spend the winter snug and dry in their asi 's. The opening into the asi was so low that one had 10 crawl on hands and knees 10 enter. There was a wooden wall inside the doorway Lo cul off Lhc wind. so one entered by crawling in and turning to the right. The wooden partition cut off most of the light, too, so a bright fire of pine knots was kept burning inside to provide light while the asi was inhabited. Sometimes there would be a smokehole, sometimes the smoke would drift out the door. From time to time the people of the family would smoke their asi thoroughly with fragrant cedar or hemlock to ex1ermina1c insects and vermin. It must be remembered that the asi was intended only for a sheller and not as a living space. On nice, sunny days, even in winter, the family would work in the sunlight out of the wind in the warm, protceted area in from of the asi. The men might be carving or making arrowheads, and the women would weave mats for the walls of the summer houses. Weaving the walls for your house each year would seem like a long, tedious job to people today, but the lndians would sit together and talk while they worked, sharing ideas and gossip. It was communication; it was a social event, and if one was raised knowing that the mats for the walls of the summer house had to be made each year, then it was just one of the realities of living and was not seen as a burden. The asi also offered a place safe from the spnng floods that came down the river each year. The people could s11 on the hillsides and watch the river sweep away everything on the old village site except the townhouse, which remained safe above the waters on its raised mound. When the weather warmed and 1he waters subsided, the people returned to the bottoms and built their summer dwellings oriented around the townhouse. The floods also deposited 11 layer of fertile silt over the planting fields, so when the houses were reconstructed, the people set out seed for new gardens for the new growing season. It seems like an easy and practical way to live. bencr utilize local resources for energy production for our shelter. As we implement appropri3te ways of living, we become continually more aware of the spiri tual nature of shelter. The soil is the flesh, the water is the blood, the rock is the bone, and the wood is the sinew. For a person to experience the energy of his/her daily lire within and without IS II gifL Greg Olson tksigns passive solar and energy-efficient homes and teaches courses in the E11viro11mental Swdies Program at rile U11iversity of North Carolina at Aslrevi/le His course "Environment, Design , and Solar E11ergy" is offered every fall semester and focuses on tlie use of alternate energy systt!TTIS i11 building design. Write Greg at 211 Stoney Knob Rd.; Weaverville, NC 28787 or call (704) 658.()834. MEMBRANE HOUSES continued from page 13 Here are some specific LCChniqucs for creating thcJc: pod-Idec houses 111 KatU3h: •Build ribs or metal or plastic 1ub1ng on a saonc or c:cment foundnlion. Sttttch wire mesh over I.his frame and, by band, fcrroccmcnt lhe shell in a numbet or I.ayers leaving openings and shuL-offs. Pigments can be added 10 cement mix1urcs along wilh ol.hcr mnrkings put on the membrane for a mote involved blending with the land. It can take around 28 days for a sl3lldatd cunng or cement in Lhis process yCI there is a method of 7 d3y mois1urc 0 cur111g. A Bourn of Buds With an eye to woe and one to wonder, I regard late January daffodils just budding from the bare warm ground beside my tilting woodshed, a way too early to convey the full flame to the greentime. Near them I stand, a little tilted myself, feeling in the dawn sun some lightened sadness. - Michael Hockaday •con)truc1 fiberglass (or even cardbo3td) molds, with horiwnaal scnms for casting purposes, 1111d blow a dry miiuurc or sprayed cement cnllcd gunnne at high prCiSUrc onto the mold and connccuvc mesh. The mixture as dry enough IO suck 10 ceilings and can be shaped soon aftcr spraying. Adv111113gc) to this method arc lh31 a mold can be reused, and the curing umc for gunnue i• only about 3 dnys. •Malec a frame in which to inOa1e a I.hick l»lloon lh3I can then be covered with wire mesh and fcnoccmcntcd on the out:;adc. Also. in a m11Ch more m1t1caie process. steel fibers can be added 10 the concl"CIC mix - as a strenglhcncr • and sprayed al high PfC.\'iUl'C ona.o a I.ayer of 11\lulation from the inside of a I.hick balloon. The 51CCI fibers being put in the mix itself arc a replacement for the ribbing and meshmg of fcnoccmenL Air pressure can be wed as a 1113in suppon during lhe spraying process. •A grcnL mnny combinations of lhC$e LCChniqucs can be used. along with canh henning and adding on IO exilUng suucaurcs. Rob Messick is a graplric artist and an avid student of synergetics and whole systems. flis work with mandalas, m£mbranes and other organic forms portray a wide spectrum of enviro~nts from tire macrocosm 10 tire microCQsm. sraphic by ChriotJna Mormon KATUAH- page 28 wrNTER 1987-88 �Green B..gcr Kin&) Boont,,C (704) l64·5866 • • • • • • • • • • • • K"'-"r'UAfi l\oa-\E [) £.SIGl"I ~,p;:: -c t.•J ;::,,;\•'t'R.M~~.i,,·_ 1~£!..:...~rJ ·4-)E..? ~, ,\t_·, 11..f: h .. ;..:...- l:. -> \ ,- ..,. '~ .. , •"v:--~. ( 1:.l~ 1 :~ :-. . ~a .. _, ·=---- Green Line, lhe newsletter of the Western North Carolina Greens, has just published its second issue! Conceived as a project in solurion-~riented, ecology·~as~ journalism. Green Line began pubhcauon 1n Occober, with a well-received four-page issue. "Respect for diversity" is one of the ten key values of the US Greens, and the current issue, now eight pages, has further expanded its already . diverse mix~ure of local, regional, and n:monal news to include political cartoons and essays that aucmpt to penemue beneath the surface of the issues to the core beliefs, values, and elhics of Green philosophy. "Decentralization" is another key Green value, so the content of future issues of Green line is very open to our readers' contributions. Karzlali's readers are welcome to submit reports, essays, poems, graphics, or anything else that fires the imagination. Charter subscriptions are available for $5. The Gretn Une WNC Greens P.O. Box 144 Asheville, NC 28802 noon• llrli:his Shopplna C•nl<r (h.:hind . " . e Now " On Lme L10 ... ....) ... ' t.ii•\J ...4:;.. • ~ ~ (iL 7 ..:: .....-...., ",.. t"~4 o 1L (70~) Chinese Acupuncture and Herbology Clinic Natural Food Store & Deli 160 BroadWay Ashevllle, NC 28801 253-5383 Where Bro.c!wri meets Merrlmon Ave & 1-2.0 OPEN 7 DAYS A WEEK Monday·Saturday· 9am·8pm Sunday 1pm·Spm <1>$5'.ffl~~cn WJ~ ll'JlD'.K§@ ©~~ !l The Elk River Coalition asks people throughout the mountains to tum off all electric lights in their homes and place a candle in the front window from 7:30-8:00 pm on Sunday, December 6 as part of the Sunday Nuclear Boycott (SNuB). . Boycotting nucle3;1"·ge~erated elec~ city for that shon penod 1s a symboltc protest of the federal government's nuclear waste policy and its implications for the mountain region and all of the natural world. For further information, contact: The Elk River Coalition c/o Madison County En vironmental Defense League Mars Hill, NC 28754 J im Wayne Miller LITERARY FESTIVAL Emory & Henry College February 4-5, 1988 More info: John Lang, English Dept, Emory &. Henry College, Emory. VA 24327 Rt One With lbe Earth is a 1ounng collection of Native American art on cxhib11 al Ille Museum of lhc Cherokee Indian now through Dec. 14, 1987. Located Highway 441 N al Drama Rood. Cherokee. NC. Open daily 9am-Spm. (704) 497-3481. (704) 683-1414 68:M795 342 Merrimon Avenue Asheville, NC {704) 258-9016 (704) 253-7656 'J\i(lee, 'lt~f 'Na~r~ BOBCAT T-SHIRT SHORT SLEEVE T: $10.00 ppd Colors: Ecru, White, Sliver. Sufoam (II. grHn) THI LONG SLEEVE T: $14.00 ppd. (lnclut»1 P•w Print on SIHv•) ColOl'I: Ecru, Sliver, Te•I, White S•tlsf11etlon •~red or ,.tum for full ,.fund. Ple•u Indicate size, color, sleeve length, qu•ntity. ........,. r'I ~ Introducing the BOBCAT This full color design Is hand-screened on T-SHIRTS OF 100% PRESHRUNK COTTON We •l•o IN AOUL T SIZES S,M,L,XL h•v• • tine or 1weetshlrt1 •nd WINTER 1987·88 kids T-Shirts I -... =.::::.~.,........ ~- ......c... .. I:.""" .• ,.l.110414t6 a.l "'- ccaoca_,,,,.,_u1o111111•---· '--==~=---1 . IUUl_.-111 Village Hands or llandm:ide Objects Beaut) rrom :ill O\er the world! •ptciatWoi: in ile.m~ rrom llotp:il &Tibtl Open Dail,> 11:00am-6pm 43 Broadway Ashcvllle, NC (704) 252-4336 Located across from Stone Soup KATUAH - page 29 �vf€BW0Rl51t§ APPROPRIATE PASSIVE SOLAR DESIGN, blucprinLS and foll working drawings for homes, shop$, and sheds. Creauvc dnlftina - your idc:is or ours. Harmony Sunbuildcrs; P.O. Box 194; Sugar Grove. NC 28697 NC FARMERS can gel 75~ reimbursement for conservation m11113gement practices from NC Soil and Water Conservation Comm. Cropland conversion, tcmices, gm.•>s«I waterways, and other erosion prevention measures. ConUICt locnl Soil and Water Conservation District officci.. STARSPAN ASTROLOGICAL PROFILES: Relationships, lire chart, forccasL~. Charts and profc«101Ul taped readings also available. P.O. Box 10413; Raleigh, NC 2760S GUATEMALAN REFUGEE SEED FUND: help refugees in southern Mexico maintain lhcir culture and d1i;nity by shirring a variety of •-egct:1blc o;eeds directly to farmers. Write to: 2292 Grant Si.. Vancou,cr, BC, Can.:id.1 VSL2Z7 EUSTACE CONWAY· Guule and Teacher of pnmitive Emh Sl1lls with cmphasi~ on fire building, hide tanning, shelter, and foraging. He ieachcs at public school~. parks, cnvll'Onmcma.I centers, and classes of all lands. For mocc information CODl.1Cl him at: 602 Deerwood Drive, <i~ 1'Ci280S4 u call Allcm Stanley al (704) 1918 SIMPLE LIFESTYLES CALENDAR • Photos of "Cnf1SpCOplc or Appabchia" by Wam:n Brunner and suggcs11ons for simple h"mg for each day. S6.00 from App:ilachia-Scicncc m lhc Public lnlCrcSl; RL S, Box 423: LivingslOll, KY 4044S. All prOCCCds bcnc!il lhc WOf'k or ASPI, a llOll·(llO!il corpomuon. ROSE AROMATICS - csscntilll oils have been healing body, mind, spirit, since ancient Egypl. A most pleasant therapy! Dabney Rose; Rt. 3. Bo~ 286-A; Candler, NC 2871 S CHEROKEE INDIAN LANGUAGE clnsscs. For info, write Robcn Bushyhcad; P.O. Bo~ 70S: Cherokee, NC 2871 ROCKTN' WITH BILLY B • Do lhc DO!lct of I~ Dragonfly or the Roel 'n Roll of PhotoS>nlMsis in lhe "Music and lhc Natural World" work•hop. Avnilablc for bookings for schools or local groups, fan. 29-Feb. 4, 19gg, Great mouvalicin for kids! Call Ken Voorhis (615) 448-6709. FUTOl'S by Simple Pleasures • afford:ihly priced. Send SASE for info ID: Simple Pica.sum;; Rt. I , Al TERNATIVE JUNIOR HIGH SCHOOL· At Arthur Morg:in School 24 students and 14 staff lcnm 1ogether by living in community. Curriculum includes crcnl.ivc ocndcmic:s, group dccision-maling, a work program, scrncc projccis. extensive neld uips, challenging outdoor experiences. Wri1e: 1901 Hannah Branch Rd.; Burnsville. NC 28714 (704) 675-4262 CUSTOM CELTIC HARPS • A'Colltl Bason: Tra"ianna Farm: RL 1: Cbcck, VA 240n. DRUMS • CllSIOID bandaafi.ed ceramic dumbc:cks &. wooden medicine drums. Call Joe Robcns at (704) 258-1038 or write to: 738 Town Mountain Rd.: Asheville, NC 28804. Box 1426; CbylOll, GA 30S2S (~) 782-3920 A\tERICAN l!'.'DIANS of 1/16 blood. any tnbc, accepted as mcmbcn of the Soulhc:lstcrn Cherokee Confcdcro<:y. For application, wore: Chief Wilham "Ratll<:.'>nakC" facl:son: RL I, BOJt 111: Leesburg, QA 31763 sn-79n graphic lilt to express and enhance our hvcs. l..ogos, brochures, boou, porua1ture, window and wall hangings. ConLict Manlui Tree (704) 7S4-<i097. ASHEVILLE I BUNCOMBE COUJl<'TY SOLID WASTE ALTERNATIVES PLANNING WORKBOOK: A design for handling sohd w:ll>lCS tn nny urban context. SIS from Long Branch Env1ronmcn111I Education Center. Rt. 2. Box 132; Leicester, NC 28748. BARTERING NETWORK forming. Call Peter al (704) 926-6250 for 1nformooon. Am&.· stone.~ from folk uuditions till around the M. TREE DESIGNS· lllustrauons and Design • Beyond the p:igcs or lhi~ JQum:il, I work. in pencil, colored pencil, inl, cul paper, :ind b31.ik. Fine and AND THE EARTH UVED HAPPILY EVER world chosen lo help protccl all living beings by bringing the world society a few steps clo,cr to pc:icc and respect for all life. Edited by Floating Eagle Fca1her. S7.00 ppd. (All profiis go to Greenpeace and the Peace Museum). Order from : Wages of Peace: 309 Trudeau Dr.; Mellirc, LA 70003 DA YSTAR ASTROLOGICAL SERVICE· natal, transit, companson chans. Very accurate. Only S3.00 each. Chris and Will B11.wn: R1. 2, Box 217; Qie(:k, VA 24072 (703) 6Sl-3492 STIL-LIGHT THEOSOPHICAL RETREAT CENTER - • qu1c1 space for personal mcd1uuon, group interaction through study and communuy work. 8lld spirit.u.11 semi run. Conlatl Leon Fr.llllr.cl; RL I, Box 326: Wayncsv1Uc, 1':C 28786 CRAFTSPEOPl.l'i • send pncc l1rungs 10 Ci/t~d /lands of NC, 331 Bl.lie S1; Raleigh, l"C 27601 (Att'n: Bern Orey Owl) • unique shop prucnling 35-40 crahcrs' works in R.ilc1gh"s C11y M.utcL All a:lfl~ coosidcrcd. FLOWER ESSENCES • H.vmony v.alh Na1ure &. Sp1ri1. Ocnllc cmOOC>llal ~ppon during lrnll~itions, specific: hsucs, rcla11onship~. Opens communication~ Sclr·OdJUSling, non · lox1c, awareness "U>Oh" for 1mprovmg lhc inner quality. Correspondence 10: F.b1nc Geougc, c/o PDtchwork Castle, Cclo, 3931 llWY 80 So.• Bum!IY1llc, NC 28714 MASSAGE/BODYWORK THERAPIST 1mcrcsicd m c~changmg trcatmcnL• for other 1CtYICCS/produc1S. Call Peter 11 (704) 926-6250. KATUAll - page 30 MEDITATION CUSHIONS from Carolina Morning Designs. Traditional and inflatable .c.afus. For free brochure, write: RL I, Box 31-B: Hot Spnni;s. NC 28743 (I? GRAFICKS • I u~ lhe media of rcncols, colored pencils, gouachc, pen and mk, aaJ pltolognlphy in creating unique !inc and gralicl art. I can make diagrams, logos, finished pnnLS, and dc$igns for brochures, calendarJ, Cllrds, books. cte.. Mandalas and symbol> arc my tendency among other styles. Concact Rob Messick (704) 754-6097. THE APPALACHIAN HERB NEWSLEIJ'ER: exploring lhc potcniial for herbs as ca'h crops 1n Appalachfo. Subscriptions S 12/yr.. Wruc: Appal3cbjnn Herb Ncwslcucr - ASPI; Rt . S, Box 423; Livingston, KY 4044S MOON DANCE FARM HERBALS herbal salves, tinctures, & oils for b1nh1ng &. family hc3llh. For brochure. please wri1e: Moon Dance Fnrm; Rt I, Box 726; Hampton, TN 37658 SAMADHJ FLOAT TANK for sale. Spcalcers and pump. Foe back pain, medaation, relaxation.. Sl2.SO (nc:goci:lble). Call (704) 68'.l-1103. CAROLINA MTN. MACROBIOTIC CENTER ortcn natural foods cooking classes, diewy counselling, cducauonal lccUJn:~ ror a healthier life. Torn or Debbie Alhos. Call (704) 254-%06. WEB WORKING l~ free. Send submissions to: KaJ.ua.h P.O. Box 63g LciCCSICr, NC Kaliiab Province 28748 WINTER 1987 -88 �Mtdfcfn,.. Alllts Kil.IiJJJh wants to communlcace your tho11ghcs and feelings to the other people in the bioregional province. Send chem to us as letters, poems. stories. drawings, or photographs. Please send your conrribiuions to us at: K1lnJIJ.h,· Box 638; uicester, NC; Karuah Province 28748. There has betn a profusion of topics proposed for articles for the spring issue. Send in ':iJ1W ideas! January 16 is tire submissions deadline/or Issue 19. BACK ISSUES OF KATUAH AVAILABLE ISSUE TWO · WINTER t983-84 Yon.ah. Be.- Hunlal Pigeon River . AnOlher Way Wilh Animals • Alma • Bccomln1 ful I rolor T-s61rts ISSUE TEN· WINTER 198.S-86 Kile Rosen • C1tclcs or Stone • lruc.mal Mylhmakin1 • Holistic He&lm1 on Trial • Poans: SICYe Knal>lll • M y1hic Pbces • The Uktena'• Tale • Crysral Maalc • "Dlelnwpealana" Politie&lly Effective - Mounlaln Woodllllds K&lah l.1nder lhc Drill Spiritual Wrnwm ISSUE THREE· SPRINO 1984 SUJl.wble Asnculnn. sunnowen • Human. lmpacl on lhe Forui • Childrau' Ed11ea1ion Veronica Nlo:holu:Woman in Politic. • Ullle People· Medicine Alliea ISSUE ELEVEN· SPRINO 1986 Community Planrun1 • Citiu and Iha BicnaionaJ Vision • Recyelill& • Community Glldcn&na· Floyd Col.ay. VA · Ouobol • Two BiorePonaJ VMwl • Nudec Supplemau Fo11"1tt Oamu. Oood Medicine; Visions ln the traditional Cherokee Indian belief, the creatures in the world today arc only diminuitive 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 Kanati, the lightning, the power of the sky; Utsa'nati, the raulcsnakc, who personifies the power of the earth plane; and Yunwi Usdi, "the littJc man", as ginseng is called in the sacred ceremonies, who draws up power from the underworld. Each is the strongest power in irs 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 Karuah have been depicted in a srriking T-shin design by Ibby Kenna. Printed in 5-color silkscreen by Ridgerunncr Naturals on top quality, all-cotton shirts, they arc available now in nil adult sii.cs from the Kan!:ID journal. "To show respect for this supernatural trinity of the natural world is to in turn become an ally in the continuing process of maintaining harmony and txililnce here in the mountains of Karuah." To order, use the form below. ISSUE FOUR ·SUMMER 1984 Wauz Orum • WIU# ~ • Kudzu • Solw Eclipse • Cturcuuma • TJ'OUI • Ooin& ., Wala R11n Pimps • Micl'oll)'dro • Poems: Bennie Lee Sinclair. Jlm Woync Miller ISSUE EJGKT - SUMMER 1985 Cclebn11on: A Way or Life· Ka1u.ih 18.000 Yeat11 Ago Sacred S11es • Folk Atu in lhc Schools • Sun Cycle/Moon C)lolo • Poems: Hilda Downer Chtrok.ec Hcnlige C.-nu:r • Who Owns Appalshui? ISSUE NINE· FALL 1985 The Waldce Foru1 • The Trees Speak • Migra11.n& Fore.ts • Horse Louin& • Startma a Tree Crop • Urbln Trea • Acom Bread - Mylh lune Address Enclosed is $ to give this ejfort 011 extra boost WINTER 1987-88 Phone Number ISSUE FIFTEEN • Spring 1987 Coverlets . Woman Forester • Susie McMahan Midwife Ah.emaltvo Contraception • 81osuuali1y · Biorcaionalism and Women • Good Medicine: M.in.tcharial Culan ·fad ...,....... ISSUE SIXTEEN· Summer 1987 Helen Waite · Poem: Visiona in a Garden • Vision Qucsl • Fant Plow lnitiaLion • Leamin& in lhe Wildcrneu · Cherokee Ollllcnge • ·va1uin1 Tn:cs· ,~---- ISSUE SEVENTEEN - Fall 19117 Glady • Bear Su.y • M1chad PellOn • Boan Good Medic-inc: •findina Albcs• • Bcai Hun1.1n1 • Champion • "8C&I"." Poem • Grecns "Old Oaluics:" Poem. ·uuering" Back Issues Issue # .@ $2.00 = S_ _ Issue # @ $2.00 = Issue#_@ $2.00 = S_ _ Issue# .@ $2.00 = S_ _ Issue # _ _@ $2.00 = S_ _ Complete Set (2-11, 13-17) @ s20.oo =s__ T-Shins: specify quantity color tan s__ S_ _ M_ _ L_ _ XL_ _ Zip I can be a local contact person for my area Arca Code Siovcmake(s NanaU..e • Good Med1"1ne: lnlalpecies Commurucauon Regular Membership........ SlO/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. State ISSUE FOURTEEN· Winsa 1986.87 Uoyd Carl Owle · Booaen and Mummas - AU Spcciu Day • Cabin Fever Univeniry • Hamel- in Kan.ah • Homemad& Hot Wall:l ISSUE SEVEN · SPRING 1985 Sustainable Economics • Hot Spnnp • Worker Ownership • The Creal Economy · Self tlolp Credit Union . Wild Turkey • Re1ponsible lnvcstul& • Wcn1Un1 m the Web or Ufe For more info: call Mamie Muller (704) 683-1414 City s,.._ ISSUE SIX • WINTl!R 1984-85 Winsa Sohlicc l!&ttl> Caemony • Hancpun.n River • Comins or lhe UgJu • Loa c.btn Rooca • Mounwn Ap;culnne: The Rill>' Crop • W-llliam TayI«· The FD!ln or lhe l'oml J(AilJAH: Bjoregional Journal oflhc Southern Appalachians Box 638; Leicester, NC; Kauiah Province 28748 Name ISSUE THIRTEEN · Pall 1986 Cenler FOT Awahnin& ·Elizabeth Callari· A Gentle Dealll • Hospice • Eme.1 Morgan • Dcalin& Crarively wilh Death • Home Bmial: 801 • The Wake • The Raven Mocker • Woodllorc ud Wild"'OOC!a Wisdom • Good MDC!iciroo: The Lod&e ISSUE FIVE· FAU. 1984 HltVest • Old Waya in Cherokee • Oinscn1 • Nuclear Wuie • Our Cd11c Hcritaae • Biore&ianahsm; Pu1, Present. md Fulllre • John WilllOIY • Hui.in& ~ • Pohta or Participalion @ $9.50 each........... .$_ _ TOTAL PRICE= postage paid $_ _ KATUAH-page 31 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians, Issue 18, Winter 1987-1988 Description An account of the resource The eighteenth issue of the Katúah Journal focuses on vernacular shelter: log, frame, stone, yurts, earth-shelters, and membrane houses. Authors and artists in this issue include: Sam Gray, Adam Cohen, Greg Olson, Marnie Muller, Scott Bird, Rob Messick, Snow Bear, Rita Sims Quillen, Julia Nunnally Duncan, Michael Hockaday, Rob Messick, Martha Tree, Barbara Kirby, Colleen Redman, Bern Grey Owl, Douglas A. Rossman, David Wheeler, and Christina Morrison. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1987-1988 Table Of Contents A list of subunits of the resource. Protecting the Dreamer: Vernacular Values in Architecture by Sam Gray.......3 Dreams in Wood and Stone: Building Your Own Home by Adam Cohen.......5 A Mountain Home by Greg Olson.......8 Homemade Houses in Katúah: A Photo Feature.......9 Listening to Earth Energies by Marni Muller.......10 Earth-Sheltered Living by Scott Bird.......11 Membrane Houses by Rob Messick.......13 The Brush Shelter by Snow Bear.......14 Resource List: On Building and Design.......15 Solar Composting Toilet.......15 October Dusk: Poems by Rita Sims Quillen | Review by Julia Nunnally Duncan.......16 Good Medicine: "On Shelter".......7 The Future of the Black Bear: Conference Report.......19 Natural World News: Caldwell County Incinerator | Smokies Wilderness Bill | Poachers Caught | MRS in Congress | Forest Service Plan Appeal | Duke's Coley Creek Project | Asheville Recycling Center.......20 A Children's Page.......23 Drumming: Letters to Katúah.......24 "A Bourn of Buds": A Poem by Michael Hockaday.......7 Webworking.......30 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Owner-built houses--Appalachian Region, Southern Dwellings--Energy conservation Vernacular architecture--Appalachian Region, Southern Cherokee Indians--Dwellings High-efficiency toilets Geomancy North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Appalachian History Appalachian Mountains Appalachian Studies Black Bears Book Reviews Cherokees Children's Page Earth Energies Electric Power Companies Forest Issues Good Medicine Habitat Hazardous Chemicals Katúah Katúah Organization Poems Radioactive Waste Reading Resources Recycling Shelter Turtle Island Western North Carolina Alliance Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/3bb540dcdbeaaaf1f14ddae1dc0e4557.pdf a36e851f2b8b17710f0753e60cf20014 PDF Text Text Postage Paid ~UA~)OURNAL Bulk Ma~ Permit #18 Leicester, NC P.O. Box638 Leicester, NC 28748 Katu ah Province 28748 ADDRESS CORRECTION REQUESTED ISSUE 20 SUMMER 1988 $1.50 BIOREGIONAL JOURNAL OF TH E SOUTHERN A PPALACHIANS �THE TRACKS OF THE PANTHER Will Mark the Length of the Appalachian Range ..... and Beyond CONTENTS The Tracks of the Panther............... 1 "Wilderness is not a land-use designation!" Alphonso Lubek Highlands of Roan ..................................6 Celo Community: 50 Years on the Land ..................... 8 Celo. lnterview.................................... 1O Land Trust: Tenure for Our Time.. 11 Learning Community......................... .12 Mountain Landscapes at Risk ......... 13 Rest in Perpetual Wilderness ....... 14 "The Ridge"............................................15 Farmers and the Farm Bill... ........... 16 Good Medicine: "Relating to the Land" ............. 17 "It Comes in a Mist" ...........................18 Duke's Power Play.............................. 19 Cherokee Micro hydro Project... ..... 21 Drumming: Letters to Katuah ........ 22 by David Wheeler Photographs by Gil Leebrick Leave for awhile this world of damaged and broken life cycles, and step into a different time frame. Leave the deranged pace of our society - the quick buck, fast food, the instant replay - and move to another rhythm. In this time perspective, forests and glaciers flow and recede. Slowly and ponderously the mountains breathe, inhaling and exhaling through the ages. Species migrate across the face of the Earth, through time in which there is no time, only an endless procession of seasons and the stars circling overhead. This is evolutionary time. From this time space we can see indusaial society as a sudden wound that tore open the Eanh's flesh and let in dangerous poisons, diseases, and putrefactions which threatened our planet's very existence. But the wound is now slowly healing over. The last traces of infection and sick, decaying tissue arc now disappearing. See a new race of human beings, few in number, their bodies strong and sensitive to the world, their intuitive faculties awake and aware to every shift in the energy patterns around them. These people are not driven by goals or guilt from artificial motivations or formulations of good and evil. They live simply, keeping their senses unencumbered to fully receive the greatest delight: the gift of existence in a world that is whole, that informs and provides every motivations or formulations of good and evil. They live simply, keeping their senses unencumbered to fully receive the greatest delight: the gift of existence in a world that is whole, that informs and provides every facet of their lives. These people live in small tribal circles surrounded by the powerful forces of the natural world. They see themselves as the eye at the center of the world - the part of the whole that can look back on itself, see itself jn its entirety and delight in the intricacies and movements of the life pattern mandala. The camps of these humans are small islands in the midst of the flow of the world. Wilderness to them is not a rare and specialized category. Wilderness is their reality • sometimes fearsome, but never alien or forbidding. Wilderness is the central fact of their existence. It provides for them. It shapes their consciousness as well as their physical existence. And when the time comes, wilderness takes their lives. Wilderness is habitat is home. Life at the center of the world can be sustained forever, if the people think and live in evolutionary time. The step into this vision of the world may seem like a long one to us, situated as we are in this time, but in actuality it is not so far. We are only 400 years removed from it on this continent. And we need to think in these terms, for this is ecological reality. This is a vision of the world in balance. We need to think of it, aspire to it, before we can achieve it It is from this perspective that we are offered the proposal "Preserve Appalachian Wilderness" (PAW) authored by Jamie Sayen of Stratford, NH and first published (continued on page 3) KATUAH- page 1 SUMMER- 1988 �CARRYING WATER: Scott Bird Christina Morrison Chip Smith Rob Messick Marnie Muller David Wheeler EDITORIAL ASSISTANCE: John Morris Jack Chaney Michael Red Fox John Lang Colleen Williams Will Ashe Bason Judith Hallock Michael Hockaday Oliver Loveday Cover Photo by Gil Leebrick of the Environmental Arts Center, Highlands, NC Invocation by kore loy mcwhirter STATEMENT OF PURPOSE EDITORIAL QFFJCE nus ISSUE: Worley Cove, Sandymush Creek PRINTED BY: Sylva Herald Publishing Co., Sylva, NC WRITE US AT: Katuah Journal Box 638 Leicester, NC Katuah Province 28748 TifE SOlll'HERN APPALACHIAN BIOREC!ON AND MAJOR EASTERN RIVER SYSTEMS TELEPHONE: (704) 683-1414 Diversity is an imponanl element or biorcgional ecology. bOth natural and social. In line with this principle, the Katuab Journal lries to serve as a forum for the discussion of regional issues. Signed anicles express only the opinion or the authors and arc not nccessnrily !he opinions of the Katuab Journal editors or stare. The Internal Revenue Service has declared KatiJah a non-profit orgnniMtion under section 50t(c)(3) of !he Internal Revenue Code. All contributions to KatUah are deductible from personal income tax. 'LNVOCA.TWN summre solstice songe I speake forre the darke forces I amme the seede the light-mongres have forgottenne theirre purpose we gathre ande growe no one canne live withoute oure beinge evenne the sma!Jeste glimmre is made greate inne oure presence a!Je muste returne to us you maye dance ande dragge atte youre sbadowes wishlnge themme awaye whenne you wearye of the battle forre supremacye and separationne you wille come to reste inne oure annes we wille rocke you to sleepe to the songe of the moones' darke face she singes of youre memorye thatte we are one 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 r~sponsibility 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 "Kantah" as the old/new name for this area of the mountains and for its journal as well. The province is indicated by its nawral 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 priorities 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 ofthe 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, 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 Katuah will grow to serve the best interests of this region and all its living, breathing members. - The EdiJors KATUAH - page 2 SUMMER - 1988 �(continued from page I} in the Eanh Firsr! Journal. The PAW idea is simply to create a continuous wilderness or habitat area from the Florida Keys to the Laurentian Mountains in Quebec, using as a foundation the present protected route of the Appalachian Trail. The idea seems outrageous in the present social context, but it is actually a modest transitional step toward ecological sanity. A continuous wild habitat the length of the Appalachian Range could provide the first requirement for wilderness, space, and in time enable the return of unique plants and large animals - panthers, bears, wolves, moose - that have been exterminated throughout all or parts of the mountain chain. lf the PAW plan became a reality, plant and animal species could migrate freely from Karuah to the Gulf of Maine bioregion to the north, and likewise to the Aorida Peninsula bioregion to the south. "The 'backbone' for this wideranging habitat," says the PAW document, "already exists, albeit plagued by slipped discs and cracked vertebrae. The Appalachian Trail runs for over 2,000 miles from Mt. Katahdin in nonhem Maine to Springer Mountain in northern Georgia. "Wild areas along the Appalachian Trail must be expanded, buffered, and protected in perpetuity as wilderness. Only then will the backbone suppon the weight of the massive wild areas throughout the C3Stern reaches of Tunic Island which will be joined to the Appalachian Trail 'wilderness backbone' by means of wild, natural corridors. In this way the Adirondack wilderness (in NY) can be linked co the Appalachian Trail in the Green Mountain National Forest (VT) via Lake Champlain and other riparian and terrestrial wild corridors." KA1UAH - page 3 A continuous wild habitat the length of the Appalachian Range could provide the first requirement for wilderness, space, and in time enable the return of unique plants and large animals - panthers, bears, wolves, moose - that have been exterminated throughout all or parts of the mountain chain. Of the Katuah province, PAW says: 'The Southern Appalachians.....are home to the most varied deciduous forest in North America. Due to the extraordinary range of plant habitats and climates, 2,500 tree, shrub, moss, and lichen species occur there, 1.500 of which are flowering. There are over 200 endemic species, including 40 wildflower species. 'There are more than 25 wilderness preserves in this area, but, unfortunately, most are of the usual variety, i.e., less than 10,000 acres. Almost the entire length of the Appalachian Trail from Springer Mountain to the northern tip of the Shenandoah National Park traverses National Park, National Forest, or designated wilderness. There is enormous potential for 'big wilderness' in the southern Appalachians. "This is the good news. The rest of the story is more familiar. Roads parallel or bisect much of the Appalachian Trail. National ForestS and Parks are not managed for wilderness, and most designated wilderness is fragmented and confined to mountain tops with spectacular views. The lower reaches, drainages, swamps, valleys, and less scenic areas - in shon, the areas with the greatest biological diversity and species richness - are generally unprotected." The proposal also mentions re-establishing the American chestnut tree, once a dominant species in the Appalachian woods and a major food source for the large wildlife populations that inhabited the mountain forests. PAW activist R.F. Mueller and olhers in Virginia have proposed a 65,000 acre "Shenandoah Wilderness Area" in the northwest corner of the present state boundaries. The PAW proposal states that, "This proposal is PA W's highest shon tenn priority even though the Shenandoah Wilderness lies approximately 30 miles from the Appalachian Trail. Appropriate buffering and connecting corridors in National Forest land will connect it to the backbone. It should be noted that in the long run PA W's vision calls for greatly expanding this core area..... "The Cranberry Back Country in the Monongahela National Forest in West Virginia, fifty miles as Raven flies from lhe Appalachian Trail in Virginia, will also be joined by natural corridors to the backbone..... (The Cranberry Back Country) offers promise of supporting a healthy wolf population which could begin to radiate to other wild areas such as Shenandoah Wilderness, and then up and (continued on page 4) SUMMER- 1988 �(c.ontinued from page 3) down the Appalachian Trail Wilderness network. "The Cranberry Back Country is composed of the 35,000 acre Cranberry Wilderness and the 45,000 acre Cranberry Back Country which merits immediate wilderness designation. Surrounding the Cranberry Back Country is a large block of roaded, but wild, Monongahela National Forest and other public and private lands which provide good buffer to the core wilderness..... " The northernmost of the large, protected habitat areas would be a Northeast Kingdom Wilderness Park and Biological Preserve in the northeast quadrant in the present state of Vermont. The PAW document says that this area is particularly important, because "For four of the most wilderness-dependent species - cougar, lynx, wolf, and pine marten - blocks of 400,000 acres or more in wilderness are needed to maintain viable, stable populations. For the cougar, a 400,000 acre wilderness is needed specifically in Vermont to assure thriving, interbreeding populations elsewhere in the Appalachians, because this species has a country-wide distribution and prefers mountain realms." Below Springer mountain the habitat zone would continue south to link up with a proposed habitat area for the Florida panther and other native life forms that would comprise most of central Florida. "One possibility," mentioned in the proposal, "would be to continue the Appalachian Trail southwest from Springer Mountain into eastern Alabama's Talladega National Forest and thence eatsward to the Chattahoochee River south of Columbus, Ga. "A similar priority exists at the northern end of the Appalachian Trail A route north of Katahdin, hopefully incorporating the St. John's River and the fabled Allagash in Maine to the Gaspe Peninsula region must be devised The goal is to ultimately reach the Canadian tundra. Then the tropical will be truly rejoined with the tundra, just as migratory birds have KATUAH - page 4 continued to keep them joined throughout the centuries of ecological fragmentation and destruction." "We must consider the natural history of the region and the ecological needs of wild/ife and the landscape, rather than continuing to ask, "What is politically realistic in the context of industrial . A merzca.?' . . . . . we must consider the whole system, not what sort of a compromise we can sneak through Congress." "Our basic strategy," says the PAW manifesto, "is to identify large, core wilderness areas which are to be protected in perpetuity as federally-designated wilderness. Surrounding these cores will be buffer zones. The inner buffer zones will be managed as mature forests, thus increasing the effective size of the wilderness core. They will mitigate the impact of civilization on the core areas and will mitigate the depredations of wildlife species on humans and their possessions. Appropriate benign human activities like canoeing will be permitted. "Outer buffer zones would border on human settlements. Primitive hunting and long-rotation forestry might be permitted in the inner portions of these outer zones. The outermost sections, which actually border on developed areas, might permit more intensive forestry, including tree farming, recreation, and possibly low-density housing. "These buffered wilderness cores would be linked by wild corridors to other nearby cores. These corridors must be wide enough to permit the flow of species, individuals, genes, and energy, and to provide space for habitat patches." Elsewhere in the PAW document author Sayen explains the need for massive, undisturbed habitat areas: "The issue of predation points out the importance of large wilderness preserves, preserves of 400,000 or -more acres. As is well known, many plant and animal species undergo periodic fluctuations in population and range. During periods of unusually favorable weather, species tend to expand their ranges and populations. When conditions change adversely, range and population contract to below-average numbers. "Herbivores like moose and deer feast off early successional plant species that colonize natural disturbance areas. But after a number of years the plants mature and grow out of reach of the herbivores, or the SUMMER- 1988 �browsing pressure causes a decline in vegetation locally. Large moose and deer populations can no longer be supported. and they either decline or go localJy extinct and move on co another, more hospitable locales. The decline of the herbivore population affords plant communities a chance to recover. "Meanwhile, the decline in prey base causes the wolf population to decline or go locally extinct, as it follows its shifting prey. Gradually, the herbivore population builds up in favorable new feeding areas and the wolf population follows. The cycle goes on endlessly, and in time herbivores return to the first site, whicb by now has recovered from earlier overbrowsing. It is essential that wildlife and wilderness managers recognize this cyclic phenomenon and that a wide range of ecosysteµis in differing states of succession be inclulied in a wilderness preserve to insure chis dypamic process. This requires that we manage for processes rather than for individual species." The PAW proposal is a challenge to us to dare to break the boundaries on our thinking imposed by the current social order: "We must consider the natural history of the region and the ecological needs of wildlife and the landscape, rather than continuing to ask, "What is politically realistic in the context of industrial America?'.....We must consider the whole system, not what son of a compromise we can sneak through Congress." The vision embodied in PAW is also a challenge to our society as a whole, because "Merely setting aside large wilderness preserves will be fruitless if we continue to generate acid rain; nuclearwaste; pesticides and herbicides; overpopulation; and a violent. exploitative attitude towards others (human and non-human)." Can our species live up to the standards of wilderness? This question is crucial to the success of the venture to "Preserve Appalachian Wilderness," but it is also the ultimate question of our species' continued survival in the world. KA TUAH - page 5 Jamie Sayen, the author of the PAW manifesto, is also tlu! author of the book Einstein in America. lie is a member of Conneeticut Valley Earth First! and was a spawner in the Salmon Revival Run up the Connecticut River this summer. Gil Lubrick is residenf plzofography teacher and workshop leader at the Appalachian Environmental Arts Center in llighlonds, NC. lie has fought of Honolulu Community College and NC Cenrral University. His landscape photographs hove been nationally exhibited and reside in numerous public and private collections. Copies of the complete PAW proposal are available for $3 .00 ppd. from: Gulf of Maine Books; 61 Maine St.; Brunswick, ME 04011 In addition to the outline of the wilderness plan, the paper also contains valuable background information on the formation of the Appalachian mounrain chain, a brief history of the Appalachlan Trail, thoughts on the importance of wilderness and the need for large, wuJisrurbed habitat areas, and more specific specifications for wilderness in the nonheast. THE POSSIBLE WILDERNESS For more information on the importance of large-scale wilderness habitats, read The Fragmented Forest by l.Arry Harris (University of Chlcago Press, 1984) Potential Wilderness Areas in Appalachia SUMMER-1988 �Xnown as the Highlands of Roan, the Roan Mountain massif is a magnificent isolated mountain mass of 23,000 acres located in Caner County, Tennessee and Avery and Mitchell Counties, North Carolina It is a vast high country with huge grassy areas that roll and undulate in every direction. Winds, averaging 25 miles per hour year-round, ripple the tall sedges and hair grass ...like seaweed in a great tide. l n late June, Catawba rhododendron blooms color the ridges purple. Flame azalea and mountain laurel splay orange and pink against blue-grey backdrops. In winter, the winds pile snow deep in the protected valleys while rime ice clings to exposed twigs on the summits. Unaka, the Cherokee word for "white", gives the range its name. Season by season, almost moment by moment, the Roan reveals itself, always displaying a wide spectrum of mood and ecological treasure. The Roan provides a haven for an extraordinary diversity of plants and animals, many of which are rare and endangered. Each year researchers, teachers, and amateur ecologists come to the Higltlands to study the many species and seek new finds. Throughout the nineteenth century, botanists from around the world visited the Roan in their studies of Appalachian flora. The quote (on next page) from Elisha Mitchell, for whom the East's highest mountain is named, is indicative of the high regard these botanists held for Roan Mountain. The balds are treeless areas of sedges, grasses and wildflowers covering several hundred acres along rounded KATIJAH - page 6 ridges and peaks from 5,400 feet to 6,100 feet above sea level. Wild, yet tranquil, rugged yet fragile, this place is not like any other. Great rocks, weathered and timeworn into strange and fascinating shapes, jut from knee-deep grasses. Wind-wracked, rocky crags edge the balds. Ancient many-colored lichens, centuries old, creep across the rocks at the rate of only 1/16 of an inch every 25 years. Season f>y season, almost rnom.ent f>y m.om.ent, the '.R.oti.n rnvealS i-tsd f , alwa y s d:i-spCa.yi-fl-9 · a wi-d:e sp ectrum. of mood: and: ec0Co9i.cal t r easure . For fifteen of its 2,100 miles, the Appalachian Trail traverses the Higltlands of Roan. It crosses the great balds and moves into the conifer-covered Roan High Knob-Roan High Bluff area, providing hikers with some of the most striking natural vistas along the entire Trail. lo season, wildflowers carpet the Highlands. Acres of white fringed phacelia cover the ground in May, accented with splotches of may apples with white and purple violets, trout lilies and many other early spring flowers. A month later the balds are streaked yellow and red with hawk weed and other sun-loving flowers. ·. SUMMER- 1988 �'Lt ts the most &ea.u.ti.fut and will & r epay the Ca&or of ascendi.~ i.t of est aU ou.r h.i.qh. mou.ntai.ns. 1Ji.th. the except w n. of a & oc:Cy of roe~ Coo~i.~ [ ilt,e the rui.ns of an o[c:C casUe near i.ts sou.th.western. ex.t remi.ty, the top of th.e R oan may & c:Cescri.&ec:C a.s a vast e meadow wi.th.ou.t a tree to obs t r uct a prospect, w h.ere a person may 9a.[[op fl.ts fwrse for a m ile or two wi.th. North. Caro[i.na. a t fl.ts f eet on one si.c:Ce and Tennessee on. the other and a 9rea.t ocea.n of mou.n.ta.i.ns ra.tsec:C i.n. tremendous &tllows i.mmedia.tay a.rou.nd h.f.m . 1.t t.s the eLyst.u.m of the southern &ota.nt.st, a.s a. nu.m&er of From a boianist's perspective, the Roan Mountain massif is superlative because of the outstanding diversity and the exceptional quality of plant communities found there. Over 300 species of plants a.re found on the Highlands, including the very rare Gray's lily (lilium grayi) as well as spreading avens (Geum radiatum) and Blue Ridge goldenrod (Solidago spithamaea). There arc more nationally or regionally ranked rare species on the Roan massif than any other site in the high mountains of the southern Appalachians. Roan Mountain also has varied and abundant wildlife, a fact which can be attributed to its exceptional habitat diversity-a product of latitude, altitude, geology, vegetation, and even history. At least seven of the thirty rare mammals listed in Endangered and Threarened Plants and Animals of North Carolina have been reported in the Highlands. The Ronn massif is a vast, high altitude island surrounded and isolated by low and narrow valleys and rolling hills. Because its slopes vary in steepness, soil composition, orientation, and drainage, it suppons a mosaic of vegetation types and microhabitats, and these are of sufficient total area to sustain substantial animal populations. Ice Age History Roan's dynamic Ice Age history transformed the 18-mile ridge into a fauna! melting pot of northern relics, southern invaders, and local isolates or endemics. The Roan was left a northern island in a sea of southern deciduous forests. These factors as well as the low level of human activity have created the living space for a spectacular array of animal species. Roan Mountain's major habitats arc generally described in terms of their dominant vegetation. Distinctive attitudinal plant zones, from the spruce-fir forests, grass balds, and rhododendron heaths at high elevations, through northern hardwood and oak forests to valley hardwoods and old field sites, largely simulate the Latitudinal sequence of habitats from southern Canada to southeastern US. Thus a few species, such as the New England cottontail and the bog lemming, arc at or near their southern limits and may be relics of a past ice age. Others, like the opossum and southern flying squirrel, are warm-climate species which periodically invade the upper slopes. Some species arc confined to one type of habitat on a pennanent or seasonal basis. For example, meadow mice inhabit the grass balds, a habitat used by the rare snow bunting only in winter. Other species occupy the adjacent pans of two vegetation wnes: the threatened northern flying ~----.1 pCa.n.ts a.re fou.nd 9rowt."9 t.n th.ts co[c:C and h.u.mt4 a.tmosphere wnicn a.re not seen GCJGt.n. u.n.tU we ha.ve 9one h.u.ndrecls of mUes fu.rther north." - EUsh.a. M.t.tcheU, 1839 squirrel frequents the lower spruce-fir and upper northern hardwood forests. Still other animals-shrews, jumping mice, salamanders and many invcncbrates--require ccnain micro-habitats within a zone to provide special foods or refuges. Finally, active carnivores (least weasels, spotted skunks), large species (bears, bobcats, and foxes), and fliers with special needs (owls, bats, hummingbirds) must range widely over the mountain and, in fact, would probably not survive if confined to a single area. The Roan also provides a haven for over a hundred species of birds during nesting, migration and wintering. Bird sitings include the bald eagle, golden eagle, peregrine falcon, snow bunting, raven, alder flycatcher, and saw-whet owl. Need for Protection This whole extraordinary area is in great need of protection. Fortunately, the Southern Appalachian Highlands Conservancy is working to preserve it. The Southern Appalachian Highlands Conservancy (SAHC) is a non-profit, tax-exempt organization founded in 1974 with two goals in mind: to ensure the means whereby the Highlands of Roan wiJl be protected in perpetuity against development and other incompatible uses and to establish a continuing program of stewardship for these lands. Efforts to protect the Highlands were begun under the auspices of the Appalachian Trail Conference (ATC) in 1966. Most of the initial preservation work of the Highlands was directed toward the proteetion of tracts along the Appalachian Trail in preparation for their purchase by the ForeSt Service. Conservation efforts were carried out by the Roan Mountain Preservation Committee of the ATC, with the cooperation of The Nature Conservancy. In time it became evident that the Highlands of Roan project would require a greater cffon than could be accomplished through a committee of an organization concerned with the entire Appalachian Trail. As a result, the SAHC was organized to take responsibility for fund-raising, land acquisition, and land management In the mid 1960's, the US Forest Service, cooperating with the ATC, instituted an acquisition program on Roan Mountain. So far, SAHC has assisted the US Forest Service in acquiring 4,300 acres. When combined with the Forest Service's previous holdings, a central core of 11,800 acres has now been acquired as public lands. The remainder of the protection effon is focussed around this core area. As most of the Forest Service's planned Appalachian Trail corridor acquisition work has been completed, it is now up to other organizations and individuals to complete the mountain's protection. (continued on page 2.S) pho10graphs councsy of SAHC KATUAH - page 7 SUMMER- 1988 �C 1981 John M. Morgan CELO connu.Nt'Jy: 50 YEARS ON THE LAND by Marilyn Cade While fireworks were exploding for the bicentennial anniversary of the United States Constitution, in a small valley at the feet of the Black Mountains in Yancey County, NC another anniversary slipped by quietly, almost unnoticed. 1987 was the fiftieth year of existence for the Celo Community, the oldest land stewardship community in the nation, but life flowed on as evenly as the South Toe River, which winds through the valley. Celo Community, Incorporated (CCO is an eclectic, occasionally eccentric, collection of people who all unite on the idea of saving and preserving the land. They are painters, carpenters, architects, glass blowers, poners, weavers, and farmers by trade. Some are staff at the Arthur Morgan School, an alternative junior high located in the community. The school grounds are also the location of the Celo Press, a small publishing firm. Rural Southern Voice for Peace, a newsletter published by members and non-members of Celo Community, has its offices on the campus as well. The Barrus family runs a summer camp for children with an emphasis on interlinking with handicapped children and children of different races and socio-economic backgrounds. The Celo Community land base is owned, not by individuals, but by the CCI. An individual or family cannot purchase title to any of the community land, but rather leases a "holding". The price is actually a "deposit", calculated according to the local price for a similar piece of land in the surrounding area. But community agreements govern the use of the land, and land speculation, subdividing, clear-cutting, abusive agriculcure, etc. are not available options. If a member withdraws from the community, the amount they paid as a deposit is refunded, without regard to any appreciation in land value since the original holding was taken. Any buildings or homes are treated separately, with refunds equalling the cost of replacement value including depreciation. For members, the advantages of community landholding outweigh the loss of traditional ownership. Residents are attracted by the concern shown for the present and future well-being of the land. They want to live on a protected large tract, where certain areas are kept wild. And they enjoy sharing the community life. Cooperative ownership is contrary to the notion that KATUAH-page 8 hwnans arc given dominion over lhc Earth. It is based instead on the idea that we arc given stewardship over it, that we are accountable for our actions. This principle is now being advanced in the land trust concept, a new model for land tenure currently being practiced in Lhis country. Ernest Morgan, a community member and son of Anhur Morgan, says, 'The land trust is designed to avoid the exploitive nature and abuses of individual land ownership...The land trust concept is something lhat western society urgently needs to face up 10." Celo Community advocates the establishment of more land trusts and cooperative ownership arrangements in the region and beyond. The population of the community bas stabilized and they are no longer actively seeking new members. They hope that their role at the present time could be as an inspiration and a model for lhe development of other community experiments. Depression Roots The Depression and the t 930's were years of great economic and social turmoil. ELhics in daily life seemed desirable and even practical. People, especially young people, were ready to experiment with new ways of living and working outside the failing mainstream economy. W illiam Regnery, a Chicago philanthropist, at this same time sought suggestions for new charitable causes from Arthur Morgan.Then Presidc.nt of Antioch College in Ohio, Morgan had been an engineer who built successful flood control dams, later becoming Chairman of the Tennessee Valley Authority. He was a Quaker who had already thought a good bit about the difficulties of leading a fulfilling life in the modem world. He felt that there should be an opportunity for young people to try new approaches to making a living. Morgan told Regnery of an idea conceived in conversations during 1932 and 1933 with Clarence Pickett, the Executive Secretary of the American Friends Service Committee. They wanted to somehow provide a situation in which the young people then seeking answers from them could instead work out their own solutions to leading a fulfilling life. With the general industrial collapse of the Depression, they decided a rural piece of land suitable for families to develop into individual farms would be most practical. This whole idea appealed to Regnery, and he agreed to finance the land if a suitable spot could be found and if Morgan and Pickett would serve on the board of directors. Morgan envisioned a small community situation. He SUMMER- 1988 �wanted the land to be located in an area sufficiently isolated that the settlers could pursue new goals without the distraction of old habits reinforced by the wider world. A small community would have more influence on how its children grew up. A small community could support positive values and beliefs among the adults. If Morgan sounds utopian, that was not his intent. He denied being io any way a visionary. He stated from the beginning that there would be no religious, political, or social code binding the community together. In a memorandum for the community written in 1937, he said, "It takes more than economic need or craving for congenial society to hold men together. Set religious or political dogmas tend to be a dividing influence. Above all other reasons for living and working together, there needs to be a strong common purpose..." As to the land itself, Morgan desired a location that was arable, affordable, had wholesome neighbors, and was blessed with a natural beauty. After several months of combing the Southern Appalachian Mountain region for such a site, the search ended in the valley of the South Toe. ln 1937, 1200 acres of woods, somewhat exhausted farmland, streams, and pasture were bought in the Celo area of the valley. Land-sharing was not a clear objective when the community first began. The earliest residents were renters who were already living on the land when it was purchased by the community. One of them was appointed a manager. The goal of encouraging young families to be self-sustaining was the primary object. However, most of the first families who came had no financial resources. The struggle for simple swvival prevented them from taking a larger view of the community and its future. Managers succeeded one another in frequent succession, each one recruiting different kinds of people to pioneer the community. Tenant farmers, socialJy troubled families, bible colJegc graduates, and ex-missionaries came for short periods of time between 1937 and I 945, with largely unsatisfactory results. The community tried and then gave up farming, dairy herds, a sawmill, timbering, and a nursing home. By 1945, only five families remained in the community. Community Revival 1945 was clearly a watershed year for the Celo Community. After some early members withdrew their membership but kept title to their land, the first steps toward community ownership were taken. Conscientious objectors moved to the community after the war, bringing with them a new idealism about the community and land use, and they supported the land cooperative idea. It was also in 1945 that the land manager system was finally abandoned at Celo as well. It was replaced by a steering committee of fi vc people, one from each household. The committee met once a week, and the whole membership met once a month. The meetings have continued without interruption since that year. Members regard the meetings with varying degrees of enthusiasm. One of the ongoing problems for the community is maintaining a much higher level of group involvement than most people have previously experienced. But since all decision-making power rests with the meetings, they arc an indcspcnsable part of the Cclo Community life. There are also four standing committees: Finance, Membership, Property, and Land Use. It is evident that half the specific concerns arc about land. Sara Smith, a daughter of a Celo family, wrote in a college paper that "the single common bond for CCI members now is the land they hold in trust". During the 1950's more people came to Celo and swelled the population to 20 member households. The "back: to the land" movement and disaffection with prevailing political and social conventions in the 1960's brought still more members. Others came after being introduced to the area while resident craftspeople at the Penland School of KATIJAH - page 9 Crafts in nearby Mitchell County. As the new members came, they tended to build their houses in tucked-away comers of the woods. There was a strong sense of wanting to pioneer and to feel self-sufficient. However, the spreading population could quickly have made the forest into a suburb. Realizing the danger, the community about 17 years ago began to set aside land for a wild area. Of the community's 1,200 acre land base, at least 300 acres arc now in forest preservation. Within this wild area, overseen by the Land Use Committee, arc examples of the usual and unusual wild flora of the Southern Appalachian Mountains. There are plant communities that date back to the time of the glaciers. There are endangered species found in some of the coves and bogs. Use of the proteetcd area is limited to bikes and nature walks. Much of the community is bounded by National Forest land. At ti.mes this has been seen as an asset, as for years at a time there is no activity in these areas. However, the National Forest is managed land, and the Forest Service builds new roads and marks off timber sales for clearcuttlng. Community members sec these actions as a threat to soil stability as well as destruction of valuable forest. They lobby the government and the Forest Service co limit this manner of land use. They arc concerned 001 only with the land they hold in trust, but with all the valley and the wider mountain area. Many members of the Cclo Community are active in various organizations and strongly support local efforts to preserve the environment, such as the Friends of the Toe River. Bob Johnson, a wildlife enthusiast who is on the Land Use Committee, has observed that "this is prime condo country". AU around the county there is unprecedented growth. County political leadership has expressed little concern with curbing this development, and in fact probably encourages it. The Southern Appalchians were economically deprived for many decades, though chere has been much improvement over the last 20 years. Still, it causes leaders to sec any growth as a good thing. Arthur Morgan, 50 years ago, predicted that decades of upheaval lay ahead for the nation. Among his many concerns he included land conservation, endangered species, alcernative living opportunities, animal rights, and the need for a new cornminment. He once remarked bow much he would relish being a 25 year old starting ouc life in the Cclo Community, ready to take on the challenge. Morgan had some final thoughts on Celo when he wrote a brief history of his experience with the community: "It seems co me that Cclo Community and the surrounding neighborhood is a favorable setting for an interesting human adventure lasting through generations, which will not be a retreat from life, but an adventure in living." C 1981 John M. Morgan SUMMER- 1988 �r--~·-·-- 1 I A Conversation Ruth Ostrenga and Rio Alden have Jived in Celo Community since 1985. In February of this year they became official members of Celo, where they now run a plant and flower business called High MoUnJain Greenery. Christina Morrison of rhe Katuah Journal spoke with them one afternoon about how it feels to belong to a land stewardship community. with Ruth and Rio of Celo Community Katuah: What does living on a land cooperative mean to you? Ruth: I've lhought about it a lot lately and I've realized that its so much about relationships. It's preserving a large piece of land and looking to see what's the best use for lhe land with people who have pretty common values. And that requires working lhings out in a community fashion where you come together and have to really communicate and see more sides than just your own. I value that a great deal-growing and moving through my stuff by being in relationship-so what better place to be than in a community where I'm pressed with it a lot? K: I understand that the. Forest Service doesn't actually sell the land; they sell lumber companies the right to clear-cut And then the Forest Service builds the roads for them and reseeds the land and actually ends up losing money on the deal. And we all lose the forest Ruth: Exactly. Those are the kinds of things we really have to take a look at. And I know that lots ofus he.re don't approve of this mis-use of government land and feel we don't have the say we should have in it. Ruth: I've had a dream for a long time of growing good food for a large number of people. And now that we're here it's starting to seem feasible ...The idea is to put up several composting greenhouses that can grow food al l year round. They're self-heating and also create C0 2 for optimum growing conditions. I've already asked to lease one of the open fields so we may soon be growing enough food for the whole area. Fresh vine-ripened tomatoes in January! I know I'll need more energy than mine to make it work, but I also know there are others here who'd get excited about it too. /(: Sharing land seems to open up so many possibilities. It's surprising that lhere aren't more communal projects going on that utilize th~ land. Rilth: J ~c;e Ce!o,as )c.ind of divided iMo two spaces--there are long-time members who've.already figured out bow to make it and then there are young ones wilh families wJ\o are t;trusgling to 9uild houses and take Qare of kids...so there's not a lot of' extra energy for even things like stopping. the clear-cutting. People are still doing things they'd be doing anywhere and that is getting their acrs togeiher. K: How about your relationship wilh lhe land itself? Ruth: That's something lhat took a while to sink in... that it's my land--all of this is my land--yet it's not. A big thing is that I have a voice in deciding anything that happens in regards to it. That feels really good. I feel the importance of taking responsibility in all respects for what we're doing right now to the Earth...and if I have a band in a pretty good size chunk, then that feels good to me. Also, because we're a community, we have a wider influence than just within the land trust. We can be an example to others who want to do the same thing - preserve large pieces of land. We can also help to influence what happens to other areas around us. Most of our land backs right up to the National Forest. land that the ~Forest service has control over (that is actually ours too - only not as directly), and they're going to be selling off parcels to the lumber industry for clear-cutting not far from here. That feels really awful K: Any dreams of what you'd like to see here? Rio: T here's been a lot more cooperation lately about almost everything though .... childcare, building projects-it seems like a growing trend to give here and take there and trade. So....and this is kind of a wild idea, but I thought perhaps the community could buy rights to that land instead of the timber companies. What better use for a chunk of money? And if we bought the land they wouldn't have to build a road or any of that - so that could be subtracted from what they'd normally charge and they'd actually end up owing us money! (laughs) I can't wait to run this by the land use committee. K: So when you take care of a piece of land you realize how connected it is to the whole area.... Even though I'm not a member, it's great to live near Celo and have so much land to walk on with fewer roads and fences and no "No Trespassing" signs. It's a real feeling of freedom and welcome. Living here, you can even forget what it's like out in the "real world" where land seems so arbitrarily divided up. Rio: I think I would call this the real Ruth: We've started a small garden club of organic growe~--and there's even a local person down the road who has joined. It's a real nice thing to be connecting wilh others in the area-feels like starting to reach out and cover the whoJe planet in terms of cooperation and doing things in a good way.... Hey, there's the osprey! (points above river) They've stayed around for three weeks now--they might be raising babies. K: Are there any areas where you'd like to see change? Ruth: Some members would like 10 see more things done communally. We have workdays once a month for 4 hours and they're a great way to get things done and help each other out. They'd really been fizzling out, lately - like 2 people showing up. But the last workday was really good, Rio: I think it was partly your enthusiasm... Ruth: Yeah, I got really fired up at lhe last meeting and presented it as a wonderful opportunity for everyone. world. K: What was the job? Ruth: I bet the trees would agree. (continued on page 24) KATIJAH-page 10 SUMMER- 1988 �LAND TRUST: Tenure for Our Times Among primitive tribal societies the world over, the Earth was seen as a living being, as alive and conscious as we. There were no "resources," but the mother planet gave her children what they needed to live. The natural forces were potent elemental beings. The idea of "owning" land or "resources" never came to mind until the development and spread of European society. lo our western culture land is parcelled out and sold, and once money has changed hands, owners assume it is their right to have their way with "their" property, whether or not it is in the interests of the land, the wider human community, or the life community as a whole. In 1945 the members of the Celo Community saw that individual land ownership threatened the continued existence of their community, and put their land base into common ownership. Members of Celo now lease a "holding," which grants a holder the right to live on and the right to use the land within guidelines set up by the community's Property Committee. This arrangement was a forerunner of the land trust concept, which was developed by Roben Swann and Ralph Borsodi during the 1960's. A land trust is a corporate entity (usually incorporated as not-for-profit) which is empowered to hold land. Land trusts are set up for a variety of purposes: - in rural areas they can be used to make homes and fanning land available to community people as the Community Land Association is doing in Clairmont in nonheast Tennessee. - in cities they are a powerful t.ool for resisting gentrification and making homes available to low-and moderate-income people. The South Atlanta Land Trust, which is restoring a declining neighborhood in Atlanta, GA is an example. -Conservation land trusts put Large tracts of undeveloped land into trust to preserve them in perpetuity The Ozarlc Regional Land Trust of Canhage, MO is an umbrella organization worlcing to foster all three approaches in the Ourlc mountains, as well as initiating educational projects in ecological land use and farming practices appropriate to that bioregion. In each of these situations the essential purpose of the land trust is to remove the land from the speculative marketplace so that. for whatever reasons, it can no longer be treated as a commodity. In a conservation land trust, human access to the Land is strictly limited. In rural community Land trusts, pans or alJ of a tract are made available for human residency and appropriate use such as ecological agriculture. In an urban setting, land trust holdings are dedicated to uses most beneficial to the community, whether for residences or community service areas. The non-profit land trust corporation retains title to the land and leases rights to community people, subject to land use KATUAH-page 11 Drawing by: Laurie Pierce guidelines of varying strictness depending on the purpose of the land trust. These leases are usually long,term contracts that may be passed on to descendants. Leaseholders who wish· to terminate a lease are allowed to sell the equity they have earned (i.e., the value of buildings and other improvements). Often tbe land trust reserves first options on these equities and buys them to re-sell to the next leaseholder. Land trusts can slow down runaway developmenL Land trusts can enable farm families to gain access'to agricultural land where Land speculation (as on vacation home properties) has caused highly inflated land prices. Land trusts can also preserve wild areas far beyond the lifetime of an individual owner. It is now a widely accepted principle that we cannot own ~nother of our own species as propeny. Someday we may evolve to the point where it would be incomprehensible to own an individual of any species as propehy. And someday, someday, we may progress to a stage where we once again regain the primitive sense of a free and living Earth that cannot be cut into pieces, cannot be bought or sold. The land trust, then, is a stepping-stone to the re-sacralization of the natural world. It is a legalistic mechanism suitable to the complexities of modem society, but it offers a way forward into a new and ancient relationship with the land. RESOURCES to help in unch:rstanding and implementing land trust: BOOKS The Community Land Trust Handbook by the lnstitwefor Community Econormcs (Rodale Press; Emmaus, PA; 1982 - available for $6.00 from ICE, see address below). "Through land trusts, co171171Wiities can regain control oflocal land and Jwusing. This book tells how.for both nual and urban communities." New OrJaniutional Prospects for Community and Conservation Land Trusts by Gregg Galbraith (available for $12.50 ppdfrom the Ozark Regional land Trust, see address beww). "A legal study of the nl()tUI of a regional land trust to assist the development of other regional land trusts." PERIODICALS Communit1 Economics - quarterly newsletter with articles abow develo~nts in community land trusts, community revolving loan funds, and other community development issues. Available by donation from ICE (see address beww). ORGANIZATIONS Jnstituiefor Communil)I Economics 151 Montague City Rd. Greenfield, MA 01301 Oz.art Regional Land Trust 427 S. Main St. Carthage, MO 64836 Solllhe.asr.un Land Presuvali,on Trust 305 Buclchead Ave. NE Atlanta, GA 30305 The School ofLiving (land Com11Uttee) do Common Ground Rt. 3, Box 231 Lexington, VA 24450 The Katuah Regional Land Trust is looking for charter members. This new organization is dedicated to "serving first the land, and then the life nourished by the land" by "reserving and restDring narural habitat areas; the ancient sacred sites and places of power; and a land base, whether rural or urban,for humans to conduct their lives in accord wilh the conditions of nature as found in the KatUah Province of the Appalachian bioregion." Please respond to: KatUali Regional land Trust; Rt. 2, Box 108-A; Whittier, NC 28789 ~ SUMMER- 1988 �LEARNING COMMUNITY by Judith Hallock Arthur Morgan School is a unique boarding school for 24 girls and boys in grades seven through nine. Named after an innovative American educator and activist, the school is based on the principles of Maria Montessori, Mohandas Gandhi, Arthur Morgan, and the Religious Society of Friends (Quakers). The stated central aim of the school is to help each student grow into a confident and responsible young person. The school property is part of Celo Community, an intentional land stewardship community. The 100 acre campus consists mainly of woods and meadows and is largely surrounded by national forest. Elizabeth Morgan, Anhur Morgan's daughter-in-law and founder of the Arthur Morgan School, did not go to school until she was the age for eighth grade. She had been lightly tutored by her parents, but she had mostly played around her home, helped her mother, read books, and made music. When she finally did start school, she found it exciting and raced through high school in three and one-half years as an honor student Elizabeth oommeoted that the amount of time children spend in school is usually out of proportion to what they learn there, and that most schools are a great waste of children's time. School, she said, is mainly a gigantic baby-sitting operation designed to keep children out of circulation in a society in which children no longer have any meaningful function except to grow up. It was her experience as a public school teacher that inspired her to found the Arthur Morgan School in 1962. She felt that adolescence is a particularly crucial time in the development of the whole person. Patty Keene-Windsor, school clerk, a central administrative position at the Arthur Morgan School, defined some of the special needs of puberty-aged young people: "The years between 12 and 15 are KATUAH- page 12 crucial years for developing a sense of self, and to do some brt;alcing away from family. It's a time of questioning habits and ways of doing things, challenging the way your family does things. It's a time of change and rebelling." In meeting these special needs, the Arthur Morgan School offers a community-based response. "The main focus of the school is for staff and students to create this community together," said Patty. Through conscious commuoitybui lding, the school becomes a working/living/learning/caring place. in educating the whole person, a whole life approach is taken, and the loving, healthy oommuoity becomes the core of the learning experience. At the same time, a I :2 staff-to-student ratio suppons individual needs. Values, which have been largely separated from education in the public schools, are an integral part of the Arthur Morgan School, and are directly related to community ideals. Cooperation, respect, openness, sense of self, responsibility, and interdependence are all qualities of a healthy community, and are learned by participation in the school oommunity life. ''By creating this oommunity, we are teaching community skills. We are giving the students an experience and a model that they can carry always. If they have experienced hearing each other, working on problems, being interdependent, in a small oommunity like this, they will Temember that when they move into a bigger community, or when they start thinking about the world," said Patty. Housing at the school is in family groups, with each composed of several students and two houseparents who share housekeeping functions as well as teaching and/or other staff duties. These families live in wood-heated homes on campus. Margot, a houseparent at Arthur Morgan School, wrote of her experience, "Ideally the job of a houseparent is to create a harmonious family environment for the students dwelling under her roof. We try to offer the students a secure and supportive place to return to after their school day. Since many of our students are seventh graders leaving home for the first time, we strive to maintain a family setting. The boarding houses are not dormitories, rather individual homes with structure and rules varying with the different houseparents. "What I find unique about houseparenting these young adults is that I can give them both support and positive criticism in a more or less objective manner. Their exposure to other peers of different backgrounds expands their universe and encourages social responsibility. The houses reflect the philosophy of the school in microcosm." Breakfasts are cooked and eaten in the houses, as are weekend lunches and two dinners each week. All other meals are eaten together in the school dining hall. The diet is largely vegetarian, with an emphasis on fresh whole foods, natural sweets, and organic produce from the school's large organfo garden. Weekdays begin with a short community gathering to share songs, skits, and announcements. All students attend classes in four core subjects - English, social studies, science, and math. Though individually designated by grade levels, students are grouped in these classes only by ability and interest. Class sizes are small, so teachers can focus on individual needs. Students are encouraged to see connections between their classwork and the outside world. Academics are supplemented by an electives program. Each student can choose up to six classes a semester from such offerings as music, drama. arts and crafts, shop, languages, sports, and dance. Neither electives nor core subjects are graded. Students and parents receive instead periodic written evaluations of the student's work. Leisure activities include special Saturday night activities such as a dance, talent show, group game, or sweat lodge. In addition, weekends often include soccer games and housefamily outings. Much time, both on weekends and weekdays, is spent outdoors. The mountain forest surrounding the Arthur Morgan School provides students with a wide variety of outdoor experiences. Extended trips in the fall and spring are supplemented by periodic day hikes and overnights. Patty said, "We provide challenges in this area that we are pretty sure the students can meet: like being able to stay out in the mountains for six days, or walking or canoeing certain distances. At this age, when these kind of physical challenges are met, and the students feel they have succeeded, there is a great feeling of exhilaration." Each spring the students explore the world beyond Katuah on a three-week field trip. In recent years they have put on a travelling show, canoed the Florida Everglades, and assisted at a refugee camp on the Texas-Mexican border. (conlinucd on page 26) SUMMER-1988 �Land Use Planning in Buncombe County, NC by Carol Lawrence Whether or not it is mentioned by Asheville promoters recruiting new businesses, one of the attractions of Buncombe County - along with the clean air and water, year-round temperate climate, and stunning natural beauty - is the freedom to develop land outside the city in any way the owner sees fit. There is, in other words, no overall counry zoning plan. The last attempt at county-wide zoning was made in 1973. It was not successful. Johnny Robens, a Flat Creek resident who worked against the recent zoning proposal there, remembers that attempt. "It went down like the Titanic," he recalls. Buncombe County Board of Commissioners Chairman R. Curtis Ratcliff recalls it the same way. "When commissioners held hearings on that proposed zoning plan, the further we got into the county, the more opposed everyone was." "I doubt that there is currently enough pro-zoning sentiment to revive the county-wide plan," says Jim Coman, County Zoning Administtator. "There is not a consensus among the commissioners on county-wide land use planning and regulation. Undoubtedly, some are more in favor of it than others. Among residents, there's certainly limited desire for zoning out in the rural areas. What I hear over and over is 'We don't wanr anybody telling us what to do with our land_"' As a result, land use in the regions surrounding Asheville is a matter left up to each individual township. And the recenr events in Flat Creek point up exactly how difficult it can be to develop land use planning on a local basis. Earlier this year, the Vulcan Materials Company of Birmingham, Alabama took out a long-term lease option on a 99-acre parcel of land in the Flat Creek area. Their intent: 10 quarry granite and produce crushed stone. Controlled blasting would open up a large pit, eventually going down some 200 to 400 feet. The granite in the substrata would be extracted, crushed, and hauled away in trucks. In compliance with procedures established by the North Carolina Department of Natural Resources and Community Development (NRCD), Vulcan sem notice of its plans to all Flat Creek residents owning adjacent land. Upon learning of this intended development, area residents became concerned. In fact, they were so concerned that when the NRCD sponsored a public bearing in the elementary school on the hot, muggy night of August 6, the auditorium was packed with 400 area residents. Another 400, unable to fit in, remained outside. Overwhelmingly, those attending disapproved of the proposed quarry. Together, they began to investigate what they could do to prevent the coming of the quarry. Thar's how Flat Creek residents started what is called a community planning program. This option, open to any KATUAH - page 13 AT RISK Photo by: Chip Smith Buncombe County township, allows residents to establish a community planning council, which, in tum, can draft land use (zoning) ordinances. On October 17, after two months of work by a 15-member planning council and community input at the Buncombe County Planning Department, a comprehensive zoning ordinance was presented to the Flat Creek residents for approval. As evidence of the interest sparked by the zoning question, 1,560 residents - 600 more than cast ballocs in the last Presidential election turned out to vote. The proposed land use ordinance was defeated by a margin of nearly 3 to 1. Manha Claxton, an Asheville pediatrician who lives in Flat Creek, served on the community planning council and continues active volunteer work against the proposed quarry. She explains the move toward zoning this way: "We started looking at zoning because of that quarry. We were concerned about things like the effects the quarry would have on the fragile water table, whether the blasting would cause basemenr walls to crack, how safe the children would be in school buses that share roads with large rock 1:IUcks, not to mention the nuisance of noise, dust, and blasting vibration." "We knew, even in early August, that passing of the zoning ordinance would not necessarily keep Vulcan out; they started the application process before we started the zoning process. We proceeded because we hoped that strong anti-quarry sentiment combined with a zoning ordinance prohibiting quarry expansion might cause Vulcan to rethink that particular site." Johnny Roberts, a 43-year resident of the Flat Creek area and owner of a local store, agrees that local sentiment ran against the quarry. Yet he, like many others, voted against zoning. "The main thing is that people here own their land, they pay for it, and they don't want people telling them what to do with it," he says. "The County has very strict rules about building and construction and people just feel that's enough." There will be no zoning in Flat Creek. And Flat Creek residents - who by and large still oppose the proposed quarry - have not solved the problem of persuading the NRCD to refuse Vulcan's mining permit application. Further, Flat Creek citizens could find themselves in this sicuation again, should another company announce plans to build an asphalt production facility, for example, or open another tavern adjacent to the elementary school, or develop a multi-acre mobile home park. In every case in Buncombe County where there has been interest in community-based zoning, it has been in response to unwelcome development. The two communities in the county that enacted local zoning, Beaverdam to the north and Limestone to the south, did so out of concern, the former about housing development and the latter about a junkyard. IUnkVard. Currently, residents of an area on Goldview Road are investigating zoning because they do not want the new Craggy Prison located in their neighborhood. They approached the Commissioners for help in developing prohibitive zoning. The Commissioners responded by asking them to try to establish a community planning program for the whole French Broad Township, rather than just the Goldview Road area. Given strong anti-zoning sentiment present in rural Buncombe communities, it may be impossible to do that "Because of the differing opinions, zoning is a difficult question," says County Attorney Keith Snyder. "For the most part, where there's interest in zoning is in portions of townships that are highly urbanized. In the outer perimeters of the county, they are against it. "Rather than have piecemeal, partial zoning, I recommended to the Commission that they do a comprehensive analysis of the county. We know which areas are becoming urbanized. We know where the large tracts of undeveloped land are. Looking at all those things together, the Commission could then develop policy on where industry should locate and where there should be shopping centers and where there should only be residential building." In the meantime, county residents though in favor of protecting their community's water supply, clean air, and propeny values - may have little say in what happens in their neighborhoods. Reprinted from the Winter, 1988 issue of Dircovery News a publication of Asheville-Buncombe Discovery; 46 llaywood St. (Suite 336); Asheville, NC 28801. ~ SUMMER - 1988 �REST IN PERPETUAL WILDERNESS by Billy Campbell In the densely popula1ed highlands of the island of New Guinea in the lands of the once cannibalistic Fore ( pronounced "!or-AY") tribe, there are still pockets of untouched wilderness. These are the sacred groves, or pies masalai, near which the bodies of their dead are buried. The Fore regard these areas with/ear, believing that here the ghosts of the dead are waiting to possess the bodies of any who enter. Because of their fear, beamif11l, wild, untouched stands of the original forest still exist in the midst ofagricultural lands and a teeming human population. When my father died, the funeral director, a decent person and a friend from childhood, steered us toward his top-of-the-line casket It cost more than a lot of cars do. We settled instead for the only wooden model that he had. He cautioned us that it was not "watertight," but consoled us with the fact that Dan Blocker (Hoss Cartwright on the TV show "Bonanza") was buried in an identical casket could we not put the money that is spent on expensive burials and sterile plots into the purchase of natural settings that could also act as protected habitat areas?.....Sacred groves, certainly. The money that we invest in funerals and "perpetual care" today is considerable. The Wall Street Journal stated in May of 1985 