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Vol. 4, No. 8





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Gď?˛ď?Ľď?Ľď?Ž Fď?Šď?˛ď?Ľ Tď?Šď?­ď?Ľď?ł provides useful information for anyone: community members, business people, students, visitorsâ&#x20AC;&#x201D;interested in discovering the wealth of opportunities and resources available in our region. Knowledgeable writers provide articles on subjects ranging from green businesses, products, services, entrepreneurship, jobs, design, building, energy and investingâ&#x20AC;&#x201D;to sustainable agriculture, arts & culture, ecotourism, education, regional food, water, the healing arts, local heroes, native perspectives, natural resources, recycling, transportation and more. Sun Companies publications seek to provide our readers with informative articles that support a more sustainable planet. To our publisher this means maximizing personal as well as environmental health by minimizing consumption of meat and alcohol. GFT is widely distributed throughout northcentral New Mexico. Feedback, announcements, event listings, advertising and article submissions to be considered for publication are welcome.





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Jď?Ąď?Łď?Ť Lď?Żď?Ľď?Śď?Śď?Źď?Ľď?˛

estern science is a â&#x20AC;&#x153;culture of practiceâ&#x20AC;? comprised of many diverse speciďŹ c disciplines whose common thread is pursuit of provable knowledge that cannot be refuted. Indeed, the pursuit of science is a fundament of global culture, a cornerstone of modern civilization. That science clashes with systems of belief such as fundamentalist religion reveals a perilous realm of â&#x20AC;&#x153;conďŹ&#x201A;icting absolutesâ&#x20AC;? that deďŹ es reasonable resolution. Science, or evidence-based knowledge and belief-based social consciousness may remain at loggerheads until humankind reďŹ nes its collective consciousness to integrate science, intuition of the great mystery, and coherence of collective mind, recognizing that we are a member species of an evolving biotic community that inhabits a living planet, and that if indeed we have a purpose, evolution of consciousness lies at the heart of it.

Over the last half-century as an aural historian, Iâ&#x20AC;&#x2122;ve followed my microphones throughout the western United States and MĂŠxico as far south as Chiapas. This is the patch of our planet Earth that I dearly love, a large mosaic of habitats that contains an enormous amount of biodiversity, cultural diversity and cognitive diversityâ&#x20AC;&#x201D;fertile turf for one who remains endlessly fascinated, even after many decades of deep listening to the evermurmuring mystery of existence. The Seri Indians of Sonora, though inďŹ&#x201A;uenced by global econo-techniculture, remain hunter-gatherers ďŹ shing the Sea of Cortez, gathering edible native plants and hunting wild

game. Their songs reďŹ&#x201A;ect their profound understanding of topography and species native to their homeland, their mythic history, the shamanic prowess revealed by gifted members of their community. On one occasion I visited my Seri friend, JesĂşs Rojo MontaĂąo in his cottage in Punta Chueca, Sonora to record part of his repertoire of traditional songs. He told me in Spanish that he was going to sing the song of the leaf-cutter ant. He sat in front of my microphones and began to assume an entirely diďŹ&#x20AC;erent countenance. Although he was still embodied in human form, he had become a leaf-cutter ant. He sang the Seri ant song four times, and when he was ďŹ nished, after a period of 15 or 20 seconds he gradually regained his humanness. By now, Iâ&#x20AC;&#x2122;ve witnessed this shapeshifting phenomenon on several occasions while recording Seri Indians and others. The music is sung from within a trance-like state wherein the singer is literally empowered by the subject of the song. The Seri singer who knows the complete repertoire of animal songs has an uncanny understanding of the regional fauna. Over a period of a dozen years, Iâ&#x20AC;&#x2122;ve recorded several diďŹ&#x20AC;erent musical forms of Seri music, including what I call geomythic mapping songs, wherein the singer recalls a point in the landscape and extols its characteristics, both natural and supernatural. By knowing the entire repertoire of geo-mythic mapping songs, the singer has a multidimensional map of homeland and seascape embedded in her or his psyche. For the Seris, their mythic process and their shamanic practices bind them to homeland and explain their presence within the ďŹ&#x201A;ow of Nature. The force of the Seri shamanic mind is formidable. &&&


North of Seri country is the land of the Tohono Oâ&#x20AC;&#x2122;odham, formerly known as the Papago Indians. Their culture evolved in the Sonoran Desert, where water is scarce, and the biotic commu-


nity is a realm in which to participate with fellow species and maintain balance within the ďŹ&#x201A;ow of Nature. My friend Camillus LĂłpez characterized Tohono Oâ&#x20AC;&#x2122;odham perspective regarding cultural relationship to Sonoran homeland: â&#x20AC;&#x153;Each place has a place in the natural order. To do something with that place, just to take something out from the natural order would cause disturbance to the rest of the order. I guess like the river, how it kind of went into the ground because the farmers were taking from the water below, and the river disappeared in Santa Cruz. That makes the water table go down. Therefore it doesnâ&#x20AC;&#x2122;t rain so much here because thereâ&#x20AC;&#x2122;s no natural water coming from the ground evaporating into the sky to cause the moisture that we need up there for the clouds to come through in the same way. â&#x20AC;&#x153;The mountain holds a special place in history or time. Thereâ&#x20AC;&#x2122;s a reason that itâ&#x20AC;&#x2122;s put there. Nobody owns it, it owns itself. In Oâ&#x20AC;&#x2122;odham, itâ&#x20AC;&#x2122;s a strange thing to own land because the land was there for everybody. It was placed there by Iâ&#x20AC;&#x2122;itoi [an Oâ&#x20AC;&#x2122;odham Nature deity] to serve a purpose so people could live there and do what they needed to there. You take over and you call it yours without the respect that it should have. It was there before. When ants are living in a place and

youâ&#x20AC;&#x2122;re coming for a picnic for one day, you put out ant repellent. You destroy the ants; you destroy the natural ďŹ&#x201A;ow. So when the ants are gone, you need to replace it with something, but youâ&#x20AC;&#x2122;re just taking oďŹ&#x20AC; and the ants are gone and youâ&#x20AC;&#x2122;ve only used the place for one day or for a few hours. You donâ&#x20AC;&#x2122;t think of whatâ&#x20AC;&#x2122;s going to happen 10 years from now.




â&#x20AC;&#x153;Community is everything. Itâ&#x20AC;&#x2122;s the stars. Itâ&#x20AC;&#x2122;s the ground way under. Itâ&#x20AC;&#x2122;s the little ant that comes across. Itâ&#x20AC;&#x2122;s coyote. Itâ&#x20AC;&#x2122;s the buzzard. The actions and stuďŹ&#x20AC;, it reďŹ&#x201A;ects who you are. And if you can see yourself in it, then youâ&#x20AC;&#x2122;re there. But if you canâ&#x20AC;&#x2122;t look at Nature and see yourself in it, then youâ&#x20AC;&#x2122;re too far away. I think one of the things people need *65;05<,+657(.,

August 2012Â&#x2039;.YLLU-PYL;PTLZ


S C     to do is go out and look at the mirror of Nature and try to see themselves in it, because if they can see themselves in it, then they can help themselves by helping the environment.”

Indians and the Hopis, whose villages are situated on the three southern promontories of Black Mesa, a deeply sacred landform that lies in the heart of the Colorado Plateau.


Lyle Balenquah is a Hopi man who is both a trained archaeologist and a traditional culture bearer. His perspective is invaluable as he gazes into the deep past to prehistoric cultures whose ruins provide major insights into the relationship of culture to habitat.


The Colorado Plateau is a bio-geographical province that is situated north of the Sonoran Desert. It contains the most intricate system of canyons in the world and is regarded by many as one of the most beautiful places on Earth. It is home to many indigenous cultures, including the Ute Indians, the Navajo

“We’re all a part of these landscapes whether we’re Hopi or Anglo or Walapai or Navajo or Zuni,” he says. “We all have impacts in some ways on these landscapes.… Chaco Canyon has been used as a prime example of landscape change initiated by human interaction on a wide scale and how the impacts that prehistoric populations were having on the landscape led to their demise, so to speak. What can we learn from that and how do we view our place in the world today, and are we going to learn from those lessons of the past?