that there is more than $4 billion invested in funeral trusts in this country. I live where the mountains drop to the piedmont in South Carolina. Land here goes for $800 per acre. Together, one thousand members of a memorial society, each contributing $1,000 (which is only one-quarter the cost of my father's burial) could purchase l,250 acres of land: a The pies masaJais of the Fore inspired me with a different idea. I would rather have laid my father's body to rest in a wild setting, full of the quiet and peace of nature...a place reached by a trail instead of a road, where trees would stand guard over my father's remains and in turn be nourished by him to stand tall in his memory. Why is this not possible? Why While some might want their remains cremated and their ashes scattered, others would want a marker designating a specific place of interment. Instead of the usual tombstones, more natural markers would be appropriate. ln keeping with the concept of creating vigneues of wilderness, living plants, or colonies of plants, might be best. A particular burial site might be graced by a colony of orchids,for example, or perhaps trilliums. Living memorials could be coordinated by a resident restoration ecologist in areas that have been heavily impacted. ln such a setting, an American chestnut tree might make a particularly good memorial. Because of the continuing blight problem, native chestnuts will probably need human help if they are to survive outside of orchards. The setting would offer a rich source for ritual. Imagine a communion ceremony using chestnut bread and muscadine wine. Limited harvesting of stunted rrees from the forest would yield materials to make heirloom baby cradles, marriage beds, or even caskets. While it is consistent with most religious beliefs, the practice of using funeral parks could be transforming, "greening" Christianity, Islam, or other spiritual practices. Next he showed us the vaults. The first was Italian scrolled, guaranteed not to leak for 100 years and able to withstand thousands of pounds per square foot of overpressure. I cold the director that it all seemed silly. First of all, who was going to check to see if it leaked, and who cared if it did? Such strength might come in handy if we were trying to protect the corpse from a direct nuclear strike. but otherwise it seemed pretty useless. I suggested that we not have a vault. The director seemed aghast at the idea. "Billy, the casket you picked is not watertight. If you don't get a vault, in a few years the ground above will.....sink. in. Family members would have to deal with the fact that din and water are.....going in .....on the loved one." Ultimately, my father's body was pumped full of toxic chemicals, placed in a casket, which was placed in a vault, buried in an over-manicured graveyard, and covered with pea gravel. The whole affair cost $4,000.00. parks are hazardous waste dumps, filled with small, sealed capsules of toxic chemicals, the grass abpve artificially maintained a perfect green with another assortment of toxic materials. significant parcel of land that would serve as a lasting (and, to my mind, a fitting) legacy for furure generations. Large undeveloped tracts near towns would be the first sites to be considered as memorial forest areas, especially those unlikely to be protected by government or other private programs. Unprotected Indian mounds, especially those in proximity to extensive woodland areas, would be prime sites. The membership in a given area might sponsor a survey and biological inventory of significant sites. Burials in this memorial forest would have to be simple. Bodies could not be preserved, and any containers would have to be built of easily degradeable materials. Formaldehyde, with which bodies are preserved in standard practice, is a poisonous material. Present-day memorial I wish my body to nourish a part of the Living forest, marked only by a colony of trilliums or a chestnut tree, in an area that would be pleasant and rejuvenating for others to visit, in which they would be reminded of life's continuing cycles of growth and death, decomposition and rebirth. This would be truly a sacred place. Any others who are interested in joining a memorial forest society may inquire (send no money, please) of: Dr. Billy Campbell P.O. Box 152 Westminster, SC 29693 or write to the: Katuah Regional Land Trust Rt. 2, Box 108-A Whittier, NC Katuah Province 28789 ~ p (see page 11) Dr. Billy Campbell practices family medicine in Westminster. He is a good Scot and true to his clan. Drawing by: Wes Wyau KATUAH - page 14 SUMMER - 1988 �r THE RIDGE There is a ridge in southern Virginia over which I enter and leave my farm. Deer leap and call on this ridge, ground hogs scurry to their holes, wild turkeys range. An almost white skunk lives in an old pile of handmade brick, which I would like to use were they not his home. I've seen a silver fox on this ridge, and thought a 'possum really dead, and sat spellbound as deer walked close and looked at me. Here the moon rises damp and close and the stars seem near touching. The unseen life of night lingers in the early dew and the sun rises with ringing echo from two ridges and a river over, where a farmer calls his cows. Unless fog has quietened the world, a blue line of distant ridges separates the sky from all the fields and tree tops that lie before it. The day's last color slips westward behind a mountain that humps large and green, protective. Breeze skips up the pass to this high place or shifts to wind that rushes in from the woods to the north. An unmaintained road cuts beyond those woods down to the house, too steep in ice or mud for my jeep. I park atop the ridge and climb a split rail fence. Pasture grass nods as I walk, and halfway down the familiar path, cool air from the spring dampens my face. Grouse flap the air as they rise. I glimpse my house in the hollow below. The ridge is more than passage to my home and place where I walk at each days beginning and end. The land itself is a friend to talk to and the animals answer. Here I learned to stand alone and discovered myself joined to all life. It is my place of beginning and entry to a larger world. © 1988 &y Nancy Bcir nharcit KATUAH - page 15 SUMMER-1988 �FARMERS AND THE FARM BILL By Chip Smith Late in 1985, the U.S. Congress passed into law the Food Security Act, or "Farm Bill." According to the U.S. Department of Agriculture, the administrating agency, the intent of the bill is to "reduce soil erosion, minimize the amount of wetlands and grasslands being converted to cropland, and reduce surplus commodities, which in rum will strengthen the overall farm economy.'' The impetus for this bill was the realization that the governme.nt has actually encouraged soil erosion and loss of wetlands by allowing farmers to include highly erodible lands and converted wetlands as part of their "base acreage" for a variety of farm support programs. This policy contributed to the crop surplus and falling commodity prices which have fueled the recent era of unpaid loans and farm forecloswes. To Congress, "farm" means the corporate superfarms of the west, midwest and coastal regions, but agriculture in Karuah is affected as well. Legislation passed in Washington cannot afford to be sensitive to special problems and paradoxes on the local level. But in Kanfah, implementation of the Farm Security Act is rife with paradox. While the goals of the act are necessary and valid and the principles on which it is based are admirable, the sweeping generalizations in its provisions are causing hardship and loss and may force more small farmers off their mountain landholdings. In Katuah, agriculture is a small-scale industry that is no longer the major contributor to soil erosion problems. A "Land Development Security Act" or a "Road Construction Security Act" would be more effective in controlling soil loss and stream siltation. Yet, the conservation provisions of the Farm Bill state that fields with a slope greater than nine percent are "highly erodible land" and are to blame for excessive erosion and lost productivity. Furthermore, if farmers are to receive the benefits of the various farm support programs, they must submit approved conservation farm plans by 1990 and have them implemented by 1995. The locaily governed Soil and Water Conservation Districts, with assistance from the U.S. Soil Conservation Service, are in charge of plan approval. The Conservation Reserve Program has also been established for those who wish to be subsidized for retiring croplands to pasture or tree farms. At the head of Long Branch in Yancey County, North Carolina two old timers, Raines and Eugene Hughes tend burley tobacco. Their farm is an original version of small-scale mountain agriculture. They bought it as a gullied-out and overgrown depression farm in 1936. KATUAH-page 16 Today, the pastured hills, neat garden, and "baccer" patch reveal much of their independence and stewardship. Proud and outspoken, they resent what they feel is a judgment passed on their farming abilities. "Well, I tell you - I don't think too much of that Farm Bill myself," said Raines. "You don't have much freedom anymore, do ya? Somebody telling you something what to do all the time, seems like. "Anytbing's gonna get eroded, if it's not got a cover on it" And Eugene said, "We've always farmed that way, ever since we were kids. Our dad was the first man to start that in this section here. It looks like a plan to cut us small farmers out, is what it looks like." Today, the conservation provisions of the Farm Bill require the installation of erosion control practices such as terrace systems, grassed water ways, field borders, and/or alternate year crop/cover crop rotations. For mountain farmers already short on tillable land, conservation compliance means fewer crops, smaller profits and a questionable future. Tobacco has been a staple of mountain agriculture for generations, because tending burley is a labor intensive, family operation. It requires very little mechanization: a borrowed tractor and planter and the garden tiller will do. The labor needed for weeding, cutting, hanging, and grading the leaf is provided by family members. Tobacco growing is possible with resources mountain people have, and a productive season can bring a profit of at least $2000 an acre. "To fellers like us it means a lot," said Eugene. "It goes right back on the farm, what we get from tobacco. That's what we set aside to pay our taxes, buy our fertilize, and such. "People here in these mountains depended on tobacco until these factory plants came to town. We're one of the few who still live off the farm." Raines and Eugene realize the good intentions of the Farm Bill, but as Eugene put it, "Those fellers haven't been outta Washington in a while: "lf we was younger we'd kick more. We always looked forward to farming all our life. People say anymore: Well, I may farm this year and I may not next year.' Nowadays a feller will just get him a job at the plant." Raines said, "It's a haphazard way to farm. It's just turned around from the way it used to be." Realizing an too well the consequences of noncompliance, Eugene lamented, "We're gonna try to comply with the law. Take two fellers that's 75 and 77 years old - we've not got too many years to grow, have we? We're Appalachian paupers, but proud of it." In the midst of renewed interest in stewardship and small-scale mountain agriculture, many of our teachers are packing up shop. These mountains are no longer a barrier to the fast paced "outside world." An inflated land market has pushed propeny values out of the reach of local Plant jobs are pulling family people. members off the farm, and discount stores entice them away from agrarian values. Tobacco abuse kills, but an alternative crop to fill the place of burley in mountain agriculture hasn't been found. In short, while the Farm Bill may help clear the streams, in the Appalachian mountain country it is inadvenently contributing to the demise of a way of life. SUMMER- 1988 �"Relating to the Land" (These are the words of a traditional Cherokee medicine person) My grandfather told me that one day when his grandfather was sick and they knew that he was going to die, he called together some friends and the members of his family and spoke to them. My grandfather was jost a boy at the time, and he could not hear what was said, but his grandfather got up and he looked strong and healthy. The old man gathered a group of men and boys, and, though he was young, my grandfather was allowed to accompany them. They walked and camped for a month through western NQitb Carolina and parts of eastern Tennessee. They carried his grandfather some of the time, but most of the time he walked by himself. They went to places that, seen through a boy's eyes, seemed insignificant to my grandfather. They would go to a rock and his grandfather would look at it and rub all over it, and then maybe he would tell them to take him to some little creek up in a cove someplace, and he would peer around in there. He was tcliving bis history. These were places that were familiar to him, that represented part of his life, and each place was important to the old man. To him, the land was personal. These places wetc a part of himself. They were alive as the world was alive. Western culture sees the world as dead. But the Indian People know the Earth as a living organism. The screams are the Earth's blood. The soil is the flesh. The plants and the leaves are the hair. The rocks are the bones. The wind is the breath. The Earth is one living organism, and the human race is part of that organism, not something set apart. Everything has a spirit. Everything that is living seems to be an in. ividual entity, separate to itself. Each of us seems d to be an individual. bot actually, we are each made op of trillions of parts - things that can be seen and things that cannot be seen. And all those pans are dependant on one another. The planet is the same way. It is the same kind of life just larger. And the human species is just one of the pans of the Great Life. Collectively, the individual spirits of everything that lives make up the Great Spirit When you conjure, and you hook into power, that is your power. But you have to feel part of it first. We get our power from being able to move evenly with the other pans of the Great Life. There is no trick or magic to it, other than knowing yourself as a pan of this life. KATUAH-page 17 Our gifts of intelligence and creativity were given to us so we could be caretakers, so we could perpetuate the Great Life. It is our role, our pan of the plan, to be conscious. The side effect of that is ego. Some people call it lust or sin, but it's separation from God. It's true, because what we have here is God, whatever it is. At some time the human race reached a point in its developement where our ego overrode all the innate understandings we had held since we were primeval slime, or whtaever we first were. Now, our biggest conflict is to concrol our intellect that has grown by such leaps and bounds in such a short period of time. Our shortcomings are reflected in the culmination of European or western culture, which is highly individualistic: Western culture makes people believe that the Earth begins when they are born, and is over when they die. They have the most incredible notion that there is a God up in the sky that serves us alone and, the ultimate of ego, that we are created in his image. He made everything on this planet for our use, and if we can't use it, it's a weed or crash. The best story my grandfather ever told to show the difference between European and Indian ways was to say that when an Indian man bunts the bear, and be kills the bear, be gives thanks, and promises the bear to use all the parts of his body, for that is the bear's gift to us. If an Indian man goes out to hunt the bear, and the bear rips him down and eats him, there is no hostility against the bear. It wasn't the bear's idea that be was to eat meat The Creator.put this notion in him. . ., The people would mourn the man and grieve for him, but there was no anger toward the bear. It was just the creature's nature, just like it was the man's nature to be out hunting him. There was no separatiQn from the bear at all, If this were to happen to a white man, the others would go out and comb the mountains and kill any bear they saw. We arc all predators. But western man cannot tolerate another predator. Wolves, mountain lions.... white people don't want them out there as competitiou. They don't eat them. The only other predators western man eats are fish. They aren't going to eat a wolf, but they will kill him off. If a creature can be domesticated, controlled completely, and made useful to humans, then it's from God. If it can't be made useful, then they eliminate it God made a mistake there. · For European culture there. is no concept of balance, no concept that we are pan of a greater whole. It is alien; it's like they arc from another planet. Look at how they throw their crash and litter around! Would they do that at home? It all goes back to the ego that says we are made in the image of God and all this was created for us. In the body of the world, we are cancerous cells. Cancer is when a group of cells in the body goes crazy for one reason or another. There are environmental reasons for why we are acting so crazy, reasons which we created ourselves. But there are still some deeper reasons why we are susceptible to this disease of the spirit. After all, we are the product of millions and millions of years of evolution, and everything else is evolving along with us. We m responsible for ourselves. We may not be able to stop accidents, or something somebody else does to us; but the sickness and disease, we are responsible for all that. The world was not made for us alone. My grandfather's grandfather said that we are mainly observing what is happening in our own lives. We can dodge things a little bit to the left or to the right, but the major aspects of things we are just observing. Observation....tbat's what we are doing. SUMMER - 1988 �- Soil acidification could release bound aluminum in toxic amounts. - Nutrients could be leached out and lost from acidified soils. - Excess nitrogen, acidification, or released heavy metals could deplete or destroy soil microorganism populations or the mycorrhizae fungi, which Live in a beneficial relationship with the roots of the spruce and fir trees, causing nutrient deficiencies. NATURAL WORLD NEWS REPORT "IT COMES ON A MIST..... " "The bottom line is that someone at some point has to make a decision as to whether or not the evidence is strong enough to do something about acid rain ..... "We have a lot nwre informarion now than we did two to three years ago. The nwnality of trees has increased tenfold over the past five years. But we could spend another 50 years studying this issue and never gather enough proof to slww that A plus B equals C." - Roben Bruck, to the AsbeyWe Ciifilul, March 5, 1988 Since 1983 Dr. Robert Bruck has been coordinating a team of field scientists from North Carolina State University (NCSU) investigating the mysterious dieback of the spruce/fir forest that was once a grand mantle draped over the shoulders of Mount Mitchell and the other peaks of the Black Mountain range (see KatUah Journal #9). Using the most sophisticated equipment, the researchers have been testing the soil, soil microorganisms, and the trees themselves, to determine the amount of airborne pollution the mountaintops are receiving and the effects of this pollution. Their field work is supported by experiments in climate control chambers and greenhouse tests to determine the tolerances and parameters of the tree species. Another team of NCSU scientists funded by the Environmental Protection Agency doing intensive studies of the chemistry of the orographic (associated with mountains) cloud cover that shrouds Mt. Mitchell and the Blacks for 250 days of the year. The data these scientists have produced are chilling. During the year 1986-87 Ml. Mitchell received approximately 122 kilograms/hectare (roughly equal to pounds per acre) of acidified sulfates. Ouring that same period approximately 65 Kg/ha (lbs/a) of nitrates were deposited on the mountaintop. Ozone, when in the lower atmosphere, is a gaseous pollutant panicularly damaging to plants. It is formed when nitrogen oxides are combined with the hydrocarbons produced by auto exhaust in the presence of sunlight. Ozone is frequently present at concentrated levels at the top of Mt. Mitchell. Of 3,000 readings taken during 1986, one quarter approached or exceeded a level of 80 ppb (parts per billion), which was shown in greenhouse tests to be acutely toxic to young fir and spruce trees. At the same time the mountaintops are bathed in an acidic mist which registers a 2.5-3.4 pH level. Because pH is figured KATIJAH - page 18 Cm.tree logarithmically, the clouds' lowest pH levels are 1,000 times more acidic than normal atmospheric conditions. Precipitation, which is more diluted, ranges from pH 4.0-5.0. Those clouds, so gentle in appearance, are panicularly threatening to the upland forests. They are formed by moisture-laden air, which, as it rises over the mountains, cools and condenses into fog. In the process it attracts and bonds with particles of airborne, water-soluble pollutants, and this concentrated, poisonous broth settles on the tree needles, where much of the toxic payload is absorbed before the droplets fall, branch by branch, to the soil. The variety of chemicals in the mist solution could affect the trees in different ways at each stage of their journey to the eanh: - Acidification could damage or destroy foliage, as was observed after one highly acidic cloud covered the mountaintop. Forty-eight hours later the rips of exposed spruce needles were brown and dead. - Acidic oxides, alone or in combination with ozone, could leach nutrients from the foliage. -The chemical pollutants could interfere with the tree's metabolic processes. - Excess nitrogen could increase susceptibility to frost and freeze damage. Pollutants can also work through the soil. In one experiment. seedlings were planted in soil taken from the top of Mt. Mitchell to a lower elevation. 93% of the seedlings died. Examination of the soil showed that it was highly acidified and low in the nutrient elements calcium and magnesium. Toxins in the soil could damage trees by some or any of these means: To come to grips with the problem of the airborne pollutants, " ..... the scientific and policy-making communities wilJ have to find common ground in dealing wich 'imperfect knowledge,"' wrote Dr. Bruck. He is warning us that, although his team and other scientists will be keeping up the intensive investigations they have maintained for the last five years, it would be a mistake co postpone decision-making until a clear and simple cause-and-effect relationship is proven. The situation is simply too complex. That the high-altitude boreal forest is being subjected to massive doses of airborne pollutants is clear. But it is impossible to isolate a single chemical compound or a single process as being the sole culprit for the forest decline. The different chemical permutations and possibilities are endless, as would be the wait if positive proof of the reasons for the tree dieback were required. It has been clearly shown, however, that a great percentage of the sulfates being carried on the air currents are produced by coal-fired utility plants and smelcing industries. It is also known that most free nitrates are put into the air by automotive exhaust emissions. There are sophisticated scrubbers presently on the market that, if installed in the tall industrial smokestacks, could remove much of the sulfates now being spewed into the air. Catalytic converters are now being developed that could reduce the level of nitrates produced by automotive traffic by 85%, according to Bruck. Nothing is going to avert the need for a basic change in the way we live our lives, but we are not going to have the chance to effect a change, unless we take steps to alleviate the ecological catastrophe we are creating. And, meanwhile, we are sacrificing other species daily to our wantonness. Again quoted by the Ashcyil le ~Bruck said: 1: 0 300 j 200 E £ "The technology is available today, right now, to clean up the vast majority of the problems I am showing you the daJa on. Tlrat is what can be done if you decide as a society that this is a problem and that we need to do something abouz it." 100 5 15 25 35 45 55 65 75 85 95 1~ 115 125 0.-IPl>DI SUMMER- 1988 �NATURAL WORLD NEWS REPORT Duke Power Company of Charlonc, NC, intends 10 purchase the Nantahala Power and Light Comany (NP&L) in Katuah Province. The Linc is proposed 10 carry bulk electricity from Duke installations on the piedmont to Nantahala's service area in the mountains. But scratching away the surface reveals that there is more, much more, at stake in this project than the needs of a small rural utility company. The Linc is 10 be 26 miles long, strung from hilltop to hilltop on towers that would range from 125 10 175 feet in height and 100 feet wide at the base, costing at least $30 million to construct. It will carry two 230 kilovolt (KV) high-tension lines from Duke installations in the Jocassee watershed to a point near Cashiers, NC, from which point a single 161 KV line would continue on to tie in with a sub-station planned for construction in the small community ofTuckascgee in Jackson County, NC. The Line would climb out of the Jocassee Watershed, leaving an ugly scar through the basin of the Toxaway River. Along its route The Line would march up the sides and over the top of Toxaway Mountain, marring the face of that mountain beloved by residents and summer people alike in Transylvania County, NC. It would stretch along the sides of the Pamhcnown Valley, a spectacular area that harbors sights of sheer cliffs and rare vegetation not 10 be found anywhere else in the cast. The Linc would bisect imponant wild habitat areas in the Greenland Creek drainage and the Tuckascgee River Valley, which arc large areas of uninterrupted forest that would be cut in two and laid open forever after to disruption by humans and their machines. Fanher down the valley, The Line would swallow up property and homes and heedlessly push aside families who have lived on the same farms and homesites for generations. One evening in May representatives of citizen and environmental groups and residents of the NP&L service area came together to talk about The Linc. As the conversation moved around the table, and each participant spoke of his or her own perspective or fears on the issue, the pieces of the giant jigsaw puzzle that is Duke's master plan for the Kauiah Province, fell into place. Ripped Off by Alcoa Veronica Nicholas, a county commissioner in Jackson County, told of a decade-long struggle between a group called Citizens for Low-Cost Power and the Alcoa Aluminum Company, the industrial giant that presently owns NP&L (sec Katuah Journal #3). Originally, Alcoa had set up hydroelectric generating facilities on the TV A lakes in the Tuckasegee River watershed as a public utility, which meant DUKE'S POWER PLAY that the company had certain privileges in acquiring land and setting rates that went along with the obligation to provide power to the residentS of the area. However, soon after the generating facilities were completed, Alcoa split its holdings into two companies, Tapoco Company and NP&L. Tapoco, although it was originally established as pan of a public utility, was kept to feed Alcoa's voracious energy appetite. NP&L remained a utility to provide for the area residents, but it was clearly a "neglected stepchild" of the parent corporation. When Tapoco was a utility, almost all of the area's electrical needs were met with hydroelectric power generated in th.! mountains. After the split, NP&L's generating capacity had to be supplemented by power purchased outside the region. This resulted in the ludicrous situation of Alcoa siphoning cheap electric power from the mountains, while ratepayers in the hiUs paid to have nuclear power "wheeled in" from the Tennessee Valley Authority. Not only did the nuclear power cost more, but it had to pass directly through the Alcoa plant on its way back to the mountains! NP&L ratepayers finally rebelled in 1977 and began legal motions to regain the use of Tapoco's generating power and 10 recover the money with which they had been subsidizing Alcoa. The case went through extended litigation, until the ratepayers were flatly denied by an unsympathetic conservative bench on the US Supreme Court in 1987. "II feels that (with this sale) we arc simply changing masters," said Nicholas. "It is becoming increasingly clear that we are losing our power to determine the use of our natural resources. That's what my main input will be tonight: Tapoco is not included in thjs sale to Duke Power. Alcoa is trying to relieve itself of itS public obligations, just as it did in the l950's when it tried to sell its transmission lines to Duke. If this sale goes through, Tapoco will be supplying the power Alcoa needs for smelting aluminum, and our ability to provide for ourselves will be forever gone." Biology professor Dan Pittillo, chairman of the Western North Carolina Alliance and a resident of Jackson County, added, "NP&L has never been funded properly, and it has not been able LO keep up with their maintenance as they should, so that there is S40 million in maintenance that needs to be done in the next ten years. "Duke promised us that when they purchased the company, ratCS would remain stable for five years. rm thinking, though, that after that time the rates we will have to pay will go up from the 4.5-5 cents per kilowatt/hour that we arc paying now, to 8-9 cents per kilowatt/hour, which is about what Duke's rates arc at present" Pittillo also displayed a copy of a Duke Power annual report, published in February, 1988, which boasted that, "If regulators approve the acquisiton, we expect that NP&L will become a wholly-owned subsidiary of Duke Power. The company (continued on next page) KATUAH-page 19 SUMMER- 1988 �HOLD THAT LINE! WHAT'S ON THE OTHER END OF THE DUKE POWER LINE? - HABITAT & SCENIC AREAS DESTRUCTION? - NUCLEAR DEPENDENCY AND NUCLEAR WASTE? - RATE HIKES FOR EXPENSIVE IMPORTED POWER? - MORE DAMS? ENERGY EXPLOITATION OF THE MOUNTAINS? )! ~; - .. c: • ·c LET'S GET THE FACTS BEFORE DUKE BUYS OUT NANTAHALA POWER AND LIGHT S! • - Write to the public staff of the NC Utilities Commission. Support their request to postpone hearings on the Nantahala sale until, September. Address: Antoinette-Wike, Public Staff, NC Utlltltles u c • 2 S! ,, > c( .Cl Commission, P.O. Box 29520, Ralelgh, NC 27626 M ,... fOf ttf HO\.D THAT llNIJ l o• - Otll• "°" NC tUU (continued from page 19) will in turn supply bulk power to supplement NP&L's hydroelectric generating system. To deliver that power, Duke will build a transmission line to the NP&L system and gain a direct link.for the first time with the 7VA, which serves more than 3.1 million customers in seven states. That link will create the opportunity for other bulk power sales to the west." (emphasis ours) Showdown at Coley Creek Sitting near Pinillo was Bill Thomas, public lands chair for the NC state Sierra Club chapter and a co-chairman of the Jocassec Watershed Coalition. Duke has nlready damaged a pristine wilderness area in that basin with a pumped-storage project on Bad Creek. Thomas said, "The Jocassee Watershed Coalition is tied up with this transmission line in some fashion, because Duke is considering putting a second 2100 megawau pumped-storage facility on Coley Creek at a cost of $3.3 billion dollars. We thought aJI along that they were jiggering their electrical demand forecast to make it appear as if they would need a 5,000 megawatt output in their service area by the year2000. "What I'm thinking now, when I sec this NP&L move, is that there is no penalty co Duke for over-forecasting if they have this pipeline to the west. What we are seeing is the use of North Carolina resources being used for Duke's profit, as they extend their tentacles to the west. That's a matter of public policy that needs to be debated quite fiercely." Thomas continued, "Jim Hendricks, principal engineer of Duke's design division, and others have told us that the ultimate plan is to put in a 500 KV line. That means that any route that is chosen will have two sets of towers and a 1,000·1,500 foot right-of-way. "500 KV lines are up in the voltage range where possible adverse health effects are something you can't just brush off. I don't know much about electromagnetic KATIJAH - page 20 radiation fields, but it has been brought up as a possible cause for health problems in other places." "Why, western North Carolina is being set up like dominoes!" someone exclaimed. "If they can get that line in, then they can justify Coley Creek. And, while they've been saying they need it to supply NP&L, all along they've been wanting to sell power to TVA and even further west!" ''What we are seeing is the use of North Carolina resources being used for Duke's profit, as they extend their tentacles to the west. That's a matter of public policy that needs to be debated quite fiercely." "We Didn't Want to See lt" A woman resident from the Sapphire Community, located along the route of The Line as it passes through Transylvania County, said, "It would have been just above our house. We didn't want to see it, but we didn't know what effect physically living under those lines would have. So we sold our house because of it "Duke gave us a very good price. We asked them if we should price it without our furniture, but they said that they wanted co keep the furnishings, because they were going to use the house for an executive retreat. That doesn't sound like a public service company to me." Dan Pittillo said, "A main issue in this discussion is the attitude that Duke is taking. Duke is working like an aggressive business 1hat is interested in selling power and keeping people working on their projects. They are doing what is good for business. Their interest is not the people whom they are supposed to be serving. They are not interested in conserving energy. Why, if Duke were on a conservative bent, they would have no need for this whole system whatsoever!" Others in the room spoke as well. Several Jackson County residents were unalterably opposed to Duke Power's nuclear record and the company's lobbying effons to bring the Southeastern Compact's low-level radioactive waste dump to North Carolina. They wanted 1he NP&L sale stopped completely. Some of the most vigorous opposition came from members of a property-owners' group around Lake Toxaway, whose main interest was in maintaining the value of their area as a vacation spot. They complained of Duke's high·handed methods in not consulting with local people as The Line was being planned, buying the right-of-way propenies under false pretenses, and announcing the project only after the property was purchased and the company was already commi11ed to a specific route. Although Duke's publicity said alternate routes were being considered, the propeny-owners said that the company could produce no alternative plans when asked to do so. The group gathered together that evening represented different people from different points of view, but each piece added co the puzzle made the whole picture of Duke Power Company's plans for the "development" of Katuah become more frighteningly clear. David Wheeler SUMMER 1988 �Tiffi CHEROKEE MICRO-HYDROELEC1RIC DEMONSTRATION PROJECT: An Appropriate Community Energy System (Readers are referred to the article "llomemade Electricity• by Richard llotaJing in Ka11jah Journal #4 concerning the value, simplicity, importance, and •how-10• of micro-hydroelecrric power gtner01io11.) Tucked away in the shade of a cool mountain holler on the Cherokee Indian Reservation is a prototype of an advanced technology still little-known to the world. It 1s not made with circuits and capacitors, but rather with concrete, plastic pipe, and common sense. It is a micro-hydroelectric system that taps the kinetic energy of the Galamore Branch, a small creek flowing down from the Great Smoky Mountains National Park into the Raven Fork in the Big Cove Community. Electricity produced at the site powers the Big Cove Head Stan Center, the Big Cove Community Center, and the Big Cove Volunteer Fire Department building. The project has been developed through the cooperation of Appalachian State University, the Energy Division of the Nonh 01rolina Depanment of Commerce, and Save the Children, lnc .. by Michael Red Fox With its abundant water supplies and steep slopes, the Katuah Province is ideally suited by climate and topography for micro-hydro power production. It is hoped that the Cherokee project will serve as a model that will help increase popular awareness that micro-hydro is a benign, narural, and renewable energy resource and will encourage the development of micro-hydroelectric sites in other areas of Kan1ah. The site on Galamore Branch was located in an early study of micro-hydroelectric si1es in Katuah. The study found 1,950 suitable micro-hydro sites in the mountains that would be capable of producing a combined potential output of 34,000 kilowaus of energy if developed. Fifty-three of these sites are on the Cherokee Indian Reservation and represent a combined potential output of970 kilowaus. The Big Cove micro-hydro system divens a design flow of 1.2 cubic feet per second through a six inch diameter PVC penstock (pipe) for a distance of 2,500 feet 10 develop a net head (drop) of 210 feet The intake structure is located at a point where the streambed is less than six feet wide and consists of a poured concrete dam, which divens water into a concrete seuling basin. The energy generated by the falling water is convened by a Pelton turbine wheel into a design power output of 12 kilowaus. The small turbo-generator is located beside the Head Start pre-school building, which is the primary load center that utilizes most of the electricity produced The maximun load for lhe pre-school is 7.4 kilowatts, which is currently being reduced somewhat through load management devices and more efficient lighting. Under federal law, small electricity producers have a right to be connected into the commercial power grid. However, the Galamore Branch project is too small for interconnection to be cost-effective. Operating on a "stand-alone" basis (not connected to the larger utility grid) requires a ballast to prevent the electrical generator from over-speeding when the load is low. Currently the ballast load is divened into two three-kilowatt resistance space heaters mounted on the basement wall of the Head Stan Center. However, plans call for an integra1ed system in which the micro-hydro plant will complement a passive solar greenhouse to be built on the side of the school building, which will include water containers for a solar algae pond aquaculture operation. The water absorbs solar heat directly and will not need backup heating in the winter. But electrical resistance coils buried in a bed of sand below the containers will act as electrical ballast for the micro-hydro system and will provide additional heat for the tanks. It is fitting that the Cherokee people are developing this energy alternative. By utilizing lhe natural products of the ever-circling environment, they are following the traditional values of their culture in a modem context. Micro-hydroelectric power is a liberating technology. lt is a technology scaled to living and working in place. It has minimal negative environmental impacts and could be a significant resource in developing the new, land-based economv of Katuah. Micro-hydroelectric power production is site specific: each unique stream site determines a different configuration for a micro-hydro system. But the principles are everywhere 1he same. The Galamore Branch project provides descriptive exhibits and workshops on micro-hydroelectric power generation. For information on visiting the project, contact: Save the Children Box33J Cherokee, NC Ka/Uah Province 287I 9 or call (704) 497-6092 Michail Red Fox Is a whitt person living on the Cherokl!e Indian Reserva1io11. fie was involved in the design a11d construction of tht micro-hydroelectric instal/Olion 011 Gal.amore Branch aN1 is now head opera/or of the project. KATIJAH- page21 SUMMER-1988 �spruce mountain song DRUMMING LETTERS TO KATUAH ~ If I could take this broken world and give it back it's trees it's gentle healing summer rain f ~ it's clear, cool, autumn breeze then I could rake the magic of the wood the magic of the mind and spread it then to ail my kin to all of humankind ~ ~ .i And yet I know even as I speak that this cannot be done J. I feel the earth through every pore my healing bas begun we start out as a candle flame we will become the sun ~~i ~ ~ ~ ::°'b::::g: ~ethe ~ l ~. - earth Mara Bradburn, 16 ~ Robert Stough Deny.PA '..t :rl· ~~ ;~ ~ ~ 4 ~ ~ ; ~.g ~.~ i· ~ ~ .... .It's funny how I picked today to read this issue of Katuab, because I took a long walk through the woods today with my neighbor (I live in the mountains of north Georgia). We walked an old road that runs by Sharp Mt. Creek I often stopped to wonder what life was like here in these woods hundreds of years ago and how peaceful it must have been to be one with nature, in this sacred land. I will be looking forward to bearing from you. Valerie Ansted Jasper, GA ~ ~ ~ kt. ~ !§ t~~~~~~~~~.\t:19~..~~~~ . Dear Kattlah, We're busy in this area trying to repel the Superconducting Supercollider the governor of this state thinks should be in Durham, Granville, and Person counties. We're talking forced relocation of (at least) 100 or so families, some who have lived here for 5-7 generations already. The SSC is an atom smasher (53-mile underground circle), that will produce particles of energy called muo.ns, that will penetrate soil, rock and groundwater tables. It will only be used for 25 years, at which time they have no idea bow they will deal with the leftovers (our children). Please help us pray for the Eanh and our children here in the flatlands. Tara Clayton Rougemont, NC KATUAH - page 22 summer morning dew, the nightclouds gone, dawnlight glowing on the old sugar maples, tree-snails stiJTing in its thick moss-fur, i take the deer-trails through soaking meadows, thoughts flowing with the yellow swallowtails over hucklebeny meadows bumming with bees, past moccasin orchids, young ferns in the sun, through flame azaleas and wind-twisted birch into deep spruce shadows, mossy and still, then down a ways along a faint grassy trail to a cool spring among ancient spruce/sages, and rested there awhile. a stone for a pillow, a feather in the hair of the wild old nx>untain, then wandered on, sailing with the ravens over jwnbled rockfields and tangles blowdowns, by flowering witch-hobble, snow-petaled comets, sparrows chatting in gnarled gray hawthorns, a lone swallow skimming the crest above the broken wing of the old wrecked plane, i a thoughtless seed drifting on the wind, each moment a cosmos sprouting, waves of gn:cn mountains rolling me home, soaring free, clear blue sky in all my mind Dear KatUa b, Thanks so much for the time and interest you are giving to help make our vision become a reality. Without such concern of kindred spirits we know that very little would ever be accomplished. As I mentioned to you, we need any useful donations of building materials, hand tools, garden tools, heavy farm equipment. livestock, and even workers to help clear and build shelters on over 18 acres, recently purchased to provide needy people with a "farming community home"! Thanks again, Cherie & Tom Lowry Rt.#5, Box 216 T Ellijay, GA 30540 (404) 838-4636 SUMMER- 1988 �APPALACHIAN SLEEP In sleep, each tree becomes the one cree, each flush of rhododendron, color for the cheek oflhedream I rub with dozing fingers, each mountain, something to climb without thinking, to soar above it effonlessly as a brash-feathered bird. I do not leave the glorious ou~lde as I slip beneath , the sheet but bring it w\tb me, to wearcomfonabJy, to wrap round the child's soft body. John Grey C RMDESIGNS Spring Equinox Dream 1988 There is a group of us out on a kind of platfonn and we are watching a performance: dancing and farting around. It feels more like a show than a performance. There are some of the kids among us participating in the performance that is going on to music. It is a kind of trapeze they are playing on that is pulling them over humps in the straps etc. They seem to be having fun playing on it, though the apparatus does not seem to be working very well. At some point we realize that !here is an authority that is about to impose a soning on us. We each have numbers and are seated on these smooth rounded pebble like soners that glide easily on the floor surface. As we are being sorted we go through openings in which we can not see the ends or where they come out. I realize that I do not have a number, and begin to also realize that I am being sorted toward the low end of the numbers. People with low numbers or no numbers are soned for extinction by the brutal authority. As I am finally sorted into this category 1 become restless and begin to search for ways to get over to the groups with higher numbers, such as 8 or 9 and find it very intimidating and difficult. There seem to be no physical police yet their presence is still felt. I have with me a metallic object that has on it a symbol like a planet or a rounded form and a there is a feather sticking out of it It becomes a spirit guide to me as 1 get a rush of energy from it and find my way to survival. This magic symbol in metallic form spoke to me with wisdom and 1 easily made it to the group that slipped past the authority. It showed me that I had my own energy with which to escape the trap that was made. Later we are walking through a passageway and I am so amaz.ed that we made it through alright. I remember the spirit guide and its assistance. Together some friends and I realize that this is all a movie of ourselves that we are watching, and we are walking out of a kind of theatre in the earth. Soon we are all together in the yard of our house around a fire. There is a friend who is burning huge sticks of incense and we are talking, and eating, and laughing. RM You know Sometimes in the quiet cool of summer dusk I sit oo the porch after a rain has washed the dark mountains and covered them with quiet mist a restless dream rising and rolling and the still hum of a million trees lulling to the milky sky like This moment as the river murmurs in its sleep a hot tongue of lightning licks a distant ridge the husky voice of far off thunder sends a shudder through the bedded earth she turns and breathes a long green sigh and in her subtle sleepy way Whispers the answer - Tony Fisher KA TUAH - page 23 SUMMER- 1988 �A Conversation with Ruth and Rio of Celo Community continued from p. 10 Ruth: It was one of the worst things! -the worst! How to deal with multiflora rose. K: lt seems that people here have very different lifestyles and interests that keep them busy and not as involved with each other as they might be. That may make support difficult. Yet diversity can also be a strength ... the dark. Someone put a flashlight in the middle of the circle and there were just shadows... and there was such a difference in the way people were sharing! That was when I talked about the next workday...and I was able to be real vibrant and alive 'cause everyone wasn't staring at me. It was like I was in the dark by myself talking to I don't know who. Ruth: Yeah- I really value the large age diversity here. You have the wisdom of people who've been here so long and have been through all the processes and then you have the young sprouts wilh new ideas and energy--it's such a nice mixture. K: Because some want to use herbicides and some don't? Ruth: Yes, and some don't even care if we get rid of it Rio: What's neat about the older members is how open they are to new ideas. And how they can even joke about themselves and the community and how crazy it is here. Rio: And some say, "We've been fighting it forever and it's getting away from us so let's have careful use of chemicals and just get rid of it "...and it's become such a touchy subject people don't even want to bring it up anymore. Ruth: I remember hearing an older member talk about the process in the meetings being just like in a family--how you're certainly going to have disagreements so you just go ahead and have them and move on. And you still love each other because you're a family. Ruth: So it took some new people to say, "Let's go folks ... those who wanna do it, come on out - we'll have a great time!" K: So what'd you do? Rio: And knowing that the difficulties not only pass but that they're useful. And that new energy is coming in and things are moving constantly. Rio: We cut and grubbed... and got rid of a Jot! .~ Ruth : Life would be like that E anywhere, only there are more rewards and Ruth: And the same day a big group also cleaned up the river. People were really enthusiastic and had a fun time together. I'd like to see that trend continue. ~ more possibilities here than I can imagine :i d Ruth: People not being open with how they feel. Rio: I tend to say very little in the meetings because I'm often intimidated. Ruth: But you're loosening up. Rio: I have to-I'm secretary of the Property Committee so I have to read my minutes and if people think I didn't do it right I have to go through that. K: It's great you're doing it. Rio: It is. I do see it as a good process for me. Ruth: One of the best meetings we've had recently was last month's. There was a thunderstorm and the lights went out and three-fourths of the meeting took place in KATUAH-page24 K : Making a commitment to land is .9 Rio: Some of the complaints now are about how group process in the meetings is so difficult. .. K: Because of communication problems? having anyplace else. seems to give a blessing to whatever happens there. It almost assures success because the land is so giving in return. 1i' such an important thing to do these days .. .it ! K: Sounds like you should hold all of them that way! You mentioned relationships before and how important they are in communities ... yet some people probably came here panly to avoid deali.ng with others as much ...aod suddenly find they're as close as ever! Rio: That reminds me - Billy Bernstein wrote a hilarious song after he'd been here awhile -·it goes something like "I thought I was dropping out but it looks like rm dropping in"! Ruth: Celo is also getting fairly large and that makes group process all the more difficult Rio: And there arc so many opinions and the aim is to reach consensus on everything. It also seems that with groups in general it's hard to make commitments and follow through on what you say you'll do. It really takes supporting each other. Ruth: That makes me think about owning land. We owned some land in Minnesota and I never even felt like I owned it even though it was in my name. Holding land as a community feels much closer to true ownership. I want to call it stewardship. It's about taking care of land the way it needs to be taken care of and not about saying, "I can do whatever I want with it!" That doesn't even make sense to me. I'm really grateful to Arthur Morgan and the others who started this place - and all the work that's gone into it over the years. And the longer fm here, the more I appreciate it. It's such a healing place... there's healing going on, and you can't even put your finger on it - it's just happening. SUMMER - 1988 �The "'i4Jhtan4s of Roan continued from p. 7 The SAHC is leading the way in securing this much-needed protection. Examination of a broad range of alternatives has led SAHC to conclude that protection can best be accomplished through a blend of federal, state and private ownership. SAHC encourages governmental protection where appropriate, receives gifts of land and buys land from willing sellers using donated funds. To date, SAHC has protected approximately 900 acres through private means and has partially funded a 693-acre acquisition by the state of Tennessee. Approximately 9,500 acres still remain to be protected. SAHC's protection strategy Involves four approaches: I. Receive gifts of land, including conservation easements and other partial interests. 2. Encourage additional acquisition by Federal and State agencies. 3. Purchase lands or interests in lands with donated funds; own and manage such lands. The bulk of the protection will be accomplished by this means. 4. Register lands under the respective Stare Namral Area Registry programs; since registry is nm binding upon the registrant, it may be considered only temporary protection. Cooperating with SAHC in saving the Highlands are state agencies in North Carolina and Tennessee as well as the US Forest Service. Endorsing the program are the National Audubon Society, the Garden Club of America, the Appalachian Trail Conference, and numerous state 8Jld local organizations. Without an active plan for preservation, it is likely that much of the area now unprotected would eventually be purchased by developers. In the early days of the preservation effort, a part of the area was purchased by developers. Fortunately these tracts were since acquired by the US Forest Service. To date there have been two kinds of development pressures: 1) second homes and 2) high density recreation. Development activity bas been particularly strong o.n the North Carolina side of the mountain. The largest stngle development is on Beech Mountain, about 10 miles to the aonheas1 of the Highlands of Roan. A particularly controversial development is that on top of Sugar Mountain where a concrete ten-story condominium is visible from many points. Public outcry against this intrusion was so great that the NC Legislature passed a "ridge law" restricting construction on mountain tops; however, there is no equivalent law for the slopes. Numerous smaller developments are in the vicinity. Throughout the Newland-Linville-Boone area, second homes are appearing on many ridges and in rural areas. The high density recreation developments have so far been primarily oriented toward skiing. One large tract within the preservation project boundaries was earlier surveyed as a possible ski resort and determined to be among the top ten sites in the southeast. (The same tract was considered as a site for a Tennessee Regional State Prison.) There are large ski developments on nearby Beech Mountain, Sugar Mountain, Big Bald, and at Seven Devils. If skiing business increases, development pressures will escalate. The adverse consequences of developments within a unique natural area are worth recounting: First, developments limit accessibility by the general public. The owners of second homes want privacy. Other facilities may be limited to club members or pacrons. Second, it is clear that the health of the animal populations within the Roan massif depends upon an adequate range over which they can roam and feed. The entire massif provides protection for certain species that individual tracts a lone cannot provide. Rare plant and animal species are more likely to survive in a large area of protected tracts. Third, the views from the higher summits depend absolutely on the absence of incompatible development on the massif itself, particularly within the project boundaries adopted by SAHC. High density recreation facilities, public or private, could be so heavily used that the present naturalness-would disappear. KATUAH- page 25 'lt is cCea.r that the health of the ani.mat poputati.ons wi.thi.n the .Roan massi.f depends u.pon an adequate ran9e over which they can rnam and feed. The enti.rn massi.f prnvi.des prntecti.on for certai.n. speci.es that i.ndi.vi.du.a[ tracts a!on.e cannot provi.de. SAHC realizes that the task of land protection cannot be accomplished simply by acquiring lands and conferring on them a certain conservation status. A continuing stewardship program must be exercised to prevent damage from ever-present threats to existing natural values. SAHC's plan is to keep the Highlands of Roan the way they are: to maintain the balds, to leave the forests undisturbed. to encourage retention of fanning and other rural activities on the lower slopes, and generally to let the lands be available to the visitor on foot. The overall goal of SAHC's stewardship program is to accommodate nondestructive scientific, educational, and recreational uses of the Highlands of Roan while protecting their biological and physical features. To assure survival of the rich fauna and flora of Roan Mountain, SAHC is keenly aware that management plans and preserve boundaries must consider both habitat diversity and t he total size of the a rea to be protected. Boundary and acquisition decisions based on the narrow distributions and requirements of individual plant species and a few special plant communities will not suffice. A broad view of the protection zone-·one which considers wildlife habitat, animal mobility, and critical population size--is more likely to ass ure preservation of both the flora and the vast wildlife legacy. Vital to the success of SAHC's plan to preserve the Highlands of Roan is a strong and successful fund-raising program. SAHC has launched a major effon to raise the approximately $10 million needed to complete the private share of the protection plan. Nearly $1,000,000 has been raised so far mainly from individuals. Individual memberships in SAHC are available from a $10 minimum Subscribing Membership to $1,000 or more as a Life Member. Currently SAHC bas approximately 1800 members in 40 states. SAHC also receives donations. The project is an excellent vehicle for individual tax-deductible giving. Appreciated land, securities and other property may be donated without payment of capital gains tax; donors may take a tax deduction on the market value of the gift as well. The donation goes into the land fund and is used for the acquisition of tracts within the project. SAHC also maintains a perpetual register of memorial gifts. Also a number of members have named SAHC as beneficiary in their wills; no estate taxes are payable on bequests to tax-exempt organizations. Another common form of giving is to take out a life insurance policy and make SAHC the beneficiary and owner of the policy. Such donations are tax-deductible as well as the premium payments. Becoming a member of the Southern Appalachian Highlands Conservancy and volunteering time and skills is an excellent way to participate in the protection of this excraoidinary treasure-the Highlands of Roan. ~ Southern Appalachian Highlands Conser vancy P.O. Box 3356, Kingsport, TN 37664 (615) 323-3677 This ar1icle was compiled by Marnie Muller of Katuah Journal Crom SAHC materials, panicularly the SAHC Case Statement. Special thanlcs to Stan Murcay of SAHC. SUMMER-1988 �LEARNING COMMUNITY -Arth ur Morgan Schoolcontinucd from p. 12 'The reason we have such a variety of experiences and such an openness about giving the students choices is because we know that there arc things that each student can do well. We make an effon to help find out what they are, and we let them know in a sincere way that they arc good enough," said Patty. ttEvery situation is approached slightly differently. We try to give everybody involved a chance to talk about their perspective. We try to clarify all the specifics of any problem. We might use the chalkboard for writing 'this is his problem with the issue, and this is what he would like to see happen' and 'this is her problem and what she would like to see happen' to get everything clearly out 'This can be done in a small group, or in the all-school meetings which happen weekly. It is a consensus process and deals with the issue in a way that can satisfy everybody. Discipline often comes in the form of a proposal that is carried on during a trial period, such as from one all-school meeting to the next. and then re-evaluated." In this way students have the opponunity to participate significantly in making decisions that affect them. Cooperation is another quality needed in a healthy community. This means sharing the work as well as the play. Students arc involved in all phases of community responsibility - cooking, cleaning, wood gathering and spli11ing, and gardening. Wor k teaches responsibility and interdependence as well as practical skills. Patty said. "If a student doesn't want to do their chore at lunch, and their job is to wash dishes, then that throws everything off. It means that whoever is drying and potting dishes away can't do it, or has to wait In practical ways like that we try to poi.n t out that each student's personal actions affect everyone dse. "This isn't the right school for everybody. We want to be clear about what the school is. We're flexible in trying to meet each student's needs to an extent, but if a student has a problem with stealing things, for example, we're not willing to lock everything up so that ccnain student can remain here. If a student can't cope with the 'freedom within a structure' that we offer here, we're not going to change our whole philosophy." Elizabeth Morgan in her notes referred to a quote from Mahatma Mohandas Gandhi that summed up that philosophy: "A school should be built by the children, should seek to be self-supporting, and should never be finished!" , DE.SIGNS by Rob Messick 1 1tus1ra1lon & Design in Pen & Ink and Colored Pencil P.O. Box 2801 • Boone. NC 28007 • (704)7~; 111.TMVIOLET l'UWICATIOtl AHO fllTBllMO IYITfMI GM PlflODUCTI • WATSI AHAL\'Ill .HWY. 107 RAN~ C. LANIER ~2 RT. II IOX 125 CUL.1..0WHEE, NC am T-SHIRTS, SWEATSHIRTS For ADULTS and CHILDREN 15 ORIGINAL HANO-PRINTED NATURE DESIGNS EACH COWRFUL DESIGN IS PRlN'IED ON QUALITi T' s AND SWEATS Chinese Acupuncture and Herbology Clinic M. C. Majebe Licensed Acupuncturist 78 East Chestnut St. Ashevllle, NC 28801 (704) 258-901 6 KATIJAH - page 26 S~R-1988 �. ........ NABC ill From Aug 21-26, 1988, Lhe Third North A meric an Biorcgio na l Con gress (NABC III) will draw Turtle Islanders from all over the continent to Vancouver, British Columbia, for a five-day celebration of their varied cultural forms and their commitment to the restoration of ecological harmony on this pan of the planet NABC Ill will adopt a cultural focus, encouraging panicipants to express their bioregional identities by telling their stories, presenting displays and mapping projects, exhibiting their arts and craflS, and sharing their cerebral and ceremonial activities. For more information, write NABC III, Box 99, Lillooet, BC, Canada VOK !VO. Individuals or groups wishing to contact other NABC participants from Katliab may phone (704) 683-1414. For a copy of NABC ll Proceedings, a 112-page report on the 1986 Congress, send $11. 50 (p & h included) to Ha.rt Publishing, Box 1010, Forestville, CA 95436. Cry, Sacred G round: Big Mountai n U.S.A. (© 1988) by Anita Parlow js a compelling oral testimony of Navaho sheepherders who describe the religious beliefs that underlie the impressive resistance to stop a disinheritance from their sacred ground. The Navahos who share l11eir stories do so to make certain that what is happening will not be forgotten - and that it be stopped. As one Medicine Man told the author, "our children will know that we knew how to live.as' Navahos and we knew, too, how to die as Navahos. Cry, Sacred G ro und, produced by the Sacred Lands Project of the Christie Institute, includes 50 photographs and artwork by award-winning artist William Franklin. , . The Sacred Lands Project of th.e Christie lnstiuae, 1324 North Capitol Street, N.W., Washington, D.C. 20002 Who Owns North Carolina is a 420-page guide to the largest landowners in the state's 100 counties, tile result of the most exhaustive land ownership investigation ever undertaken for a state or region in the U.S. Maps, charts, data analysis, and interpretative essays offer statistical details and comparative ranlcings of each county's largest landowners, data on forestry and farming in each county, rankings of the counties by 25 different social, economic, and political characteristics, and discussion by the project's investigators of the cultural significance of their findings. The book is available for $30 for Katuah readers (mention our name). Write: lnstitme for Sowhern Studies, P.O. Box 531, Durham, NC 27702 The International 4th World Assembly will 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 abopt their own Jives. The theme this year is "Community Economics As If the Earth Mattered". Registration is open to all. Full conference fee including meals, lod ging and proceedings is $150. For more info: School of Living, 7th assembly; 3030 Sleepy Hollow Rd, Falls Church, VA 22042. Economics as If the Earth Really Matte r e d is the first in a new series of books from New Society Publishers exploring the possibilities for creating an accountable economy. The book by Susan Meeker-Lowry offers hundreds of suggestions of how average people can invest their money and/or their time in building a new economy in harmony with life-affirming values. Subjects covered include boycotts, shareholder action, socially responsible investment funds, small-scale investing, projects i n local economic control and worker-ownership, new community economics, tools for reinvestment and.revitalization, alternative exchange systems, and seeds for the future. Dozens of names and addresses and resource lists round out this unique and exciting book. Meeker-Lowry, publisher of Cara/yst-a quarterly newsletter for those interested in small-scale socially responsible investing, offers us new glimpses of ways in which people are using their participation in the economic system as a vehicle for the expression of consciously chosen values: living in harmony with the earth, fighting poverty and injustice, combatting feelings of helplessness and hopelessness, and building lives which combine diversity and synthesis, integration and balance. New Society Publishers, P.O. Box 582, Santa Cruz, CA 95061-0582 The Ca r olina Associa tion fo r t he Ad va ncement of Midwifery (CAAM) is a grassroolS organization whose goal is to remove the current legal restrictions that prevent direct-entry midwives from practicing in North Carolina. CAAM's goal is to promote competent and legal midwives to serve the women and families of North Carolina. CAAM wants members from all over North Carolina. Membership ($10/yr) entitles one to receive future issues of Midwifery News as well as contribute to the effort to make North Carolina a state where parents have real choices about giving birlll. CAAM, Rt.1, Box 201 M, Durham, NC 27705 A unique summer comp uduenture Natural Food Store & Deli 160 Broadway Asheville, NC 28801 {704)683-1414 68:M795 Where &oadWay rMets Merrlmon Ave & 1-240 OPEN 7 DAYS A WEEK Monday-Saturday: 9am·8pm Sunday: 1pm-5pm ror young people 6 - 18 years old Woods, water, trail experiences, horses, crafts, Indian lore free brochure available Pepperland Farm Camp Star Rout e Fiimer, TN 37333 {704) 253-7656 KATUAH - page 27 SUMMER - 1988 �€V€0t'S 7-10 LINVILLE, NC The Highland Games at Grandfather Mountain. Caber toss, sheepdog trinls, Highland dancing, bagpipes. $8.00/day. For more info, call (704) 733-2013. 9 HELEN, GA ·Appalachian Mountain Music Festival" at Unicoi State Park; Helen, GA 30545. Call (404) 878-2201. GREAT SMOKY MOUNTAINS "Big Game Observation." S4S. Smoky Mountain Field School Sec 6/},5-26. 9-10 JUNE 19-2S BRASSTOWN, NC "June Music and Dance Week" at John C. Campbell Folk School; Brasstown, NC 28902. SUMMER 20 CELEBRATION SOLSTICE 22-26 HIGHLANDS, NC "The Art of Landscape Photography" workshop with Gil Leebrick and John Scarlata. $2SO incl. accommodations. Appalachian Environmental Ans Center; P.O. Box 580; Highlands, NC 28741 GREAT SMOKY MOUNTAINS "Wild Mammals of the Great Smokies" field instruction with Dr. Michael Pelton. $45. Smoley Mountain Field School; 2016 Lake Ave.; Knoxville, TN 37996. 25-26 29 Full Moon 29 RABUN GAP, GA "Wild Fems" expedition with Marie Mellinger. $8 incl. lunch. The Hambidge Center; P.O. Box 339; Rabun Gap, GA 30568 or ca1J (404) 746-5718. 13 New Moon 13 RABUN GAP, GA "Materializing the Shadows." Investigating stream life with Dr. William Mcl.arney. The Hambidge Center, SQC 6(29. 17-23 m G HLANDS, NC "Transcendentalism on the Mountain" seminar at The Mountain; 841 Highway 106; Highlands, NC 28741 29-31 CELO, NC "Midw i fery in the Mountains" conference. Workshops on "Herbs in Pregnancy and Binh," "Medical Questions," "Body Work," "Tricks of the Trade," more. With Lucinda Flodin; Barbara King, MD; Lisa Goldstein; Pat Roy; others. $55 incl. meals. Lisa Goldstein; 823-C Hannah Branch Rd.; Burnsville, NC 28714. (704) 675-5316. 30.31 GREAT SMOKY MOUNTAINS "Mushroom ldcntific.ation," for beginners. $45. Smoky Mountain Field School, sec 6/2S-26. 22-24 HOT SPRINGS, NC "Rhinoceros Glances at the Moon: The Art of Movement as Meditation.• Tai Chi weekend with Jay Dunbar. $75. Southern Dharma, see7/l-4. 22-24 GREAT SMOKY MOUNTAINS Family Weekend at Great Smoley Mountains Institute at Tremont. Hiking, siorytelling, music, more. AdultS:· $4S. Children: $35. Write at Townsend, TN 37882 or call (615) 448-6709. RALEIGH, NC Fourth World Conference ("break down all the big powers into their ethnic or bioregional areas") - bioregional sp~ers, including Jim Berry, Peter Berg, Susan Meeker-Lowry, and Mamie Muller. At Meredith College. $150. For more info, write School of Living; 3030 Sleepy Hollow Rd.; Falls Church, VA 22042..or call (703) 237-7507. 24-29 JULY 1-31 ASHEVILLE, NC "Mountain Sweet Talk," a two-act play with The Folktellers, Barbara Freeman and Connie Regan-Blake, at the Folk An Center on the Blue Ridge Parkway. Advance LickctS: S8.00. Call (704) 258-11 13. GREAT SMOKIES PARK "Teacher and Naturalist Week" (and anyone interested in learning more about the natural world). Joseph Cornell (Sharing Nature with Children), guest instructor. "Learn about the natural history of the Smokies and ways of effectively motivating people toward a deeper appreciation of the natural world." $145. Great Smoky Mpuntains Institute at Tremont. See7/22-24 31-8/4 24-30 1-4 HOT SPRINGS, NC "Writing Down the Bones." Writing, meditation and yoga retreat with Natalie Goldberg and Frances Kean. SJ20. Southern Dhnrma Retreat Center; Rt 1, Box 34- H; Hot Springs, NC 28743. ROANOKE, VA "Celebrate Love• conrerence sponsored by Visions or Tomorrow at Hollins College. Cllls.<:es, events, conccrtS. Program: S165; w/ food, acc. $290. Contact: Jan Settle; Rt. I, Box 310-A; Goode, VA 24556 28 AUG.UST l LAMMAS FESTIVAL 1-28 ASHEVILLE, NC "Mountain Swee1 Talk," sec 7/1 -31. 1-31 C HEROKEE, NC "The Art of Cherokee Fingerwcaving" cxhibil at the Cherokee Heritage Museum and Gallery; Box 477; Cherokee. NC 28719. 5-7 GREAT SMOKY MOUNTAINS Naiuro Siudy Workshop fOI' adults. $45. Grct1t Smoley Mountains Institute al Tremont, see 7/22-24 Full Moon 12 KATUAH- page 28 DAY ( Mid s ummer ) New Moon SUMMER- 1988 �27 ELKrNS, WV August.a Fcs1ival - 11adilional music and dance wilh all the 11immings. Write August.a Hcriiage Ccn1cr, Davis and Elkins College; Elkins. WV 26241. Full Moon 12-14 22-28 WILLIS, VA "Women's Wellness Week" with Libby Outlaw (massage therapist); Carolyn Moore, MD; Katherine Chantal (herbalist); Christine Byrd (nutirtional counselor); much more. Pre-register: $295 incl. food and acc. Indian Valley Holistic Center; Rt. 2, Box 58; Willis, VA 24380 26-28 LOUISA, VA · women: Cclcbra1ing Our Divcrsily - A Multiculiural Galhcring• wi1h workshops, performance, dance, culwml sharing. S35·75 sliding rec. Wrile Women; Twin Oaks Communi1y; Louisa VA 23093 (703) 894-5126. 10 New Moon 1-30 CHEROKEE, NC "Ayun'ini (Swimmer): Cherokee Shaman" exhibi1 al Cherokee Hcrit.age Museum and Gallery. SceS/1-31. 2-5 BRASSTOWN, NC "Labor Day Music and Dance Weekend" wilh Pelc Sulhcrland, Karen Billings, Marlha Owen, olhcrs. John C. Campbell Folk School, sec 6/19-25. 3-5 HIGHL ANDS, NC "Pinhole in lhe Landscape," pinhole camera workshop wilh Eric Renner. "/ use no viewfinder or exposure meter; I rely upon the passion and the timing within myself and the belief that it will worlc." Environmcnllll Aris Ccn1cr, sec 6{22-26. 17-18 HARRISONB UR G, VA "Restoring Wilderness in the East: A Deep Ecology Perspective" conference featuring Dave Foreman (Eanh First!), Gary Lawless (Gulf of Maine Bioregion), Jamie Sayen (PAW), Barbara Dugelby (Earth First!), David Wheeler (Kataah). Sponsored by Virginia Earth First! and Virginians for Wilderness; co-sponsored by Karuah. At James Madison University in Harrisonburg. Registration: $10 advance, $15 at door. For more info: write VA EF!; Route 1, Box 250; S1aunton, VA 2440 I or call (703) 885 6983. 17-18 HE LEN, CA "Native Americans of lhc Soulheast• a1 Unicoi St.ate Park, see 7/9. 4 GREAT SMOKY MOUNTAINS "Wild Mammals or lhc Grcal Smokies," see 6125-26. /' TU~ f~LL GATME~NG RND THROE FRIR SEPTEMBER 30 • OCTOBER 2 , 1988 in Floyd County, VA Actiuitie s, Music, Dancing, Workshop s Bring: camping equipment, musical instruments, trade goods For more information, contact: Katherine Delauney Will Ashe Bason Travianna Farm Rt. 1, Box 217 Check, VA 24072 (703) 745-2708 (703) 651-3492 Need a ride? Share a ride? Call your local Katuah contact person or: Eastern slope (NC, GA, SC): David Wheeler (705) 586-3146 Tom Hendricks (704) 689-5382 Western slope (TN): Sariah Loveday (615) 688-7408 KATUAH - page 29 SUMMER- 1988 �STARSPAN ASTROLOGICAL PROFILES: Relationships, life chans, forccastS. ChartS and proCcssional taped readings also available. P.O. Boll 10413; Raleigh. NC 27605 WANTED: LAND in western NC. Flllllily seeks 5 or more acres, preferably near Cullowhee, to preserve and evenwally inhabit U you have or know or affordable land, contaeL Bob and Mary Davis; 213 Wesunorcland Ct; Georgetown, KY 40324 (502) 863-4267. MOON DANCE PARM HERBALS - herbal salves, tinctures, & oils for birthing & family health. For brochure, please write: Moon Dance Farm: Rt 1, Box 726; Hampton, TN 37658 FUTONS by Simple Pleasures - affordably priced. Send SASE for info 10: Simple Pleasures; RL. l, Box 1426: Clayton, GA 30525 (404) 782-3920 FREE CATALOG - Our books cover solar energy, natural foods, mCUlphysics, fiction, and poetry. The latest project is Black Mountain Rtvitw, with !hemes on lhe individual vs. society. Write: Lorien House; P.O. Box I 112; Black Mountain, NC 28711 EUSTACE CONWAY- Guide and 1eaeher of primitive Earth Skills with emphasis on fire building, hide tanning., shell.er, and foraging. He teaches at public schools, parks, environmenlal cen1ers, and classes of au kinds. For more information contact him at: 602 Deerwood Drive, Gastonia, NC 28084 or call Allein Stanley al (704) 872-7972 POLE STAR RETREAT CENTER available for rental. Days. weekends, or weeks. Conferences, workshops, CIC. in privalC, rural setting. 30 ft yurt, camping, swimming. Localed near Boone, NC. Contact: Rt 2, Box 59: Zionville. NC 28698 (904) 385-2071. GARDENERS are encouraged to visi1 our Paradise Garden for instruction and inspiralion (free) and/or perennial plan1 sale (cheap). ArtistS are inviied. IO come and crealC in lhe garden - painting, drawing, and photography are encouraged. We also have a cabin available in exchange for working in lhe garden. Mountain Gardens; 3020 While Ouk Crock; Burnsville, NC 28714 (704) 675-5664. M. TREE DESIGNS: Illustrations and Design Beyond the pages of lhis journal, I work in pencil, colored pencil, ink, cul paper, and batik. Fine and graphic an to express and enhance our lives. Logos, brochures, books, portrailure, window and wall hangings. Contae1 Martha Tree (704) 754-6097. DAYSTAR ASTROLOGICAL SERVICE - natal, transit, comparison chartS. Very accurate. Only S3.00 each. Chris and Will Bason: RI. 2, Box 217; Check, VA 24072 (703) 651-3492 ALTERNATIVE COMMUNITY in the Smoky Mt'ns. of east TN. 10 acres with creek, springs, views. good neighbors. Be a part for $8500. Call Leslie (615) 453-1538. STIL-LIGHT TREOSOPHJCAL RETREAT CENTER - a quiet space for personal meditation, group inLCraction lhrough s1udy, and community work, and spiritual seminars. Contact Leon Frankel; Rt l, Box 326; Waynesville, NC 28786 WOMANSONG - ongoing choral group forming. Songs of bcau1y, meaning spiril, fun, peace. cooperation, sisterhood. Come and sing! Mon. evenings, 7:30-9, Asheville, NC. (704) 254-7068. CRAFTSPEOPLE - send price listings 10 Gifted /lands of NC, 331 Blake S1; Raleigh, NC 27601 (Au'n: Bern Grey Owl) - unique shop presenting 35-40 craflers' works in Raleigh's City Market All crafts considered. HAND-CARVED WOODSPIRITS. mys1i:al hiking staffs, and wall hangings by Steve Duncan. For brochure, please wri1e Whippoorwill S1udio; Rt 4, Box 981: Marion, NC 28752. ASTROLOGICAL CHARTS - natal. progressed, or solar re1um. 4-page prin1ou1 includes wheel wilh planetS and houses, aspecLS, midpoin1s, and keywords. Specify name, binh time, date, place, and chart type. StO 10 Phoenix Productions; Rt 2, Box 59; Zionville, NC 28698. RM DESIGNS - I use the media of pencils, colored pencils, gouache, pen and ink, and photography in creating unique fine and graphic art I can make diagrams, logos, finished prints, and designs for brochures, calenders, cards, books, CIC. Mandalas and symbols are my 1cndency among other styles. Contact Rob Messick (704) 754-6097, LAND TRUST in lhe forming on 57 acres near Boone, NC seeking families wilh slrOng visions and resources to manifest a peaceful place for our children to grow in love and to survive lhe coming of lhe new age. Paul and Susan Del Rios; RL 2, Box 314; Vilas, NC 28692 (704) 297-4937 LETTERS OF FRIENDSHIP AND SUPPORT would be appreciated by incarcerated brothc.r. Write 10: Rick Whitaker #85670; Box 2000; Wartburg, TN 37887 DRUMS - Custom handcrafted ceramic dumbccks & wooden medicine drums. Call Joe Roberts at (704) 258-1038 or write LO: 738 Town Mountain Rd.; Asheville, NC 28804. ALTERNATIVE COMMUNITY now forming in the mountains of norlh GA. Join olhers seeking greater cooperation and self-sufficiency. Based on spiritual and ecological values. Properly is now available. (404) 778-8754. BLIGHT RESISTANT CHESTNUT - hybrid American/Chinese Dunstan chestnu1 trees - blight resistant, timber growlh form, productive orchard crop with large, swee1 easily-peeled nutS. Chestnu1 Alli Nursery; RI. J, Box 341-K; Alachua, FL 32615 (904) 462-2820 BLOW YOUR MIND wilh "Medicine Wind." Finc-1uned bamboo nu1es and soothing musical recordings masterfully 1rancemit1ed 1hrough "Medicine Wind"/Gcorge Tortorelli; 86 NW 55 SL; Gainesville, FL 32607 (904) 373-1837. ORGANIC FERTILIZERS, herbs, and organically-grown, local produce at the WNC Farmcss' Markell Look for the Fairglcn Farms stall, unitS F and G in lhe wholesale area of lhe Farmers' Markel; 570 Brevard Rd.: Asheville, NC (704) 252-4414 "ESSENCE" - the all-one skin/dress/ jumper/pantaloons wilh nursing pockCIS. Earlhwcar; ROI, Box 75-CI; Carl1on, PA 16311 SMALL HOUSE on land trust in rural NC mountains in exchange for pan-time farm chores and occasional companionship to creative, joyful, mentally handicapped adul1 (or olher labor, such as carpentry). Quaker Camily. Meeting nearby. Write: Bob and Dot Barrus; Cll!llp Celo: 1349 Hannah Branch Rd.; Burnsville, NC 28714 ARCHITECTURAL ADVICE AND DESIGN: Adam Cohen; Rt. 2, Boll 217; Check, VA 24072 "TREASURES lN THE STREAM" - a casset1e tape of songs by Bob Avery-Grubel. SIO to Rt. I, Box 735; Floyd, VA 24091. WEBWORKJNG is free. Send submissions to: KatUah Journal P.O. Box 638 Leices1er, NC Kauiah Province 28748 ORM DESIGNS KATUAH - page 30 SUMMER - 1988 �Mtdlcln,.. The KatUah J ournal 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: Kat:Uali Journal, P. 0. Box 638, Leicester, NC, Katuah Province 28748. .?tllfts In the fall, Katuah will look at Castanea dentata, the American chestnut tree, and its importance in restoring Appalachian habitat. Any information about this great tree's past and future will be welcome. "Hand Made," exploring the benefits of living simply and creatively, will be the focus for the winter issue of the Katuah Jo um al. ·BACK ISSUES OF KATUAH AVAILABLE ISSUE THREE - SPRING 1984 Sustainable Agriculture - Sunfl~wers - Humm Impact on the Forest - Children.s' Eduution Veronica Nicbolu:Woman in Politics - Little People - Medicine Allies full C'olor ISSUE FOUR - SUMMER 1984 Waler Drum - Waw Quality - Kudzu - Solu Eclipse - Clearcutting - Trout - Going to Waicr Ram Pwnps - Microhydro - Poems: Bennie Sinclair, Jim W ayne Miller T-sfilrts w In the traditional Cherokee Indian belief, the creatures in the world today are only diminuitive forms of the mythic beings who once inhabited the world, but who now reside In Galuna'ti, the spirit world, the highest heaven. But a few of the original powers broke through the spiritual barrier and exist yet in the world as we know it. These beings 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 earth 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 complement each other to form an even greater power. As medicine allies, they represent the healing powers of the APPalachian Mountains. The medicine powers of KattJah 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 KatUah Joumal. "To show respect for this supernatural trinity of the natural world is to in turn become an ally in the continuing process of maintaining harmony and balance here in the mountains of Katuah." To order, use the form below. ISSUE AVE - FALL 1984 H:irvcsl - Old Ways in Cherokee - Ginseng Nuclear W ute - Our CeIlic Heri111ge Biorcgionallsm: Put. Present. and Future John Wilnoty - Healing Dlllkncss - Politics of Participation ISSUE SIX - WINTER 1984-85 Winier Solstice Earth Cct'cmony - Horscpasturc River - Coming of the Light - Log Cabin Roota - Mountain Agricul1ure: The Righi Crop - William Taylor - The Fururc of the Forest ISSUE SEVEN - SPRINO 1985 Sustainable Economics - Hot Springs - Worker Ownership - The Great Economy - Self Help Credit Union - Wild Turkey - Responsible Investing - Working in the Web of Life ISSUE EIOHT - SUMMER 1985 Celebration: A Way of Life - Katuah 18,000 Years Ago - Sacred Sites - Folk Ans in the Schools - Sun Cycle/Moon Cycle - Poems: Hilda Downer - Cherokee Heritage Ccnicr - Who Owns Appalachia? ISSUE NINE - FALL 1985 The \Va.Idec Forest - The Trees Speak Migrating Forests - Horse Logging - Starting• Tree Crop - Urban Trees - Acom Bre.od - Myth rune ISSUE TEN- WINTER 1985-86 Kate Rogers - Circles of Stone - lnicmal Mythmalting - Holistic Healieg on Trial Poems: Steve Knauth - Mythic Ploces - Tbe Uktcna's Tale - CryJtal Magic - I'" ISSUE ELEVEN - SPRINO 1986 Community Planning - Cities and the Bioregional Vision - Recycling - Community Ocdcning- Floyd County, VA - GllSOhol Two BioregioMI Views - Nuclear Supplement Foxfire Oames - Good Medicine: V'tSion.s ISSUE THIRTEEN - Fall 1986 Cenicr For Awalccning - Elizabeth Calllri - A Gentle Death - Hospice - Ernest Morgan . Dealing Creatively with Death - Home Burial Boit - The Wake - The Raven Mocker Woodslore and Wildwoods Wisdom - Good Medicine: The Swea! Lodge ISSUE FOURTEEN - Winier 1986-87 Uoyd Carl Owlc - Boogen and Mummers - All Species Day - Cabin Fever University Homeless in Katuah - Homemade Hot Wau:r Stovema kcr's Narrative - Good Medicine: Interspecies Communication ISSUE FIFTEEN - Spring 1987 Coverleis - Woman Forester - Susie McMahan Midwife - Alterna tive Contraception Bioscxuallty - Bioregionalism and Women Good Medicine! Maniaclwial Culwie - ~ ISSUE SIXTEEN - Swnmcr 1987 Helen Waite - Poem: Visions in a Garden Vision Quest - First Flow - Initiatjon Leaming ie the Wilderness - Cherokee Challenge - "Valuing Trees" ISSUE EIGHTEEN - Winier 1987-88 Vernacular Architecture - Drums in Wood and Stone - Mountain Home - Earth Enc.-gics Earth-Shch•m'<I Living - Membrane Houses . Brush Shelter - Poems: Oc1obq Dusk - Good Medicine: "Shelter" ISSUENINETEEN-Spring 1988 Per!eandra Garden - Spring Tonics -Blueben:ies WildDower Gardens - Granny Herbalist Flower Essences - "The Origin of the Animals: Story - Good Medicine: "Power" - Be A Tnoc "Dreamspcaking" ~~' ~UA~URNAL For more info: call (704) 683-1414 P.O. Box 638 Leicester, NC Katuah Province 28723 Back Issues Issue#_@ $2.50 = $_ _ Issue#_@ $2.50 = $_ _ Issue#_@ $2.50 = $_ _ Issue# _ _@ $2.50 = $_ _ Issue#_@ $2.50 = $_ _ Complete Set (3-11, 13-16, 18-19) Regular Membership........ $10/yr. Name Sponsor.........................$20/yr. Contributor.....................$50/yr. Address Enclosed is$ to give this ejfon an extra boost City State @ $25.00 = $_ _ T-Shirts: specify quantity color: tan S_ _ M _ _ L_ _ XL_ _ @ $9.50 each............$_ _ Zip I can be a local contact person for my area Area Code KATUAH - page 31 Phone Number TOTAL PRICE= $_ _ postage paid SUMMER-1988 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 20, Summer 1988 Description An account of the resource The twentieth issue of the Katúah Journal focuses on preserving wilderness in Appalachia with a look at land trusts, the Preserving Appalachian Wilderness (PAW) proposal, and Cherokee perspective on relating to land. Authors and artists in this issue include: David Wheeler, Gil Leebrick, Marilyn Cade, Christina Morrison, Laurie Pierce, Judith Hallock, Carol Lawrence, Billy Campbell, Nancy Barnhardt, Chip Smith, Martha Tree, Michael Red Fox, John Grey, Rob Messick, and Tony Fisher. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1988 Table Of Contents A list of subunits of the resource. The Tracks of the Panther.......1 Highlands of Roan.......6 Celo Community: 50 Years on the Land.......8 Celo: Interview.......10 Land Trust: Tenure for Our Time.......11 Learning Community.......12 Mountain Landscapes at Risk.......13 Rest in Perpetual Wilderness.......14 "The Ridge"........15 Farmers and the Farm Bill.......16 Good Medicine: "Relating to the Land".......17 "It Comes in a Mist".......18 Duke's Power Play.......19 Cherokee Microhydro Project.......21 Drumming: Letters to Katúah.......22 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Sylva Herald Publishing Company, Sylva, North Carolina Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Human ecology Wilderness areas--Appalachian Region, Southern Celo Community--History Land use, Rural--Appalachian Region, Southern Land trusts North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Acid Deposition Agriculture Alternative Energy Appalachian Mountains Appalachian Studies Bioregional Congress Community Economic Alternatives Education Electric Power Companies Geography Good Medicine Habitat Katúah Katúah Organization Poems Reading Resources South PAW (Preserve Appalachian Wilderness) Turtle Island Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/0d9900eecbaa84dc53b477e07072e743.pdf fa0c060dc360f4bcedc42ca0ae593baf PDF Text Text Postage Paid Bu._M~ Permil 118 LeiceS1er, NC 28748 ISSUE 24 SUMMER 1989 �• • • • (' • :..~ • • . . . . .. . . . ;_~ f ('!; • : : . - • ' • <....~,,,... ._:.!.-:. • ' .. . . • . . . ~ lONTENTJ = d~ ' ~ ·~ ' ,,..... .. .... ~~'" - - <:==:l: . .. . • 'lo. ~(;' I . Dee~LD~~~~r~i~~................................ 3 7...............................s Life ~~I::rr~~~~ Hiroshima Day 1989 .............................7 Direct Actioo! ....................................... 