“I think that one of the things that Hopi stresses in a lot in our teachings is that there are a lot of good things that came from our ancestral history, a lot of positive values and philosophical ways of thinking. But there are also some negative lessons that we have to own up to. We have to take responsibility for them. “How are we as modern Hopis and as a society going to interact with our environment? For me, that’s where culture as part of homeland comes in. I get to see this huge landscape across the Southwest. I get to see how prehistoric peoples were living in landscapes two, three, four hundred miles separated. But they all had to understand that they had to live within their means to some degree. And in some instances they didn’t live within their means, and that caused turmoil, that caused chaos, that caused things to go wrong for themselves, for their society. You tie all of that together, you bring all of these different examples within the Southwest of prehistoric cultures experiencing good and bad changes, and I think that’s what Hopi is, is trying to re-

member. In our modern way of thinking, we’re struggling to maintain those good positive things, and some people might not want to remember the bad things, but I think we have to because those are the things that are going to teach us— not only this generation but those that are coming. “So there’s a lot tied into that idea of culture as part of homeland. What is the common foundation that we all have to live by?” !!!

East of Hopi country on the other side of the Continental Divide is the watershed of the northern Río Grande. Scattered along the banks of the Río are Indian pueblos long nurtured by the sustaining waters as gardens of human consciousness. My old friend Rina Swentzell was born in the Tewa pueblo of Santa Clara and possesses as refined a mind as I’ve ever encountered. We had been talking about the concept of the commons as it applies to natural resources shared by all. Rina Swentzell provided her invaluable insights. *65;05<,+657(.,


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ne network. Native American ac academic professors created the course; curriculum was th rooted in an understanding ro of the challenges and barriers tribal communities face er in bridging to digital technologies. Students earned no co college credits and learned to apply media and journalism is skills in ways that beneďŹ t eďŹ Native communities.



edia has a vital role to play in supporting tribal economic and community development and is tied directly to the nation-building efforts of sovereign tribes. Native Public Mediaâ&#x20AC;&#x2122;s name reďŹ&#x201A;ects the FlagstaďŹ&#x20AC;, AZ-based organizationâ&#x20AC;&#x2122;s explicit vision to empower Native people across the United States to participate actively in all forms of media and to do it on their own terms. Native Public Mediaâ&#x20AC;&#x2122;s programs are rooted in Native American history, arts, language and culture. Members represent a cross-section of broadcast facilities, both terrestrial and digital, serving Indian Country and Native mediamakers whose voices are increasingly being heard across tribal communities and throughout the world.

NPMâ&#x20AC;&#x2122;s mission is to promote healthy, engaged and independent Native communities through media access, control and ownership. The organization is achieving this through partnerships with Native media makers, tribal leaders, industry, government, allies and the corporate and nonproďŹ t sectors. NPMâ&#x20AC;&#x2122;s mission focuses on four competency areas:

which was also based at IAIA. The tribal college provided a unique learning environment to support focus, reďŹ&#x201A;ection, critical dialogue, skill sharing, culturally-relevant teaching and the development of a Native, peer-to-peer

The students came from 12 diverse tribal communities, di in including Tlingit (AK), Nez Perce (ID), Hopi (AZ), Tohono Oâ&#x20AC;&#x2122;Odham (AZ), Southern Ute (CO), Confederated Tribes of Umatilla (OR), Confederated Tribes of Warm Springs (OR), White Earth Band of Chippewa (MN), Chippewa Cree from *65;05<,+657(.,

tCď?Żď?­ď?­ď?ľď?Žď?Šď?´ď?š Eď?Žď?§ď?Ąď?§ď?Ľď?­ď?Ľď?Žď?´â&#x20AC;&#x201D;providing Native communities with access, knowledge and resources to ensure they have a voice to fully participate and beneďŹ t from the Information Age tDď?Šď?§ď?Šď?´ď?Ąď?Ź Eď?Łď?Żď?Źď?Żď?§ď?šâ&#x20AC;&#x201D;creating a digital footprint for media growth in Indian Country tSď?´ď?Żď?˛ď?šď?´ď?Ľď?Źď?Źď?Šď?Žď?§â&#x20AC;&#x201D;providing information, technical support and training to build a solid national communications system in Indian Country tPď?Żď?Źď?Šď?Łď?š/Aď?¤ď?śď?Żď?Łď?Ąď?Łď?šâ&#x20AC;&#x201D;producing prot active programs of policy analysis, representation and education to secure a voice for Native America among policy-making bodies and among the media democracy movement, promoting greater access and larger audiences for Native American voices.

Last La month NPM hosted its annual Na Native Media Summit on the campus of its partner, the Institute of American (\[OVYHUK0UKPHU*V\U[`;VKH`MV\UK LYW\ISPZOLYLKP[VY ;PT .PHNV RL`UV[L Indian Arts (IAIA) in Santa Fe. The ZWLHRLY H[ [OL Z\TTP[ ZPNULK OPZ IVVR summit followed NPMâ&#x20AC;&#x2122;s ďŹ rst Digital Journalism and Storytelling Intensive, MVY5747YLZPKLU[*,63VYPZ;H`SVY

August 2012Â&#x2039;.YLLU-PYL;PTLZ


4"/5"$-"3"16&#-0 3&'03&45"5*0/AND3&$07&3: The Las Conchas ďŹ re decimated 17,000 ac acres of stunningly beautiful Santa Cl Canyon, nearly 80 percent of the Clara Pu Puebloâ&#x20AC;&#x2122;s total land. Santa Clara Pueblo Go Governor Walter Dasheno describes the ca canyon as the Puebloâ&#x20AC;&#x2122;s â&#x20AC;&#x153;Church.â&#x20AC;? â&#x20AC;&#x153;Itâ&#x20AC;&#x2122;s wh our culture tells us weâ&#x20AC;&#x2122;re from,â&#x20AC;? he where sa Subsequent severe ďŹ&#x201A;ooding, as was says. fe feared, further decimated the canyon an additional pueblo lands. and As the wildďŹ res raged, the Pueblo, in a dy dynamic alliance with the New Mexico Co Community Foundation (NMCF), esta tablished an emergency fund that was ab to provide ďŹ&#x201A;exible resources for imable me mediate needs an for longand term costs of land rehabilitation. Within a month, the fund had collected over $6,000 in contributions. NMCF also facilitated a program at Santa Fe Indian Market that provided a space for people from the Pueblo to share their stories of tragic loss and personal recovery.


was a year that severely tested a number of communities in northern New Mexico. With the coldest two weeks in memory, a natural gas shortage and the second most destructive ďŹ re in the stateâ&#x20AC;&#x2122;s history (only to be trumped by the Little Bear ďŹ re this year), New Mexicans came together to support each other and work toward widespread recovery. West of present-day Santa Fe, tribal ancestors of Santa Clara Pueblo lived at Puje Owinge, near the Puje CliďŹ&#x20AC; Ruins, until about 1300 CE. At that point a village was established seven miles east, which is where Santa Clara Pueblo remains today. Having been continually inhabited for hundreds of years supporting dozens of generations of men, women and children, the area is considered sacred.



tributions to the We Will Heal Fund began to come in from across the country, making a large-scale seedling project possible. Everyone knows it will never be as it was; however, Santa Clara Pueblo has begun to heal, pull together and recover as a community. There is still much restoration work to be done. Just last month, 1½ inches of rain fell in about 30 min- 3HZ*VUJOHZJYV^UĂ&#x201E;YL1\UL utes, ut sending a wave of water and sediment through The New Mexico Community FounSa Santa Clara Creek that reached 6 dation, founded in 1983, has always feet fe in places, clogging diversion placed an emphasis on the philanthropda dams, damaging roads and exposic impact possible in rural parts of the ing in a gas line that feeds the tribeâ&#x20AC;&#x2122;s state, with a special focus on developgovernment building and senior go ing relationships with Native commucenter. A state of emergency was ce nities. NMCF was able to act swiftly to ag declared. again raise funds and provide crucial support to aid the healing eďŹ&#x20AC;orts of Santa Clara Pueblo. â&#x20AC;&#x153;As the stateâ&#x20AC;&#x2122;s â&#x20AC;&#x2DC;Philanthropic First Responder,â&#x20AC;&#x2122; we have placed ourselves in a unique position,â&#x20AC;? says Jenny Parks, NMCF President and CEO. â&#x20AC;&#x153;We are able to respond to a wide variety of needs. Our mission guides us to walk alongside our nonproďŹ t partners, working together towards better outcomes for New Mexico.â&#x20AC;? 5

In November, Santa Clara Pueblo beneďŹ ted from naIf you would like to help with the ongoing tional attention through an restoration efforts at Santa Clara Pueblo, call article in Parade Magazineâ&#x20AC;&#x2122;s (IV]L! :HU[H *SHYH 7\LISV .V] >HS[LY +HZOLUV" the New Mexico Community Foundation annual Giving Issue. Con- :HUKIHNNPUN[V[Y`[VWYL]LU[Ă&#x2026;VVKPUN at 505.820.6860 or visit




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August 2012‹.YLLU-PYL;PTLZ

NATIVE PUBLIC MEDIA ď?Łď?Żď?Žď?´ď?Šď?Žď?ľď?Ľď?¤ ď?Śď?˛ď?Żď?­ ď?°ď?Ąď?§ď?Ľ ď&#x2122;&#x160;

The students learned both theory and practiceâ&#x20AC;&#x201D;from journalism ethics and story construction to equipment and software use. NPM provided industry-standard equipment for the course: a Macbook Pro, iPod Touch and a Tascam digital audio recorder. Ohkay Owingeh leaders invited the class to apply their skills by working with the Puebloâ&#x20AC;&#x2122;s elders and youth. Students learned ďŹ rsthand about cultural considerations that may impact storytelling with regard to tribal communities. Through personal interactions and interviews, the students learned how new digital storytelling tools can help tribal communities preserve tribal languages, culture and history. The students are now ambassadors of the Native Media Network. Part of their responsibility is to ensure that the network is accountable to their tribal relations. Through their work,



Rocky Boy (MT), Leech Lake Band of Objibwe (MN), Pascua Yaqui (AZ), and the Chickasaw Nation (OK).


the voices and intellectual capacity of Native people will add to the discourse on the economy, climate change, health, education, public safety, the electoral process and much more. The stories they help share, once untold or underappreciated, can provide a window into Native cultures and lifeways, help place the signiďŹ cance of Native people on the historical timeline and symbolize the freedom of Native people being who they are. Â&#x20AC; For more information, to donate equipment or funding, call 928.853.4562, email info@ or visit www.

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ď?ľď?˛ď?˛ď?Ľď?Žď?´ď?Źď?š, eďŹ&#x20AC;orts to build sustainable housing focus singularly on â&#x20AC;&#x153;greenâ&#x20AC;? design and technologies to alleviate emissions and overuse of energy, water and other natural resources. While this marks an important shift in design thinking and planning, achieving true sustainability requires a more holistic approach. Truly sustainable developments must encompass cultural, ecological and economic concerns of a given community. This is especially important in Native American communities.


In Native American communities the federal government has historically been, and continues to be, the primary funder of housing developments. Housing units built in Native communities by the federal government were typically modeled after Euro-Anglo (suburban) communities. Federally funded programs created single-family ranch homes in communities where communal, inter-generational housing had predominated. The cultural changes these non-indigenous designs brought, in eďŹ&#x20AC;ect, were a form of further colonization, which added to the destruction of indigenous cultural patterns. For example, in Zuni Pueblo, maternal grandmothers historically lived with their daughters and cared for the children in the daytime, teaching children cooking, language and art skills. The housing units built in the 1970s did not accommodate grandmothers, and as a result, indigenous language acquisition rapidly deteriorated, cooking traditional foods went by the wayside, and children were soon cared for in daycare centers, never learning to create traditional arts or other cultural expressions. Today federal policy leaders, tribal housing authorities and architects increasingly recognize the ramiďŹ cations of cultural disintegration caused by community and housing designs. Across the country there is a burgeoning interest in developing truly sustainable housing that incorporates ecological, economic and cultural concerns. For example, in 2009, Housing and Urban Development (HUD) awarded Navajo architect David Sloan the Cultural Design Award in recognition of his contemporary architectural designs that integrate energy eďŹ&#x192;ciency, water reuse and Navajo design traditions of the hogan, which embody indigenous concepts of directionality, balance and harmony, expressed through eastward facing doors and open vistas to â&#x20AC;&#x153;watch the weather roll in.â&#x20AC;? The Sustainable Native Communities Collaborative (SNCC) is a group of tribal leaders, community designers, entrepreneurs and sustainability advocates who are collaborating to provide communities with technical and design assistance, workshops and training focused on culturally and environmentally sensitive housing. In a new partnership with the Global Center for Cultural Entrepreneurship (GCCE), SNCC is beginning to develop a national network and technical assi sistance platform to assist tribal leaders in building a more su sustain able community while pr protecting natural resources and cultural cu values. GCCEâ&#x20AC;&#x2122;s focus is on fostering entrepreneurship ba based in cultural values and on he helping Native entrepreneurs bu culturally grounded busibuild ne nesses in the â&#x20AC;&#x153;green economy.â&#x20AC;? Thi initiative requires explorThis )\PSKPUNHOVYUV^P[OO\[JO in the internal and external ing


challenges that cultural entrepreneurs face and understanding the ways in which their skills and crafts can be brought to market to strengthen local vernacular traditions and local economies, thus providing stable lives for skilled artisans and laborers. This partnership with GCCE is funded through the New Mexico Experimental Program to Stimulate Competitive Research (EPSCoR), a program of the National Science Foundation. The partnership is in the midst of researching and documenting case studies throughout NM that highlight the concept of cultural entrepreneurship in built environments. We hope to learn from these studies, and we expect that they can provide inspiration and educational opportunities for other tribal housing authorities to envision and build healthy, culturally relevant, green homes. Our team has identiďŹ ed 88 tribal projects across the nation working to design and build green housing units. Many of these are working to integrate cultural aspects into the developments. Additionally, we are working to integrate small business development and entrepreneurship planning into the framework of housing development projects. Federally funded housing projects often invest $10-30 million in the planning and building, yet fail to couple this investment with small-business training and capacity building for local entrepreneurs. Our overall goal of this multi-year project is to shift tribal housing planning and building to include and reďŹ&#x201A;ect cultural considerations and leverage the substantial investments to support local small businesses and entrepreneurs. 6 Bennie Francisco, Jr.â&#x20AC;&#x201D;or Jayareâ&#x20AC;&#x201D;is DinĂŠ (Navajo). He is originally from Prewitt, NM. Bennie graduated from the University of NM with a B.A. in Native American Studies with a concentration in Leadership and Building Native Nations. He is currently a graduate student at the University of Tulsaâ&#x20AC;&#x201D;College of Law, in a dual Master of Jurisprudence in Indian Law and Juris Doctorate program. Bennie is also a program manager for the Santa Fe-based nonprofit Global Center for Cultural Entrepreneurship, which is working to create the worldâ&#x20AC;&#x2122;s first network of community cultural entrepreneurs, cultural investors and cultural entrepreneurship educators. In partnership with the Sustainable Native Communities Collaborative, Bennie is leading the compilation of a nationwide network of tribal and nonNative leaders, architects, builders and designers. 505.948.1504, bennie@culturalentrepreneur. org ,

August 2012Â&#x2039;.YLLU-PYL;PTLZ


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n early May 2011, as spring was beginning to make itself known, the finishing touches for the new solar installation at the communal Crownpoint Chapter House were underway. The visible solar trackers were ceremoniously recognized by the Crownpoint Navajo people and by the organizations and individuals that had worked in conjunction with the *YV^UWVPU[*OHW[LY/V\ZLZVSHYWYVQLJ[KLKPJH[PVU community’s residents.