8 T'AI: PEACE by Patrick Clark Planting a Tree of Peace.......................9 Community Building and Peace......... IO by Richard Lowen1Tial Peacemakers: A Resource Listing....... 11 Ethnic SurvivaJ. ................................... 14 Black Mountain Pairing Project.. ........ 15 "Battlesong" ........................................ I6 A Poem by Heather Pirrillo Growing Peace in Cultures................. 18 by Mamie MuJ/er Review: The Chalice and the Blade..................20 Natural World News...........................22 P eace. As we cxplon: the meaning of this word in the Kanlah pro,·ince. we find as many subjective definition5 as there are people working to manifest lhem. Yet, is there an underlying sense that ties together the different perspectives and the work all these people are carrying on? The answer for us came very lute one night while we wen: gathered to prep3te the spring issue of the KatUa.h Journal. Someone by chance called up from the I Ching the hexagram T'ai, entitled "Peace." The sign was composed of three yin lines over three yang lines--illusuating n smte of vibrnnr balancing. The yin energy, which represent<> the receptive or yielding quality of nature, is above the yang, moving downwnrc.1; and the yang energy, which represents the active or creative principle. is below the yin, moving upward. Abovt IMow The Receptive Eanh ( K'un) The Creative. Heaven (Ch'lcn} A Children's Page...............................25 The ~I reads• Drumming........................................... 26 "111is hel<agram dcnotc.s ;i urne m nature when Heaven seems to be on E:lrl.h. Hc:ivc:n has pixed 11sclf bcnCJlh Ille Eanh. and so lhcll' powers unite Events Calendar..................................28 \Vebworking....................................... 30 in deep h:lrmony. Then ~and blc..~'illlJ;S dc.lecnd upon :Ill living lhmg&." In this hexagram. the I Ching emphasius that peace is not a sunk .st.:ite but r.uher one of dynnmic balane"C, alway:. changing as conditions change. Jn the world of nuture and m the world of the human, everything is in motion. It is in the midst of this swirling interplay of forces which create this Life. rhat we begin to feel n sense of hamiony, of communion, of rightness...that could be: identified as peace. When "'e do not cultiv:ue this hannony, then Life becomes •·our of b:ilancc." Finding balance and maintaining b.·llancc-, both personally and culturally, is a process of continuous exchange. When the exchange is balanced. simple 1hough it sounds... peace brings peace. In this world of diversity :ind disparate value systems. peace does not depend on "an absence of con0ic1", but rather on the way we get through the e-0nnic1. II is 1he embracing of all the life forces. even those in apparent opposition. As we strive to preserve the habitats tha1 maint..'lin life and ro bring about specific political and economic changes. we come to recognfae the connec1cdncss of all things. In 1his way, we produce changes rhat are Sll'Ong and enduring. People like those listed in the pages of this issue of Kattwh Journal, nnd many others in the region, arc an lnspinuion to all of us In tl1eir ded1ca11on. The way they go about workin~ for change ii. itself crearing new ways of relating. And the new rcJ31ionships 1h3t are now incubating llJ'C the Ir.Isis of a new culture. Eventually chc insti1u1ions of society, which are simply renccuons of the basic relationships escablishcd :1mong ourselves and other living 1hmgs, will be transfonncd. "May the Spirit so stro11g in the ~hadow and stmm Hold fast 10 what is righ1, A11d S!irt!ly as JOU breaJlre the gentle air of Peace This ia11d shall shefur in the light of love Tlzis land sl:all shelter in the light " Blessed beThe Ednors (l'w fn>m I CIU11g "'T~ BooJ;. o{CiuJntu.1ranslllle<l sn1et ClcmwJ by Richard Wilhdm Uld ill1o Engluh bt Cory F. Ba)'llCJ. Sons l1ria from "l.a:id ol l.i&Jil" ias ro:orded 11) 1~ Ta-vtdtil/Weawrs) �STAFFTHlS ISSUE: Scott Bi.rd Patrick Clark Andy Half-Baker Rob Messick Marnie Muller Mart.ha Tree Richard Lowenthnl David Wheeler EDITORIAL ASSISTANCE: Susan Adam Abby Bird John Creech WiJI Ashe Bason Jack Chaney Jim Houser Christina Monison PiCllllte Rodney Webb Chip Smilll Morgan Swann ...and !honks IO Jake ror lnte-nighl brownies COVER by Martha Tree INVOCATION from "Meditations with Animals" by Gerald Hausm:m PUBLISHED BY: Ka1U1Jlr Joumal THE SOUTHERN APPALACHIAN BIOREOION AND MAJOR EASTERN RIVER SYSTEMS STATEMENT OF PURPOSE PRINTED BY: The Waynesville Mou11raineer Press EDITORIAL OFFICE THIS ISSUE: Globe Valley WRITEUS AT: TELEPHO.'IE: (704) 683-1414 KarUtiii Jour11al Box 638 Leicesier, NC Kaufah Province 28748 Divemty is an imponant clcmcru of biorog101Ul ecology, bolh lllllUral ond social. In hne w11h I.his principle, lhe Kotuah Journol lrics io serve a,~ o forum ror lhe discussion or regional issues. Signed anicles cJtpn:ss only lhe opm1on of the 3uthors and are 001 ncccss:irily lhe opimoos of lite KotUah Journal editors or sulff. The lnierrutl Revenue Service h3S declared Ka1uah a non-profil SOl(c)(3) of lhc lntem:il Revcnu.: Code. AU contributions 10 Ka1U1Jh ore dcdLICllblc from pcrsont1I income twt. orgnnl~tion under section _, SPIRIT FEATHERS Death feather of the crow puts my enemy to sleep Crow feather Crow feather Life feather of the Jay makes my mind awake Jay feather Jay feather Peace feather of the crane turns my enemy into me White crane White crane (Creek Indian) Here in the southern-most heartland of the Appalachian mountains, the oldest mouni.ain range on our continent, Turtle Island, a smaU but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of living within the natural scale and balance of universal systems and principles. Within this circle we begin by invoking the Cherokee name" Katuah" 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 hllls to the south; and the Tennessee River Valley to the west. The editorial priorities for us are to collect and disseminate information and energy which pertain specifically 10 this region, and to foster the awareness that the land is a living being deserving of our love and respecL 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 qualicy 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. IL 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 aU correspondence, criticism, pertinent information. anicles. artwork, etc. with hopes that Katliah will grow to serve the best interests of this region and all its living, breathing members. -The Editors Su mmer. J989 �DEEP LISTENING by David Wheeler "We cannot make a change. We musr be rhe change we wish I() create." - Mohandas K. Gandhi There occurs occasionally a unification of spiritual belief and political activism in which the literal applica1ion of a spiritual principle becomes a potent lever for social change. The resulting techniques are so powerful that they arc a1 once a tactic for solving a problem a11d also lhe solution 10 the problem. It might be said tha1 in that situation the means and 1he end are one and the same. But m ac1uality, when those si1uations occur, there no longer arc diffcre.ntiated "means" or "ends." There is simply a continually unfolding process of change. The mos1 prominent case in modem times is non-violent direct action as pr.tcticed fim by Mohandas Gandhi in South Africa and India and then later by Martin Luther King, Jr. on th is continent. The principles of non-violent direct action have revolu1ionized the role of social protest in the world 1oday. F.ven as people pro1est specific instances of injustice, they also set a positive example of how to resolve social conflicts and raise a posi1ive spiri1ual consciousness a1 1he same time. Today ano1her method known as "deep listening," is curren1ly being developed even as it is being applied. It, 100, will also be noted as one of those powerful unities of spiritual and social practice. Herb Walters is a founder and presently a s1aff worker with Rural Southern Voice for Peace (RSVP), a small group of dedicated activists promo1ing peace issues throughout the southeast from a base in the Celo Community on the Soulh Toe River near Burnsville, Nonh Carolina. From his experience as a counselor of disturbed and delinquent adolescents, as a member of the Society of Friends (Quakers), and as an insrructor in the principles of connict resolution and non-violent direct action, Herb has come 10 realize the power of the Quaker tenet of "listening." The basic principle of deep listening, as practiced an "Listening Project!>'' organized by the RSVP staff, is simple in the extreme: it is listening - without opposition or judgement - to the emotions, wishes, and fears of ordinary people living in ordinary communities. Ye1 the simple act of listening holds great potential for organizing political movements for social change, Listening Projects are often held in communities which a.re facing a crisis situation or divided by a controversial issue. ''Listening Projects are basically a process for geuing activists 01Jt into a community," says l lcrb. On a political level there arc two reasons for getting organizers into neighborhood~. One is tha1 an order for a movemcn1 to expand its base, i1 must reach out to ney. segments of the population - people who mtty fed hopeless or powerless 10 bring about change or people \\hO may be ovenly hostile 10 ch:inge. Listening Project volunteers go to the homes. of people in a target community and approach them dircclly about ll1cir concerns on issues as 1hey are felt wilhin that community. The volumeers often find that If they are successful in drawing people out, they are breaking new ground in exploring feelings about issues thnt the people themselves may never have examined before. Responses vary from door lo door. Sometimes people fall into the standarJ modes of thinking. But in many cases. by examining their true feelings about maucrs they had never considered deeply before. people find themselves identifying or accepting entirely new uppro:iches to old problems. The second reason for getting organizers into neighborhood~ 1s the basic organizing principle, "start where people are at." Pa!it experience has shown that if organizers go into neighborhoods with the mtenl lo conven residents to preconceived ideas on issues. however log1c:tll)' devastanng these arguments might be, they meet with limited success. The Listening Projc:GIS are based on the wisdom that if activi~ts are willing to listen to the people, the people themselves will tell about how the larger issues directly affect their lives. Often people respond to the issues in a more immediate manner than acuvists' in1ellee1ual formulations. A Lis1ening Project in St. Mary's, Georgia found that local rc-~idents fell the presence of an atomic submarine base as an abridgement of their fishing rights. Another Project with the Shenandoah Peace Co:iJuion in Virginia found that people's pnmary C-Oncem was the lack or yoULh activities or programs, which related to problems with drug./alcohol abuse and vandalism. By responding to this concern. the Coalition is ov~oming the isol:ition that many peace groups feel from their communities as well as pointing out the social effects of excessive military spending. But tnere 1s aJw a third and more profound rctlSOn for going into 11 community and becoming involved with local people's concerns· deep lis1ening is a powerful tool 10 bre:ik down stereotypes - on both sides of 11 conversation - and to thereby overcome polarization. Herb states that, 'The fact 1s that a 101 of people out there in mainstream America don't join the pe:tcc movement because they don't trust us. They sec the peace movement in terms of stereotypes. A part of the listening process is to overcome that barrier by letting people's common humanity come through and finding a common understanding. Oftcn a real truth does arise, and we lind that people do care. They re-.iJly care; they ju~t don't know what rodo." But people in the cuhural mainstream arc not the only ones who arc limited by n:mow thinking. "Acrivbt~ in the peace mO\'emcm have a 101 or fears and sterco1ype:; of the \'cry people the>: arc trying to rench," says Herb. "At 1he same time a.~ they are talking about 'outreach,' movemcnt people distance themselves from the majority of the population by working in the safety of their own liule groups and using the media to convey their rn¢ssage. "I see listening as direct action, because through 1he Listening Projects we go right 10 1he people. they don'! like )'OU and what you are doing. that's all the more reason to go right to them. That's non-violence: go right IO the people who are against you and find out why. Find wh:u you can do to change the pol:uiz:llion thac's happening, instead of always keeping your disl:Illce from !hose people." rr In a Listening Project. organiz.ers :ire first trnined in a specittl session with a RSVP staff person in "111.:h they draw up a survey questionnaire. learn communication skills with which 10 approach {con1mued on peg~ 4) Su.mnu:r, 1989 Drawmg by Rob Mc.ssicl; >C.'1tiwf1 Journal p119e lS �peop e, and le.am Lhe crucfal djffercnce bet ween ordin:iry and ''deer u listening. "Normally," says Herb, "when another person 1s speaking, we .ire thinking of ways to put our own point across. Deep listenmg calls on us to let go of our own egos for awhile. We suspehd judgement. We try to become that other person so that we can really understand their fears and hopes. We listen, and we accept the fact thut they are different, that they have different ideas. and we concentrate our attention on their esscmial humanirv, that p:in of us that we all share." · This is called "seeing the light in the other person" in the Friends' way of speaking. II creates its own kind of magic. Opposition dissolves without opposition to foed on, and people at first hostile or indifferent often feel encouraged to open to deep feelings and emotion~. A relationship of l111St is begun that can cross the b:irriers of stereotype and polarization. Differences are "starting points" and come to be seen as interesting pcrspecuves on shared problems and common simations. "lnilinlly there 1s mistrust or some retuctance," says Herb. "but when the person realizes that the volunteer isn't there to conven them or to judge them, they begin to say what they acrunlly think. Wha1 often develops is a relationship of openness and trust, :ind the person speaking often opens to change in a way that they never have before. "They feel safe. They might talk about their fears. They might say, 'We need mon: nucle:ir weapons.' But instead of giving a reaction. the volunteer ju.st says, 'Why do you feel that'?' and really listens to them and draws them into talking about their deeper feelings. "Listeners often find themselves in the position of being facilitators for an internally motivated conversion, as the person they are talking with begins to think about questions like the nuclear arms race or the local bomb plant on an emotional level. In the course of one conversation real change can happen in people \.\ho would never have gone to a peace group meeting. it's a fascinating process." Groups contemplating undenaking a Listening Project art warned that they must be willing t0 make a long-term commitment to the community they are about to enter. Experience has taught the RSVP staff that a Listening Project evokes a mong and often unexpected response. People are "hungry to be listened to," as Herb says. and, although volunteers may start out expecting rejection, interviews more often than not end up with the resident saying, "Do you reaUy have 10 go? Can't you stay just a little longer?" Many people feel hopeless and powerless. They have a sense that they are being manipulated a.nd swept along by forces far beyond their ability to controL They often feel that wishing for change is only causing themselves needless pain. Having someone actually want to hear what they have to say is an empowering experience. h is an offer of hope. It makes them feel that perhaps it is wonhwhile to do away with the psychic numbing in which they taken refuge. But if visitors offer that hope during a visit and then never return again, lhe result is detrimental, and people could be left in a position worse than their original condition. A group muSt be prepared to offer avenues for action that fit the concerns and abilities of the people of lhe community. It may be ~legislative network thnt contacts elected reprcsenl!ltives on specific lSS~es. It migh~ be a church meeting or a fund-raising project. The ob;ect of entenng a community and taking the time to listen is to rea~h_people so they might find 1heir power and take leadership. This 1~ a long process and requires a corresponding degree of commument, but it offers its own rewards for activists willing to muster the patience to see it through. Drawing by C"'la YllOlll'll' f,f1llsaps. I /111 1rtu1~. Smi,Ley .\11.11V11a1n llltlt School Ollr) In thL lad.son COMnI) P~~ /llttwork's /(}/Jr! · ~·1swn of Pcau" conu.rt /J/I In our society, contr0ver:.ies arc customarily settled by deb:ue. One side is suppo~d to overcome the other with the weight of logic. The format is argument, and the focu:. is on differences how "we'~" right and "they're" wrong. In deep listening the interviewers focus tirst on the common ground. the opinions upon which they R$fee wnh the person with whom the)' are talking. In Lisfening Pro;cct training se_,sions it is said: "You may disngree with ninety percent of" hat a person h telling )OU . If so, focus on the :ucas of agreement first. Build a relationship of rrust: then you can look a1 the differences." . In deep listening. disagreements have a place, but tha1 p13ce 1s way do""n the scale from the primary position they custom:uily hold in political discourse, and lhey are never allowed to dim the vision of "the light within." What could be gender than the companionable acr of listening? Yet practittoners have found it to be a technique of grear power with far-reaching social effects. The source of that power lies in going beyond the ego and getting down to lh:u place where lhings change. . O~e experience invol~ed lhe Piedmont Peace Project (PPP). a. b1-r~c1al g_rou~ of lo~-rncome people, which undenook a L1stemng Project Ill the mill town of Kannapolis. Nonh Carolina to broaden community participation in their program. lmerviewers !'Cwmed with a.wealth of infonnauon about the concerns of people !n the communny and how to express these concerns as organizing issues. Members of the PPP, including a couple int.rocluc:cd to the group thr~ugh 1hc Listening Project, attended the 1988 convcnuon of the nauonal SANE/FREEZE organization. SANE/FREEZE was ~.ungry f~r commun~ty ~ontact and welcomed the PPP delegates. I he low·rnco~e. mrnonty people from Kannapolis brought the conce~s oftheirc~~unity bi.:fore the policy-making committee of the na11onal organ_1zauon and helped influence SANE/FREEZE to stre_ss the conn~cuon between military spending and human needs dunng the conung year. .. Bui _for this group the rewards were not all in the realm oi poh11cal mnuence. The PPP hai; found that deep listening empowers member:; of< 1hc g~oup as well a:; the people of the ~ommumty. ~e L1liten10g Pro;eet offered a ~cn~c of involvement m the ~~1unHy. that PPP member:; felt h:id been lacking. . .. It exc111?.g and P.<>wcrrut to ~ircc1ly experience ~eople's lives, says Herb. ~s a Lllitemng Project volunteer. you will meet people for the ~JI'St umc who will open their lives to you in a way some of your fryends never have. Tiu:se community people will calk ro you about things that will move you and touch you deeply." :s (C()lltinued on p:ige 24) Summer, 1989 �LIFE IR I TOIIC CITY wrirten and compiled b!J Juclith I la/le >Ck The city of Oak Ridge is located in eastern Tennessee. near 1he regional hub of Knox\'ille. Its two primary industries are nuclear technologies research and m(lnufacturing components for nuclear warheads, which are carried out on the government-owned Oak Ridge Reservation. Over 15,000 people work on the 37,000-acre site, which is man1gcd for the Depanmen1 of Energy (DOE) by Martin Manetta Energy Systems, lnc. The ciry's location in the heart of TV A's electrical power empire and its proximiry Lo 1-40, a major east-west expressway, make Oak Ridge well-suited for its role in the nationwide US nuclear weapon!> complex. An estimated 680,000 people live within a 50-mile radius of the nuclear producuon facilities at Oak Ridge. The Oak Ridge Reservation is located in an area of rolling hills in the Clinch River drainage system of !he Tennessee River basin. All the sireams in the reservation flow into the Clinch River, which joins the Tennessee 23 miles downsiream. Oak Ridge is an integral pan of the national nuclear weapons complex which is controlled by the Depatunent of Energy. The Oak Ridge Operations (ORO) office of the DOE oversees a uranium production empire that includes the Oak Ridge Reservation and oi.her nuclear facilities in the midwest. There ore three primary weapons production facilities at Oak Ridge: The Y-12 Nuclear Weapons Component Plant fashions the internal componems of H-bombs and plays a pan in the production of every major nuclear weapon in the US arsenal. The sprawling Oak Ridge N:uional Laboratory specializes in energy research, pnnicularly with nuclear technologies, and in the production of radioisotopes for commercial sule. The Oak Ridge Gaseous Diffusion Plunt hjs been on standby since 1985 because of a decreased demand for enriched uranium. The plnm currently serves as a waste dump for Y-12 and ORNL. Approximately half of Y-12's 7,000 employees do production work, processing, fabricating, and assembling uranuium and lithium compo111mrs for t/le nation's nuclear warheads. For example. Y-12 receives deuterium (heavy waJer) separatedfrom river warer at DOE's Savannah River plam in South Caroli11a, combines It with lithium and shapes the compound into tablets thllt are sent co warhead a.{sembly facilitit!$ near Amarillo. Texas. Y-12 also recycles e11riched uranium cnmponents from mothballed warheads that have been 10ken apart i11 Texas And it makes precision equipme111 and weapons-testing components for DOE weapons labs in California aJUJ New Me:dco. --Our Own \Vorsi EMmy • p. 111 Secrecy and Control From us inception nnd in large pan 10 the present, 0.1k Ridge, the firs1 atomic city, has been a "secret city.'' In the name of n111ional security, its deadly l~l!'4~f;~JA;J-'tll~~:!~ workings have been kept hushed. This is wha1 drives the "see nothing. hear nothing, say nothing" attitude that has allowed the present· day problems of nuclear we.ipons proliferation. cnvironm1:ntal destruction, and dcterior:iting public health 10 evolv.:. In early 1943 the residents of \\'hen l, a small turnu ng communny 1n enstcm Tenne~scc.. were ~mddenl\ 11prl)otcd, /Jarl)el! 1111.:.fc11ce and a serle.1 of scc1mry gates .mung up around Summc• , 1989 their land. and crude houSinl tlvown wgetlu:r for a di/ferettt ldnd of conununity. Thllusands of construction workers - their 11umber 1Nenmalty reached 47 .500 - heaved up enormous experimemal srructures in which tlwusan.ds of scie111i.Hs arul production workers would make maJerialsfor the first aJomic weapon.s." -·Old 01rn Wom Ent1rry. p.112 111e nev. community, Oak Ridge, was k.epl under strict government control. Its citi.rens, under the jurisdiclion of the Ma.nhauan Projec11 set into motion production of the nation'~ first atomic bomb. On August 6, 1945, the secrecy was broken when the "Linle Boy" bomb devastated Hiroshima nnd led to 1he end of World War ll. The enriched ur-.inium-235 that fueled that honible explosion was produced at Oak Ridge. 11uec days later, Nagasaki was dei;troyed by a plutonium-produced bomb, another kind of nuclear weapon that had been re.~carched at !he O.tk Ridge Lab. Nearly 200,000 city 1'C$idems died in the two blasts. These bombs changed the nature of war by changing the technology of weapons. Humankind now had the capability to destroy the world. "In 1948 the AEC'sfirst chairman, David Utienrhal, urged that the atomic (ndustr)' 'enlist a widening area of our economy,• by sending its roots deep and wide into the same soil that /uls nourished the auionwti11e and other industrial gianlS, the soil of competitive private ittdustry." -OurOwn Worst Enemy. p.116 T he commercialization of the ruom in Oak Ridge came when Union Carbide was installed as lhe sole contractor. At about the same time, 1he AEC cook steps that seemingly decreased governmental control or Ouk Ridge. In 1949, after seven years of total control, the city was opened 10 the public and passes were no longer needed to enter. In 1959, residents voled 10 incorporate and established their own municipal government. This communi1y autonomy was a farce, however. In reality, "the institutional changes made Oak Ridge a town run by two companies--Carbide and tire governme11t- eaclt bufferi11g the other from various forms of acco1111tabiliry and e.wctirig a deep measure of comrol " ·--Old Ow11 Wor.rt £ntmy. p.116 Worker safety and health at the Oak Ridge Reservation nlso fell prey to the policies of secrecy and control. 'T11ey wen: almost c-0mpletcly neglected in the interest of greater bomb production. lnjured and exposed workers were examined and treated exclusively by a special team of radiologists, who kept comple~ control over the employees· medicOLI record!i. Losing coun cases were prevemed. sometimes with hush money, and only winnable ones were brought to trial. The AEC both set nnd enforced the rudiation standards, and kept sccrct unpublicized medical research on the effects of radiation. In 1956, Carbide and the AEC raised the plant's allowable limit for radiation levels on clothing and h:inds to eight times the previously existing lmut. This wus part of an aggressive 111!.:e-back \:ampaign launched after the Oil. Ch1:micll and Atomic \Vorkers union local had advanced numerous n.:commcnd.111ons tor safety improvements. The fu:.t aucmpt 111 outside regulation of the cnvironrncnl tit Oak Ridge was m 1975 when the l!nv1ronmcnU11 Prorection Agency (EPA) first gr.mtcd :\ational Pollution D1sch:ugc Ehmin3tlon SysL pem11ts to Oak Rtdl:e cm facilni es The permits \\t:re (rommllell on ~gc 6) 00 l'hoco 'Kiltunr, J ournnt pu 5 �Burial Grounds: A Legacy of Hazard (continued rrom page 5) diluted by exemptions, however. For example, the pcnnils did 001 monitor mercury, PCBs, and other toxics, or waterborne radioactive wastes. Still. between 1975 and 1983, Union Carbide monitors reported 740 violations. The EPA "canied" DOE in spite of itS non-compliance, and in 1980 renewal pennits were drafted. Poisoned or Protected? After World War 11, there was a surge of activity 10 build H-bombs. From that time to this, the US and USSR have each produced arsenals of nuclear weapons numbering in the tens of thousands to "murually deter" each other. Now large areas of both the Soviet Union and the US are unlivable due to excessive radioactive contnmination. Cancer monalities are increasing. Money has been squandered, and local economies have become bomb-dependent. "National security" has lost its original meaning. And lhe bomb-1n1cks keep rolling. The H-bomb project involved the handling and disposal of huge q11anti1ies of toxic and radioactive materials. When lilh1um was detected in lhe annosphere after the test explosion of an early Soviet ;i , imic bomb, research centered around separating the lithium isotopes. The process finally adopted used massive amounts of mercury to make electrochemical cells. Oak Ridge's Y-12 Plant was the site chosen for this activity. In this second surge of activity :u Oak Ridge, most of the US markelS for mercury were bought out. Burial grounds at the Oak Ridge Reservation are shallow unlined t.renches in 1he eanh holding toxic and radioactive wastes. They contain everything from "low-level" radioactive waste (meutls, gloves, clothes, rags, e1c,) to chemicals in drums, solvents and depleted uranium. Incoming, off-site waste shipments have been buried with records of their contents inaccurately kept or lost. Most are covered with earth now, but during waste dumping, they were left open. Of1en the crenches filled with water during periods of heavy rainfall. The contents of some of the burial grounds are classified as Steret because of the kinds of radioactivity they contain, which places chem outside of state and federal jurisdiction. All the dumping are;is were originally sited for accessibility, and scam attention wos paid 10 I.he geological and hydrological characteristics of the area. Since the rainfall is 60 inches annually, there is a shallow water table and an extensive surface water system. Contamination, i.e. sirontium-90 and uranium, leaks into the water table in all directions, and is carried by water runoff into streams during times of henvy precipitation. '7he leakage from the burial grounds has contaminated not only nearby rocks and soils, comprising a large surface area, but has carried a tremendous amo11111 of radionuclides, thereby conian11naring stream beds a long distance from the si1e. Considering the length of 1he radioactive half-lives contained in the waste, it is doubtful 1/Jat the reserva1ion itself or its surrounding areas can ei·er be returned to a natural s1a1e." -Deadly Dc/t nse. p. 112 "/rt low doses. radiation causes lung, bone and other kinds of cancer, leukemia. premature aging, birth defects, sterili.Jy, blood composition challges and caiaracts ofthe eye. Because radiation ltas the highest impact on growing cells, yowzg children,fe111ses and embryos are the most readily affected. Radiation can also cause genetic mura1io11, the complete effect of which will 1101 be known for gener.a1fons. The likelihood of developing cancer. disease or generic effecis is related tO the OJ11ow11 received by 1he tndivid11,a/, lhe rart ofexposure and the rype of rudiarwn. " Oak Ridge Reservation Wltn Nearby Towns and Strums --Deadly 011/tnst. p. L25 Dams and SetUing Ponds: Last Line of Defense? N t 1 J • ' "' .... "/Ji the excitement, Y-12 misplaced a huge portion of mercury. A J9n Union Carbide audit. compiled largely from the memories ofoperaiing perso1111el, estimated char 2 .4 million pounds were losr between 1950 and 1972. Of 1hi.f anwunr,Jederal officials could not accou111 for I .9 million pounds (they speculated that much of ii lies w1dernea11t rite Y-12 buildings used for lilhiwn separation): 475,000 pounds wound up i11 one Oak Ridge creek; and 30,000 pounds were lost through airborne vapors." --Our Own Worst Enemy, pp.129 Mercury contamination has been just one environmental problem 1n Oak Ridge. After 46 years of "haste and waste" production schemes, the extent of environmental destruction has been shocking. "With a col/ec1ion of unlined pits, unfiltered stacks, lifeless streams and a willingness to use the Great Ouuioors as their filtration system, ORO's waste managers have wagered that dilution is the pollurum solwio11·-tluu a Jwrde of migrating wastes will grad11a1/y dissipote their toxic quali1ies as they meatUier around a11d ojf1he reservaJion." However, "Former Oak Ridge health physicis1 Karl Z. Morgan says tlwr ORNL 1estsfow1d radioactive con10mi11an1sfrom Oak Ridge Reservation 111 river sediment as far away as the Mississippi River." -·Ow Own Worst £Mmy, pp. J32, 136 Xau'.ulfi Journat pa9e 6 "The restrvaiion's three major facilities were built virtually top offour lfibutaries of the Clinch River in order 10 exploit 1hem as sewers. White Oalt. Creek carries ORNL's wasces, Poplar Creek receives ORGDP's and £as1 Fork Poplar Creek and Bear Cr1rek carry Y-12 's." --Ow Own Worst Enemy. p. 133 Ofl Two of the creeks, White Oak and East Fork Poplar Creeks, were dammed, according 10 the DOE, 10 create a "last line of defense to keep ORNL and Y-12 pollumnis from exiting the sites." These and other small dams "...have a rwo-fold function fim, the highly contaminated water in streams becomes di/wed in the large impowzdme11ts created by the dams; second, impounding the water allows time for radionuclid& UJ bind U) particles and seu/e otu, thus creating settling ponds. Both functions are supposed 10 serve to lower the total radia1ion co11111 in wasu! streams eman01i11g from 1he facilities In tliis way 1hefacili1ies try 10 use tire primitive and inexpensive method of dilulion to reduce the concemrations of radioactive co11tami111Jtio11 to 1/te level required by lax federal Standards. Those sra11durds do not limit the total 01n<1111Jt of polluwnt.f tlw1 could be disposed of each day. HSe\·eral problems have resu/!edfrom rhis practice ofdil111i11g waste. First, during heavy rainfall the system fails: the lakes behind 1he tlams can IW longer act as set1lin11 ponds. their waters rise a11d become turbulent, and largt amounts of radionuclides t1W\'e over rite dam and into the Clinch Rfrer. Second. rite beds of these se11ling ponds, over time, lrave become so filled with radioacti-.:e sedill'.en1 1ha1 1/ie process of binditig a1ui sc11li11g om ll'hicli is supposed to occur becomel less possible." --DeadlyD~feJUe. p. 107·108 SumttWT, l 989 �Air Releases For fear of their enemies, humans have unleashed powers have already caused great destruction and threaten co destroy all life unless they are curbed. Governments seem blind to the fa't lhat our greatest enemies are the weapons used to Lhrcaten our human "enemies." . Our paranoid fc:ar of o~er ~umans has doomed us to a path that, 1f we connnue to follow H, will lead to the certain desuucrion of all life - not in a grand holocaust, but as vicrim to a slow toxic wasting disease. ' t~at A study done by rhe Office of Environmental Audit of the DOE in 1986 found 1hat, at 1he Y-12 Plant alone, I.here were 233 b!-lildings with 350 s1acks thn1 rekased one or more pollu1ants to thi: au. Only a few had filtration controls. Eighty-six of the s1acks e!llined U-23.4, 235 or 238. "Normal operational releases'' of airborne uranium had come to 12,870 pounds during Lhe plant's history. Accidents and spills at the Y-12 plant have released unknown quantities of uranium. "EPA Sraiistics show tlUll the Oak. Ridgt Reservation and the Fernald Peed Marerials Producrio11 Ce111er lead all DOE facilities in rel~asiflg radioactive particles 10 the atmosphere Oak. Ridge area resulenrs are exposed ro airborne radio11uclides measuring 50 mremfyear 10 the lungs and 8 mremslyear to the bone--jive times gremer than a proposed EPA limit.'' -OivOwn 1Vors1E~emy,p.137-138 A new i.tlcinerator, slated to go on-line in the summer of 1_989, will increase the risk of air pollution. This incinerator, ltcensed by the EPA. will bum radioactively contaminated PCB's. Another incinerator in the Oak Ridge area has also been licensed to bum low-level radioactive waste. (sec KattJalt Joivnal, Issue 23) "Incineration releases radionuclides such as tritium, carbon-14, and iodine inro tlte air, and can also create the potent car~inoge11 dioxin.This radioactivity is carried by prevailing winds wl11ch blow northeast and southwest along 1he valley without crossing the ridges." -Deadly Defense.pp. 115.74 For 1he r.akc of evcry1hing I.hat lives we must resist this destructive impulse in ourselves and stop our slow slide into oblivion by stopping the production of all nuclear weapons now. References: Our 01t111 Worst Enemy. The lmp()CI of Military Production 011 the Up~r Sow/I • wriucn by Tom Schlesinger with John Gnventa and Jullet Merrifield and published in 1983 by The Highlllnder Research and Educnuon Center (RL 3, Box 370: New Market, TN 37820). D11adly Defense: Military Radioactive la!ld/llls - wnuen by Marvin Resnikoff. Lisa FiM.ldl, 11t al.• and published by I.he Radioncuve Waste Crunp:iign (625 Bro:idway, Scc:ond Floor: New York City, NY 10012) IF '\'1~ J)()N''I1 S'l'() 1>, '1111l~lll~ '\'II.1I.1 JJJ~ N<> ONJ~ 1 1~:.~r<ltllJ~\Jlhis 6 By BriJNJINs FirUtin., Grade Jt,S"'°""JMOW!lmn JllgliSdwol An En1ry 11t w 1989 "\/LnonofPeace" <:onJl!SI spcnwr~dby 1neJOl:UoltCowd1ptauNtrwort The Oak Ridge Environmental Peace Alliance (0REPA) and other co-sponsoring groups are orga.ni~ing the "NEVER AGAIN: March for Peace and the Environment" action on Hiroshima Day, August 6. 1989 in Oak Ridge, TN. You and other individuals and groups rrom the region and the nation arc invired to aucnd. This action is seen as a major event in this "Year of Resistance." People from diverse backgrounds and understandings will come together to create a large, compelling turnout, which will non-violently demonstrate that the issues surrounding peace and the environment can no longer be ignored. The focus of this action is lhc Y-12 Nuclear Weapons Pinnt managed by the United Stares Department of Energy in Oak Ridge. The goals of the march and weekend activities arc to make a statement for: · the cessation of production and deployment of nuclear weapons. - the environmental restoration or the weapons production facilities, and • the use of the talents and money now being wasted in weapons production to be used for goods and servic.~s which meet human needs. March for Peace and the Environment Hiroshima Day August 6, 1989, Oak Ridge, Tennessee Oalc RUJgt E11~/ronmental Ptau Alliantt P.0, Otn llOJ. Kno1CVill6. TN 37901 (615) S7l-2322 Si.unmu, 1989 During the days between Jliroshima Day 3nd Nagasaki Day, a Peace Caravan will proceed from Oak Ridge to the Sav:inn:ih River Bomb Plant near Aiken, SC. to Warner Robins, GA, ending up at the Kings Bay Submarine Base in Sl. Marys, GA on Augusi 9. Free camping 1s available Saturday and Sunday at the peace camp. It is a primitive camping situation and campers should come prepared. The camp is 30 minutes east of Knoxville JUSt minutes off Interstate 40. Please pre-register for maps and information. ./~ P' Schedule or Events Saturday, August 5: 12:()()..6:00 pm· Check-in at Peace Camp 5:00-7:00- Check-in and Potluck Snacks, Laurel Theater, Knox.ville 7:()().8:00 • Premiere of the ftlm 811.iltling Bombs. Laurel Theater 8:()().12:00 - Social, music, Laurel Theater 8:30-9:30- Ecumenical cnndlelight vigil at Y-12, Oak Ridge 10:00-12:00- ''Dan~ Against Destruction• Sunday, August 6 12:00-3:00 pm · Regisuarion, Alvin K. Bissell Parle Oak Rid;;e I:00-4:00 - Non-violence trrumn~ 4:00-5:00 - Aflinity groups meeung 3:00-6:00 - Music, speakers, "Uranium: Tm.ii of Tears" 6:00-6:30 - "NEVER AOAIN: M:irch for Peace and the Environment• 10 the Y·I 2 gates 6:30-7:00 - Rally nnd non-violent civil diso~dience 7:00·8:00 - Jail vigil 8:00-9:00 · Community 5h:iring Monday, August 7 Morning - Peace Caravan depans Oak Ridge �''Do by Patrick Clark The Oak Ridge EnvironmenUl.l and Peace Alliance (OREPA) began in June, 1988 for the purpose of organizing a rally at the Y-12 Nuclear Weapons Components Plant in Oak Ridge, Tennessee. This very successful non-violent demonstration on Hiroshima Day, August 6, 1988 saw 170 people march on the plant to oppose the processes of nuclear weapons-making. Five people were arrested in 1he first cases of civil disobedience 10 occur in Oak Ridge, a major clement of the national weapons production complex. Since the 1988 Hiroshima Day event OREPA has continued to be active as well as producuve in its research. uncovering and presenting before the public spotlight the realities of the Y-12 operations and the nuclear industry t1t Oak Ridge. OREPA participated in emerging "Green" world vision looks at issues not as isofaled and separnte, but as co-dependent nnd interrel:i.1ed. The Bomb, a deadly monster in itself. produces a trail of devastation from the mines where the raw uranium is taken from the ground, along the route by which it is shipped to the plant, 10 where its by-products are buried or released into the environmcnL This process, supposedly vital to national security, involves mine tailings, highway spills. accidental releases, and radioactive waste. Is it in 1he imeres1 of "na1ioual securily" for our governmem to poison the environment and hllrnl the local people? Bomb production is causing this environmental destruction constantly, whether the final products are detonated or noi. Oak Ridge is a cenier of highly concenttated nuclear activity. It is "a disgrace to Katuah" and "a blight on the countryside," says Smith. ''What they do at Y-12 is repugnant. The bombs are produced to kill men, women, and children. The whole operation is laced with secrecy, illegitimacy, and intimidation. Employees are threatened with loss of their jobs if they discuss what they do. There is noihing resembling a free exchange of ideas. This runs counter to the values our country was founded on and how humans should treat each other. Thepublicdoesn'thave access to what's going on there. The DOE produces a noxious brew of chemicals that is released into the surrounding airand water. Hidden in their ~ fog of secrecy, they use 'national ~ security' as justification for all this." engages in periodic31 tracking of nuclear weapons shipmen is) in the ~ foll of 1988 and has testified at scoping hearings at Oak Ridge. The group was the guest of lhe US Dep:mment of Energy on a tour of the various Oak Ridge facilities. ft hns also developed a slideshow uboul the situation at Oak Ridge and actions taken to correct itThe presentation has been shown to over 50 church, school, and environmental ln the arena of nuclear warfare, human rights, groups. peace, and environmental issues go hand in The group has also joined the Miliwy hand. Production Network. This is a coalition of national and local groups concerned with nuclear OREPA was founded on direct acuon. weapons production facilities thro1.1ghout the "Direct action is people raking responsibility for country. Delegates from the member groups protection of their offspring and the planet. meet periodically 10 generate strategies for Direct action is not letting those in power decide developing public opposition to the production wbat is best for us. This involves sincerity, of miliu'lry weapon.~ dedication, t\lld, at times, risk. Direct action is a Because of its involvement with the very powerful personnl sutement of one's nuclear weapons industry at Oak Ridge, OREPA values." has become a fairly credible counterweight to the Smllh says that bis experience in 1he government operations there. The group has Y-12 demonstration was a moving and become known as a voice: for alternative views empowering one. It made him realize thnt one of Oak Ridge. person can make a difference. "There 1:> no reason to feel helpless and like you're not being hurd. Direct action shows you this." Whal is lhe conne~tion that prompted Oak Ridge is 45 years of environmental OREPA to adopt both environmental and peace debL Heavy me1als, PCB's, and toxic organic issues in LO its title? According to Steve Smith, a chcmlcnls have constantly been release-0 into the founding member of the group. the peace and surrounding creeks. and rndioactivity is environmental is:;ues are inseparably linked. The ~tUafi 1ounml Ptl941 8 dispersed into the air. Deadly wastes which even the government has no1 tabulated have been buried around the city. P-01luted radioactive groundwater is carried in10 the creeks during periods of heavy rainfall . "Many questions remain,'' says Smith. "What is the migration of the deep-well injections. for instance? We're not getting answers. There are obviously lots of serious problems there." OREPA's immediate goal is to curb weapons production ac Oak Ridge. Uhima1ely the group is seeking a complete halt to the production of nuclear weapons and a timely clean-up of the military mess. This requites exposing the rationale behind nuclear armament to the general public. "Let's stan a debate on what's fueling the arms race," says Smith. "What are the economic realities hidden behind the facade of national security? The money tied up in the rums race is phenomenal. Part of OREPA's goal involves funding other work for the people employed there. Suggestions include research in solar and other renewable energy alternatives. as well as clean-up of the exisung damage. They are not presently fulfilling any useful function, anyway. "The Sovieis are ""illing 10 negotiau:: the people in Europe don't want nuclear weapons. The US cannot continue to Justify its arms production within this current world situation." The next eight months are important ones for world peace. Vital decisions arc being made in Washington which will set the nuclear policy agenda for the next 50 years. The government can go 1wo ways according to OREPA: it can continue 10 build more nuclear weapons for the fu1ure, or it C3II clean up what it hns done so far. Whal will decide !his is people getting involved. How can people get involved? There nre three main ways: I) by becoming informed and informing others; 2) by taking pan in the political process. Write letters. attend public forums, call your representatives, demand 1hat our opinions be hew-d and our money shifted away from nuclear weapons bujld-up; and 3) be in Oak Ridge on August 5 and 6 for the 1989 Hiroshima Day March for Peace and the En\'ironment. Dr""'"'I "1 F.dJiL l/aJJ, 9111 ~rodL Jtlltk111 a18ht& Ri~ lllgh School, Gl#nvil~. ftltXtlt Caro/111(J, an ollry '"rite 1989 • Visfo>i tJf P~~· COflldl •poN<Jritd by w lad.son COIU'oly P~ocr ,,. # , NdWtlTt ~ Summo.;r, 1989 �PLANTING A TREE OF PEACE by David Wheeler In the spring of 1987, a group of parents and peace people in White County, Georgia went to the Superintendent of Schools to ask thnt some pan of the school curriculum to be devoted to peace education. They wanted to balance the unrestricted military recruitment activities that were being carried out on the high school campus. l11e superintendent sent lhe idea on to a committee, declaring that he was a veteran of the Kore::in War and ''a patriotic American." Needless to say, the idea was stifled in 1he bureaucratic framework. Months latl!r the parents returned with another proposal. This time they sugges1ed involvmg the students in a llaudenosaunee (Iroquois} Indian ceremony called "Planting lhe Tree of Peace." At the original Tree of Peace ceremony, the Six Nations {lroquo1s) Confedcrocy was formed; and pans of the US Constitution were actually modeled on 1hat confederacy. The proposed latter-day ceremony was planned to coincide with the observances of the bicentennial of the signing of the US Constitution... ~ well as remind studencs of the Indian heritage of this land. Within this historical context, the second suggestion was accepted, and the group contacted Jake Swamp, peace chief of the Iroquois Nacion, who has brought this ceremony to many places around che world. He Q£l'CCd tO conduc1 the event. Weeks or publicity and preparation preceded the ceremony. School children wrote invitations to 1heir local and national elected representatives asking them to auend. A local journalist helped the children write a press :innouncement to be released to community newspapers. When Jake Sw:1mp ;UTived. he fir:;t spoke to the eigh1h grade children at their school. He opened his Ullk by giving 1hanks 10 the spirits 01 all things 1kn live and the Grc;it Sp1ri1 over all, and told the children that 11 was imponani tel open C\ery gathering by recognizing the: spirits of the '' orld. He nlso spoke to high school soci:il studies cla~ses and gave a presentation at an assembly in the elementary school. At 1he assembly fifth grnde children presented him with gifis they had made.. When he ~poke to second-graders in their classroom. some of !he children were frightened of h.im at first, but Swamp calmed their fo:irs by telling them of lhe tradition of the peace chief among his people. He said he never fought, as that would bctr:iy his trust to his tribe. but r.uhcr worked to promote peace amoni; his people and in the world. The next day, Swamp wen1 wuh his ho~ts to the S:lutee-Nacoochee Presby1 erian Church and spoke to the younger children. His message in the children's sermon was that we should remember to give thanks for all things. and lhnt every gathering should open with a prayer of thanks. Summer, t 96C} prophecies that the day will come when the wild strawberries will rcrnm no more, and all that will remain for the people will be the leaves of the plant. It will be lhat way for everythmg. Swamp said. The day will come when most or lhe living beings of creation will be gone 10 a beuer place where none or this pollution and destruction is happening. Yet, even 1hen, we must sull give thanks for what remains to us. Afcer Swamp's presentation, lhe group ai Sautce placed a white pine tree donated by a local landscaper into :i large hole, nnd the children present covered the roots with dirt. Then four children. representing the four directions and the four races or the world, tied four ribbons· red. black, white. and yello\\ - to 1he tree to mingle together in the wind. Other children came forward and also deconued the tree with ribbons. Traditional lndian dancers from the Cherokee Indian Reservation, led by Richard Crowe, then performed craditional Cherokee social dances. A group of women from the local community presented Jake Swamp wnh ll beaded bell lhnt they had m.nde depicting the White Tree of Pence surrounded by a.II the peoples of the world. The ceremony was completed with a gigantic pot-luck feas1. Tree or Pence Socic1y That afternoon the Tree of Peace Ceremony was held at the Sautec·Nacoochee Community Center. Over 100 people attended the gathering. Elected official~ who Wt.'TC present were recognized and given a chance to speak. Girl Scouts paraded around the site carrying the fings of many nations. symbolic of international uniry. When Jake Swamp ~poke, he cold the story of The Peacenu1ker, who first brouglu peace. to the constlltltly warring tribes of the St. Lm~rcncc Rivcr-ca'1em Grc:u Lakes :irc.i nnd drew them together to form the lroqu<us Confederacy. In the \\'hite Tree of Peace ccrcmony, lcgc:nd s:iys that the Pcncc:makcr tore a t?reat white pine tree from the ground. Ile then bid Adodarhoh, originally the licrcest of the tribal W;lf chiefs, to be the fin;1 of the warriors to thro\\ his weapon!' into the hole which opened into an underground river and carried them away. The tree was replaced in the holt:, and The Peacemaker declared lh:u, "The Y.hi1e roots of this tree will go out in nil 1hc dirc!Ctions, and lhe children of filJ 1.hosc present will be able to gather together under the shade of this Tree of Pcl::icc for all time to come." fake Swamp again emphasized the imponance of giving thanks :ind :.aid that no matter hov. bad things might seem 10 be, it is imponant 10 give lh:mks for what we have. Ile gave as an example the wild strawberry plant, which is very sacred to th1: lribcs of the Huudenosaunce. It 1s said among the Haudenosaunce that thing~ migh1 indeed be bad now, buc !hey know th;u someday things will be worse. because it is given in the tribal The Tree of Peace is thriving in Soulhc:m Appalachian soil The white pine pl3nted in Sautee was surrounded with wildflowers, set around its base the following year. Oo New Year's Day, 1989. bulbs were planted around lhe rrce, which bloomed later in the spnng. The tree is kept mulched and tended by the children and aduhs of lhc community. It il> ;i focus of e:1ch year's New Year celebrauons and the annUjl community fo~1ivals which :in: held at the cen1er. Because it wns positi\'c nod nonconfronianonal in ns nature, 1hc Tree ol Peace.: ceremony softened 1he members of 1he school bo!l!d They cnme to ~c-e that to 1he loc:il group, "pence·• meant brillgb.g pc•ople :oge1/1a rnther than splimng the rommunny apart. l11crcfon:. in 191)9, community members w.:rc allowed to perform ti peace pl.1y at the sd1ool. T/ie Peace C/11/d tdls the story ot nn American girl and a Ru~siun boy who become tricnds and evcnrn:illy bnng 1hc:1r countric<>' leaders 10ge1ticr to discuss di~armament (sec: p. 15). The piny was also presen1cd in a pubhc p¢rfonn:ince. which was :mended by the whole school board, 1he county commissioners, and other eh:cted officials. The play was supponed in pan by local businesses. It was filmed for TV by the CNN Networl.;, and the t0\\11 enjoyed the "idesprcad nucntion it received. 11lc :.pirit of peace has brought changes 10 a small, rur.1.l 1own in Kaniah. (prepared v.11/i tlic 11.:tp ofJ(}{JJmt Steele) Rc:.aun:c; r/:( Grwl law of Pc.:JU and TN! Co11.1111ui1on 0/1/11: UrnudS1aus of./tr111:nca. Tr~ ol Pc!ICCSocicty, c/o Jake Swump. Box 188·C Cook Ro.1!1: Mohawk Nauon: YUi Hogamburt. NY 13655 �. Community Building and Peace: The Vital Connection A look oJ The Fou11datio11for Commu11ily E11courageme111 by Richard Lowenthal Most people, ii questioned, would say that they deeply desire peace and a sense of community in their lives. Yet, despite this longing, most people usually have very little idea of how to creartt pe3Ce and community, and thus end up fceHng stymied and hopeless about it - which le~ incvitabl y to resignation and apathy (two of the of1-dei;eribed hallmarks of the 80's). We need only to look at the course oflhe "peace movement" over the pasr two dCQndes, 10 sec this discouragement and disempowcrmcnt at work. Ccnainly, the peace mov.:ment has had an important impact on many lives and on our social consciousness, but in some crucial respects the movement has been remarkably ineffective. ls our -planet really nny more peaceful now thnn it wns ten or twenty or thiny years ago? ls meani11gful disarmament (as opposed to the token disnnn:uneot now being righteously touted by the superpowers) any closer to becoming a reality? Despite all the efforts of varied peace groups and peace-minded citizens, we are all still churning out more and more nucle:ir weapons. every day of every year - and movement toward la..~ting peace and improved intemationru relations has in most respects been negligible. Why is this? Why has lhe peace movement had such difficulty gaining headway and achieving tangible results? And why do many people srill dismiss the goal of peace as an impractical, visionnry dream? For that matter, why is the peace movement often exactly that· unrealistic and impractical? As we prepare to enter the last decade of the second millenium, it is vital thnt we understand these questions and seek to nnswer them - for the answers we seek may well be crucial to our survival. Ooc oflhe most positive and provocative approaches to these questions is that taken by The Foundation for Community Encouragement (FCE) in Knoxville TN, a non-profit organiiation based largely on the seminal work of Dr. M. Sc0tt Peck and his most recent book Tiie Different Drum: Comn11111iry Making and Peace. The book's introduction begins with a deceptively simple yet astonishing statemcni: "In and through community lies the salvation of the world." It is astonishing • and not at all simple - because the dist.resSing truth is that "most of us have never had an experience of true community." Thus saying that community will be our salvation is like crying "to describe the taste of artichokes to someone who has never eaten one." Until we can truly experience ond savor the taste. texture, and feeling of community, there is simply no way to comprehend Dr. ~1.-ck's opening stntemem. Then four paragraphs into th~ inu-oducuon to ·. . .· . this amnz.ing book. Dr. Peck very mildly expresses his views about peacemaking - in the procC£S answering the questions expressed earlier in this article. His words are wonh quoting 1n full: "... initially. r thought this book should be entitled 'Peace-Making and Community.' But that would put the can before the horse, for I fail to see how we Americans will be able to communicate effectively with the Russians (or any people of other culrures) when generally we don't even know how to communicate with the neighbors next door. much less our neighbor.; on the other side of the tracks. True communication. like the charity it requires, begins :1t home. Perhaps peacemaking should start small. I am not suggesting... that we should abandon global peacemaking cffortS. I am dubious, however. as to how far we can move toward global corrununity • which is the o111y way to achieve intemntional peace- until we learn the basic principles of community in our own individual lives and personal spheres of influence." The book goes oo to explore the essence of community, and the process of community-building through sharing, vulnerability, communication, and real relationship. Dr. Peck is careful 10 explain the difference between "pseudo-community" and the experience of true community, and an understanding of this differece is crucial to understanding FCE's mission and philosophy. While community is characterized by openness, inclusivity, risk-taking, and genuine appreciation of the differences of personalities and opinions, "pseud~community" is based on rigid expectations and beliefs, exclusivity, maintaining an appearance of community, and the squelching of confrontation and differences. As FCE puts it, ''Through the power of genuine community, we seek to offer opportunities for people to bridge differences and reconcile conflicts with authenticity and integrity.'' In practical tcnns. FCE's focus extends into several different areas - all, of course, related to the an (or science?) of community-building. Its primary focus is to share the experience of community through powerful weekend programs called Community Building Workshops. The effectiveness of these workshops is made evident by the fact that in 1988 over 50 were conducted throughout the United States, just three years after the first workshop was offered • which happened to be the 011Jy one presented in 19&5! In 1986. twelve were conducted. and in 1987 lhere were thirty. These weekend workshops are exll'Cmely cxpericmial in narure, as well as participatory - there is very Httle intellectunl material presemed, and no lecturing at nil. This does not mean. however, that intellectual awnrcne:;s is discounted ·quite the contrary! In fact, one of the strengths of the workshops is that awareness nnd community grows ouc of evc:ryone's total experience within the group scning, and not out of some framework or organiwrion imposed on the group (a.~idc from some basic ground rules for the weekend). Since there is very little to grab on LO in order to pigeon-hole or intellectualize what's happening, and the group leaders are not teaching. or lecturing, or giving directions (with a few exceptions), (c:ontinuol cm Ne Z.:J Drnwing by Rob Messick Su.mnu:r, 191t9 �Peacemakers for the Katuah Bioregional Province (a partial listing) American Friends Service Committee Asheville Aikikai Pc<JCe Program 92 Piedmont Ave. NE AtlllllUI, GA 30303 (404) 458-0460 939 Riverside Drive Woodfin. NC 28804 (704) 258-1330 Dan P:ilmcr, lnwuctor Amnesty Internntioruil The pltilos()phy of rukido 1s much different from that of rnt>il f/llJl'tial ans; rather than mttting an Oltachr head-on, studl:nts of aikido lrrarn first how 10 get ow of the way. Then we are 1augl11 l10w to capture an Ollachr's energy and redirect /J, so thr amounJ of tnugy pw fnto the a111Jck. is returned 10 the aiiacku. In a1kldo practice an attQ(.ktr is immobl/iud Ira such a way lhnl, t'Vtn if ht dou11'1 know how to fall, he is brouglll 10 the ground "'ithDUI bting hurL Tht idea is lo immobilize him. The purpose of aikido is 10 ruolv~ a violent conflict without harm 10 one's st.If ar to an auacktr. Practitioners of aikido do 1101 considtr an attacking person as an t11emy. An attacker is simply pr&rcflting us with on opporruniry 111 practice Instead of ignoring an attadc. we learn ID embrace iJ and use 11 as an opportunityfor personal spiritual ~w:lop~111. Tht! most Important thing a/Jou.I nikido i.f Ml self-defense. but self-control It is necessary IO learn to control one's own tnergy o.!ld one's own balance before one can control SOPU!ane. rlsc'J tnergy and balance. Once on4 lia.r mastend st/f-conlral. con1101/ing someone else is no1 so dlflicult. The physi.cal practice of nikido techniqUl!s enhances Jht: developmMt of the spirit. Bodily txptrltndng tlu! principles of nikido 111 training, one gets a btJlt!r feel/or 1he ~truual D$pt:CIS of ti~ practice than a reading of tlte p/tilosophy could give. Then agam. one canMtjust practice, <1ne OIJO has 101hinJ.. l1 worlcs both ways. · Da11 Palmer Soul.hem Region 730 Peaclurce (#982) Atlllll1.3, GA 30308 ConUICt Judi Hom Appalachian Peace Educalion Center 114 Coun Sll:'CCl ~~\.ACJf1. Abingdon, Virginia 24210 (703) 628-4366 ~~ . ~4- ..., /. 1g: ~ (') q: '." ~0Nc~,~~ The Appalachian Ptact Education Cl!llttr is a coalition of~Q(;e groups in the southwestern Vlrginin area as wall as a membership orgallizatio11. Tht! coa/i1io11 i11clu1Us Jhe Sou1liwes1 Peace 1'111e /11 \Vise a11d Lu counties. Pellplefor a Just Pt(l(;e in IVytltcvillt:, S1wkms fur Pt(l(;t and Environrrwt1al Concerns 01 Emory and lltnry College, and the Ctn1raJ America Group. Beyond War/Peace Tree RI. 3, Boit 30-E Clntksvillc, GA 30523 ConW:t: JllllCl Schaller The Center for Peace .Re. 11. Boit 369 Scvicrvillo, TN 37862 Central America Resource Group Box 7411 Asheville, NC 28802 Coalition for Justice in Central America Box299 Blacksburg, VA 24063 (703) 951-7953 ConlllCC N:111cy Qcnlhncr, Nik Jones Cumberland Center for Justice and Peace Scwancc, TN 37375 (615) 598-5748 ConUICc John M. Gcssell Ecumenical Project for Int ernational Cooperation 734 w Locus1 Sc. Johnson Ci1y. TN 37C)()J Ecumenical Peacem:ikers Bo~66 Swllllllllll03, NC 28778 Fellowship or Rt'cundli:iliun f'. 0 Bm 2-71 Nyad, NY IO'JC.O A Ieng t1~ peo.I' or ani:u11< n 11 fuel QJ11(Jn11 0tlv acu,1t1u has pr1Jll'ded sll(lport ond drc:ft CG.w IIille ID pc.ople conmkring (MS cr.llor::roly t1on. s .. nunar. 1989 Foundation for Communily EncouragemenL 7616 Gleason Rd. Knoxville, TN 37919 (see article page IOJ J ackson County Peace Network P.O. Box 1872 Sylva. NC 28779 (704) 293-9230 Conmtt Cynlh13. Gnlltngcr A VISION OF PEACE Tht Jackson Coumy Pear:c Nt1work fJCPNJ brings M.ar.e issues into tht Iota/ .1hcools through the Vi.tiofl of Peace Con111s1, a y~arfy e»cnt 1ha1 awards caslr prius for the moJt ~anmp/ul siattmenu on pcllet 1/it1~ by high ~chool 111iJcnu worJUnK in tire. wrmen or visual arts. Tht contest is hi!ld wrth the pu11UJs1on of the Board of Edurm1on ulUJ l 'mc-11 of Ptut"c projtCf.f art uqu1rM rla.u><-ork In some '" ' t:laJJ<'S. Thi! a>nlt.JJ tr a gerttle. rwn-a>n;ront•ulon:il wav 111 tnCO«T<l,Ef. mulaiJS to respQ/1d 10 t/w prewng ls1 .. c oj1hc nut;lcm tlvcut, ,,.hJch t.t a Jiron£ uifl:.u:1m! 011 J"Wll ptoplt"s 1lunJ.mg.ye1 u a sub;cct tluu lS f11r..:elJ taboo 111 tire /;nots or 1n an dulfo ut i.1/hadults In 1987 JC!'N i. f one of11> IDcol orgw: • tans w #"ft e.vt: 1he NC Go.cr11 1 " " rd for Ouuumding \ufunr.. Ser.rec Theuwardwusli-tllte1cd1abtdur1n large nwzsive II) ti.I! su us of w 1 uion of />ca t: Cc.r.11'..si • l'ar Mor.• t 11111! Cynllua G ,/11111;tr Hand$ In Outreach BoxOne Pen!Md, North Carolina. 28765 Hands In Outreach is a Yancey Counry-ba..rcd educational sponsorship progr(llll for "third world" child.rtn Now in iu sixth ~ar, it is "'"ently responsible for the tducatian of 68 indfrldJUJJ cllildren undtr sponsorship and has ht!lped 10 form a rural wo11~n.s· kniJ1i11g ctn/tr which today has frained !Mre than 50 formally illittra/e girls. \Villi a membership of only 140 sponsoi-s. this .rmall and very pusolllll ouirtach has substantially con1ribu1ed not only 10 r,ons1ruc11ng rwo uw schools, bw a/$0 rwo complete school llbraries. Hands In Outreach is l:ome-bostd and is directed by author Don Willcox andfiber artist Louise Todd Cope. The Highlander Cenler ~ RL 3, Box 370 New Markel. TN 37820 {615) 933-3443 Con1ac1: John Gavcnw. R~ Din:clllr Sinu 1932 Tht lllghlandcr Ct!ntcr has s.en'ell us an tducatialllJl umcrfor 1h11 30uiheas1 on issues such as civil rig/Its, labor ISS~S. tllt tnvironllft!ll/, 'll'Ol"Ur saftty and hlalth The Ctnter i.1 noi.•l:o$ling the STP Schools 10 encourage grassroots s1ra1egits 10 counter 1ndu.strial pollution ond programs 10 help communil)' ITU!m~rs understand tht local and global pokier srrw:tures that infl~ue their lives. EMange progranr.r art. being carried on with groups i11 Indio. NicaragUJJ, Sowh Afrit:a, an.d other countries around tht! globe. ·John Gavtnta Ellie Kincade, M.A. (Conffic1 Management) 21 Hillcnd31c Rd. Asheville, NC 2880S (704)1Sl-6St5 "We have so often liMed htroiJm wi1h warfare, bottling, conq~st, and victl)ry. t/taJ a difftrurt notion of huoism, OM that allows us 111 su nurturing and sustaillin1 as ltvoic activiries, is difficult 10 develop. Yet 1his rs whal must ht! doM Wt nud ta vol~ actions Ira "1hu:h one i~nll/its with, raihtr than opposq, another bt!1ng or way ofbl!111g The idea of bottling or fiahlU.g is only one of 1ht: ways of dealing with /tar. Ci!r/llct, alld difftrtncc. Of1en that which we rtjtct and oppose is tht w:ry ~rson or position 1l:a1 w.- 11ted lo 111c/ude in our tn:brau. Acctptance 1s tl:t:' art of making the obstacle tht! pa1h: thtrefore tmbrace tJ~ tncMy. Thi~ 1s lht ltrson of thi! rivu guldt, Fact the dangtr, mow toward 11 ThaJ's where t/r.t: currtn1 u tl:t stro11ges1, and 111<·i// CJJrry ,vou around tht obstaclr. Uu II. Ir: 31k1do, a Jup1mcu numt.il urr , tht tea. hu turn from your auacJ.trs. Move rrght in ~r.u 10 rlielfl, See tliz "'vrfdfro"' their po1111 of M.'Ou/d sm;, '"Blend Ntlltt ltkntih w1tli 11'.e U.l"IJ and llrqnu:lrlJll;for~d. Oppcfl(IUS arcl1i:d), ti"nt :tar; u-.crgy A Upl W lift Tr.at'~ are Mil p:issne. 1ilkcr. fr m ai1:1do./r m l.t11 11 m 11'.e 11wr 1kty Ja~:nd i:n alcnnts.s an on abuuy 1 uspond tlllJ1 u co1 :plrtt Our fir I 11ul Is lo ht Ill' 1 lr:adu OU( (fi.n lives the /st' t r;j ""' "'" sto·icJ Ir. /ac.t w au )' art "'" hi:> on! 10 dJsaJ~tT wla.J: tfJPl tr.;'®1 Women m 11"' W1I~ b CJ.w; Ga!l:md {[rem EJ1k Kinca:dtJ Xotunh Jo .. uw[ pmii: t1 �Peacemakers Peacemakers Peacemakers Peace Room 'V Madison County The World Grune lnstituie Uruvcrsity City Science Cemcr 3508 Market SlrCct Phihdclphia. PA 19104 (215) 387-0220 The Peace Room is structured sa tlllll row dmo and "inretligcnce reports" from all ovu the p/Olltt CD!l bl! collected. proccssl!d and applkd by its rl!starch staff 10 dl!\list crtoti~ stratl!giesfor solving basic human riud problems. The rcstarch is 1htn madt a1'Uilablt 10 world leatkrs and tht general public through rl!SCOfch rqx>rts and cxpu1tntiJJ/ World Game Workslwps. 90 Mill Ctt.ek Rd. M:trshall, NC 28753 (704) 656-2280 Contact: Drew Langsncr Mnrtin Luther King, Jr. Center for Non-violent Social Change 449 Auburn Ave. Atlanta, GA 30312 Plowshare Peace Center Box 1623 Roanoke, VA '24008 (703) 985·0&08 ConlllCl: Pul Prat;ilJ Plowsharl! Peace Center is on education and rts0u.rct cemu on issu.ts relating to social ju.slice, peace, and non·violtnce. Plowshare wa.r ts1ablished by pcoplt of various rtligiDu.s D!ld philosophical persptctivts who sh,art a commi1rmi111 10 nonvioltncc as a way of life. This commitmtnl flows jrom the spiritual Olld ptrU>rral conviction tho/ active lovt is rht only power by which evil is overcome O!ld tlu! only suflicic111 /xJs1s for human society. Blacksburg Adopts a Sister Mountain Light Nelwork RL 1Bo~229 Dillard, GA 30537 (404) 746-2454 COllUICl: M:srinn McCracken "The Mountain Light Netw0rk. is an intuuional/y unsuucwrtd asstmbfagt ofgroups D!ld indi>'iduals i111l:e IYNC and North Gtorgia ana who havt a dup ct>mmitmenJ to 1ndivuiuaJ and global peace ·· New Providence Peace Committee 70'3 W. BroodWQy Maryville, TN 37&01 Contacc Jean Myers North Carolina Educalion Peacemakers Center for Peace 214 Piusboro SL. Chapel HiU, NC 27514 (919} 929-9821 Offering work.shops and courses on education in w 1111Clear age ond confliCJ resaluiion. Northeast Georgia Peace Council Rt. I. Box 319 Baldwin, OA 30511 (404) 778-0579 Com11cc Patsy Gailey sec "Wt short a commitment to a peaceful world We we IJ.lliud in aclcnowltdgmg that Peop~ Evtrywhut Arc Crta1al Equal (PEACE)." Peace Links: Women Against Nuclear War ~~ !:e~~. Blacksburg, Virginia hos become the 78th US corntnJJ!lity to join the US.Nicaragua sistu city program. Tiit link became official on April 11, 1989 l<'licn 1ht Bladcsbu.rg J'own Council decided (in o 4~3 ''Ole) to odop1 San Jose de Bocuy, Nicau.ragu.a as 1rs s1Jttr Cit) Tlit srsru city program btrween the US and Nicaragu.a is an offshoot of Sisur Cities ln1ernatlonal, a program initiated b)' Prts1de111 Eist!llhower ur 1956 to es1ablish greater fricndJlup (Jlld u.ndcrst011durg 1Ntwtt11 the people of the US and other nationJ thl'ough ptrsonal conUJcl ... Mcmbl!Ts of the Si.tttr City Co1t1111111u (SCCJ told the Council 1ha1 they hove vizcd to avoid politici:ing rht issue. But, givim tht current mood of the country, thi.t 1s very difficult to accompltsh. According 10 Rev IVoody Lta1:h. Virginia Tech Pre.sb)'ttriOll minister, fom1er Council member, aJUJ chair of the SCC. "IVhat is intended 1s for one human contlTlu.nity, Blacksburg. 10 a11emp1 10 build bridges offri.:ndJhip and u.nderstonding with D!lOther humon cammu.ni1y, San Jose tk Bocay. It is the hope of 1he Co1M1f1tu thDl the Town Council will be able 10 htlp the town transcend po/11ical differtnccs through this project. It is one way 1ha1 we CDfl say 10 tht children of the town and to 01hu UJwns; We believe thal hurrta11 beings CIUI work 0111 differtnccs when thtir go11crT11M111S COllllOI .• '" Al leas/ two mambers have already visited San Jose tk 8ocoy, and childrtn from Margaret Becks Elementary School in Blacksburg are currently engaged 1n a ptn pal pro;cct with srudt!llJS in Bocay The Commillte haptS these exchanges wll/ ltod ro regular tducational and cultural exchanges bttwun the 1wo conurnuuties~. • by Mariann Caine (tu.trpttdfrom the New River Free Press) ~f~·'~ I• Wf •I NC 28802 (704)684-mo .~ Contacc Jennie Eblen Peace Links is a non·projit, non-partisan orgoniumon commllltd 10 increasing awartncss of and Cl)nctrn aboUJ the issues of world peace and IN 1hrt!a1 of llJIClt!llrwor. Irr Asheville, Peace Links hos1t!d three Soviet In 1985. promottd o "Kids S~alc Thtir Pt!DCt" program in 1he public Schools. and sponsored "Rock 'n Rtgister, • a musical concl!r/ for voltr rl!gistrotion Far "Peace Day 1989." tht group will sponsor 1he childrtn's play "PtfJU Child.· (sup. 15) • )CMit £b{e11 wa~n visitors Peace Links • 3509 Kcstetwood Rd.. Knoxville, TN 37918 - Box 566, Mountain Home. TN 37684 • 235 Hamburg Rd., Bake~ville, NC 28730 • 734 W. Locust St., Johnson Ci1y. TN 37604 Credo of /lie Peaceful Traveler Gr01cfu.1 for the opportu.nily ro travel and to uptritllct the "l>'Orld and be~ ptau begins w11h the indlvr'dual, I a/flmt my personal rtspollSlbiliry and conunitmtlll IO: • journey wilh Oil opui mind and gelllk heart .at:ctpt wilh grace and gr01ilud41he diversity I Coniacc Judy Sheclccl, Hetb W3ltcts Rural Southern Voice for Peace (RSVP) was fou.ndi:d 111 198/ in response 10 a m:ed on /ht part of people w/lo /tit o call 10 worlc for peace and 1us1ict and against raci.rm. bu.J were i.toloted in snwll. and often coflSl!rvarive, rural comm11.1U11u scattartd 1hrougl11Jul IN sowheast. The group ~gan in a cold ba.s11111tnl room with a $4f)/) donation and o oorrowtd zypewmu. It has grown 1n10 a well·known and respected regional peace orga11ila1ion with thru paid staff people, filling an important niJ:h4 in the spct1rum of social change work. in the South and providing hope and insp/raJion to volu.nttcr aciivisrs Md local citizens. RSVP provides o monthly newsleucr 1ha1 amplifies tlit of1err small, and ~t significant, activities that local people are organizing in their own commu.nitics and connects these events within 1/tt context of change that is beginning at the grassroots in the rural Sowlt. In 1984 RSVP began lls Rural Ntrworking a.nd Training Program in which RSVP staff people visittd small 1owns and solllhern cilic;r providing training O/ld suppon for organi:crs. As a result of this program, 12 new group$ have bttn formed and 20 l!Jds1ing groups h11Vt bun rtvitaliud and Strtnl{thtncd. This wori. eumplifits 1ht commi1me111 ro commu.n11y organizing and citizui empowerment tht.u has cl1aracttriud RSVP tinl:e its inception. A recent brtak1hrouglt in neighborhood COmmJJnications is the Ustcning Project idea, which is bwtg dtvl!foped in procriu by I ltrb Walters ofthe RSVP staff. (Sec report on page J) RSVP offers training and conStd101ion for groups who wan/ to initiate Luttning Projects in their area. Peace Advocacy Network 8945 Sh:illowford Drive Knoxville, TN 37923 t/ICOll.ll/Cf • revere and protect the flQ/uroJ tnvironnt(n/ which sustains al/ life • opprcclOl.e all cultures I discover - respect and tllallk nry hosufor their welcome • offer my hand ln/rlendslrip (() tvtryon.e I meet - support rrovtl services 1h.o1 short these views aJUJ act upon 1ht1r1. by my spirit, words and actions • encourage 01htrs to travel tht world ln pttl«. • from The First Global Confcrcnoc on Tourism: A Vi1al Force for Peace (October 27, 1988) x.atl.iah Journat page 12 ~ura.f Sou//, cm Uice fo,. Pea.ct 1901 Hannnh Bmnch Rd. Burnsville, NC 28714 (704) 675-5933 Peace and J ustice Committee 3219 Kingston Pike Knoxville, TN 37919 Peace TreeJCovenant Box82 Snu1ec, GA 30571 Peacemaking Committee Nacoochee PresbylCrian Church Box 87 Sa111ee, GA 30571 S'4mm4lr, 1989 �, Peacemakers ~t:'3s Peacemakers in the Nuclear A . , g e Warren Wilson College Swannanoa, NC 28778 (704) 298-3325 Coniact: Doug Banleu · options in the Nuclear Age l!XistJ 10 ma/cc wt:ll·informed uniw!rsity faculty members available OJ spcakers (free of charge) for well·establisht!d conununlty groups on topics pertaining to national security • the arms race, 11urorism.1111ervenJion, t/te economy. etc. 1'he aim of Options is ({) hrlp p~ople learn the issues and develop .rophistica11'on in analysis of the complu questions uwolved. It is our belief 1ho1 people ore ~st ab/t to ll!orn and arrive at their own conclusion afttr hto.ring a range of opinions on policy choi<:es. The Options program does not take an advocacy role. The program strives 10 provide the comprehLnsrvenns. openMss. and integrity on which any substantive cducatio!IJJ/ exanunation of the iss11ts depends." Pax Christi - Virginia Tech Peacemakers Soviet-American Video Exchange for Children Vagabond Globetrotling: State of lite Ari (S.A. V.E. fotCh.ildtcn) Boll 1838 Cullowbee. NC 28723 (704) 293-9534 Conmcc Howw-d lUll by Mru'Cus Endicou. A book on conscious iouring, tMlilnblc from lhc publisher. S.A.V E wrll coordinate the exchange of student-produced vidto tapes hl'twecn Russian and American schools at tl:t! ;unror high fevel Tilt' principal objective is. of course. 10 foster awareness • awcvencss that Strips awoy tire fear of the unblown. A11 added bonus wjff be the St/f·owarene.ss that comu from ezpfaining one's own situation w others The undulying intMt of tht pro;rer goes beyond fX!OCl!. Peace is o gfrcnfor surviwd's sa/ce, but there ts a more subtle and/ar·rtat:li111g aware11<1ss that may also be engendered: the consc10u.rntss ofs/:ared space, ofshored r(J:.fponsibility for the globof tnvironment, When friendship replaces r1ustrust, 11 is much easier to see that tire health of the planet a/fem us all. • /foward /fi/f Transylvsnians for Peace Box 451 Brevard. NC28712 (704) 884-1633 Con1$t Connie Nash Coniacc Cale O'Hare 20/20 Vision "Encmyof1/1e Week'' "My command!Mnt 10 you is this· love your enemies. Pray for those who persecme )'OU.• Paz Christi has a custom of praying for an "Enemy of the Wetk" at l!acl1 meeting. The custom arises from our desire 10 follow Christ's command to love tvuyoM, evt'n those who oppose us or hate us. A prayer lealkr chooses a person. gtoup. or organization that is in some sense an entnry. The praytr leader explains in what sense that person. or group ls an entmy. and then leads a Sincere prayer for tht wt/I-being of that entmy. • RL I, Box 1037, Sau.tee, GA 30571 (404) 878-3459 Conuicc Joan King • 20/20 NC I I th Congressional Dis1I1c;t P.O. Box 5855, Ashevrllc, NC 28813 The 20f20 Project is a national, grassroots lobbying organ11ation 1ha1 works thro14JJr Ct>ngrtssional districts. Any cilutn can becor1ll! pclitica/fy involved at trucial points i1t rk political syntm by paying S20 per year and taking only 20 minutes per month to wrrre a letter to a Congression11/ reprtst!nralive about a cho~n pofitical issue. Through the 20/ZO Projea people's effortS can be maximiud. and they can become poliucalfy involved with very li11/e t!J!ort · Krtty BoniSkl! 71 Woodbury Rd. Asheville, NC28804 Contact: John Sicvens Enchiridion lntcmation:il Box2589 Cullowhce, NC 28T.l3 Vietnam Vets for Peace 840 Marion Ave. SE Atlanw. GA 30312 War Resisters' League • Southenst ©l W Chapel IUll SL Durham, NC 27701 Wnr Tax Counseling .t15 Kmharine lane Wood:llOCk, GA 30188 (40-l) 928-8"..52 Conl:ICc Robert R:mdall Women's International League ror Pence and Freedom • 28 Queen Rd.; Cruidlcr, NC 287 I5 203 01cy SL Blaclc.sburg, VA (703) 95 I-0032 Peacemaking Task Force of I be Asheville Presbytery Peacemakers Conlllct: Mllry K!ly uutd • RL 5, Box 694; Franklin. NC 28734 ·Rt. I. Box 486; MotglllltOn, GA 30560 Conwc Barbara Newell Earth Quilts/ Regional Project Norma Bradley 296 Monlford Avenue Asheville, NC 28801 (704) 25J· 079 I "Designed from the elements of the Earth and crt.ated within the Earth"."Combinlng the traditional an of quiltmakmg with lqvt of the mountain environment, Norma Brod/ey, arusrlsculptor, assists school groups and others in crealing their own CtJmmw11ty 11ar11t S(u/ptJVt using nntivt materials. Physicians for Social Responsibility • 5 Alpine W:iy, Swnnnnnoa, NC 28778 - Box I 15, Moun.run Home, TN 37684 SANE - Box 11274, Asheville. NC 28804 • 108 N. Blue Ridge Rd .. Black MounlaUI, NC 28711 - 108 Morchc.'ld SL, Morganton. NC 28655 Southern Dharma Retrea t Center RL I, Box 34-H Hot Springs, NC 28743 In Sanskrit, the c/aJsical language of l11dia. dh31'ma is the word for wisdom. /or mtnd tSstnte or 11atural low, It is bl!lit•ed 1/mt greed. hatred, and ignoranc:e (or our 1nab1/ity to su ourst/1-rs a.~ we really are) art states of11Und that hinder the growth of wisdom and undtrstanding, rJnd art the fundamt11tal caures of hultlilfl sulfcrlnlJ It is also believtd thar through 1h.practret of llU!diwtio11, a focu.rtd a11en11011 , tltest states may be dmoNtd und replaced with more politr~'I staks, such as con".passton and /cJndness. Tiit goal ojthe Southern Dlwnr.a Retu Ctn/tr .<11 is 10 pro•ide a ,·01nfortub/t 11<11hmng pluct, rtmo•ed from tht t\·cryd/JJ dwractions of lift, and to crtatt' <Vt atmospliue of quut r(flect1on where one can nurture a stnse of~Iler and wu:o1-er till' 1tmhs w11Jiin 11'.e heart. x.ntuurl Jo ... rnat pa9c 13 1i~ JeconJ anncw/ Peactfest, ~ponsurcd b) PO;( Christi · \'irgiflla 1'ech 011 Su.n.;fuy April 16, 1989, il!lr.ia,,d hwulrtds OJ srwknt.t and /o<al r~.1idr111110 a brr.rfit conurt cdtbraJrnf /J('a <'. • photn by MariJnn Ca111<'. COW1C$)' of the .Vt" Rrvtr fru Press �'.PEACE CWLLD 0 ne of the most familiar peace quotes IS Gandhi's "If we wish to create a lasting peace.~. we w1U have t0 begin with the children." This autumn, the children of the Asheville, NC community will share !heir own vi~ions for aunining world peace in the mus1caJ fanwy.Peact Cliild. The Ptacr Clrild play taltes place m the ycur 2025, when the world is already at peace. I! uses the device of a s1ory1cllcr to cxpl:un how children helped bring peace 10 the world. The script and music ha"e incredible power as the children unfold their wisdom on life, wur, and peace. This play which has been produced iniemmion.11ly since 1981 and is unique in that the author invites t.ach producer 10 rewrite the ~ript to lit the community. the ume, and especially the cast of children of their particular selling. The members of the cast arc involved m dlscu.~sions on peacemaking throughout all rehearsals and ate given the chance to have their own ideas put into the script. The priority is 10 involve community children in the Peace C/rild process, so that •the central experience or Peace Cliild comes when the children performing 11 feel that they themselves are the pc3CC children of the story." The Peace Child Foundation administers all the Ptact Child activities. They supply communities with a Study Gujdc and necessary production support as well as coordinate national and intern:11ional tours. Peace Child was the first production to use the •space Bridge" program, a satelliic link between the US and USSR. Jn 1985 Peace Child toured the world with a special Soviet-American Ptact Child tour in 1986. For mo.re information,conuicc Peace Child Foundation 39n Chain Bridge Road Fairfax, Virginia 22030 (704) 3854494 The Peace Links' producL is scheduled for ion September 30, October 1 (Pence Links' "Pence Dny. 1989") as well as performances for schools. If anyone is interested in volunteering, in buying advertising in the production's program, or in general information, please call Jennie Eblen at (704) 684·5530. Ethnic Survival The Frie11dsllip Quill ~rh.: frimdship qwlt is n tradition in this COU/llry that camt witll 1/u: peopl~ wlio Stllll!d l11ut/rom 01hu plaC Wt wonted 1 find d luimef or our friendship qui.ft t!S. 0 in the Sovw Uman in a place somewhat 11/te our own lrome It 1/V.lkl!s Tnl! glad 10 1hinfc af 1/rL long journey that our quilt offriendship has had and thaJ 11 hasfound you The quilt has marry/11n11y and sad and 1111eru1ing stories. The pa11trn aroUlld 1J:e edges is a traditional oM ca/ltd 'Flying Gttse'. 1'hey artflying around /ht world ro brillg us 1oge1htr 111 growing UJ;l}erstanding so that we con becomt/ri11nds/rom our distant places In this way we can bring peace to our lands, our children, ourfriends, and ourselvt:s... In tht corntrs ofIlle bordl!rs where tht gttst ort flying art tht phases of the moo11. May sht help us to renwmber 1 change wil/mgly and gracefully, to become 0 wll/ll is ntctssary to bring our /ropes and visiollSfor ptoCt to lift.We /rope 1his quilt of/ritmdship has brought f rom us to you the living thoughts and patltml /ropes with which it was made. Thalllc you/or receiv111g it and giving it a lromt 1n your llvt:s. ·from The Book of Quiltmnkers H Thmy women and mui wlro are members and friends o/ tht Ctlo Commu11i1y in 1he South Tot River Valley crtartd 1ht quilt. ft now li\•es in a school in Klrosta by the Black Sta. For mort lnforma1ion. con1ac1 Kori Loy Wildrclcindt; Box 340. Rt. 5: Bur/IS\lille. NC 28714. Ribbon Around the Earth crc:ue, on pieces or fabric, images or personal meaning In 1985, thous:inds of people gathered in Wash1ng1on, D.C. to lie a RIBBON AROUND THE PENTAGON on the 40th anniversary of the bombings of Hiroshima tllld Nagasaki. The Ribbon was compost<! of 27,000 pJCCC:> of fabric on which people from every iiate and many nauons had placed symbols of "what 1hey could not think of to be lost forevct" in 1he event of a nuclear Wllt. S1te1Ching 15 milcs-3/ound the Pentagon. on to the Whiie House and around the Capitol, the Ribbon bcc:unc a gentfo remmdet th:u the earth and all 11.s peoples are vulnerable in this nuclear age. Since lhc 1985 event. the Ribbon panels have become pan of local events and have traveled worldwi~ 10 be in major displays. "Making ribbons" has Dc:en adapted as a peacemaking acuviLy in such places ;u Sri Lanka, Israel. and South Africa to addresS conOict.s m lhcsc regions. Today there is a new mission--10 tie a Ribbon Around The .Earth in 1992. Conunuing in our cffon.' of ~lf.Cll{lrc~sion , we "ill expand our original vision to representing our concern not ju~t for nuclcar war but other pressing global issues mcluding hunger, poveny, human righlS, and the environment. lmagme an abuncL1nce of colorful ribbons in simultaneous displays around the world m nauons' cap1Ulls. across borders, 1n political hotspots, and m ~crt.d pl;ice~ You can begin your own scgmenl showing what you cannot think of as lost forever. A p;inel of sturdy cloth, of any color, finished size l8"x36". including a 2· top:.11tchcd bordct. Embro1Jery, appliquc. bauL., quilting. knitung, needlepoin t. weaving. paanung. c1c. ~y be u'itd. Finished scgmcn~ should h:ivc 9" ues or bias wpc sewn mto each comer so they may be ucd together C3$ily. On the bad; a piece of "pcllon" mterfoc1ng coultl be used to write in pen, matkCI"S, or Lyping 11bou1 you and your Ribbon SC&Jllent JCcituah Jou1 nu( p«IJC 14 Ribbon Around the £:.anh iti 1992 8SS tv'. ltjfrrso11 St. M lingron. VA 22205 Elnh bas approxim:uely 5000 ethnolinguistic groups...and only 159 UN members. M oM of these nations' boundaries were cn:ated nnd are m:tlnt:i.ined at gunpoint Mo~t of the world's wars are civil ww-s being waged by ethnic groups fighting for their cultures' sur.ivitl against hostile nation states. The prOQ:sS of colonization has left Africa. Asia and pans of Latin America in nearly arbiir.uy political pieces. War is bOLh the cause and I.he result of this siluation. How can we revolve our Planet into a place tha1 honors and fosters diversity? Educating ourselves about the problem is a good pince to sl:lrt. We need 10 put pressure on our eleci<!d representatives to end our military nid to nations which use these weapons to abuse their ethnic minorities who rightfully desire their independence. We can bring our vision of One Planet peacefully shared by many peoples into a world m:1de more and more receptive to such ideas by the realization of the magnitude of our common problems and the absolute necessity of our cooperation for survival. We are in need of a second wave of decolonization. The first wave saw the breakup only of the European global empires. The second wave will see the breakup of the smaller empires which they left behind. There will be no real peace here until we see our planet as a whole and end our wasteful and violent defense of artificial boundruies. The Eanh's healing Chris1s is the ecological disaster we are fast waking up to. We will have to cooperate to survive. We are one pl:l.Det. and this simple fact is n million times more imponant than any demarcations we have theorized and armjed into being. The age of nations is ending and a new age beginning. What good is a Kalishnnkov against I.he pollution of the Oceans, what good are jet fighters against the greenhouse effect. We will cooperate or we will cease to operateentin:lyl It is stone cold obvious thm the way out of this mess is by learning 10 look at this world as a unity instead of as meaningless political frogmenLS and in pooling our resowces and intelligence instead of using them to confound each other. We will survive by becoming more reasonable, and become more reasonable ns we survive. The Earth is becoming one community. We are building a true planetary culture. This does not mean an end to our ethnic differences, rather we are building a community of communities, n culture of cultures in which we will provide each other wilh a safe pince to prosper. The EmplTCS have had a vested in1erest in etimimuing differences but the emerging Earth community will have an interest in protecting cultuml diversity as a valuable asset. ,, -Will Ashe Baso11 Suggcstbi Res<iurcc: Cultural Sur~iviJJ Ml.ig:11jnc. 11 D1vin11y Avenue Cambridge. Ma:. ~huscts 02138 �In 1984 rhe glasnosr ("openness") policy was as yet unheard of in the Sovic1 Union. But during that year people from !he small mountain town of Black Moun1ain on lhe Swannanoa River in Buncombe County, Nonh Carolina sent a lecter to another small town, the Sculemenr of Krasnaya Polyana in the Caucasus Moun tams of Black Mountain residems made the first Russia, suggesting the two townships open exchange visit to Russia. They were wannly relationships wilh each other to promote peace received and returned with gifts and good and goodwill between their two nations. wishes for the people of lllack Mountain from Miriam Willey of Black Mountain said, the people of Krasnaya Polyana. Two more "We stancd the Pairing Project because we saw Black Mountain residenLS journeyed to the that the nuclear arms race depended on our fear Soviet Union in June of 1987. They returned of the Sovie1 Union, which was inflamed in the with a large :,;Iver samovar and four originul e:irly Reagan years to support the military pain1ings as gifts for the town. build-up in 1his country. We thought 1hat the Then in December of 1987, while Reagan only way 10 end 1he anns race was 10 get to the and Gorbachev were holding meeungs in rooi of that fear, so we began to develop direct Washington, DC, Chairman Kulii and Elena coninct with the Russian people. And it has Filonova, a school-teacher, visired Black proved successful." Mountain for five days. The meetings were The letter from Black Moun1ain to warm and cordial nod the people of Black Krasnaya Polyana was one of 1,000 sem from Mountain had no doubts th:u Chamnan Kuli1 American cities to countcrpnn cities in the Soviet was most sincere in his "wi,;hes that the Union under the auspices of the Ground Zero American and Sovier people would collaboro1e organization. Black Mountain wac; fortunate in in friendship." being one of 65 towns which received a reply "His deep dedication 10 peace mruches our from the Soviet Union. The response was an own, and we see this relationship continuing to enthusiastic leuerfrom Valentin Kulii, Chauman flower in furure yeurs," in the word.