Reflecting on the day’s events, Mariel Nanasi—a key figure in helping make the solar installation possible and executive director of the Santa Fe-based nonprofit New Energy Economy—said, “It was a significant effort made at a necessary time. Already people of Crownpoint are realizing the benefits of localized renewable energy and many are excited that their initiative has inspired other solar development projects.” Of those benefits already being felt, health and energy costs were paramount on people’s minds. Crownpoint is located south of PNM’s San Juan Generating Station, an 1800-megawatt, coal-fired power plant. Residents’ daily struggles include asthma, lung disease and heart failure. But these symptoms are not unique to those living near coal plants. According to a 2009 New Mexico Department of Health survey, nearly one in five middle school students and one in four high school students in the state report that they’ve been told by a doctor at one point in their life that they have asthma or other lung-related health issues.

Everyone Rides Free! Serving the counties and communities of Santa Fe, Taos, Rio Arriba and Los Alamos, and the Pueblos of Pojoaque, Santa Clara, Tesuque, Ohkay Owingeh and San Ildefonso. Provides service Monday thru Friday with connections to the Rail Runner, Park and Ride, Santa Fe Trails, Los Alamos Atomic City Transit and Taos Chili Line. For more information:

Visit or call toll free 1–866–206–0754 14


Unlike fossil fuels, the production and burning of which release greenhouses gases, carcinogens and hazardous air pollutants, solar systems don’t release toxins into the air. Recognizing the need for change in order to improve this situation, both Tesuque Pueblo and the Tohatchi Community Chapter House have signed on to localize their energy use in the form of solar generators. Thanks to a partnership with New Energy Economy, Tesuque Pueblo and Tohatchi Community Chapter House solar power systems will be established this year. Tesuque’s plan is

to place solar generators at the Tesuque Pueblo Day School. Because of its location, students at the school and members of the community will likely start asking questions about how the photovoltaic system operates, how much electricity it generates, how much carbon pollution it avoids, etc. These discussions will hopefully bring into view the benefits of a local energy economy. In addition, as a result of using the solar generators, their energy costs will drop significantly, allowing, as Tesuque Pueblo’s resolution states, “monies that would be previously allocated for energy expenditures to PNM to be diverted back into the community.” Over the next 25-years, the Crownpoint solar trackers are expected to save $114,115 in energy costs, 139,000 gallons of water, and reduce nearly half a million pounds of carbon dioxide pollution from the atmosphere. One can hope that similar or better results will be seen at Tohatchi Community Chapter House and at Tesuque Pueblo. And then from there, imagine the power of thousands of localized solar generating stations devoted to clean energy production, and infusion of all the energy money saved back into the community. Just think: better health, education and safety services, and definitely better and lots more local jobs. These are model projects with tangible results. If you would like to contribute to these projects, please visit: If you want to join us for the solar green-ribbon cutting, sign up at: # Sam Kessler, a student at United World College in Montezuma, New Mexico, is an intern this summer with New Energy Economy.





YOU NEED A MOBILE SOLAR POWER STATION Panels & frame are stored in the trailer and this plug-in ready, 840 watt mobile power station can be towed anywhere off-grid. Less than one hour of set-up and you can power the tools to build a house, then power the completed house or simply own a unit in case of emergency. Ideal for renters who want to take it with them. Ideal for outdoor events (wedding receptions, etc.) where a gasoline generator is too noisy or smelly. Ideal for back country living. Can be customized to suit your needs. H[WIRUIUHHKRXUUHFRUGHGLQIRUPDWLRQ EULJLG#JPDLOFRP

August 2012‹.YLLU-PYL;PTLZ






Tribal Housing



credit, capital and ďŹ nancial services. Moreover, compared to other communities, Indian Country receives a disproportionately low amount of philanthropic support. Globally, Indigenous peoples receive less than 1 percent of all grant dollars.



he beauty of the land and inspiration for the green movement stands in stark contrast to the state of housing and public infrastructure on tribal lands. The fact that more equitable access to capital and green technology can help enhance both tribal communities and the green economy inspired the establishment of the Southwest Native Green Loan Fund.


Banks typically will not make loans for public projects on tribal trust lands. Moreover, available grant funding alone is insuďŹ&#x192;cient to cover the costs of the development needed on Indian reservations. Yet there remains signiďŹ cant unmet need for funds, as reďŹ&#x201A;ected in the lack of safe, decent and aďŹ&#x20AC;ordable housing, as well as modern public infrastructure to safeguard the health and livelihood of tribal citizens residing on


Indian reservations. In the words of Aneva Yazzie, Navajo Housing Authority CEO, â&#x20AC;&#x153;There is an immediate need for over 65,000 units of new and rehabilitated housing on the vast Navajo Nation. The estimated total development cost stands at over $8 billionâ&#x20AC;&#x201D;more than 10 times the amount of federal housing funds available for all tribes nationally. Moreover, due to a severe lack of bank ďŹ nancing in generalâ&#x20AC;&#x201D;and particularly on Indian reservationsâ&#x20AC;&#x201D;an innovative approach is needed.â&#x20AC;? Although public sector program regulations now incentivize sustainable design, too many tribes still lack the resources to plan for and incorporate sustainability into their projects. The US Department of the Treasury has conďŹ rmed that Native American communities generally lack access to

sources that individually either lack an understanding of how to eďŹ&#x20AC;ectively work with tribes or lack ďŹ nancing products that ďŹ t the needs of tribes. Working together, tribes can be offered a combined grant/loan option.

Due to the inequity in access to capiThe Southwest Native Green Loan tal, tribes are typically overly depenFund is a direct response to the need dent on public sector funds alone. to overcome the barriers that have kept Even before the reduction in federal American Indian communities from grant funding, tribes were generally fully participating in the green econounderfunded â&#x20AC;&#x201C; recall the Navajo need my. The Fund is a partnership between for $8 billion in comparison to the the public sector and philanthropic approximately $750 million available entities based in the United States. It in annual funding for tribal housing seeks to leverage some $10 million in state grant funds appropriated annually for tribal inf rastructure projects (i.e. e l e c t r i c i t y, water, wastewater, etc.) with a belowmarket rate. In addition to augmenting existing grant ;VJP[V*OHW[LY5H]HQV5H[PVU programs, the Fund provides ďŹ nancing options that nationwide. The Native Green Loan favor green tribal community develFund seeks to stretch existing tribopment projects. al funds so that the majority of the award continues in the form of a grant The Loan Fund is housed and manand an additional low-interest loan is aged by Native Home Capital, a Native made available to cover green project Community Development Financial components. Native Home Capital Institution (CDFI) selected through a staďŹ&#x20AC; works in partnership with grantcompetitive process. A consortium of making agencies to conduct due foundations led by the nonproďŹ t Condiligence on the loans, outreach, and ďŹ&#x201A;uence Philanthropy constructed the technical assistance to applicants. LoFund. ConďŹ&#x201A;uence is a membershipcal nonproďŹ ts and other partners aid based association that helps foundain green design elements. < tions create innovative solutions to To learn more about intractable social and environmental the Native Green problems by leveraging the millions of Loan Fund contact Loa dollars in their endowments. The Fund is also partnering with the public sector and other grant programs. The model involves assembling disparate funding and ďŹ nancing

Dave Castillo, CEO, Native Home CEO Capital. www. nativehomecapital. nat com

August 2012Â&#x2039;.YLLU-PYL;PTLZ


453&/(5)&/*/()01*"(3*$6-563"-53"%*5*0/4 B� ��� N������ C�������� S���� Agriculture and Food Symposium. These were developed with the aim of sparking interest from the community and bringing community members together to begin the process of information sharing and education. Some of the original initiatives have been completed or phased out, while others have continued, and new ones have been instituted as our goals have evolved.