~ of Miriam of the Executive Commiuee of the Soviet of Willey. Krnsn:iya Polyana, which is comparable 10 the During the visit Chairman Kulii was position of mayor. The relationship between the presented wilh a mou111ain dulcimer and a peace two towns was officially initiated in November quilt as gifts for the people of his town. Plt1ns of 1985 through a letter 10 Chaimmn Kulii that was signed by tJ1e Mayor, the Board of Aldemien, and 100 residents I of Black Mountain. "When Reagan :md Gorbachev were holding their fin.1 summit meeting in Geneva in 1985, we fell that we were recapitul:uing :tt the grassroots wha1 was happening there at the national level," said Miriwn Willey. More than 50 Black Mountain residents began the work of exchange by preparing a packet contajni_ng photographs and a 22-pagc descnpuon of their town, leuer.; from high school slUdents, and a copy of the local newspaper to send 10 their Russian sister city. Throughout 1985-86 the Black Mountain group held educational lectures on the life and culture of the Soviet Union, sponsored a film festival of Soviet films. and celebrated the 1,000th anniversary of the Russi.an l'ltcto, top: Am~ricuflJ (left It> flghl) l'otly Cod.v, D1t111t! and Claudell(! Orthodox Church with a community Iii/I :.hare u ml!JJJ witli R11.u1(1fl/nr.r.d.r 1n Kra.1na)'a fo/yana worship service. In 1986 a group of 16 Above W/llu Wt:olh(tford, prts1dtnt of thl' Blad:. /lfoun1a111 l'umng l'rojcct, (/ef/J muu Chairman \'altlllm Klllii of Kru.~naya 1'11/yana. were also made to co-sponsor a sisrer cities friendship calendar, featuring photographs of Black Mountain and Karasnay:i Polyana and notations of both Soviet and American holidays. A 1989 Sister Town Calendar was produced, and I, 150 copies were sold in this country. The $3, 150 raised will be used to sponsor future exchange delegations. A 1990 calendar is planned, to be produced by the people of Kmsnayu Polyana in the USSR. ln September of 1988 n delegauon of visitors from Black \fountain visited Kmsnaya Polyana for 1hree days. This was the first time foreigners had been allowed 10 siay overnight in the town, as there arc no lntourist hotels there. Instead they shan:d facilities used for vacationing military people and found thcm.o;elvcs around a night bonfire with members of I.he Soviet Defense Department and their families. There are plans for more el(ch:ingc delegations between Black Mouniain and Krusnayil Poly:ina. Yuri Filonov, a te.1cher of Englhh and German. will teach at Warren Wilson College in rhe neighboring town of Swannanoa this summ..:r. More lcctun:s and educational progr.ims have been held 111 the Black Mountain Libr:iry. High SC'hool and middle school :.tudc;n~ in Black Mountain are now <."Om:sponding "'ith their counterparu in Krasnay:i Polyana, building relationships that will extend into I.he nel(t generation. Ag:tin, Mmam Willc:y spe.1h for the J>t!Oplt: of Black Mounlllin: ~we feel we have overcome the enemy image. We no"' have a totally different conception of the Russian pe~1ple 1h:1n we did before we Marted the project. We didn't reali7.e "'c'd have so much fun, and we couldn't h3ve received a bener reception from I.hem "The Pairing Project 1s our statement th:11 we Jive in :in inu:rdependcnt world, :ind \\C can't have enemies in a nuclear age. There's 100 much at si.:1kc. "lt's slow, bur n's very exciting, because it's working." ~ Da>1dWIW'tla Summer, 1989 �• • ''lalua." "H1nm?" "Do you know why I brought ;yo1t lzere?" "Mm-ll!Ylm. Same reason as alwa. s: you have some big, bad y 1iews to 1ell me." "Yeah ... Well, db )'OU know what it is, then?" "I think so. You've been drq/1ed. haven't you?" "... How'd you know?" "Easy. Logic. We J1ave11't liad a fight, a11d you've not met any girls •.J dbri't tlti11k-·so it couldn'1 have been w say that you want to break up. Your family never figlus, so it couldn't be domestic problems. And you just got your job, so I didn't really t/1ink you could have lost it already Anyway, you're nineteen, and there's a war. \Vluu else could there be?" "I see. All riglr1. Madan/I! Fortune-Teller, so whm had I planned to say next, if you're so smart?" "Mmmm .. I don't know. What?" "Just this. Laura: I'm going. I'm really going. Arid, l.Altra ... I want you to know. . it's/or you that I'm going. J'd hare myself ifI didn't go, if I backed out, if I leJ (/()w11 my f<Jmily and my courury--..as I very easily could, you know. J'm scared of dying. Bur because ofyou, I ca11't risk hating myself. God! I.Aura, I'm going to war!'' • * sining ml)bile in rhe quiet night hush, rich leaves rustling ow beyo11d our embrace to caJch the wind-1his is love a liglu glows from 1/ie parlor. so/1 frosted glass with the vague shadow ofa pail11ed rose mu1ed 011 tlie lilce curtain no one sees kiss me quickly this is love the lwing chains have ceased squeaking. a faraway distant train swells ils terrible /Ul111U)ny--tlie sadness of le(IVing brings us yet closer w each other, an excuse, like 1he non-existent chill ofperfiuned sow/tern June 11igh1 to draw a tender breaJh as one··· a11d we'll do a.u:tthingfor each oilier? • f shl)u/d have see11 tlte missiles. the bombs. the um:rdesola1e co11/1tSion when i looked into those eyes ofyours. bw i only saw the stars. • • • (Jrruneas11rable) --Do you care? (Doi) --Can you see? (Wiry (/() I brood) ·-Anytlli11g wonhwlule? (About the world's injZLrtices) Child Why Q1'eslion Healthy Respect Fot: Metaphysics, Papa Bui Do You Love Me? Son Were/ In A BcUll)•sphere Wi1/i Bebe • Circu.Jaring In The Vomit Of Armageddon Yes /Do • * i was watching my feet, wa1clii11g the light pass over them an su11day: the leaves like cookie-cutters split a11d nfracted the light illlo animal images on the sidewalk aJid on my shoes. the day was calm, perfectly. to fall u1 love. i /liNer imended i should have seen tlie ripples in tire s1uuigli1- bur 110 alas (a lass!) i, afool, glancing up from 1n)•feet, tripped over yow sJw(/()w into the glorious pools of your eyes, wo swift to hear your liglu "helloH or t'Ven to liear my ow11 splash. i came gasping to the surf as soon as ace l could--dripping, rivuletS coursing dbwn my back-bw yow smile sunned me automatically dry. • • • • •• •.• yes. but are you cluvalroLtS? Do you not recognize your duty to your Lord God and ro llis ~oyal Jligh11£Ss your appointed Mas1err "Yes, yes. yes; pleose stop it, Chloe, I want to sleep. dear" A pause. "Gaah--wai11, do yo11 /01·e mt!? I don 'r think su. realfr. Gawain, tllere ts a war ou1side our "indow. A war. Ga\\YJin, t/,.) yo111Uldcrsta11d what I say? Ga11ai11. Please, Gawain, go fight Jn U! You're fW1 gelling too old, are you. dl:ar heanr "Chloe. Chloe. Chloe, Cltloe, do I lia~e to suffer to make you huppy? Jlave you no faith 111 me? Ridiculous woman-gojeed your peacocks!" • --How much? Wlsen 1 look irr your eyes, i seem)' own reflection. • • • * • • oops. the shell ofthe earth, it's a li11le cracked, spi1mi11g, flingi11g hurtling, off-bala11ce-.,get the/at kid off our ml!fT)"go ·ro1u1d A1id ill Chicago, at 2:00, the s1111 setS i11 six mimttes and ti~ buildillgs break aftto reveal a sub1trb neighborhood benvixt gre1mspring hills Time lriccough.s -my black-eyed susan, you are. my sun, my soul. m.y self-·· (tire plw1ie rings.) 111/ien i look into your eyes (the phone rings.) when i look--". . a singing telegram/mm a mr. martin 1111/ier kiflg,jr. will .\'Oil acceprtlte cluuges?" wiry- "we shall 01/er come, we shaDover come, we shall over come .•• ~ four niliety-five p/1~ tax. i love you. susan! romeo and juliet lli!Ver intended JhiI.. i had a dream once, too, in teclmicolor. The transient w1frerst• swells and re1·olves. Stars wing by, rlie Rock of 118tS and splrere 11msic •.• hear ii."~ sliall! overcome. • • • UNICEF is selling cl:ancc:s r/us Christmas 011 o clwi,i:: one peace or a milliM pieas. A wlwppcr ofan honor. Bl4t ir's lb(> bad. Thi") 're Mt making any mu11ey offit .• aml the W1t1e11burghers a1 I! making a mint peddlfng pardnns, �• • * they are fighting for love. * well, my first dJlly is as citize11 of the universe. but what I wanr to k11ow is, why i'm me and not you ... have i got a special mission or something? it's weird to think that i'm alt there is. what if i'm11tst imagi11iflg the whole thi11g? rw. i dbn't really believe lhaI.. bm, you know, i could think: "i'm the whole u11iverse.'' and chen, i'd be a citizen of myself. • • it's because he's a truck driver. momma. you know that. the only tiling i11 che world that could part /Um from that eighteen-wheeled swee'/iean of his is Iris draft card. if uncle sam yells for him. he's there, one mad rush to the from line where he .na11ds,for all the world like a devoted sclwolkid saying 1/ie pledge: perjealy composed/ace, heels together, hand to forehead in salute. i ca11 just see Jtim. but if i_calt him. 111>w, if it's ll.llt that's yelf/11g for him to come save one of his own babies from drowning in t/11! plastic swimming pool, he says, "you get him out casey, i'm working 011 the tra11smission." the transmission! my God! momma, iin tl()t really bitter oranythi11g; i'm 1w1 lotally jealous of1ha1 gas-guzzling baby ofhis; ; jus1 /01·e him, tnQnuna ••• • • • • They really love me. They 0011'1 wa11t me to die. U11cle Sam j11S1 don't carry no weight with me. I c011'11uulersrand why tltis di.s1an1 relatio11, unknow11 kin, who I never seen before, should all a s1"1de1t turn up, just when he needs me, and ask me to up and die for him. When I got family andfrle11ds who loves me more1n him, who cares about bein' gold-placed in God-thick glory? Thb Uncle Sam ofmine is askin' 100 nwch. Besides, I love my cou.mry. She don't need any more murder on her record than she's already got. • • • ~mommv!" "ah,j11si a minwe. gail.--wlzat jimmy?" "mommy • ·)-est' "mommy, wlw ls Godr "God is love, jimmy. don't pull on monuny's skirt-·! mommy's on the telepho11e: let's not talk to mommy now, okay, jinuny? we ca11 talk about this later.-excuse me gait go ahead." "mommy, where is God?" "i11 htave11,ji1runy. now go play ouwde 011 your big wheel for a while." "mommy; how come God does11't come to the world a11d give people hugs sometimes, mommy?" "oh, gall! your kidding me. no! i k11ow you can't just suy that in a resraura11t.---i don't k11ow,1inu11y. jimmy! look at mommy wizen she's talking ro you now, i asked )'OU to go nwside, didn't i, young man?" • • • God is Love, love is God, God is love •. . • • • the h11ge11ess of the earth smothers them they are caug/11 ben11ee11 the growul and the infini1e ozone-bl~ b1a their love is deep and great mul hean-crescenooing. they are fighting and loving blindly, passionately (ca11 you see it?) look imo their love-shot eyes. just look • * • wlllll js tlie worrh of this love? they dje like • • • mes • • romeo and ju/fez never imended JhiI, i should have k11ow11 when i went to ba11le for you, dear, i should ltave k11own, • • * standing 11p in too-shon sluule eyes sweatiflg salt--the sky U>O blazing clean w cry • Yet oo they k1ww how whar when where why they go? screaming, Jitavillg blood to rouge the barre11 dust, • • so. shall i die for you, the11? shall i die for you? and kill a thousand because i love and serve one? one God, one Belief, one Way, one Cou111ry, one Mother, 011e Child, one Man. one Woman, One anw11g miflio11s? given time. i could team ro love them all. • • • i should have known, swinuning up from 1Jwse pools that how easily I could h/1\le drowned there. had you are your eyes, asked me 10 pick up a sword. a dagger, a bayonet, a machine guri, a bomb a11d prove my love co you·-· well. i should liave k11own, as you knew. didn't you, a/Id wisely showed me that somebody's blood could prove nobody's devotion and thlll w lo\·e t)fll! is to love all. is11't that what you mea111? looking into your eyes. i see tlU! reflection of the universe, don't i? oon't i? * • • one more time/or the time, J;e steps inside the frame, Md out again. and looks back ar d~ impressio11 he has left-· see tire image ofa yowig soldier , young sol· , young my mother lived i11 hiroslrirM. • • )'Oil· • • rlu.• men, the lleros. the womcm. die cowards, thtt cowbays, tiil' soldiers, a11d the priesL\, the rabbis, a11d the martyrs, the be11ei;oh111 dictarors, till! politicians, and sumebody'l dog and the childro1! Photo by Rob Mc5Sltk �Reflections On Growing Peace in Cultures by Mamie Muller The universe irself can be turbulent, tumultuous...so whatever peace is, it needs 10 acknowledge that dimension of re:ility. Binh and death and dying...:md composting..and change exist in the universe...so that, too. needs t0 be included in an imaging of peace. Female and male exist in cite uaiverse...other spt'cics exisr...the eanh itSelf wanants our anention...so peace, if it is possible. needs co acknowledge and honor all those relations. And dreams ...cx.ist in this universe ...and memory...and our interior psychcs ....nnd love...aml absence of love....Can peace ace-0mmodate the ranges of all th:it? When I stretch r.he boundaries of my mind and hean and each time- say "that, 100"...somehow peace stnys with me, and so I wonder as to ir.s nature and origin. As l d.:lve into my concep1/h1ngu:ige reservoir, the closest thing tlr.n l can say peace is---is "to be intcgro.1 with". Being integral with someone, something, some element... means that in some way I participate in a .rlwred existence witl1 I.hem and appreciation of that shared existence contains in it, for me, I.he possibility of shared pence. For peace, though, to be more than just a personal experience or an event between two entities, ii is essential 10 look to 1hc scale of the sodoc11lmral. h is here that our human stories unfold. Culture, 1 r.hink, is best thought of in its most hteral. biological scn~--as a medium in winch to grow something. such :lS bacteria. It seems that th<: tendency towards culture is i11here111 in our very make-up. I !ere we are...a spccies...h:wing grown in communily-fonns for hundreds of thousands of year.. That occurencc: was preceded by an even more ancient fom1ing or single-celled organisms imo mulu-cellcd ones. We seem to be truly crcnturcs of culture. Thomas Berry talks nbout trc111sge11etic mlwral coding, The passing on of "deep mformation" is an essential aspect of the function of any culture. Divcr.>ity among cultures can Ix: ~tounding---language, foods, color.;, designs. sounds, songs. in~trumc:ms, dances. ceremony, ::m:hitecture--but the: fl'arufcrc11ci: of i11fomw1icm---is a comrm)n tr3it Does, as Thom;1s suggesl'i, our cultural coding pasi. on infonn:11ion ...i11 as clt:111c111al a 11ay a.r c/1ro11u15omes do? Doe~ our consciousness have no active part to play in the process of evolution?'! Cm we in fac1 nunun: or crarl imentional cultures that cnfumcc our panicip:nion in the planct:iry prt>Cess? Thomas speaks or the universe as having a psychic dimension...from ib very inception. Not an ntlditivc nor an extra ingredient, it is rather. he insi~ts. an elcmcmal facet of our phy:.i..:al universe. So lei us say th:u the universe, from the beginning, ha:. been psychic 10 itself--through itself. Then, the question becomes: can hununs pltticipatc in this elemental dimension? Can human culture:; consciously allow for the recognition, utilization, and celebration of this full rcnlity?'! It is at this level that we begin im1uiring about thC' possibil11ies of peace. The univer:;e constJnt!y infonns itself. Can we luunm~t be 1nfo1111Cd? h :.cem) that one of the roles of an organic functional culture is to enhance 1hc indi\ id11als' ability t~) he.-u· rhc "infonn.11ion" of the univc.rse. Our relations amongst ourselves nre intimately interwoven in U1c fabric of the universe. Unless we explore and 11ckno~ledgc !he univcri-e in a// the dimensions in which 11 is preseming itself to us, we remain isolated and enelol>ed.. .in~'ap~blc of the exuberance required for ongoing "re!Juonship"...of any son, whether human-co-human or human-to-earth. Western culture's dcufness and myopia tO\\,ird~ thi:. "inlorm;uion" scern 10 h.we occum:J b<!cause of it:. limited recognition of the depth of 1he naturul world*.dcscribing 11 as nll!re landscape and inanimate treasure uove. The pos:.ibilily for communicauon... much less for communion has thus become practically impos:.ible. Yet ironically 1t is here whc~ a great deal of cultural healing mus1 take placc....1n the re:i..lm of hum:1n-eunh relations. Our p:;yches need t0 reconnect in a one-to-one correspondence with these deep psychic inl1uences of the universe and renew a sense of bondedness with the n:uuml world. The infomu1tlon or the universe reveals ltself 111 many \\ ay~ ... but ont of the sirnple)t, closest ways 1s to listen to one's homcplac.e--to 1hc c:nurc ecological life community in whi~h onc·s human community b immersed. "Bcmg integrJl with .. suggests 1hc need to pcrcdve a sense of the natural scale 01 things so that we can more appr<1priatcly and fully be able "to be integrJI w11h" all the varied levels. In 1enns or ecological sc.1lc, it seems that human culture can bci.t relate to the natur.tl world ar. the lc\'el of the regional scale. Going beyond the neighborhood or covc.. beyon<l the li:>cal ...one comes to the n:gionnl. It is here: lhnt Summ1:r, 1989 �one can notice whole ecosystems at v.ork (or :11 play). Watershed, geolo~ic:il form:mon, similarity in plant nnd unirnal spccles...all these 11.rC best comprehended nt the rcglon:tl level...\\ hich h3s us distincl though "soft" n:itur:tl boundaries. A region is wulknble, know:ible -.nnd in crnfting hulll:l11S)Stems10 interface \\ith the ecological systems, this as the sc:ile nt \\ hich 11 ts ntikcs the most sense 10 ..be integr:ll v. ith". Encouraging nccurntc, full pcrccpuon of reality is cntical in developing cuhural model111g ~ystems that will funcuon ru.lcqu:ucly. 11lc m:irk of a :.tiflmg culture, 11 seems, is one in whicl1 the range of sh:ued perceptions of reality remains quite restricted; one in which, for exnmplc, the many ranges of red arc referred to only as "red", thus ignoring the myriad hues of thlll family of color. A restrictive culture relegates drcamtime to the realm of the subordinate and gmnts nonexistence to ull bUl n mengcr spectrum of sounds and senses. An nlivc. functioning organic culture. on the other hand, nurtures individuals' facuhies of perception and encourages their scn~c of rootedness in a shared realiry--both in terms of the human :ind natural \\Odd. EncoUt3ging the development of :iccurate feedback mcch:inisms within I.he infrastruclurc of a culture is also essential. lf a culture does not 3llow for appropriate fcedb3ck, then 11 W:k of internal vibrancy occurs...promoting fossilization of thought P,:tttcms. activi1y, and environs. Spedfie nurufestations of culture such as archuecture, roodbuilding, commerce, food producuon, communications, b:lnking. govern~ e1c. become highly rigid and unduly reinforce the status quo. How can a culture allow for a sense of fluidity as well as solidi1y? llow C3l1 we come iogether in community-forms without domesticating ourselvei; to death .•.ns \\ell ns the planet? How c;in we, not just individually but in a socio-cultural sense, a~·knowledge the whole, rich, diverse range of the dep1hs of the naturJI world as well :is the human psyche? It seems the more in 1ouch we arc with our sense of bondedness to 1he wider Lifo conununity. the more access we have to resolving thc:.e questions. Exchange between humans onJ the nalural world t.ak~ pince nt evcrv level whether we acknowledge it or not. Our fuc:uhing in 1111d our breathing out ••. our intake of food nnd our rele:isc of wnstcs as \\ell ~ mnny other fimctions clc:irly icll us 1h:l1 we live In the pl:mct not on it and we arc a part ofthe dynnrruc process nOl apan from it. I low c:in we nurture the growth of cultures \\hose infrasuucturc designs acknowledge this in1mute ongoing exchange? Cultures usu:illy reflect 11 com:munny's sense of its human hentnge but u is esscnu:d thni they rcllcc1 a sense ofthctr ecological hcniage :is well. 11115 mtim: ey of hum:in CXISlCllCC Wlth lhc n:itUr.J.I world needs 10 be recognized not JUSt on the biolog1cal, chemical level bu1 on the psychic/l>pirltunl level us well Our very sense of personal nnd cultural idemi1y needs to incorpom1e 1he ccolog1cal l111ncnsion. Only \\hen we begin to undcr&iand and l'ncour.igc these "conditions" fur pcncc...cun we come closer to growin~ pe11cl! 111 c11lturcs... Summer, 1969 Some concepts to consider for growing peace in cultures... res~ct for dhe~ty ~UllC:llOO of SJ!CCICS llS w..11 a:s e.uemun:uJOa of ethiue peoples has become :i StVCtC thrc:u throughout lhc pl;inct. ID add1uon to etbic:al constderau~. bomoccnuy and d1m1msh~nt ol m:uufcsuuaos o( hfe llIC 21so blologlc:ally un,.1se. 1be lolth lllld ~bihty of rmy sy m wh.:tha hum;in Of ccologd. rest m a gcnumc rcsp:c1 lllld cclclKatmn or bhluc as u.ell cultural diverS1ty beyond dominanrr Mmy culturtS lll\e become c:nucn:bcd m:i • domiruon °'er" JWod J:m 11.' u C'.'ld.."ll:cd m term, of gender, rllCC. ctlum: hcn1Jgc, species lllld/Of cge. This dom1n1on pi)Sturc c::iuscs ph)'MC:&I, psychologlc:ll, sp1.ntu~1. cc-011omic: lllld cnvaronmcntnl ~ufflX':lllOO, A mocc babncc:ll. cqu1ubli: dyn:umC' mo.tel a n:qu1n:J 1n which mu1uality is 1hc b:is1~ r~1hcr than fol\'e Of co.:rccmcnL tuvp,rntion No longer does rul\lieJ 111d1v1du:ihsm or Da.rw11w111 compc11t1on pro-.Jc tm ulllm:UC mo.let fOI' suN1val. Cooper:.11on 1111d symbio11~ nrc now being recognized as csttr4i:il nspccts or our biologknl hcntasc. Coopc:3lion. CQ-C1.1si.cncc. and conlUcMcsoluuon need w be 01 the bc3r1 or :a "'br.uu culture. Vclucs iUCh u cmp:ithy and imporuncc ol ie:im"ork !so need w be rccbimcd. 11ppropri:ue 'cale Dimensions or sale occur l!uougbout lbe Jl:l1.Ur.ll 11.-orld Crom die microscopic to die lllXtOSIX>pic. Sak ~ :also 1111pon;u11 in terms ol hummJ 11ttavity. In f:ict. ii is an csscnlbl dcmcnt tn dcsl,nmg for qu:il1l)' ol we-.11;hc1bc.r an tmns or technology. c:cooomks, archi1cc1urc Of 1111y odlct l1lU Emplmlzing appropri.ale sc::ilc CDCOU1'3btl the shlfl rrom D bi&flly c:crunhzcd and bicrnrcluail mode IO one lh3.t IUPJIOIU clivcrsificntioo mid dccenlr.l.liution It also nud,cs us to rc-cv:Wi:uc the b:lsic :ugumcms ol ccntr.1h1.:111on such o~ ns110113l sccuri1y, cconom1e &t:ibahty tluoush coloni:llism, homogcncny anJ eullur:il supcr10111y. We begin to recognize the l!eW to oplorc hum:in 'c:ilc, \•illage·JJ:llk 1llld rcgion·sc:ile modcls. ao••crnancc All mhnb11:rn1~ <>f M communny h:ive nghL~ 11m.J nrc cnu1lc<l 1<1 panlc1p:11c 1n appropriule dccision·making lh31 concerns their \HI! lleint Governance. in particular, is directly uffctlCJ by sct1lc. We arc n:llcctcd by nruJ reflect our $WTOumhntt. II lhc boundario:.s 11re defined 1n IOO large 11 l!Qlc, 1hcn It Is d1ffirult for 1nh:lbi1.'.lll1S to ~nsc: thr.mselvo n.s a p:ut of and p:uucip:uang an 11 self.governing process lktcrnlm~ ~ scale: the level 111 v. h1ch dce1S10nS shooW be rn:Uk (commumty-lmcd. rcgton:ll), and the type ol pnxcss to be ~ {m:ipuy rule. conSCISLIS. etc:..) 11rc all pan of a culture's re trcttunng towtirds sclf-go~ = opportunlly for rlgbr lhelaaood All uihab UlnU entitled to the oppanumty for i«Unng food, $hella. jCqXl1diung thclt owa 11;'Cll being. clothing. et:. "''llioul ol thl:ir fellow mhab1lllllH Or that or l~ en• arorunem. Ernplmis oa co:nmun11y ~ cconomu::s c:m c:tlCQ<lilll!C this kind ol rcspocmblc dcsJin and ~lsion-nul:u...- Dc\'CloplRgllll CCOllOm) \tr4 I gJIJUS 1u dependence on the "anh cc<momy" allows fur pcn:cptlOll or rc:al cOStS. 11Us llllJUSU llJC l<b of progrc.u and dc•clcprmnl to encompass •be 11;cll being nr lhc CIUICC Life rommunuy. lhlll 1uillllnability The ccologial life 5)5tcms vmhill a region lltC p31t of lh: 11.-t:ict sclf·susuitihlg pbncWy system It as auc1Jl th:u ow hum:m sysums begm to rcf1a:t and support tbiJ sitstmmb•luy principle. \\c need to develop "'11)'S to ev;iluatc our hum3tl ICliVIUCS (qnculturc, forestry. ~th eve. tr.111q>0rl:lt1on. banhng. u.'21Cf use.. Clelgy use. cu:) an lh3t ~ We. In la=t. need to k:lm how 10 "rcillh:lbil" the boal!>CCgiOn m wludl we h\C, to accumcly lllldusund JtS ccol0£ical c:irr) 111g apxuy. and to design l01ro"lltds rcgion:il suffi 11.!llCy. inlrrdcpt"ndrncc Acknowledgement ot 1ntcrdcpcndcnt'C entoulllges the bioccntnc dc5ign of hum:m sysians. nus 1ccoJ:nh1on nl~o allows for a creative :iwro:ich 10 n.:s1hcuc nnd £unc1101JJI uspccis a.> wcll. i;uch ns opumurn cap~c11y for rc.~ancc and cnh:lncc:mcn101 st1troundinv, mcorporauon oC 11. md, w.:itcr, .sunlight 1n de~tgn: CORS11.kn.H10R of gcogtaphfcal/Sp;IU:ll rtxcmcnt: Dlld llcs1gning with illtcr.spccics communion In mmd. lmpOrllnCf uf rccdbotklre~poos" circuits A 10 receive infonnauon lllld cullure needs 10 be :ible respond to 11_.through reflccuon, cvllluauoa. 11nd pou:ruill! lld;ipt3U00 or ch:mgc. CIC. Prcscnlly. u o~s lh:ll COlllempallt)' cultures do not 113\'C lldcqu:i:e response CtrCUllS bw1t m. Far ~. cuhur:ll dqlcndencc Oil the DUtomOblle JCSUllS in anordinalc consmnptJoo or bumm ll me and fossil Cuc.I. Yet. bccmlsc of 1111 cntrtllChtd u:insporution industry th:u is rcinforctd by p"Cl'lllncn1 m 11;'Cfl 11S pnvau: indastry. crcah-e options ror eulwnl rcconstclbuon arc not lldcqu:ucly supponed...sucb 11J cL'Slgnlng urban vilbges wt= u.ukpbce ll1ld bolncpbcc tile nc:ucr to cXh other, prodllciog cnvironmcnta:lly Slb12lll;lble \'Cllicles. etc. meaM ror transrcrcoc" or illfonaatlon All culwrts have ways for the passing oa ol infonn:uion and wisdom rrom gtOC1111J011 IO gcnc:rauon. The xcumulatcd opericncc or o eullUIC am be siurcd Uirough suirytelling. an, llC'lldemics, child-rearing, education, ~. It is impllfWll 11> OJ1Jll'C:Cl3LC and parUclp:iLC in the craf'ung of this orpnlc ronn Of "i.torl1l:C lilld rctncval". :!»lCrtdntY or ur~ The Dddrcss or 1he tbu De No Snu Nee N:111on 111 the UN Conference of Non-g1wcllllllCnul Orgunlrntions m Geneva 111 1977 voices ttus concept n~ eloquently: '"The origmal 1nstJUaaon1 dilCCt lh3l \\C .i.ho ,.1111: 11bou1 on the E:ulh arc IO apn:.ss a grC3t respect. rm nfk.cuon. ll!ld a grauiudc toward all lhc spmts v.1rich Crute 11114 support life-Our roocs 11n: d«p Ill I.he btidJ 11;'hae 'll'C hYC.-The soil 1s rich from Che bono of thousmJs ot our gcncn1lQnS. E:i::h or 11S 'll'CfC crated 111 1hoic l:uu1s and ii u our dU1y to u1.c grm c.c ol them We wtik nbou1 11.ilb a pCl1l respect. for the f.:rth Is 1 '":tY SXtCd plxe." Eadl cuhurc can help 1his srnsc ol the~ of W'c 11ourisb bolh Oii lhc ~ _, ,.'Cll as euliunl level. crlrbrali!ltl Dnd renectioD Culnuc Hau lijJCCttS' medium sh.lrcd ~ ~wen llS shmd actlcr:lncc. I tlOCll. n:ltural cckbr.1lioD as v.-cll as c:ultwal mod:s of rdlcaion cnh:m:c our cupxtl)' commU!UOll v.1111 the rcsa of the unhcrse-aot jtlS1 on lhc pcrsoo;il ~I bul on t.'ic mnmumty-widc level. Comcaous rct ruuon n::d llrprccllllion of llll1113t!/caltur:ll as \llCll lll coolotial hc11mgc."both "3SarW and h1Uor~I .JS II rorm Of ckmentnl nourishment Ulllt c:m only come m 1 Slwcd ror ror form. -Mamie Muller �The Chalice and the Blade Tht wor.t of Muri1a GimbUJas (The Gods and Goddtssts of Old Europt, 1000 to 3500 BC: Myths, Ltgtnds and Cult /mag1t), Mt:rlin Stone (AnciMI Mirrors of 1Yomanh11od) and others haw! pionurtd tk uplora1ion ofour species' trut: cultural origw. Now with tk publicalion of The Clullce anti lhe Blntlc ( 1988), t~ tvitk11ct of this research along with Eisfcr's f4peful inttrprttmions Is[Ultllly r'ttzeliing brQOder rtaduship such that Ashley Montagu calls it "the IMSt impottant book sinct Darwin's Origin of Specit.r". llrre are two rtsf)OllSts to its t:iJllltlll. Emoft.e B'r<lCZ: Tlte Chalice a11d rite Blade confirms my long-held belief that ''once-upon-a-time" there were peaceful societies (partnerships) in existence on this planet. This gives me hope that we can muddle our way into a personal and global peaceful coexistence. After two readings of the book, the following points su>0d out: •Tue scientific and 1eehnologicnl advanccmcn[S of this century have allowed us IO ~amine nnd re.evalU11te e.arlia a.rchcotogical findings. The initrdisciplin:uy upprooch or t.ntcrprctlng "finds". lhe bte:ikthlO\lgh in es.rbon-14 d:ltlng, and \he dendrochronological dating method yield a diffetCtJl body or work and data on out histOry. ••conqu~1· of noturc h:is no1 always been the prime mover of Out species. • PoJytheislic religious life does not equal anti-christinn ccvility. •Art is a form of symbolu; communkmlon, and much depend.~ on who is interpreting the symbols. •The "might mllkes right" philosaphy is 1111 abbenu.ion. ..not the nonn. • tntultivc knowledge ls a part or the sciences. • "That's hisiory..• 1nd lluu's a fac1· is nn unncccpiable answer to quesliOllS asked. "The domuwor (JX!triltehal) mode or socw order is 111opproprinle nnd dangerous tO our further e11olvcmcnL. edSICOcc and fulW'C, Riane Eisler believes that we are presently al a crossroads. We can continue as we are...and it is inevilable that we will destroy ourselves...or we can try to emulate and rebuild the peaceful societies which did exist. After reading Tile CIUJ/ice and the Blade. I was convinced that peace is possible. The number of role models for us to identify with has been widened immeasurably by this book, There can be a choice for pence and equality even within the confines of our civiliuition. History goes in cycles, und unlike what we've learned in school, it is never a fiJCcd point. It is forever changing, evolving. It is our responsibility and challenge to investigate, to question, and to look at presented ''facts" with an unquenchable thirst nnd unending enthusiasm. I would like to share with you some of the books. in addition to The Gita/ice and rite Blade that have made me yearn for and ponder the idea of peace: General Readers hi p: Think on These Things by J. Krlshnamurti: Too of Ltodarslup by J Header; Grt!ui Politics by C. Sprcm:ik; Grun Alternative by 8. Tab:: Going Out of Our M111ds by S. Johnson: IOOth Monhy by K. Keyes; Johnny Got lfis (iun by D. Trumbo: Da1:u of Angtr by H. Lance: Peace Pilgrim by A. Pilgrim: St:t!1fs of Pt:ou II)' J. L:irson; Gandhi on Ptaet by M. Gn111lh1; Jlov.· Can Ont Sell th( Air. Edit.:d: Chop Wood. Corry \\'attr by R. F'aclds. Chi ldren 's Books: W.tlwm Wants A Dolf by C. Zolo1011: Friend.r by H.Hcmc; Quarter-Note Cow Pou byJ. Poucr. Mrnou by H. Bmgham: Chu:ktn Stew by K. Kasla: Kuper.I oft~ Earth by M. Cuduto; Tru II Niu by J. Urdy; lJ-.< B.imb and tht General by U. Eco: BuJll!T Boule Dool. by Dr. Seuss. Emou B'rar:. an a'td reada t1nd sr.J10lar. 1s the ot<na of frf.Jfuprop'.J Boo*stor~ and Cofi ill AJMvillt. NC. Si:t 011gina1td tlu! suhutft "A11othtT STt111/I Bus111t.fS for Pcau# tmd uwitl!s otkr smafl b1131nes1: ow11as to 11•1n kr 1111tS111g iI on clttir logos and ad•·~rflSt'mtlllS. tt.Uo Clu thr i.e: The Chali ce and The Blade was given to me by a woman-friend juSt after this past Winter Solstice, and it has llad a profound effect on me. Scrangely enough, it had b<:cn shown to me several months before, but I was not aurncted to it. l think when I saw it the first time I thought it was another mytho-psychological analysis of "feminine" versus "masculine" values. I was in a spa.cc of trying to explore my own sense of a ne\li masculine ethos and I didn't want to read what I thought would be a book on women's archetypes or psychological explorations. I needed a more grounded sense of what 11 means to be human n.t this time in history. When I finally opened up the book, and actWllly began to rc~d it, I couldn't put it down. Instead of being t.he psychological or mystical volume I expected, I found a remarkable CJCploration or "our history, our future." as ii says on the cover. Riane Eisler has taken a look at the entire sweep of human cuhurnJ evolution from a new perspective. that of t.he pannersbip, or "gylanuc" viewpoinL Her central thesis is that all the bases of human culture, arts. and civilizntion were developed at a time in which women and men were both respected, in which sexuality was free, and where the technology was of nurturance, not destruction. This is, in shon, the lost "golden age" of myth and legend. It really happened! I Our dr~ms of 1he future have their firm b:isis in a past which has been denied to us because of :indrocratic m1sinterpre1ation of both human nature and the archaeologicfil record. For example, we carry with us the image of early "man" holding a club with which to hit something over the head and kill it; in actuality the fin;t technological invention was probably ll vessel of some kind, either for ga1henni vegel!lble foodstuffs or for cradling children. These were. of course, invented by early women. The implication!> of tJ1is viewpoint are ~taggcnng: this book is justly receiving gre:u acclaim from a wide range of ~ources. The concept of n lost · m:m1archal golden age" is central to 1he more spiritual trends in feminist thought, and i!> a heartfelt belief Summ..:r, 1989 �or wish of modem 01anic neo-p:igans. In fact, Feminist Spirituality is frequently criticized by more materUlist viewpoints for not being grounded in an historical rcal11y. Tltt! Chaliu ar.d tht! B~adt! J?UlS t~e lie to these doubt~ about the vnlidity or Feminist Spintu:ihty by scrupulously an:ilyzing the historic:ll and an:h:ieolog1cal record to suppon its premise A lot of emphasis is placed 1n the book on the imponance or Cretan or Minoan Civilization to the development or Western culture, This highly technologically advanced civilization, which ":is at its height about a thousand years before Class1c:ll Greece (ca. 1400 B.C.E.), honored both women and men equally. was nol3bly non-warlike. and "orsh1pped the Great Goddess. Who has not marvelled at pictures of the bull·leapers, the Snake·Goddess statues, or the dclic:ue painung or lilies and dolphins which adorned the walls of the grc:it J13lace at Knossos'? And let\ not forget the Labrys. or double-axe which is today a prominent iron of Lesbian/Amazon cuhure. 'fbe origin of this symbol b m the Goddess· religion of Crete, The Clzaltee and tlit! Blade ts an inell.pcnsive volume, published by Harper nnd Row. It h llVilllable in your local, regular bookstore (if it's not sold out), or m the library. Since it's inexpensive, it doesn't have glossy color photos of the Minoan art treasures mentioned in the text. I found it useful to have a couple of an or nn.:hacological books by my ~idc 10 be able: to :.1~e lhe wonderful scenes of young Mino:in men with flowers in 1heir h:mds, of priestesses performing the rites of the Gre~ll GodJess. My dreams have not been the sanu: since!! Another imporum1 fe:11urc of I he Chaliu and the Blade is its e:\plorntion of the ":.tuntcd morality" (>f b1bhcal law in reg:ird to \\'Omen. Quoung Eisler: ~we have been taught ttul the Judeo·Christian trndnion is the greatest mornl ndvnnce of our species. The Bible is indeo.I primarily concerned .,.. ith what is right and \\tong. But what is right and wrong in a dommator society is not the same as what 1s right and wrong in a pannership society. There nre...many teachings in both Judaism and Christinnity suitable for a panner!>hip sy:.tem of human relations. But to the extent that 11 reflec1s a dominator society. biblical morality is at best stunted. At worst, it is a pseudo-morality in which the will of God is a device for covering up cruelty and barb.1ri1y." When I learned ancient hhtory in gmde school. the assumption was that law and moraJ11y began with the code or Hammlll1lbi or the Mosaic Laws. ln reality, these dominator law codes were set up after the overthrow of legal and moral systems which valued all human life, female and male. and which governed peaceful, not warlile, wcieties. ln addition, the classical Greek ideas of libcny and democracy (for free men only) were but watered·down versions of the earlier tr.1ditions which had their origins in pre-androcrauc societies such as Minoan Crete. In fact, Pythngonis and Socrnte~ were pupils of women Thcmistoclcn and Diotema, respectively. Much of myth, classical, Biblical, and othcrwi~. rccounis how the Goddess was ovenhrown, r.ipcd and murdered. These myths developed as justifications for the continued dominator/;indrocratic rule following the dcsll\ICtion of the earlier pea~ful, agricultural societies by wnrhke. pastor.ii peoples from the more margmal area:; or Eurasia. Riane Easler also recounls how the partnership or gylanic mode of society has periodically resurfaced, only to be suppressed again. Some or the teachings of Jcsu~ reflect a loving vision of peace and hannony; the later church fathers supplanted this with 3 warlike and hierarchical "Christianity." 1·hc very word "hierarchy" W3S coined to describe the organiution or the c:irly church. The word "gylany" or "gylanic" has been formed by Riane Eisler to describe the type of society which flourished in ancient times and toward \\hich v.e must move today if our species is to survive; it is a combination of "gy." denvcd from the Greek root word gyne, meaning woman, and "an." from andros, or lll3II. The letter ·1· between the l\\O is for linkin&. and is derived from the Greek lytln or Iyo. This verb has a double meaning: to resolve (as in analysis) or to dissolve or set free (as in cul3.lysis). This word and its origin sum:. up the m:un thesis of the book: that how a society organizes the relation~ between the two hnlves of humaniry (men and women) hn~ a profound effect upon all its ins1i1utions and vnlues; and the direction of its cultural evolution, pllrticulnrly whether it will be peaceful or warlike. tmmer, 1989 Needless to say, in a technological era where the "bl:ide" is a thennonuclcar bomb or a nerve gas canister instead of a S\\iord or slingshot, this is a matter of the very survival of our species. While The Chalice and rite Blade focuses m:iinly on the w3ys rcl:uions between \\Omen and men are constructed a~ a gauge of how totalitarian or warhke a society is. there are abundant references to way:. in which men, particularly "sensiuve" or "effeminate" men arc oppressed by androcr:lcy. As we know. and as Eisler points out, these warlike and t0tali1arian wcietie~ (H111c:r's Germany, Khomeini's lran, etc.) arc the most opprc:.sive 10 women and to peaceful tendencies in men or 10 :>pintual m1nori1i~ (Jew , B:iha'is. etc.). • Iow a society organizes the relations bcl\\CCn the two halves of humanity (men and women) has a profound effect upon all its ins1i1u1ions and values, and the direction of its cultural evolution, particularly whether i1 will be peaceful or warlike. ln regard to the issue of maleness and warlike values, nerc 1s Easler· viewpoint: "For 1mllcnia men have fought wars and lhe 8l:1de has been a male symbol Bul this does not mc:in men arc inevnably violent Md w:irhkc. Throughout rcconlcd hif.tory then: have bcc:n peaceful and non-violent men. Moreover, obviously there were both men and women in !he prehisiorico.1 societies v.herc the po\\ er to give and nunurc, v.hich the Olnlicc symbolh:C! , was supreme. The underlying problem is not men o.s a sex. The root of the problem lies 1n a social system in v.hich the power of the Blade 1s idealized - in \\hich men nnd women D.1'C taught to equate true lll3sculinity with violence and dominance and to see men who do not confonn to this ideal as 'too soft' or 'effeminate'." It IS apparent thllt the vision or I gyJanic SOCU:ty is thal of crcauvc dynamic interpersonal relations \\rit large: the vision of gentle loving \\Omen and men living in harmony \l.ith nature 1s \\hat \\e offer for the reemergence of the future partnership society which must be the p:ith of humanuy's future. The basis of any society and culture h the way one person relates to another. This is true for woman to woman, man to man or mlln/~oman relationship:.. Now i~ the time for us co carry our vision forth mto the new world which is being crcrued by all the human vi:oionarie!> nnd poets who sense the turning of the cosmic wheel. The human species is obviously facing a crucial period in history: either we will full b:ick into a kind of androcratic tcchnofascism in which women will be slaves. free sexuality will be suppressed, and the organisms of the planet will choke on human filth or be incinerated/radiated in a nuclear holocaust; or v;e will somehow develop :a new culture which values nunurance, h:is respect for life and hum!lnlly in all its variety :md sc:icual flowenng, and rinds ways to meet its material needs without ciitinguishing other species and tenninaJly fouhng it nest. Khomeini and the Morul Majority understand how Feminism. civil rights. free SCltunlity. ecology. and peace nrc linkcJ, and they oppose them all with a vengc.ncc; we who reali7.C how these values are pan of our vbion and hold the key to our ~urvival must continue co become \\hat we want in the world and create the myths in our laves which will be the stories for our people to live by. The Cho.lice and rlie Blade has given me hope. In this time of rc-<lcdic1uion to the principles wh1ch l have cherished in my heart for years. this book has mengthcned my "·ision and nllowed me co feel pan of a past and a future or joyous. loving, harmonious women and men, liv1ng in deep commimion \\ith the Ennh and iis creatures. Wbo could ask for more'?'? M1hJ Gwlvu: u a co-/oWllkr of 11il ClllnNrl.JNi Grtt11 ColAl!Cil aJlJ a/rt~111 con111bMtor to its publicat1on g1«nhgh1 Prcst111ly. lw spuids hls 111r11 both in DMrham NC and NOJhv1//t, JN whtft /ormaliz1n1 his 1ra1111ng 111 bctanical stiul1es. This revi~ 1.f rtpr111ttdfrom grccnlighL �Lhcm: conscrva1.1on: improving and rtp:tirmg Lhe city/cowuy d4uibution system; and coop:nwng with the towns oi Woodfin and WcavcrvtlJc 111 developing the Big Ivy River v.'aler supply. ALAR • A • LA MODE' poUutanis. These regubtlons wtll be dlscusscd 8l public hearillgs on August 4 m Rllle1gh Md Augu.st 9 in Owlott.c. Chemical mduStrics were the l:lrgcst &OW'CC of polluwus. Olhcr lasge cooLObutors we.re furniture, tcllule. pbsucs and rubber, p1per. nnd prmlln& and N..unl World Ne•1 ~ace publishing industries. C:.,111wba and fors)th counties were the wont Even as Federal health officials tty to calm growing concerns about aJar sprayed :apples, Ilic En · lronmcmlll ProlCCl.ion Agency d«idcd to Ill lcw t.empomnly remove Abt from 1 h$t or acccpublc chcmk:al sprays.; During a sub<ommauce hearutg on the Al:ir-m. Scru!tor John Wamcr of Vqmia Wied Prwdens Bush, • to cxcrc:asc some cri~iJ control" to PfOLCcl lhc apple indusuy dependent on Abt spraying. while other sen310ts suu.ed thcu ()\\.Tl hes11.ancy IO fccJ their children Haywood C:OWU) wu next, and was the only westertn county to cxccod 2 million pounds, th3nks mostly to the Champion Paper mill ""hicb reported rclC4Sing 3.S million pounds of tolic air pollution, mcludmg 810,000 lbs of the carcinogen chloroform, 660.000 lbs or hydrochloric acid, ll!ld 66.000 lbs of sulfuric acid whach conttibut.cs 10 :.cid rain. D:iyco reponcd 1.7 million tons. Figures for other Western counties ase: Ru1bctfonl - I IO 2 milljoo lbs.. Primary so~ - Reeves Brothers, l.S million lbs. and Broylull Furniture lnd~Lties. Transylv111u.11 • 500,000 to I million lbs. Primary source - Ecusta divisiron of P.H. Gl3dfcltcr. Buncombe - S00.000 to I million lbs. Primary sources • Chnsc Packaging, 270.000 lbs; Chcnuronic~ (Jct Research Center), 263,000 lb$: Andre11 lndus111es. 110,000 lbs or tcLtacbloroethylcnc, a carcinogen. Mitchell " S00.000 t0 I million lbs. Primary sourccHcnredon Furniture lnduSl!ies, 600,000 lbs. Burke S00,000 IO I million. Hcndc™>n - 250.000 10 apple products. CHAINSAW BANDIT STILL AT LARGE Nat.uni Wockl Newt Servico As of lhLS rcporung, Beech Mounuin Town Police and the Avery County Sherirrs Oc:p:inmcnt still have no wspccis in tl1c ~11uct1on or lhrc:c b1llboan1s. TOO signs we.re allegedly toppled by a chain-saw on Wcdllcsday, r.tiy 17. Appal\:lltly, lllCIC was some public SUpporl ror thl~ 3Cltion.... l~e pa.id odvcrtise~nt, llunking Ille Wlkoown pcrpcuntor. appeared an a local pgpc:t soon a!W. ll tC1Cmr as if 111311)' n:sidenls were llJl1ICl wilh the "•sual pollution c:cale4 by the b1llboords. and I.bey wished to COQ>lil'QllC people to frequent only those rnctCh:inis who do noc use b1llbootd.s. IL is believed th.1t the absen.:e or 111mcit:m legal tcguWion concarung billhollnb drove lhlS 1nd1..idual IO tcek ~ oulSidc of thc law ro lddreiS a c:ammunuy concem. FORCES OF NATURE Naunl WOl'ld Ncwa Scnlu On April 6 we were all rcrn1nalcd or the inoltOtllblc atnCtion or gravity. This point was espcclllly brought home 10 three ttookcrs on l_.O near the Tcnnc.ssce SIALC line v.llo r«ea"ed l'lllhct lur11c bouldct applicauon~ 10 the side or their llllCtOMrnJIClli u huge rock slabs ri]!pCd o/T from the su:cp wall of rock Fonunrucly, no one was h1111. A retaining wall mode a vnln attcmpt to Slop lhc slide, but was~ crushed. The rock~idc clO!iCd lhe two westbound lallC$ roe su ~as an cstim111Cd IS,000 to 20,000 cubic yanls or d111 and rock had io be movod; dyn.wit.e c:hlllgC$ were 5Ct to dislodge uruubk! 11111LCriol; and steel mc..'h nets were wung on cables between rock bolts set m the chff r11ec.. Every lime U'\IC.k 11ec1dcn11 hliic 1'11~ h;.ippen. 11 ~minds us: 11 c:ouJJ ha•e been nukes! SEWAGE WITH YOuR SUPPER? Nall.nl Worll N Sa>ioc. In Alhcvalfe. No1tl1 Carohllll •octn dttc.iued by 1 1..m-to-onc m:irgm a bcm1' muc lh;it v.ould ll3•e h:ld them drinkma 11".c w:iiu of the French Broad Raver. Supporters of the bond ruuc Cb!llltd WI the French Bro:id 11o :ii.ct 11 .ufo, but opponcn11 ll01Cd ih:n the rc;tl l>S:la WllS that n:ssd.:nts "''CfC nol ready ID dnn\; poll~ hvtf"'1lla IO lh:u bus 11CD proplc !Ind dc'-elQpcri coul'1 CXINI\ I profi OP Wllllll cd llfOV. II U~m from A vii looau th pbn , II pos.s 5 fund hclp "'"'""--""•ill.~ Thea ... dlC othct ~able meet ~ 11tc;1 • w11 r n ~tu1~1 Journ"L pC•(I 22. rTll1I \ \1lltiblc IJ) Ill lbc fuwrc among School disuicu from New Yori.: lo Los Angeles LO Miami ha"e sioppcd serving AIAMaintcd apples in their cafeteri:ls. Alar h:is fOI' )'C4rS bcc:n linked to aincc.r in 11nillllll LCSLS, but recently when o report by the Nuturul Resources Defense Council recc1"cd n lot or :itll:mion, public opinion pushed tbc EPA mto nct1on. The company which mtlkes Alar cont111ues IO msbt the product is snfe and has plans to shin their market to owside the us. 500,000 lbs. CONSERVATION COUNCIL OF NORTH CAROLINA PROMOTES PESTICIDE LEGISLATION NaNRI World Ne"'• S..lYk:e Myo11c 1111ereswJ can ob1a111acopyof1hl' rtpc >rtfor $20 from t~ North Caro/ilia Envirollh:tlllal Dtftnst Fwul clo StepMn L(llitus: 128 llargtll St . Raleigh. NC 27(J()J. NEW RIVER SCENIC DESIGNATION IN JEOPARDY The Conservation Council or Noni! Carolin:a has joined forces with Lhe Agrac:ultur3J Ra:soun:es Cenier/PESTcd to publish I pcsttctdc -ic:nda for 19S9. Some of the bills they arc promoting in the NC Legislature are HB-389 ""hach would increase the atri:il application buffer which 1s cum:ntly only one hundred Uodu the state-federal pLln of 1976 which declared 26.S atilcs of the New River a Scenic: foci (1'11111111 OCC'41•ed bwk11ng, and S8·274 whk.h wuulJ require all pcs1icidc applicators to J>O$l notice of thcu Waa.crw11y, Nonh CAtolina wiu to 11cqui1c; i>C<lnn; e:tsemenis «land along Ille nvcr. Howcvct. since 1976 activities. For furlhcr information conL:lct Nonc:y Barnhardt, Legisbuve Agent, Pcsllc1dc Project of lhc COll3ervatJon Council or NC, Ch~pcl Ifill. (919) 942-8991. "STATE OF THE AIR" REPORT Natuml Wotld New' Sa-vice Last year. ror the first time. more than 800 North Carolina 1ndus111cs were required to file with tho s1111e rcpons on releases of the 328 cbcnucah mdiC41cd m the 1986 fcdcml "right-«>~know" SWtUIC:;. The NC Envi.ronmentlll Dclcn~ Fund ( NCEDF), compiled Lhcsc: reports and found th~t. <tatcwadc. indusUlcs emutcd nearly 100 ma Ilion pounds of lhclit air polluunts. 12.7 million or which arc Cllrt1nogcll$. According lo the NCEDF, these cm1WO<U arc cnurcly legal, and therein hes a probkm. "Touc au polluuon an l'onh Carolina is aJrncm tolollly unrc11ul.'l1Cd." according IO NCEOF dltl!ClOr S~vcn J. U..1ta,, 1andl unlcs§ we dose the skic.s io polJw.c:l'l, lilt cnu-;.siODJ wdl n:rnui the e:isiest way for Noctl1 Ouolma 1nduwic:s 10 get rad or ll:at.:irOOus w.wc." Nawn! World News Sez\.icc only 33 acres or scenic cascmenLS have been ~wrcd by lhc s:wc. In the s:imc umc period the number of priYDte lwldowncrs on the river h3.s jumped 300%. anJ iowns of Jcrterson and Wcs1 Jefferson, NC are currently considering opening a one million gallon per day v.ucr Lreattncnt plant which would utilize lhc river LO dispose of IJ'elUOd discharge. Nllkcd Creclc. a Lribur.:uy of the New River and a disch!lrge sllc for treated water, "wns named :is n •toxic: hot spot' an 1111 EPA repon just rele:i.~ by lhc Oivi~ion or Environmcn1.11I Manngc.mcnt,• according lo Jonct Hoyle or the Blue Ridge Envaronmcn111I Defense l..caauc (BREDL). Ms. Hoyle fears that, though the move unprecedented. Congl'CSS could revolcc lhc design;won ot S<:cnic Rivet. •sCC3U111 lhe \ollu.:s for which (Lhe nvcrl wa.~ protected arc not being prcserved,. .. wc fear WICOntrollcd dcvdopmcru tluc:liens the dcsilJl.ltion". In resJ!Qnsc to this threat. Rep. Judy Hunt (0-Walilugl) has mt.roduccd legisl:ation IO speed 11p Ilic aqumuon of c~scments ami began in ~nest lhc tmplcmcnwtJun of the scc11.1c nvcr pbn drawn up for die l, New )'l:O.ll'S a.go. The measure~ nx:c.-cd house approval, and a·.. 1uu 11e11on 1n the Senate Envuonmenul Comnuuce. In :a pMSibly re.bled m31tct, SCllOl.IC Bill 119!\ lhc N:nural Hm~ Wll!Ct bill 1nll0dllffil by Scn:uor MIUC Blilllghl 11ofll 1ncn::isc the e.\CISC Slllmll l:l\ from Sl.()()/1000.00 tO $2.00 pct $1000 00 Under lhe new bill, COU lleS would rceei•-c S0.50 of a:h doll:ir of Ul me.om- SO.ZS WO'Jld go tO 11.':llU nnd .rcwcr do\'dapmcnt wh ' 11noL'r.:r SO 25 would go io tic: Rec~uon lllld Nat I He c Tr Fund to buy !And for g.un.bnJ f and p.uks. 1111 b II tn rt Cl lCtl S2.S mubun doll.in per )C 10 l1C d lor land aqui uum Flori , S .:!h CarollnA Summer, 1989 �Tennessee :ind Maryland :uc altcody succcsi.fully using 1l11s 1cchn1quc for preserving 1hcir nalurJI an:a.~. IfNC rtsllitllJS urr 1nltrts1td in wntawng their Stnat(Jrl rtgarding this bill, the addresJ ts: Lrgtslu11~t Building, Raf~1gh 2761 I Phone; 733-11 JI Fot r1wri! tnforfniltiOll call Jim Stt•ens (9191782-2686 or Btll Jlof""m· (919)7.Sj.J)Zi} Tt: TRANSPORTATJON I MPROVEMENT PLAN? maHers PUBLIC SERVANTS IGNORE PUBLIC Nirural Wotld Newt Scrvic11 Residcnis or Buncombe County were ou11agcd 10 discover that a suue highwoy improvement., p;ickagc included a plan for a four lane loop to run through SwannanO.'.I, lhrough Recms Creek and Ox Creek Valleys, to lhe Enka-Candler aren. Trnnsporiauon Secre13ry James Harrington said in a leuer 1.ha1 a loop around Asheville would be needed IO lmndle the mcrenscd 1n1mc from nn upgraded US 19-23. John Hill.11 resident of Ox Creek Vlllley. voiced lhcdcepconccm or oVCT 100 people who attended a planning meeting about the issue: No one asked [u:;J, or 1he people in Mudison County, wbclhcr we wnnlCd lhcir lives changed forever, or hcuvy lrucking brough1 in from the Ohio Valley, or 1f we w.inlCd rapid dcvclQpment as in lhc urblln 31'.cas.• The public feeling is that sUJtc officials could ~vc trouble and cmbanassmenl if lhcy would consult wilh locnJ rcsidcnLS befotc uying 1 force 1hrough new 0 1~ for developmea1. Natunl World News Scrvacc On April 3rd lhc state Utilities Commissmn ruled thar Duke Power Co. cnn go ahead wu.h plans for a transmission line through lhc bc:lutiful Pru11hert0wn Vnllcy in Jackson County. lhus dissolving a Scpicmbcr 1988 reslr.lining order, and ending a hard-foughl balllc by lhe Jocasee Watershed Coalition. lhc WNC Allinnce, ond the Conscrvnuon Council of North Carollnn. Thc~c groups fonnnUy prolcsltd lhe roulC lilSt year, s:iymg thal Dulc hnd not eumincd altcmativcs LO their planned route lhrough die "Yosem11e of the E.c.1", und Lhnt a proposed offer from the Tenncsse Valley Au1homy might be the:ipcr nod elunina1e lhe need for lhc tin~ Hun1cr Lovin~. co·foundcr or Ilic Rocky Sununer. 1989 own llands BeflCll Mountain We co no• wea~ l:i< 1t11ery resioen1 uomeowrl!!• or 111s1tor 10 Beech Mouniaon. however a grOWtng numoer 01 ~ .vould l1•e to 111ank you tor aoklg ,•,hal we llavP .van1eo 10 co ro1 some time bul door t ha~ 1110 nel"e You have macie our moun1a1n a more 1Jeau111u1 r.1 .. ~" '£> u.. t. vL1•1 HQO<lh;lly oaver:•sers will nave lll(lre 1cmkc' I - u oeau!ilul mo..in1ain" 11 t" .. lulure & \\ II 001 POLI.DTE th~ " 1" btl'tlOlilOS DELP STOP BILLBOARD BLIGHT Frequent only merchants who DO NOT use billboards Mounuin Institute with her husbnnd Amory, ~'Uggestcd a conference held lllst fall al Warren Wilson College t.h:i1 lhere was no need for adJitional energy cnpacily lllld lhn1 all encrllY n«Wi could be met by practicing least-cost planning and cfhc1cncy improvements which would acwally increase the profiis of the power comp:uues without incurring lhC S36 m1lhon pnce Lag of lhc line, wltich will surely be passed on to consumers. The Commission disngrc.:d wilh this :1SSC5Slllcn1. saying ·11tc evidcoce clearly ~hows that Duke c:ucfully and diligenlly planned !his projccl by examining a wi\lc :irea of Western North Carolinn, n:irrowing the poi;s1blc route nli.cmati\'CS, lllld sclccung J rou1c which m1rum1ud 1hc impact on the en11ironmen1 and cus1ing dcvelopmcni". The Commilision decreed lha1 allcm:ile roulCS suggesltd by lhe cnvironmenw.I groups were too long and 100 c.itpcnsivc. They nlso d1smi!iscd the TV A proposal, elaammg lha1 lhc TV A did not prcscn1 a pe.rsua.'ilvc :irgumen1 that its proposed rotes for Naniahala customers would be lower fl13n Duke's. A bill has been introduced 1n10 lhc NC Ocnet:ll Assembly by Rep. ~1arie Colton (D-Buncombe) which would give lhc Commission authority to review power line siung plnns. 01 SAYING "NO! " TO THE DUMP Niawrat World Ne'Nj Sav"'~ 0 CUTIING A LINE you for t~~ ino arid e 1rnma:an9 tl".e I>• !boards on Natunl World News Scrvk< Thci SS.6 billion Transporboon Improvement Plan (TIP) being heavily pushed by Govenor Jim Manin iOIS II leystone of bis "good rQ.ad$ for progress• Slll!C 1m11gc, passed 1he House of Rcpresenuuvcs. and is upec1ed 10 p:iss lbrough lhe Scruue wi1hout effcclivc oppos1lllln. The Bill culls for a massive road-building progr.lm Wilh the CVl!lltlUll goal Of bringing 0 rruuor four l:ine road "within ten miles of llny North Carohn:i n:sidcnl.• nod paving many or ttic din roads. A fow represcnt111ivcs hnvc e.xpr~d concern bccuuSj: 1he bill IGClcs lln)' mention of mnss 1rw1Sil ns n means of ll'!illsportauon unprovemcm, and lhc lawmakers may :111cmp1 t.0 block p:issage unul su!:h wording can be included Proponcois of TIP sny 11 is 100 ln1c for an~ StK:h coosidcruuon :llld l'1osc concerned should have r.uscd their objcc:tilons long ago, allCmplJng IO change lhc bill now could posslbly kill iL The bill would Ix\ fonded by a five ccn1 gas lll!I. Millly rcsidcnis. especially m Ille Kaulah region. rear lhe bill is :i prune cxrunple of ovcr-dcvclopmcru.. The ncw 1ra~-port.alion scheme would strongly mcrcnse access 10 nnd lhrough lhc mouniains and have a profOtJnd environmcnw.I and soeiul impacL l• iu~ You! Trees 1,000 feet awny from a WllStc dump :u Oak Ridge, Tenncsscc were cut down and c:imed away. because I.hey were emiuing to~ic amounts of rad1odon. Under prc.~t rcgulntions, !heir hobiull would no1 be C:OO.\idcred ll.~ ~ A1 a pubhc hearing in Madison Count)', a woman loll! lhJS sw~ and lhcn posed some simple questions 10 lhe panel of four pale men in dark suiis and one dnrk-sktnned woman repre~ung lhe North Cwobnt1 Low Level Rodio;icti~e Wasic M411agc:men1 Aulhomy. "Would you drink wai.cr from a ~pnng 1000 feet from d1t Oak Ridge nuclC3t dwnp? Would you offer this water 10 your child?" Every head on Ille panel nodded affinmllively. TI1e woman gestured IO 1hc panel and faced lhe crowd, •1 give you the cxpens on low level rndiu.'ICtive wnu: dumps!" Over 600 people, many of them obviously cld\!rly fanning couples, showed up for the forum on u Wednesday evenang, ll'lldiuonnlly church naght in Ibis predomuuntly Baptist c:ounl)'. G1'11SS roolS politics mov~ like o pr.ime lire when 3 hot ~p.irlo; wikc.s. In this- caie lhe networl 1h111 fonned lhc Cbme of public 0111.n1gc wus lhc local min1stty, Voluni.ccrs from 1.lie Mud1.;on Em·ironmcn111l Allfonce contacted muusu:r.1 who cnllcd other preacher; nnd urged ll1c1r congregaLions to exercise I.heir duty of E3flh stewardship, one of lllC precepts of lhe soulh.un Baptist cn:cd. Earlier 1n April :ing.:r flared in Jl.lacoo and Polk Coun1.ics as The Aulhomy's 1rnvcling road show, designed IA.'I soothe fcars.lllld cool u:mpcr~. found i1SClf in an equally unplc:a.'l:lni hill S.:lll. The meeung in Polk Counly dlcw more than 1,000 ouendec.s.. Local residcnis no1cd Lhe impact of lhcse meeung.s - never before had lhcy seen so ITlilllY people of hke mind a1 one l~lion. Said Polk County $hCriffs deputy Chris Abul, "I guess everybody just WDnl'I to say 'no' to lhc dump." J11nc1 Hoyle, director of Blue Ridge EnvironlllC1ll.al Defense l..cque, calls North Carolina "I.he chump of lhc SE" for staying m lhe SE Comp:icl. lhc c1gh1 SL:ltt organWiuon lhal picked Nonh Carolinn to be the recipient or lhc rcgt0n's radioactive WllSIC for lhc next 20 yC81'$. Jonci reminds us 1h.:11 some or lhe w11S1C will remain toxic for 117 million years, EnvironmCllllll1sis lhink lha1 wch state $hould h3tldle us own waste. lnsu:<ld or conuunmrumg a new aren, lhe siate's low-level mdiooctive was1es should be stored nbovc ground al nuclear puwer plnrus. which produce ~ of lhcm. nu~ way they could be monil(Jl'Cd until a va:iblc long-u:nn waslc disposal technology is developed. To dll1e, all existing dumps in lhe rnin-ricll east have lc!lked, even lhe ones drat meet r;um:nt regullltions. The Aul.horily 1s 10 come up with at least two cundid:ue locauons in Nonh Cnrolinn lau:r lhis year and to have picked a "preferred siie" by Nov, 15, 1990. Hopefully tbe loud "No• from Katuah wlll no1 only JcOec1 the dump. bu1 will also prod the ·cxpcns· to rcthinlc their nuclear policy. SOUTH CAROLINA BANS NORT H CAROLINA WASTE Natural World Ne"'s SG\'lc:c By cucutiveorder of Gov. Carroll CampbeU. as or Morch I, 1989. the •U!IC of South Carolin" has prol1ibitcd 1hc di.~~1 or was1e from :my Sllltc &hat refused ID di!i:p()S(l of the WtilC 11.scl[ The b:in elfoc:ICd 32 ~Ulles and Puc:t10 Rico. Hans1ll Truesdale, heud of the SOUlh Carolina Dcpanmeo1 of Hcallh lllld E.nvi.ronmenml Controls H:uardoUJ Wasic Division say~. "WG hope our ac;IJoos will encoUl3gc other sutcs IO move toward developing their own h:u.ardous was1e managcmen1 pro~·. In 1987. Nonh CAroht13 gcnerultd 2.8 billion pounds of l=dous wute, most or which w11S sent to ou1-0f-Slal.C disposal Cac1litles. JCotu~\ Jo1.1rna( PIMJlll 23 �(~ fmlll P11C4l Wh:it is then: 10 keep someone from •1ctung go• nnd •becoming the olh11r person~ so successfully tl\31 !hey come away from a Lls1ening Projec1 full of rc:icrionary nnhudes? Again. m Herb's mind the answer goes back to thn1 shared essence of humrurity, which is deeper than any dogma or se1 of idc:is, but i~ expressed rnther in 1em1s of vnlues. '111c antidote 10 polariz;uion :ind separation," he say~, "i\ to recognize 1he oneness or all life and oi all hum:inity. We in soc111I chMge work need to recognize that all of us, even those people 1iliho are racist or militanst or $eem like they are ou1 to desuoy the l!ruth. are a pan of the great ltfe, and within us au is !he potcnual 10 ch:inge :ind 10 let go ot old iJcas that are destr0ying life. There h definitely that potential. The source of lhat power lies in going beyond the ego and getting down to that place where things change. 'The way I en\ 1sion 11, 1s to look 111 11 person :ind 1111.a.gine them just coming out as 11 new born inf.int, That h3by isn't a r.1ciM. th:11 baby 1sn 1 n milu:inst, that b:iby doesn't w11111 to destroy the \l.Orld. Tb:11 new baby is allvc. lbnt's the essence of hum:mny Thst's in every p;:rsoo in society, -nu11's what we: arc listening for, b:i~iC31Jy. We: ;ue probing through all the cr.iziness. all the accumul:11ed ideas. th:it may h:ivc made a person into a m1l11ans1, or a r<1cis1 or an environment· destroyer, 10 find 1he essence 01 who that person is. f'or 1hc essence is good." The idcolog1cal content 1s pare, but only a pan, of .1 convers:uion. In deep listening the: process of communication 1!> the major emphasis. If a listener 1111d a resident cnn reach a poin1 where they arc each staring right into I.he other's bare and unadorned "'1111, then together they arc atl3ckm& racism, mil11arism. and 1he other 1te1J,:1tive aspects or our i:oaety for the r11C1Gm, the: nulit11nsm, iuid the rest an: the mdv.clhng fear m people's bean~ raised to a pcrm311ent place m the mstituuons of society. Hezb ~ys that, "Underlying all the problems is fear. Our b:lsic fear IS one of rejection. We \I.ant 10 be loved and rc~pcctcd. If we don't gc1 llu11 in !lie wuy we need 11, \l.C use power to get it. That's why it gets back to spiriwa.I values. h gets back to people's need to experience love, communny. caring. nnd connection. Those :ire the fundmnental needs of :ill hum:inity, lllld if we can find w:iys to make that possible for 311 people, I think all the problem~ we: ~cc: would stan d1ssolving.w "Love, community. canng. and connecuon." Herb defines his peace work in tenns of the~ values... When be speaks of ·peace; he spc:ik. of the concept in the broadest po)siblc: \Cose. He decries the divisions tha1 sometimes arise bc1ween people involved in promoting non-violence:, doing soci:ll justice work, or helping IO prc::.crvc the c:nvirunmem He fet'ls that :ictiv1sts would help their cause by ~tressing the connec1cdness o[ 1hesc 1s~uc' lie considers the penod he wotl:cd ns a youth counselor as being part of his "peacework" an.I whhes :ill people involved In 1h:u kind of healing worl.: would realm: 1hc conncction lhc:y share v.1th the pence niovcmcn1. He .s.iy!( he 1~ ''~)rkmi: for peace v.h.n he is weeding hb garden. or Poliucs is usuully perceived 3\ II sc:nes c:intpaigns 10 be c:uncd on unul the foe is vanquished and ,;dory is ~chievcd l·or llcrb, polincs 1s process .und the process 1~ nevcr-endmi;, whelhcr 11 is tor empowerment or tor he:iling. In an mfomul moment he slid, "Yeah, you know, hstening ts an incredible procc)s. I'm still trying to 1ncorpora1e 11 rr.ore d~ly in my person:il lire. 11·~ easier IO v.ork it on the political level in some ways. "What was it someone said? 'Listening is the rim let or love.' "In a sense the Listening Project actually says. 'I love: you. No mauer who you nn:, no mauer what you're doin~, l love the essence of who you nrc.' You may hate wha1 a person 1s doing, but wha1 you !lfe basically ~11y111g is 'I love yo11.' That's where listening is non-violence, too." ~ {tontillued rrocn page 10) p:1rnc1panii; m1m n:ly on 1iicinsd• ~ • thc1t own mner n:sourccs nnd ability to share llnd 'Communicate. In a very~ ~. the ~etpant... create the "orklihop ·and isn"1 this \\h:!t community 1s about anyway? Lc:anung to t;1p IOlCI our iruhv1Ju:il and group r ·sources, and to be co-crc:uors rnthcr th:m ·koocrs" nnd followcn; "? As a group rntwcs out of "pseudo-c\'lmmunny and IO\l.ard real community. it tends to pas~ through scverul d1\1Jnct phases, which Dr. Peck and I·CI.! ro:fer 10 ns "i:haos" :ind "cmpuncss" After the supcrf1Ci:1h1y nnd f.:ilsern:ss of pscudo-communny begins to \H::U- thin, conflicts begin 10 emerge, nnd pe<.>ple usU11lly lil:ln irymg w fa, convert. or ch3.0gc each Other. The rc:sulltn!l rcscnnnent llild nngcr. nobody likes being "faro"· des1ro>s nny feeltngs of group harmony (illusory as 1hcy may h;i\ e bet'n). nnd the group descend~ into confusion nnd "cha()>'". Then llfter a period of turmoil and soul·sean:hmg. group members gradually lc:im ·"uh the tacditntors cxcnsion31 guidance • 10 let go or lhcir prcconcc1vcd 1de:i~. expccunons, IUld pcrsonal agendas. They begin 10 emp1y themselves of these b.'lrriers and blocks, which have kept them lt:cling ~p!lr.lte :ind un:lble 10 Just be tlrere with the others. Thh cmpcying process cnn be d1fl icult and painful . but on the other side of this "valley ot the: shadow of death" lies the cxpc;ncncc or Peace. ot JUSt Being. ,1nd listening, and sharing m co11unun11y ·an CKpenence that seems to eocomp3Ss all oppo~itcs and embraces joy and sorro''. nll kind) of religious ei1pn:ss1on anJ 11thtism. activity and rcccpu-.ity, love and feat. Although a panicubr group m3Y noc rellCh a sustained c~pericncc of genuine community (qwic ~!ten. groups tend to re' en b3clc 10 cha()) 11ntl/or pseudo-community ~incc these modes ol rc:bung 11re more familiar and, in a sense. ~fer· though not really), every group goe.1. throug~ an emptying process and at least touches on, or Wp!> into, the Bemgncss of commum1y. ( Having auended one of thei.c v.eckcnd worhbops, thi' "ritcr can auesl 10 the :iccur:icy of 1he abc)\'e dcscripuon I Xa1uiU1 Journn! pCUJC 2·1 "Through 1he power of gewune commzmity, "e 1ccl to offer opportumries for peopfo 10 brufgc tliffcrc11ces mid reco11cilc c·miflzcts u uh a11thr11ucit) anc/ 111tegrity " ln :idd111on to 1has pnnury fe>..--us, FCE 1s alw m the process of elp:uuimg its focus on comm11nily 11etworbng nnJ refcrra.I servu:c:s. The gwl 1s to pre.wide n~sht11Kc and d1ra "t1on for people v. ho an: seeking to lmk up wtth other; for a ~ctlic purpose, or arc 1C:UChing for community organiz.iuons or groups that c:in asSJSI 1hem m their hc:lling, le:1ming. grov.th, nnd/or sharing. The unllcrlymg recog11lt1on here IS thM rcr~ "1s not 311 1sol:11ed phenomenon, but nithcr a pan of what might be called the community movement" • 11 movement initiated by such group~ as Alchoholics Anonymous nnd ib t\\lelve siep program, the growth of social :tc1ion groups, and the women's movement. l'CE i~ thu~ engaged 1n su:ad1ly bu1ld1ng new links· and sm:nglhcnlng e)tl,Ung ones· in the hv1ng mterconncctcd chllin of community "·hic.h may prove to be.-, m truth, our s;ilvauon. For funhcr mform.1uon about FCE and its umnnunuy Building Wort..~hops, cont.1ct: The Fouo<hltion for Community Encuun1gemenl, Inc:. 7616 Glc:iwn Road KnO%\ille, T~ 379l9 -~ (615) 690-43~ p · Summtr. t 989 �We had some visitors from the Soviet Union. They wanted to make friends with us. We wanted to understand them... Crystal Peace means that I am loved ...Alyson from a drawing by Alyson and Crystal Peace is love peace is caring peace is sharing. If I didn't have any peace, it wouldn't be any peace in my heart .......... Beth 1 I Peace means to be a friend to me Peace means to be kind to others Peace means to be nice to others Peace means harmony to me ....Virg1 nia Peace is like Flying in The sky ........Justin Peace means not hurting animals.... Sefton Peace is loveing and harmony and careing for others and animals. I love cats........Star These are some respo11ses w the l.lhat. ls Pce1ce? Coruest held ar Aslievil/e Altemarive School, an experimental public school in Asheville, Nc>rtlr Carolina. Organized Olld compiled by Abby Bird. age 11 Kstuah's Cliildre11's Page Editor l<.At1.1uf1 )01.lT!'lUt p!UJ~ 25 from a drawing by Virginia Summc.r. 1Q89 j �TIP/ F.ROS Your womb wraps around me, encloses II.lid holds and keeps me, nnJ lets me come nnd co. in and out. DRUMMING Gomg out, away from your bcanh,.)our embrace I JOumcy 1n ecstasy, and I live in p;im. lETIE RS TO Kt\ TUi\H I am Earth walking on Earth, worlds I am or micro :ind rtl3CTO cosmos. wali.ing through. I glimpse the dn:3m - enthralled. in awe. 1n rapture • then lose 11.~aod wander about. .. lost in Isolauon - desolation - despair. Dear Katuah, L011JS OF Tiil! HEART: Coming soon to a mounuun valley near you - 8.6 billion dollars worth of road consuuc1ion. Thats right, Nonh Carolina Governor Jim M.utin wants all of his c11iunry co be within 10 mile$ of a four·hnc wpcrh1ghw:1y, and. 1f by chance you're hindered by a du!>ty ol' travel road - don't worry - he want) to pave those, 100. Access 1s but a n1ckel·a·gallon g:u-tu increase away, so h11 saving North Carolina's reputation as a ·good roads for progre~ sta1e• is a freebie. Say you're not sure about all th1\'>? Ughtcn up. Those who ~tanJ 10 profit the most politically and financs:illy (our mayors, our county comnuu1oncrs, and the independent Chambers of Commerce) have been lobbying your state legisl310~ to push h:ud for the passage of the new slllle •Transponauon Improvement Plan (TIP)." Why, shoot, 11's already p:issed the Uouse and with :ill the hand shakm' and back ~lappin' between this country club governor and the aforc·mcnuoncd 5pccial 1111en:,ts. the Senate will surely figure that the: whole \Hile i~ bclund TIP, Slow down? Come oft 1t. Secretary of Tran5portation Jim llumngton and h1' \hop arc alrc;idy two Mcp:. ahtlld. Not only dOC$ he kno~ the governor personally. but he's had m:ips pn:pmd that will prevent confusion 1 the lcx:il dcclston-m:lling level. :o;o need to worry about \\'ho's gomg where \\ith this TIP! So, \\Ith this much 1ns1ght into )Our future. don t lose another nlght s sleep Raleigh lus once again grasped the moment and fulffiled our needs: our need for a hl&h gas w; our need for greater DCCeSS for more and mon: outlandCIS; our need for mon: highway traft11c, Including hazMdous waste b~ed ea.~t. and our need for increased development prenurcs along sull unpubllcir.cd hii;hway comdors. Why, r.hoot, there's no need 10 fuss' r.;o need 10 look ror a bus' C1vthwion rn all ih urb:ln glory v.ill soon be as close as the nc:1:1 ex11. Your Valley, KAtlWI Province, Southcm Appalachb. USA. 01' Rl1Stus Kutw1h )ourn"t p119e 211 To go naked on thh ~. To m3kc a soft bed In the fragrance of pmc needles To open an eye To the d.uk cool of night And the brilliance of ~13.J"5 To "'-:ilk m the sun's cares:. On bare ~houldcr.t. To cat wild strawberries And golden com. To drink Of pure, cold mounun stre~. And bathe tn tumbling occ:ms. To wau:h and wonder. To be a pan of this hvmg E:i.nh. So v.hy Do I measure out my hfc Jn shOpPmg malls anJ ban~ Jn hosp11..tls and cars And air-conditioning, Jn the v1olcncc ol ciucs '! The wisdom or 1hc uboriginc, The Pcn:in, the Kuna, the llopr. • ,\fury d~ /,a \'ulet1t: Government lsnnold nun Onhts knee,:, With dry, shn~ cited bps Then I enter you again: I come in.•.seeking... nccding your c:mbrncc, renewal-rcdi:.covcry-rebinh. Your womb encloses me, holds me tight, indulges me in bliss. in sleep, in cirummg I awake still within you, lounge !>wec1 moments in between, then slip OUI of you i;emly, bravely then 10 face· perhaps cmbnce - the new light - ktnr Dear Ka11Wl. Ple:ise include my name on your m3iling hst for the • Biorcgional Journal of lite Southern Appalachians." I am a firm ?el1~ver 1n bioregionnli:.m and hope that by JOmrng your cnu~e that I can help deliver a message that so urgently needs to be heard. I um n graduate from Texas A&M Un1vem1y with a degree in Forc~try and I am currcntly a member of the Green Party. I would hkc 10 sum a correspondence with other concerned pcnons living in the Asheville area, and tf 1 can be of any assistance to your orgnm1.:111on please let me know. Sincerely, , W. Eric Becker 7408 LunilllS Lane (1132) Pcrry~rg. OH 43SS1 Rcce~scd To R:\'e.tl thc roots of h1~ teeth. He kneels At the hc:Jld 01 some SU!Jl'S Which lc:id up to a place or sancwary And sells wind up sold1cn To a young boy Bothcm:I by the old nun's Gummy smile. • 11111 llouser C/984 Dear Kaulah, Sure have missed getting the Kau'i:lh. Thank you so much ror your enlightened onJ rn1clhgcnt coverage of our region. Such a blessed rehcf lrom the nightly news, newspapers and such. Lo1.-e the idea of cictcndal wildemcs~ areas. and .,.ouldn"l 11 be neat and umcly 10 have bicycle and toot paths 10 crisscross all the mt~ ("'here po~blc ?) Love, Kalinda Wycoff Sumrtlct, 19811 �HELLO? HELLOl Poems offering seldom have I lhought about this by Charles Rampp begins with M e - everything seems gift for Me. enjoyment but it also ends here unless We make it rules. real I by touching ever so gently its opposites. harmless sparks matches fingers' air grip and l'rn dancing light , joyous. to see that we nre doing an issue on Peace what it means and w~t ii can mean. 1 would like to add a note of tl1anks to all the people who have resisted the contagious call to wnr most dirc4ldy by not becoming soldiers. Either by doing an Alternative Service to military "service". by deciding to dissociate from military "service" while in it, or.refusing 10 panicipate with it in any way 10 the first pince, Conscientious Objectors deserve a song of gratitude wbich springs from some of the deep, moving pools of integrity that can flow from the human psyche. If an individual hears from an inner voice that "militarism is wrong" or that it "denies the sacredness of life" or "the enemy is us" or "violence begets violence" and acts on this voice by doing nothing, or not participating in the further disruption of life, or by doing something to try, beyond violence, to change the medium of forces that createS the disruption - perhaps, we are permitting oun;elves to accept responsiblity for tlte horrors we have made for each other and allow conflict resolution to happen. Too often we have let the chaos of wnr, or suspected war, determine the rest of the pauem for human and non-human being. There is also a sea of great sorrow to be recognized for the many people who have died in the ebb of violent authority and its many manifestations. Those who hnve protested or objec1ed to brutality ll!'ld discrimination and come to futal blows with ils way, the innocem who have been killed, and the unconscionable wru.te of human life to attempt to prove group or individual power all have something to teach us: we are coming to a climax ns a species. from which we must find decisive ways of social order that acknowledge diversity. symbiosis, ond the human shadow as panners within the biosphe~ and ii:; 1en11city. - Rob Messick of Peace First! • Oy, cold ,whisking light's compassionate malh like a matador"s cloak across a turtle's nose It is a joy ... Summu, 1989 IN o. WC>l"k:I \~v.£.-lo QJT LAW u.>o.r,-t.o rv'\QM. pto..cd' peace lntely. suddenly My hand finds emptyness in pockets \ If +hut. 1$ Q.""i ONt. LE.ft A LIV£' ID LtKE tc u.ntu wt*.h ~ To Lhe &iitors: .In reac~ion to Exxon's role in the recent oil spill, I d~cadcd to return my credit cards and to. boycott JtS products. J run hoping that this might become a mass tactic if enough consumers ~ill ~~ow ,th.c~r rejection of corporate 111sens1uv11y by JOming. Enclosed is my letter 10 the president of Exxon. For ecological snn11y, rreside111. Daniel Gruham Ex.xnn Company Chapel Hill, NC M.Qma 's SoNiJ . P.O. 80:1: I 322 llou.sron. TX 77251 Cl!orl..es of Zacfu:.rlJ movi."'} f o nvard. lnto raln , stn9ln9 cta.morol.ls marches of oCcf. hu0\1S, a nc! thunder i;rl.es 0 1.lL n&r tra9tca£ name wni!~ lM drops p ta.IJ a j anci.f uC LUM , a nd fuird. they com e down to JaU. upon u s aCC w asps anc! mop~s . c!andcli.ons , d.ai.s i4:S, tetri.ers , t4b&i.es, &ws, co1vs, f;eans , otd. roof s, odd. st.ones, a ncl you! Get w e&., my son, I had bun looking forward 10 rtuiving my E:uon credit cord, l>ur ofter rhe slwmrfu/ way :f(>Uf company ucred in tltt u cenr oil spill. I co11 M longer acctpr ii . It lws becomr: r/cal' from \larlous m:wJ uport., 1/uu company was not rtady for o spill thr.f JIU, an.I /uu cut bad on vuaf emergency plans, This 1111111 disregard fur l>/J/' comuwn licrirwgt is poor c111rr:nship and 1/are111e1u rlre frog1lt lltl.tJSl<:m iLwlf. I am returning my cudir curds aJ11.l 1<ilt urge 1lll my ftithds and organua110MI t ontcurs to do till' same 1U11il your comp1111y realius that 1hr comnwn gtiod of tht planet i.s much more 1mponan1 1l:m1 the rlror1-1crm prr.'fits t{ your l.QtporUJwn )'<I'" f i.nd JOY i.n the downpo ur I tkaven s:ends iL, ca.rt.Si n:cc~ves U., so w a c!r Lnfl. LL, w ash uur &ocCLe$, quench our s plrHs, and. &y the 9L 9, tt.ve. vi.n GeL Lir~. m y d.or(lnCJ. a nd keep LL wLth you Ln l.M dri.u wtUU:rm:ss of C19e. a rcmcm&ue.c! surnm u·s 1£ci11 w hen you were Le•~ ancL w l th you r rtothu and she saM!, "Yi.sl" llo ouL and. pta.y W\ a.he r a\.n, ln a spouL of Ci£luld. 9Cor 1J thaL f or9Lv"5 our sl u&&ornesio. Say "Ycsl- . ~r Zac:fmr 11, us you S~"'J yo'4r warn.or 's SOnlJ• sa11 ··yes!" a nd "Yi:sl ~ C19uin. M1gh1y smuuly, (.flgn~) - 1'Lcf.anl• Bridl)~ Drawing on tins page by MIOILina Herring, drawmg on prcc;cdtn& poac by Chll<ld Hugey. Both for ·v,.,ons of Pc.ooio" con'"'- Jackson County p......, Nc1..,01k. Kutuah )ou.rna.t pa9.; 27 �eveors JUNE 18 FRANKLIN, NC Oury Bonnelle specking on •The Ascension Principle.• Mounuun l.igbl Network. 2 pm Dl M:icoo Community Ccnlet. Hwy. 441. For more info. call: (40l) 746-2454 llOT SPRJNGS, NC 'Wind Swirls lhc Low.~ l...cuvcs: 1':u Chi lnterptay• with J11y Dunbar and K3Lhlecn Cu!rick. Exercises for mdividuals nod partn¢rs m r11i Chi Ch'Ullll, a Chlne:ic mn11inl Ml end moving mcduallon. No experience, no pnnncr needed Prc-regisicr. SOO. Soullicm Dharmo Rcll'Clll Ccn1a, see 6(.30.7(1. 21·23 HIGHLANDS, NC Workshop, •Techniques for Nature Phoiograophcrs" with Gil Leebrick. Bm Len. wildlife photographer, and bomnist Sill Wylde. S250 includes accommodations. Appalachian Environmenl!ll Ans Center. Box S80: Highlands. NC 28741 (704) .526-4303. 26-30 GOODE, VA Chllnnnel Mel&Y at vortexes 1111d sacred sites in the northern Blue R1dic w11h Rev. Daniel Chesbro, Tom Williams. Pilot MounLllin, Peaks ol OllCr, New River, Fairy Stone Parl.. "lmportnnl work ioward cxp:inding lhc Light." Confon:n.::e, lodging S225. Pre-register. Rt. I, Box 310·A: Goode. VA 24556 '30-7n 26-30 21·25 HOT SPRINGS, NC ·seven Day Zen Soul Recharge• with Sandy Oentai Stewurt. abbot of Squifrel M1'n. Zcndo, Piusboro, NC. Prc·regrsu:r: S 160. S1;>u1hern Dbarma Retre111 Cenicr: RL 1. B()lt 34-H: HOt Springs, NC 28743. HI G ll l.AN DS, NC "Landscape Pho1ogrnphy m 1hc Blue Ridge." large f01tOa1 camera workshop with 0111.c.ebrick :md Sllln Tomi la. S2SO. See 6'21-25. 28-30 HOT SPRl NGS , NC Vipass:ano Mcditntion with Cirol Wilson Pre.register: S70. Southern Dhnrma Rc1rt:at CcnLCr, see 6/30..7fl. JULY ASli EVlLLE, NC "Mounlllin Sweet Talk; a 1wo-ac1 play fe:uuring The Folktellcrs, Barbara Freeman am.I Connie Rcg:lln·Bhuce. The play feriturcs stories and music of Appalachia presented by two very accomphshcd pcrfom1ers. 8 pm ThUl'Sll:iys through S:uurdays. 3 pm Sundays a1 lhc Folk An Center Theatre, caM of A!ihevillc. milepost 382 on lhe Blue Ridge Parkway. Ticket\ SlO, S8 in advance at MalJprop's. l-8/13 6-8 LINVILLE, NC J41h Annual Grundfother Mountain Highhmd Games. Piping and drumming, lhghland dancing. S~ottish alhlctic$. harp, fiddle. tr:lCk and field, ttilidh For more info, wrilC Grnndfa1hcr Mounw.in; Bo" 128; Linville. NC 28646 7-9 NEW MARKF.'r, 1 N STP (Slop the Poisoning) School uL the H1ghland.:t CcnlA:f. Tactics. strJlcgy, 1111d nc:twurkini; for lh05e wocking LO stop industrial polluoon. Prc-rcg1su:r. C:!ll Highlandu 01 C6JS) 933·3443. 12-16 lll Ci ll l.Al'\OS, 'llC "Edible V1s1ons· worksho11 un food pl101ogniphy. Wild foods lor:ig1ng. Mllrlha Strawn. Head of Phologr.1phy. UNC·ChJrluuc. S250 Sec 6/21-~5. 19.23 lllGHLANDS, !\C "l.lllld 3nd l'cuplo: A Dcs1g" AppnXll:h• pho1ogm11h> worl.slmp wi1h Jay Dus:ird S2!i0. See W.Zl-25. ~•Luuh )ounmt JHlfJC 28 AUGUST llOT SPR INGS. NC Vipassano McdiLJtion with John OrT. Prc·registcr: S60. Soulihlm Dhnrmn Rcttc:it Center, s.:c 6/30-?n. 4-6 LAUR INUURG, NC The Summer lnsu1u1c on ·Tc:iching ConOict Resolution. sponsored by Ptofcssional D<l"clopmcnl Team. "Conflict i.s fXl" of living /1 can /Nd IQ ~10/mu and ck11ruc11on Or, 1hrougl1 rraming and pracuu, -..·~can /tarn IQ wtluc conf/ir1 as an opportumty for clwngt and i:ro-..ith." S:J.10 1ncludcs room and tioard.Wrnc to: NCCPE/NC-ESR. 214 Piiuboro St.. Ch:lpcl Htll, NC 27516. Dr:iwing by Rob Messick WAYNESVI LLE, NC ·Techniques for P-crso"nl Sclf·Transfonnntion" with Bing Esaudoro. S1il-l.igh1 Rcucnt Ccn1cr; RL l. Box 32~: Waynesville, NC 28786 (704) 452-4569. 23·27 25-27 NEW MARKET, TN STP (Stop lbc Pois0ning) School 3t the Highlander Center. Tactics. str:11cgy. and nc1worklng for those wor¥ing lO stop mdusltial pollution. .Prc·cegistcr. Call Highlnndern1 (61S) 933-3443. HlGHLANDS, NC •women's Adventure Weekend" • bnck.·packing, visuati1.0tion. relPation wllh Nnncy Shaw Discussion; lier Mo1hu·~ Daughter For info, write The Mount.1in; 841 Hwy 106; H1~hla11ds, NC 28741. 25-27 f>.11 9-13 lllGUl.Al\OS, NC "Ahcmattvc Londscapc· • pho1egn1phy wo1kshop with M;anlyn Bridges. author/photogr.apbct of Morlm1gs: AeTlal t'ic11 $ oj Sar.red lAndscupa. Tran~cending the u~u:il w;iy of pcri:civing the environment IO :irrwe aJ new way$ UJ whicli 10 view the Earth. S250. See 6121-2S. 18·20 uo·r SPRl ... GS. NC Three I.ilks on "Zen and Western Philosophy" by l..ou f'ior.h1rom. PhD. ord;uncd Ztn monk formerly wi1h the Ztn C"111m11n1I) ol NY l'rc·rcgutcr: S.7.5. S ;u1hc:1n l>hQrll\ll Rc1rca1 Ccnttr. $<.'C fi/30-7(1. SEPTEMBER 1-4 ll OT SPRINGS, NC Mindfulnc~s Mcdiution and Everyday Life: Rclntionships and SeAualily wilh Sui;an AugcMtcin. "MinJ/Mfncs, m~diturion endbl~s u..• to src life IJJ II (ICllUJl/y is Ill ,,, IOtality • Ptc-rcgi~ti:r: 590. Southern OharmJ Rcirc.a1 Center, sec 6/30-7n. 1.5·17 WAYM-.SVI LLE. "C Thc Pr.ii;11cc of ·n1Ct:1pcutic Touch" with SuL1 Ccrmak1~. S11l-Ught Rc11ca1 Center: Rt. I. Box 326: Wa)111:svillc. NC 28786 (70-IJ .!52-4569. 0 1'1·'22 ,\Slll,VILl.1~, NC tn1crn11tu>n,1t C1111fu, nu en l'mlcways, Gr(tntH1J1. or.ii R1vcr..c1ys l lit 11'.-v \fort Btriu11jul llihon Inn f're·regmrauon r~q111rcJ fill more mfo, Cllll t\pp::il;1,h1an Con~nau1n ('7Qel) 2C.2·2CJ6.$. Su1111nc1, 191}9 �~Water Sys1em1 WATER PURIFICATION EQUIPMENT SOLAR PRODUCTS Mamber NC Waler Ouallly As50C1a11on HWY 107 RANDAL!. C LANIER RT 68 BOX 125 704·293-5912 CULLOWHEE, NC 28723 (704) 26+-7242 31 S E. King Street, Boone NC 28607 ~~~~~~~~~~~~~~~~~~-'-~~~~ Clti11ue "''11p1111ct11re DESIGNS b~ "' n t:D'LC'LN'.E A.LL'L'.ES Jlerllgiglll Cli11it Rob :'.. l~s~ic k lllustmlion & Dt>~1~n in Pen & Ink and color«< l Pc·n•il Mil llARY RADIOACI IVE LANDFILLS This c1l11<•n g111dt• I~ 1h1 htst compl"l'hcrwve wn cy ol tht rud1<>il(Cb\·c (ontaminallon •••used b> th' pn>du<l1<>n .,1 m1dl'1r ''"~P•ln' Vr1111/y Urfrnst nplJms h<Jw nu<l.:Jr weapoM 4t< madl' hl1W rddh»lrh\'<.' "'~''" '' gt·1wra11-d, Jnd whl'rc lhl' ronlJm1nJtl1111 I• >prc,1d1ng; the 16 pnnMn nudcar \\ ,)..trcm-.. JJi.,litic,. •re ,•x.01m1rh..J tn • d1•t.11I In dddlunn tu ttu murt· than bO mdP", di.,gr.im' phoh._, and 1o1bl1» In th1~ li't}.p.1gcbt1<.1lo., t>Mh 11r.:kr ".l«ompan11"ll "' a dr.1ma11c ~-«ulur II" 22 m.tp shl1wtni; lran•p.. r1,111t111 mu It's u<t.J in lh•• m.111Ufo(· tu r, u1 nucl"·.u \\ .:apon' To ordt•r, >•.'0•1 :>I~ lo L•lt•r.ilurt· Pepi , K.1d10.I• W,,_t, ( ollllj'.llJlll, N'"' Y<or~ , ='' IXll2 Ill,. !>~5 llJ'UJd\\'d\ , 2nd floor "''-=.... .=..,~ 'I I~ ~~ BARE.ESSENTIALS :J .... Natural Foods .... Organic Produce Biodegradable Diapers •: Bulk Herbs, Spices, & Grains :. Vitamins & Supplements Wheat, Salt, & Yeast-Free Foods Dairy Substitutes •: H air & Skin Care Products :. lu 200 West Kini! Street. Boone NC 28607 Ill ~ \.... ~~"=" 704-264-5220 ~· In 1bc 11adiuonal Cherokee Indian belief, the cremurcs in the world 1odny an: only diminuiuvc fonns of the mythic beings who once inhabilcd the world. but who now re$idc in Galuna'li, the spirit world, the hlghCSl hca~cn. Bui a few of the original powers broke lhrough lhe spirilU31 bamcr and .:itlSI yet ln lhe world as we know •L These beings 111e c:lllcd wilh revcn:nce "grundfathc.rs" And of 1hcm. the suongcst 111c KQl\Qti. the lighllling, the power of the sky; Uis:i'na1i, I.he raulesnake. who personifies the power or the earth plane; and Yunwi Usdi, "the liule mnn", as ginseng is culled in the sncnd ceremonies. whodr.iws up power from lhc underworld. Each LS the sllongest power m its own domwn. Togclhcr they arc :iUics: their cncrg.ies complement each other to ronn an even grca1tr power. As medicine allies, they repl'\!SCnt the healing pQwcrs or the Appalnehian Mount:iios. The medicine powers of K!!ltiilh have bctn depicted m 11 striking T-shirt design by Ibby Kenna. Printed in 4-color silkscreen by Ridgcrunner Naturals on top quality. all-couon shins, they~ &\·ailnble now in 311 odu.11 si1.cs through the Kalanu bio.regioWll mall-order supplier. Onler shirlS from: KRL RNU Box 282: Sylv;:i, NC Ka1Uah Province 28779 Plc:ise specify ~1.e: Sm., Med., lg., X-Lg. _J~ Cost: S9.50. 111Cludcs ~ge (NC raidcna plo:ae .xi S~ ulC$ LU.) -~~~ 'PJ~e,, 'JWJ\!WI 'Naty.r~ KRLANU T·SHIRTS. SWEATSHIRTS For ADULTS and CHILDREN BIOREGIONRL BOOKS ANO TOOLS FOR LI UING IN APPALACHIA ORIGINAL HAND·PRINTED NAT URE DESIGNS CALL or WAITE IOI' FREE COLOR CATALOG Natural Food Store & Dell TI11: bc$t ICJlt on 0.:Cp Ecolo y. Saacd Land Sncred Sex. Rapture 160 Bl'OIM1Wsy Ashevllle, NC 28801 Whef'9 ~ tNeta t.llrrlmon Ave & J..2«> or Lbe Deep by o,iton:s l:lOrnpcllc wt' ~lror:.Jd bf! glad 1/wrw<' l'.a•cJ uuchcrJ.Judi as Dolum iAG/iapellt • • Kli!Ual1 J0111ll3112J OPEN 7 DAYS A WEEK Monday-s.tulday: llam·Spnt Soodsy; lpm-Spm P. Q S\4rn rner, 1989 S23.00 (l'ricco lncludcsJIOlb£<!) r.:a OrJu[rom: KflLRNU Bo~ 182, s,l•a, NC, KDI~ Pr"'·'nt:" ~'C ,~,,/Lille ..,t,f j~ .~Ja 28189 �DRUMS· Custom handcrafted ctramic dumbccks &; wooden medicine drums. Call Joe Roberts al (704} 258-1038 or write to: n8 Town Mountain Rd.; Asheville, NC ~- ALTERNATIVE COMMUNITY on beautiful land nc:lf Cherokee, NC scclr.ing families dc.