The Natwani Community Advisory Board (CAB) serves as a voice for the community and a way for community members to become more involved in the work of the Coalition. In establishing the CAB, categories of skills and /VWPJVYUOHY]LZ[


he season of short days, cold air and laid-back times has passed and we are now in summer. For Hopi people, this is an inspirational time. It is the season for Hopis to celebrate a glimpse of what was promised if they fulďŹ ll their family, clan and village obligations. We call it natwani, which is a Hopi word that refers to â&#x20AC;&#x153;practices and rituals related to the continued renewal or rejuvenation of life.â&#x20AC;? Examples of these practices include planting, processing, harvesting, hunting and gathering of food.


Hopi dryland farming is a very intimate act, one that is not entirely predictable. It is challenging and rewarding all at once. Most rewarding is the recognition that this is the form of farming that has sustained Hopi as a people for thousands of years. And yet today, despite facing many of the same challenges seen in the past,



Hopi farmers continue to be active as they confront a variety of new factors that aďŹ&#x20AC;ect farming and food processes. This onslaught of challenges can easily discourage farmers, which is why a community program has been developed to support and promote the beneďŹ ts of Hopiâ&#x20AC;&#x2122;s /VWP^VTHUTHRPUNWPRPH[YHKP[PVUHSMVVK(IS\LJVYU IH[[LYPZZWYLHKV]LYHWPRPZ[VULOLH[LKI`HUVWLUĂ&#x201E;YL time-honored food system and the community knowledge were identiďŹ ed; the CAB members who participate in it. is comprised of active Hopi farmers, cultural advisors, youth, schools and This program, the Natwani Coalition, environmental specialists. The CAB was founded in 2004. The Coalition has become an important component is a project of The Hopi Foundation, of the Coalition, as it guides not only a 501(c)(3) nonproďŹ t whose oďŹ&#x192;ce is the initiatives, but also the cultural housed at the base of historic Oraibi context and much of the practical village in Kykotsmovi, Arizona. The information that is shared with our Natwani Coalitionâ&#x20AC;&#x2122;s mission is to encommunity members, including our courage and provide support for comTewa and non-Hopi people. munity members who are developmu in innovative sustainable strategies ing The Hopi Foundation exempliďŹ es Itam to address diet-related health issues, naapyani, the Hopi teaching of doing preserve Hopi farming traditions and pr the work ourselves. The Foundationâ&#x20AC;&#x2122;s re restore the local food system. Our programs are designed to promote selfmo is: â&#x20AC;&#x153;Working towards preservmotto suďŹ&#x192;ciency, self-reliance, local self-deterin and restoring the healthy food ing mination and proactive participation in sy system and agricultural traditions of our communityâ&#x20AC;&#x2122;s destiny. th Hopi and Tewa people.â&#x20AC;? the The Natwani Coalition has cultivatThe original initiatives of the Nated a network of materials and prowa Coalition included a pilot farmwani grams that leverage the work that is er market, the Wepo Terrace Garden ersâ&#x20AC;&#x2122; being done at the family, village and re restoration and youth project, a pilot reservation-wide levels. Partnerships or orchard restoration project, the Hopi have also been strengthened with Fo Assessment, the Hopi Historic Food other grassroots organizations, tribal Fa Farming Photo Exhibit, and the Hopi programs, and among Hopi farmers,


gardeners and food preparers. All play vital roles in current Coalition initiatives, which include: The Coalitionâ&#x20AC;&#x2122;s Outreach extends both near and far. We have been fortunate to be able to develop culturally appropriate educational programming for our local and non-local audiences. For example, the â&#x20AC;&#x153;Farming & Meâ&#x20AC;? activity session for the Be Hopi, Be Healthy Summer Camp for Hopi youth is a short presentation that includes physical activity, which simulates working in a ďŹ eld. A video from the farming curriculum also helps the staďŹ&#x20AC; make a connection to farming for the youth, who actively engage and walk away with a better sense and understanding of the beneďŹ ts of Hopi traditional farming. The Hopi Community Food & Farming Mini-Grant Program assists farmers ďŹ nancially and gives them experience in grant writing and reporting. In addition, it provides them with an opportunity to network with other farmers, and to have a common place to share experiences and learn from one another. The grants also help support community projects that demonstrate Hopi agriculture and foods. An independent review team or community members is established for the application selection process. Factors considered include cultural strengthening, youth, family, and community involvement, healthy eating, and substance and alcohol prevention. In




2011, 13 grants were awarded, and this year, 18 received funding. The Hopi Natwani for Youth Program (HNYP) is one of the original initiatives instituted to instill pride and inspire interest in Hopi youth about food and farming. The goal of the HNYP is to provide a comprehensive Hopi farming curriculum to Hopi school classrooms and youth programs. Lessons found in the handbook provide a guide for programs and participants that can foster a love of Hopi cultural farming. Lessons include recorded interviews with community cultural advisors that highlight traditional farming practices and other relevant topics. Heirloom Seed Preservation—The Coalition’s work includes the conservation, preservation and protection of heirloom seeds, which play a vital role in Hopi culture and communities. These seeds have adapted to arid conditions over thousands of years and are essential to traditional Hopi foods.


Lastly, the biennial event that the Natwani Coalition organizes is the Hopi Agriculture & Food Symposium. This event is the culmination of the Coalition’s many activities. Over two days, the symposium brings together community members with the primary focus of Hopi agriculture and food. It provides opportunities for the many topics and issues that reflect the Coalition’s vision and goals to be shared, discussed, demonstrated and addressed. In making it a family affair, the Coalition provides an opportunity to bridge the gap that has grown over the years between generations. We believe that all children are our future farmers, gardeners and food preparers. Everyone who is a part of helping to support this vision has a role with the Natwani Coalition. " For more information on the Natwani Coalition or to provide tax-deductible financial support, call 928.734.2390, email honani@ or knox@hopifoundation. org or visit


August 2012‹.YLLU-PYL;PTLZ






ueblo weaving and textile arts are among the most ancient traditions still practiced in the Pueblos of the Southwest. It is a tradition that pre-dates pottery by several centuries. Sadly, it is one of the art forms that have experienced a sharp decline since the colonization of Pueblo communities. Despite this fact, Pueblo textiles are still very much an integral part of Pueblo culture and identity as they make up the traditional regalia and dress for religious and other special occasions.

where the fiber was being cultivated, spun and woven into cloth on backstrap looms by indigenous groups for well over two thousand years. The backstrap weaving tradition is still widely practiced throughout indigenous México, Central and South America. The similarities of some of these techniques with those of the Southwest Pueblos is striking but not surprising, given the long history of interaction among these cultures. Many Pueblo groups have oral histories that recognize and affirm those connections. Although other plant and animal fibers such as yucca fiber, Indian hemp, rabbit fur and turkey feathers were also used, cotton has had special meaning to Pueblo people. Cotton’s association to rain clouds and moisture is the most apparent. Cotton is cellulose, or plant fiber, which grows in the matrix we know as Earth with the help of moisture from water vapor condensed to form rain. The consistency of cotton fiber is similar to the likeness of clouds, which, to

Native cotton growing at Santa Clara Pueblo, July 2012

Many textiles and weavings, as well as the materials used, have deep meaning to Pueblo people. Cotton, Gossypium hirsutum, is one example. Hopi cotton is a crop that has been cultivated in the Southwest for over a thousand years. It arrived in this region through trade from México,

Pueblo people represent our ancestors returning to bring blessings of rain to the people. For these reasons, and because of the amount of effort required to produce them, articles woven from cotton fiber have special significance. In most instances, the woven articles were given to family members or other relatives as gifts to mark certain milestones in life from birth to death. Historically, cotton was cultivated in the Southwest using dry farming techniques of the Hopi villages of (what is now) Arizona. Early Spanish documents describe these cotton fields as stretching several leagues, which gives us an idea of the major level of Pueblo cotton production at that time. The harvest from these crops was dried and stored for later processing, which included hand ginning or removal of seeds from the fiber, spinning and weaving. This process was the work of Pueblo men. Often, groups of men would gather in the kivas (ceremonial chambers) to carry out this tedious work. With the advent of commercial cotton string and cloth around 1920, Pueblo cotton cultivation experienced a sharp decline. I am a Tiwa/Piro Pueblo fiber artist from southern New Mexico. I learned from a young age the importance of maintaining Pueblo traditions and cultural values. Pueblo weaving and textile arts have been a lifelong interest and occupation for me. I learned the basics from my grandfather and have been learning more and weaving ever since. I recall observing nature up-close and noticing various structures and patterns that make up the world. I was able to relate those to the various structures and patterns I saw in my family’s collection of Pueblo clothing and weavings—from embroidered designs to the various twill patterns and plain weave structures that make up the tradition. I was able to combine my passion for fiber art with Pueblo farming and have cultivated heritage seeds in

my home garden. I have processed the Hopi cotton I grow there into hand-spun string for both my own weaving, and for ceremonial use. I have also been teaching Pueblo weaving classes at the Indian Pueblo Cultural Center in Albuquerque twice a year, in March and August. I offer these classes in the hope of revitalizing the art of Pueblo weaving and to encourage a new generation of Pueblo weavers. I teach students the fundamental aspects needed to understand the history and the ever-evolving aspects of Pueblo textile weaving. They are then able to integrate what they have learned into works of their own. One of my promising weaving students, Jon Naranjo (Hopi/Santa Clara), is also an avid Pueblo farmer. It wasn’t long before we started brainstorming to think of ways to promote both Pueblo weaving and farming traditions. With the help of Roxanne Swentzel (Santa Clara) and her Flowering Tree Permaculture Institute, we developed the first Pueblo Men’s Weaving Project in the spring of 2011, mostly with men from Santa Clara Pueblo. The idea was to examine traditional forms of sustainability, from traditional Pueblo farming techniques to traditional Pueblo weaving techniques. The agriculture piece consists primarily of planting Hopi cotton. We know that Pueblo cotton was, historically, cultivated as far north as Taos. We had a minimal yield our first year, but we learned from the experience and were able to take many factors into account for this year’s planting. The drought has had an impact on the plants, but we are seeing vast improvement now that we are in the monsoon season.  The Pueblo cotton and weaving project is now in its second year. We are actively searching additional funding sources to help support this ongoing project. For more information or to provide some financial support for this project, call 505.363.1294 or email

Abo ve: Gilbert Gilbe Gi lbert lbe rt Naranjo; Naranj Nar anjo; anj o; (l-r) (l-r) Por Porter ter Sw Swent entzel ent zel,, Karl zel Karl Du Dunca ncan, nca n, Nuv Nuvaa Secakuku, Seca Seca ecakuk kuku, kuk u, Jon Na Naran ranjo; ran jo; sa sash sh on loom Above: Swentzel, Duncan, Naranjo;



BELIEVE IN THE CORN MANUAL FOR PUEBLOAN CORN GROWING #Ī3ĠēĖģĥ.ĚģĒēĒĝĒğĕ/ĖĝĤĠğ;ĚğĜ In 2010 Robert Mirabal and Nelson Zink established Tiwa Farms at Taos Pueblo, New Mexico to farm corn and help revitalize Pueblo agriculture. Their manual Believe in the Corn is an outgrowth of that endeavor. Here is an excerpt: “Puebloans were the Southwest’s original xeriscapers. They made good use of grid/waffle gardens and pebble mulch.

(l-r) Jon Naranjo shows a Hopi weaving to the class; Native cotton in husks, unprocessed cotton, cottonseed; Instructor Louie García

“Floodwater farming was the earliest and easiest technique the pueblos used. This could mean simply planting in a natural floodplain or diverting runoff water to a specific area. The ancestors of the pueblo people, the To order go to Anasazi, used check dams to create beds with good soil that would catch and hold water. By strategically placing rocks along intermittent streams they could slow the flow of water, allow silt and organic matter to build up and then have a plantable bed. “Farmers handed down their knowl“Fa edge edg of soils, drainage conditions, and climactic patterns from one generacli tio to the next. Puebloan farming is a tion cul culmination of the efforts and knowledg of a millennia of ancestors. They edge mig as well be working in the field might alo alongside you.”

OBJECTS OF POWER AWAKENING THE INDIGENOUS SOURCE A SIX YEAR PROJECT These objects serve as catalysts to inspire the awakening of the indigenous sense of power in the viewer. Re-acknowledging this source is a necessity if we are concerned with the future of this planet. All cultures have direct relationships to nature. These connections have all but disappeared due to an economic, social, and religious focus toward the human ego, money, and the material world. Santa Fe serves as a good example where the native art forms almost entirely focus upon history, romance and decoration with masterful technique. This is directed to non-cultural, outsider buyers with money who have little interest in the cultural and environmental plight of the producers. The craft of making art has never achieved an intellectual and internal dialogue, one that has the purpose of internal dialog and sharing. These artworks are not available for sale. This is to set the example that cultural art could and should (idealistically?) be for internal inspiration. This is not an anti-money statement. It is a (virtual?) gift to the viewer of all backgrounds to use as a catalyst in reawakening an indigenous source for our personal environmental healing.” –Bob Haozous Historic Pueblo textiles exhibited at the Indian Pueblo Cultural Center, Albuquerque

Through Sept. 1st at the Roxanne Swentzell Tower Gallery, 78 Cities of Gold Rd., Pojoaque, NM 505.455.3037. Bob Haozous will discuss his work at the gallery on August 16th, 1-3 pm

August 2012‹.YLLU-PYL;PTLZ




n February 14, US Senators Kyl and McCain of Arizona introduced Senate Bill 2109—the “Navajo-Hopi Little Colorado River Water Rights Settlement Act of 2012.” The bill asked the Navajo and Hopi peoples to waive aboriginal Water Rights claims to the surface waters of the Little Colorado River, future claims for damages done to the Navajo Aquifer, and “all claims to injury to water quality arising from time immemorial and thereafter, forever.”

Offered in exchange: $315 million in federally funded groundwater delivery projects that would serve a number of reservation and off-reservation communities; clean, reliable drinking water, protection from over-pumping by off-reservation water users, and potential economic development.

of 34,000 acre-feet. For decades, Peabody Energy, the world’s largest private sector coal company, has been strip-mining coal and pumping aquifer water for slurry transport. Navajo President Ben Shelly, Hopi Chairman LeRoy Shingoitewa and their supporters, including the Hopi Tribal Council’s Water and Energy Team, endorsed the proposed settlement and portrayed the legislation as a great opportunity. Despite Shingoitewa’s assertion that the settlement would confirm the tribe’s rights to on-reservation surface water and groundwater and reserve a quantity of water from the mainstem Colorado River for a future settlement, he encountered significant opposition from tribal members and a political advocacy group comprised of seven former Hopi tribal chairmen. Hopi opponents argued that the tribe’s Constitution says that the authority of the Council rests on the aboriginal sovereignty of the villages, and that responsibility for ancestral, reserved water rights was never delegated to the Council. Hotevilla, Bacavi and Shungopavi villages independently issued statements rejecting the settlement’s approval.

To traditional Native leaders, SB 2109 threatened the way of life of a culture that is holding the world together.