<;iring gr;:41cr cooperauon and sclf-wfficiency. Based on Spiriwal and ccolog1cal values. Propcny now av:iilablc. Call (404) 778-8754 ror info. Tht NatiqnQ/ Dlrtclor;y of Hollmc Practi1ion.tr1. llt!oltrs, Schools. Centers, and Rttrc.its is looking for listings. Make your skills nv:ulablc. Prices and more info on re11uc~t: MichJcl Rosenblum: The Notional Directory.... ; P.O. BoA I'.!733; GaincsviUe, FL 32604 FOREST BIOLOGIST • PhD. to teach corw:rv:ulon, pllllll i.:u<onomy, gcncrlll biology, wpcrvisc work crew (studenlS) m mo.nugemcn1 of 600 acres of college foco:i;L Rescarclt with undergrads encouraged Send resumt io: V. Collins: W11rren Wilson College: 701 W11min Wilson Rd.: Swannanoo. NC 28n8 THE VITAL CONNECTION WANTED. LANO in We$tem NC. Family seeks 5 or more acres. preferably ni:ar Cullowhcc, m preserve :uid eventually inhabit If you have or know of al!ord:iblc lmld, con1ac1 Bob wid Mary 0Jvis; 213 Wcsunoreland Ct.; Ccorgetown, KY 40324 (502) 863-4267 Long Bn1nch Center needs ~olurucctS{mtcrns 10 help w1111 orc:h:1rds. gllrdens, farmwock, rainbow trou1, cncrgy-cfficienl bwlding, cnvironmenuiVwiJdlifc/pcrmacuhure issues nnd orgamring. Room and board negoti3ble. Paul Gallimore: LBEEC; Rt. 2. Box 132; Lcic;c:;ter, NC 28748 rituals, roles, :ind relationships from I.he on:hctypul memory of the pnst., present, and future. S3 to Colleen Redman: One Song Scribe; l;loic 634; Floyd, VA 2A091. M. TREE DESIGNS: lllustrauo11~ and Dc~ign • Beyond the p:ige> of I.his JOU!nill, J worJ. m pencil, colored pencil. ink, cul p3pcr, uml batik. Fine and graphic :ut IO express and enhance nur lives. Logcx, brochures, book.,, portraiture, window :md wall h:ingings. Contact Manha Tree (70-1) 754-«>97. SUMMER CAMP· June 19·30, ages 6-10; Jul)' 1(}.22. ngus 11+ in th~ mounwms o{ MaJ1"°n Co.. NC. Raising the ccolog1Clll consc1ousncss or ruiurc gcncr:mons. For info, wnlC: John or Dory Brown; RL I, Boir. 84·B: HOI Springs, NC 28743. ALTERNATIVE COMMUNITY m lhe Smoky Mt'nt. of east TN. 10 acres wi1h creek. springs, views, good nc1ghbor$. Be 11 p-.irt for S8500. Dill Leslie (615) 4S3· IS38. STIL·LICHT THEOSOPHICAL RETREAT CENTER • a quic1 space for Jll!tSonnl mcdi1111ion, group inu:rocuon lhrough study, and communit)· work. and ~-pirituul semlll!ln>. Contacl l..eQn Fcankcl; RL I, Box 326: W11> oesvillc, NC 28786. ECO-HELP NEEDED Environmental Educa11on Tl/£ PEOPLE OF Tl/£ ONE SONG • booklet or SlOrieS and poems that tell or the people's dreams, EUSTACE CONWAY· Guide and teacher or primiuve E:uth Skills with emph:isis on fire building, ludo tanning. ~helter, nnd foraging. He lenchcs at 11ubhc schools, park~. c:nv1ronmcnwl centers. and classes or ntl kinds. For more 1nfom13ll0l'I contact him ill: 602 Deerwood Drive, G:i."lonia, NC 280114 or c:n1I Allcin St:llllcy :it (704) 872-7972 ADVENTURE FOODS • dehydrated foods for people who work or play 1n 1he groat ouldoors. Entree> and Jide dtsli~. Send for menu and prices. Jemi's O:irden Greats: tu. 2, Box 276; WhittiC!l", NC 28789 (7CV.) 497..4113. MOTHER'S BREATH HERBAL PRODUCTS high quali1y herbal cxll'tlcis. ointments, and oils, lovingly created. Send for free brochure 10 Rt. 2, Box 251: Vila.~. NC 28692 JOURNEY INTO THE SUCK.ROCK Wilderness Arca. Boy~. fo1.her-son, rau1cr-<bughiu ellpcditions. Learn obscJValJOll and woodcraft in the deep woods. Burt Kornegay, C><pcricnced guide. Slickrock Expeditions; Box 1214; Cullowhcc, NC 28723. MOON DANCE PARM HERBALS· herbal salve.~. tincture~ . .t oils for birthing &; family health. Rlr brochure, plea~ write: Moon Dance F31m; Rt I, Box 726: H.lmpt0n, TN 37658 FEEL EARTH beneath yoor feet - wear moccasins. Custom, r.mdilion:ll Plains lndlan style of ellcskin. S50 adull: S35 chlldtcn; SIS baby. Send foet tracing to: P<1tricl Clark.: 47 Panol:i: Asheville.. NC 28801 or co.II 2S t !!250. ADOPT-A· TREE. Trees are the gte:lt consc.rY!ltors of the pllntL The Adopt-A·Tree program will bc:lp mnkc the viUll connection ~wC(ll individual people and mdividwl ttccs. Don:itioru acccpied. For more mfo, wnte to Box 144. Sugar Grove, NC 28679 SKINFOODS • fresh. hund-mado herbal skin prcp;u-:uions a1 to:01$0nable prlc~ Send for price lbt: 106 E. Main St.: John~ City TN 37601 LEAD TESTS • h yuur plumbtng leaching IClld into )"Our dnnlingwal.C'r? Find out for sure • lcad·testing Int from the non-profit Clean W::ucr F~nd or NC. All you nc.;J for 512. Send a check w/ nJmc and address to CWF; 138 E. Chcstnul SL: Asheville, NC 28801 poisonou~ HAND-CARVED WOODSPIRITS, mystical hilung staffs, ;ind w:tll hangings by St.eve DullClln. For br«hurt, plca.-;c write Wb1ppoorw11l Studio; Rt 4, Box 981; Marion, NC 28752. FOUR WINOS VILLAGE • health and sp1t11ual rctre11t: home for chd.Jren m need. For VlSiting mfo.. write· Box 112; Tiger~ CA 30S76. ORGANIC FERTILIZERS. herbs, and organiClllly-gruwn. IDC:il produce 31 the WNC Farmc~· ~1.id:ct! Look for the Fairgkn Farms sun, uniL~ F and C 1n the wholc-<ak area ol lhc Farmrrs' M;irket: 570 Brevard Rd.~ A~hcvillc, NC (70.l) 252-4414 NEEDED: CHILO-LOVING PERSON who loves lO cook to be a nanny and housekeeper for my four children. Hows, wages neg01iable. Rm. t1nd bd. available. Asheville are<1. Cnll Morgan (704) 689-5382. RM DESIGNS · I use the media or pencils. colored gou::iche. pen and ink, and photography m cre:itmg unique line :md grnphic nn I cnn make di11gr:1111~. logo!<, fini~hcd prints, nnd dei;igns ror brochures, <:alcndcrs. cards, book.$. eic. Mandal!ll nnd symbuls nre my tendency among OLhcr s1ylcs. Contacl Rob Mess1rlc (704) 7>1-6097. pencil~. ARTS CAMP • nn intcgrutcd ;in c~p¢ricncc for cluldrcn 4-14 at Marshall Primary School monungs. Chiltlrcn's Ans tn lhc MounuuJl.'I. For schcdul~ mro. call BclSCy StllQChaJ ut {70-1) 689-4699 or El11..:ibcUI Roberts :u (70l) 2S!l-8647. EARTH REACH EDUCATION ASSOCIA TIOI' ltJching prin1111ve skills to c.bildNn and adulLS. Robert Marun, Jr. 11nd Jeanne Moore: Rt. I, Box 178-A: Fcrrum, VA 24088. GREENS BIBLIOGRAPHY over 800 entries on tho: intcmimonol Green pntt.ies 11nd movcmcru. SS {domcst", include! postage) w J;iy Michael Ochs: 443 Mnrkc1 SL: Williamspon. PA 17701. WE.BWORKING 1~ tree. Sent.I submissions Ul: Kotc<ah Journal P.O. Boll 638 Lc1cc.~1cr, NC Katuah Province 28748 Si.unmt:r. 1989 �The KatUtih Journal wants 10 communica1c your thoughts and feelings 10 the other people in the bioregional province. Send them 10 us as letters, poems, stories, anicles. drawings, or pho1ographs, etc. Please send your contributions to us at: KatUah Journal; P. 0. Box 638: Leicester, NC: Katuah Province 28748. ISSUE THREE- SPRING 1984 Siutainabl4 Agricul1111c. Sunnowcts • Human lmp•cl on th1t Forc!l'.I - Childrcns' Edue&1lon Veronica Nicholu:Wonum in Politics • Uulc People-Medicine Allies Wild habitat is disappearing. The wild creatures are disappearing and wilJ be gone unless brave humans Ulke note and act. The imponance of habitat to biodiversity and the effect of human beings on the natuml systems in Southern Appalachia will be the topic of the foll issue of the KatUah Journal. For aUthings wild! Topics for funher issues include Children; Wellness; and Crealing Nurturing Cultures. Please send ideas, suggestions, anwork, and possible anicles on these and other subjects. BACK ISSUES OF KATUAH AVAILABLE ISSUE SIXTEEN· Swnmcr 1987 Helen Wal10 • Poem: Vls1ons in a Oudcn • Virion Qucn • Fini Flow • lnilutlon Lctmina in !he Wilderness • Chciolcec Challcngi: - -Valuing Tn:ca" ~LJAH JOURNAL ISSUE FOUR SUMMER 1984 ISSUE El<lHTESN - Winier 1987-88 Water Dnlm Water Quality • Kudzu . Sow Ech!'S¢ . Cl411'CU1ting Trout - Ooing to Wallu Ram Pwnps • MictQhydro · Poems: Bcnrut lee Sinclair. Jim Wayne Millet Vc:mamJlu Aichiiecllll1' DrCfnU m Wood and Stone - Mouniam Home Earth Energies EanJt.Shcllered Llving • Membrane Houses Brush Sheller • Poems: Octoll£r Ou•k • Oood Mcdlcinc: "Shella" lSSUE FIVE FALL 1984 IUNefl . OW Ways in Chctolcec - Oinscng 'luclcill' Waste • Our Celtic Heritage • Biorcgionalism: Past, Prcunt, and Futuro • John Wilnoty • Hc31ing Dllllcncss - Politiei of ISSUE NINETEEN · Spring. 1988 Pcrlcaodra C.nlen • Spring Toma Blucbcrrics WiWOowcr Gardens - Cranny Hi:rbalin • Flower Es~ -rbc Origin of 11¥: Animols· Stary Oood Mcdlcme. "Po,,.ct" Be ATn:e ParucipnllOn ISSUE SIX· WINTER 19114-SS Winier Solstice Eanh C=rnony • Ho11Cp3S1111c R1vcT Coming ol the Ught - Lo11 c.hin Rooca - Mountain Agra.:ul1urc: The Righi Crop WiUiAm Taylor The Fuwr" of the F~ ISSUE TWENTY - Summer, 1988 l'racrvc Appa!Khian WI.~ • Hlghbnds of Roan • ~lo Communuy - Land Trust • Arthur Morpn School Zonma Luue - '1'bc Ridge• • Farmers and the Farm Bill . Ooocl Mi:dicmc: "Land" • Mid Rain Dukc'J Pov.er PIAy • ChclOk.ec Microhydro Projoct lSSVE SEVEN · SPRING 1985 Sus1Jlinabl4 Economic$ · Hot Spring$ • Worker Owncnhip - The Cn:al Eeunomy - S~lf Help Credit Union • Wild Turby · Responsible lnvcsung · WQtbng"' tho Web of l..ifo lSSUE EIGHT · SUMMER 1985 Cclcbnuion: A W~y of Ufc • Kiuuah 18.000 Ycan Ago . SIK"Rd Siles Folk Ans "' the Schools Sun Cycle/Moon Cycle PO<lllls: Hilda Downe: - Chcralccc Heri1J1gc Cenlto:f • Who Owns Appaladua? ISSUE NINE- FALL 1985 The Waldcc l'orC1t The Trus Spuk Migrating Porests • Horu Logging Swting a Tree Crop· Urban TYCCS - Acom Bread - .Mylh ISSUE TWENTY.ONE · FAil. 198ll Ch4Stnu1.1: A 1'111Ural Histmy • Rt11or1t1g the Chulnut ·Poem of Prcsctva&IQO and Prai""• Continuing !he QuCSI • Forests and Wildlife Cllcsmuu in Reaional Diet Chu1nut Re.sources Hotb Note. • Oood Medicine: •Changes 10 Cmnc" - Review: W/lu41 uimdl Li~ 8IOREGIONAl.J0oRNAl OF ™E SOUTMERll APPA~IAN$ ISSUE ELEVEN SPRINO 1986 Community Planning • Cities and Ille Bi.mgional Vision • Recycling . Community Oindenlna· Flo)'d Counly. VA. Oasohol Two Biorcaional Views Nuclear Supplement Foar11c 011111C$ - Oood Medicine: Visions ISSUE FOURTEEN- W1111er 1986-&7 Uoyd Carl Owlc Boogcrs and Mununas - AD Species Day - Cabin Fever Un1vcrsil)' Homclcu in Ka1uah • HumCl!Ulde Ho1 War.c Siovcmatcr"1 N11tTa11ve • Cood Mcd1cmc: lnicnpcc= Communicallon ISSUETWENTY-'IWO-Wintcr. '88.S9 OlobaJ Wamnng • Fire Thi. Tune Thomu Bcny on ·sioreaio#J" - Eu1h Ellmi.sc • Kon: Loy McWhinu An Abundlnceof£mp1incss L£TS • Chton1clas of Floyd • Dany Wood lSSUETIURTEEN. Fall 1986 Ccn1er For Awakening- E11Wicth c.Jlm - A Ocn11., Du.th • Hospice - Emc.11 \foraan • Dcalin1 Crc•tively with Death • Home Burial Bo~ • The Wake - The Raven Mocker Wooclslorc and WIWwoods Wi<dcm - Good Medicine: Thai Sweat Uxfl:" ISSUE FIFTEEN -Spring 1987 Covcrlets • Wonu.n l'or-CSlct -Susie McMalwl Midw1(c • Ahemalivc Contraccpuon Bioscxualil}' • Biorcgional1SJJ1 and Women Ooocl Modicme: MJllriachuial Cultuni • ~ ISSUE TWENTY-TIIR.E.E ·Spring. 1989 Pisgah VUlaac · Plmcl At! - Orccn City Poplar Appeal "Clcu Sky" • "A N"w E.vtl1" Bbc:lr. Swan - Wild Lovdy Ou-µ • Rov1c:w1: Soucd Land. Sacud Sa, Ir• "'" - Poem: truavtes . The a-Chin T111111 ISSUE TEN - WINTER 1985°86 Kate Roac:s - Circlet of S101111 • ln1cmal Mythmaltilt& • Hoh•lic Hco.ling on Trial Poems: Sieve Knaulh • MylhiQ PlacC$ • ~ Uk1ena·s Talc - Crysial Magic: • "On:.mspcaltina- ~U AH JOURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 For more info: call Mamie MuJler (704) 683-1414 Regular Membership........ SlO/yr. Sponsor.........................$20/yr. Conmoucor.....................S50/yr. Name Address City Area Code Summer, 1989 Enclosed is S ro give this ejf an extra bOost on State Phone Number "Sudden Tmirils" Zip l can be a local contact person for my area Back Issues Tssue it __@ $2.50 = $_ _ Issue 4# _ @ $2.50 = $_ _ rssue # _@ $2.50 = s__ Issue#_@ $2.50 = $_ _ Issue#_@ $2.50 = $ _ _ Complete Se1 (3-1 J , 13-16, 18-23) @ S35.00 = $_ _ � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 24, Summer 1989 Description An account of the resource The twenty-fourth issue of the Katúah Journal focuses on peace in the mountains: settling controversies; a look at the Oak Ridge Reservation; and promoting peace through community building. Authors and artists in this issue include: David Wheeler, Judith Hallock, Patrick Clark, Richard Lowenthal, Heather Pittillo, Marnie Muller, Rob Messick, Will Ashe Bason, Marnie Muller, Milo Guthrie, Mary de La Valette, "kent," Jim Houser, Charles Rampp, and Melanie Bridges. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1989 Table Of Contents A list of subunits of the resource. Deep Listening by David Wheeler.......3 Life in Atomic City by Judith Hallock.......5 Hiroshima Day 1989.......7 Direct Action! by Patrick Clark.......8 Planting a Tree of Peace.......9 Community Building and Peace by Richard Lowenthal.......10 Peacemakers: A Resource Listing.......11 Ethnic Survival.......14 Black Mountain Pairing Project.......15 "Battlesong": A Poem by Heather Pittillo.......16 Growing Peace in Cultures by Marnie Muller.......18 Review: The Chalice and the Blade.......20 Natural World News.......22 A Children's Page.......25 Drumming.......26 Events Calendar.......28 Webworking.......30 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Peace movements--Appalachian Region, Southern Community life Oak Ridge (Tenn.) Sister Cities 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 Children's Page Community Ecological Peril Electric Power Companies Glossaries Habitat Hazardous Chemicals Katúah Poems Politics Radioactive Waste Reading Resources Recycling Transportation Issues Turtle Island Villages Water Quality Western North Carolina Alliance Women's Issues https://omeka-test.library.appstate.edu/files/original/1f2e1b45f5e29afd5e7816d6d6f26b51.pdf e62be1d7412c88f48ec27a25918ab429 PDF Text Text ISSUE 26 WINTER1989-90 CHILDREN $1.50 �~LJAt-t JOURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED Postage Pa1d l Bulk Mail Permit #18 Leicester, NC 28748 �Coming of Age in the Ecozoic Em .............. l by Tlwma.1 Berry Kids Saving Ratnforest................................4 b) Sama/a l/ir.H Kids' Treccyding Company............ .......... 5 ConOirt Resolution and the Family............ 6 by Ellie Ki,,cade Developing the Creative Spirit. ...................!i h\· /.i1uia J1c1mer The Balloon is a Unicom ............................9 b) Art.1p1ri1 Swdio Birth Power.................................. ............ 10 b) luc111da Flodin amt .Wanlru Pnk111s Birth Bonding........................................... 11 b\ Jan \'erJiaexhe Coming of Age in the Ecozoic Era The Magic or Puppetry: An Interview with Bonnie Blue................ 12 by 111omas Berry by Chriltinll \.forri.w11 uiul Karc11 n mk1m Horne Schooling..................................... 15 II) 001111 Wnmiward and Trilli Scver111 Ceremony................................................ 16 Trailin/llud Mother Earth: The i\atur;1l Classroom.......... ..... .. ... . •IX 111 Sma11 Grie.mwicr Bmdegradable Diapers............................ 1R lw Al'l\'a .Ill/ Romm Resources............ .................................. 19 Gardening Tips tor Children ............ ..... 19 by T<>m )'n1111gblood-Pe1er.e11 \ i\atural World News............................... 20 "From the Diary of a ~1odem Child".......... .. 24 by Roh Messi< k Pocket Culture::.......................................24 by \Viii A.1/ie Basm1 Drumming......................................... ..•. 26 Fon:st Rescue: An Ecological Manifesto.............. 29 Webworking.......................................... .30 We are now at the end of the Cenozoic Era of the planet Eanh's 4.5 billion year history. During the Cenozoic time which has been occuring for the last 65 million years. most all of the lire fom1s with which we are familiar came to their foll development. The Cenozoic is nlso when we humans came into being. I lowever. this era is rapidly being tcm1inated. Not only the human, but even more so. 1he functioning or the entire planet is being altered. The climate, the chemistry of the atmosphere. 1he wa1er and the soil, our relation to the sun, all the bio~ystem' of the planet, e\en the geological structure of the planet: all 1he'e are being altered in the most extensive transformation that has ta.ken place on the planet Eanh in the last 65 millicm years. So extensive is the d1ssolu11on of the life systems of the Earth during the past century that the viability of the human cannot be taken for gr-Jnted. T he long-term survival of our children depends on understanding the depth of what is happening to the planet at present--it is essential to admit that what b occuring 1s nothing less than biocide. It also depends on rekindling a relationship between the human and the natural world that is far beyond the exploitive relauonshi ps of the industrial mode. A different kind of prosperity and progress needs to be understood which embraces the wlwle Life community. All our human institutions, professions, all our programs and acti vities need to funcuon now m this wider Life community context. It is time to evoke the emergence of a new E.'Uth period which can be identified as the Ernzoic era. Even now the shift is beginning to 1;ike place in which a relationship or mutual enhancement between humans and the naturnl world is being regarded no1 only as possible but essential to planeiary survival. I low do our chtldrcn fit in wilh 1his change . . Hea/1hy £111"irm1me111 Our children need a healthy Eanh in which to live. A sickened planet is not conducive to healthy children physically, or to their emotional or psychic security. Continued conu1mination of water, soil, air and other life syMems by unnecessary and unsound production practices is jeopardizing their future existence ao; well as that of the planet. Children need pure air and water and sunligh1 and fruitfu l soil and all those living fonns that provide the context in which human existence can be properly nunured. Only if this context is kept intact and an appreciation of it is passed on will we fulfill our obligations to our children and to the planet. Membership in the l ife Community Our children need 10 be able 10 see that they are members or the whole Life communiiy of the natural world about them, not just members of a local or even global human community. Human society as such is an abscraction. The only real community is the entire community of the natural world. No pan of this integral community has either existence Dra1< tng by Rub Mo.nick t 98S c:ontu1ucd an p. 3 �J<eLlAHJOURNAL ~STAFF THIS ISSUE: Andy Half-baker Rob Messick Marnie Muller Rodney Webb Chip Smith Richard Lowenthal Christina Morrison James Rhea David Wheeler Heather Blair EDITORIAL ASSISTANCE: Stephen Bartlett Will Ashe Bason Susan Griesmaier Michael Havclin Scott Bird Jack Chancy COVER by Zack Brick, age 6, of Floyd Community. Reprinted from the Blue Mountain School Calendar (for sale from Colleen Redman; Box 634; Floyd, VA 24091) THE SOUTHERN APPALJ.CHIAN BIOREGION ANO MAJOR EASTERN RIVER SYSTEMS PUBLISHED BY: Kanlah Journol PRINTED BY: The Waynesville Mountaineer Press EDITORIAL QFACE nus ISSUE: Worley Cove, Sandy Mush Ouk WRITE US AT: Ka1Wih Journal Box 638; Leicester, NC; Katuah Province 28748 TELEPHQNE: (704) 683-1414 Ka/UahJournaJ is on SkYland BBS, Asheville, NC. For information, call (704) 254-6700. Diversity iJ an important clcmeot or bioregional ecology, bolh nalUral and social. ln line wilh !his principle, the Kataah Journal tries io serve m a forum for lhc discussion of regional issues. Signed aniclcs express only the opinion of the authors and arc not necessarily lhe opinions of lhe Kataah Journal edilOl'S a staff. The ln1U1181 Revenue Service has declared Kataah a non-profit organiulion Wlder section SOl{cX3) of the lnicmal Revenue Code. All contributions IO Kataah are deductible from pcrsooaJ income tax. 'LNVOCA.TWN I think ouer ogoin my smell oduentures, My fears, Those I thought so big. For ell the ultol things I hod to get And to reach, And yet, There Is only one greet thing The Only thing To Hue, To see the greet doy thot downs , And the light thot fill s the w orld. - Inuit song STATEMENT OF PURPOSE Here in the southern-most heartland of the Appalachian mountains, the oldest mountain range on our continent, Turile Island; a small but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of living within the natural scale and balance of universal systems and principles. Within this circle we begin by invoking the Cherokee name " KatUtih" as the old/new name for this area of the mountains and for its journal as well. The province is indicated by its natural boundaries: the Roanoke River Valley to the north; the foothills of the piedmont area to the east; Yona Mountai11 and the Georgia hills to the south,· and the Tennessee River Valley to the west. The editorial priorities for us are to collect and disseminate information and energy which periuins specifically to this region, and to foster the awareness that the land is a living being deserving of our love and respect. Living in this manner is a way to insure the sustainability of the biosphere and a lasting place for ourselves in its continuing evolutionary process. We seem to have reached the fulcrum point of a "do or die " situalion in terms ofa quality standard of life for all living beings on 1his planet. As a voice for the caretakers of this sacred land, Kat"'1h, we advocate a cenlered approach to the concept of decentralization. It is our hope to become a support system for those accepting 1he challenge of sustainability and the creation of harmony and balance in a total sense, here in this place. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes thaJ Ka/Uah will grow to serve the best interests of this region and all its living, breathing members. -The Editors ~ k)t,nt.er ,1989-90 �Coming of Age in the Ecozoic E r a-continued from p. 1 or life apan from the other members or the communiry. We arc awkward at this manner of thinking because many of our religions as well as humanist traditions carry a cenain antagonism toward the natural world. But now the refusal to acknowledge the intimate membership in the corrununity of Earth is leading to their own destrucrion as well as that of the planet. The next generation can survive only as functional members of this larger community. Our children are instinctively aware of this wider sense of identity. We need only foster I.his awareness. Earth Literacy Our children also need to be literate about the Eanh. They need to learn not only how to read books composed by human genius but also how to "read" the Great Book of Nature. Again, absorbing this Great Book is natural to children. Alienation from this primary educational experience has been, in our generation, the source of unmeasured disaster to every aspect of human existence. A true prosperity requires being able to understand the language of nature. Native peoples know this language. II is primarily the language of the Earth, a language of living relationships that extend throughout the universe. We have here within this Nonh American conrinent a superb natural setting in which our children can become Eanh-literate, capable of undemanding what their world is telling them. Energy Awareness Our children need to understand how to function with the energy of I.he sun and wind and the water rather than with the energies of fossil fuels or of nuclear processes. Our inabilny to use these other energies properly has led to a situation in which the planet Earth is covered with grime and poisons. These toxins are not only eating away with their acids the very stones and structures of all the great cities of the world, but they are also harmful to the planet itself. The understanding of more benign energy forms and the skills to interact with them effectively are absolute necessities for the survival of our children in a sustainable life context. In addition, it is imponant 1ha1 these energy systems be designed with sensitivity and a sense of appropriate scale. Our children also need to understand the healthy limits of their bioregion's capacity to provide energy and to suppon life. They need to be encouraged to envision a way of life that can be compatible with Lhose natuml limits. Helping children get in Lhe habit of conservation as well as recycling is an imponant step tn encouraging them to co-exist with the rest of the life community. Food Our children need to learn gardening. The reasons for this reach deep into their mental and emotional as well as into their physical survival. Gardening is an active participation in the deepest mysteries of the universe. By gardening our children learn that they constitute, with all growing things, a single community of life. They learn to nurture and be nunured in a universe Lhat is always precarious but ultimately benign. They leam profound reasons for the seasonal rituals of the great religous renditions. More immediately, however, i'> the question of physical survivaJ. With the ever-increasing loss of soil on which food-growing depends, with the rising innaiion in the economic sphere, with the need for food grown in a proper organic context, and with the crowded situation in our urban centers, the capacity of our children to grow a significant umount of their o~n food on very limited areas of Eanh will become an increasing urgency. Elementary education especially might very well begin and be developed in a gardening context. How much the children could learn! A language related to life! Emotional responses 10 blossoming and fruitful plants. social cooper:11ion, death as a source of life. They could learn geology and biology and ascronomy. They could learn the sources of poetry and lner.iture and the ans. They might even be saved from the sterile and ephemeral world of Atari. WUller. 1989- 90 Participawry Role Our children need to be prepared for their role in the fruitful functioning of the Great Earth itself, the first and greatest of all "corporations". They need to learn that the underlying role of all human corporative enterprises is to enhance the functioning and meaning and value of this primary corporation, the planet in which we live. If the Eanh becomes bankrupt there is no future for anything that lives within the Earth. The remarkable achievement of the Earth in its natural state is its ability 10 renew itself and all its living forms. There is a minimum of entropy in the Earth system_ Energies arc cycled recycled indefinitely. The infrastructure renews itself. No human process can do this. NeiLher automobiles nor Madways, nor subway systems, nor fossil fuels, nor railways, n..ir power plants, nor nuclear generating plants renew themselves_ They Inst but a few years and then rust away and the resources of the planet arc no longer sufficient 10 renew them. A completely different role of the human in relation to the Earth begins to identify usclf. One which functions in a different fashion and with different ideals from the highly entropic, exploitative manner in which our culture functions at present. Recognizing our intimate membership in the whole Life community and becoming literate in its wisdom and language, our role becomes that of dynamic panicipator. ln recognizing this intimate connecLion, we begin 10 understand and align ourselves with 1he natural world's capacity to be self-emerging, self-propagating, self-nourishing, self-educating, self-governing, and self·hcaling. Experience of the Sacred Our children need to understand the meaning and grandeur and sacredness of the Eanh as revelatory of the deep mysteries and meaning of the world. Rather than teaching them to disdain the natural world as unwonhy of their concern. it would be most helpful if our religious traditions would move toward a stronger emphasis on the glorious phenomena of the universe about us as modes of divine communicauon. In a special manner, through celebration and ceremony, our children need to observe and esteem the spontaneities of nature in our own bioregions here in the different areas of Nonh America; spontaneities that give expression 10 genetic diversity which is the most precious endowment of the living world. Without 1he marvelous variety of living forms that swim in the sea and live and move upon the Eanh and ny through the air, our own human understanding, our emotional life, our imaginative powers. our sense of 1he divine, our capacity for verbal expression; these would all be terribly diminished. If we lived on 1he moon, our sense of the divine would reOcct the lunar landscape: our cmouons. sensitivities and imagination would all, in a similar manner. be through a lunar mode of expression. So with our children, they are what they are and have such remarkable expansion of life because of that share in the natural world that they have here within the Nonh American continenL The radiance of their surTOundings is even now reflec1cd in the radiance of our children's countenances. Sc11se of History Our children need a sense of their historical role in creating this coming ecological age. 1hc F..cozoic. This future world is something that has never existed before within the context of the whole planeL We are involved in an irreversible sequence of planetary developments. For the first time an integral form of the planet Earth wi1h all its geological contours, its living forms and us human presence has become possible as a vital, functioning plane1ary whole expressing itself in its unbroken sequence of splendors tn movement and song and an infinite variety of color in the sky and throughout the continents. There 1s truth in the expression--· The Dream is at the heart of the Action. The greatest gift we can give our children is to assiM them in their dreams of a planet of pure air and water and sunlight and soil. where the community of all living beings can:.,;l!I' ~· nourii.h in the celebration of existence. A Thomas Berry noted geologian and awlwr of The Dream of the Earth (Sierra Club Books, 1988), is presently collaboraring with physicis1 Brian Swimme on a new book, The Universe Story. l'lb •'lnoenu Reny �~iftFJ. §trfilkT~ ~ftfp $11~~ ~ ~~T:P41 in '!8~&11. illus~uon by Jermain Mosely Mrs. Woods' science class at Asheville Alternative School has been studying forests and rainforests in particular. We went to the "Discovery Place" in Charlotte to see an exhibit on Rainforests and have studied about forestry in class and at Holmes State Forest. We have learned that if all the rainforests are destroyed then our oxygen will decrease a whole lot. We have also learned that the rainforests are ancient. They are very special and important to us. They give us many products as well as 1/2 the world's animals and plants. Our class is getting together and making money to help save these forests So far we have almost made $300. With that we will be able to buy 10 acres of land out of a rainforest in Belize . Jc.iiWcih Jo1Ul1Q( pllc:Je 4 ' •I We have been raking people's leaves in our neighborhood for $1.50 or more if the yard is really big. All of the people's yards we have raked, have given a little bit extra. One boy in our class raked a medium size yard with his friend tor a man and got $30.00. We have worked very hard on this project and hope that we will encourage other people to pitch in. We put pictures in the halls of our school. A few nights ago we had a woman named Mrs. Jeanne Cummings come to our school to show some slides of her 'Earthwatch' trip to a rainforest in Borneo. We had live entertainment and refreshments that night. It was very exciting for all of us. Do whatever you can to help save the Rainforests, it is important to all of us and we hope that these Rainforests will survive. / By Samala Hirst kll-ntcr, 1989-90 �Ph""'' b~ Karen W•tkin' Hey, all you people out there, have you heard of the new business Kid's T reecycling Co.?? !! It all started when our teacher started talking about how imponant trees and recycling are. We think 1hat this is a great Saving-The-Trees business and a grea1 class project. We sell all sorts of recycled paper producls like paper 1owcls. rissuc and 1oilet paper. On 1hc lirst day we only got two orders. Then we got more and more orders every day and week. We have $65.00 so far. Do you know when we get older there won't be many trees lefl? There won't be hardly any paper. Don't let 1hat happen! We all need to recycle. S1art now at Kid's Treecycling Co. We are in third grade at Asheville Alternative School. South French Broad Avenue. A ... hcv1llc. NC 28801. Ourtcacheris Victoria Maddux. You can call her in the evening at {704)- 645-4593. Call now and become a "Recycling .. Ci1i1en" -·-hy: llana Craig. l.arJ Weaver, Ken;. Wahcr,\Vill lknnen. Molly Ru ... h and Alesia Summey. l./UlU:t, 1989-90 �Conflict Resolution and the Family Conn1ct. Every family has it. Household chores, homework, messy rooms, schedule connicts, ~pace invasion~. values collisions, power struggles, and scape-goating have all been long-srnnding and universal sources of stress in 1hc American family. The quality of family life. though, is detennined not by \.\hethcr or not a family has conflict but by what they do with it. It is commonly recognized that parents have a great innuence on the overall process of dealing "'ith the inevitable conflicts that plague families. What is frequently overlooked. however, is the contribution that children have 10 make in the conflict resolution process. Children are our greatest source of inspiration and creativity; they have internalil.ed fe\.\er rules and limitations and "yes--bu1--tha1 wouldn't work bccause"s and have a natural spirit of discovery that can set the stage for new and more expansive ways of thinking. This article is based upon my own experience as a par.:nt and as a conflict management consultant and educator. coupled with the perspectives of my daughter Dana. age 14, and my son Nick, age 10. We will citplore three imponant variables which operate to affect an individual\ or a fomily'~ response to conflict: Spirit, Personality/Well·Being, and Skillfulnes5. by Ellie Kincade Spiritff he Spirit of Possibilit) Spuit is the auitude with which we approach problems and conflicts, and is the foundation of the process of resolution. Thomas Crum, author of The Magic of Conflict. makes two imponant points about the nature of conflict: ConOict js a na111ral phenomenon. We see it everywhere in nature - the magnificent beauty of mountains, canyons, beaches was formed by eons of connict. In our human relationships, from the intra- and interpersonal through global levels, the choices we make determine whether the intense energy inherent in conflict will be a del.tructive force or as Crum says. will be "the best sandpaper around for smoothing out our lives" ConOict js noi a comest. Winning and losing are goals for games. 001 for connict resolution. Resolving connict is rarely about \.\ho\ right: it's aboul the acknowledgement and appreciation of differences. Dana's summary of a positive spirit toward conflict is: *Trust one another. ,. Approach problem situations with lo\'e. (Y?u can love someone and be angry at the same nme.) t.n.rtrt'r',~90 �•Be flexible and willing lO undersl:lnd another's point of view. Nick adds: •Take responsibilny for your own "stuff' and realize thal whal you do affects others. •Anticipate your own and others· needs and try to prevent conflicts from happening. •Have a sense of humor, even when there are problems! Every family has to find its own unique way of discovering and fo:.tering a spirit of possibility for dealing with issues. Families who creatively integrate faith, hope. charity. and love, and playfulness into their everyday lives develop the flexibility. willingness and perspective to change gracefully and powerfully over time. They bring this creative power 10 every conflict or advei;ity they face. The family who believes that it is possible to find win/win solulions (rather than win/lose solutions) to their conflicb. finds them! A fringe benefit of lhis philosophy about confl1c1 1s that children (and eventually 1heir parents too!) learn that what they do and say makes a difference, thnt conflicts can be resolved v. ithout baules and that problems lhat seem "impossible" to solve arc really just challenges to human flexibility. compassion and creativity. Dana defines respect as the wtllmgness to allow each person the freedom to express their true and unique self. Affirrmng differences, making allowances, and building on those differences facilitate conflict resolution. We've grown up with homogeny as an ideal. Think about the all-American metaphor of the "melting pot" where cliversity becomes lost ma kenle of drab glop. Consider, instead. 1he image of a salad where each ingredient maintains its discrete qualities while adding volume, texture, nourishment, variety, and beauty to the whole. Each individual's personality de1ermines their preferences and style in dealing with conflict. Nick emphasizes that often he needs space and wants to be left alone when conflict arises; when he "cools orr· he is better able to talk about it. Dana usually wants to talk things out nght away, bu1 sometimes wants time 10 think things out alone. She stresses the importance of asking one another for what we need and being considerate of our different needs. Individual differences rue, in fact, one of the greatest resources in problem ~olving. Division of labor conflicts can often be easily resolved by having family members volunteer for their "favorite" chore. For example, Dana and Nick bo1h like to cook: I much prefer the mindlessness of cleaning up afterward. Dana likes carrying in the firewood and Nick builds and tends the fire. or cour.;e those preferences and inclinations do change in an evolving household, so frequent communication and negotiauon arc a musr. In a favorite 'Peanuts' car1oon. Sally is complaining, "I hate everything! I hate the whole world!" Charlie Brown responds. matter-of-factly. "I thought you had inner peace." Sally replies. "I do, but I still have outer obnoxiousness!" We all have outer obnoxiousness. the level and intensity of which is directly relatec.! 10 our general state of well-being. One's state of well-being (or lack 1hereof!) may be lhe most significant factor affecting the individual's ability to respond to conflict with tolerance, flexibility, creativity and a "Spirit of Possibility." The three of us agree thnt a bad day at school or work, exhaus1ion. pressures of upcoming events, or a general sense of malaise is often the root of our outer obnoxiousness which can lead 10 conflict. Here are several things families can do to enhance 1he well-being of individuals and the family unit: Herc are some fun ways families can develop and exercise the "Spirit of Possibility": •Play games like, "There's Not Only One Way 10 Do Anything". Discover throogh brruns1onnmg the many f>O"-s1h1l111cs m a snuauon. How many different wa)'~ arc there to m:ike p<1ll<!akcs? To plant a tree? To w~h a window? Wc"vc ycl IO find an acuvity lhal can he done m JUSl one way. Make the jOlhl)' or brrunstonnmg commonplace. so tl1'1l 11 occurs more na1urally in connict snuauons. •Keep 1rnck of "Impossible Things• that happen an the world Read and d1SCus.s news s1orics, historical evenL~. sporting accomplishmenb. amazing inventions, ulcs of survival and raniaslic JOumcys, and mo~l 1mporwuly, personal life cxpcncnccs m lhc accomplishment or "The Impossible". For example: Remember when ... ..."Nick almost gave up finding a shark's t0olh at the beach-and then found live!" ·~"Grandma 105t her diamond ring m lhc gnx:cry ~iorc parking 101 and wcnL b:lck lhat nighl and found 1L" ..."Dana though I she'd never be able to afford her trip to the Soviet Union and !hen raised all the money for tile lrip by selling hct pocll) books." Our true contcmpornry heroes arc ordinary people in ordinary cin:umslallCCS who occomplish cx1100td1nary tilings. • Acknowledge. and celebrate seasonal changes and cytlical llllnsfonmuions, e.g. watch 1hc moon wax and wane. gardcM grow. birds migraic. cocoons spin and haich. seeds di\-pc.rsc. Notice and honor developmental changes in ram1ly member;: e.g. have celebrations m honor or landmark events. bcginnmgs. endings. and annavcrw1cs-· there's always something IO cclcbrutc, rrom lo<;t w:cth to maJor rites of passage. American l1'3d1tion I\ lacking in mual. Look to other cultures and uad11ions and creaic your own! Gncve the losses and welcome the new growth !hat rollows Personalil~ Factor~ and Well-Being (I) Eyeball the week ahead 10 alert one anolhcr abou1 high ~lre5' limes and ask for cxlr'd supJ10n, e.g. Nack mak<:S school lunches when Dana has a track meet so she can get some cxtnl rest: Dan3 covers dinner when I need to prepare for a worlc'\hop. Communic~ning m advance •Experience and affinn your conna:ledn~ to tile world·•ll·latgc Mike family dcc1s1ons about what contnbuuons io m:t.lcc 10 commumty and global service projects. The needs, a~ we look around u•. arc overwhelming. Learning lO make choice~ aoout how to u<c: our personal energy and rc~rces 1s a b;i~1c hfc skill for hvang m th" age. Remember the story of 1hc person at the edge of the '>Ca, tossing beached si.arfish back mto the occan. A man appro:1chcd und '"I.ell, "Why arc yoo bothering to do tha11 Then: arc so mnny. Whm d11Tcrcncc docs it make io save a few?" 11ui person p3uscd. thought. smiled nnd, tossing ano1hcr \lllffitj\ mto 1hc sea, replied •1t make' a diffcrcnc.: to that one: •explore mull1-cuhurnl perspectives by cncuuragmg c~changc~ through pen.pals. ho,11ng mtcmauonal ''i\ltOrs, or travel D.> your g1fl·shopp1ng lhrough catalog., that \upport collage mdu\trlC\ 1n ,·nrious cuhures around the world. Dana involved our cnurc famil)·. from C03Sl to coast, in her ci111..cn-diplnmacy trap to lhe Soviet Union lhis past summer She enhanced our ·spirit or Po~1l>1hty" by making her own dream come true and ~he created a network of connectedness bctwc:cn many Sovic:ts and Americans \\ho share the larger dream or world peace. &.>Lnte.r, 1989-90 about schedules 1\ connic1 pn:vcnuon! (2) Milke \tree;,; mnnagcmcnt a family alTair. Take walks. have joint "temper tantrum'· 10 let off sicam. talk about your drc3111s, give one anolhcr massag~. have ·,1op-:icuon hug~· (prionty hug> can mltrTUp! any ac11vi1y, C\cn an argument). Plan healthy menu.' together, hsien lO music. dance. LAUGll A LOT! llavc nightly snuggles before bed. Every f;tmily ~ds to discover and invent 1ts own 'tlC'' managcmcn1 plan Suppon one another's mdl\·1du.al \l.l'CSS marugcmcnt programs, IOO. Dana ruid Nick ga>c me space for mcd11auon, racqlldball, or naps. Tran.•;pona110n to tllcir 'JX>rb. academic and ~ul cvcnL~ is a pnoruy for me. (3) Learn w1lh your ch1IJrcn wmc tools for ccn1ermg. n:laxauon 8lld sp1r11ual renewal Pra)'Cr. mcd1ta.t1on, visunli1.ation, brealhmg, }Oga, dance. ~ns. and CCr1ilm man1al JI'\.\ (p:llllCUlllfly the nuid, powerful and non-v1oleni ans suc;h as a1k1do and T11.1 Cha). arc all ways to develop a relaxed, Oc.ublc. balanced. aucnuvc, and strong poMllre. From tl11$ ccnicrcd siate at is easier to move with confidence and care through life's ngors. (oontiml<d an~ 23) �Developing the Creative Spirit by Linda Metzner Imagine a warm, lazy summer's day, sky very blue. You are on your back watching clouds roll by. What do you sec there in the clouds? How docs it sound to you? Can you move the way the clouds move? What are the possibilities? Can your imagination take you places you've never been before? Are there new ways to get there? If we are not utilizing the body-mind's creative capabilities, we are allowing ninety percent of the nco-conex --the largest and most recently-developed pan of the brain--to go unused, an ocean of untapped potenrial. The work of a lifetime, in tenns of mind evolution, is to make new connections, to use the heart-mind, the whole brain and the nervous system, to crave! to new realms on new paths, 10 envision and create ever-greater inter-relationships among things. A deeper goal of the teaching of creativity. and of an, is to offer a starting-point, a vocabulary of the spirit, tools for climbing through the changing terrain of the mind. The dilemmas of our lives are dealt with by looking not just or the problems but with them, around them, inside and outside of them, and beyond them. Imagination, "the ability to create images not present to the sensory system;· involves the creation of thousands of physical connecting links between neurons in the brain. If the neurological structures for creative thinking are allowed to develop in childhood, regardless of the end product of the imaginative thought, then the resulting system of abundant connecting links will be available to the adult as well. Joseph Chilton Pearce, m his book The Magical Child. speaks about a cenain point in childhood, especially between the ages of seven and eleven, where vmually any suggestion can be adopted and utilized by the child, if it is given without doubt or ambiguity. Wnlking through fire, healing ~·ith the hands, clairvoyance, many typ;!S of "paranormal" abilities arc really extensions of creative thinking exhibited by children given "pennission" to experience them. Here are a few travel tips for the lifelong journey of nunuring the creative spirit within ourselves and others: Play. relax, go slow. New ideas will come from places that are beyond your conscious control. Make time for them. Listen to your dreams, your flashes of insight, your intuition. Try not to label mind processes as weird or useless. Don't be shocked if you hear of other sounds, colors, or beings a child is conscious of. You arc tapping into a world Edith Cobb calls "common-plus-cosmic". Give yourself guidelines for creative activities. AJlow the mind to play with one or two small features, and explore all the possibilities: a few colors. a few textures, a musical interval or timbre. Try to have material that presents ever-increasing challenges, but stay grounded in past work. In teaching music, try to stan with the body, with movement. for every new idea introduced. JC.Qiiuih Journat p1t9e 8 "Compe1itions are for horses, not anists" (Picasso). Don't compare, rate, evaluate or "improve" anyone's work. Ask the anis1 to tell abou1 ii and get some insight into her/his thinking. Have some open rime, some open space, and some open materials. Keep a box of bright colored papers, scissors, glue, fabric. markers, pencils; loose clothes for movement: a variety of sound-makers; typewriter or tape recorder for stories. Study and learn. Be aware of how others are taking new leaps and exploring new territory. Look for examples in life of an going outside old boundaries: murals, mobiles, architecture, pantomime, storytelling. This is the same evolutionary process found in frogs, flowers, and blue-footed boobies. Look at how it's been done in other places. In Africa, animal forms become patterns on cloth; in Bali, girls dance as goddesses in a trance state; in China, a five-note scale played on bamboo pipes forms an orchesrra. Other cultures have already transcended some of the artistic boundaries that we've inherited in ours. After working alone, try working with one or two others. Your ideas may expand synergbtically, way beyond what you had alone. Learn simultaneously to respect others' crearions as you create your own. Sometimes this calls for quiet listening or watching others, or spending time with someone else's finished work. What new ways does he/she open up 10 you? A mind that craves new solutions, new paths. can leap out of trenches of conditioning and make miracles happen. This. after all, is how the Universe 1s being created, even as we speak! RESOURCES: CATALOGS • Animal Town CoopcraU\'C Ventures PO Box 2002. S:tnlll Barbara. CA 93102 • Chmabcny Book Scrvice 2830 Via Orange Way Su11.c B, Spring Valley, CA 92078 • Geode Educational ()pllon~ PO Box 106, We.~1 Che.qcr, PA 19381 • Music For Lillie People PO Box 1460, Redway, CA 95560 • Suzuki Musical lnsuumcnis PO Box 261030. San Diego, CA 92126 • World Music Press 11 Myrtle Avenue, PO Box 2565, Danberry, CT 06813 SUGGESTED READING Adams, James. The Cart 01ld Feeding of Ideas. Addison· Wesley. 1986. Amabile, TCIC.~ Growing Up Creative Crown Publishers, 1989. Cobb, Edith. The Ecology of lmDgina11on in Childhood Columbia Umvcrs11y Press, 1977. Gardner. Howard. Frames of M111d: Tht TMory of Multiplt lnttll1gtncts. Basic Books, Inc. 1983. Pearce. Joseph Chihon. TM Magical Child and TM MallU;al Child Matures. E.P. Dunon, New York. 1977 Piening, Ek.lcchan:I and Lyons, Nick. Educating as an Art, The Rudolf Si.cincr Mciliod. The Rudolf Si.cuicr School Press. NY. 1979. Reck, David. TllL Music of tM IVholt Earth. Charles Scribncr'5 Sons, NY. 1977. ~ lmdo Merzner reaches Orff music and co.directs Anspirit, a srudio of creorive orrs in Asheville. NC. She is a composer 011d arranger and direcis rlie choral group, Womansong. H.l~nter, 1989-90 �The :Balloon Ls A. Unworn These ukas /or cJ.vfik>plrJ.9 c:reattvit!I i.n mlldrcn '"" s!Jared U'ith us from A.rtspu1t, 11 i;reato-e art..s studio 1n Asm:i•1Jle, NC. 1'!4:mbcrs 1nc{Ulk: 1'frls A.rrwld. (day). 'BarrU: 'Barron (m<wcment), Norma 1Jradky (paper), Vicki. aadh~UIJ (ft/x:r ), and lmdu 1'f4Urwr (musu;). Xak.e a sefJ-portrait with pieces of coCored. paper. Choose the coCors that you.. IJorr.. as smaU: ' - mmn the most to or as i.ur9e as ~ou Llke. 1.nter , 1989- 90 �by Lucinda Aodin and Martha Perkins We need co recognize how imponant it is that women take back their power· the natural power of creation is ours. While a woman feels most in concrol of the birthing experience in her own home, it is most important that she be able to exercise her power wherever a binh should happen. Women often do not realize the tremendous reservoir of power that is theirs to tap into when they are delivering a newborn. Birthing a child is the most powerful activity that our bodies can perform, and a woman who can binh with power will be a better mother and a stronger woman. No matter where a baby is born, the mother should be able to accomplish it with the full power that is inherent in the act and with the dignity of womanhood. We recently viewed a slide show of binh as represented in an throughout history from cave glyphs to modem obstetrics. Traditionally women are shown birthing upright, strong and confident. A woman helper ·or sometimes a man • is behind her; a midwife is below and in front of her. Paintings and drawings from around the world and throughout the ages of history all depict this trinity of birth... until modem times. As the picrures draw closer to the present, the woman sinks fanher and farther back into the images until she disappears from the picture altogether. In recent photographs of operating room situations the woman giving birth is not even visible. She is flat on her back. her whole body draped except for a gaping vagina, which usually has been cut. She is not mother or a person, but a thing. Watching those slides brought home instantly what has happened since our birth power has been stripped from us. functions of her body, mind. and spirit, and she is delivered. She is not giving birth, or delivering her new-born life. She is being delivered, which implies that she is being set free ... "Deliver me from this childl" ... who is then taken away to the nurseries, to the bath, to be re-warmed after its small body is chilled. This separation creates much emotional hardship for both parents and child. But the love of a mother and a father is amazing. It reaches beyond the hardship and bonds in love with their child • but childbirth and bonding does not have to be so hard. We tend co think of power in terms of its mis-use rather than thinking of power as being healing and strong. A woman's birth power is power in its pure sense: power that is not manipulative, not selfish. Birth power is selfless. Labor is a series of overwhelming surges of energy, powerful waves. Binh is a power act. It is one way in which a woman quests for a vision and finds her pince in this life. In giving birth a woman must exercise the ultimate strength of yielding. In yielding to her labor she draws on the energy of the life foroe. Our culture tends to consider yielding as an act of weakness. But in giving birth, yielding is the strongest act. h is the strength of the whole uruversc that brings a baby into chis world. When birth is a narural act of power, a woman is not delivered. She embraces the power of her womanhood, yields to the strength of her body and her spirit, and gives her baby passage into his or her own life. Watching births we have learned that a midwife's job is to guide a woman into her power· to work with a mother, to educate her, and to help her to use her innate knowledge. It is amazing to watch the change in a woman as she comes into her power. Entering a hospiial a woman feels small and insignificant, like a pebble amid the looming technology. It is unnerving. The situation is out of her control and her mate's control as well. Every intervention tells her that she knows nothing about the procedures of birth and that her instincts arc not to be truSted. The hospital staff is in command. She is not IO yield tO the power of birth. Rather, anaesthesia takes over the We arc successful as midwives when at the end of a birthing the woman says, "I did it. Thank you for helping me." If a woman says,"I couldn't have done it without you," we have not done our job well enough. The mother deserves the credit. After all, she has done all the work. If someone were to ask us, "What is the job of a midwife?", we would reply, "To give back chc power." . ~t.UA.h . . JounwaC p"'.JS 10 �• To rcali1.C the binhing power we must first relearn the birthing process. It is an ancient process, a wise way, and generations of humaniiy have proven that it works. Then, anned with our knowledge, we must demand 1ha1 our institutions change with us. Our hospitals. doctors, nurses, anJ midwives have to allow us as women to have control over our own health - no, we as women must take control. Families will never be srrong until we take back the power of birth...and until we have power and strength in the family. we will never truly heal the Eanh. Lucinda Flodin and Manha Perkins art both motlU!rs a11d work togetlier as a midwife team in the area s11rrn11ndi11g their lwmes in the Doe River watershed. by Jan Verhaeghe Midwives nuending home binhs know the success of their calling-the welfare of the mothers and babies in their care-depends in pan on the special time immediately after birth. No midwife worth her salt, excep1 in a m.iner of life or death, would take a b:lby from the mother. What exactly is binh-bonding? Birth-bonding is the uninterrupted time immediately following binh when 1hc mother and baby establish the foundation for their relationship by re-connecting in every aspec1 of their now separate lives. The most intense and the most important period for birth-bonding is the firlit two hours but cenainly Iasis until the baby falls into 1he deep steep infants experience St!Veral hour.; after binh. During bonding, mother and child becollll! linked psychically in a way that defies our ability 10 analyze the experience. The newborn is extremely impressionable and everything that happens during this period leaves a deep imprinL The natural longing of 1he baby is to re-establish i1s cquilibrium--to be wann, 10 be held, to suck. to hear a familiar heartbeat. To be separated from the mother at this time must leave a la.sung and discressed memory. I believe bonding is visual, tactile, aural, oral, olfactory, and hormonal and occurs most easily when the mo1her holds her baby and interacts wi1h it through the senses during 1hc sensitive period immediately following birth. The "en face" posilion--touching and being touched, hearing and being heard, feeding and being fed. learning each others smells-are complex interactions that occur with case when a baby is placcd--and left--in its mother's arms. The mos1 immediate person to bond wiih a newborn i~ the mother, but it is very important that fa1hers also bond with their infantS. Fathers who have had 1he opponuni1y to bond with one child but not with another 1ell 1he same storie_, as the mothers of these children. Fathers of C-sccuon babies often are better·bonded with their infants than the mother simply because a woman who has just undergone major surgery cannot give her full allention to her infant Siblings bond wi1h an infant v.ith outsianding positive results as .... ell. Many well·mcaning physicians and hospnal personnel feel tha1 a mo1her's holding her baby for a few minuies on !he delivery table constitutes "bonding". However, true binh bonding means mother and baby are nm scpara1ed for hours or even days following 1he birth. While the imponance of binh-bonding has caugh1 the auention of many hospitals, us ~,it.er, l 989•90 specific meaning and significance has often become sacrificed to hospital routine. For citample, the widespread use of anaesthesia in hospiial binh.s continues to be common practice. My first three binhs in 1hc 60's were under Demerol and Scopolaminc, an amnesiac. With "scope;• a mother "forgets" the birth Cltperiencc and is too drugged to look at her baby who is also drugged. Twenty-four hours later, I was given my first look at my baby. I had no memory of the binh, and the baby seemed a perfect stranger. Having missed out on sucking during the minutes following birth, the baby seemed not to know what to do the first times at the breast, and I invariably felt rejected by each of my babies. I also felt inadequate as a mother. With each baby, a kind nurse suggested trying again later and went off to the nursery to give the baby a bottle. As a result I and many other women often questioned our ability not only to breastfeed a baby but to care for an infant. Later on many of us found little satisfaction in raising our young children. b:lby but to care for an intan1. Later on many of us found linle satisfaction in raising our young children. I am fonun:11e to have had another chance at childbinh and an opponunily 10 experience birth-bonding with two babies. With these babies or the 70's, one born in a hospital but with no drugs, the other born at home attended by a midwife, 1 breastfed with ease and confidence. In addition, I never felt any alienation from my babies, never knew post-partum depression, and experienced child rearing as a joyous and fulfilling experience--in my 40's. As a result of my mid-life binh experiences. I became a labor suppon person, childbinh educator. and activist. Undoubtedly the most important a.~pect of my las! 1wo binhs was the binh-bonding I had with my babies. Meeting and observing many mothers and babies over the last eigh1 years, I am convinced 1hat bonding has a profound effcc1 on how we parent and on how our children grov. spiritually as well as mentally and physically. When I first became nctive with childbinh in the RO's, I could not help bu1 noiice that mothers who expressed joy and who had an air of serenity about them as they dealt with their children were mothers who had drug-free deliveries and who were not separated from their newborn. ln 1nlking and corresponding with moihers who had experienced binh bonding with one child but no1 with another, I found the same story over and over. There were many more difficulties of every kind where there was linle or no bonding. These babies had problems feeding, cried more, were often unhappy as toddlers. The mothers often fell rejected by the babies, were frequcnily depressed, and questioned their abilities 10 mother Where there was bonding, the opposite was true. While no one wants a mother to experience any more pain than is necessary, the use of anaesthesia in whatever form is 1he factor most likely to prevent bonding. While an epidural anaesthetic (injected between the layers of the covering of 1he spinal cord) allows a woman 10 be awake, it canies with it many risks that make funherintervention likely. With an epidural, a woman mus1 lie almost motionless for a long time which compromises the baby's oxygen supply often making a C-section necessary. Even if she avoids surgery, she has no control over her body from the waist down and often experience~ headaches which further inccrfen: with the bonding process. Natural childbirth may seem an impossibility 10 women v. ho have been taught 10 fear the experience. However, with preparation and loving suppon. the great majori1y of women experience childbirth a:; an exhilarating even! with binh·bonding the a.\pcct that has the most positive long-term effect. Jan \'erliaeghe lives in tlw Hendersonville, NC are.a and provides c/Uldbirrh prepara1im1 for ho~ and hospilJl/ bin/~ XcltUM )o"-rt1.GL PIMJC l l �The Magic of Puppetry An Interview with Bonnie Blue by Christina Morrison and Karen Watkins Karuah: How did you become a professional puppetee11 You said it was a gradual process? Bonnie: J used 10 be an extremely shy, sensitive, unself-confident person. And going from 1here 10 an outrageous puppe1eer... you could ask why such a change? Kanlah: Was it the positive response to your gift with puppetS? Bonnie: I didn't have the confidence to see my gif1s. ll was playing with children. And by doing voice exercises, breath exercises, mime, developing charac1er, realizing what my body was doing when I was hunched over and covering my hean. And just grokking those things, understanding them, made me open up. That's all. I just got to break my own rules. Katuah: And do all those things your puppets were doing! Bonnie: Yeah, through the puppets I got to do them. And I got 10 realize how fun it was to run around my universe smashing my rules and "supposed to's." And then I got to see this whole new person in here that I liked! You know, self-likin~. It's so much fun teaching self-liking. Kids like themselves... they say, "I made rhis puppet and irs great! Bonnie says it's great. I know it's grear!" Kau1ah: Do you make your own puppets? Bonnie: Yes. Snooge was the first puppet I built. He's a three foot tall abominable snowman with a 2 year-old personaJity. So he says things like, "You! Come! Give me hug! Oh ho, that tickle Snooge; that make me happy!" (laughter)...That kind of lovable fella. And the show was a take-off on Scrooge; that's bow we got his name. Ka!Uah: How do you manipulate them? On strings? Bonnie: I know ... well, I'm glad you're here. (laughter) Frog: You know, its a funny thing about peoplc--thcy'll laugh al anything, won't you? AHAHAHA!! Oh, look at that- there's a gnat! Bonnie: No there's not ... Frog: No wonder I've got a headache... Frog: Right up thcre ...comc on you liule guy...(hystcrical laughter) HUSH! You might sea.re him away! ... bcre be comes!! (buzzzzz·---slurp!I) 1 LOVE GNATS!! Bonnie: And the other hand makes your ann move, and T don't have more hands to rn:ike your feet \lr'alk. Katuah: Oh that's great! The kids must go wild. I bet they can talk to him for hours and cell him all their feelings... Bonnie: Yeah, they do. and I.hey wanna touch him a loL. Frog: Get their hands in my mouth ... Bonnie: These arc moving mouth puppets so they·~ not on strings. I play with Mr. Frog most often in the classroom- he's a good lap puppet. Snooge is hard lo put on my lap, but Frog here... Bonnie: He does a series, Frog here. He comes to the classroom and helps me teach. First of alJ, l teach three forms of character. Physical character-when they build their own puppets they think about how we look and our differences, like hair color, etc. The second fonn is vocal cbaractcr-nol just talking but sound effects: Frog: Hi! (deep, froggy voice) Frog: .... Nyaat...... ncooow .....secceccuurp! ! Kawah: HL Frog! Bonnie: And the third form is movcment--how lo move their hands when they're making it talk. And within moving character you have the concept of gravity. For example, you Frog: Hello...about time I got outta my basket. );:Q Li4an l '' ( . don't let a puppet float because frogs don't float - they jump up, they come down. So we do this and he helps me teach gravity. The' way I do it is he begs me 10 make him walk: and I say, "I can't, I only have one hand-one hand's in your head, see? Frog: Aaarrghhh!!.... But I wanna walk! Bonnie: I'll make you hop! Frog: I don't wanna hop. I never liked to hop. I wanna WALK!! Bonnie: So then he'll say, "Hey. haven't you been teaching these kids how to use puppcts7" And 111 say "Yeah". And he'll whisper to me -and I love making puppelS whisper cause the whole class is listcning·--hc'll say... Frog: ...Maybe a couple of them could help me' walk ...??! Bonnie: So we do. A couple of kids come up and each takes one of his sticks and I say. "Now before you sum, remember we have lb exaggerate everything with a puppet. We're gonna lift each leg high in the air, bringing It far forward ... " Frog: Jllicelegs,huh? Jomrm! pa«Je 12 I I 1\: Winter, t 989-9l ' f I 1 •ll �Bonnie: And then down just a linle in front of the other leg... And then I get them going really fast and Frog'll say, "Oh this is so exciting! So exciting! I get 10 walk!" And his legs are going everywhere and he goes "AAAHHHHI!" and falls down! Major crash!... And then he goes: Frog: .... UUUUHHH ..... .AAARRRGHHH!! ....(painfully pulling his legs up) How long have you two been walking, anyway? Don't you know you don't pick up both feet at the same time? That's hard on the old frog belly... (J1ysrerica/ laughter) Bonnie: (to us) Are you alright? h's a wonderful way to show teachers how 10 use a puppet to teach a concept.The kids don't even know they're learning about gravity... they'rc having fun. try, even when it comes to folding a piece of cardboard. Third graders will say, "I can't; do mine!" And I'll say, "Silliness!, of course you can! If r gave you a snowy hill and a piece of cardboard you'd bring it back to me loonng like a rag!" And then every time, no mauer what it looks like, I'll say, "Perfect!, wonderful!, you guys are so good!" Katuah: Do you stage any productions in your program? Bonnie: No, I don't have time. First I do a demonstration of puppet types. I bring in shadow puppets, string puppets, rod puppets and scenery puppets--trccs that talk. And full size body puppets like Momma and Baby Dragon. Ka!Uah: And they're getting their bodies into it, so it's not just this abstract concept. Bonnie: According to Dr. Joseph Chilton Pearce, who wrote The Magical Child, children ICMn best when rhey use their bodies. That's why they'll be banging, clicking, rocking ... and then they're told to sit ~till! But a lot of rcachers now are using this idea. They say,"When r reach syllables, we drum! Katuah: And your kids also make their own puppets, right? Karuah· They must love having a puppet to take home. Katuah: And do their kids get out of hand when they're with you ... because they need to let loose? Bonnie: No, actually they don't. The thing is that Lhcy're not very creative - they're afraid to try. In classrooms where the teachers are saying "very good," "good for you," "my class is so great!"-- the kids can't wair. They Slllrt throwing their voices right away, they're anxious 10 explore new ground. But where the teachers are afraid and need to have "proper" behavior, the children arc afraid 10 Wlnter, 1989-90 Bonnie: I encourage the teachers to follow up. And after creating and learning to use I.heir puppet I let each one come up and do something wilh their puppet for the class. So they really discipline themselves and focus on it and create an imaginary friend ... and. you know?, its not really imaginary anymore. Katuah: Most kids are taken out of their imaginations and into "reality" way too soon. And all the creative potential that's losL.. Bonnie: It's true. The imagination is a preuy special space. C first learned this watching mime anists. Totally blank scage and they create imagcs...pulling ropes, falling in love, picking a flower. And the audience secs the flower, a yellow flower and it smells like a daisy .... I do a story called "The Fishes' Wishes", where puppets are by a nver, going fishing and there 's a troll under a bridge and all that. And once a 3 year old came up afterward and said, "How come your feet aren't wet after standing in that river all that time?" So there's a magic that goes on between audience and performer... that realm of imagination where you can walk without your body and be there with other people. And it's a place of extreme pleasure. Katuah: It's also unportam for kjds to work through their feelings with fantasy. Like dolls --it's play therapy. But \\.hen they get past second or third grade they get messages that it's not ok to pretend. they're not supposed to play dolls (especially boys). And puppets give them that okay. Bonnie: Yes. They bring in an old sock, knick-knacks, buttons, lace, etc .. and I provide the furl) hlllt and moving eyes. Bonnie : Oh gosh, they love these puppets. First they glue the fabnc mouth pieces together, which 1s prcuy challenging, and I take it as an opportunity to affirm them. Number one, when you're working with puppets you cannot fail. Anything you do 1s brilliant, and the more you do of it, the beuer. So they make brides, punk rockers, little girls, a lot of dragons. Then I say, "Go home and empty your junk drawers!" And the next day they bring in all kinds of stuff to decorate them. Fabric, nut shells, boule tops, yarn ... and we lay a big pile on the table and I insist that the children do all the choosing. And some teachers just can't sra11d it. They'll say, "Red and orange don't match". So I say, "But it doesn't maucr with a puppet- the wilder the beuerl Let's see what it looks like." Its just the "shoulds" we all learned as children that they're passing on ... Kaniah: So you leave them t0 create plays on their own. Bonnie: 1 think kids are pretty willing to pretend up until third or fourth grade. Mostly sixth grade is the oldest age I work with. People are afraid to try puppets with older kids. Kauiah: Why? When I introduce Momma Dragon I say, "One of the things we're going to study is character- physical, moving and vocal differences". And while I'm doing that I'm putting her head and hands on and I say, "Has my physical character changed, by the way?" And they say, "Yeah!" And I spread my body out and start breathing really deep and take a big, slow step. By then they're backing up, staning to squeal. Then I slowly tum around and make her look at one of the kids who's not backing up 100 much. And then I come forward and swallow that child! Katuah: Oh my Goddess! You're kidding! Bonnie: No--the head is so big it could encompass your whole body. And then she stands up and says "YUMMM• " And that's how I begin the program. Then they stan thinking about what they want to make, and the second day, we glue the mouths of the hand puppctS together. Then the third and founh days we finish the puppets and the fifth day we do skills ... breathing, talking, eye contact, gravny, moving. sound effectS. Bonnie: In America, people think puppets are for children ... in the European countries people know puppets are for all ages. And puppetry is also fairly new here, whereas it's thousands of years old in Europe and the Orient. I love the origin stories. I know there used to be puppets of Jesus that opened and closed their eyes and mouths, and most of these were burned during inquisition times--and I imagine so were the puppeteers! And in Java the puppeteer has been their spiritual teacher for cons. He goes from village to village and sets up his scrim and docs a shadow production for 2 or 3 nights ... and of course they don't have lights, so they use the fire. In India and Java they call the veil of the shadow scrim the "veil of the worlds". Kauiah : There arc so many ways to use puppets that most people aren't aware of. I taught French 10 a kindergarten using a puppet who only spoke French. He'd tell me he was embarasscd cause he couldn't speak English and was afraid the kids wouldn't like him. So immediately the children said, "tell him we'll continued on next page JC:ol.UM Jo14rnoC pcaqe 13 �speak in his language!" And they all wanted to learn French so they could talk to Giuseppe. Bonnie: How perfect. I'd really like to work in the depths of the education system and give teachers the tools to usc ...altcmatives. Most are so frustrated with all the paperwork. They say, ''I used to be able to do art work with the kids but I don't get to have fun with them anymore." gone into ans. And their parents have grown up with very little ... but through this program they meet so many different kinds of artists. It gives them an idea of the world other than T. V. and their own backyard. When I first staned "'ith Mountain Ans I was just going to perfonn and teach abou1 puppets. And then I gor the idea for having kids make 1he1r own puppets and so much has come out of it--all the characters- I had no idea. Katuah: Do you ask teachers to stay in the room while you're there? Karuah: Getting the kids involved ... expressing rhemselve~. Thar's the magic of i1. Bonnie: I like the teachers to be there and pick up on it and help our. And I've also had teachers inhibit the class wnh their "supposed to's". Especially with the sound effects. That drives teachers crazy 'cause they've spent all year teaching the kids not to do those things. And then I'll say,"Lct's hear your voice. let's hear it loud!", and the kids arc going wild and the teacher's looking at the door...(laughs) But they've got to realize they can let it all loose. They can take a puppet and be fun and make the kids laugh and they won't lose conrrol or respect, they will gain it. If they dare to share with a child in their realm, then they've gotten inside and can teach much more effectively. If they'll go into the child's world rather than criticizing the child for not being m the institutional world ... Bonnie: The primary value is definitely expression--in every form. in any form--and the accep1ance of that expression. Self acceptance: teachers accep1ing their self-expression, children accepting theirs. teachers accepting children. and children accepnng teachers. At the end of my program when the kids introduce their puppets 10 the class. every once in a while I'll get a teacher who'll do it, too, and the kids love it! They'll say."Wow!. she made a voice for her puppet"' And I know the teacher might feel like an idiot. especially when she's supposed to be a standard in a group and she's asked to do things that are real weird and silly. So going through and daring to feel that sillinesi. and create an expression--daring 10 do that is. I think, the greatest transformer. I've seen it first of all with myself, ho11. brave I've gouen, and I've seen it with the cluldren. In 1his process I've taken a close look at life and how we hold ourselves, the way we look. our hean area. With a puppet. if the bean's covered you know how Lllat feels • it's sad. And with love you're throwing it out. With anger, you cover it, tum it away. look down the long nose. I teach those types of expression. Katuah: Their world ... Bonnie: It's not even the teacher's world - it's the 'supposed to be' world. And they were taught 11 and they're still trying to be very good at it. But there are lots of exceptions... like Mrs. Thompson in Brevard. She takes her lcids out and teaches them to plant trees and grow seeds and mke care of animals. She teaches respect for nature. And she docs ii on her own. Katuah: What's your feeling about the Mountain Arts Program? Karuah: You're reaching a 101 about human relations and the self--much more than just "puppets". Bonnie: h's wonderful. The thing I love about it is we're touching the really rural communities. If it wasn't for Mtn. Ans those kids wouldn't be gelling hands-on contact with artists very often.They have strong spons programs but not a lot of funding has Bonnie: Teachers will say, "Kids that never talk have their puppets talking!" Or, "I learned so much about this child from his puppet and what it's saying." Sometimes I see children who might be abused at home and they'll punch their puppet or the JC.citiwh Journa! pciqe t 4 puppet 1s very aggressive and wants 10 chew and bite. So I might say to the puppet, "What's your name?" And the puppet says. "None of your business". And I say, ''Well aren't you glad to have a boy like this?" "No. I hate him." And I say, "But he sure did a good job making you. that I can say for sure". And the puppet gets quieter, softer ... So I plant a little seed of positive. It's all I get ume to do but it could be taken so much funher. That's why I encourage them to hug the puppet... Katuah: And make friends with their puppet. Bonme: Yes. Because they're expressing to themselves, talking 10 themselves. Another 1hing about problem children ... If you have a class of twenty-eight kids and one or two are hyperactive or disruptive, the teacher usually puts them in the hall because she doesn't have 1ime to deal with them. So I know that child is lacking love. Love really heals a battered child. So the disruptive child I find. which doesn't happen much 'cause with puppets even those children arc usually pretty engrossed ... Karuah: They just want a little more attention from you. Bonnie: Exactly. And that's what I give them. I give them what they wanr. I make them come up front and hold my hand. I'll pat 1heir hand or put my hand on their shoulder if they'll let that happen. And I'll say, "you need to hold my hand, that way if you don't hear my message with your cars, you'll feel it from my energy". I reach them about communication without words. I'll use gesture and mime and rouch because the problem children need to be touched. Katuah: Do you wish you had more time to spend wnh each group? Bonnie: Definitely. It'd be nice to teach puppetry as a full time cumculum. If you have a good puppet teacher you can have art and thearre in the same school. .. and you don't have to use only puppets. You could combine creative writing, theatre and an .•. And you might be doing Midsummer Nigl11's Dream so conum:cd on p. 28 WLntcr, 1989-90 r �by Doug Woodward and Trbh Severin There arc many different reasons pan:nts might want to teach their children ut home. As parents, the two of us panscularly want to nurture in our children the 4u.1lities of love crcativuy. mdcpendcnr thinking, enthusiasm for learning, a po~11ivc ..elf-1mage. and a spim or co-opcra11on (rather than compctiuon) with others. As there is no altcmauvc school in Macon County where we live, we at one point were seriously considering moving to an arc:1 that offered a good choice in alternative education Then we heard mention or homeschooltng and decided that maybe the quality education we sought could best be provided right here at home. The "social problem" often mentioned in connection with homeschooling gave us pause. however. We were afraid that our young one> might become isolated at home and not have enough interaction with other children. Our worries were needless. We found that there were many other families involved in homeschooling m our area, and that there were plenty of activities planned to bring the homeschoolers together. The more we read and the more we interacted with other families, the more assured we were that the "social problem" of homeschooling was not a problem at all. As we watched the children interactmg in small groups, we could not help but think it was a favorable co.1trast to the usual social experience found in a classroom of 25 or 30. If, like us, your family is interested in homeschooling, you might find that you are not as alone as you might think at first. Even in rural Registration The suuc of North Cnrolina requires that 11 child be registered by age seven for public, private, or homeschooling. For informauon on Ille requ1remcnis f0< regis1ntlion of homcschoolcrs, wmc: Staie of North C..olma Division or Non·Public EdllCllltOn c/o Ron Helder, DIJ'CCtor 532 N. Wilmingion SL Raleigh, NC 27604 (919) 733-4276 The states of Virginia and Tennessee regmcr homcschool children through the county bonrd$ of education. Contact your local board for mfonnalioo. areas the homeschooling population h significant, and chance~ are that the.re will be a support group dose by. Homeschooling support groups can serve 1heir member' in a number of ways. l.c:r's loClk at the children first ·1 hough it\ true that the parents can direct the kids toward rradit1on:d mu~ic cla;scs, sports activities, and classes for special skills. socializing with other homcschoolers has benefits all its own. When families get 1ogc1hcr, the age grouping is vertical and scattered. not horii.ontal as is found in an onhodox classroom. A ~ix-year--0ld might learn 1he needs of an infant. share thoughts with a teenager, and deal with adults on a personal level r.ither than as authority figures. Harmony, tolerance, and cooperation are fostered. Even wuhin the fun activities, opportunities for learning abound. For example, our group pressed apples this fall. Children involved in the ga1hering, washing, chopping, pressing, and bouling of organically grown fruit are likely to come away with more than just the mste of juice in their mouths! Adult members of a support group always have their own skills 10 share, whether they use these skills in the course of earning a living, or whether these are activities that they just love doing. And do not forget the emerging skills of the children. They, too, have something imponant to teach the adults. if we will listen. Family activities • planned so that bo1h spouses can panicipate - are the heart of the social opportunities in a support group. Potlucks, field trips, campouts, and service projects are but a few of these. On the other side of the coin, mcntorship Finding Help for Your Homeschooling Program Magazines llomt EdJ<c011011 MogortM Box 1083 Tonaske!, WA 98855 programs offer a one-on-one growing and learning experience. Here a child can select an adult who offers a skill m which he or she 1s interested. The child makes the contact and together the child and the adult work our a time when that skill is being used and the young one can ohscrve or participate. Support groups also offer the parents infoimation to help them get staned and to aid in dealing with legal requirements. The group can also provide curriculum help, creative ideas, workshops, connection to state or national homeschooling organizations. and plain old empathy! We greatly appreciate the nexibility and choice involved in homeschooling. The children's love and enthusiasm for learning has been fostered by studying subjects in which they are most interested and when the readiness is there. We srudy subjects in an integrated manner. always making it "hands on" as much as possible. If the children become interested in Indians, we get involved in native dance,.music, cooking, crafts, st0ries, and more. Since we continue to be actively involved in bicycle touring, canoeing, and ,backpacking, we just take the cllildren along. We can spontaneously take off on an adventure withowt the hqsS'le of school schedules. A family field trip is a highly educational expcriem.:c:! • Leaming togettier continues to be exciting and challenging as our falJlily-continues io.make its own path into eCluca[lpn'. No longer do we ~lk about relocating to anoiher ~a in S8anfh of an education that fits our children's needs, for we've found it right here ~t home. A Bcka Book Publications Box 18000 Pensacola. fl.. 32523 Calvcn School IOS Tuscany Rd. Bnllimorc. MD 21210 Oak Meadow School Bol 712 Blacksburg, VA 24060 Gr11wing Witlwut Sclwo/111g 2869 Massnchuscus Ave. Cambridge. MA 02140 The Sycamon: Troe Ttaching Books and Matt rlals CoSta Mesa. CA 92627 Rainbow Resource Center The loc:al library is a good place to begin your search for aYllllable homeschooling mrucrials. Some local libraries have worked with homeschooling groups in pun:hasing books, petiod1cals, and assisting in the Organlu t ions National Homeschool Assiocialion Box58746 Seattle, WA 98138 (SOO) 486-135 I (S<rvius: o quarterly newsle11u. teoclttng rt-'Ourct file, homuclwol trove/ directory, tttn·IO•lttn program, apprtnticeslups and mtntorships for homtschooltrs. student uchan~, oN1 o 11twslt11tr digest ~rviu.) k'lnwr, l 989-90 Box 365 Taylorville, lL 62568 2179 Meyer Place John Holt's Book and Music Siorc 2269 Massachuseus Ave. dcvelopma11 or vcrucal files on homc.schoolmg. Cambridge, MA 02140 lnrorma tlonal Book1 Educational Spccuums/ JltNnlSdtool RtDtkr Bluestocking Press Box 1014 (Dept. AF2) by Mad: and Helen Hegener Ttaclt Yowr Own by John Holl Pliurvillc. CA 95667 �-If! 1' SUI., J11,,t'J1, Sf (If/ ye fl1•f -nt•i/e ~ ff, , -Ae" ·Ceremony / 6it1 rP'U -Aeor ,,,, e.t /1t fo r~11r 11'1/t(f ( ~I J Ct1'>Ht. c'"'J'"' ye, I httf /.rL 1v?Ake 1~~ pt1fh $wt"o'/I, tf,.f ii fhe br~w 'J' ffte f 'r jf , 1 ff! f: M~Js, CJ,"Js, ~,>t, y;,,.Jf fJ/ f' lf,.f 111 ftt. I /;/II rtsf "'",...;-...,I /h'/o 1""" >tt/J$f 1ft4J e '14W '4/e.. On f ye, I iyl"re,,. Sf,lf 11 /11'1v1 Cini 4 ir Q 11J4~t Ifs?"#, Sht~"1, tf,.f if '114 r,4d '! ifte hnnJ "/ /(,e se<n.J hill ~! ~t Jf lls Valle~s, 1?.ivtrf, L~s, 1 7fe,~, C/r4'~eJ; 1df r of 7'e f4rft. e / /,/&/ r,#11 ftear n.e ! /hfo 'f""4r m//{ff ~o au..~ ti '1e~ /,(~ Ohse,,f '/'' I iH>tff.,rc.. "WJii<~ ii~ /'"'It, SmooH,1 f/,o/ if Jn'!J read -/4t br~w 1 /f,e tJ,1 hi// rJ tk Omalia 1"£an prayer Urtmtm!J introtfucine a new6orn dsi!tf to tk natural worUf. Ofun, in cqnttmporory cultuns, tk new5orn is fo~ introtfuutl w tk fiuman cOtlflflunity and to tk tfiviru orrftr··out not spu.ifially to tk natwTJl ul0rl4. !Here in tliis urem.ong, tk naturof wo& is atftfresstd rllrectly in anrwuntin9 tk arrival of tk diilrl into tk mUfst of tk wfwfe Lift community. 'Ifijs is Illustration by James Rhea .t, ' == ........ Q .,,,. ��Mother Earth The Natural Classroom Early one morning, I sat outside with my dnughtcr reading a children's ~tory .. h "'as a story dealing with bircb, habitat, animal adaptations. predators, and camoullag_c. In the middle of the story. we nouccd the 11n1est bare! dan under the eaves of our garage. How did ii get lhrough? It :.queaked underneath such a small space. !low hard to believe. More careful observation ~howed uo; there was indeed a hidden nest. We could h.'lrcly see the bits of l\\igs showing through. What a pcrf.:ct accompanimem far the story we were reading. It was one of those wonderful examples of ~ynchronici ty. One 1.hat Nature is so famous for, if only v.c arc patient and obscrvan1 CnOUl!h . ~ If only classroom tC.'lching could h:ivc more moments like that in science or environmental studies. In my teaching experience, I have noticed how attuned to nature students become when they arc allowed. More often than not, experiences like that arc reserved for "field trips," and those occur too . infrequently. We are usually forced to bnng natural science inside the classroom rather than r.ake the students directly to the Eanh. Twenty years ago, when l first read Si/enc Spring, 1 was amazed nt how we were S? closely intenwined to the Eanh. Why didn't we pay nuention back when it was written? Couldn't we have avoided many of our recent environmental pitfalls? Now, as we enter the L990's, having had some very harrowing cnvironmenrol disasters, it is clear that schools can no longer ignore the imponance of teaching and providing hands-on experiential cnvironmenlal programs. Leaming has to extend beyond the boundaries of the classroom. For the past three years, I have been involved with the Nonh Carolina Adopt-A-Stream Program which is part of lhe National Save Our Streams Program. The Strcam Program activities are primarily bands-on, very environmentally conscious lessons. Since our school is a five-minute walk from a stream, we are able to rcgulnrly take advantage of the opportunity to visit the stream. The children considered the activities wonhwhile and fun - and could see that they were making a difference. The program integrated well into our second and third grade cwriculum by including science, social studies, languuage ans. creativity, and problem-solving skills. In order to allow children to realize what a unique and precious place our Eanh is and to understand their participation in it, we need to step outside of our classrooms. Mother Eanh can teach us about our home, but we need to make provisions for being th.ere in direct contact with her. Students need to be outdoors · observing, listening, sensing - when Mother Eanh shares her synchronistic lessons with us. Second grade .mlllem Quinn \Vardin andpre-kindergarrner Anna Srein cleaning a srream ne.ar rhe_r 1 scltool on Clean Streams Day, 1988. Photo by Tun Reid Biodegradable Diapers: Not What They Say They Are! It sounds like a dream come true disposable diapers that are environmentally ~fe. "Degradable is a wann and fuzzy word, hke organic and natural," said R.A. Denison, a senior scientist at the Environmental Defcnst: Fund. Unfonunately, "These plasucs are being sold as a way to reduce waste and that is a hoax," says Jeanne Wirka of the Environmental Action Foundation. A truly degradable material breaks down into basic constituents like water and carbon dioxide through natural pr~esses. The n~w diapers do indeed break down 1mo...smaller b11s of plastic. But in the dry, oxygen·~tarved environment of modem landfills, they might not break down much at all. "Li11lc is known about what happens during and after the degradation process to chemical additives, toxic heavy metals. and other plastic ingredients," said Ann Beaudry in an anicle in Motlutring Magazine. And "even the eventual breakdown inr.o small pieces of plastic offers no solution to the landfill capacity crises because the breakdown of throwaway diapers, disposable or biodegradable, take up just as much room in the landfill as the original." Large amounts of human waste arc also - Susan Schneider Gries~!