© Seth Roffman (2)

The intended use for the water that the government would acquire was not spelled out, although there is a lot of mining, as well as growing towns and cities in the region. One option in the settlement would have provided Window Rock, the Navajo Nation’s capital, with Colorado River water if the tribe extended the lease for the Navajo Generating Station, a coalfired power plant. It would have also given the power plant a water right

Tribal leaders were under pressure to make a decision by the end of June to ensure the best chance of the bill’s passage in Congress. However, on June 15 the Hopi Tribal Council, by a vote of 11-4, rejected Sen. Kyl’s bill. An And on July 6, Navajo lawma makers voted 15-6 against it it. Since the settlement requ quired the blessing of the tr tribes and other stakeholder ers, the legislation was, in eff effect, stopped. The tribes ma may renew negotiations an and go back to state court to quantify their water ri rights, although the resolu lution passed by the Hopi Tr Tribal Council (which the ch chairman refused to sign) pr prohibits the chairman, th the Water & Energy Team

Historic Histor His toric ic Hopi Hopi plaque plaque plaq



The San Francisco Peaks can be seen from Hopi and Navajo lands.

and the Council from conducting further negotiations on SB 2109. It also requires that if another water rights settlement comes before the tribe, it can only be decided on by tribal members through a voter referendum (not the Tribal Council) after open consultation and participation with the villages and tribal members.

HOPI GOVERNANCE The Hopi Constitution affords two governments: the representative form, where the villages can send representatives to the tribal council; and the traditional leaders, who govern through spiritual laws. As demonstrated in the recent water rights fray, the two governments have often been at odds. Of the 12 Hopi villages, only four currently have a representative on the Council. For the traditional leaders, the proposed settlement stirred up issues that go to the heart of the Hopit Qatsimkiwa’at’a (Hopi way of life) and sparked talk of genocide. Some of these leaders embarked on a rare public media campaign seeking public and legislative support to stop the settlement.( Ronald Wadsworth, spokesperson for the traditional religious leadership of the Second Mesa Village of Shungopavi said, “I find SB2109 very disturbing because I think the impact that the US Government has already done to our water quality is so much so that more than half our Indian people have been suffering throughout the years, not only by drinking bad water, but by having no water. It’s going to disrupt the ecosystem; everything

will be affected—the environment, the birds, the animals, the trees; every little living thing. They can’t speak, so we should speak for them and say no; defeat this bill.”

HOPI HISTORY Long before the Hopis were granted water rights by Spain and México, in the 1848 Treaty of Guadalupe Hidalgo by the US, when the reservation was created in 1882, and under the 1908 Winters Doctrine, the Hopis were given a sacred responsibility by the Earth Guardian Maasau. “The leaders do not want to waive any sovereign aboriginal rights to anything, any resources, because they believe they are the stewards and caretakers of this land,” said Wadsworth. “It is part of their universal dedication to the planet and to all peoples. They maintain a harmonic balance. “Hopi believe that they are the microcosm. What happens here affects everybody throughout the world,” said Wadsworth, a member of the Corn Clan. “When I got initiated into the Men’s Society, as I participated and got ordained into some of the ceremonies, I really began to understand Hopi life and why Hopi was put on this Earth, and what our role is. Each society of people has their own responsibility and were put in specific corners of this world to hold this world in balance. And we Hopi were placed here at this high vortex area. The meridians of this world were placed along these lines to hold this world in balance through our ceremonies. …When my kids grow up, their lives are going to be a complete change from today. But only if we can manage to hold onto what

Leroy Lewis, an elder from First Mesa expressed similar thoughts. “We are practitioners from the “Immortal Being” Maasau, he said. “He was taking care of the whole world. He issued his sacred ceremonies to the different clans to perform for him. So we Hopi accepted that and are performing the very very sacred ceremonies, and this includes water. Water is very sacred to Hopi for all the living things on this world. We pray for everybody, not just for Hopi. We pray for mankind. “We are here on this arid land, so we practice our religious ceremonies. And when we have our circle, water is there with us so we can communicate with one another. The prayers are sent out to the different directions, the four cardinal directions by our messengers; the eagle and other birds we use to communicate spiritually. So when these reach out to the different areas—our prayers, the birds, and our ceremonies are all combined together so that we have rain. “Hopi refers to, in our language, semidnawa, namidnawa. Semidnawa means working together. Namidnawa means the participants who all come together and work harmoniously. Our religious ceremonies are tied to the water, the elements. During our calendar cycle throughout the year, each clan had been dedicated by the Immortal Being to practice his services

in a ceremonial perspective. Then, with that in mind, all the people that are involved with the ceremonial work harmoniously together.” Lewis went on to tell more of the story of the Hopi’s Original Instructions: “Since man, through evolution, came into being, there was the Red Man, the Yellow Man, the Black Man and the White Man on the face of this Earth. For each of these different ethnic groups, the Immortal Being laid out ears of corn for them to choose. All the groups chose their corn. But the Hopi picked the smallest corn. So the Immortal Being looked at the Hopi and said, ‘You’re the one to whom I will issue what I have been carrying: the traditional sacred ceremonies.’ “So this is something that goes back to the beginning of the Hopi. Now it seems as though the future of the Hopi is uncertain with this big movement to change the way the water flows to the Hopi people. …If the water is restricted, it would break the link, spiritually, because there is a separation being developed, and the people won’t have good hearts in administering the ceremonies because [we were told] the water would be there.

© Seth Roffman

we have to help to keep the balance of the world can we maintain peace and harmony for future generations.”

The Hopi Life Plan near the Third Mesa village of Oraibi

want us to work together so we have this harmonic balance. And we are all brothers and sisters throughout the world so we all need to help one another. We are asking for help to stop this bill so we can continue with our practices, traditional ceremonies, and work for the benefit of mankind, as we have been instructed. We Hopi made a covenant. If we don’t continue, and if there is interference with our ceremonies, and if our hearts, mind, body and

soul aren’t there, the Immortal Being will take action. How that will happen, it is up to Him, because prophecy has already been foretold from the Hopi.” ! Seth Roffman, editor of Green Fire Times, is a writer and photojournalist. His work has appeared in the Christian Science Monitor, Native Peoples, Native Americas Magazine, Weekly Reader, New Mexico Magazine and many other publications.

“We have been instructed by the Immortal Being to have harmonic balance for the world. …People from around the world who practice their religious ceremonies, we all pray to the same god. So there’s no difference how we pray and who we are. We just

NAVAJO-GALLUP WATER SUPPLY PROJECT In April, the Bureau of Reclamation awarded a $10.75 million construction contract for the Navajo-Gallup Water Supply Project. Now under construction, the project will provide 37,376 acre-feet of water annually from the San Juan River Basin to more than 43 Navajo chapters, including Fort Defiance in Arizona, the city of Gallup, NM and the Teepee Junction area of the Jicarilla Apache Nation. Those areas rely on rapidly depleting groundwater of poor quality that is inadequate to meet current demands. The project will include 280 miles of pipeline, several pumping plants, and two water treatment plants. The first water delivery to Navajo communities could occur in two or three years. “In the short term, the project is expected to create hundreds of high-paying construction jobs; in the long-term, the permanent water supply will improve the quality of life and offer greater economic security for the Navajo Nation,” said Secretary of the Interior Ken Salazar in announcing the award. More than 40 percent of Navajo households rely on hauling water to meet their daily needs. The project is projected to provide an adequate supply of water to support a population of approximately 250,000 people by the year 2040.