# deposited in the landfills possibily b!'Ceding virulent strains of pathogens such as poho virus fr' Suggested Rtadint: which may find 1.heir wny to underground water SltariJtg Nt111Ut with Children by Joseph Bh3tat Cornell sources. Toxic chemicals also follow the snme Keepers oftlu! Earth by M. Caduto route to the water sources. Streamwalkingfor Kids by Gwen D1ehn and Susan There has been a large eco-marketing Gricsmaict (NC Stn:am Watch Program, 1988) campaign for single-use "biodegradable diapers" C!IMtcling people ONl nlJIJVt, Lesson plans. (Great targeted at natural food stores and environmental Smoley Mll\S. !nstirute at Tremont, Gre:u Smoky catalogs, aimed at reaching environmentally MlnS. National Park. Townsend, 1N 37882) conscious parents. Xl••Unh 7ournnt PIUJ'- 111 For four and a half years our family has "recycled" cloth diapers in the wnshing machine. You can use 1.hem from one child to the next, tum them into rags when they're worn out, and let them truly biodegrade when they're no longer usable. Of course cotton production often uses pesticides, but there is little comparison betw~n that and the daily disposal of 5 to 15 plasuc yes, PLASTIC! · diapers. Most kids are in diapers for 2-3 years. The cost comparison is nbout $84 per month for disposables, $26 per month for clor.h through a diaper service, or a one time cost of about $50 for a few dozen cloth diapers if you buy and wash your own. "Each family that chooses natura l, recyclable conon diapers for their child prevents I ton of waste from entering the solid waste stream each year," wrote Benudry. I hope this makes you reconsider whether f you want to buy into this fal~e dream o_ the disposable diapers or the reality of creaung a healthy environment . Let's stop trying to take the easy way out. For more resources and infonnarion on how and why to use cloth diapers, feel free to call me at the Traditional Binh and .Natural Family Health Colleccive; 36 l Sterling St.; Atlanta GA 30302 (404) 880-9172. ' - Aviva Jill Romm "Doubts are Voices on Dcgracbblc Ptasuc: W3SJ.c." NY Tim(S, 10/25~9 "B1odcgr11dablc Diapers: A Pseudo Soluuon." Ann E. Beaudry. Molhtring Magam1t, Fall. 1989 • "The Ethics or Diapering," R.W. Hollis, Motltering MaglWM. Fall, 1989 ~ Wi.nt..er , 1989- 90 �RESOURCES Tips for Gardening with Children Parenting from Tom You11gblood-Pe1erse11 .\lo1huU1J: \lag;vmc P.O. Bo~ lo'IO; Santc Fe. NM 87'>0-l Start i.mall - a 6' x 10' garden can be a perfect · size for a liule one. N11n1inng Tf>d.1~ 187 Cao;clh Ave.: San Fmnc1S1:0, C,\ Q-l 11-l Have fun! I put this toward the top of the list because remember, beauty b in the c:yc of the beholdl.'r. This means no garden is perfect, and it's as much the proceH as ii is the results, for children. Education /'h(' C)t 11/The Chtld., Rulh \fueller (!'le" Soc1c1y Publishers) The best garden layout is narrow beds - no more lhan three feet wide so the children can work from the edges - and wide paths that can fit two willing and eager workers. Ch1ldhodd- l lu. l\'aldorf Pc·r.1{1('Cli>-c, by ~ancy Aldri.h R1. ::?. Bo~ :!675; We>.iford, VT 05-19-l Grc:en J~ic/Jcr c/o Tim Grant: 95 Robcn Succt; Toronto, Onwrio M5S 2K5, Canuda What to plam? Whatever the children like toe.at and nibble. lf that list 1s shon, you can supplcmem wtth vegetables and flowers 1ha1 are especially fun to grow. Like cherry tomatoes, sunflowers, ever-bearing srrawbcrries and nastuniums. All of 1hese can be nibbled fresh ..... tmmedia1e gratification is one of the easiest ways to keep children interested in the garden. National Dirtctory of Alttrnative SchocfJ, National Coahuon of Al1crnauve Community Schooh R.D. I. Bo~ 378: Glcnmoorc. Pa. 193-l 3 1lorne ~1wn Magaw11: P.O.Box IOIB: Tona.tj{e\, WA 98855 \1t:rlyn s Pt!n P.0.Box 1058: Ea~t Greenwich, RI 02818 Skipping Stones 80574 H:11.c1ton Road: Coungc Grove. OR 97424 Our Fwur<' al Stake: A lunugtr's Gwck 10 Stopping the Nuclear Arntf Rare, Melinda Moore & Laurie Ol'i<:n, ti tJ/ , (New Soe1e1y Puhfohcrs) l.111/e Fritnds for Pt!aa 4405 29th Street; Ml. R.1n1cr, MD 20712 Kid'IArt Nt!WS P.O.Box 27-l: Mt.Sh:lsm CA 96067 Nauonal Home School Assocwuon P.O.Box 167; Rodeo, NM 88056 American Montcsson Sococty ISO Sib Ave.: New York, NY 10011 Waldorf lnstilutc 260 Hungry Hollow Road Spring Valley, NY 109n Stop War Toys Campaign C/o Wur Re''-'lCrs' Lcaguc - NE Box 1093: Norv.•11:h. CT 06360 Who's Calling tilt Sho1.1: /lo" to Re~nd £f/wn·tly 10 Children's Fascina11on Kllh Illar Play and War toys by N311ey Crls.<oon-Pa1ge and Diane Levin (New Society Publishers) Stopping Abuse Nallonal Child Abuse HOl Linc, l-800-4AC-HILD National Association for I.he Educ111ion or Young Children 1834 Connccticul Ave. NW Wa~ing1on, D.C. 20009 Children's Defense Fund 122 C St NW; Wa.'>hingion. DC 20001 The Nalionnl Association for Mediation 1n Educauon 425 Amity St.; Amhcrs1, MA 01002 Child Welfare League of Amcnca 440 First SL NW (Suue J 10) Washington. DC 20001 Nnlional Coaliuon or Altcrnouvc Community Schoch 58 Schoolhouse Rd.: Summertown, Tn. 38483 End Violence Agamst lhe Next Gcncruuon, Inc. 977 Kcclc1 Ave.; Berkeley. CA 94708 Changing Schools Teacher; College 918 Ball Struc l.inivcrsity Mu11cie, IN 47306 ramily Violence Research Program Family Rc=h UiboralOry Univcr~11y of New Hampshire Durham, NH 03824-3586 Peace and No n-viole11ce An OutbrC'alc of fi:aci:. Sarah P1nlc. A "fanual on Nonv1oltnci: and Childrtn. compiled ancJ edited by SitphanicJudson (New Society Publishers) ,,li..n t.er, 1989-90 Kidsrights 3700 Progi:c~ Blvd.: Mount Dora. FL 32757 N3UOnal Chtld's RighlS Alliance P.O.Box 17005; Durham, NC 2no5 National Commiu.ce for the Prevention or Child Abuse 332 S. Michigan Ave.; Chicago, 0. 6060 Get real 1ools. (small ones), not toys for your children. No matter how young, don'1 waste your money on flimsy plastic 100ls in toy stores. Purchase smaller-sized good quali1y tools for $4-$5.00 from hardware or garden shops. Have the children wear old clothes and shoes. I telp the child clean and put away all tools when finished. Again, HAVE FUN! Tom Youngblood-Perersen ls director of the MAGIC Commu11iry Garden programs in A!iheville. NC. fie and his wife Berh eat 11aswriw11 buds in their own garden with their five year-old so11, Evan, and plan to imroduce the1r newbofll. Campbell, w rhe fun of it, as well Childre11's Media Four Arguments for tht Elimination of Television by Jerry Mander Action fat Children's Television 20 Unh·ersity Rd.; Cambridge, MA 02138 Council on lnitrracilll Books for Childn:n 1841 Bro:idway; New York, NY 10023 Lollipop 'PoWCJ Press 30S £.Chapel Hill St.; Durllam. NC 2no1 Much of I.he information for these resoiuces came from: lloliftic Educa1ion Rt!'oli<"W, P.O.Box 1476; Greenfield, MA 01302 'Ifuml;s to X/n.!JO'l 'Xlfl9for fufp in cmnpili119 tfiis resourus listintJ. / X4ti4ah ) o'4rnat palJtl 19 �HOSTAGEPANTHERTOWN FREED ACTION FOR BEARS BRINGS RESULTS Nlllrll World News Savice Nlllrll Worid News Service With the aid of the Nature Conservancy and national politicians, negotialions for a major hostage release wcre compleled Monday, No~cmber 27 when 6.295 acres of the Panlhcnown Valley in the headwaters of lhe Tuclcascgcc River WllletShcd were tnWfcrrcd IO the US Forest Scrvke. The valley has been the sub.)CCt of controversy since 1988 when Duke Power Company bought Ille l.r1ICt as part ol ilS land acquisition program for a high-voltage 11811Smission line IO go lhrough the hcan of Transylvania and Jackson counties In North Carolina. Much opposition IO the pawer line cenicrcd lllOWld lhc idea of "Save Panlhcnown Valley." Oulte bought the propeny suddenly in 1988. Ownership of the whole property was a powerful negotiation IOOI 10 help Duke secure 11S preferred route for the power line. Once the route was established. selling the propcsty to the Nature Conservancy was easy for the ginnl energy corporauon, as 11 only required an 800 acre comer of the land for the tmnsm ission line right-of-way. The sale softened some opposition 10 the power line, which 11"ill cause ml1JOT habi1a1 disruption along its route and spur damaging development in its service area, nnd gave Duke ihe appearance of being syrnpnthetic IO cnvironmcnial issues. However, Panlhcnown is a unique and scenic area and home IO several rare plant species. IL~ future appcnrs 10 be much more secure. The Forest Service will temporarily manage the land under a 4-C land management classification, which restricts use 10 non-motonzod recrcauon and favOlli black bear habil31, and promised IO preserve its 'ICCnic beauty and unique geological and biological features. The publrc attention the valley has received will most likely be a strong guarantee for lhn1 promise. A demonstration on behalf of black beats cag on the Cherokee lndioo Reservation for tourist auraction bas apparently brought results. The September demonst.ration, led by PETA (People for the Ethic Treatment of Animals) and allCnded by 100 maJChers including many Crom the rcserva1ion, wallccd from Oconoluf1ce Visitors' Center 1n the Great Smok Mountains National Park to the infamous Saunooke' Bear Land, cited as providing some of the wors conditions for animals among CAhibits tn this country. Chief Ed Taylor mcl the group and told them no ID meddle with internal affairs on the reservnlioo and go home. The response to this was a chorus of shou IS "We are home!" from many of the dcmonsi.nuors wh were residents of the reservation. The Chief then told lh group ihat Indians were tired of outsiders telling the what lO do, app:ircruly forgetting lhal. the exhibit owners on whose behalf he was speaking were all while pcopl who hnd leased space on the rcscrvntion IO cash in on lhe summer tourist now. Muuenng, Taylor then got into hi car and retired from lhc scc.ne. But Taylor was affected by the dcmon~tration. The following month he brought a resolution into th Tribal Council thnt wou Id hnve required that bears kept in "natural habitat areas" on penalty of SI ,000 fo ''iolallon. The Council. however, replaced this rcsolu tio with one that said the caging o( bears 1s "presenting problem• and nuthorized the Council 10 invcs1ig:ue th pol>~ibility of the habitat area. BENTON MacKA YE TRAIL After nine years 3 dedicated group of volunteers has comptcu:d a 78.5 mile hiking trail from Springer Mountain, Georgia Lo the COhuua Wilderness Arca on the Tcnncs.'iCC "lllle hnc. The hiking p:ith is called the Benton MacKaye Trail after ihe founder of the Appalachum Trail system. Pans of the trail follow an early fll3n for the Aflll3l3chian Trail. which was later ch311ged IO ilS prcscn1 route. The remarkable aspect of the Benton MacKaye Troll is that it was constructed entirely by voluntcc~. who have worlccd steadily over a nine-year period to complete the uaJI through the Goorgia mounuuns. Much work still needs Lo be done 10 bring the path 10 11s proposed termination po101 in the Great Smoky Mountains National Park, but trail votun1cers were jubilant to have completed lhc first ~uge of the route. Officials of the Southern Region of the US Forest Service agreed early rn the llllil's hisiory Ihm they would back the propo:;ed route if the Georglll segment were completed. A Tennc.'iSCC chapter of the trail volunlecrli has been formed IO extend ihc trail nonhwan:t through the Unicoi MounUlill.\ IO reach the Smokies. • scurce: article by John llarmon (n 1hr Atlanta Journal-Constitution, October 14. 1989. FOREST PLAN REMANDED Narlnl World News Service The Chief of the US Forest Service, Date Robenson, on September 28, 1989 sent back the bclcllgucrcd Land and Resource f\.lanngemem Plan for the Nantahala-Pisgah National Forests, saying in panicular Ihm the plan places too much emphasis oo clC31CuWng as the method of choice for lumbenng and 3Jso allows projected umber sates that would fail 10 recover their CO~ts. While not spcc1ficnlly outlawing clcarcutting or any limits on its use. Robcn.o;on dircctcd the N-P National Forest staffs 10 research altcmauvcs w the clcarcutting technique and to be more nex1b!e m their thoi~ of logging methods. His denial Ytllidatcd yc:ITS of work by conscrvation groups, parucul:irly the Western North Carolina Allianc~. to convince the Forest Service to stop 1ts smgle-minded reliance on the clcarcuumg ux:hnique. The Chiefs directive also said the rorcst rtan did not adequately JUstify proposed timber sales Lha1 would have resulted in the loss of additional tax money IO subsidi1.e clcarcuts in the Southern Appalachians. In 1987 the Nantahala·Pisgah National Forests lost a total of S2.5 million in bclow-<:ost limber sales. (l1lc For~l Service accounung procedure was changed in 1988 lO make it more d1fficull 10 dctcnmnc the economic swtus of timber SJlcs 1n indl\·1duat rorc.sts. hut 11 Is csumated that tosses held steady or rose slightly in that year.) A rccelll study author11cd by the Forest Service, Tiie Southern Appalachian Timber Study. documented a decade-long price drop in hardwood lumber in the Southern Appalachians. Robcnson's memo duected the Nauonnl Forests ndm11ustrauve siaffs to incorporate these more recent figures m their review of timber ~les policies and umber qUOlaS. Chief Robertson's remand order showed most clearly the political nature of the US Forest Service. for the issues of clcarcutung and below~t salcs that he dealt with in his administrative order were drawing much negauve publicity IO the agency. However, the Chief, white urging caution in the construction of fore.~ roads, did noc suggest any specific changes in road pohc1e.s in the N3ntahala-Pisgah Na11onal Forc.,ts. Alw, white he called for specific plans 10 provide hab11111 for 12 threatened and cnd:lngercd ~pccics, he did not cnll for a forests-wide roadlcss areas survey IO determine the noed for wildcmcss areas and undisturbed habnat. as called ror m particular by the rcgion:ll office of ihe Wilderness Society. Thc.sc 1s~~ arc as 1mponan1 as lhc clcarcumng issue. but 11 ~med th31 ihcy were neglected m ihe Chiefs repon because they had not aroused a vociferous public outcry ag111ns1 the For~t Service as h3d the umber policies. The message is clear; 10 bring chnnge to the nauonal forests, stir 11 up. ~uing II WE BRING GOOEY THINGS TOLIFE II Narunl World Ne"'• Service South of Hendersonville Nonh Carolina, in th below the East Flat Rock comm unit where some I 50 peorle draw their drinking water concentration~ of a canccr·causing mduslnal solvcn exceed the siatc stnndard by at least 3.500 times The General Electric lrghting fixtW'Cl> productio plant in lfcndcr,on County has ~ixu:cn undergroun Storage t.anks, two waste water trcaunent ponds, and sludge 1mpoundmcn1 on land owned by the plant. Tw landfills. a recently reported le:tlcing drain pipe, and 1983 chemical spill arc all contribuung factors to lh !isling of this s11c by the Nonh Carolina Clean Wate Fund as one of the 22 WOrsl groundwntcr contaminatio site.~ in Nonh Carolina. The Fund has also C!\llmaled ihat 35,000 peopt in lhe stale arc drinking water w11h some degree 0 contamination. Nonh Carolina has the c;ccond highcs number of household wells in the United States (822,000) as there is a ready supply of gruund water SOlllil of which is working 115 way to the sea from lh~ mountains of the Katuah region. It appears iha1 we Ill' playmg a dcm11I game of "chemical do-or-dare" wnh untamtcd war.er, esscnunl to our health and lhnt of lhc groundwntc~ b~hcre. A~ one of the "toxic 22" shes of sever contamination in Nonh Carohnn, General Elcctri contmucs to release poisons inio the underground wnters which participate in lhe cyd1c now of water through Lhc E:uth. It tna)· seem like these chemical ·sotu11ons' are gone from 'sne', yet when they rc.•wface will G.E. really be bnnging good things 10 life? . To register comments concerning G.E.'s you can ca.II the G.E. coMumer products IOll·frcc number 1-800-626-2000. praeucc~. �PICKENS DISTRICT FOREST WATCH Nanni World News 5cr'1ice WHAT'S H.A.A.P.-ENING?? Narural World News ELA (Ecological Living Ahemativcs), a broad· based eco-forum rccenlly ronned in East Tcnncs.'ICC, is addressing some local problems lhal threaten the Holston River 00..tjn and area rcsidcncs' heallh. One of the group·~ firs1 ac1ions was an 1nformnuonal demonslra1ion to promoic press coverage of an upcoming pubhc bearing concerning a permit rc-issunl for the was1e-wa1er 1tCalmen1 facility or 1he Hols1on Army Ammuniuoo Plani (H.A.A.P.). located in Hawkins and Sullivan counties. The plan1. managed by Easunan Kodak, manufactures RDX, Composiqon B, HMX, HMX·TNT, RDX-Plaslicv.cr and other spe(:1fteally ordered exple>sive compounds used m the U.S. and sold on the in1cmational weapons markc1. The action consis1ed or 15 ELA members cxh1b111ng signs reading "National Dcfen~ al Whose Expcn~?" and "Don'1 You Wish You Could Ea1 The Fish?" as well as posters promoung the lime and d:llc or Ille publt<: hearing. Mcmbcts handed OUl lcallclS to employees ond mo1ori~1S pa~smg through I.he busy faciory inu:rsccuon. !\.lost hearings m Ille o.rca receive small aucnd:ulCe and liU!e or no public eommenL However. the heanng. held Nov. 30. auracicd approx1ma1ely 30 people, indicating the success of the group's action. Al the beanng, comments were scheduled 10 be limi1cd to subject maucr rclevan1 lO NPDES Permit #TN0003671 only, relating specifically to water polluuon control guidelines. Activ1s1S speaking, though, insisted on citing several problems at the plant which contribuLC 10 water pollution. even though they were not included 1n the pcnniL Among these problems is a huardous waste landfill at the plant that has recently been re1llrflCd to service. ft is feared that leaching from this area. as well as other runoff from the 5800 acre plant, could cause additional accumulauons of 1oxins in the river. Among the elcmenis seeping from the munilion~ plant are vinyl chloride, chromium, cyanide and nickel. Some IOxins Ind heavy metals occur m the daily discharge crtlucn1 in amounts grca1er than one pound per day; some occur in ci1cess of 10 and 15 pounds per day. All discharge goes inlO the HolslOn River which must absorb other wastes as well. Eastman Kodak's PET plastic factory lie.:; just a rew miles upstream. On Nov. 15 Easunan cxpcnenced a "typical" spill loosing 36,000 pound., or acetic acid in10 the Holston. These accumulations, as well as ogncuhural run-off, together contaminate the river which is the source or lite Ci1y of Morrisiown's drinking waLCr supply. 1f you would hke IO register comments on Ibis and other problems concerning water pollu11on in Tennessee, wri1e to: TN Dept. or Heallh and Environment (Div. or Water Pollution Conttol); 150 9th Ave. North: Nashville, TN 37219, or call (615) 741-7883. If you would like IO know more about ELA and upcoming activiues, write to: ELA; P.O. Box 851; Jonesborough, 1N 37659. k'i.nur, 1989-90 1 1l '.' While the "Up State" may be viewed as ju~t a smllll comer or South Carolina. it holds a promineni place along 1he cas1.em cscnrpment of the Soulhcm Appl3chain Mountain Range. It is 31so home 10 a growing number or bioreg1onal folks actively involved'" the "public input" process of the Sumter National Forest's Andrew Pickens Dislnct. South Carolina Forest Wa1ch is presently appealing two comparunen1 plans in the Chauga River watershed. 1xlscd on the lack of a prcharvcst "hydrologic survey•. which would have addressed the prot.cCtion or two brook trout sucams and the conversion or the forest IO a pine plantation. Additionally. the planned umber cut was based on a study conducted in the piedmont and not on steep mountain slopes. "Those who arc only good with hammers sec every problem as a ruul." Quoting Abraham Maslow. Forest Wruch ttca..~urcr Richard Cam eqilamed that the 1985 Long Range Pinn for the district reveals a narrow· minded approach to muluplc use. "The Plan relics heavily on the conversion or milled hardwood and pine forests to pllllltations or hybrid pines plan1ed on ten by ten foot spacm~ Wildlife received very llUle auenuoo .• "In order 1ha1 we might co1ribu1e to the re-educa11ng of the Fores1 SCfVicc, we've done a 101 or Sllldy on our own. Aside lrom our meetings with the USFS and private timber interests. our bimonthly mce1ings host a variety or speakers and lcanung experiences. We also manage 10 gel out and cruise management companrnenL~ in the Picltcns Oistr1c1." For more information on the South Carolina Forest Watch, wntc: P. 0. Box 657 we.,tmmstcr, South Carolina 29693 CLEARCUTTING HAS ABAD DAY Natural World News S..,.jc., Research findings reported at a US Forest Service-sponsored work.shop in September di.o;putcd the notion that clcarc:utling provides crucial forage for cen.ain species of wildlife. The audience at the "Wildlife Considerations in lmplemcnung the Land and ReSOUtce Managemcn1 Plan" mccung was addlCsscd by =hers from various soulhcastcm universities. Recent work Bl the Univen1ty or Georgia has shown that deer appear IO be very adaptable 10 a wide variety or forest types. Contrary to popular belief, deer depend less on the type of browse found in clcarculS than they do on a variety of hard mast (acorns and nuts) provided l'y mature forests. Turkey research 11 Clemson h:l.s also revealed tha.l 1urkeys make liulc use or clcarcuts, needing a variety or hard and soft mast. Similarly, Univcrsi1y of Tenncsscc reseateh ha~ shown that bears make very ligh1 and seasonal use of forage in clcan:uts. depending more heavily on a good selection or hard mast. Furthermore. the roads as.<;0eiBICd with logging have proven IO have a severe impact on bear populatlon.s. Bears have been found to use rough woods roads and skid lnlib as they LrBvel in scarth or forage, but they avoid ~ystcm roads, whether open or closed to vehicle traffic. Thus, roads affect bear populations by effectively reducing Ille size of their range. as well as by providing easier access for hunLCr.> and poachers. Representatives from the NC Wildlife Commission also spoke and indicated their concern nbouc the effect of the Forest Servicc·s !'03d·building and harvc.qing practices on wildlife population<. THE CASE OF THE DISAPPEARING TRJTIUM Natural World News SetVice The US Dcparuncnt of Energy (DOE) has again suspended 311 commcrciai ~hipmcnts of 1ritium. the radioacti"e ~ used in nuclear wlll1lc::lds, after significant quantities of it turned up missing. Tritium is used in biological and energy research and in making luminous lights, signs. dials and w:u.ches as weU es being used to increase the power or nuclear warllcads. The halt in tritium shipments was 111nounccd in July or 1989 after an inconclusive search for: five grams or the element that laboraiory records said had been shipped to commercial customers. bu1 which buyers said had never arrived. ln August. the DOE said it would resume mosi shipmcnis after bilS or the missing malerial were found. The dcpartmcnt discounlcd the likclihood or theft at that time. Only a few special shipmenis have been made since then. An in1emal lab rcpon said d~pancies in the shipping records d:lted at least IO 1985. In some cases. customers reportC<I they h3d received 40 percent ~ tritium lhan they had paid for. A copy or the confidential July 20 report and rclalcd Oak Ridge documcnis were obtained through a legally enforceable request under the Freedom of Information Act. lnvesLigators for Martin Marien.a Energy Systems, wtuch nms opcr311on:; at the Oalt Ridge nuclear complex, said in the report that a significan1 amount of 1r11ium had been losL m a lest shipment bc1 ween buildings. It appeared lhat Ille I~~ amounted to abou1 two grams. approxima1ely half thc amoun1 used in a smglc aiomic warhead. According 10 the conliden1ial rcpon, workers loaded the Lriuum into a container, which was sent to another bu1ldmg. There pan of the contents of the coniamer was unloaded for sampling, then repacked and scn1 back 10 11.s ong1nal locauon. Thrcc-qW111CrS of the tritium was lost in that round trip. Leakage and procedural jXUblcms wcte ruled OUL Reprcscniative Edward J. Markey (0) or M3ss3chusctts swd, "You have IO \l/Olldct what kind of Keystone KOJl!I operntion the Dcpanment or Energy ha!. down at O:ik Ridge. when they lose more than 22,000 cunes or tntium in a I.Cl;! designed IO find out why DOE keeps on losing l.nlClt or tritium." DON'T CROSS DA GREAT PUMPKIN Nuunl WorldNcwsSavlcc The WCSICnl North Carolina Alliance undcrsoc:ml lhe gTOUp's opposjuon to wide.~ead clcarcu1ting in the na1ional forests by staging a Halloween day dcmonsLretion in front or the US Forest Service headquaners m Asheville. The action specifically protested a proposed clearcut near thc popular Craggy Gardens area on thc Blue Ridge Parkway. The clcen:ut would be in full view or tourisis at the visitor cerucr. "Even the Great Pumpkin says, 'Don"1 cu1 Craggy.'" rc3d a sign held by young David Gilmour of the group. The Alliance noted that lhis panicular cut. which would be 12 acres in $tlC and less than a mile away from the visitor center, is especially mappropriatc. (Other acuvists were of the opinion. however, that the Forest Service should be required 10 do oil their clearcutting within sight of major IOW'i.\t auractions.) As a result or the aucntion the Craggy clearcut has received, the Forest Service is re-evaluating the !ituauon. lrutcad of allowing the ll'BCt IO be clearcut, the agency may n:quuc selective culling. which would lca.-e ~ or the trccs standing • or 11 may spare the enure 12 11CrtS. The decision is yet 10 be announced. JC.at~ , l Jo\&rnaL p1i9t1 21 ... ' �Natural World News SPE C IAL REPOR T ALARKA CREEK CONTROVERSY by David Wheeler The headwaters of Alarka Creek rise high on the Cowee Ridge, where !he North Carolina counllc.~ or Swain, Jackson, and Macon comer. The creek\ origins are on !he Alarka Laurel properly, l1lOtC than 2,000 :icre.~ of IJlnt.I which includes 35 :icre.~ of a unique red spruce-bog association. The creek runs lhrough 2,000 acres or watershed uninhabited by human bemgs, along !he way wmbting over the Alarka Falls. once a place for fasting and p111ying held sacred by lhc native Chcrokcc people. Until 11 reaches the Alarb Community in Swam County. lhe wate.rs of lhc croelc are clear and support a nallll'lllly-reproducing populntion or brook IJ'Oul However, Alarka Creek is in clanger. The Alarlc.:J LaW'Cl propcny, owned as an invcStmcnt by a panner.;hip or land speculators, has been on the market for years. Only now is a developer showing <iome interest in the acreage. The identity of the developer is a catefully-kcpl ~ret. but it is known lh:lt plans for the Almb Laurel propcny include a golf course and a luxury resort. At the request of William Mcl.amey, an aqu:ttic biologist living in Macoo County, biologists from the NC Dcpruuneru of Envuoruncntal Management {DEM) visited Al:uka Crcd: and ~led the wnu:r.;. Biological and chemical tcsL:i confirmed that lhe wntershcd met the stringent standards for qualirica1ion as a state "OulSlanding Resource Water• (ORW). Streams 11ut 11\CCI ORV/ standards arc lamentably very few. and. clearly, Alarka Crock is an lllca worlhy of protection. But omcu1J efforts 10 preserve Alarka Creek have run Into an ob!<lllCle. There is still resentment in Swain County towards the insensitive acuons or big government, which m the mid-1940\ condemned !;ind in Swain, OSl.CllSibly for the citpans1on of !he Great Smoky Mountains Nauonal Part, but which in ac1U3!11y lumcd OUI IO be largely for lhe bencn1 of lhc Tcnnc.'--« Valley Authority for lhc creation of Fontana Lake. The focus for 1hc ire of 1his generation of Swam County citi7.cns is a promise made by the govemmcm i.ll the time of the land acquis1tOl1$ for a road that would p;is~ on the north side of 1hc lake. now within lhc Park boundaries. That promi~ was never fulfilled, althoogh lhc infamous North Carolina Senator Jesse Helms ha, blocked a bill lhal would have finanC13lly compcnsalcd the cow11y. The uprc_o;s1on for 1h1s anger 1s a group called "Citizens Against Wildemc.~~: which ha.~ a siorcrrom office in Bryson Ci1y. lhc Swam county _,eat. The group owes 1l1 existence and probably much of 1L~ crroc11vcncss to the slrollg wppon of Senator Helms Alway' on the lookout ror a political situation IO man1pulau: 10 has own advantage. Helms took the "Ci111.cn~ Against Waldcmc.s" under his ••mg and has fanned 1hc fires of their rcscntmcnL The group's baule-<:ry 1s; "We are ltvmg poorly because 85% of our county 1s under federal control." Abrka Creek lw been caughl rn the whirlwind This ,.."a$ clc;arly revealed when a reprcscmauvc from the Trust for Pubhc Land journeyed up tO lhe mountains to look at the an:a at William Mcl..amcy's !QQUCSL "He thought he was coming up to look at <1 pn:Uy creek with a waterfall," said Mclarney. "Bui when he 51,.. the area. he said. ilus )!)ould be a national priority fo •ur organi1.ation!' When he communicated h1~ lin1' "I'' IO the nntional office. they agreed w1lh hi$ II.\ <r.lcnt and gave cooseru 10 the project Bui to make a lnJnsfcr, they needed sponsorship from some appropriau: n:itional political figure. such as a senator or a congressional reprcscn1J11Jve but none was to be found. The reason: Jesse Helms. So efforts by the Trust for Public Land to help A!arlca Creek have been stalled: The Alarb Creek issue came to a head when lhe DEM held a public hearing on lhe ORW classification 111 the Bryson City courthouse on the evening or November 2. 1989. The district couruoom was p3Ckod. Over 250 people aucndcd the hearing, mos1 of 1hem on short notice, because the public announccmcn1 or the mceung h:id nol been published in the county newspaper until the week before the hearing dale. Mosl of lhe speakers present were from Swam County, and m~l expressed strong opposition to an ORW classilicauon for Alnrka Creek. Regnrdless of the ickology behind 11. local power is a fonnidablc force and noc to be underestimated. The proposed development on Cowee Ridge seemed to be synonymous with economic pro~rity m lhe mind.~ or most or those who spoke agams1 the ORW classific:iuon. Several dccned the opinions of "oul'idc~· from ncighbonng M:lcon and Jackson counties when they spoke in support or prou:cuon for Alarka. "You're JUst saying that because !'.iacon alre.ady ha.' six malls." called a woman from !he audience at one poim. "!l's very ironic." eommcnlCd William Mct..amcy. "They were calling people who laved 20 miles away 'outsiders.' while a California developer who ha..,n't even revealed his name 11nd was rcprescnicd only by 1wo Georgi.i lawyClS is considered one of lhcir own. "PCISOllally. I would l\OI favor any ~lution to the ultimaic fate of the Big Laurel lh:11 would lock Swain County people out. and a big development would do lh;al more effoctivcly than nnything else anyone could do. The kind or people who would frequent that place don't want locals around Swain County rcsidcnis couldn't afford to buy a membership. and even If they were w gc1 m !here, they wouldn'l find whnt they were lookmg for . 1 don't think any or lhc.<;c people play golf. "There would be short·lerm jobs building lhe resort complex and a few permanent JObs taking care or !he buildings and lhe grounds. Bul by all acounLs 1he m3m access rood is more than likely going LO go down !he Macon County side of the mounuun. Until 1t reaches the Alarka Community. the road into Swnin Cou.nly is cxuaort.11nari!y ~lcep. A four-wheel drive vehicle can make ll prcuy casily...whcn lhc roat.l's dry . However, 11 would be a tremendous JOb to put a first-<:lass. paved highway in lhcn: th:11 would be comrorublc anti snfc ror expensive car;. ·1 feel SltOngly that lhe economic benefits ror Swain Counly are being grcally exnggemte.d. Swain Coumy would receive an addition to their tax base and a few minimum wage jobs, bul lhen lhey would also gel all the run-off and all the golf course pcsuc1dcs, and lhe county would have a 101 of add1t1onal costs for ma.inu:nance and county service.~. • Anolher element of irony 1s lhal dcvclopmcnlS arc rrcqucnlly ralionnlizcd wi1h lhe argumeni lhat property values arc going to go up (which in lhis cnse I am sure 1s true), as if that were a good thing. For a l'C311or or person who has a piece or property and is interested in selling ii, a rise in property value.~ is a good lhmg. Bui for an)•onc else who is Uying 10 hold property or 1s m the market to buy property. a rise m costs is an unwelcome development These people may not be able to alTord to buy land or may lose propeny they already own v.hen the land values go up. The grca1 majority or people from Swnin who spoke up in favor of development arc acwally ca.~ing themselves out the door by calhng for big monc) IO move mto thcll'county." The hcanng in Bryson City did not tell the whole story. When they heard of the Alarka Creek dilemma. other local people, largely from Jackson and Macon coumies, responded with a massive leuer-wnting campaign to tho DEM c;ilhng for protection or 1hc watcr,hcd. Apparently Alarka Creek is well·known and :ipprcc1111ed as o spccanl place by many people in its \·icinuy. There was also $0me reaction 10 1he strong pressure exercised in Swam County by the Ciuzens Aga1ns1 Wilderness group. One local woman lOOk lhc swnd a1 the publu: hC.lling and lCMfully told the audience to pay aucn11on 10 what they value and be cautious about what they would lhrow away. It was obviously a great effort of will for her to male such a swtcmcnl, and she wns the only speaker m support of the ORW mc:isure who received applau:;c from the crowd. 111crc were othcn; who did not dare 10 lake 1h:11 courageous suind. Wilhom Mclarney said lhat he received phone calls after 1hc mecung from Swai n County nntives who had attended the h.:aring, but felt too mumidated IO publicly voice support for Alark.a Creek. "It's a complicated issue." s:iys Mcl.amcy. "The people of Swain County have real grievances. parti,ulatly in rcgnrd to Fonwl\3 Lake. Unfortuna1cly, these gricvanres arc being man1pul3tcd. "The wider issue to 'TIC. which gives me pause when I lhmk about it, ts whnt has the greater soc1cly done lO the...: people 10 create the situation 1hu1 c;cpn:.. \Cd ... 1lo;elf at th;it hcunng?" ~ Or1wmg by Junca Rhc• �The synergy that 1s created when each family member take!) responsibility for their own well-being and suppons the well-being of others, is another resource that serves the process of resolution when conflict docs arise. And of course, the greater the level of well-1>¢ing in the household. the less obnoxiousness and conflict there is! Skillfulness/ Talking it Out According 10 Dana and Nick, "talking it out"--and sometimes over. under. around and through--is the main process for conflict resolution. There are three aspects to that communication process: lisrening, Expressing, and The quality of family life is detennined not by whether or not a family has conflict but by what they do with it. Problem-solving. lisrening. Although the most powerful communication skill, listening remains underused by us all. It is still much easier to give advice, preach, argue, moralize, lecture, or change the subject than it is to reaJly listen 10 what someone else is saying. "We listen with our answers running," a colleague of mine said recently. Reflective or ac1ive lis1ening, on the 01her hand. is listening with your heart, listening for the unique essence of the speaker's experience, and letting the other person know that they have been heard by repeating back to 1hem their message as you heard it. It is particularly challenging to lis1en to another person's point of view in the mids1 of a conflict situation; i1 is, however, the cornerstone for resolution. Listening acknowledges and validates (not necessarily agreeing with) the other person's perspective and encourages important data in the conflict to emerge. Expressing. The other side of listerung is expression statements about perceptions, interpreta1ions, thoughts, feelings, wams, and actions. In conflict situations, it is helpful to state your experience in a way that gives specific information that can be clearly understood by the other party. Such direct expressions arc commonly called "I Statements," (as opposed to accusatory "You Statements.") Nick is the resident expert on "I Statements" in our house these days. His fifth grade class is studying conflict and its resolution in a Mediation Center program called "Fuss-Busters." Through the guidance and modeling of a gifted and committed teacher, the students are learning to express their anger and frustrations in an "l feel when, _ _ __ because " format. The objective of the "I Statement" is to communicate your feelings in a way that does not put down or attack the other and engages their assistance in resolving the conflict. Nick explains that if the other person does not respond helpfully, then it's time to ask the teacher for help. As the year progresses, trained student mediators m the classroom will be available 10 help resolve those conflicts. Dana reiterates that being assertive and letting your family and friends le.now what you're feeling and what help you need from them prevents conflict from building up. Communicating immediately and specifically and in a non-blameful style opens the door for positive resolution. Problem-Solving & Conjlicr Resolurion. Frequently, the simple expression of feelings or needs and a chance to vent or be heard dissolve would-be conflicts. Just as often, however, living in these bus~, high-stress, complicated times, family members need to put their heads together to solve problems. We've noticed that unsolved problems become conflicts to become resolved· if Confl~CtS arc ~Ot fCSOlved, they re-emerge, often growing in magrutude until .a blow-up occurs, or, worse, family members separate and distance themselves from one another in an avoidance pattern. . . Consider these typical modes of responding to conflict snuanons: I. Competition - "I win,• J get all rrry needs !Mt; you get 110thi11g. 2. Accommodation - "You win," I give ui; you get everything. 3 Avoidance - Neithu of ws geu a.ny1hing. 4 Compromiu - EtUh of ws gi11es a /i11/e fJJld gets a li11le. .S CollDbor(JliJ)n - "Win - Win,• we wief111t IN probum aN.i fwJ a crtasive sollllion that sat4fies both of our Mtds. lollnter, J 989-90 ~!though each o~ these a~proaches may be appropriate at some umc, ~oU:iborauo~ provides the m~st longlasting and mutually sausfyang soluuons. In collaborauon. the problem is auackcd - not the people! And what would it be like if the problem were embraced as an opportunity to fine-tune family functioning, rather than attacked? In the process of collaborative connict resolution, a critical stel? is for ~II concerned to clearly define the problem in terms of their own interests and needs. After carefully listening to each person verbalize their side of the conflict. then all can come to an agreement on the definirion of the problem. In their book Gerring To Yes. Fisher and Ury recount che. example of t~o sisters fighting over one orange. Finally, in an effort to be farr, they compromise and cut the orange in half. One sister takes her half, peels the orange and cats the orange. The other sister takes her half, throws away the fruit and uses 1he peel to bake a cake. Clearly, a far superior solution would have emerged had they identified what each person's interesis were. The more accurately the problem is defined in terms of basic interests and needs, the more easily and quickly it can be solved. The process of creatively managing conflict, stress and change in families is a dynamic and continuous one. The more enriching, supportive, compassionate and fun that process is. the less resistance we feel coward it. When conflict is approached in a "Spirit of Possibility" toward healthy change, when individual differences and personal well-being are protected and honored, and when families are committed to using the skills of open communication and problem-solving, conflict becomes a resource for growth rather than an clement of disintegration. Ellie Kincade 1s assisrant director of 1he Counseling Cemer ar UNC-Aslll!ville. She is also a consulranr in t/11! Aiki approach 10 creQlive corf/lier resolutwn. conducring workshops in the fields of edµcarion and human services. SUGGESTED BOOKS Ct11ing 10 Y1.s Roger Fisher and William Ury TllL Magic ofCofl/liCI Thomas Crum Parent E/ftctiveness Traimng Thomas Gordon Swttl D'eamsfo' Lillie Onts: Btdlimt! Fan/IJJks 10 Build Self Estum Michael G. Pappas RESOURCE ORGANlZATJONS Childrcn"s Ctcativc Response to Conflict c/o Fclbwship ofRcconcili.11.IOn Box 271, Nyack. NY 10960 (914) 358-4601 Na-th Carolina Ccn1e1 for Peace Education 214 Piusboro Street, Chapel Hill, NC 27514 (919)929·9821 The Eanh.stcwanis Network cto The Holycatth Foundation, PO Beu 10697 Bainbridge Island, WA 98110 (206) 842-7986 The Mediation Cciucr 408 County Court House. Asheville, NC 28801 (704} 2S 1-6089 The Nauonal Association for Mediation in E.ducation 425 Amity Sueet. Amherst. MA 01002 Parents llld Teachas for Social Rcsponsib.ility PO Box St7. MOtCIOwn, VT 05660 �From the Diary of a Modem Child How can I find a moral sense when falsehood lives protcetcd in governments? \\'hen playing false becomes the norm kids begin 10 wonder what's the form? Our role model> have been S10len our culture hns been stolen, corponue bored rooms determine our feeding, our clo1hing, tnmsp<>rting, and :;chooling style A way of gathering in council has been stolen by govcming images or faces we never see Menning ha:; been ~laced by scllini;, polling. and man ipulaung ... Waste bas been accelerated a~ we consume resources and spil out the remains on pi lcs of rock idols. profiteering religions. and streams of vidio Ulpc Is then: any way we can reclaim our live.~ from corporate and industrial wastelands or pictures that lie, jobs that don't work, :ind 'inter uiinment' tha1 teaches escapism a.~ a way of life that rcsponsibilily is boring· doesn't move fast enough • requires too much undeNanding ... Who is more immature the grown or the growing? At times it is in·sensing 10 think and feel hov. much and how quickly some aspects of human ~ociety are vanishing. It is as though the forces of our ungainly comple~ evolution arc usurping our ability to Ulke the time 10 recognize 1he v.onder and POCKET CULTURES by Wtll Ashe Bason When we look seven generations away we first sec ourselves and our children and then the grandchildren that are on tne Way. This is where our impact on the future is. I low arc we raising ourselves and our children and prepanng for our children's children Now? How can we restructure our lives so as to bener nunure ourselve:. and our children and our children's children? What sort of environmcm is best for growing whole and healthy humans? How do we bring this environmem into reJlilV in Katuah? Many of us "grew up" in the false commumries of modem amcrican cities or suburbs. These were and arc cnvironmenL<; which foster alienation. Almost everywhere is owned hy someone. People are "at home" only at home! lllc streets arc the only common ground around, and they belong 10 cars. There 1s relatively dense population without the community spin1 which would make such density bearable or even pleasurable. In reaction against this, some of us have chosen to live in rurul areas. We have tned to isolate and insulate ourselves from the dominant culture. Our children don't really underswnd this but they do understand that they want to be able 10 sec their friends more often then they do now, living at lhe end of funky driveways at 1hc end of long din roads. Fulfilling this need usually means school and spons and other activities which are driving us to drive. But the driving is not the worst of it, How can we build a new society, one without the faial dis eases of the old, if we send our children during their fol'TTl.llive yC41l'S to institutions whose very nature fosters competition, where s:icredness of place and being arc not even on the graph. Modem )C"I uon Jo~r~ pn9~ 24 necessity of simple enduring cultural bonds. Child "forwaroing" in the context of a dominating culture, or absence of culture, can be a very unsettling, frustrating, and paradoxical experience. Do we re-invent human cullurc again to satisfy the need to bring rights and meaning through the symbols we put into practice? Do we attempt some kind of symbiosis with a decaying power structure that needs a dose of creative innovation? Or do we just open the floodgates and let the grimy warer of predigested images and infonnation come into our senses without any sense of becoming in-sensed? The ad-age of images and sounds coming across screens and speakers 10 thousands of people each day may seem "cool" and scintilating but what arc their effects on the long-range accretion of mind, feeling, and decision for a child? Is it possible 10 create a suppon network that promotes family healing in the face of squashing pressures from a society that apparently doesn't represent or value many of the vital aspecb of its own being? Some of these impon-ances are sustainability, care for those less privileged. more extensive ecological well being, relevant work. a sense of the biological region we inhabit as home, and a healthy supponive extended family. What is the c:ltect of poverty on families m the Katuah region (and not just for us SCRUFFIES or Smanemng C:1retakers, Rurally Urbane, Fueled For Impoverished Ecological Survival)? What is the real effect of turbulence in 'broken homes' and 'instant familes' full of conflicting and compromising inrerests between close relatives and step-relatives on the gcner.il patterns of society? Perhaps 1hese questions arc 100 deep, yet these are the kinds of far-reaching ques1ions often coming to awareness these days. A major difficulty in trying 10 summon the context in which our vitals can flourish, wilhou1 being continually smothered in stress, manifests in the allure of electTOnic media, and its exrensive computer manipulation of visual and acoustic "space" that we all share. As this auruo/video gaming sucks in more and more attention it is essential io realize that it is not a clear expression of the whole mind of our species. The complex whole fields of human life encompass far more than movies. sit·coms, ads. and canoons could ever fuUillingly u:mslate. Commercial media is IJ'Uely an aucmpt by the few to dominate or falsify for the many. The right of choice in the means and content of any particular kind of media hypnotism should be considered~ primarv to essential responsible hum:in freedom . ~• Corporeally. Rob Messick American public schools are lhe melting po1 lef1 on 100 long to boil. They arc tee vec reali1y. At their best. they are only capabk of teaching the parts. Meaning lcs> lhL~ of wurds and dead f~g. organ:.. Our children only choose them because we haven t given them an alternative. We have presumed and pretended that providing an ahemative to school was mostly a mauer of legality and academics. In fact tt means providing a commun11y in which children can find friends as well as intellectual stimulation and emotional security. 11 is no1 enough 10 m~ulute ourselves from the dominant culture. We have 10 create new culture. Not another candidate for dominam culture. but hundreds and thousands of pocket cultures. Pocket cultures that anfully represent unique hum:in ad:ipiarion to unique and sacred places. Cultures m harmony with their environments and thus in harmony with each other. A iangihle culture of l'C.'.11 relationships between people and animals and plants and water and din and stone and architecture and real stuff hke that there and not a culture of tapes and magazme.~ and books and workshops and videos and seminars and full-Oedge~·n8J'$. etc. The culrurc that we have built m each other's heads is beautiful and true and meaningless unless it leads to way of life, which it will. The world is changing rapidly. Humans arc very. very numerous and on the move almost everywhere. Everyday we hear about more refugees and more homeless people. Earth's cities are overcrowded and choking on their own waste. It is a world of villages that will emerge from this nigh1marc. A world in which people once again know their neighbors.!'- ~orld ~ sobered by the environmental con sequences of our unthmking acuons. that respect for and worship of nature will once again be no1 the dommant bu1 lhe only religion. (c:on11nucd on ncxc P•&•) kllnter, l 989 - 90 �I know lll3Jly people of good ecological conscience who have bought land and wish 10 have a comm~nir_y. yet insist on living miles from each other. If a person ts wishing to move 10 one of these communities. about the fauxcs1 pas one could make would be t0 pick a house s!~t I~ near 10 a!1 ~i~ting home, ~nd 100 near usually means vmhin sight of. This 1ns1s1ence on d1s1a~ce seems . downright unfriendly when J_udged by '!ie Cherokee. T1beun. Thai. Dogon, Greek. Zulu, or Zuni (to name 1us1 a very few) standards. There is a very good book called A Pmtern Language by Christopher Alexander and some ~f his friends: and this l?ook i~ very highly respected among arch11ecrs and designers for its radical and coherent approach to archi1cc1ural planning. There is a paucrn called "connected play space"' and the book goes on to cite information to the effect that there is a direct corm;pondencc between neurosis and the number of friends that a child has growing up. Alexander and company used some statistics on family size and average 11ges of children and came up with the figure of 64 families as the number needed 10 insure that all children would have a good chance to find friends. They suggest that what children need is a community of this size in which each home borders on a continuous play area. In such a place, children would do much of the work we now call childcare. This is a much more time-honored and natural arrangement than the pauems we sec non-functioning around us at present. Children learn responsibility in taking care of other children. They also generally have a whole 101 more fun tllnte.r, 1989-90 hanging ar&ind with other kids. Saner and happier kids could help spread these virtues 10 the older folks. Adolescents have a compelling need to be around their own kind, which suits the rest of us just fine. This is sure easier 10 bring about in a small community than in isolated fanns1eads. Young people have a terrible SIJ'Uggle just trying to exist economically IOday. In villages and small communities young people can get good jobs and sec their friends regularly without the expense of a car. The ttansition from child 10 adult can be more gradual and na1ur.t.l 1han the current IJ"Cnd which is usually to move away from parents and friends who can function as a suppon group. Perhaps a 101 of suicide and depression is related to fear.; of nor being able 10 "make it on one's own'.' In a village or small community \\C: make it on our own 1oge1her, a much more reasswing and slllblc arrangemem. Perhaps future generations will look back at the dominant culture's concept of land ownership with the same horror with which we now view slavery. Up until fairly recently most of the \\Orld's people lived an agricultural village communities in which some or all of the land was owned or used in common. This common usage certainly more clearly reflects the basic biological reality of 1he planer we share. Children growing where some of the land is ~hared have a bener chance of learning ro see land as an en111y in it's own right. �Dear KatUah, Another excclltnt issue (Fall, 1989) ·But I mu't Like exception with lhc statement m Pnmck Clark's otherwise Cine arucle on the Eastern cougar/panther/paint.er. He wn1es: •Although it seems fitting and right for panthers tO be inh:lbiung the southern mountains. not one official sighting has been made. Until lhcn, panther ad"ocat~ have no basis for demanding protection for cougar habita1.0 (p.18) Wrong. The burden or proof is on the government to "prove" !here nr.: no pamhcrs. Until then. we must err on the side or lhc cml:ingcrcd cnt1er :llld manage as though lhcrc arc cougnrs. Curr.mil)· wildlife managers go by the dictum, •Extine! until proven ext.anL • We must rever<;e this: "Extant until pro"cn e~tincL • 01hcrwise, unscrupulous and/or incompetent managers c:in ignore even the best sightings. awruung the day someone brings in a cougar carcass to prove ther~ 1ll'C (oops, wue) cougan here. No compromise, Jwmc Saycn Prt.ltnJt Appoluchian IVildl!l'MSS DRUMMING LETTERS TO KATUAH Yts, wt agru. f hanks. Jamie. ·eds. Dear Kaui3h. At first. thank you for sending me a copy of the Katlinh Journal and the U.N. Charter for Na1Urc. I agree wilh your "StatemenL or Purpose·'. I enjoyed about all lh.: Joumal's articles, you're really on the right way; I wish every 81oregions should have a journal like yours. Herc in ltaly, the BiOregional Movement is ju.st starting. That's fine. but I lhink. they're sull a bit humon-ccnu:rcd. I. as member of lhe Italian Wilderness Association's D1rec11ve Council. am trying hard to spread an ccoccnuic awarcncSl; among i~ members.. O.K. Happy llllils tO all of you. Cioo, Morcul Giuseppe Mantova, Italy Dear Folks, Congratulations on your grc:it "For All Things Wild issue! I, IOO. am deeply concerned nboul the "Norlh Carolina road binge." The same insanity grips Virginlll. We need 10 form a coohuon ag:Unst the most environment.ally dcslIUCtivc clement in technology. (I wrote an article about it in lhc earth First' Jow-nal, Vol. IX, No. II. 1988). The on-going and looming cnv1ronmcnuil destruction is truly pl:inct-shalung and i~ the mojor clement in lhc "grccnhot1~ effect" when the infrastructure is considered Unfortunately there seems to be a strong block, e"cn among cnvironmcntahSlS, r.t. the automobile. We need t0 overcome lhis nnd tach individual mu.it act to reduce dependence drastically Tunnies ngoin for a great issue. Enrlh Firstl Bob Mueller Dear Kaltiah, I have enclosed several pamphlets explaining lhc Na11onal Peace T3X Fund Bill. This bill 1s designed to allow !hose persons consc1cn1iou.~ly opposed IO war IO have thc military ponion Of their taxes dirccled toward peace rclaled proJCCl.S. Over onc-lhird of our 1ru1 dollars arc going for current military expenses, 10 say nothing or lhe add1tionnJ 19% t0 take Ct11e of past military expenses. Fof mon: inform:iuon aboul lhc Peace Tax Fund Bill, please write io: National Campaign for 11 Peace Tax Fund 2121 Decatur Pt. NW Wa-.hington. DC 20008 (202) 483-3751 Mrs. llarold Sir.Idler Dear Ka.Wah People. I think you JUSt keep geuing better and bcuer! Congrntula11on~ on puumg t.ogethcr an cons-1stently fine JOUmal. But I'm upset! I can't believe Kataah of all plaec.,. lhousht 11 wns ok to pnnt a want ad for "Christions Only." J really gOt goosct>umps when I '1111\ that ad. I wonder why none among you removed 1t from pnnt Did you think it would offend no one? (Why?) l~s so out or your charnctcr 10 print something discnmin:itmg "'h1ch could only be painful to members of our emerging community I'm sure you won't do u ngain. bu1 I want to let you know how I feel. Sincerely. Randee Brenner GoodslJl<h Thanh for )'011.r kind words for 1~ Kaulah Journal. l\'t fttl that inc/1Uw11 of 1~ ad is not 11uusarily n11.1 of choracta for ·1\'eb,.·orl11111" which fr 111tt.ntkd to h('/p connect people cf t~ rtgwn with rach mhu. Thll.S ii rtfkcu the divusity ofpeople and 111tuc1.11111~ rtgio11. To i11dicatt that a f1U1ctio11 is "for chrwians 011/y" dot.< not necessarily co1Utit11.1t discrimlflaJiDn. bw rather Is 1ntt!ndtd to connut "'.t:mbus cf a s~cijic interest group. • tds JC.a• ah Journm ptu)e 26 l.ltnlcr, 1989-90 �Hau Kauiah, I am wriung lh1s lcllcr to you m reference to our ncwslcucr called 'echoes of lhc drum'. I am interested m pulling 11 m the wcbworkmg section of lhc Katllah Journal. Bui I wlll explain a liulc about ii before I go any further. 'echoes of lhc drum' 1s no1 your onlinnry ncwslcucr. It is not hke the of the ocwslcucr~ that only put news in 11. The news thnt we put in the newsleucr revolves around und1tional teaching or the Ntui\'C American Indians and lho1r Sacred Red Road. h eamo 11bou1 as a need to be able to get 1r.1du1onal tcachmgs m10 the iron houses (prisons) throughout Tunic hlJlnd. rcs1 I was a member of the Thunderbml Pmon Alliance. but when I saw that their goal was ne>I to tench but to become an acthl't sort of group. I separated myself from thc organi1.a1ion. And followed the mcditmc teaching thu1 I was brought up in. As a Lakot.a and descendent of several medicine icachers and trad1uon;ll leaders of my people, I left the radical a' u vi st ways behind and chose 10 seek a more aauvc involvement in gcmng the trnduional tcoch1ngs ms1dc the 1ronhouscs. And since money wns a big factor 111 not being able to buy books frQm publishers. I <;ought a \•isie>n "hlte I was inside lhc solitary confinement MX"llon of the Staunton Corrccuonal Center. As I fasted and prayed to Wnkan Tan~a. the vision came 10 me. And m the vision l saw the Ancestors calling out 10 me 10 tca.:h the teachings of all indigenous tribes. and not just only the Lakota way,. Because 111-.dc the iron houses there were more than JUSt Lakol<ls and behind the iron doors. The vision told me 10 remember bad. to when the drums sounded out with messages 10 the different villages. To become one with th•· 'ound of lhosc drums. And Ihm was the bcgmmng of the' ision or which I now follow. And 1hal 1s where the ncwslcucr got 1lS name from. II h called 'cch<X!s of 1hc drums'. The hardcM pan afterwards wa.~ to spc.ik to the Eld.: rs and TClKhcrs of the different tribes, to help me in this end<'.a,·or. And they saw the sUlt'Cfll)' in whal I wa.~ doing. And th.:y have all come 1ogcth.:r and pro' id~ me 11. ith teachings I will cnclo'e a copy of the ncw,lcuer. The next part was 10 resolve the issue or nm to wruc each and every warden of the different iron houses 1hroughout Turtle hland. So I went to the Lihrary of Congress m request for an I S S.N permit. And u 11.as granted. and therefore clc;mng another step m getung the teachings inside the iron houses by way or a ncwslcucr And from the initial 75 ncwslcncrs that were sent lo 1hc guys and women 1hroughou1 Turtle hl:md, the ncwskncr has grown to a ma1l111g l"t of over four-hundred and flfiy now. And 1hc 1mponan1 thing 1s thal 1hc ocw~lc11er 1s free or chargc. This is in ;icc;ordancc wnh the traditional 1c:11;hcrs that I have gi,cn my word to, that I would m no way ~II what 1~ given to us by th.: Grl'lll Sp1nt. And therefore I have done so. And II will be the pohr~ thal th.: newsleucr will never be sold, nor will then> Ile a -.uhscripuon r.i1e ror ll. The one message " 1hu1 the ncwslcuer is nQI onl) for 1nmale<. bu1 for ull who wisll to lcum from the teaching th:u arc in the newsletter>, We don't a.sk for any donation for the ocw~lcncr. we asi.. that 1f anyone wishes IO receive the ncwslcuer, tha1 lhcy help with the postage of it We give to all that Wl.'h 11, whether they can aHorJ to send postage or not. It will not be denied to anyone that wants 11. And our mo1lm1t hst 1s growing daily. So 1f an)·onc who wishes to rccc1\'C it. they c311 do so by writing the following people and they will be pul on the mailing li\t. I.) Thundcrhawk, 157372, Editor Rt.2Box Ill BIWld, VA 24315-9616 2.) Moonyccn Scay, Publi:>hcr P.0 Box 860; Vcron;i, VA 2441!2 3.) Zandc Griffith, AsM. Editor, 'echoe.~ of the drum' R.R. 1; Box 11 l·B: Pamphn. VA 23951! From v. hat I ha\'c 11. riucn you may lake anylhmg oul of 11 and put 11 the Wcbworkmg scc1ion. Or 1f you choose 10, you may me and wnt.: nhou11hc ncwslcucr once you have read 11. I will do~e thi' lcuc-r for now. lllld m clo~1ng I Jlf8Y that th.: Four Wm<;h do grant you the People of Kat~1 Jllany of beautiful 'iOngs of joy. \\'akan Tanl;a ntCI un wclo. I rClld your wonderful papcr and was cxcucd by it. You arc really doing a grea1 thing by pubhshmg the kind~ of things you prin1. One cmicbm: 11.hy nOI prim on recycled p:ipcr'! Sintetcly, Lonna Richmond Kno~villc, Tcnncs.~ Good question! Ont wt've often cn11sidertd. With all our local pruittr.<, rtcycltd paper would nu:an tlrat 1<-e would havt to bu}' o full roll of rtcyclt:d new.<print UI an enormous prirt wt cll!lnot anywhere near afford. Rccytlahlc f'<ll'e.T u tht be.ft wt con dQ riRht now. ·eds. Dl:ar KatU.lh, I just had 10 write and express appreciation for your summer '89 issue. It 1s a very thorough message mspinng all who read 11: to act rather than to ri:act. JOin wilh others for peace, listen mlhcr th.an shove. Welcome messages to a world or people rc.idy to run if we ,,lightly scno;c a hmt of bcm!l pushed. And lhcn ...as I looked for your address I saw a book review on /hr Chaliu arid Tiit Bladt--an incredible book I'm currently rtadmg Some things ju,1 fall in place, don'1 they! My heartfelt th:inks, Brcc1.e Bum.\ Quincy, Florida in Visual comments on tefc~·ision by Thom Preston (left) and Rob Messick (above). Muakyc Cya.,m. Thunikrhawk 1t K.Ul®n • 1.1 nDI paqd 27 ;r. '' Jour r '~ ft �New ELF In Town For six years Franklin and Susan Sides have been head gardeners at the Mother Eanh News demonstration gardens in Hendersonville in the upper reaches of the French Broad River. Now they have taken the first steps to distill their collective experience into a self-published newsletter that, in their words, "chases the soul of gardening." Rather than emphasizing the "how-to" aspects of gardening, their small publication will concern itself more with the delights and fears, the successes and mistakes, the small revelations and moments of humor that gardening brings. The Sides are asking for help for their infant publication. Quotes, shon articles, humor, poems, prayers, leuers, diaries are all eagerly solicited. And, of course, chan er subscribers are also welcomed. The first issue of this infant publication is scheduled for March, 1990. To contact Franklin and Susan Sides with submissions or inquiries, write them at: Rt. I , Box 57; Fairview, NC 28730. continued from p. 14 The increasingly critical planetary environmental situation has led many activists, both young and old, to the conclusion that polite protestations are not enough ro solve our present ills and that means of direct action arc necessary to save life on Earth in all its many manifestations. This holds true for the Ka1uah Province as well. A core group of fifty activists has fonned a Southern Appalachian chapter of Earth First!, a continental group known for its srrong stands and creative actions on behalf of the planet and all its species. The local chapter has taken the name Earth Liberation Front (ELF). The new group is action-oriented. At its first meeting the chapter decided to make its initial focus the controversy over cleareutting in the watershed from which the city of Asheville draws its drinking water and took 11 field trip out to the area the following week. "This is only a beginning," said one activist, identified only as Roadkill, "The natfonal forests are being decimated by roading and habitat destruction, and rampaging development is taking over more and more available habitat area. Our goals are to bring an awareness of the ecological law of 'carrying capacity' to the human population he~ and to restore wild habitat hy creating a large biosphere preserve in the Southern Appalachians that would be linked by connecting corridors to other preserve areas up and down the whole Appalachian Range " To jom ELF in its effons as pan of Eanh Fu-st! or for more information ahout the group, write them at Box 17 I: Alexander. l\C; Katuah Province 28701. '-''= 'I $ ~~ BARE .~ ..=.,.; 11' :J ESSENTIALS Natural Foods .~ .. Wine Making The Spirit of the Wild James Rhea's artwork that was the logo for the "Restoring Biodiversity in the Southern Appalachians" conference and the cover of Issue 25 of the K011iali Jmmw/. is now available to ;ill as conference posters and T-Shins. The poster. are beautiful. four·color 11" x 17'' renditions of the native species portrJll with conference information below and are available for $2.00. The T-shins arc heavy-duty, all-cotton. silkscreencd by Ridgerunner Naturals. Only large and extra-large sizes remain. They are available for$ l 0.50. Prices include postage. NC residents please add 5% sales tax. All proceeds from the sale of these items will support rescue actions for native habitat in the Southern Appalachian forest. Order fmm· KALANU Box 282; Sylva, 1\C Katuah Province 28789 •: Bulk Herbs, Spices, & Grmns Vicamins & Supplcmcnrs Wheat, Salt, & Yeast-Free Foods Dairy Substitutes •• Hair & Skin Care Produus • I11 200 west Kini! Street. Boone NC 28607 .. \.... ~\)-=- :c :c 111 __)~ 704-264-5220 ~· =4'.. 1 124 broadway ashevJlc. nc 28801 ]04-252-8..(04 carolina costume compa11y Katuah: Approval - giving 100% approval so there's no failing involved - that's what's lacking in our schools and why there's so much fear. It's incredible when you see how receptjve kids are to approval • 'cause Lhey have so much to give. Bonnie: It's attitudes. As the teacher walks through that door - how the children respond as a group is directly related to her attitude. Directly. I've seen it so many times that l feel it's an absolute truth. If the teacher is affirmative and listens to the children and inspires creativity then the children are eager to learn. Teachers all have to take psychology but if it's not their interest they may nor use it. But everybody's interested in what's fun and funny. They say people learn 80% mo~e effectively when they're laughing! Ev~~ tf you're not using puppets you l'lln be pos111ve and have joy in th.: classroom more often than not. Katuah: Could you say what you love most about your work? Ilonnie: h 's fun' I have a great time. ll's definitely not something I cho:,;e - the puppet:; chose me. / ~ Beer & Supplies you could get literature in there, 100. But there's so much specializing in schools that you don't get to put things together. And puppetry puts it together. I'd like to see the<ltre become a standard pan of elementary education ... for teachers to have to take puppetry in order to be educators. I've created workshops where I teach teachers how to use puppets in the classroom and Textend that to counselors and therapists ... anybody who works with people. I'd like to get rid of some of the rules and standards and replace them with imaginative, affirmative attitudes and teaching methods... then you're right on the crux of the whole problem in the institution. 801111ie Blue ca11 he camacted a1 PO Bo.\ lo57. Asltcville. NC 28802 (7()./) 6./5-9918. l\10LNTAIN ARTS PROGRAM C'rc.1w.I 1n I IJ1!3, lh~ Mouniam Mts Progr-dm (\!AP) ha." 'J'O!Nm.'d hundred' of ani,t·m rc,11kncc rrogram< for sd1ool • in wc,tcm 1'C. \' isu;il anisl< . dr~mall\IS, Jugi:lcr'. clo" ns, rn1111~'· mu,1cians, crafl<Jl<.'Of>l.: and wr111 ""orl. in >ehool\ r11r a wc.:I••11 ;i umc, 1yricall> '11<.·nJmg al kasl l\\O week' In a rnun1v. Rcs1Jcnc1c' i:"c -iudcms an opponuniL}' 10 r:it1ic,1patc m tfifktcnl an forms With \\Or~ing profc""onJh who ha'c ll tugh lc,cl of energy :inJ ,111hu,,..1.,m for their a.t. An) one intcrcslCJ m ha•mg .1n ar11s1 1n their .s<. hoot may comaf>I). For inronnouon or to reqllr\l llll ap1•ha111.. n, ""tc \11\P. no, 11611. Bumw1lk:, ;-;c 21!71.!, (7(>1) f.8~·721' t.>rntlr . t 989-90 �FOREST RESCUE IN THE KAT UAH PROVINCE (An Ecological Manifesto for the Southern Appalachian Bioregion) These are program ideas drawn from the discussion at the forest rescue action workshop. "For All Things Wild," held on Saturday, OcLOber 28 at Warren Wilson College. The workshop was held on the day following the conference "Restoring Biodiversily in the Southern Appalachians: A Strategy for SwvivaJ" and drew heavily on the ideas and analysis presented at the conference. All human use wirhin the biosphere preserve area must conform to the demands of old-growth habita1 10 maintain ample numbers of all native species. A grassroots initiative will be needed to bring this issue before the federal Congress. 2) There can be no funher road construction within the regional biosphere preserve, and we must begin clo~ing exi~ting roads that in1erferc with the needs of old-growth habuat species. The context for these proposals is the Preserve Appalachian Wilderness proposal envisioned by Jamie Sayco of New Hampshire. Put simply, the PAW proposal calls for a system of large evolutionary or biosphere preserve areas along the AppaJachian Mountain Range connected by wide mignuion corridors to enable the movement of individual species and genetic information up and down the length of the mountain range. The preserves would maimain a variety of viable habitat areas and characteristic ecosystems in protected landscapes large enough to suppon the largest native carnivorous predators and diverse enough to maintain all representative native species. (For a more detailed explanation of the PAW proposal, see Ka11iah Jour1111/, Issue 20.) The "Restoring Biodiversity in the Southern Appalachians" conference clearly demonslTated the necessity for profound and immediate change. The Appalachian hardwood forest is being severely compromised by human activities It may soon be unable to fulfill its integral role in local and planetary life support. We arc already in a crisis situation, and we need to think .and act boldly to meet the ecological demands of our time. The current political and social realities are self-serving and irrelevant due 10 a distorted world-view which values the continued dominance of Lhe human species al any cost. To conform to these present realilies would only lead us further along a suicidal course. A bold new vision based on ecological reality is required instead. To correct the imbalance beLWeen the human inhabitants of these mountains and our natural habitat, and to preserve the original inhabitants - the native species - we must act. These arc necessary first steps toward ecological sanity in the Katuah Province: l} A// the 3.5 million acres of public lands in the Southern Appalachian Mountains shall be mandated to be a regional biosphere reserve. AU inholdings need to be incorporated a~d the national forests shall be extended to the purchase boundanes to complete the biosphere preserve area. 'lljaee, '1\!tllngl 'Na@raj,s T-S HIRTS. SWEATSHIRTS For ADULTS and CHILDREN ORIGINAL HAND·PRINTED NATURE DESIGNS 3) Commercial logging in the biosphere reserve area must cease. This would not be an undue economic hardship for the region, as only 10% of the wood cut in the Southern Appalachian region comes from the areas presently in national forest. Compared 10 the ecological and social value of a large preserve area, the dollar value of logging in the national forests is inconsequential! 4) The Southern Appalachian Biosphere Preserve must be connected to other natural areas. To this end: - create a wide, viable wildlife corridor between the Cherokee National Fores1 in Tennessee and the Jefferson National Fores1 in Virginia - re-define all major waterways as aquatic habimt corridors from the mountains to the sea - and create a corridor connection between the Southem Appalachian bioregion and the Florida Peninsula biorcgion. 5) Bring human population lo a level within the ecological carrying capacity of the bioregion - a size which does not interfere wi1h the integrity or functions of the natural life community in the Southern Appalachians. , Rather than promote accelerated growth, we must work to decrease human numbers and impact to bring our species to its proper level of influence within the region. 6) T ake a leading role in efforts to end atmospheric deposition/air pollurion that is destroying the Southern Appalachian forest and contributing to global warming. 7) Change our individual and social consciousness and lifestyles to harmonize more closely with the natural conditions:# the Southern Appalachian bioregion. p .. - David Wheeler t!lti11ue At11p1111t/11re all Jler/J111D111 t!li11it CALL or WRITE for FREE COLOR CATALOG DE..5 1GNS by Rob \lessic.k Jllus1ra11011 & Design in Pen & Ink and Colored Pencil Natural Food Store & Dell 160 Broedw9y Ashevllle, NC 28801 Wher9 Broedw9y ~ Mmmnon Ave & ~40 OPEN 7 DAYS A WEEK Mond.)'·S.un:lay: lllim-8pm Sund.y; f ptn-Spm (704) 253-7656 Wl.ntcr, 1989- 90 ~t.Uah )ournGt P'"Je 29 �RECYCLED PAPER! - Directory of products sources for the sou~ Suggcsacd donation S 1.00 ao Western Norah Carolina Alliance, PO Box 18087. Asheville. NC 28814 (7~) 258-8737. HOMESCHOOLING FAMILIES gaaher on a weekly basis. weather permitting, at Lake Louise in Weaverville, NC on Wednesdays from 11:30 am until 1:30 • 2:30 pm. We arc a small group, very mfonnal, and open to anyone who wanas to join us to exchange energy, infonnauon, ideas. and playume. For more information, call Alice Coblcnu (7()4) 6S8-2676. BIODYNAMICALLY GROWN Com seed. Mini-pops to giant fillers. Varieue.~ for no-aill wilhoua hclbicidcs • and fOf compos1 ralher lhan salt rcnilization. For caaalog please send SASE 10 • Union Agriculwral lnstituae, Ra. 4 Box 463S, Blairsville. GA 30512. MOUNTAIN DULCIMERS • m3de of black walnua, red cherry. or maple. Tops available in wormy chestnut. buuemut, swcctgum, o;o~fras. western cedar, and other woods. ConlllCt: Mize Dulcimer Company; RL 2. Box 288; Blounaville, 37617 (615) 323-8489. GREENING CARDS· concspondencc and advocacy cards for people who care. Onginal an reproduced m color. (10% of proc;ccds don<lled ao proJCCLS ror peaoc and jus11ce.) Wriae to Ginny Lentz. LovEanh ™ SEA KAYAKfNG ·Come enjoy peace and solitude llllvehng wiah lhe rhylhms or lhe sea. Classes. day trips, overnight aours, cusaom charters. Kayal;/Sallboat tours 10 lhe Bllhamas. Knyak tours to Cosaa Rica. For more informntion contaca: Charlie Reeve:;; Sea Level Inc.: POB 478; Tybee Island, GA 31328 (912)786-S8S3 Creations: Box 144S: Black MounaaJn, NC 28711. MOON DANCE FARM HERBALS· habaJ salves, tincaures. &: ojls for birthing cl family health. For brochure, please wriac: Moon Dance Fann: RL I, Bolt 726: Hampton. 37658. ™ SCffiNCE TEACHER, ecologically aware, dcsm:s land in KatUah, preferably E. Tenn. or W. North Carolina for evenaual il\Mbiaauon. Mu.~1 lie well w/ road fronaage. Conaaca: B. Bicmullcr: Soulh Brunswick H.S.: Mammoch JcL, NJ 08852. AUTHOR SEEKING RECIPES for wild fOOds 10 comribuaors JR book upon publication. Recipes needed for fi'lh. game, wild plants. Thomas K. Squier, N.D.: Ra. I, Box 216; Abcrdc<:n NC 28315. cookbook. Will give c.rcdia CONSCIOUS COUPLE & infana, wish 10 learn/wort on organic farm for housing + slipcnd OR carelake a residence on acreage. Very comm1aed and sincere. Wana to leave ahc cuy and profcss10ns to work IOW8rd scU sufficiency. Can rcloc:ue Cllrly June '90. Open to Options. Please Con13c:1; Dan & Barb Umbcrget: 347 Sinclair Ave. N.E.; Allanm. GA 30307. (404) S21-2971 SKYLAND • log on to the computer bulletin board or the Smokies. Networking. plus new~ on the environment. natwc photography. giuncs. compuaer utilities, much more. Conaiiet Michael Havelin. sysop, (704) 254-7800. NATIJRAL CHILDBIRTH CLASES 'PCCiali1mg In Lile Bradley Method. Classes arc small and include nutrition physiology. consumerism. parenting skills, and rclaxaaion and labor SUJll'O'I techniques. For more informaaiOn call or write Maggie Sachs; 808 Florida Ave.: Bri~tol, TN 37620. (61S) ?M-2374. "THE GREENHOUSE EFFECT" • a complete report on our changing cmironmcna for lhc ncxa 60 years. $17.00 po~tpaid, or write for more information. Lorien House; POB 1112; Blac~ Mountain, NC 28711-1112. • PURE SORGHUM - and sorghum based dcsscr~ toppings and chocolates. Handmade m the Appalachian (OOthiUs. Free sorghum recipe bto.:hure send SASE. Candy sampler (2-KY Buckeye~ & 2-Bourbon Balls) S2.00 J>Cl'\lpaid. Golden Kcntuc:ky Products; POB 246: livmgslOO, KY 40445. (606) 453-9800. X.Oti&ah Jo\4rno! p"'Jl' 30 WANTED: HOUSE TO RENT. Profo.. "S1onal ccllha and arust with one child are IOOking for a country house. m lhC SUITOUn<ling A1.hev1llc, NC area from June I, 1990. Please conuact Ron & Rachel ClearfielJ: 7800 Colhn.~ Avenue; Miami Beach Fl.. 33141 (305) 86S-048 I. CIRCLES RETURNING • a new cassette by Bob Avery•Grul>cl' This JS music 10 touch lhc soul and heal ahe heart. Lynes included. To order send SIO per casscuc to: Bob Avcry·Grubcl; Rt l Box 735: Floyd, VA 2400 I St..~FOODS • fresh. hand-made herbal skin prepwaaions at '="able onces. Send for price list~ 106 E. Ma111 SL. Johnson City. TN 37601 REMEDY FOR rnE COMMON COLD?· I've found one; it\ natural and 11 works Send S3 and your SASE to: Heaven on Enrah; 482 Whue Oal. Cle Rd.; Burnsvlllc, NC 28714. RENEWAL PROGRAMS· I prov1Jc mdiv1dual and corporate renewal programs for bus1ncsse~ & organi1.ations interested m hcahng thcmsclvc~ and providing cmpowcrmcna 10 oth.:~. Wrote· Kalh1c Pieper c/o Pieper A~~oc1ntcs: Ra I, Box 238: Waync.~v1llc, NC 28786. CREATION SOAP- lund·crnfacd herbal soaps from the Blue Ridge Mounwn.~. Rose and bvcndet soaps, mo1>1uri1.mg bar, slumpoo/cond1t1oncr bar. Contnet Anna: RL I, Box 278; Blowmg RoU, NC 28605 (7™) 262-2321. YOGA FOR ALL AGES- Ongoint; cla.<;:;C.S m the Asheville lllC;l, workshops for group~. aml rnvaac sessions. Give your..clr the s1fa or wellness and peace. For more 1nfonna11on .:all Bo~ Kelly (704) 2.S4-8698. ORGANIC HONEY· Tulip Poplar, Sourwood,and Wildnowet. From Patrick Counay, Virginia. No chemicals. no white sugar, no hC11t, ever. Strained through cheesecloth and packed JR heavy glass canning J31'S. For a 4-oz. sample of our premium sourwood and our catalog, send S4 10: Wade Buckholas & Megan Phillips; Route 2. Box 248: Stuart, VA 2A 171. (703) 694-4571 STIL-LIGHT THEOSOPHICAL RETR EAT CENTER • a quiet sp3Ce for personal mediaalion, group inaerneaion through study, and community won:. and ~p1titual '1Cm1rnir;. Conmca Leon Frankel; RL I, Box 326; Waynesville, NC 287116. MOCCASINS, bnndcruftcd of elkhide in ahc trlld1lionnl Plains Indian style. W:ucr rc,~iswna, resoluble, and rugged • gtC<lt for hiking! Children's and infana sizes available. \'/rue: Blue Feather Mocca~ms: Box 931: Asheville. NC 28802, or call Pollick Clark Bl (7~) 2S3-5<};7. NATURE LOVERS' COMMUNITY • Chrisainns only. S1000 gives you hfctimc owncl'>h1p righlS on .S acres. Whole propetty consists of -is acres of wooded calm and privacy. Write: Gospel Ministry; P.O. Box 6S4: Clinton, TN 37717. RHYTHM .6LIVE • Handcrafacd African- Style Drums, workshops. learning tapes, drumbng_~. and aacssoncs. Please send SASE IO Rhythm Ahvc!; SS Phaux Cove Rd.: Weaverville, NC 28787 {704) 645-3911. NEW AGE · group forming. All mtcrc~aed m \haring about spirit to spirit commun1cotion, channchng. v1suah1auon, hc;ihng, chokrns, IMOI, etc. Emphasis on spmt and our connccaion to Mother Earth, v1suaH1mg po~11ivc growth and nurturing Conaact· Thcrc"a Carlson; ?SOI Ruic Rd .. Knoxville. TN 37920. WJ:BWORKING 1s free. Send submLssioos to: Kattlah Journal P.O. Box 63R Lc1.:.:,acr. NC Katllah Province 211748 Wint.er, 1989- 90 �The Kan1ah Journal wanrs ro communicate your thoughts and feelings to the other people in the bioregional province. Send them to us as le11ers, poems, stories, articles. drawings. or pliowgraphs, etc. Please send your comributions to us aJ: Kati/ah Journal; P. 0 . Box 638; Leicester, NC; Kati/ah Province 28748. The Spring 1990 issue of the Ka11foh Journal will be focusing on "Wellness in the Mountains." We are looking for information and aniclcs on !hose who contribu1e to the heahhful quality of life in our southern mountains; especially through activities which promote self-responsibility and a high level of wellness as the normal living state. Issue 28 of the KatUa11 Journal (Summer, '90) will take up the topic of "Carrying Capacity" and the burgeoning impact of the human presence and human teehnology in !he mounrains. The issue will look beyond the last induscrial smoke-cloud and past the end of real estate, when we apply !his imponant ecological principle to our own selves. BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THREE · SPRING 1984 Sustainable Agricuhure • SunJlowcn • HWTWI Impact on Ille Fon:st • Cltlldrcns' Education Veronica Nicholas:Wom1n m Poli11cs • Linle People • Medicine Allies ISSUE FOUR · SUMMER 1984 WateT Drum • WalCT Quality . Kudzu - Solu Eclipse • Clc.vcuuing · Trout • Going IO Waler Ram Pumps - MICIOhydro - Poems: Bennie Lee Sinclair, nm Wayne Miller ISSUE FIVE . FALL 1984 Hll'Vcst • Old Ways in Cherokee . Girucng · lofuclear Wu1e • Our Celtic Heritage · Bioregionalism: Past, Pre""t, and Future • John Wilnoty • Healing DatlaiC$S • Politics of Participation ISSUE SIX · WINTER 1984-&s Winier Solstice Eanh Ceremony • Horsepastur< River • Coming of the Light • Log Cabin Rooia • MO\llll&in Agiculture: The Right Crop - William Taylor ·The Future of the Forest ISSUE SEVEN · SPRING 198S Sustainable Economics - Hoi Springs • Worker Ownership - The Great Economy . Self Help Credit Union - Wild Turkey • Responsible Invuting • Woricing in lhc Web of Life ISSUE ElGIIT - SUMMER 198S Cclcbntion: A Way of Life · KauW. 18,000 Ye«n Ago • S-W Sites • Folk Arts in Ille Schools • Sun Cyclr./Moon Cycle • Poems: Hilda~ . Chuobe HaUa&e Cenll::r. Who Owns Appilachia? ISSUE NINE· FALL 198S The Waldu Forest - The Trees Speak • Mi&ratin& Forata • Hone Louina - Swtini a TrecCrop • UtbanTrea -AQQQI Bn:.od . Myth Tmo ISSUE TEN · WINTER 198S-i6 Kate Rogers • Circles of Sionc • Internal Mylllmaking • Holistic Healing on Trial • Poems: Steve Kmulll • Mytltlc Places • The Uktena's Tale • Crystal Magic "OrcamspW.ina" ISSUE TWENTY ..ONE • Fall, 1988 Chutnuts: A Natunl Hwory • Restoring the Chc:AAut . "Poem or Preservation and Praise" Continuing the Quest - Forests and Wildlife Chestnuts in Regional Diet - Chestnut Resources • Herb Note . Oood Medicine: "Changes to Come" • Re•iew: Wliuc legmds Live ISSUE ELEVEN · SPRINO 1986 Community Pl1nning - Cities and the Bioregional Vision - Recycling • Community Gardening· Floyd County, VA - Gasohol • Two Bioreglonal Views • Nuclear Supplement Foxfire Games · Ooocl Medicine: Visau ISSUE TWENTY-TWO · W°U11er, '88--89 Global Warm.ing • Fire This Tune - Thomu Berry on "Bioregions" · Earth E.xcrc:is4' . Kort Loy McWhiru:t - An Abundance or Emp<inea LETS - Cllroniclea of Floyd • Darry Wood .• TheBIOlltClm ISSUE THIRTEEN . Fall 1986 c - For Awakening • Elizabelll Callari - A Gentle Death • Hospice • Ernest Morgan Dealing Creatively with Death • Home Burial Box • The Wake • The Raven Moc.ku • Woodslorc and Wildwoods Wisdom • Oood Medicine: The s.._ Lodge ISSUE TWENTY-THREE - Spring, 1989 Pisgah Village • Pl111e1 An - Orcen City Poplar Appeal - "CllOllt Sky" · "A New Eulh" Black Sw1n • Wild IAvcly Days - Reviclwa: Socred Land Socr«d Sa; Ice "6«. Poem: "Sudclcn Tc:ndrits" ISSUE FOURTEEN . Winter 1986-87 lJoyd C.rt Owle • Boogers Ind Mummcn • All Species Day • Cabin Fever Univonity • Homeless in Kaulah • Homemade Hot Wat..Stovemalter's Narrative - Oood Medicine: Interspecies Communic:alion ISSUE EIOITTEEN. Winter 1987-88 Vamcular Archilecture • Dreams in Wood and Sione • Mountain Home • Earth Energies • Euth-She.llcred Uving • Membrane Houses • Brush Shelter • Poems: Octobu DWJt. • Good Medicine: "Shell.Cr" ISSUE FlFTE.E.N • Spring 1987 CoverlelS • Wom1n Forester - Susie McMahan Midwife • Alternative Contraception • Bioscxuality • Bion:gionalism 1nd Women Oood Modicinc: MAlriudW Culture - Petarl ISSUE NINETEEN · Spring. 1988 Perelmdra Cl~ · Spring Tonics • Blueberries WildOower Gardens - Cranny Herbalist • Flower Eucnces • "The Origin of lhc Animals: Siory. Good Modlcinc: "Power" - Be AT"'° ISSUE SIXTEEN · Summer 1987 Helen Waite • Poem: Visions in a Garden • Vision Quest - First Flow • lnitillion • Leaming in the WUclemess • Cherokee OWJcnp - -Valuing Trees" ISSUE TWENTY · Summer. 1988 l'luave AppaJacru.n Wildr:mw · HiaJ!landl of Roan • Cclo Community - l.IDd Trust Anh11r MOf1111 School - Zonin1 luue • .,,,_ Ricl&e" • Farmers and \he Farm Bill • Good Medicine: "lMld" - Acid Rain - Duke's Power Play · Chaokee Miaohydro Projoc:t ISSUE TWENTY ·FOUR - Summer. '89 Deep Listt:rting · Life in AIOmic C"lly - OiftlCt Actlonl · Tree of Pe.ce • Commuruty Buildlftg Pcaccmaltcrs - Ethnic Survival • Pairing Project • "Ba.tllesong" • Growing Peace in Cullurea · Review: Tltc Clta/iuOlld IN Blatk ISSUI! TWENTY-FIVE· FALL. 1989 The Gn:at Forest • Resl.orina Old Orowtlt • Regional Planning • Tunbcr • Forest Roada Poem: Sparr- Hawk. · A Pl..:e f« Bun • '7/uu FLU 1/tc RtWi HLaElfl" • l!utern P1nthcr • Oak Decline • People md Habiw Wtld S--n.s - Daner Fair - - - ---- - - - - - -- - - - - -- - - - - - - - -- ---- - - - - - -- - - - - - - - - - - - - ~UAtt)OURNAL P.O. Box 638 Leicester, NC Katuah Province 28748 Formo~info: Name Regular Membership........ $10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Address City call Mamie Muller (704)683-1414 State Zip Enclosed is $ to give this ejfon an exua bOOst I can be a local contaet Area Code loll.mer, 1989-90 Phone Number person for my area Back Issues = Issue# __@ $2.50 S_ _ Issue# _@ $2.50 = $_ _ Issue# __@ $2.50 = $_ _ Issue# __@ $2.50 = $_ _ Issue#_@ $2.-59= $_ _ Complete Set (3-1 J, 13-16, 18-25) @ S3s.oo =s__ 1 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 26, Winter 1989-1990 Description An account of the resource The twenty-sixth issue of the Katúah Journal focuses on children and parents: their roles in family and in the bioregion. Authors and artists in this issue include: Thomas Berry, Samala Hirst, Ellie Kincade, Linda Metzner, Lucinda Flodin, Martha Perkins, Jan Verhaeghe, Christina Morrison, Karen Watkins, Doug Woodward, Trish Severin, Susan Griesmaier, Aviva Jill Romm, Tom Youngblood-Petersen, Rob Messick, Will Ashe Bason, Jermain Mosely, Marnie Mikell, James Rhea, Martha Tree, and David Wheeler. This issue also features an interview with Bonnie Blue, puppeteer. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1989-1990 Table Of Contents A list of subunits of the resource. Coming of Age in the Ecozoic Era by Thomas Berry.......1 Kids Saving Rainforests by Samala Hirst.......4 Kids' Treecycling Company.......5 Conflict Resolution and the Family by Ellie Kincade.......6 Developing the Creative Spirit by Linda Metzner........8 The Balloon is a Unicorn by Artspirit Studio.......9 Birth Power by Lucinda Flodin and Martha Perkins.......10 Birth Bonding by Jan Verhaeghe.......11 The Magic of Puppertry: An Interview with Bonnie Blue by Christina Morrison and Karen Watkins.......12 Home Schooling by Doug Woodward and Trish Severin.......15 Ceremony: Traditional.......16 Mother Earth: The Natural Classroom by Susan Griesmaier.......18 Biodegradable Diapers by Aviva Jill Romm.......18 Resources........19 Gardening Tips for Children by Tom Youngblood-Petersen.......19 Natural World News.......20 "From the Diary of a Modern Child" by Rob Messick.......24 Pocket Cultures by Will Ashe Bason.......24 Drumming.......26 Forest Rescue: An Ecological Manifesto.......29 Webworking.......30 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Puppeteers Conflict management Natural childbirth Child rearing--Appalachian Region, Southern Home schooling North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1980s Agriculture Appalachian Mountains Appalachian Studies Bioregional Definitions Black Bears Community Education Electric Power Companies Folklore and Ceremony Forest Issues Habitat Hazardous Chemicals Health Katúah Poems Politics Radioactive Waste Reading Resources Recycling South PAW (Preserve Appalachian Wilderness) Transportation Issues Turtle Island Villages Western North Carolina Alliance Wilderness Women's Issues https://omeka-test.library.appstate.edu/files/original/6ac3b2d6326ea4a47a252670915b7c24.pdf 39d93874ae21ffbb586dcabe91047fcd PDF Text Text ISSUE 27 SPRING 1990 $1.50 BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS �Postage Paid Bulk Mail Permit #18 Leicester, NC 28748 P.O. Box 638 Leicester, NC Katuah Province 28748 ADDRESS CORRECTION REQUESTED �Personal and Planetary Transformation: A Holistic Model of Healing.......... ! by Richard Lowenthal The Healing Power...................... 4 by David Wheeler Peace to Their Ashes .................... 6 by Sam Gray Healing in Katuah........................9 by Doug Aldridge "When Left to Grow" ................. 10 a poem by Rob Messick "Calling to the Ancestors, Calling Our Relations" .......... 11 poems by Stephen Wing PERSONAL AND PLANETARY TRANSFORMATION: A HOLISTIC MODEL OF HEALING The l3elly .................................. 12 by Lisa Sarasohn by Richard Lowenthal EARTH DAY 1990 !!. ................ 15 a special pull-ow supplement Food From the Ancient Porest.. .. .19 by Snow Bear Natural World News ..................20 Good Medicine .......................... 24 Drumming ................................ 26 Leners to Katuah Journal Events ...................................... 29 Webworking ............................. 30 It is abundantly clear that the Earth is in the midst of a tremendous ecological crisis. Human societies the world over are also experiencing phenomenal changes and crises as are the individuals who live in them. Our collective destiny seems to be shifting rapidly, and may well be careening out of control. A very good question, at this point in our evolution, is "What is happening to us and to the planet - and where are we heading?" Our planetary crisis, like all crises, combines great danger and great opportunity. If we are to meet the challenge successfully, we need to understand both the dangers and the opportunities - and learn how to deal with them. The best model I have found, to help us approach comprehension of this planetary crisis, is derived from the holistic understanding of health, illness, and the healing process. In order to better understand what is happening on a global scale, we need to consider the recently-articulated possibility that the Earth may in fact be one huge living being, with its own self-regulating systems. Both the Gaia Theory of Lovelock and Margulis, and Peter Russell's work on "The Global Brain", point in this direction. If the Earth is truly an individual, indivisible being, the processes of personal and planetary healing may mirror each other in many ways even more, they may be inseparable. In the holistic view, physical i!Jness is often the result of unresolved emotional and spiritual issues, as well as the build-up of toxic waste-products in various organs and tissues of the body. Our increasing understanding of the human psyche, and of the interaction between mind and body (if indeed they can even be separated), has shown that suppressed emotional traumas and long-buried negative self-concepts have a constricting, deadening effect upon the body/mind. They, too, may thus be considered powerful toxins which 'poison' our entire body/mind system. Their effect is reflected in, and amplified by, the accumulation of chemical toxins in the body an excellent example of the mirroring effect implicit in the holistic model of healing. That is, our body/mind system is an integrated whole, in which toxins on one level indicate (continued on page 3) �STAFFTinS ISSUE: Susan Adam Heather Blair Rob Messick Mamie Muller Lisa Sarasohn Scott Bini Jim Houser Richard Lowenthal James Rhea Chip Smith Rodney Webb Manha Tree David Wheeler EDITORIAL ASSISTANCE: Will Ashe Bason Trip Halbkat Michael Red Fox Phil Ross Jack Chaney Michael Havelin Marsha Ring Kim Sandland COVER by Martha Tree Special thanks Kitty Boniske for providing a home for this issue, and to Phil and Allen for their hospitality and forbearance. PUBLISHED BY: Kat"'1h Journal PRINTED BY: The Waynesville Mounraineer Press EDITORIAL OFACE JHIS ISSUE: The Cenier for New Priorities, Asheville WRITE US AT: Kar"'1h Journal Box 638; Leicester, NC; Katuah Province 28748 TELEPHONE: (704) 754-60')7 KalUah Journal is on Skyland BBS, Asheville, NC. For information, call (704) 254-6700. Diversity is an important clement of bioregional eoology, bolh natural and social. In line with !his principle, lhe KatUalt Journal 1rics IO serve as a forum for !he discussion of regional issues. Signed anicles express only lhe opinion of lhc aulhors and are not necessarily lhe opinions of lhe Ka1Ualt Journal edilOrs or slaff. The lnlCmal Revenue Service has declared KatUalt a non·profit organization under section 50l(cX3) of lhc lnlCmal Revenue Code. AU conlributions IO Ka1ao1t aic deductible from personal income tax. 'LNVOC:ATWN From the dark below The young stem curves upright Green into light Leaves open their cluster In the sun they sing Wisdom of the stars And blossom in the life of all creation 1l!E SOUTHERN APPALACFDAN BIOREGION ANO MAJOR EASTERN RJVER SYSTEMS STATEMENT OF PURPOSE Here in the southern-most heartland of the Appalachian mountains, the oldest mountain range on our continent, Turtle Island; a small but growing group has begun to take on a sense of responsibility for the implications of that geographical and cultural heritage. This sense of responsibility centers on the concept of living within the natzual scale and balance of universal systems and principles. Within this circle we begin by invoking the Cherokee name " Kat1'ah 1' as the old/new name for this area of the mountains and for its journal as well. The province is indicated by its natural boundaries: the Roanoke River Valley to the north; the foothills of the piedmont area to the east; Yona Mountain and the Georgia hills to the south; and the Tennessee River Valley to the west. The editorial priorilies for us are to collect and disseminate information and energy which pertains specifically to this region, and to foster the awareness that the land is a living being deserving of our love and respect. Living in this manner is a way to insure the sustainability of the biosphere and a lasting place for ourselves in its continuing evolutionary process. We seem to have reached the fulcrum point of a " do or die " situation in terms ofa quality standard of life for all living beings on this planet. As a voice for the caretakers of this sacred land, Katuah, we advocate a centered approach to the concept of decentralization. It is our hope to become a support system for those accepting the challenge of sustainability and the creation of harmony and balance in a total sense, here in this place. We welcome all correspondence, criticism, pertinent information, articles, artwork, etc. with hopes that Kat1'ah will grow to serve the best interests of this region and all its living, breathing members. -The Editors "'-t\&nh )ournaL Pci<Je 2 / SprLnlJ, 199 0 �(conlinued Cmm peac 1) toxic build-up on other levels as well. Spiritual, emotional, mental, and physical problems :ire completely intertwined and interdependent. There 1s no separation between them, yet there is a twist to this scenario - there is usually a "time lag" involved in physical manifestation. This idea of "time lag" is imporunt, because it indicates that we may not sec visible, outer effects or iMer trauma or constriction for a long time. Conversely, when we do see outer effects, or when we consciously "feel bad," we can be pretty sure that toxic ideas or feelings have been poisoning us inwardly and subconsciously for some time, and/or our bodies are overwhelmed by toxins and stress. Since all the various "levels" of our being are interacting to produce "disease" (dis-ease). the most effective healing method addresses what is happening on each level simultaneously. In particular, it deals quickly and directly with any physical "presenting problems", especially those that are imminently life-threatening. (This is the fort.e of modem medicine.) It would also - and even more importantly - prescribe a process of gradual detoxification, "remedial learning", and therapy to help the person heal on the deeper, more intangible levels as well These deeper levels of healing present some problems, usually of a psychological nature. What happens is this: as the body/mind starts releasing toxins - physical or emotional - we enter a "healing crisis" which can take many forms. Often there be brief l'CCUJ!Cnccs <?fold illnes~s which were suppressed with drugs; chemical toxms st.an coming out through the skin, which can brcalc out in pimples, boils, or rashes; and we may experience nausea, weakness, and dizziness. These physical symptoms are not "problems" in themselves • in fact, they arc pan of the solution. Problems arise when we give in to fear and believe we arc "getting sick", instead of understanding that we are releasing toxins as we heal. But here's the rub: since repressed emotions arc themselves mental and emotional toxins, it is likely that we will experience a lot of fear - or anger, or sadness - as buried emotions are surfacing to be released. We wiU also be releasing and experiencing our cultural fear of emotion, and our training to be afraid of our fears! For this reason, we need extensive preparation and prior education about the nature of a healing crisis: what it means, what to expect, and how to deal with the emotional discharge. The crucial clement is that we learn to look beyond OUlU appearances or the temporary ill feeling, and ro trust that the body/mind krwws very well how ro heal itself when it is w!" properly supported in doing so. Withour this krwwing, this faith, healing is much more difficult. 4) Simultaneously, humanity as a whole is starting to awaken to the mind-boggling depth of the issues involved. Tremendous social problems such as drug and alcohol addiction, di~i~tegration of the familr, distrust of government, teenage suicide and pregnancy, SOCJal apathy, and overall deterioration of education and our quality of life arc spurring people to seek new ways, new answers. The success and rapid spread of the Alcoholics Anonymous movement, its many off-shoots, and therapy and support groups is one facet of this process. The primary toxin being released is our toxic belief in separation - our misunderstanding of our relation to the universe, nature, and other people. 5) The entire planet and all of humanity is going through a healing crisis involving the generation and release of toxins on every level. The crucial issue seems to be this: whatever we refuse to deal with inwardly MUST eventually appear outwardly, and KEEP appearing outwardly until we 'get the message'. This means that our 'inner' psychological reality and the 'outer' ecological reality are in fact ONE reality. Because we have allowed such a toxic build-up within ourselves and our societies, and have NOT dealt with our inner and interpersonal realities effectively, our world is mirroring our internal denial--by manifesting externally the pain we believe we've 'avoided'. Thus unbelievable amountS of deadly toxins arc being produced either intentionally - i.e. plutonium and chemical/biological weapons or as industrial wastes. And these toxins arc either stored away for 'safe' keeping or dumped directly into the planetary ecosystem, with disastrous results. This process is the 'outpicturing'- the outer result - of psychological toxins that have been accumulating for several thousand years. The primary toxin being released is our toxic belief in separation - our misunderstanding of our relation to the universe, nature, and other people - and with it the overwhelming fear and defensiveness this disempowering belief generates. 6) As humanity's emotional negativity and toxic belief systems rise up from the depths of the collective unconscious and come to the surface (become conscious). they at first cause an increase in violence, immorality, greed, exploitation, and narcissistic behavior. Initially, people identify with these surfacing negative patterns and act accordingly; they may temporarily become even more fearful, self-centered, and exploitive (as we've seen during the 80's). This 'regression' is Now, if we apply chis practical, yet visionary, model of healing to our planetary crisis, we might arrive at the following "diagnosis": part of the healing, difficult as it is to accept; it is making our inner reality outwardly visible and tangible - and inescapable. 1) We arc now experiencing on a planetary scale the destructive outer effects of long-standing, toxic beliefs and feelings operating within us, and within our social structures. The intensifying pollution and degradation of the Eanh is a reflection of humanity's inner pain, denial of interdependence, and emotional and spiritual degradation. The outer problems we arc generating arc mirroring back to us, in no unccnain terms, the concrete, tangible, and inevitable results of our arrogant and divisive belief systems. This outer reality is making our intangible INNER reality visible. Though we have prided ourselves on our 'enlightened self-interest'. we arc now being forced to see that our modern way of life is neither enlightened nor in our best interests - or the best interests of the planet. 2) Some of these outer effects are threatening our survival and the life of the planet - effects such as tropical deforestation, over-population, the "consumer mentality", acid rain, the world arms trade, erosion of topsoil, production of huge amounts of nuclear and chemical hazardous wastes, etc. 3) These life-threatening problems should be dealt with immediately, to at least reduce their impact and buy time so the body (of humanity and of the planet) has the time and strength to recuperate somewhat. This would require ecological, political, and social activism on a very broad-based, grass-roots level. It would also require that we institute educational processes that help people oo COMMUNICATE and COOPERATE more easily. ~~S!J'UCtivc tendencies we have set in motion may really be the We thus need to recogniz.c that all the "terrible" events and SprLnq, 1990 1moal messengers of a far deeper, positive change; we need to remember that appearances are not always what they seem. And we especially need an educationaJ approach that can help us get through the darkest moments - or years - of this planetary "healing crisis." A vision of the positive end result - the proverbial "light at the end of the tuMel" - will be absolutely necessary, if we arc not to lapse into judgementalism, impotent rage, or despair. Fonunatcly, we already have such visions available to us. Many writers and 'futurists' are exploring and communicating a~ut the incredible transformations already occurring in such diverse fields of human endeavor as physics, biology, the psy~hology and treatment of addiction, 'citizen diplomacy', sohd-waste management', economics, and world politics. All these developments have one thing in common: the gradu~I shift from a mechanistic, separative, controlling mode of consciousness to an ecological, holistic, relationship-oriented mode. This shift aligns us with the Earth; it is the fundameotal inner shift which will allow us, as it progresses, 10 adapt to the immense changes we arc experiencing. The old order based on separation, exploitation, and fear is dying. Let us assist in this tremendous transformation process, and panicipatc in the birthing of the new, with courage, determination. and love. ,, JGQt®h Jo1Mnat PQl}e s �THE HEALING POWER by David Wheeler The Appalachian Mountains are old, and their power is subtle. But their power is yet strong. Standing over the eastern seaboard of the Turtle Island continent, the intangible influence of ~e Appalachians racli~1es out over all the lowlands so thickly mhab11ed by human bemgs. As surely as that power is invisible and inexplicable, its subtle influence is also vital 10 maintaining the balance of life of the eastern half of Tunle Island. To the original inhabitants of the Southern Appalachians "medicine" meant power, and the mountains were always know~ to.~ sacr~ and powerful. Traditionally, Cherokee Indians of a spmtual mind would plunge every morning into the river that flowed by each village. Thus they partook of the medicine of water and mountains. They ate wild foods and healed bodily ailments with roots dug from the ground, roots lhat were full of the medicine of the mountains. C:Cnain peaks or waterfalls or other special spots in the mountams were known as sacred sites where the spiritual energy of the mountains was concentrated. The native people went to these places for fasting and prayer, to find who they were when they came of age, and, if they could, to die when their time was at an end. They knew that these were sacred places, for they could sense the energy directly. And did not Grandfather Eagle, the most sacred of creatures, choose to live on the mountain heights? The ftrst white people who came to the mountains were in awe of the imposing presence of the Appalachians. On the ~urface, the fi~t immigrants who followed 1he early explorers mto the mountain coves and "hollers" seemed to be too engrossed !n sim~ly making a livelihood .fo~ themselves, and too caught up m praying to an abstracted Chnsuan God, to recognize the power of mountains - but inside, deep down, they knew. Others, coming 100 years later, recognized the power of mountains and came for healing. First by carriage, then by ~I, they came to escape the flatland heat and to cure a variety of ailments - most often tuberculosis, for which the only cure known in both Europe and North America was to retreat to the mountains. Well-known resort centers, spas, and sanitariums were .built, an~ their prospe~ous ~de became an important early cash mdustry m the mountains. This type of commerce was at its peak when the lumber barons were just beginning their exploitation of the region's timber trees. Only the rich could afford the healing offered in the mountains, so the patrons of the fashionable resort/healing centers were largely southern aris1ocra1s with a sprinkling of northern industrialists. The Line between "healing" and "vacation" often became quite blurred. It was sometimes hard 10 tell a popular spa from a resort hotel, as the same building often served both purposes. The warm springs of the town now called Hot Springs in Madison County, and other mineral springs along the French Broad, became known as healing places, and several spas were constructed during the middle 1800's for people to "take the waters." Wilma Dykeman tells of the great resort/healing centers in her regional history, The French Broad. She wrote: "Health and pleasure were the attractions of the watering places: the first providing a worthy excuse for the indulgence of the second. Advertisements of the period mentioned immediate cures, upon use of the mineral waters, for 'Diseases of the Liver, Dyspepsis, Vertigo, Neuralgia, Opthalmia or Sore Eyes, Paralysis, Spinal Affections, Rheumatism, Scrofula, Gravel, Diabetes, Consumption and Chronic Cough, Diseases of the Skin, Tetter, Indolent Ulcers, General Debility, Sleeplessness, and Nervous Prostration.' The waters of many places were reputed good for barre nness in wives and impotence in husbands. th~ Drawing by Rob Messick Spri:rMJ1 ! 999.• �''The Wann Springs, most famous of all the French Broad watering places, mentioned in one of their brochures that partaking of their minerals would 'bring the bloom back to the chec_k, the lustre to the eye, tone to the languid pulse, sr:rcngth to the Jaded nerves, and vigor to the wasted frame.' From all co~tcmpo_rary accounts of t~e social life of the place, its patrons amved with cheeks already in full bloom, eyes overflowing with lustre,_ and pulses. in no need of stimulation beyond that of moonlight on the nver or the shady tum in a lover's walk." The city of Asheville became the hub of both the health and society circles. In 1888 a German doctor named Carl van Ruck established the first large tuberculosis sanitarium, arid, as word got out about the beneficial mountain climate, others soon sprung up around the area. . . . To ~he wealthy visitors, who knew only the highly c1v1hzed life of the lowlands, the mountain landscapes were exotic and wild. The fine "foreign folk" thrilled at the rugged scenery, the waterfalls and swift-running creeks, and the mountain air, so cool and crisp even in the summertime. T?<1ay, muc~ the same attractions bring people to the mount~1ns. Ostensibly, they say they come for tourism and rccrea~on, but the deepest _need is for healing: the healing of relax~on from ov~·paced lifestyles; healing from crowdedness, poll~uon, and existen?Cs overfull of people and machines; healing from banal rouones, fast food, and TV-screen lives· but most of all, healing from an inner emptiness of which they~ no; know the source. Easy accessibility has brought the culture of civilization ~eep into the m.ountains. They are no longer strange, exotic, isolated, and wild, as they were to the early socialites who thronged the fashionable watering spots during the late I800's. But there are what seem to modem urbanites to be great expanses of unbroken forest. There is water that is actually drinkable as it ~m~s out from a spring! This is a functioning native habitat this 1s wholeness, the world as it could be. There are so few examples of natural native environments in the eastern pan of the continent that the forests and mountains of ~ppalachia serve ~ ~ important grounding point for urban v1s1tors. From a hfe in which the human influence is omnip~nt, from an environment that is largely manufactured or synthesized by human hands, the Appalachian hardwood forest is a d.ose of reality. The ~~man spirit needs places like this by which to refresh our sp1ms and to judge our actions - a mark from which we can see if our culture is straying. This sense of wholeness could be the cornerstone for a whole new relationship between the human species and the mountains. As it becomes increasingly rare, that sense of wholeness becomes increasingly precious. Restoring the heaJth of the. Appalachian forest by ending commercial exploitation and allowing the forest to grow towards its natural climax state would be the key to this new relationship. It would transform the physical landscape of the mountains and would perhaps also work to change the inner landscape of human society as well. This new balance would require a greatly reduced human prc~nce in the n:iountain habitat area. The primary use of the region at present is as a resource base to support a large number of human beings - but this is obviously not the purpose of existence for the mountains. This has to change. The "resources" of the area, the continuing life cycles arc needed instead to support large numbers of trees, herbac~us plants, and native wildlife. There must be a core habitat area that is no.t violatc;ct by human beings, but used only in ways that are consistent with the demands of the natural habitat - a biosphere preserve. With conditions throughout the world already under so much pressure from the human presence, the mountains should be primarily a place for restrained visits. But there is a possibility that a greatly limited number of humans could create a right livelihood in a buffer zone that surrounded the central preserve by leading others to the wholeness .~f the land - relating specifically through healing. learning, spintual exploration, art, recreation, and initiation. SprlrMJ, I 990 . These kinds of activities need, of course, to be approached with great care. When the value of an experience is in the wholeness of it, then practitioners must be careful that the sense of wlwle'!es~ is not ruined by the number of people arriving to take part in 1t. Access would need to be carefully rationed. This level of experience is obviously not to be degraded with crowded parking lots, souvenir snips, or giant ridgctop condos. People come to the mountains to treasure what is rare and special - and strong - about them. It destroys their special ambience to make them over to appear just like every other place frequented by humans. At the Cumberland Island National Seashore off the coast of south Georgia, ~mping is by permit only and reservations must be.made well 10 advanc~. This policy is intended to protect the fragile nature of the seaside habitat. A similar policy would serve well in the Appalachian biosphere preserve to protect the fragile sense of wholeness. This sense of wholeness could be the cornerstone for a whole new relationship between the human species and the mountains. As it becomes increasingly rare •. that sense of wholeness becomes increasingly precious. Thinking .in t!tis vein leads to visions of the possibilities of a new way of life 10 the buffer zone - a way of life that could partake of the power of the mountains without diminishing it The beginnings arc already in place. Carefully and respectfully, the rest can grow. Th~re are .~dy many summer camps and several outdoor leadership tra1mng programs that draw on the natural surroundings and provide challenging expeditions, environmental education, and initiation experiences for young people (sec KatUahJournal #16). There are already several major colleges and universities in the Ka!Uah province. They need to re-orient their direction of study to focus on the ~l~gical context of their region, but they represent excellent fac1h11es that arc already available. Like the University of Tennessee in Knoxville and North Carolina State University do at present, the learning institutions of the region could provide headquarters and support for extended field expeditions and field schools in the wild. Like the Great Smoky Mountain Institution at Tremont they could teach the knowledge and the values of the wild. Other courses of study could be les$ fonnal such as tracking sch~ls that taught skills and deepened awarcn~ss of our plant and animal relations, and nomadic primitive Eanh skills schools that created their own camps wherever they were. A new vision for the mountains would also include more ~calin~ centers scauered among the hills, where people could retreat to convalesce, or choose among a variety of healing programs. These centers could also be used for educational seminars and conference/retreats. . Spirit~al centers, like the existing Southern Dharma Center m Hot Spnngs, NC, could also hold seminars and spirituaJ retreats, as well as guide long prayer fasts and vision quests deep in the uninhabited biosphere preserve area. In this way the mountains could contribute to the r7juvenation and ~nrichment o.f the human spirit. At the same ume. by approaching the land m a manner that was once again respectful and reverential, the humans could continue the work of transforming our relarionship with the land. The mountains will heal themselves, if we allow it. If we can bring ourselves to allow it, then the mountains will be here with all their power to heal us when we need their healing. It. all could come around. The ghosts of the grand old mountain health resorts could return once again to inspire a new transfonnation in mountain life. �Peace To Their Ashes by Sam Gray The earliest myths of the Katuah bioregion available to us are those from the Cherokee people collected by James Mooney a century ago (1887-1890) on the Qualia Boundary in interviews with tribal elders who were among the last surviving links with the most ancient oral traditions of the tribe. It ~011/,' be fitting to observe the centenary of this important cultural transmission with an invocation of gratitude to these elders: John Ax, Swimmer, Taywadihi, Suyeta, Ayasta, and to the spirits, creatures, all our relations about whom tl1ey so eloquently spoke. In Mooney's words, "peace to their ashes and sorrow for their passing", for wit/I them pa~sed away a universe of animated grace, subtle wit, profound teachings, and recitative power that will not come tllis way again. James Mooney was an ethnologist, a skilled tta.nsmittcr of oral traditions, who included ethnographic and historical data in his book Myths of the Cherokee. He refrained from interpretive comment about the meaning of various themes within the narratives. Int~rprecive th~o~cs about mytholo~ical discourse arc very ancient. Hellerusuc and Roman wnters as diverse as E~emerus, Ovid, and Pausa_nius made interesting, though bnef, comments on the funcoon and nature of myth. Within the last century a great many, more complex ideas about myths have been developed by anthropologists, psyc~ologis~s. and culrura_l hi~torians. An unbiased survey o_f this vast liter.uurc leads inevuably to the conclusion that no single theory, idea, or typology can satisfactorily account for all the myths of a given culture. This literature. as a whole, does estab~ish that ~yths have imponant links to various psycholog1ca1, social, and cultural themes within and beyond th~ society of o~gin and that the centrality of mytbopocs1s to the evoluuon of human consciousness is indisputable. For the anentive there is, somewhere within the mythological narrative, an opening - a door through which the things spoken of in the narrative connect with things unspoken inside ourselves. The legacy of the Cherokee elders, transmitted by Mooney, and the accumulated awareness of the function of myth in consciousness permit us to respectfully approach the ancient myths of KatUah. JUDACULLA . On Caney Fork Creek in Jackson County, NC. there is a large stone about the size of a recumbent bison. h is of steatite-sandstone composition and is covered with incised graffiti, pictographs, pcuoglyphs, or "Indian writing." The local name for this stone is Judaculla Rock. A few miles to the east, high on the ridge above the Caney Fork watershed at a ~lac~ _wh~re Jackson, Haywood, and Transylvania Counties Join, 1s a cleared area known to the white sculcrs as Judaculla Fields which was often used by them as a summer pasture for livestock. This ridge, grassy bald, and the vast watershed beneath was generally known as the abode of him who some thought of as "The Indian Satan": Judaculla. I have known this place and the name Judaculla since binh, having descended on the maternal side from those earliest white settlers in the Caney Fork the Scotch-Irish clans of Parker and Coward (cow-herd). My grandmother grew up on the farm that included Judaculla Rock and her brothers, father, cousins, and uncles used to drive livestock up the long trail each spring to take advantage of the lush grass covering Judaculla Fields. My grandmother related to me that when she was a li!tle girl she was told to sweep and clean the rock. Whether this was to occupy an energetic child on a long summer day. or expressed the notion that it was better to have the satanic writings exposed to the christian light of day than be covered by din and undergrowth, to lie there, eventually forgotten and unsuspected, and work some mischief on later generations, I never learned. She also told me that on occasion, groups of Cherokee Indians would visit the rock, camp beside it and "sing and wail all night long". These and other stories were told me about this place when I was a boy, and at ftcqucnt intervals over the four decades of my life I've visited the rock and the Caney Fork watershed, drawn there by an energy I could neither wholly identify or describe. It was upon reading Mooney's Myths of the Cherokee that I learned further truths about the place. Judaculla is an English corruption of the Cherokee name, Tsul'ka/u me~ing "slant-eyed," and he was a mythic hero of th~ ancient Cherokee. The Judaculla Fields arc known in Cherokee as Tsunegun'yi, meaning 'white place', referring doubtless to the uninterrupted whiteness of the snow-clad bald in the winter and resonating further with the ancient Cherokee cosmology in which the color white was associated with peace and well-being. It was in the peaceful fields of Tsunegun'yi that the slant-eyed giant Tsu/'kalu had his abode. TSUL'KALU . A giant, a great bunter, lord of all the game, wild, sohtary, of monstrous aspect, never seen, but heard often enough during summer storms, rumbling around up there on Tsunegun'yi ; this was Tsul'kalu. And like all who are solitary and monstrous, Ts"l'kalu knows loneliness and in time, goes looking for a mate. There is a beautiful Cherokee girl, call her Sada'yi, who lives with her mother down (continued on page 8) Sprl."'J, 1990 �.,~(~) Spc~. 1990 ~ �(continued from page 6) along Caney Fork. Sada'yi has begun to sleep apart from her mother in the asi, the cave-like dugout made of logs and earth that was a common feature of Cherokee homesteads. By sleeping in the asi, Sada'yi indicates the autonomy of her young womanhood and her receptivity to the unknown. So one dark night Tsul'ka/U comes to her. She tells him that her mother has said whoever she chooses for a mate must be a great hunter and provider. "I am that," says Tsul'kalu and, though she has not yet seen him, she senses his power and his truth and she lets him enter. His huge body fills the darkened asi and there is just room for her own small body to lie beside him. ln the morning, he is gone and outside hangs a freshly killed deer on the drying poles. They continue in this way for many ni~bts. Eventually Sada'yi's mother, ever practical, points out that they have enough meat, could her mysterious and still unseen lover possibly provide some wood for the winter fires? The next morning they find whole trees, tom roots and all from the eanh, piled in the clearing. The mother, though puzzled, is pleased and $he presses for funher se.rvice: could he chop the wood for \hem? Next morning all the wood has been removed; the clearing is empty. Chopping and stacking wood is an activity embedded in the human order, and Tsul'kalu has emphatically pointed out that he is not of that order. Sada'yi's mother, an irrevocable voice of the human order, begins to insist upon seeing her daughter's strange lover. She wants to know more about him, take his measure, encompass him, and harness his prodigious powers. Sada'yi conveys her mother's request to the giant and after some persuasion he is willing. He insisrs that she (the mother) must prepare for a shock and above all she must not react to the sight of him by losing control and screaming out, "USGA'SETJ'YU!" meaning "frightful". So next morning, he remains in the asi past daylight, and when the mother lifts the flap to peek at him she, of course, goes away screaming, "USGA'SETl'YU! USGA'SETl'YU!" In spite of her intentions, the encounter with this intrinsically wild, monstrous, disproponionate being from outside the human order obliterates her control. Tsul'kalu vanishes and does not return for a time. Meanwhile Sada'yi has her menses and there is a copious flow of blood. Her mother, disappointed there's been no conception, and meddling now ever closer into the affairs of the lovers, gathers the blood and throws it into the river. When next Tsu/'ka/u visits Sada'yi, he asks, "Where's the child?" When told there's been none, he asks, "Where's the blood?" She takes him to the river bank where the blood was thrown in. Something calls silently to him from the river and he goes into the dark waters, dives down seven times and emerges with a small worm, which he carries cupped in his hands toward the asi. By the time be has reached it, the worm has grown into a baby girl which he hands to Sada'yi saying; "Your mother does not like me and abuses our child, so come, let us go to my home." She embraces the child, takes leave of her mother, and they go together up the mountain to peaceful Tsunegun'yi .. T he New Garments Although the figures and events in a mythic narrative arc usually distinct, the narrative as a whole sometimes seems inconclusive and directionless, as if it were silently linked to other myths or to moments outside itself. The myth connects with ourselves and with the world but in ways that are elusive and not always subject to articulation. In this, the myth is like the dream. Upon waking we often feel that remembered elements of the dream are meaningful; chey connect with and inform consciousness. Sometimes a patient analysis of the dream will elucidate these connections but this process is never free of a potential collapse because we know there is always more; that the recollected dream arose from a region that remains disordered, directionless, and connected to material we cannot reach. Recognizing the original unity of myth and dream, the Australian Aborigines call the source of their myths and scories, "The Dreaming". The myth of Tsu/'kalu connects us with the relationship between the human order and the wild, almost incomprehensible order of nature itself. Tsul'kaltl is of this latter order. He is, in a sense, lord of it by virtue of his disproponionate, monstrous aspect, his magical energies that supply food and create life from what the human order discards (menstrual blood), and his refusal to be fixated by human seeing and judgement. Tsul'kalll's huge hands can make love to Sada'yi , silently kill the deer of the forest for her sustenance, and fonn a womb for the gestation and birth of their child. Like the forces of nature, be sustains the human order and, at the same time, is irrevocably in opposition to it. There is but one way the human order can experience and comprehend Tsul'ka/u's order, and that way is indicated by the monster giant himself in the final episode of the myth: Sada'yi's brother has come to Tsunegun'yi to see her. He asks to see her husband also. She relays the message to Tsu/'ka/u and he instructs: "You must put on new garments in order to see me." The brother indicates he is willing to do this. "Go then," says Tsul'kalu , "and tell your people to gather in the townhouse and fast for seven days. During that time they cannot leave the townhouse or raise the war whoop. At the end of seven days I will come to them with the new gannents and then they can see me." The brother recurns and explains all this to the people. They very much want to see this giant lord of the game and immediately gather into the townhouse to begin the fast. Now there is one man among them who is not of them. He's from another place and of another clan. This man steals out of the townhouse at night and eats. On the seventh day the people hear a great roaring coming down from Tsunegun'yi. As it comes closer it becomes deafening and they are all terrified. Suddenly, he who has broken the fast can bear it no longer and runs from the townhouse and the village shouting the war cry. The roaring ceases, then is heard receding back up into the high mountains around Tsunegun'yi where it is silent. The people never c lothe themselves in the new garments, and they never see Tsul'kalu. The meaning of this episode offers profound insights into the nature of Cherokee spirituality. The new garments the purified desire of the people - have no exact equivalents in contemporary secular experience. They are the necessary transformation that a people must undergo in order to face sacred power. Sada'yi was made "new" by the purity of her erotic surrender to the god. The people as a group were co be transformed by their surrender to the God's discipline. It was this discipline that would have sustained their well-being, their courage and their silence in the face of the mind-destroying power of the slant-eyed monster Tsu/'kalu. WA DON' 8prLfl9, 1990 �HEALING IN KATUAH by Doug Aldridge Hin the search for wisdom, the soul must sojourn upon the earth, and dJUing this stay it will be enlightened as to the purpose and care of the earthly temple, the body oft/ie soul, or the body. Children can be taught the uses of growing things and their prepara1ion. Many have not the desire to learn them, and seek not the knowledge which is all abow them. These then must rely upon the medicine man, such as I, to help correct the results of ignorance. Mankind must experience and grow through all phases of wisdom before becoming evolved into the higher realm. If the spirit is moved, then shall the knowledge be acquired. The Grear Spirit speaks to all." - Mauzsan Powhatan shaman, 1603 I - A Karuah Healing I am a relative newcomer to Katuah. In seven years here my family and I have taken root, and with each passing year we have found greater aliveness in our relationship with the land and its people. This growth has emerged primarily through a closeness to the eanh - found in gardening, foraging, wood gathering, and living in increasing harmony with nature. Two of our three children, Autumn-Leaf and Forest Hean, were born at home in an old house perched at the edge of Cherokee Forest. The attendants at their births were friends, not technicians, and they came to suppon us in the growth of our family. The skillful assistance of Lucinda Aodin (see "Birth Power" issue 26 Winter 1989-90) was instrumental in the success of our homebirth experiences. Living this close to nature - a half mile from the nearest neighbor, a half-hour from the nearest four-lane road - cultivates a trust in unseen powers. We sense that we are surrounded and supponed by the same forces that suspend the stars in the clear depths of the heavens above our house, that sustain the grasses through the freezes and thaws, that warm the eanb from within, while they hurl the sun in its daily changing arc above the ridgetops. Our home wasn't built here for convenient access to anyplace else. It's a steep, winding mile of a dirt road down to Highway 321 as it curves around the mountainsides that drop down to Watauga Lake. And the TV reception is about the worst on the East Coast. But it is well situated in other, more important ways. Abundant springs, up behind the house, kept us in plenty of water through the driest days of recent drought. Strong winds rarely reach us in the shelter of the ridges. Water flows into the house by gravity, and the kitchen stove doesn't care about power outages, because it bums wood. In winter, a sheet of plastic around our front porch cuts our heating needs and creates a sunroom for the whole family. Closeness to our environment has had a profound impact on our faqlily's health of body, mind, and spirit. Plenty of fresh air, pure +.tater, sunshine, and relative freedom from noise and light pollution make this a nunuring place for a young family and contributes to our peace of mind. Spiritually, our homeplace draws us closer to the Oneness of All Life. It is that spirit - The Great Spirit - that called us here six years ago. And the lessons we've learned here prepared us to find another home, larger in proponion to our growing needs, and well-watered, wellSprl."'J, 1990 sheltered by the lay of the land, with good southeast exposure and plenty of garden space - another old homeplace where generations of Kauiahans have been born, raised, and grown old. "Seek ye first the Kingdom of God," said Jesus of Nazareth, "and all these things will be added unto you." I believe that. I also believe that seeking the Kingdom, today, means returning to the source, and I thank God that it is still possible in KatUah. II - Seeking Guidance In the winter of 1987-88, friends from Charlotte, Nonh Carolina recommended that we get in touch with Harold Green, a healing ans practitioner. While the family was thriving, we hoped Harold could teach us more ways of preventing disease and promoting our own well being. We had never had cause to turn over our responsibility for our children's health to anyone else. My wife Barbel and I felt we needed more guidance than we could get from books. When Barbel first spoke with Harold on the phone, he looked inward for guidance, as he often does when asked questions; he "got a yes," and agreed to come up from Charlotte, where he was teaching healing ans and giving personal health consultations, working - as always - for donations. I have seen him work for no personal gain, and I have seen him accept a feather and a stone with the same sincere thanks he gives for an offering of money. The most imponant thing, in his view, is that each individual take responsibility for his or her own welJ being. Harold Green, it turned out, practiced Native American healing ans. He is an associate of Chief Two Trees at the Native American Studies Institute in Old Fon, North Carolina. Both Harold and Chief Two Trees teach that each individual must become a healer in order to be cured of "dis-ease." As the Chief put it when I asked him recently about the philosophical basis of this teaching: "Everyone is a healer - everyone - but the art of healing is studied only by a few. What we're about is to teach people to heal themselves. The Christian Bible says 'Physician, heal thyself.' So everyone becomes a healer. Now the art of healing has been passed down through generations and generations." Commenting on the surrender of personal power involved in our transition from an agricultural to an industrial society, Chief Two Trees said, "People got into the habit of paying somebody else - to raise their garden for them, to manage their health for them, to spend their money for them. They even pay their minister to manage their spiritual being for them. They gave away all their power, kept nothing for themselves. So what we're about is to teach people again to go back to growing their own garden, even in the smallest amount. Learn how to identify, to be in harmony with nature through a garden. I don't care if it's in a window, in an apartment Know the value of fresh food with life force in it, freshly harvested within a few minutes of being eaten. Second, we also teach people to think for themselves in a spiritual way. Because no one can walk in your moccasins." Harold Green's first visit to our home in the winter of 1987-88 was an experience that opened up for our family new avenues of knowledge and practical, usually simple, techniques of healing and preventive medicine. We quickly recognized in him the teacher we bad been seeking. The home remedies he (continued on next page) Drawing by Rob Messick �(continued from page 9) taught us 10 concoct from leaves and roots, berries and bark, herbs and flowers, brought us greater strength and vitality. And the act of gathering and preparing natural tonics and remedies deepened our kinship wilh the land, making real the concept of the interconnectedness of narure, humanity, and spirit. Gathering black walnut leaves and hulls in summer 10 dry and hang in the pantry can be mere ritual (which has value). Drinking black walnut tea, on the other hand, can be merely medicinal. But when I gather them myself and prepare a tea and drink it and serve it 10 my family, then I combine lhe healing virtues of rirual and medicine, and the benefit is greater than the sum of the pans. Harold's work with us has helped our whole family 10 heal huns ranging from physical to spirirual dis-ease. Sometimes through common sense advice, a1 other times through the intuitive gift by which he channels divine guidance, and always with a rich fund of practical knowledge, he has 1augh1 us to reclaim personal power and heal ourselves. The responsibility for ta.king or not taking his advice is ours, and we do what we think and feel is right. Although we were strict vegetarians, we have introduced medicinal quantities of meat into our family fare at his recommendation. We have been strengthened by it More slowly than he would have liked, we have taken to sharing the knowledge of healing arts nutrition, iridology, herbology, reflexology, acupressure, massage, crystal therapy, dream analysis, hydrotherapy - that we have been building over 1he years. ill - A Katuah Healing Continues When I slatted seeing Harold Green, I thought I was in good heallh, despite a bout of blood poisoning a year before that could have killed me had I not gone to a hospital. By the time Harold came there was only a scar on my right hand to remind me that when it came to preventative medicine, I had a 101 10 learn. In fact, my immune system was still dangerously weak. I began my own healing by taking responsibility for my condition and accepting Harold's guidance. I attacked parasites first with herbs and later colonies. I strengthened organs, whose weakened condition showed in my irises, with specific foods and supplements. l treated my ears and mouth, which had bred a systemic yeast infection, with tea tree oil (mixed, for use in cars, with castor oil in 1:10 proportion). All this strengthened my body and helped eliminate toxin-producing, energy-sapping parasites. (Chief Two Trees maintains that 85% of all diseases are caused by parasites.) Gradually, I made gains in overall vitality. . \'(hen I was strong enough in spirit, mind, and body (whtch 1 really one strength), I entered a deeper level of healing. s My new-found strength was drawn inward, focusing on the work of healing from the inside out. The ground I had gained physically was apparently lost during this time. I feh weak and listless. I developed rashes as toxins were discharged through my skin. I had to trust my intuition that I was getting better, because I felt sick. At that time, in the fall of '88, I intensified my use of therapies Harold taught me. lridology helped 10 identify organs and systems that needed nutritional suppon. The "laying on of hands" through massage, acupressure, and reflexology improved energy flow through my body. Hydrotherapy sped up the elimination of 1oxins. Through dream analysis I was able to lay hold of the taproot of my trouble, a parasitic liver condition. This period of intense healing lasted about cwo months and subsided in the winter of '88-'89. The evidences of its passage are 1he presence of healing signs in the irises of my eyes, along with a general reduction of iris discoloration associated with toxicity. I now have a new vitality that includes a much stronger immune response and heightened energy and productivity. Through this experience I have learned that medicine which is limited to relieving symptoms maintains the underlying causes of disease. True healing leads back through the symptoms to the underlying cause, making the cure complete. The ripples of my well-being have spread outward into other areas of my life where progress was blocked. I'm writing for a wider audience. More money is coming in. We will soon be moving to our own home from a rented one. Barbel and I are sharing more widely in the healing ans movement, and we have found another teacher in Rudolph Poss, Ph.D., Director of Boone's Life Energy Center. We are both working at the Life Energy Cemer as therapists. Barbel recently returned from the first of a series of trips to New York City where she shares her knowledge of healing ans. Yes, the ripples of my own healing carry the work of teaching and healing far beyond my horizon. Change starts in your head and works its way out from y.our guts. But it doesn't stop with you. Heal yourself and you'll heal your world. Physician, heal thyself. Doug Aldridge is afather, a healer, and a writer. He also teaches at The Kid's Country School (a homeschool in Doe Valley), and is a lecturer in English at Appalachian State University. He practices pressure point therapy at the life Energy Center in Boone. ~ WHEN LEFT TO GROW Surrounded by forest That clothes the land Wilh fallen leaves From sleepy trees The warming sun An occasional breeze The ever flowlng creek By this peacefully calm day Closely following this windey stream Us cool motion over rounded stone That makes a constant sound Coursing the way lo an open sea Hovering in the wind Being like lhe white cloud In clear blue sky Gliding over rolling countryside These hairs like limbers When left to grow Become long and full This body like rolling hills When lefl to grow Becomes intrinsically well and appealing A mind like integral relations When left to grow Becomes clear and tuned to pattern JC.atUah Journal: pc:iqe 10 Poem and Drawing by Rob Messick Sprl.nq, 1990 �Calling to the Ancestors, Calling Our Relations: Poems by Stephen Wing Feather and Shadow We have come to the lime of the choosing of ancestors. This is the place where my ancestors came down from thcir square hole in the sky The world is bigger than we can see, that long horizon promised. So they built ships. My ancestors grew com here, this is the clearing where they danced the year Preparing to abandon their bodies, they built cathedrals where the ancient groves had been. The world is bigger than we can see... One by one the monks fell unconscious in thcir cells. My ancestors camped here in the Winter of the Early Snow, they knew th<? spot by the stars The unknown continent grew vaster as they conquered, the invisible cities grew richer in their delirium: each Crusad<?r, each Conquistador conjuring a private mansion, lying in his fever and his cloud of mes. This is wh<?re the young men came fasting and singing, alone in the sacred land It might have been my great-grandfather bending, the boy at the plow too young to remember that horizon of unbroken acreage, hanging back against the pull of the mule to pluck a flint-shard from the vanished prairie grass - Visiting the Deer This is where my ancestors came to honor their dead, this windy ridge in the sky He looks up. Douds break into feathers, streaking over the horizon. He sees one sweep across the sun and the bright land of his father falls into shadow. We have come to the time of the choosing: This is my native place. This mountain. This creek. This is my native place. • Sp r Lr19, 1990 Going up to visit the long view at the top of the hill today I have travelled the deer-trails: bending to duck under where the deer duck under branches, leaping where the deer l<?ap dry ravines, coming at last in to open sky: gazing down where the deer gaze down on human hospitalities with wild shy suspicionWhen I caught my breath I looked down and saw only the houses of my neighbors, the loop of road. Going back I travelled as usual down the track of tires in the dirt. Drawing by James Rhea JC.atUah Journm pQ4Je 11 �Pabllillg ofVislutM Krisluta Jaipur, India The Belly Your Belly Pulse ls The Earth Mother's Heart Beat Your belly pulse is the earth Mother's heart beat. Press into yourself: exit the breath, expireand sink, sink down in to the consecrated center intense, dense, compressed, the consolidated possible; life engaged unto itself, life drawing light unto itself, life compacted to the one still one point. And press yourself out again: be filled by the breath, inspired-- to live, to live in to the world that's ever being born from you: galaxies expanding, stars chasing stars, filling, bursting the radiating joy, life swelling beyond itself, life exploding light, life spiraling outward, the turning world. Your belly pulse is the earth Mother's heart beat. The earth trembles her rhythm through us; our feet skip along her surface while beneath she beats her molten drum. -Lisa Sarasohn C Lisa Samsohn 1990 by Lisa Snrasohn Our bodies are a gift from the earth: the solid substance of who we are comes from the soil. By the powers of sun, water, plant and animal life, the soil's minerals undergo a change in fonn and we incorporate them as organ and gland, corpuscle of blood, muscle fiber and bone. Our bodies arc the gift of a woman's belly. It is in a woman's womb that our Lives begin to take on form. The umbilical cord links our bodies to our mothers, bringing nutrients directly into our bellies. The belly is the measurable center of our bodies: it is at the mid-point between the crown of our heads and the soles of our feet. Healing traditions the world over -- the ancient cultures of Egypt, India, China, Japan, Greece, and the Americas -- know the belly to be much more: the center of our vitality, the place from which we live. These ancient traditions recognize the belly as the source point for our physical and emotional well-being. for our sense of individual wholeness. Clearing and strengthening the belly through movement and breathing techniques leads to resrnenl health, freedom from fear, self-mastery, and the power of personal presence. These same traditions also recognize the belly as the source point for our spiritual well-being. Clearing and strengthening the belly allows us to experience our individual Sprl.f\9, 1990 �connectedneu to the universe, to sense our intimate participation in the Great Life. Although our original. physical connection with our mothers' nourishment has long been severed, there's a subtle cord mnaining between our bellies and the mother-world. A vortex of primordial. creative energy swirls into and out of our bellies, feeding our spirits and sustaining our vitality - if we allow it to do so. A clear, strong belly provides a secure feeling of being "at home" - at home in the body, at home on this Earth, well-rooted and generously nurtured, kin to the creatures with whom we share this planet. In this light, attending to the strength and health of the belly not only enhances our personal immunity from disease, such attention also brings fonh our personal contribution to healing the planet When we embody the knowledge - when we feel it in our bones and know it in our guts -- that we are one with the Earth, preserving the integrity of our natural systems will no longer be a political issue. It will be a mauer of self-respect. Jn writing this anicle, my intention is to inspile you to honor your body, and particularly your belly, as you would have others honor the Earth. Drawing on my studies of biology. regional planning, yoga. and lhcrapeuric massage, I'll outline the anatomy of the belly, indicate a range of cultural attitudes regarding lhe belly, and explore their influence on our well-being. What's In a Belly? The Vital Organs The abdomen ranges from the pubic bone of the pelvis to the muscular diaphrngm at the base of lhe rib ca~e. It houses the vital organs of digestion, elimination, and reproduction: stomach, liver, gall bladder, pancreas, spleen, small intestines, large in1estine, ovaries, uierus. The digestive organs process and absorb nutrients, satisfying our hungers and providing the energy and substance we require for all our life processes. It is here, too, that toxins and waste products arc neuttalized, soned out, and prepared for discharge. Without regular physical exercise, mental stress and shallow breathing tend to increase muscle tension and reduce circulation throughou1 the body, increasing the accumulation of toxins and unbalancing the flow of glandular secretions. These factors can contribute to a host of abdominal dysfunctions, including common ones such as indigestion, intestinal gas, constipation, and menstrual discomfort. From the poini of view of Western anatomy and physiology alone, exercising 1he body, wilh particular attention 10 the belly, would seem to offer substantial health benefits. The Body-Mind Connection Jn her books You Can Heal Your Lift and Heal Your Body, Louise Hay suggcs1s the specific patterns of thinking which set the stage for various physical conditions. She indicates lhat the accumulation of fat in general represents a person's excessive sensitivity and his or her need for protection. The fear a person feels, lhough, may be "a cover for hidden anger and a resistance to forgive," she writes. ln particular, a fa1 belly may reflect "anger at being denied nourishment." She offers a positive affirmation to replace the negative partem of though1: "I am always safe and secure. I nourish myself with spiritual food and I am satisfied and free." The psycho1hcrapis1 and bodyworker Lyn Davis Genelli considers lhat the "pot belly" or "beer gut" which some men develop reveals their "need to protecl their vital organs from an attack." A large belly, she suggests, offers a sense of protection in "the 'wars' of the production plan1 and corporate suite..... Despite 1heir protesta1ions, men unconsciously love their fat [belly) and feel tha1 the ownership of one... is a sign of security, prosperity, and survivorhood." My experience working with people who come to me for therapeutic bodywork is in accord with the ideas these writers Sprl."'J, 1990 have proposed. The condition, shape. and inner sense of the belly reflect a person's willingness and ability to nouriJh himor herself emotionally, to digest new expcrieoces, to release the past, to be courageous in the presence of risk, to generate the self-approval which helps a person feel safe and secure. ln working particularly with women, I find that imbalances in the belly often relate to issues regarding creativity. A bloated belly is like a storehouse, the place where enormous creative power has been stuffed because expressing that power has seemed to be either impossible or unbearably risky. A woman who has not yet found a satisfying way to express the fertility of her imagination may well embody the image of the "pregnan1 virgin." A woman's belly also ponrays her feelings abou1 her sexuality and womanhood. Conflict.s related to sex, pregnancy, child-bearing, rape, incest, and abortion will often influence the belly's health. The Belly Center Japan: Hara ln Japanese cuhure, the point two inches below the navel is named "tanden". To indicate the whole abdominal region, the Japanese use the ierm "hara," which literally cranslatcs as "belly." Hara refers to this central physical region of the body, and 10 much more: the rich human potential for psychological and spiriiual development. The person wi1h hara is, as approximated by our language, "gutsy." He or she has developed the clari1y of his or her "gut feelings" and consistently acts on the strength of this inner knowing. In Hara: The Vital Cenier of Man (sic), Karlfried Graf Von Durckhcim details the role of hara in the Japanese tradition and also characterizes the physical, psychological, and spiritual benefits of developing hara 10 people of all cultures. According tO Von Durckheirn, the qualities of a person with hara include: a feeling of boundless energy; enhanced immunity from disease and rapid recovery from illness; easy and graceful movement; creative imagination; tranquility, pa1icnce, inner calm and flexibility; confidence, endurance, conienonent; penetrating insight; a capacity for quick and mature decision-making; the experience of security and lhc ability to mee1 changes with equanimity and poise; a sclf-<:ollected harmony. Von Durckhcim indicates that hara is significant for us on two levels. For the individual, possession of hara "gives one a special strength for living in this world." And on the universal level, through hara "one is enabled to realize consciously one's own being in the Great Being which is the ultimate meaning of life." As hara develops and a person senses his or her own immersion within, and identity with, the Great Being, he or she "joyously experiences a new closeness to the world, to people and lhings, to nature and God..." India: The Ch.okras The spiritual and healing traditions of Japan have evolved from their initial source in yoga, the science of self-development origina1ing in India more than 6,000 years ago. Yoga recognizes a subtle core of life energy moving through lhc body from the base of the spine to the crown of the head. Along this column there are seven energy centers - seven "chalcras." Each chakra corresponds to a location in the body as well as t0 specific issues and concerns. The belly region includes the firs1 three chalcras. Muladhara chalcra is at the base of the spine, and rela1cs 10 our sense of physical security and our individual survival, issues of trust and mistrust. When lhis chakra is weak or congested a person may typically experience fear - including fear of death, worry, anxiety, and a fear of !erring go: "I feel threatened by ..." On a regional and global level, solid was1c disposal and pollution control seem to be "firs1 chakra" issues. When it is clear and strong. the energy of lhis first chakra generates self-sustaining instincts, urges, and initiatives; a respectful awareness of the body and its functions; and a healthy concern for self-preservation. I think of wilderness survival training as a healthy "first chakra" activity: "l can take (continued on next page) JCQtUah Jo1.4mat PacJ'I 13 �(continued from page 13) care of myself; I am always safe and secure." 1be second chakra is Swadhislhana, corresponding to the reproductive organs and relating to sensuality. When energy is congested here, a person typically experiences boredom, frustration, and disappointment, often as the consequence of overindulgence: "I feel incomplete unless I have ..." On a larger scale, the problems related to over-production and over-consumption of material goods arc "second chalcra" issues. In its clear expression, the second chalcra suppons the faculties of imagining, generating ideas, recognizing distinctions, and making choices. Enjoying beauty - savoring tasty foods, appreciating good music, talcing delighi in vibrant colors and rich texrurcs -- seem to me to be a healthy "second chakra" expression: "Everything I need is already available to me; the Universe supports me with abundant joy." lower body, and belly center--between Heaven, Earth, and the condition of being human. In order to perfect any pose, holding its alignment with minimum cffon and maximum relaxation, a person must discover for him or herself how to intensify and use the strength of bis or her own belly. In this process, a person also discovers how to sustain a balanced relationship among upper body, lower body, and belly center. 1 see the belly as the point where energy descending from the heavens through the torso meets energy ascending through the legs from the Eanh. Such is the condition of being human: living between the poles of heaven and earth, embodying spirit, enfolding energy into matter, incorporating consciousness. The Cultured Belly: Views From Around the World "If we are to heal the Earth, let us start as close to home as possible: let us start with the portions of Earth which are our bodies." The Wisc Woman tradition of herbal healing seems to take a similar view. This ttadition perceives the intention of Life to be so nurturing that our immediate environment provides exactly the plants we need for promoting our well-being. And these plants arc so abundant that we tend to regard them as common weeds. The third chakra is Manipura, ar the navel. It relates to issues of personal will and the sense of emotional security. Energy congested here often reveals itself in feelings of jealousy, anger, resentment, hostility, and greed, resulting from comparison and competition: "I bet I can make him do .... " In a regional and global context, a third chakra issue is political domination of one group of people over another. As the energy at the third chakra clears and resolves, an individual feels a secure sense of personal identity. I think of healthy third chakra expression as self-empowerment - taking assertive action in one's own best interest, motivated by self esteem, and acting upon one's values no matter how unpopular they may be: "I am at peace with my own feelings; I approve of myself." The stretching and breathing exercises of yoga energize and clear the first three chalcras by bringing awareness to the belly and by stimulating the flow of life energy up through the central core. Some poses, such as Standing Leg Stretching and Shoulder Stand, invert the torso and so apply the force of gravity to draw the flow of energy down from the base of the spine towards the crown of the head. Other poses, such as Bow Pulling and Balancing Stick, require standing and balancing on one leg while raising the other; they are difficult to do without maintaining a sense of the belly as the pivot point around which the body turns. In order to maintain balance for more than a few seconds, a person must compress the belly in towards the spine, increasing the density of the belly center. Poses such as Cobra, Locust, and Bow clear the abdominal energy centers and also develop the power of muscles in the abdomen, buttocks, and lower back. While in these postures, a person must press the belly into the floor, grounding it securely. Given this firm central contact and support, the upper and lower portions of the body can lift almost effortlessly: establishing the connection of the belly with the Eanh allows the spirit to soar. The poses of yoga bring the body into a configuration which demonstrates the relationship between upper body, As already mentioned, Oriental and Asian cultures regard the belly with greatest respect, understanding it as the center of life itself. Other cultures have given special attention to the significance of the belly as well: belly dancing in the Middle East and the vigorous ttaditional dances and midsection massage of the South Sea Islanders ensure that the abdominal muscles remain well-toned. I understand that two Australian aborigine women will greet each other when they meet by touching their bellies and foreheads together. In American and European culture, the prescription for physical beauty has included "belly in, chest out", as if the best belly were an invisible one. Current fashions-high heels, tight jeans, "tummy conttol" devices in underwear and pantyhose-work to flatten the belly, increasing the relative volume of the upper body. Hiding the belly and bringing attention to the upper body signify the value our culture places on mental activity, speed, and agility. Our attempt to raise Lhe body's center from the belly to the chest, says Von Durckheim, reveals how we reject our relationship to the Eanh: "The urge to transcend gravity is quite natural to man (sic) as a spiritual being, but the desire to break loose from the vitalizing bond with the solid earth is in conflict with the law of his (sic) terrestrial existence." European culture did not always consider the belly with such distaste, however. Von Durckheim writes: "In the Romanesque and Gothic sculpture the belly is clearly stated and expresses strength...and calm acceptance of the bond with earth....The Gothic belly seems 10 say: 'You cannot win Heaven if you betray Earth."' In The Obsession: Reflections On tire Tyranny of Slenderness, Kim Chemin links our cultural attitude about women's bellies with attitudes about pregnancy and childbirth. She suggests that a womanly appearance-including a naturally round and ample belly-- is threatening. It reminds us of a time when as tiny infants we were helpless, totally dependent for our survival on this huge, looming, rather frightening creature called our mother. To see a woman with a large belly is to revisit a primal sense of woman's awesome power. Conclusion A friend of mine often says, "How we do anything is how we do everything." How we relate to our bodies and to our bellies tells the ttuth about how we tend to the Earth and its natural resources. If we arc to heal the Earth, let us start as close to home as possible: let us start with the portions of Earth which are our bodies. Going beyond conceptions of good and bad, of opposites and adversaries, to recognize the sanctity of all that exists--including our very selves--this is the consciousness which heals our bodies and will be healing our planet. And we have a practical way to develop this consciousness, by clearing and strengthening our bellies. ~ 8pf'l-n4j, 1990 �~~ ~UA~Jjf>URNAL . SPECIAL EARTH DAY 1990 EVENTS SECTION Earth Day Just Dawning........ . Earth Day affords us the opportunity to publicly recognize our home planet as our source of sustenance and nurturancc, and to acknowledge the need Cor it to be honored, protected, and appreciated. It is a time to admit that it is home and life support systell\not just ror us humans, but for the whole ecological life community in whjch we participate. It is a time to celebrate its beauty and diversity and its incredible cvolvement. It is also a time to take responsibility for this richness which we have been given. We must recognize tha t our Insatiable demands are darkening the future of life on this Earth. Even as we accept that grim reality, we can rejoice in the fact that by realizing our responsibility, we also realize our power-that when we begin to change ourselves and our lifestyles, the planet can begin to renew Itself. Let us mark Earth Day 1990, not as a one-day affair, but as the beginning of a decade of change, a decade of action toward an ecologically sound future. Earth Day has the potential to be a significant catalyzing influence. It can help to mobilize an ongoing, citizen effort towa rds ~luating our environmental crisis and responding to it. Earth Day can also provide an opportunity to engage a much broader constituency on local and regional levels. Environmental action, the green pledge, the environmental audits for home, business, and institution, the pledge of allegiance to the Earth, the Earth flags .... All of these need not become "have-beens" artcr April 22; ra ther, they need to become habits. Earth Day provides practical guidelines and tools which can be shared with the wider community --on an ongoing basis. Our actions on behalf of the Earth during the decade lo come are what will make Earth Day 1990 a mearungful even t. The problems we face are global in nature, but our actions must begin here at home in o ur own region: • The extinction of Sp<'Cies threatens the future of evolu tion. We can work to slop the extinction of species by helping the black bear here. •Exploitation of the Earth as "rcsoun:cs• is eroding the basis for life. We can help to stop exploitation by protecting the forest here. •The life cycles of the Earth arc being poisoned by our pollution. We can join the effort to stop the poisoning by demanding the beginning of the end of acid rain. We can do something to stop the poisoning by purifying our waler here. It is almost 400 years since European people first stumbled upon this continent. The invading culture has been changing the face of this land ever since. Now it is time to change ourselves. As we celebrate the Earth, let us also accept our responsibility ror lt.s future. • The Editars of the Karuah Journal ....·..·:::·.·.·.::::::·:-:.:~..----······ ········..• ·····... ... ·········... ·. 'R.1-tu/uina a/ 1111~/wi4 ww1wns afW. '.UIM. inWuli"8 •IS ""'iJru!ir.fol4 (will• taj/) ill rtfatiDn 10 W. pfantti 6y 111ntr um. ~6 Musi4._ �Join in the celebration... EARTH DAY April 22, 1990!! Celebrations and events will take place "locally" all around the planet. In our Katuah bioregion, there will be a variety of events on Earth Day and surrounding it. Here is a partial listing ...Come join in the celebrations! WATAUGA COUNTY, NC APRIL 17 *Children's poster exhibit and Area environmental exhibits. At Boone Mall. •concert by Bill Oliver, well-known educator and environmental follcsinger. At ASU Rosen Conccn Hall, BroyhHI School of Music. Cont.act Harvard Ayers (704) 262-2295. APRIL 18 • Environmental Exposition all day • Earth Day storytelling with Karen Wallace. Al Watauga Public Library. •Bill Oliver, mid-day conccn; Judy Hunt, St.ate Represent.alive, speaking, 12:30 . 12:50 pm ; Earth Garnes, I - 2 pm. At ASU Mall. •Speaker: Michael Robinson, Director, Na1.ional Zoo. 8:00 pm. Reception to follow. At ASU Fanhing Auditorium. Contact Melissa Banh (704) 262-3098. APRIL 19 •Environment.al exposition a.11 day: Janet Hoyle, speaking 12:30 - 12:50 pm; Children's concen with Bill Oliver, 1:30 - 2:30 pm. At ASU Ma.II. •8:00 pm, Speaker: Thomas Berry, in1emationally known speaker and author of TM Dream of IM Ear1h. Reception to follow. Al ASU Farthing Auditorium. Contact J. Linn Mackey (704) 262-2418. APRIL 20 •s1eel drum band, 12 noon, a1 ASU Ma.IL Tree planting on lhc ASU Mall, then moving to the Boone Greenway. •Plant sale. a.i Rankin Gn:cnhouse. • Awards, Children's poster exhibit, 7:00 pm. At Boone Malt APRIL 21 •Music on the ASU Mall. Bike-a-thon. New River and Watauga River Clean up.• AJJ Species Day Parade, starling 10:00 am, al the parking lot at inlefSCCtion of King and Water Sts.. ending a1 ASU Mall. Prizes for elerncnt.ary, middle, and high school lellehers and studcnts...everyone invited to participate. 11:00 am, free ice cream. Cont.act Karen Lohr (704) 262-4089. APRIL 22 EARTH DAY •Morning, Interfaith worship.• Fun Run/Walk.• Earth Day ceremonies, Earth games, storytelling, and music, beginning 12 noon. At ASU Mall. Cont.act Karen Lohr (704) 262-4089. APRIL 22 EARTH DAY • Sunrise Ceremony with stories and song. *Nature and wildlife hikes throughout He nderson County. •Earth Day Celebration, hands-on activities, storytelling, music, recycling demonstration. Jackson Park, Hendersonville, NC. Coniact Ms. Freudenberger (704) 693--0135. BUNCOMBE COUNTY, NC MARCH 19 • APRIL 30 Tree Planling. ConLact Monte Wooum, Quality Forward (704) 254- I 776. MARCH 29 Asheville-Buncombe EARTH DAY 1990 Community Meeting, 5:30 pm at the Unitarian Univcrsalist Church (Charlolle SL). AJJ are encouraged IO plan events for our own neighborhood or area and IO voluntccr to help with local projects and events. To be included in an area-wide calendar of Banh events, call Dory Brown (704) 622-713 1 or write: Asheville-Buncombe EARTH DAY 1990, P.O. Box 5855, Asheville. NC 28813. APRIL 2 • 7 River Awareness Weck sponsored by Warren Wilson College. Culminates with Swannanoa River Clean-Up on SalUrday. Info: (704) 298-3325. APRIL 7 Glad-Bagalhon open 10 groups and individuals wanling 10 participate in litter clean-up project and weigh-in contest. Contact Jane Wilson, Qwilily Forward, (704) 254-1776. APRJL 9 • 13 Project Pride Weck. sponsored by Quality Forward and Asheville-Buncombe EARTH DAY 1990. Experiential environment.al education through lhe ans and sciences for students of Buncombe County Schools. Info (704) 254·1776. APRIL 16 *Free day al lhc Nature Center, Gashes Creek Road, Asheville. (704) 298-5600. • Artisl°s Earth Day exhibit unveiled; artists will exhibit !heir environmental an in the unoccupied storefronts on Haywood St. and Pack Square, Asheville. APRJL 16-20 • Earth Weck at Aficrschool Programs; Monte Wooten of Quality Forward is willing to come to Asheville afl.erschool programs to give t.alks on our earth and its environment. Cont.act Monie Wooten (704) 254-1776. *Landfill Tours for EducaJOrS: group or organization opportunity to tour local landfill. Cont.act Steve Heisclman, landfill recycle coorinator, or Monie Wooten, Quality Forward, (704) 254-1776. APRIL 20 Conference: Resources a1 Risk: The Effee1s of Acid Precipilation and Ozone on 1he SoUJMrn Appalachians. 8:30am-4:00pm UNCA Owen Center. Sponsored by: Western North Carolina Tomorrow, USDA Fores t Service-SE Forest Experiment Station and UNCA Environmenlal Studies Program. Registration $5.00....Caten:d Lunch $5.00. Contact: Fn:d Huber (704) 251-6104. HEN DE RSON COUNTY, NC APRIL 21 Art Auel.ion. Work donated by notable area artists, proceeds go to saving the wetlands in Henderson County. Cont.act David Malpass (704) 697-9557. APRIL 20 Ctltbra1 IM Earth Story Thomas Berry, ing intemalionalJy-known spealce.r and aulhor of The Dream of IM Earth (Sierra Club Press, 1989), will give a talk at Owen Conference Center. UNC-A as pan of community-wide Earth Week aclivities. 7:30pm. No charge. Reception follows. APRIL 21 The Sixth Annual Environment.al Summit: Al IM Crossroads: lmpacl of Devtlopmenl on Environmenlal Qualily. Speakers include.: Thomas Berry, Cynthia Sullivan, BilJ Holman and others. UNC-A Owen Conference Cent.er. Cont.act: (704) 251-6104. APRIL 21 "Earth Energies" talk by Morgan Eaglebcar, an Apache medicine man and great grandson of Geronimo. 10:00-12:00pm; Opponunity to partake in a sweaL Two lodges builL Beginning 12:00 noon. Love offering accepted. At Eanh Center, Swannanoa, NC. Cont.act: Zoe&. Jim Martin (704) 298-3935. APRIL 21-22 Chez Op1 ion plans to show environmental videos and distribute pamphlets in SLOrcfront location on Haywood SL, Asheville, NC. APRIL 22 EARTH DAY Celebration!! EvetyOllC is invil.ed to wear Green for show of Earth solidarity! • Bike ride for children and adults through downtown Asheville. 12:30 pm. Contact Steve Millar (704) 254-0414. •Earth Day parade begins a1 2pm in Downtown Asheville and marches IO City/County Plaza. Everyone encouraged Lo join in!! • Earth Games, Rainbow Games, and environmenlal exhibits geared toward children. after the parade, at Radisson Plaza Parking LoL •RALLY, wilh music, speakers, sLrCCt lhealcr, and booths offering food, environment.al products and information. •Bring your recyclables; Scot Sanderson will have a recycling booth and will be accepting plastic milk jugs. green and clear plastic soda boules, aluminum, and sorted glass. Pr oj ect EARTH (Environment.aJ Arrangement Requiring Transportation that's Homemade) will aeate a moveable environment.al display and show it in the parade. ConlllCt: Project Eanh, PO Box 5855, Asheville, NC 28813. Re-invent Fair Have fun creating inventions from recycled malCrial. Ideas can be pratical like making sandals from old I.ires, or imaginative, like making a perpetual motion machine from odds and ends. For form and details, cont.act: Quality Forward, PO Box 22, AshcviJle, NC 28802 by April 16. KNOXVILLE, TN AREA APRIL 16 Murray Bookchin will speak a.t University Center, UT campus. 7:00 pm APRJL 21 • 22 EARTH DAY ECO-FAIR. Earth Day Office: (615) 974-0643. APRIL 21 EARTH DAY Benefit Concert. Earth Day Office: (615) 974-0643. APRIL 22 EARTH DAY Events • 5-K "Run for the Earlh", sl8rtS a1 9 am a1 UT Vet School • Dance againSt DeslrUCLion Marathon Benefit Dance• Video festival •Earth Day Office: (615) 974-0643 or Center for Global Sustainabili1y: (615) 524-4771. �JOHNSON CITY, TN NORTH GEORGIA OTHEll RESOURCES: APRIL 22 EARTH DAY CELEBRATION, Downtown Johns on City, 1:00pm -5:00pm. T~·planting, Music, storytelling, displays, recycling fundraising, and Adopt-a-planter program. Contact; Beuy Anderson, Director of Downtown Association (615) 926-8546. APRIL 17-22 Earth Skills Gathering. Twelve individual ~ showing a wide variety of Native American skills. Contaet: Darry Wood (704) 389-0428. Eco-Net, an international computer network link, will carry a national bulletin board for the sharing of information, graphics, and ideas for EARTH DAY events. EcoNet, 3228 Sacramento Street, San Francisco, CA 94114/ (415) 923-0900. KINGSPORT, TN Earth Day Activities and events throughout Nonh Georgia, contaet: Jirn Sneary (404) 226-0116, Dalton, GA; Andrea Timpone (404) 535-1976 Gainesville, GA; Christa FrangiJunorc (404) 351-3456 Atlanta. GA. APRIL 19 "Young Ecologist" Action Award presented at Watauga Audubon Society Meeting. GREENVILLE, SOUTH CAROLI NA APRIL 21 EARTH DAY ACTIVITIES at Bay's Mountain State Park, near Kingsport. Info: (61 S} 229-9447. Also Glad Bagathon and Recycling evenLS in Tri-Cities area. Then. gathering at Davy Crockeu Stale Park. APRIL 22 EARTH DAY CELEBRATION sponsored by Watauga Audubon, State of Franklin Sicmi Club and ochers. Bluegrass music wilh cnvironmenUll lyrics, storytelling, T-shins, 1-5pm at Bruce Park in Kingsport. FLOYD COUNTY, VA APRIL 2 1 EARTH DAY AcnVITIES/ FUN DAY FOR KIDS Kite flying. rccycUng exhibits, music, food, local speakers. Contaec Mary Day (703) 763-2000. EnvlroNet sponsored by Greenpeace Action and open to the public. Greenpeace Action, Bldg. E, Fort Mason, CA 94123. (415) 47U767. APRIL 21 Earth Day Activities at Roper Mountain Science Center. Speakers, music, booths, distributing ttceS, ceremonial ucc-planting, free Ben & Jerry's ice cream, living farm demos, and organic gardening, nature walks, 9am-3pm. • Recycling Fa ir at Greenville Braves Stadium, 8am-3pm. Contact: Linda Elmore (803) 281-0090 . •Parade from Ci1y Hall lO Heritage Green, 3pm-5pm. Contaet Jay Rogers: (803) 232-3690 APRil.. 22 EARTH DAY CELEBRATIONS around the area. • Music at McPherson Park, 3pm-5pm. Contact Mary Ellen Settlemycr (803) 240-4326 *EvcntS at Furman University, coruact: Amelia Fusaro (803) 233-1232. Otl>cr Earth Day Activities &: related events, contaet: Earth Day Steering Committcc for OTHER EVENI'S IntemaUonal ECO-City Conference will take place in Berkeley, California, March 29- April 1, 1990. Keynote speaker. Dennis Hayes, Earth Day Director. Info: Cerro Gordo Dorena Lake, Box 569, Cottage, Grove, OR 97424. (503) 942-mO. Earth Day Wall St. Action on Monday, April 23. Contact: Brian Tokar, P.O.Box 93, Plainfield, VT 05667. Greenville, George Actehef (803) 288-8782; OTHER EARTH DAY CONTACTS: BLACKSBURG, VA APRIL 17 Rainforest Sympos ium. Conl8ct: Si.ephanie Trimmer (703) 951-5173. Klds Netwotk Students all over North America can share environmental data. National Geographic Society, Ed. Services, Dept. 1001, Washington, OC 20Cll7. (800) 368-2728. Earth Day 1990 National Hdqtrs (415)321 -1990 Earth Day 1990 SE Regional HdqLrs: (404) 352-4080 Earth Day Southeastern Campus Coordinaior: ~i Calloway (404) 876-8634 EARTHWEEK "MESSAGE OF THE DAY" Earth Weck will nationally focus on an "EnvironmcnUll Message of the Day": Monday (April 16} Energy; Tuesday (April 17) Recycling; Wednesday (April 18) Waicr, Thursday (ApriJ 19) Alternative Transportation: Friday (April 20) Toxics Information; Saturday (April 21) Outdoor/Recreation. For more info: Diana Aldridge (41S} 321-1990. APRIL 18 Environmental Teach-In. CEC Auditorium. 1:30pm-9:00pm. APRIL 20 •Earth Grove Dedication. Tree-planting. ConL&ct: Heather McEllroy (703) 552-7897. • Rainforest Benefit Concert. Buddy's ResL&urant 9:00pm. APRIL 21 •Broomln' & Bloomin' Clean-Up 9:00am1:00pm •Bike Parade 2:00pm-3:00pm •Earth Festival at Duck Pond 3:00pm-6:00pm. Contaet: Linda Binner (703) 961-0586. APRIL 22 PEACE-EARTH DAY CELEBRATION Noon 'ti! Dark. At Amphitheater, Virginia Poytcehnical Institute. Contact: Elizabeth DuFrane (703) 232-2338. Environmental Audit Information for Arca Colleges and Businesses. Conlllct: David Hirschman (703) 951-8949. ROANOKE, VA AREA (jreen P{etfge I pfeage to /Q my sfiare in savin9 tfu plamt 6y f.tttin9 rny conum for cfu environment sfiape fww !: Jilct: I pf.t49e to tU1 my utmost to recycle, UJnserve tMl'//!J• saw fl/OUr, use efficient transportation, arul try to atfopt a Gfestyf.t as if every tfay were 'E.arlli 'Day. Purcfuue: I pfuf9e to 6uy l11llf use only tfwse proi{uct.s feast fuzrmful to tfu environment. ?rlorwva, I wilI tlo 6usiruss witli corporation.s tliat promote 9{06a{ environmental ruponsi6ili ty. 'J/ote: I pk49c to vou arul support tfwse uuufufaw wfw tkmonstrau an a6itflne UJnurn for tfst erwirrmment. Support: I pfufae to support tfu pass49e of louJl. stau arul fuftrol laws ana inurnational treaties tliat prouct tfu environment. Earth Day Activities &t related events. Coniact: Chris Barlow (703) 774-0581 or 989-0802. You COii return this pledge to your local Earth Day group or mail ii 10 Earth Day 1990, P.O. Box AA Stanford Uni..,ersity, C.4 94309 �SUGGESTIONS FOR PERSONAL INVOLVEMENT ·ElkinglOll, John, et al. The Green Conswner. Penguin, 1990. •Capl:in, Ruth and Staff of Environmental ActK>n. Our Earth, 011rstlwts. Bantam, 1990. '.You tTUtJ(u want tQ......... ~ a hih - ~ a 6~ - diiM a tru - /Jiflt. t1ie 'Lartli a !Jift - (U{qpt a struzm - plant a tru 6e a utter·critter - astfast footf places tq use fess protfur.t padc.Jiuitlfl - fimit use of pesticitles ion't tn:at soil fi{(J 4irt - avqjtf petro·cfilmicDl transportation - fast for t1ie tlay -wal(.. G9fitfy. jl Recycling • Help start a recycling routine at your school or workplacc...aluminum cans, office paper, glass, CIC. •Encourage your city and county governments lO set up a curbside recycling program • Get your local newspaper to print on recycled paper • Help gel a "boUle biU" law passed by your Stale legislat.ure Alternative Transportation • Get bike lanes adopted for your city and county Have some streets closed periodically, open only to bicycles. • Ask that public uunsponation be improved in your area and that mini-vans be explofed as part or the solution. Pfeage of jt{{egiance to tfie 'FArtfi I p(eage affegiance to tft.e 'F,artft., arul to tfie /fora, fauna arul fiuman (ije tftat it supports, one pfanet, irulivisi6(e, witfi safe air, water ana soil economic justice, equal rigfits arul peace for a«. Education • Encourage your school to use the Earth Day '90 Lesson Plan and Home Survey which looks at energy conservation, home toxics, transporuilion, water conservation, and recycling • Encourage schools and colleges in your area to conduct the Environmcnial Audit • Adopt-A-Stream or other environmenllll project at a natural area near your school • Tree-planting aroWld school, and food for wildlife landscaping Community Awareness • Award businesses that use environmentally sound practices • Help convert an urbnn vacant 101 inio a parlc. or community gardens space • Support regionally and locally owned businesses. • Buy products grown or produced t11 lhc region • Invest in regionn.I businesses Flying the Earth Flag! Now is lhe time to encourage businesses, schools, scout troups and others in the community to get in the habit of publicly displaying the Eanh Flag. Sizes available: Large 3'x5' durable nylon for inside or outside use; Medium 2'x3' cotton for parade or inside use; and small 6"x9", on 15" stick. Available regionally and nationally. One regional source is: AshevilleBuncombe EARTH DAY 1990, P.O. Box 5855, Asheville, NC 28813. Corporate Accountability The Valdez Principles A coalition of leading environmental organizations and social investment firms have drafted a set of ten guidelines for corporalC conduct concerning the environment. They ore referred to as the Valdez Principles. They address the issues of pollutants, sustainable use of natural resources, rcducuon and disposal of waste, energy efficiency, conservation, riSk reduction IO employees and surrounding communities, maarketing of safe products and services, damage compensation, disclosure of poienulll hazards, need for environmental representatives on corporate boards of directors, and the value of annual corporate environmental audits. A copy of the Valdtz Principles is available from local Earth Day groups as wrell as the Earth Day 1990 national ojfi~. MAGAZ I NES •Earth Island Journal. Enrth Island lnsutuLC, 300 Broadway, Suite 28, S:in Francisco, CA 94133 •£ -The Environmental Magazine P.0.Box 6667, Syracuse, NY 13217. (800) 825-0061 •Raise the Stakes. Planet Drum Foundation, P.O.Box 31251, San Francisco, CA 94131 •World•Watch. Worldwateh lnslltut.c, 1776 Massachu:.eus Ave., NW, Washington, OC 20036. THINGS TO DO... •The Earth Works Group. 50 Simple Things You Can Do To Save The Earth. Box 25, 1400 Shlmuck Ave., Bcrlceley, CA 94709. •MacEachcm, Diane. Save 011r Planet: 750 Everyday Ways You Can llelp Clean Up the Earth. Dell, 1990. -Council on Economic Proiorities. Shopping for a Beller World. 30 Irving Place, New York, NY 10003 GOO D BOOKS... •Raven, Peier H. The Global Ecosysuim in Crisis. The MacArthur Foundation, 140 South Dearborn St., Chicago, n.. 60603, 1987. •Berry, Thomas. The Dream of the Earth. San Francisco: Siena Club Books, 1988. •Sahtouris, Elisabet. Gaia: The Human Journey from Chaos 1 Cosmos. 1989. 0 •Lovelock, J. E. The Ages of Gaia: A Biography of our Living Earth. W.W. Nonon & Co., 1988. •Myers, Nonnan Dr., Gen. Ed. Gaia: An Atlas of PlaMtary Manageme/I/. New York: A(IChor Books. 1984. •World Commission on Environmentand"DevolopmenL Our Common Fui11re. Oxford: Oxford Uni.vcrsity Press. •Nash, Roderick. The RighJs of NaJurt, A History of Environmental Ethics. Madison: University of Wisconsin Press, 1989. •Taylor, Paul W. Rts~ct for Na111re: A Theory of Environmtntol Ethics. Princeton: Princeton U. Press, 1986 •Berger, John J. Restoring the Earth: /low Americans Are Working to Renew our Damaged Environmtnt. New York: Alfred A. Knopf, 1986. •Register, Richard. Ecocily Berkeley: Building Cities for .4 lleaJtlty F"""'°~· BcrJco!Qy, Nortll Atlllntic Books, 1987. •Berg, Pe1er, et al. A Green City Program For San Francisco Bay Area Cities & Towns. San Francisco: Planet Drum Books, 1989. •Tokar, Brian. The Green Alternative: Creating on Ecological Future. San Pedro: R. & E. Miles, 1987. •Renner, Michael. Rethinking the Role of the Automobile. Worldwaich Paper #84, 1988. •Todd, Nancy Jack and John. Bios/1e/1us, Ocean Aries, City Farming: Ecology As The Basis of Design. Son Francisco: Sierra Club Books, 1984. •Margolin, Malcolm. The Earth Manual: /low io Work on Wild land Without Taming It. Berkeley: Heyday Books, 1985. •LaChapellc, Dolores. Earth Wisdom, 1978. Also Sacred I.And, Sacred Sez-Rap111re of the Deep, 1988. Finn Hill Arts, P.O. Boll 542, Silverton, CO g1433. •Henderson, Hazel.The Politics of the Solar Age. Alternatives to Economics. Doubleday Anchor, 198 I. · Sale, Kirkpatrick. lluman Scale . New York: G. P. Putnam's Sons. 1980. · Fulc:uolca, Masanobu. The Ont-Straw Revoluiion. An ln1roduction 10 Natural Farming. Emmaus: Rodalc Press, 1978. °:Meclter-Lowry, Susan. Econo1T11cs as If the Earth Rl'ally Mallued. Philadelphia: New Society Publishers, 1988. •Sprctnalc, Charlene. The Spiritual Dunensions ofGrun Politics. Santa Fe: Bear & Company, 1986. •Seed, John, Macy, Joanna, et al. Thinking like A Mountain : Towards A Council Of All Beings. Philadelphia: New Society Publishers, 1988. This regional EARTH DAY 1990 EVENTS section is compliments of Kaluah Journal; Bioregional Journal of /ht Southern Appalachians , P.O. Box 638, Leicester, NC 28748. Published Quarterly. Subscription: $10/year. �FOOD FROM THE ANCIENT FOREST by Snow Bear In all the seasons, these mountains speak to us of their beauty and sacredness. But ln the springtime rebirth of the plant people, that beauty is projected in vibrant colors, awe-Inspiring forms, fantastic abundance, and incredible diversity. It is a good time for human beings to go to the coves where ancient trees stand, to rest and watch, listen, and learn; there Is strength, healing, and sustenance to be found there. Some of the richest soil on Earth can be found In these coves; In one such place I pushed my arm into deep, black loam up to my elbow. In such soil grows Incredibly nourishing, vllal foods. As you gather food from these coves, remember that the old forests are disappearing beneath the chain saws and bulldo:ters of a nation hungry for lumber and profit. I have been told to speak prayerfully and announce my intention to the spirit running through the life of that mountain. Pass over at least four plants before picking one. Restore earth and leaf mold to any holes left from digging roots - in fact, leave no visible traces of your plant gathering. Do not gather plants in a heavily trafficked area, such as hiking trails. I have been taught to acknowledge the taking of any life with prayer and a gift (of sage or t. bacco). o •In April and early May, the flowers known to botanists as the spring ephemerals blanket the mountainsides. Many of them are choice edible plants that grow abundantly to allow gathering for food. Some of these Include: TR0UT ULY (Erythronlum americanum) A yellow lily emerges from between two green and brown mottled leaves. The leaves have a sweet flavor and may be added to salads or cooked as potherb. The leaves that have no blossom are choicest; after blooming there may be a slightly bitter aftertaste. The bulbs are edible when cooked. TOAOSHAOE TRILLIUM (Trillium sessile) • The young leaves before fully unfolded have a sugary, sweet taste. Bitterness makes the leaves unpalatable when the blossom emerges. This trillium (and T. erectum, T. grandiflorum) are good raw or cooked, but harvest only where abundant. SPRING BEAUTY (Clayton/a virgin/ca and caroliniana) and RUE ANEMONE (Anemonella lhalictroides) - can often be found together in immense patches on wooded mountain slopes. The pea-sized tubers are an excellent addition to soups, stews, and steamed greens. •The ephemerals described above grow, blossom and die quickly. Their growth cycle ends when the trees leaf out. Other edible spring wildflowers have a longer growing season. These include: INOIAN CUCUMBER ROOT (Medeota vlrgln/ana) This wildflower occurs in so many different plant tribes such as: mixed hardwood climax forest, hemlod< glade, dry oak soils, or moist creekbanks. It often grows in large patches that may be thinned. Its root ls while, crispy, and watery, similar to cucumber or water chestnut in flavor and texture. It is best eaten raw. (continued on next page) Sprl.ncJ, 1990 Drawings by K.im S111dland �SC FOREST WATCH GROUP WINS APPEAL Nlllnl World News Savico The South Carolina Forest Watch group worting foa.<£.sfia<f:e -Jr.ill i u,m, (continued Crom page 19) SOLOMON'S SEAL (Polygonatum biflorum) Until the end of August, the leaves and roots may be harvested. In spring, harvest only lower leaves to avoid disrupting the flowering cycle; after seeding, the top leaves are more tender. The leaves, like the root, are sweet and slightly mucilaginous. The roots are often three-quarters of an inch thick and ten inches long. Try harvesting the oldest (back) end of the root, leaving two-thirds of the root undisturbed. The root Is a good source of complex carbohydrates when cooked In soups and stews. RAMPS (wild leeks - Allium ttioocum) Ramps are the only wild plant still honored with festivals by entire towns! At these festivals, people may saturate every cell in their bodies with the pungent, garlic-like smell of ramps without being shunned by family, friends, or neighbors. I have found this mountain gourmet food in huge quantities in moist, gravelly soils (subsurface springs) and in the yellow birch-grass meadows of the high mountain gaps. Cream of "potato• (Solomon's seal root) leek soup with bluff mustard greens or ramps steamed with puffball mushrooms on the side makes a gourmet foraging meall The raw ramp bulbs are very strong and health-giving as a blood purifier and tonic. BROAD LEAF TOOTHWORT (bluff mustard - Dentaria diphylla) - The white, cross-shaped flowers are abundant in late April. The plant grows in shallow leaf mold on creek rocks and banks. The leaves are available throughout the winter, but the hot mustard taste gets milder in the spring. The Interconnected roots of the bluff mustard patch taste just like horseradish - finely grated with mayonnalse and vinegar it makes a good hot sauce or dip. To eat the food of the mountains where the beings of nature live in the undisturbed patterns of the long-ago forest attunes our bodies with the seasons and climate of Katuah, our minds with the beauty of Katuah, and our hearts with the nature spirits of Kaltiah. May we walk In beauty and balance in these ancient mountains. in the Andrew Pickens District of the Sumi.Ct National Forest in South Carolina has successfully placed itself between the chain saws and trees of Compartment 43 in the Chauga River walelShcd. The proposed timber sale would cut three different timber siands tomlling 90 acres in one of the two largest unfragmented mauue hardwood stands in the Sumter Forest. fl consists of 300 contiguous acres of mawre hardwood irees and contains the oldest hardwood sLBnd in the forest. The cul would divide mature stands almost in two and would border on lhe oldest group of uees on two sides. Late in September, 1989, Forest Wa!Ch members heard about the sale only nine days before Lhe appeal period was to end. A flurry of activity produced an appeal based on four factors: fragmentation of Lhe forest resulting in deleterious edge effects on native forest species. lack of a site-specific analysis, overcuning of lhe site, and Lhe impact of the clearcutting on the water quality of Crooked Creek. The appeal was quickly sent o(f to the regional forester's office in Atlanta, and four months later, the Forest Waich group received a five page reply that seemed to be almost a complete vindication of the Forest Service's position. The only concession to the Forest Watch appeal was a statement saying that the .district ranger had not documented his cumulative effects analysis on water quality. Therefore, the group was surprised to read at the bottom of the last page, "For these reasons, lhe appellant's claim is upheld." However. tile victory is only a panial one for the Forest Watch group and the forest. The appeal was upheld on only one of the four basic contentions set fonh in the document: the water quality issue. The regional forester's decision said Lhat, as there was no mention of Lhe other issues in Lhe Sumter Forest's Land and Resource Management Plan, they were not legitimate bases for appeal. The Forest Waichers fear Lhal forest supervisor Donald Eng, a hardline timber man, will quickly return a revised timber sale plan for Comparunent 43, so the saws are delayed as little as possible. Undaunted, lhe group has decided Lhat by refusing to consider the issues or forest fragmentation and overculting, and other possible uses for the old timber stand and Lhe forest as a whole. the Forest Service has escalated the action. SC Forest Watch feels that since such imponant considerations have been neglected, Lhe forest plan ilSClf needs to be amended. The Sumter Forest Land and Resource Management Plan is up for a live-year review this year, and the Forest Watch organization is requesting amendment or a complete revision of Lhe plan. If the Forest Service denies Lhat request, the group will then appeal Lhat decision. SC Forest Watch is determined to bring about a long-term change of policy in Lhe Sumter National Forest.. Contact SC Forest Watch Box657 Wesaninster, SC KatUah Province 29693 SNOW BEAR Is a herbalist, naturalist, environmental educator, and director of the Pepper/and Farm Camp. He can be contacted by writing to Pepper/and Farm Camp; Rt. 4, Box 255-B; Murphy, NC 28906 or by phone st (704) 494- 2353. Sp r1.n9, 1990 �..•. ................·.·.-.;.,.._.. ··~-~.•••,,.. .;·•·•••······ .. ..... ·;... .. ····· DIOXIN vs THE ENVIRONMENT ~ ;· .t.l ~ NATURAL ~ (PART2) Nani World News s.vice ~... ~ ~ ~ WORLD ~ == . l ·• :. .. ~ ~ !· ·-:... NEWS . .. r ~ ·~. ~ l .... .. ... ·t~:. ·'!~~~. .................... . ~ ... . !'!!'!" .~'!:-~· •.•.•.•!''!'··'!'··~·. HELMS "STUMPS" NC FORESTS As pan of an experimenlal pilot project, Ille Bush administration recently released a list of southeasiem national fon:slS where below-cost timber sales would be slOppCd for two years. North Carolina forest.s were mystenously removed from that list. despite a Congressional study showing that the Pisgah-Naru.ahala National ForeslS lost $2.S million in 1988. h toter came to tight that, although originally on th.at list. the Pisgah and Nanuthala forests wcre om1ued aflcr sarong persuasion from Scnaior Jcs.sc Helms. A Nonh Carolina Forestry Associauon (NCFA) newsletter article titled "Helms Helps National Fon:slS in N.C. • reveals, "Helms used leuers from NCFA members, Appalachian Multiple Use Council, and the Appalachian Hardwood Manufacturcl'S Associauon to no1 only remove Pisgah-Nanlahala, but to force a review of the whole below-cost initiative." There arc 12 southeastern forests on the below-cost liSt. including the Cherokee in Tenncsscc, the George WashinglOll in Virginia, and Lhe Chatahoochcc in Georgia. Bjorn Dahl, supervisor of Ille national forests in North Carolina. was uncertain why Nonh Carolina forests were rcrnoved Crom the program. "I know we were on Ille original list." Dahl said. "We were advised we were on, but when Lhe list came out we were off." The proposal in the fiscal 1991 budget submiued IO Congress in January would reduce the amount of timber removed from the Wgeted foreslS by about 38 pcn:ent during a one-year test. One method of offsetting the loss of pronts in timber sales was a pilot project that will experimentally increase recreational use of the forests. The prognun would mean higher fees for some recreational uses and new fees for previously free activities, such as picnic areas, boat ramps. and parking lolS. According IO the Forest Service the program will have insignificant impacts on timber interest.s around the 12 national forests. Should the program continue for the Delli five years an estimated S2S jobs would disappear. Mary Kelly of the Western Nonh Carolina Alliance poinlS out that the Pisgah-Nanuthala may have a more sustainable future in recreation rather than timber hqwdation. Kelly states, · we have a large number of bade country and whitewaier outfitlCIS, and a large lOUrist economy that 1s much more important than umber resources IO our local economy, and it's unfortunate that we weren't given the same chance to Lest out our ability to manage for these resources." Sowct: Asheville Citizen, Mat'ch 2. 1990 Spr L"'J. 1990 In the continuing saga of wa1et quality vs. dioxin, we fmd owselves, once again, at a pulp and paper processing plant. This time, we've moved over the l1IOWllain from Canion and Olampioo Colporalion IO Lhe Ecusta Corporation mill, on the Davidson River in Transylvania County, NC. The story is quite familiar. Chlorine is used as a bleaching agent on wood pulp which, in tum, is used to produce white paper products··m this case, lightweight paper for bible pages and cigarette papers. Diollin. a highly carcinogenic IOXin, is produced during lhis ~ and subsequently rclc.ased in the plant's discharge. In the case of Ecusta, dioxin has been found in fish sampled downstream from the plant in the French Broad River. A considerable amount of wrangling has been going on between Ille NC Department of Environmenlal Management (DEM) and the EPA over whether or not Ecusta's waStewater needs to be monitored. In February 1989. the DEM released a list of the state's toxic discharge sites which would be required to clean up their acL Ecusta was not on the lisl. The EPA disagreed with this decision and 1n June released ilS own clean-up list which contained Ecusta and nine other Nonh and South Carolina mills. EPA then informed DEM that Ecusta must also be included on the state list, or they would overrule the state and seize control of Ecusta's was1ewater permit, as allowed by the Oc.an W31.Cl Act of 1979. In July, the state capitulated and included Ecusta on an amended but still preliminary tisL Finally, in February 1990, the state released its final list, which included both the EcUSta and Champion mills, and EcUSLa was given a deadline of June, 1993 to comply with newly developed state limits on dioxin discharge. In a scenario familiar from Champion days, Ecusta's parent company, the P.H. Glatfelter Company, based in Pennsylvania, claims ii may be forced to close the plant if required IO meet Ille st.aodards by 1993. The EPA 's rote in pressing the state IO control Ecusta's wastewater permit has been the focal point for much of the prolCSl by those rallying to the side of the county's largest employer. In a front page anicle io the Asheville Citizen on 1/17/90, Esther Wesley, cxecutivc director of the Transylvania County Chamber of Commerce, was quoted as saying "Ecusta doesn't have a problem-EPA has a problem. They rcally expect entirety IOO much from a manuf.acturing planL • The Glatfelter Company apparently agrees with Ms. Wesley and filed a fcdcral lawsuit in January asking US District Judge Richard Voorhees to prohibit the EPA from invalidating OEM's original decision not to include Ecusta on its cleanup lisL Much of the dissension among Ecust.a, the state, and the EPA centers on confusion about bow and where to measure dioxin in the river. Fish sampled last year just below the plant had up to eight times more dioxin than fish sampled 4.4 miles downstream. However, state and mill officials point out th.at farmland and the town of Brevard's wastewater treatmenl plant could pocentially contribule diollin. To confuse mauers further. periodic samples of Ecusia wastewater have not revealed mcasurcable levels of diollin (although dioxin is more rctiably detected in fish tissues than in waler samples). In addition, there is liule agreement over how much dioxin is IOO much. Despite insisting that Ecusta discharge should be controlled, the agency has never established wastewater limitations for l'lax·pulping mills, or which Ecusta is one of two in the U S. The DEM did not adopt a diollin standard until October. It is not a uniform standard, but one based on the quantity of a plant's efOuent and the receiving waterway's ability to dilute iL ract Tbe one which la 1101 coolusillg is that dioxin is a very dangerous substance., especially when it is on tbe loose in unknown quantities in the envilOnmenL It is ""' acceptable to have communities along Lhe French Broad River living in fear of dioxin conramination. The NC Division of Environmental Management (DEM) is seeking comments on 1 proposal to identify and set special proccctive standards for stmuns in the SllllC iclcnliflCd as "High Quality Waiers." Over 900 miles of streams in the western part of the state are up for n:classificalion. Write 10 the DEM in support of the High Quality WalCtS rcclassifteation. Address comments to: Greg Thorpe NC Division of Environmental Management Box 27687 Raleigh, NC 27611 THE DEFENSE OF WRIGHT SQUARE Nlllnl World News Service Wright Square was a small green arc.a amid the mini-malls in Highlands, NC. Sill 45 year old dogwood trees and one old arbor vitae tree stood there until the Town Board decided it needed additional padcing places for downtown shoppers. The November elections had brought some changes to Lhe Lown. Voters had made their choices clear. For the first time a woman and an environmentally-leaning candidate were elected IO the Town Board. The old board members saw that there was going to be some opposition in their ranks, and decided that before the new board was convened they would take care or one tittle project: Wright Sqwirc. Townspeople had thought th.at the square would be one of Lhe fll'Sl topics IO be addressed when the new Town Board was installed, so they were surprised one Friday when bulldozc:n appeared in the square and started to work demolishing the trees. Immediately women from local garden clubs came to the defense of the bit or nature left in the square. It was a school holiday, so they were joined by some high school students, members of a studen t environmental group, Youth Advocating Planetary Improvement (YAPI). Carrying a few Earth flags, the townspeople stopped the demolition work for the day. Workers lounged about their machines as the women clustered around the trees, and a few of the students occupied the branches of the dogwoods. At the end of the day the workers left, and the protc.slOrS also went home, congratulating themselves on a job well done. However, unknown to anyone, during the night Lhe bulldozers plus worters with chainsaws were ordered IO return to the scene, and when morning broke the town woke up to find Wright Square leveled to the pavement. The Town Board may have won a temporary victory, but they stirred up a furor in the town of Highlands. As one woman put it, "Certainly we're concerned about the trees, but it wasn't just about the uus. It wa<1 about a large number of people who cared deeply about their environment not being liStened to by the governing body of the town. It was also about the issue or representative govcnwent.." (continued on neut pigc) Xat~ Journa£ pCMJ"- 2 1 �"~, '1051 ! P\R. ll~D. W ~"° 01111. LUNCH "10 KEEP IT (continued from page 21) F~ESM !" Canoon by Docta 1)' HAYWOOD COUNTY P ROPOSES GARBAGE FEAST FOR BEARS Na11nl World News Service County and municipal govcmmenis lhroughou1 Ka1Uah arc wrcsl.ling with the looming specter of mounlains of trash, and no place lO pul lhem. Haywood Coun1y in western Nonh Carolina is no exception. The prcsen1 IMdfill (i.e.• dump) 1s Casi approaching capacity and will be closed wilhin lwo ycnrs. Efforts by Lhc coun1y commissioners lO siie o new dump in lhe CrabU'Ce community failed. Sirong opposition, well-developed during Lhc "Siop Lhc Nuclear Dump• efforis, derailed 1hc comm1ssionecs and lhe11 handsomely-paid "front man•. engincct Gary "Mackie" McKay. Not lO be dclencd, McKay (who n:poncdly will receive IO'h of the engineering COSIS LO site a dump) proposed a new site in Lhc While Oak community on Fines Creclc. While Oak is lhe most isolated and leas1 populaled area in lbe county. It is adjacent 10 Lhc once-magnificent Pigeon River. close 10 the Grea1 Smoky Mounlain National Parle, and lbe Hannon Den Bear Sanctuary. It is here lhat McKay proposes a IOO·acre dump. A representative of Tribble and Riclwdson, lbe engineering company McKay h11ed lO conduct groundwaicr lCSLS at lhe site, bas said, "We couldn't have found a belier loc4tion for a landfill.• The inhabitants of While Oak community disagree. One residcnl, Bob Hessler, is worried aboul pollution leaching from lhe proposed dump into lhe Pigeon River. Hessler approached lhe county commission wilh lhe idea of municipal trash composting and was amazed lO find that no one knew what ii was. Composting garbage reduces disposal problems greatly. Through a biological fcnnentation process. municipal waste producLS (liquid sewage, sludge. and garbage) are Lransformed inlO a valuable, marketable produce "Class r composL. Additionally, comp0s1ing roduccs the built of garbage IO a mere 15% of ilS original volume, which would require a much smaller landfill sile for the remaining plastics and non-biodegradable wasteS. As an al1cmative disposal method, composting a a s proven, eost-cffcctivc solution. McKay seems oblivious to 1be fact thal composting works. As County Commissioner Noland put ii, "There may be a connict of interest with McKay." There are olher problems with the location of the proposed landfill. White Oak residents sought the opinion of black beat researcher Mike Pelton, a professor m lhc University Of Tennessee's Dcp:1rtmem ofForesuy, Wildlife and Fisheries. In a prepared stalCment he swd. "Landfills, garbage dumps, or any olber conccnLraled source of human food or ~e serve as an awaction LO bears. Throughoul Nonh America, wherever lhe two occur in close proximi1y, problems have arisen. These problems tend LO be particularly bad in or near zones of protection for bears, such as national parks or designated sanctuaries. "The proposed landfill on Fines Creek in Haywood County, NC meets all the criicria for being a polential problem. Its proximily to lbe Great Smoley Mounlains National Parle and the Harmon Den Bear Sanctuary in lhe Pisgah National Foresl are of special concern. ln addition Lo the above prollimily lO areas of pro1ec1ed populaiions and high bear numbers, olher factors add 10 the concern over lhe location of the proposed landfill. One is its proximity to historic release siu:s of problem bears by lhe National Park Service, and the other is lhe vulncrobilily of bears attracted lO lhe site while trying 10 cross 1-40.• Because of lhe limited road system in the Park, there are only lhree areas to relocate problem bears A landfill adj3CCnt 10 lhe CaUlloochee area, where almos1 30 percent are released. could hnve sign1fican1 implications regarding bear management. A majority of visLorlbcar interactions occur on lhe central or wes1 end of lhe Park. Therefore, ii is importanl lha1 a remOle rclocallon area be available oo the easl end. Caialoochee is the only reasonable area for consideration. An ongoing study wilhin the Harmon Den Bear Sanctuary suggests lhat lhe landfill as also wilhin the reach of mosl snnclU31)' bcrus. Breeding-age fcrnales could be drawn ou1 of lhe prolCCted confines of the sane wary, where they would be exposed 10 much higher nsks of mortality. Hunters frequent lhe borders of lhe sanctuary area, and a ncarl>y landfill would encourage more bears to aucmpl lhe dangerous crossings over lntctsta1e 40. In response, McKay has suggested ughl.ly bundling the garbage and wrapping ii in plastic--a la Saran Wrap--to conlain the auractivc aromas. Additionally, McKay proposes hiring a game warden to patrol Lhe dump, to educate the local folks aboul "dump bears," and 10 control poachers. Presumnbly, this warden would also act as a traffic guard, halting traffic on 1-40 lO allow bears to cross over from lhe Hannon Den 8CM SanclU31)'. Reahsucally, a composting opcrauon offers Haywood County a much safer disposal mclhod thal could be more centrally located on a smaller S•le tha1 would not present a danger lO the alrcady·abuscd Pigoon River or to the local bears. say, have been CSUlblished in geographic areas other lhan lhe mountains and are not valid in lhe mounl3Jn locale. Despite well-organized. suong opposition, lhe Deep Gap generators will be buih if lhcy receive approval in early March from the NC Utilities Commission and lhc federal Rural Elecuification Administtation. The "deep gap• widens .... DON'T GO NEAR THE WATER Nawral World News Servoc:c Sedimenta1ion is the Kaiuah region's mos1 common form of waler pollution. Until January I, 1990 state and private forestry operations were exempt from any lcmd of sedimentation cooirols • namely, the NC Sedimcniauon Pollution Control Acl (NCSPCA) of 1973. Now, even on privale and state con1111Cts, loggers must adhere LO the following provisions 10 prevenl sedimentation due to land-disturbing acuv1Lies: I) Establish Bild mllinlain a sLrCWnsidc manage men I zone along all bodies of waier. 2) Prevent any debris and wasies from entering bodies of walCt. 3) Consuucl occess roads and skid trails so lhal sedtmentation is minimized. 4) Apply pesticides and fcruliu:rs according to labeled uses, and in such a way as 10 prevent adverse impacis on water quality. 5) Leave shade over streams. 6) Provide erosion control for all large-scale din-moving projcclS within 30 working days after ceasing any phase of an operation or when bcgiMing a period of inacuvity. The NC Slllte Forestry Commission is rcsponsable for reviewing loggang operations, writing individual sedimentation conirol plans, and referring CLOSING THE DEEP GAP Na11nl World News Service Moonlain People for Clean Afr (MPCA) and the Blue RR!ge Envaronmcntal Defense League (BREOL) arc leading the effortS lO s1 construction of diesel op generators in lbe Docp Gap area of Watauga Counly. The generators are planned by lhe Nonh Carolina Electric Membership Cooperative lO supplemen1 electrical power supplied to lhe Deep Gap area by Dulce Power. Opposition lO the proposal has been voiced for many monlhs, and has included protests presented at public meetings and picketing in fronl of the electric co-op's Raleigh offices. The NC Division of Env1IOnmental Management hlls altc3dy issued a pcrm11 lO the CCH>p lO build the generatOrS. Protesicrs state I.hat Ibey have nol received fair representation from 1he state organi1.a1ion sci up LO mediate between lhe people and the utili1y companies. MPCA and BREOL have both taken the stand thal lhcrmal inversions and fog common 10 the Occp Gap area should prohibit the building of diesel gcncnuors and lheir inevitable discharges of sulphur and nitrogen oxide acids. The co-<>p has argued it will comply wilh state emission standards, but the opposilion groups say lhat these standards arc not sufficienL These regulations, they non-compliant opcra1ions 10 the NC Division of Environmental Management (DEM). Your assistance in notifying lhe county foresicr or the OEM of violations will malte lhis new "non-exempt" law work. Contac1: NC Division of Environmental Man3gcmen1, Land Quality Secuon 59 Woodfm Place Asheville, NC 28801 (704) 251-6208 Drawing by Rob MC$$iclc Sprl.nq, 1990 �YOU OTTER BE THERE Nlllnl World News Savice "They're cu1e and cuddly. bul lhey're wild animals, and they'll bi1e," says wildlife biologis1 Mike Carraway. River OllcrS lllC once again making a saand in the mountains and foothills of KatLiah's eastern slope. Ouers have been released by b1olog1S1s mos1 rcccnlly in the Ca1awba River in Burke County. Plans include future releases below Lake James near Morgan1on. Oucrs were once bunted for lhe1r beautiful fur eoais, and !hey have been absenl from Kn1uah since lhe early I 900's. Rcmuoduccd oners seem to be strongly eslllblishcd in lhc Great Smoley Moun1ains. where they have migrated over high ridges and through forests IO slake oul new ierritones far from lhe1r original release si1cs. As lite newly-rclcnsed ot1ers make !heir way upsueam. 1bey wi ll pencira1e in10 01her mountain wa1ersheds. Since Ibey are now proiecied from pell huniers, ouers should be able to conunue !heir strong comeback in K.aUiah·s walCrS. Drawin& by Jomes Rhea PROTECTING BLACK BEARS OAK RIDGE ON TRIAL NC SOLID WASTE BILL N.nnl World News Savice Nlllnl WOfld News Savice Nllll.nl World News Scrvi<ie On May 2, 1990 lhe NC Wildlife Resources Commission will bold special public bearings on lhe topic ol raising the minimum hunting limll for blaclt bears from SO pounds IO 100 pounds. Thac will be two hearings tba1 nigh!. one scheduled for 7:00 pm at lhe Smokey Mountain High School in Sylva, Jackson Co., and anolhct at lhe same time a1 KinSIOll High School in Lenoir, Caldwell Co. The entire Sou1hem Appalachian black bear population is estimaled a1 2000 bears. The number of cubs born each year varies widely depending on lhe food supply, bu1 averages approximately 200-300 cubs per year. Given the legal kill of 300 bears each year and a poaching ra1e llta1 is llto ugh1 10 equal lba1, lhe bear population appears 10 be barely holding its own or even declining at !his time. Yc1 habi1a1 stresses such as loss of bard mast production due to oak decline, damage from lite oncoming invasion o f lhe gypsy molh, increased road construction and use, and continued clcarcuuing promise 10 pu1 additional pressure on lhe existing black bear population in lhc near fu1ure. Research by wildlife biologists bas shown that lhe average age of female bears being killed in the moun1ains is between 3.5 and 4.6 years. The average female docs no1 bear young until age four. For a creature wilh a poiential hfe cxpcclllncy of 20 or more years, lltis early age mortali1y drastically reduces reproductive capabiluy and lltrcaiens lhe species' abilily 10 rebound from babitn1 pressures. There is much to be done to guaranlCC lhal lhe black bear will forever roam lhcse mounLains. Raising lhe minimum hunting limil for black bears 10 100 pounds is one measure lhlll is now up for deb:ue. Those who arc willing IO speak up for lite black bear should aucnd lhe special hearings on lhe evening of May 2. Those who canno1 auend lite hearings can cornmunicale lhc1r opinion to the: NC Wildlife R~ Cornm1~~ion S 12 N. Salisbury S1. Raleigh, NC 27611 Renders may well remember lhe announcement for the Hiroshima Day demonstration al Oak Ridge (Ka1iiall Jow nal #2A). Over 700 people joined in diRc1 action io procesl lbc Oalt Ridge facili1y's manufacwring of nuclear weapon components. Of lhe more lhan 700 demonstrators, 29 were ancsted for crossing lbc line a1 lhe galCS of lhe Y-12 plan! in a ges1ure of non-violent confron1:11ion. Two of the 29 arrested, Bonnie Kendrick and Kathy Brown, enlCICd a plea of "llOI guil1y• and an: preparing for lhcir trial, which is scheduled for June 7. The women hope their uial will successfully ques1ion lbe morali1 of the manufac1 y unng and deploymem of nuclear wcnpons. They plan to focus on lhc environmental problems associated willt bringing these implemenis of ca1astrophic destruction into The Staie of North Carolina approved new solid wasie managemen1 policies a1 the las1 session or lite General Assembly. Legislation adopted SlalCS lltat lhe preferred melhod for handling the swe's solid waste problems is IO reduce waste volume al the source. Following tbal. the nex1preferable mclhod is recycling and reuse. If malUials caMOI be reused, then composting is lhe preferred disposal SU'al.Cgy. The least-preferred melhods of disposal arc ancincralion and landfill dumping. The solid W8SIC managemen1 legislat.ion also SIClS an objective for 25~ of the slalC's wasie IO be recycled by 1993. Local governments lhroughoul 1he SIBIC are required 10 institulC recycling programs by July of 1991 to help achieve this goal. The legislation also stipulates lltal large plastic containers will have 10 bear labeli ng indicating !heir composition, in order to help in recycling. h bans the sale of packag ing containing halogena1ed chloronuorocarbons (CFC's) and polys1yrene food containers effective Oc1ober I, 1991. II also stalCS lhai. beginning in October 1990, used oil will noc be accepted &1 landfills; by 1991, lead-acid b:wcrics will be forbidden: and lh:ll, beginning in 1993, yard trash will no longer be Sprl"'J, 1990 existence. Kendrick and Brown will base !heir plea on the grounds of necessily. and will bring up case histories from the Nurcrnburg Trials. The defendants arc galhcring evidence of Ibo radioactive and toxic dangers in lhe Oak Ridge area. They also have cxpcn willlesses who will verify lheir plea of lite neccssi1y for civil resis1ance. Among the witnesses appearing will be Robert Aldridge, who designed lbc missile delivery syslCm for lhe Triden1 11-05, bu1 is now an ardcnl anti-nuclear pcaoc activist. Francis Anlhony Boyle, a professor of inLCmational law and author of lhe book Defefldjng Civil RtsiJtanet Under Inttrnaticnal Law will also take lhe Sland. The women feel lba1 we canno1 afford to carry on "business as usual" while industrial pollution and weapons production lhrcaien lhe life cycles of lhe planet. Unul the threat is stopped, !hey say, lhcre will be ever more public ou1cry, and more trials lhal raise lhe imponan1 quesuons of cnvironmentnl safely, communi1y heallh, and moral responsibilily. Anyone who i~ inLCrcslcd in rinding ou1 more aboul 1h1S trial or wishCli to make a dona1ion to the defense fund, please coniact: Oak Ridge Envuonmenllll Pe:ice AllUlllCC P.O. Box 1101 Knoxville, TN 37901. 8CCCplCd. The solid was1e management bill also aulhoriz.es suppon and training activity 10 help s1a1e agencies and local governments fulrill lhe objectives of lhe new slalc policies on solid wasLC. This will be 1mplcmcnLCd by the NC Dcpartmenl of Environmeni. Health, and Natural Resources and lhe Commission of Hcallh Services. II also charges the NC Department of Economic and Communi1y Developmen1 to assist in rinding and developing markets for composlCd products and recycled mmcria.ls. Source: News/ti/tr of tht IVattr Resourcts RtSearch lnslitutt of TM Unilitrsity <!North Carolina �HEALING THE WHOLE SELF These are the words of a traditional Cherokee medicine person... Sometimes to understand something, it's necessary to dissect it, to take it apan into pieces. Western culture does that well. But they have become so expert with the parts that they have forgotten how the pieces fit together as a whole. Western medicine dissects people by seeing them as spiritual, intellectual, emotional, and physical. But there is a unity between those pans. If a person gets sick spiricually, and if he or she ignores that, the imbalance will evencually show up in his or her emotional and psychological make-up. And if that person keeps building walls to avoid facing their problem, eventually it will manifest itself on the physical being, where it will put the person into such a situation that he or she can't ignore it My grandfather used to say that what we call the common cold isn't a sickness or a disease at all. It's the Spirit's way of saying, "Stop! Slow down! Here's an opportunity to see what's going on in your life." When you have a cold, you feel too bad to go rush and run about But if you take the time to sit down, examine your life, and be really honest with yourself, as you come to some kind of conclusions, that so-called "cold" or sickness will go away. But not all sickness comes from the inside, because one half of the world is eating the other half right now, and there's viruses and bacteria and accidents that can happen to the body. A part of well-being is to be spiritually strong, psychologically and emotionally. You do that by not avoiding things. You make peace with your mother and father, if they've messed you over. You forgive them, and you forgive yourself most of all, because of the bad feelings you had, because they didn't meet your expectations, real or not real. You come to peace with that You can come to peace with the other expectations that have not been met in your life, and other people who turned out to be not what you thought. Then, if something attacks you, it's less likely to be severe, and your recuperative powers will be much stronger. We have been placed in this world to strengthen our spirit. We are here to learn, to overcome, and to take responsibility for being here. People who totally neglect their spirit, and do nothing to carry out the purpose for which we are here are more likely to be susceptible to those external things that attack us. They might stop a bullet, be attacked by viruses or diseases. Of course anybody who makes love continuously with someone who's got AIDS is likely to get it. We still have to learn common sense, and take care of our own selves on that basic level. Then there's the mental part of ourselves that comes in two pans: there's the up-front, linear/critical, intellectual mind, and then there's the emotional part. The linear/critical pan of our brain is very limited in its function. Its job description is that it deals with problems. If it doesn't have a problem, then it makes one. And 99 times out of 100, the problems that it creates are negative, because that part of our brain only wants to solve things. The Creator gave us this ability so we would have a better chance of survival, so we could figure out how to keep a lion from eating us or how we were going to survive this freezing winter. It's a gift The lion's got his claws and teeth; we've got this conex. Solving problems is what it does. So to be healthy, you have to present that pan of your brain with a problem - a positive problem. The other part of our mental self is the emotional part. This pan contains all our emotional feelings, positive or negative. The catch is that the linear/critical part of the brain acts as a doorkeeper. It locks the door to bad news. It locks the door to things it wants to avoid. If I mistreat someone, even if I know it's not good to mistreat people and HnowT did it .wrongly, my mind may not want to admit to that. lncidentstike thar stagnme in my emotional mind. All the feelings that arose when other people injured me or hun me, all the anger and frustration from incidents that 1 have not yet resolved with myself, all of that is hidden away in my emotional mind. I cannot avoid those feelings, even if my linear/critical, problem-solving brain doesn't want to hear about them. So if I build walls around that stuff with my conscious mind, it waits there until night-time when my defenses arc down, and then it comes out through the back door, through my dreams. To maintain spiritual health, resolve as many of those things as you possibly can up front. That's hatd, but it makes it easier if we recogniu that we are going to make mistakes in our lives. All life is is an education. We arc here to learn from this experience. But sometimes we punish ourselves our whole lives for mistakes we have made. As much as possible, we need to deal with all those incidents and the feelings they raise consciously at the moment, because what happens to us in our dream state is as real as what happens in daylight, and it's just as important Deal with those things and go on. That is the way to be where your power is. Personal power is when we stop and take responsibility for our own actions. We have a tendency to blame other people for things we do or don't do. We blame other people or events outside ourselves for most of the things that happen to us - particularly the bad things. Actually, most - not all, but most - of the good or bad that happens in our life is dependent on our own level of attention and caring. But as long as people relinquish their responsibility by attributing events that happen in their own life to something or someone else, then they will never have personal power. They are giving it away. Along with personal power go happiness, sadness, and joy - all those things are our responsibility. They arc created internally, not externally. My wife is not responsible for my happiness or my sadness. rt is me. It is happening inside here. This is where I create these responses to the circumstances of my life. SprLrM), 1990 I �Most people walking around in the world are separated from their power. Their power is far in the future, or their power is the past dealing with regrets and pains, unfulfilled expectations, a lack of love, or whatever else is troubling them. The result is that, while they are right here, they have no power. They are always ahead or they are always behind. because they are waiting for a future opponunity that never comes, or their energies are behind them dealing with yest.erday. If those people had their power right here, they could deal with things. The only place we can deal with things is in the present. We cannot spend our lives behind or ahead. We have no personal power if our power is not located in the present Otherwise, life is a question of "Eat, shit, sleep, and die." People like that are the same as one-celled creature. That kind of a life is a waste of soil and energy. That kind of person can do nothing. The way of healing used by the old Cherokee medicine men involved conjuring. Conjuring means manipulation. "Manipulation" is a bad word in the dominant culture. You don't say you manipulate people even if you do. But manipulation is alright as long as it is used for the benefit of the patient and not for one's personal benefit A good conjurer never conjures for himself. If a medicine man conjures for himself, avoid him, because he will manipulate a situation for his own personal gain. If a medicine person charges you for anything, he's profiting from the experience of another person's suffering. Traditional native people won't have anything to do with that kind of person, unless it's a maintenance-and-repair doctor practicing western medicine. That's just the way those doctors do it. The old Cherokees used to say that the white doctors caused disease. They knew it, because the doctors charged for their help, and obviously they didn't wanr their patients to get well. That was how they made their living. There are three levels of conjuring or manipulation. People use the elementary fonn of manipulation every day to get their way. A man often uses bis manliness, bis male aggressiveness. That touches primal instincts in women or children. When the dominant male is rowdy, they have a deep programming that prompts them to split for cover. If a woman wants to manipulate a situation, she uses her feminine sexuality. Those are oversimplified examples of conjuring. In actual life we do it mucl\ more subtly. There is a higher fonn of conjuring, and that is by using knowledge. Understanding how things work allows one to manipulate a situation. A lot of things that western doctors or scientists do seem like magic to us, because we do not comprehend the principles involved. It isn't magic to them, because they understand how it works. It operates in another manner as well. Everybody has within themselves a force that I call the Physician Within. If a healer or a conjurer has a deep understanding of people, he or she can contact and activate the Physician Within inside their patient. But it talces a great degree of understanding. For example, I knew a young fellow once who fell off a rock cliff and was badly hurt. He was carried to a bed and Jay there, drifting in and out of consciousness. A medicine man came and looked at him, and then came over to us and said, "I don't think he's going to live. He's hurt bad inside." They called another medicine man, a really old guy. He came over there. He talked with the first medicine man. Then he went over there and studied the victim, looked him over. He knew the boy well. knew his situation. The old man leaned over and was talking to the victim for quite some while. The young man started moving around a little bit He moved his body, and after a while he sat up and was looking around. He was weak, but that old man had provoked the instinct to survive just by saying some words to him. Spr""'J, t 990 It took me three years to find out what words the old man had whispered to that boy. Finally the old man told me. What he had said was, "Your best friend, Everett, is messing around with your girlfriend. I know it. I've seen him slip in there a couple of times, and before you die I want you to know that he's been putting one over on you all this time." It seems so simple when you know the secret. But that was a powerful statement for that boy. It made him mad. The old man understood that. He had a practical understanding of the laws of nature. If he did not know what was said, a western doctor would not have understood. He would have thought that the old man had been using some form of magic. We all have cenain requirements as human beings. We all want warmth, we all require nurturing. It's just as imponant to us as supper. We want that hugging, we want that gentleness. A good healer understands these things. The better we understand these instinctual requirements, the better we will be able to understand other human beings, and the better we will understand ourselves and why we do what we do. The spiritual form of conjuring, which is the most powerful and the hardest to explain, is when individual healers pull their whole being together - they are not hindered by their limitations, their human nature is not getting in the way, their self-interest is not getting in the way, nothing is blocking their potential - and then they arc able to hook into the power of the whole universe, the One. When it all comes down to equations, the answer is One there's but One, and we're a pan of that One. There is incredible power in being able to move that energy into the patient. This energy provokes the Physician Within to give the energy center a boost when nothing else will. This is a direct transmission of Life Force. The old Chinese conception of the Tao is much like what I call "medicine." In this sense "medicine" is something very different from the way the western people mean it There's yin and yang. We might be tempted to call them "good" and "bad," but they refer to the pairing of any and all opposite forces, whatever they are. The two forces come together. They come close to each other, but they never touch. One comes moves toward the center and becomes dominant. It stays until it's fulfilled, and then it pulls back. As it pulls back, the other one is pulled in. It's a dance. Everything is moving. What moves that process is call~ the Tao. And the center, or the space between the two opposite forces, is medicine. When traditional healers study medicine, they study everything in between the two opposite forces. Without that action there is no life. My grandfather said, "God is the energy that started movement Whatever started motion is God." And the motion God started was this. From that space in the center, we can tap into the energy of the Whole. When we do it ceremonially, we can concentrate the energy of a group of people on the healing process that needs to happen. A group of people can create a powerful phenomenon when they can stop their own personal self-indulgence, even for one split second, and move collectively on the same issue. It doesn't happen often anymore, but when it does, it is uplifting. Things happen that defy the understanding of the rational mind. There is an old saying, "Magic comes when all doubt has been removed from the mind." �DRUMMING LETTERS TO KATUAH Dear KatUah, I was reading in the Wildlife in North Carolina magazine about the Chestnut trees and I hadn't thought about them much, but I think it would be nice to have some big ones around. I saw your address in there and they said that you had an old issue of the Ka!Uah JourNJJ, which was about the Chesmut tree. I would like to get one if you have any more. I live out in the country about ten miles from Statesville, a couple of miles from the small town of Catawba. It is across the river though in a differen1 county. Let us hope that the tree can make a comeback. James Ford Editors' note: We were pleased and surprised to receive over 75 requests for the ChestllUl Issue due to that menti()n in Wildlife in North Carolina . Dear KanJah, I was recently adopted into the Seneca Nation, and I'm seeking information on the Seneca People. Their language, dress, spirits, and everything else I can find out. I would also like to receive information on KatUah JourNJ/ to be sent to my fianccC who got me very enthused in researching Native People. She enjoys collecting artifacts or anything that resembles Indian an woric. While I helped build her collection I became interested in the reading of the history. She is part Indian, but I forgot the People. I am now in prison and me and her went our separate ways before my arrest, but I have not stopped caring for her or sending infonnation I uncover to help her. I get out of here in 5 months, and hope the Great Spirit will rejoin us once again. I would very much like you to send her a subscription of your Journal as a gift from me. Please bill me for it and I will cover the cost as soon as I can. There is a friend on my dorm who is starting to receive your Journal, so I will be sharing his. Please send me any information you can on real books on the American Indian. Than.le you for your time and help in this matter. Sincerely, Robert Stigleman Dear Kazuah Journa.J, I am writing to lei you know about the establishmen1 of a new organization in South Carolina, the Action Research Forum. Our aim in founding this group is to promote peace, justice, and environmental pro1ection through research, education, and communi1y-based action. We are currently compiling information about effons in the deep south to achieve greater social and economic justice , ro end racism, and to protect the environmen1. We hope that your organization will send us some of your recent pubhcations and reports, and that you will add us to your mailing list so that we may receive regular news of your work. Jn exchange, we will spread the word as best we can about your organii.ation through our resource listings, and we will keep you up to date about our effons (we plan to have a newslener). We also plan to eventually have enough funds to make donations to organizations such as yours. If you have any questions, please feel free to write us or ro get in touch by phone. We look forward to hearing from you. Sincerely, Bill Hall Dear KanJah, Recently, on a trip to Georgia, I came across an issue of the KmUah Journal. I was very excited to find a publication with such infonnation. Though I don't live in the area, rm interested in the information you are compiling. I eventually plan to move, and I may well move to the Southern Appalachians. I am interested in self-sufficient living, organic farming (which I am doing now), and similarly minded people who don't worship the microwavable, plastic shrink wrapped, computerized world. I've enclosed money for a year's subscription and two back issues. If you would kindly send me addresses about organjc farming and small self-sufficient communities in the bioregion I would be much obliged. May the Great Spirit bless you for doing such work, Daniel Shoag Action Research Forum P.O.Box 176 Starr, S.C. 29684 (803) 352-2757 Dear Kanlah, Your statement of purpose tingled my bells, and scanning the sample copy you sent clinched it. Now I'll go sit in the garden and read every word of the issue. But first, here's my SI0.00.1 want to see more. Blue Sky Sprlcn(}. 1990 �STONESCAPE Dark morning tangled with the mind A labyrinth by wind designed. But like a storm the window of the eye, Shattered a depth beyond the will to cry. Pale light littered the rooftops with our grief. The wonder of it mirrored in each leaf. We saw ourselves in shadows of a chill Flickering the stonescape of our will. - Sandra Fowler .>ear Katuah, We have been fortunate enough to receive your paper from a friend who lives near Washington, D.C., where it is more available than in our area. I was so happy to see your issue on children and wished to comment specifically on the article "Binh Power" by Lucinda Flodin and Manha Perkins. The predominant misconception is, in this piece and others like it, that midwives, free of the sociological trappings of organized medicine will permit women a more natural embrace of birth as a life changing force. It is true that midwives often permit a couple to birth more in the setting of their choice-what appears as untruth is that they give parents back their power. Birth is the completion of a circle, a psychobioecosystem if you will, as fragile and complex as the Gaia. This circle, begun in the embrace of conception, requires no orchestration or observation by a 'professional", either in its beginning, or in its completion in the act of binh. Do it yourself homebirth, as presented by Marilyn Moran in her 1st book, entitled the same, and in her collected birth accounts, entitled. Happy Birth Days, is the tuest form of empowerment. It is no wonder, considering our socially promoted birth norms (from hospital technology to midwife at home) that the world is seeing more and more divorce and breach of commitment. Instead of Poppa caressing Momma, and assisting the life of their love into the world, the father is assigned some minimal position behind mother while either a doctor cuts, or a midwife massages the mother's genitalia. Through the binh of our first child we experienced such transcendental communion, such ecstacy, such fulfillment as one in the universe. This would have been impossible should anyone else have been present besides my husband and myself. Midwives do not give back power by assisting binh - they would empower by providing prenatal care and encouraging fathers to fulfill their position as soulmate and companion in the act of binh. True empowerment comes through accepting complete responsibility. I would love to see this view presented in your journal. Marilyn Moran is a wonderful and eloquent woman, who I am sure would appreciate the opportunity of presenting our conflicting view - should it be your policy to provide open forum in this way. Her address is: Marilyn Moran c/o The New Nativity P.O.Box 6223 Leawood, KS. 66206 Thanks for all the wonderful work you do! Praying for Peace, Teresa A. Rasmussen Nore: The editors would like to caUJion couples to be aware of safety considerations when considering undenalcing an unassisted birth. Sprl.nq, 1990 The Fourth Turtle Island Bioregional Congress (NABC JV) will be held August 19-26, 1990 at Lake Cobbosseecontee, near Augusta, Maine in the Gulf of Maine Bioregion. Faced with the developing ecological crisis, the Congress sees its mission as deciding whether the bioregional movement is to become a ''visible and viable social/political/ cultural transformational movement" (and creating the bioregional and continental organizing strategies to fulfill that goal) or to be primarily a philosophical concept that permeates other movements for change. The movement does not need to further refine its resolutions. Rather, it is time to apply these principles in practice in our bioregions and across the continent. People from the Karuah Province will be attending the NABC IV, so please contact the Katuah journal (Box 638; Leicester, NC; KatU.ah Province 28748) if you are going, so that we may coordinate transportation and consider how we will represent our region at the Congress. Mail Congress queries or registrations to: Turtle Island Bioregional Congress Gulf of Maine Books 61 Maine St. St. Brunswick, ME Gulf of Maine Bioregion 04011 Places for the Congress are going quickly, so register immediately, if you are interested in attending this important event. Registration is $175 for adults, $100 for children. �ENVIRONMENT-AL PHOTOS WOMEN'S INTERNATIONAL LEAGUE FOR PEACE AND FREEDOM The Spirit of the Wild James Rhea's artwork that was the logo for the "Restoring Biodiversity in the Southern Appalachians" conference and the cover of Issue 25 of the KatUah Journal. is now available to all as conference posters and T -Shirts. The posters are beautiful, four-color 11 .. x 17" renditions of the native species portrait with conference information below and are available for $2.00. The T-shins are heavy-d uty, all-conon, silkscreened by Ridgerunner Naturals. Only large and extra-large sizes remain. They are available for $10.50. Prices include postage. NC residents please add 5% sales tax. All proceeds from the sale of 1hese i1ems will suppon rescue actions for native habitat in the Southern Appalachian forest. Order from: KRLRNU Box 282; Sylva, NC Katuah Province 28789 The Womens International League for Peace and Freedom (WILPF) is 75 years old this year. The group was organized in 1915 at the Hague, Netherlands. It has been an interracial organization throughout its history. The League came about when more than 1,000 Women's Suffragist leaders from 12 nations met at the Hague to mount a campaign to abolish war. Jane Addams of the U.S. chaired that Congress. The participants chose the name 'Women's International League for Peace and Freedom' and resolved to work to end intervention, promote disarmament, negotiate regional conflicts, and work for peace and freedom by non-violent means. Those resolutions and our commitment to undoing racism as an influence in our society still form the basis of the programs of WILPF. The Asheville Branch of WILPF meets for a pot luck lunch on the third Saturday of each month at 12:00 noon at the Friends Meeting House; 227 Edgewood Rd. (off Merrimon Ave). Join with us. For further information call Dorothy (704) 298-9082, Brita (704) 667-0287, or Mary Kay (704) 667-04630. SEE "EVENTS" for details a bou t WILPF's?Sth BIRTHDAY FUNDRAISER on APRIL 71 The Appalachian Environmental Arts Center is issuing a call for environmental photography to be entered in an Eanh Day photography exhibit to open in Greeneville, SC on April 22, 1990. The exhibit is intended to bring attention to abuses of the natural world as well as to celebra1e !he environment Complete details on photo categories and entrance procedures may be oblained by writing Gil Leebrick at !he Appalachian Environmental Arts Ce nter; Drawer 580; Highlands, NC 28741 or calling (704) 526-4303. THE BURNING QUESTION ...AND JUST WHAT IS A YAPI?? A YAPI (Youth Advocating Planetary Improvement) is a species of concerned and aware high school student committed to making beneficial changes on the planet. The idea began in Highlands, NC. where the Y API's have organized and publish their own newspaper, Reflections, for others of their ki nd. They stand for world peace, the environment, and an end to world hunger. Y API supporters or individual Y APl's wishing to stan a new chapter can contact the group at this address: Youth Advocating Plane1ary Improvement Box 2136 Highlands, NC Katuah Province 28741 MYLES HORTON MEMORIAL t!lti11ae .,4(11p1111e/11re ul Jler/111"1111 t!li11k 74 EAST OESTMJT SmEET ASHEVIU.E. NC 29801 70t·251MIOIG EU.EN Hlf'IES, M.Ac.. ~ M, UC. .MU'UNCTURlST HUMMINGBIRD The career of Myles Horton, Jong-lime radical activist and co-founder of the Highlander Research and Education Center, ended with his death early this year. Myles was well-known nationally as well as regionally for his work in the causes of labor organizing and civil rights. Friends and admirers of Myles Horton will gather at Highlander early in May for a memorial service dedicated to his memory. Any who arc interested in attending the event may call Alissa Keny-Guyer at (615) 933-3443 for details. Bulk I terbs, Spices, & Grains Vitamins & Supplcnwn1s lf?!~faw WhC<ll. Sall & Yeas1-Frf'C 1-cxxfs Dair} Subs11tu1cs I lair & Skin care Natural Food Store &Deli 160 Bl'Olldway Asheville, NC 28801 Wher'9 BroedWlly 11*ts Mlrrlmon Ave• ~240 OPEN 7 DAYS A WEEK Monday·Slllurd.y: 9 am·8pm Sunday: 1pm-Spm (704) ZSS.785& _, f]\iagei 'JWtt~r 'Natyr<\l~ 130 N. Main Street Waynesville. NC 28786 (704) 456-3003 'Tht' t\ft'';ffl';: S~~~ Oldl'SI & Ull<WSI N111urc11 FoocLs Gmn•n( 704-264-5220 200 W. Klng St. Boone, NC 3 Bloclts from Campus SprincJ. l 990 �€V€0t'S 18-2 1 BLACK MOUNTAIN, NC The Black Mountain Festival. Traditional and folk music weekend with Tim and Molly O'Brien, Ethel Kathy Austin (black vocal), Liz Carroll (fiddle) wilh guitarist Daithi Sprouce, Figgy Duff, Harry and the Cajuns, The Buzzard Rock String Band, Summe.r Puppetry Caravan, more. Ans and crafts festival, 5/21-24; contemporary and international music weekend, 5!25-Zl (see lhose dates). Cost: $12/day on weekends (vehicle camping $5 extra); $40 for weekend w/ tent camping or bunks; $5/day Mon.-Thurs. For more info; Grey Eagle and Friends; Box 216; Black Mountain, NC 28711. MARCH WESSER, NC Nanl.3hala lnlCmalional River Rally. Paddlers from the Soviet Union and Othct countries will compete. Sponsored by Nanlllhala Outdoor Center. Call fOC' dclails: (7().1) 488·217S. I S-26 17 ASHEVILLE, NC Shadow puppet workshop and demonsll'ation for children 7 and up with Hobie Ford and the Goldenrod Puppeis. 10:30-11:30. Free. 22-23 BROWNS SUMMIT, NC Lex Mathews Conference on Theology and EnvironmenL Keynote: Thomas Berry. $25. Call The LMd Stewardship Council (919) 821-4391. 19 GREAT SMOKIES PARK "Forests and Trees of the Smokies." Visiting lhe various forest associations of the Great Smokies. S25. Sec 4/21. 2A ARDEN, NC "Bringing A Course in Miroclts into Application," workshop with Aliana Scurlock at Unity Center of Arden. 10 am • 4 pm. $65. Write: Dr. Frank Trombcua; 671 Balsam Rd.; Hendersonville. NC 28739. 25-27 25 SWANNNANOA, NC Willaru Huayu, lncan spiruual messenger from Cuzco, Peru, will speak on lncan prophecy and spirituality at The Earth Center; 302 Old Fellowship Rd.; Swannanoo, NC 28776 (7().1) 298-3935. 28 Brevard, j\IC The Traveling Ecological Road Show featuring lhe YAPl's, hjgb school students for the environment, at Brevard Episcopal Chun:b, 6:30 pm. For information, call: (7().1) 526-92482. 21-22 GREAT SMOKIES PARK "Wilderness Wildflowers.• Two-day instructional wildflower identilicat.ion. Easy 8-milc hike, camping. $50. Coniact Smoky Mountain Field School; University of Tennessee Non.Credit Programs; 2016 Lake Ave.; Knoxville, TN 37996 (800) 284-8885. APRIL 22 IS EARTH DA y THROUGHOlJf THE KATUAH PROVINCE· SEE SPECIAL PULL-OUT SECTION, PAGE 15, FOR DETAILS APRIL 7 JOHNSON CITY, TN "Wizard of the Wind," an environmental fairytale, and shadow puppet workshop on dental care. Museum BClmission fee. For info, call: (615)928-6508. 7 ASHEV ILL E, NC Fundraiscr Concert fOC' International League fOC' Peace and Freedom with David Wilcox. Joe and Karen Holbert, Womansong. Jubilee Center. S7. Call (7().1) 298-9082. HOT S PRINGS, NC "Daily Life as Spiritual Practice," four-day Zen retreat wilh Cheri Huber. Sl60. For more info, write: Southern Channa Retreat Center. Rt. I, Box 34-H; Hot Springs, NC 28743. 23 ASHEVILLE, NC The Tra veling Ecologicnl Road Show featuring lhc YAPl's, high school students for lhc environment.. at lhe Asheville School. For info, call Evereu Gourley (7().1) 254-6345. TUXEDO, NC "National Forest Service Reform The Time l s Now!" Randal OToole, J eff DeBonis, David Wilcove, Leon Minckler, Ned Fritz, panels, field trips. Camp Green Cove. Registration; $10. Meals and lodgi ng; $49. For more info, call Western North Carolina AUiance. (704) 258-8737. 2.S-27 BLACK MOUNTAIN, NC Block Mountain Festival contin ues! Contemporary and international music with Leon Redbone, Ephlat Mujuru (mbira player from Zimbabwe), Aor de Gana (Latin band), Lucy Blue Tremblay, Stark Raven wilh lhe Twister Sisters (folk rock), White Boys in Trouble, Goldenrod Puppets, more. See 5/18-20. 26-28 MADISON, VA "Woman/Earlh/Spiri1 • gathering on feminine spirituality. $210. For info, contaec Sevenoaks Pathwork Center. RL I, Box 86; Ma<lison, VA 22727 (703) 948-6554. MAY JUNE 4..S 17-22 HELEN, GA "The River Cane Rendezvous," the Eastern Eanh Skills Gathering for 1990. Jim Riggs (wilderness skills advisor for Cla11 of the Cave Bear), Darry Wood, Snow Bear, Steve Wans, Scott Jones, Eva Bigwitch, and Eddie Bushyhead and other practitioners of aboriginal ans will teach flintknapping, firemaking, plant lore, native hide-1anning, split cane basketry, primitive weapons and tools, and more. Pre-rcgis1er: $125. Contact Bob Slack; Unicoi State Parle, Helen, GA 30545 (404) 878-2201. Sprlnq, 1990 5 FRENCH BROAD WATERS HED Clean Streams Day • clean-up effons throughout lhe French Brood River wniershcd. For info: Transylvania Co.· Rich Fry (7().1) 884-3156 Henderson Co. · Jim Volk (7().1) 684-1423 Buncombe Co. ·Quality Forward (7().1) 254-1 TI6 Madison Co.· Jane Morgan (7().1) 689-5974 1·3 HOT SPRINGS, NC "Non-Duality and Social Awareness" workshop wilh Catherine Ingram. WOC'kfog for social change while living in an understanding of non-duality. SIOO. Southern Dharma Retreat Center. See 4/4-8. 5 GREAT SMOKIES PARK "Geologic Evoluuon of the Great Smokies.• Learn the language of the rock record to lnlCC the history of the Smokies from one billion years ago. Dr. Don Byerly, instruct0r. $25. See 4/21. 10 ASHEVILL E, NC Matthew Fox of Lhc Center for Creation Spirituality to spcalc ot Jubilee Center, 46 Wall SL. For more info, call: 252-5335. Drawin& by Susan Adam NOTE: Tlie Founh North American Bioregional Congress (NABC N) will be held August 19-26, 1990 at Lake Cobbosseecontee in the Gulf of Maine Bioregion. Those who want to attend should register immediately, as space is filling up fast. See page 27 for details. J{.Qt.Ucih Journot JXlCJll 29 • �SUMMER CAMP, July 9th thru 20th. EnVironmeoaal ICtivitica sbated with die Eanh, plus swimming, hilciq, bones, locs or run. Send brochure to: Cllnp Wildlirc in the Meadow; lobo IDd Dory Brown; RL l, Box 184-B; Hot Springs, NC28743. ror DREAM TABLE GROUP on Western Carolina University campus. Cullowhee, NC. Next meetings Jn.2, 3/l9, 4/S. For more infomwlon, call Joyce Prcwiu al (704) 293-5403. RA WKWIND RENEW AL JERUSALEM ARTICHOKES (Sunroots) organically grown • to eat or as seed tubers for spring. contact Sicvco Knopp; S06 Menimon Ave.; Asheville, NC 23g04 (704) 2S8-2S86 or (704) 682-3573. EARTH CO-OPERATIVB • g7 8Cre primitive rweat IDd working community rarm in northern Alabama mountains, j ust 1 lS miles nonhwest or ~ta. Classes on alternative lifestyles and Nauvc American philosophies. Earlh Renewal gatherings planned on a quancrty basis. Facilities availiible for private organizational use. For craft catalog or schedule of events, call (20S} 635-6304. SPIRITUAL PERSONAL ADVICE. Correspond with your Native Gnndfather. All questions addressed Crom Medicine Pctspcctivc. No charge ever. SASE with teuer to: Blue Sky; Box S387; Largo, Fla. 34649. ADVENTIJRES FOR EVERYONE· Backpacking, canoeing llama ltddting in the NC mountains, SC barrier ~lands. Congaree Swamp. Families wi!11 young children and seniors wclcoc_ne • ~ w~ cany your gear. For moce informatson wnte: Magitt TrUs; P.O . Box 6876; Columbia, SC 29Ui0. MIND MAPPING • on-going classes in wriuen ICChniquc integrating right and lei\ hemispheres Of the brain. Groups and organizations welcomed. Call Catherine Faherty at (704) 298-0077. BIODYNAMICALL Y GROWN Corn seed. Mi.n i-pops to giant fallers. Varieties for no-till without herbicides , and for compost rather lhan salt fertilization. For caialog plcau send SASE to: Union Agricultural Institute, Rt. 4 Box 463S, Blairsville, GA 30Sl 2. WOODSCRAFT • Seeking to correspond with persons interested in primitive woodscraft s~ills such as, bow/drill rirc-making, t rackang, snarc/deadraJ I trapping, cic. Have auended Tom Brown's basic class. l.T. Garrison; RL 4, Box 667; Spring City, TN 373g1. ORGANIC HONEY · Tulip Poplar, Sowwood and Wildflower. From Palrick County, Virginia. For a 4-oz. sample of out premium sourwood and our catalog, send $4 to: Wade Buckholts cl Megan Phillips; Route 2, Box 24g; Stuart, VA 24171. (703) 694-4S71 I AM LOOKING FOR A POSITION with an environmental awareness/action organization in Asheville or neaiby. Prefer pan-time, beginning In summer or fall 1990. Please contact laneicc Ray; RL I , Box 1gg.J; Quincy, FL 323S l (904) 442-6474. CREATION SOAP- hand-crafled herl>al soaps from the Blue Ridge Mountains. Rose IDd lavender soaps, moisturizing bar, shampoo/conditionct bar. Contact Anna: RL 1, Box 278; Blowing Rocle, NC 2860S (704) 262-2321. YOGA FOR AU. AGES- Ongoing classes in the Asheville area, workshops for groups, and private sessions. Give yourself the gin or wellness and peace. For more infonnation call Bonnie Kelly (704) 254-869g, WHITE CANVAS MATERI AL • 42 yards of 12 oz. unused canvas, 6 ft. wide. Enough ror a full-size tipi or very large tenL Cost $380. Wilt sell for $220. (704) 29g.7639, Asheville. SEERSUCKER BABY SUNG, with colonul beads auachcd for baby's tccthing pleasure securely nestles newborn through young child. For immediate delivery, send $ 12.00 and parental shin size (S·XL) to COZY CRADLES; P.O. Box 514; Tahlequah, OK 74465. SKYLAND • tog on lO lhe computer bulletin boanl of the Smokies. Networking, plus news on the environment, nature photography, games, computer utilities, much more. Coniact Michael Havelin, sySOp, (704) 254-6700. MOUNTAIN DULCIMERS • made of black walnut, red cherry, or maple. Tops available in wormy chestnut, butternut. sweetgum, sassafras. western cedar and other woods. Contael: Miu Dulcimer Company; RL 2, Box 288; Blountville, TN 37617 (615) 323-8489. MlNl-FARM with beautiful mountain views. IS acres: tn. woods, ln. fenced pastures. Modem 2-story Log House. 45 min. to Asheville. Please contact: Pat Palmer: 409 N. Trade SL; Tryon, NC 28782. 90 ACRE MOUNTAIN PARADISE • We arc seeking environmentally conscious buyers lO share and help protect a unique cl beautiful ttact of land. Call (704) 258-2586 or (704) 682-3S73. RHYTHM ALIVE • Handcrafted African-style Drums, workshops, learning iapcs, drum bags • and . accessories. Please send SASE to Rhythm Alive!; SS Phenix Cove Rd.; Weaverville, NC 28787 (704) 645-3911. NEW AGE COMMUNITY FORMING on 57 acres of land. Located on sacred Cherokee Stone Mountain. Visions of healing the earth cl our children. Contact Sue Ann Ritter; Rt 2, Box 314; Vilas, NC 28692. CONSCIOUS COUPLE cl infant, wish to lcam/wolt on organic £arm for housing + stipend OR Clrelake a ~dence on acreage. Very comrniled and sincere. Contacc Dan & Bast> Umberger; 347 Sinclair Ave. N.E.; Atlanta, GA 30307 (404) Sll-2971. VEGETA.RIA.N MASTERPIECES • tacto-vegetarian cookbook designed to provide recipes for Slandard rare as well as gourmet dishes. Over 300 recipes. Spiral bound, 403 pp. $ 14.9S ppd from: 2122 Forest Dr.; Owloltc, NC 28211. ENVIRONMENTALLY SENSITIVE LANDSCAPING SERVICE • Lawn maintenance, trees, shrubs, nowc.cs cl edibles. Organic. Patrick Clark, 254-8116. NATURAL CHILDBIRTH CLASSES specializing in the Bradley Method. Classes are small. and include nutrition physiology, consumcnsm, parenting skills, and relaxation and labor suPP?"' techniques. For mon:: infonnation cal~ or wme Maggie Sachs; 808 Florida Ave.; Bnstol. TN 37620. (6 lS) 764-2374. ASTROLOGICAL CHART with aspect grid and key to astrological symbols. Send SIO, SASE, and birthdate (mo/day/yr), binhlime (00:00 AM/PM}, and birthplace (city, state} to Sw Charts; P .0. Box 18205; Asheville, NC 28814. NEW AGE GROUP forming. Emphasis on spirit and out coMection to Mother Earth, visualizing positive growth and nurturing. Contact: Theresa Carlson; 7501 Rule Rd.; Knoxville, Tiii 37920. MOCCASINS, handcrafted of clkhide in the traditional Plains Indian style. Water-resistant, rcsoleable. and rugged - great for hiking! Children's and infant sizes available. Contact: Pauick Clark; Earth Dance Moccasins; Box 931; Asheville, NC 28802 (704) 254-8116. RECYCLED PAPER! • Directory of products sources for the southeast. Suggested donation S 1.00 to Western North Carolina Alliance, PO Box 18087, Asheville, NC 28814 (704) 258-8737. WEBWORKING is free. Send submissions to: Drawing by Rob M~slclt KotUah Journal P.O. Box 638 Leicester. NC K:uUah Province 28748 Sprl.nq, t 990 �The KatUah Journal wan rs to communicate your thoughrs and feelings to the other people in the bioregional province. Send them to us as letters, poems, stories, articles. drawing~ . or phowgraphs, etc. Please send your conrriburiollS to 1LS at: Kattiah Journal; P. 0 . Box 638, Leicester, NC; Kattiah ProvirLCe 28748. Issue 28 of Lhe Karuah Journal (Summer, '90) will take up the topic of "Carrying Capacity" and the burgeoning impact of the human presence and human technology in the mountains. lf we are to continue after the last industrial smoke-cloud and past the end of real estate, we have to apply this important ecological principle to our own selves. Articles deadline: April 25 - Editorial meeting: May 12 Layout: June 2 until... "Water ls Life" is a principle with which we are all familiar. Issue 29 of the Kat"'1h Journal will concern itself with water and watersheds in the Southern Appalachians - the blessing of water, how it affecLs the lives of all of us who live here, and what we can do to protect iL BACK ISSUES OF KATUAH JOURNAL AVAILABLE ISSUE THREE · SPRINO 1984 Sustainable Agncultutc - Sunnowcrs • Human lmpacl on the ForcJI · Children.I' Educalion Veronica Nicholu:Woman in Polilics • Liule People • Medicine Allies ISSUE FOUR · SUMMER 1984 W11cr Drum Wa1er Quali1y . Kudzu - Solar Eclipse • Clcucutung • irout • Ooing io W11a Ram Pumps · Microhydro · Poems: Bennie Lee Sinclair. Jim W aync Millu ISSUE AVE · FALL 1984 Harvest • Old Ways in Cherokee • Oinseog • Nuclear Wu1c • Our Celtic Heritage • Biorcgionalism: Past, Present. and Furure • John Wilno1y • Healing Darkness • Politics of Participation ISSUE SIX · WINTER t984-8S Winiu Solslice Earth Ceremony • Honcpasturc Rivu • Conilng of the Light • Log Cabin Rooca • Mountain Agricullurc: The Righi Crop • William Taylor . The Furureoflhc Forest ISSUE SEVEN · SPRINO 1985 Suslllnlblc Economics • Hot Springs - Worker Ownenhip • The Orcat llconomy • Self Help Credit Union • Wild Turkey • RcspoNiblc Investing • Working m the Web of Life ISSUE EIOHT · SUMMER 198S Celebration: A Way of Life • Ka1l1ah 18.000 Years Ago • Sacred SilU • Folk Arts in lhc Schools • Sun Cycle/Moon Cycle • Poems: Hilda Downer · Cherokee HeriLage Center· Who Owns Appalachia? ISSUE NlNE · FALL 1985 The Waldee Forest • The Trees Spcalr. Migrallna Forais • Horse Logging • Starting a Tree Crop • Urben Trca • Al:«n Bread - Myth Time ISSUE TEN . WINTER 1985-86 Kate Rogers • Circles of Stone • internal Mylhmaking • Holistic Healing on Trial · Poems: Sieve K.nauth • Mythic Places • The Uk1cna·s Talc • Crystal Magic • "Drcamspcaking. ISSUE EIOIITEEN . Winier 1987-88 Vernacular ArchilCCrure . Dreams in Wood and Stone • Mountain Home • Earth Energies • Earth.Sheltered Living • Membrane Houses Brush Shelter • Poems: Oc1obu DMSk • Oood Medicine: "Shcl1cr" ISSUE TWENTY-THREE - Spring. 1989 Pisgah Village • Planet Art • Orecn Chy • Poplar Appeal • "Clear Sky" • •A New Earlh" Black Swan • Wild Lovdy Days • Reviews: Sacred Land Sacred Sex, Ice Age • Poem: "Sudden Tendrils" ISSUE ELEVEN · SPRJ.NO 1986 Community Planning • Ci1ies and the 'Biorcg1onal Vision • Recycling - Community Olldcrun&· Floyd County, VA • Ouobol • Two Bioregional Views • Nuclear Supplcment Fo.Uue Oames · Good Medicine: Visions ISSUE NINETEEN · Spring, 1988 Pcrelandta Carden · Spring Tonics - Blueberries WildOo wCT Oarden.s • Oranny Herbalis1 • Rower Eucnces • "The Origin or the Animals; SIOry • Good Medicine: "Power'" - Be A Tree ISSUE TWENTY-FOUR · Summer. '89 Deep Lis1ening · Life in Aiomic City . Direct Aclionl · Tree of Peace • Community Building Peacemakers • Elhnic Survival • Pairing PTOp:t • "Baulesong" - Crowing Peace ill Cllltures · Review: TMCMUceOJtd IN Blode ISSUE THIRTEEN · Fall 1986 Ccniu For Awakening • Elizabeth Callari • A Ocnllc Dealh • Hospice • Ernest Morgan • Dealing Creatively with Death • Home Burial Box • The Wah • The Raven Mocker • Woodslorc and Wildwoods Wisdom - Oood Medicine: 'Tlic Sweal Lodge lSSUE FOURTEEN · Winter 1986-87 Uoyd Carl Owle • BoogCTS and Mummen • All Species Day • Cabin Fever Univenity • Homeless in Kalolah • Homemade Hot Water Siovemaker's Narrative • Oood Medicine: lnu:rspccies Communication ISSUE TWENTY · Summer. 19&& Prcsctve Appalachian Wildcmcss . Highlands of Roan • Celo Community • Land Trust • Arthur Morgan School • Zoning Issue - 'The Rid8c" • Farmers and the Farm Bill • Oood Medicine: "Land" • Acid Rain • Duke's Power Play • Cherokee Microhydro Project ISSUE TWENTY.ONE · Fall. 1988 Chcs1nuis: A Natural History • Restoring the Chestnut · "Poem of Preservation and Praise" Continuing the Quest • Forats and Wildlife Chestnuts in Regional Diel - Chestnut Resources - Herl> Note • Oood Medicine: "Changes lO Come" · Review: Where ugmd.s Uve ISSUE AFT'EEN · Spring 1987 Coverleu • Woman Forester • Susie McMalw\ Midwife • Allemativc Contraception • Biosexualily • Bioregionalism and Women • Cood Medicine: Malri.vchal Culture · Pearl ISSUE SlXTE.llN - Summer 1987 Helen Waite • Poem: VisioN in a Oarden • Vision Quest • Firll Flow • Initiation • Leaming in lhe Wilderness • Chcrokeea Olallengc . "Valuing Trca" ~UAttJOURNAL For more info: call Rob Messick at (704) 754-6097 Name City Regular Membership........ $10/yr. Sponsor.........................$20/yr. Contributor.....................$50/yr. Area Code Spr LrMJ, 1990 State Enclosed is$ to give this effort an exrra bOost Zip I can be a local contact person for my area Phone Number .. "., .... lSSUllTWENTY..SDC- WINTER. 1989·'90 Coming of Age in the E<iotoic Eta • Kids Saving Rainforest - Kids Tree.cycling CornpMy • Conllict Resolution • Developing the Crcativ& Spirit • Dinh Power • Dinh Bonding • The Magic of Puppetry • Home Schooling • Narnint Ceremony • Mother Earth's Classroom • Oatdening for Childrcra ISSUE TWENTY-TWO · Winter, '&&-89 Olobal Warming • f'tre This Time • Thomas Betry on "Bioregions" • Eanh Excteisc • Kor6 Loy McWhirw • An Abundance of Emptiness LETS • Chroniclea of Floyd • Oury Wood The Bear Clan Box 638; Leicester, NC; KatUah Province Address ISSUE TWENTY -FIVE • F.All., 1989 The Orcat Forest . Restoring Old OroWlh • Regional Planning - Timber - Forest Roads Poem: "Sparrow Hawk" - A Place for Bean "There Fell the Rain Healing" · Eastern Panther • Oak Decline • People and Habitat Wild Sanctuaries · BllUI" Fair 28748 Back Issues Issue # _ @ $2.50 = $_ _ Issue# _ _@ $2.50 = $ _ _ lssue# _@$2.50= $ _ _ · Issue#_@ $2.50 = $ _ _ Issue# _ _@ $2.50 = $_ _ Complete Set (3-11, 13-16, 18-26) @ $40.00 = $_ _ postage paid � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah: Bioregional Journal of the Southern Appalachians Records Description An account of the resource Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.  The Katúah Journal was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others. This digital collection is only a portion of the Katúah-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the Katúah Journal. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication. Source A related resource from which the described resource is derived This resource is part of the Katúah Journal Records collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>. Rights Information about rights held in and over the resource The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials. Date A point or period of time associated with an event in the lifecycle of the resource 1983-1993 Format The file format, physical medium, or dimensions of the resource journals (periodicals) Language A language of the resource English Type The nature or genre of the resource Text Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Katúah Journal, Issue 27, Spring 1990 Description An account of the resource The twenty-seventh issue of the Katúah Journal focuses on holistic healing: personal and planetary. Authors and artists in this issue include: Richard Lowenthal, David Wheeler, Sam Gray, Doug Aldridge, Rob Messick, Stephen Wing, Lisa Sarasohn, Snow Bear, James Rhea, Kim Sandland, Sandra Fowler, and Susan Adam. Katúah: Bioregional Journal of the Southern Appalachians, later simplified to Katúah Journal, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. Date A point or period of time associated with an event in the lifecycle of the resource 1990 Table Of Contents A list of subunits of the resource. Personal and Planetary Transformation: A Holistic Model of Healing by Richard Lowenthal.......1 The Healing Power by David Wheeler.......4 Peace to Their Ashes by Sam Gray.......6 Healing in Katúah by Doug Aldridge........9 "When Left to Grow": A Poem by Rob Messick.......10 "Calling to the Ancestors, Calling Our Relations": Poems by Stephen Wing........11 The Belly by Lisa Sarasohn.......12 EARTH DAY 1990!!: A special pull-out supplement.......15 Food From the Ancient Forest by Snow Bear.......19 Natural World News.......20 Good Medicine.......24 Drumming: Letters to Katúah Journal.......26 Events.......29 Webworking.......30 Note: This table of contents corresponds to the original document, not the Document Viewer. Publisher An entity responsible for making the resource available Katúah Journal, printed by The Waynesville Mountaineer Press Subject The topic of the resource Bioregionalism--Appalachian Region, Southern Sustainable living--Appalachian Region, Southern Cherokee mythology Holistic medicine Health resorts--Appalachian Region, Southern Alternative medicine--North Carolina, Western Mind and body Wild plants, edible--Appalachian Region, Southern North Carolina, Western Blue Ridge Mountains Appalachian Region, Southern North Carolina--Periodicals Language A language of the resource English Type The nature or genre of the resource Text Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a> Rights Information about rights held in and over the resource <a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Appalachian Region, Southern Is Part Of A related resource in which the described resource is physically or logically included. <a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a> Format The file format, physical medium, or dimensions of the resource PDF Journals (Periodicals) Temporal Coverage Temporal characteristics of the resource. 1990s Appalachian History Appalachian Mountains Appalachian Studies Bioregional Congress Black Bears Cherokees Ecological Peril Education Electric Power Companies Folklore and Ceremony Forest Issues Good Medicine Habitat Hazardous Chemicals Health Katúah Plants and Herbs Poems Radioactive Waste Reading Resources Recycling Stories Turtle Island Western North Carolina Alliance Women's Issues