August 2012‹.YLLU-PYL;PTLZ


Jim Kentch, Lawyer 215 W. San Francisco Street # 202-C Santa Fe, NM 87501-2164 505-660-9160

ȨɨȨȽȐȐȽɜǸȵɰɉȐɑȨȐȽȃȐǸǾɄɨȐɜȣȐɑȐɕɜѲѲѲѲѲ I had virtually no wait for my appointment. I had two crowns and a few fillings done with no pain. I loved that they can make the crowns in the office. It was as pleasant of an experience as going to the dentist can be. --Corey Taylor

A staff that is great to deal with and very helpful & Professional! Everyone knows how we feel about the dentist, but the experience was met with a great team! --Patricia Salazar Thanks! <ɤɜɕɜǸȽȇȨȽȝ ɄɕȹȐɜȨȃȐȽɜȨɕɜɑɴȨȽLǸȽɜǸȐ Everybody was sooo...friendly. I really liked Dr. Valdez, he has a great personality and checked back with me several times during my time waiting for the crown to finish. I liked the fact that Norma showed me the process of making my crown right in the office. Everything was explained to me, I read the biographies and any questions were answered. Thanks for the great care and customer service! --Wanda Martin

dɄɤɑ ɄȽсȇȐȽȃȐɕɜǸɑɜɕɬȨɜȣǸȐǸɤɜȨȘɤȵLȹȨȵȐѲѲ ECO-Friendly Office 550-B St. Michaels Dr. Suite 2 Santa Fe, NM 87505


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Uniting as One Voice to Sustain our Native Cultures

Moving on the next morning, heading east from the valley, I happened upon a sight that penetrated my senses, but this time my soul was assaulted. The billowing smokestacks of the Four Corners coal-fired power plant was launching skyward a barrage of pollution I hadn’t previously encountered. And I’d grown up in Cleveland during the unregulated, industrial era when the Cuyahoga River actually caught on fire. The contrast of my experience through Navajo Nation stayed with me for many years…also the desire to create the sculpture. Twenty years passed. In 1996 the sculpture was completed in my Santa Fe studio. By the late ‘90s my inspired career as a sculptor took a detour, and Monument Valley ended up crated in storage for next 10 years. But, as perfection would have it, this tribute to the mystical land of the Navajo, the Diné, as they call themselves, now presided in perfected display as Diné activist Anna Rondon told her compelling story at Unicopia Center conferences this past year. A major

and environmental justice arena for the Navajo people is daunting. From the health and environmental effects of uranium mining, coal mining, coalfired power plant pollution and coal ash pollution of ground water, the capacity and tenacity of Anna Rondon and other environmental and social justice freedom fighters, to withstand the seeming endless onslaught of exploitation is certainly commendable. The journey of our Native American population since Columbus is a story about which no European should be proud. At the very core of the exploiInlaid sculpture depicting Monument Valley by Faren Dancer

Anna mentioned the 1970s, when growing up in Richmond, Calif. exposed her to a massive diversity of races and cultures. She hasn’t caved in to any sense of defeat, blame or being overwhelmed by the injustices. Since she also mentioned the famous Sioux Medicine Man, Black Elk, I’ll leave you with one of his most insightful quotes.

theme of the conferences has been the coal burning power plants in and around Navajo Nation, the costs to the Native population as well as the environment, the quest for clean, renewable technologies and the eventual green jobs that the Navajo people could embrace. Anna Rondon and I also presented together this past spring at Laguna Pueblo, offering input on green building and renewable energy. Her dignity and spiritual presence brings a new meaning to the term activist. Her capacity to remain in a state of grace while greed and corruption are being thrust on her people and sacred land, reminds me that Spirit may ultimately prevail. As I write this, I have the energetic launch from having just interviewed Anna on Unicopia Green Radio. The environmental issues facing the Navajo are paramount to an eventual confrontation with extinction. The battle is being waged both with the outside corporate influences, such as Peabody Coal, PNM, Salt River Project, uranium mining companies, etc., but also from within the Navajo leadership, who some allege, are willing to accommodate these assaults to their lands and people for money and favors. The list of issues in the social

advances and constitutional amendments that have propelled our society, how is it that the Native culture is still held in such little regard? Wasn’t it the Navajo Code Talkers who stymied the Japanese in World War II? They’ve stood up and fought for “our” country. Perhaps, though they have often been forced to discard their culture, they’ve held on to enough superstition to be considered different, possibly nonChristian enough to deserve a lesser fate. A far better perspective is that the time has come for more of the US population to stand up and be a voice for the equality and justice that the Native American people truly deserve.

“The first peace, which is the most important, is that which comes within the souls of people when they realize their relationship, their oneness with the universe and all its powers, and when they realize at the center of the universe dwells the Great Spirit, and that its center is really everywhere, it is within each of us.” $

Anna Rondon

tation issue is the still-present mindset that dates back over 500 years and continues to be perpetrated on indigenous peoples throughout the land. It’s called the Doctrine of Discovery, a philosophy instituted in 1493, the year following Columbus’ monumental “discovering” of America. This elitist perspective is based on the concept that indigenous people are basically not human because they are not Christians. Apparently, this doctrine continues to drive some of the federal manipulation of Navajo water. Given the Emancipation Proclamation, women’s suffrage, the civil rights movement and all the cultural

Faren Dancer is an awardw i n n i n g designer, b u i l d e r, educator and activist. His UNICOPIA G R E E N R A D I O show, each Saturday at 4 pm on KTRC (1260AM), is simulcast at The archived shows are available at Email:

August 2012‹.YLLU-PYL;PTLZ


© Seth Roffman (3)

n 1975, during my early years as an artist and craftsman, I journeyed in my handcrafted gypsy wagon— perched atop a 1963 Ford pickup— through Monument Valley near the Four Corners, in the heart of Navajo Nation. My fingers were calloused from the daily pursuit of miniature perfection in the form of inlaid pendants and boxes, precisely crafted in my mobile studio. My theme was predominantly nature, tiny landscapes held in the palm. But here, stretched before my eyes was a landscape so vast, so majestic, my heart raced in daring the concept to enter my vision. “Someday I’m gonna make a carved inlaid sculpture of Monument Valley,” I said aloud, my soul penetrated, while gazing in wonder. As I witnessed the Navajo shepherds and their small herds contrasting against the reddish, luminous backdrop, I sensed some ancient connection in my own grander journey.



Communities for Clean Water


We thank the following for a successful 2-day Weaving Our Río Grande Communities Together Conference Robert H. Gilkeson )HZPH4PSSLY**5:‹1VU)SVJR54,U]PYVUTLU[HS3H^*LU[LY Holly Beaumont, Moderator and Slide Show Creator :HYHO>VS[LYZ‹54*VTT\UP[`-V\UKH[PVU Anna Hansen, Dakini Design and Consulting, LLC ;PKLZ-V\UKH[PVU‹:->H[LYZOLK(ZZVJPH[PVU Bob Aly, Available Media +H]PK)HJVU‹4LSPZZH>PSSPHTZ1V\YUL`:HU[H-L‹+PHUH)HRLY Sandra Maes, NM Acequia Association Rosalina Grace, SF Community Convention Center Rusty Barceló, President of Northern NM College 1VUH[OHU:HUKTLS+V[-VPS*VTW\[LYZ:LY]PJLZ Camilla Bustamante, Northern NM College >HS[LY)\YRL*H[LYPUN §:VZ[LUNH‹9H`5HYHUQV First Presbyterian Church of Santa Fe Adam Ford, Northern NM College All our co-sponsors and presenters and anyone we forgot! Thank you! Raymond Naranjo Sr., Santa Clara Pueblo Viewing: ,]LS`U5HYHUQV‹;L^H>VTLU<UP[LK 3H4VU[HUP[H*VVW‹,ZWH|VSH>HS4HY[ For more info contact: CCNS @

Valerie Espinoza



ENERGY NEWSBITEs FOUR CORNERS COAL COMPLEX TO FACE FULL ENVIRONMENTAL REVIEW FOR THE FIRST TIME IN ITS 50-YEAR HISTORY The federal Office of Surface Mining, Reclamation and Enforcement has announced plans to undertake a combined “Environmental Impact Statement and Endangered Species Act” consultation for the entire coal complex at the Four Corners Power Plant, which is located in northwestern New Mexico along the San Juan River. It will be the first comprehensive environmental analysis of the power plant and the Navajo Mine that feeds it in the complex’s 50-year history. The study is expected to take years to complete. The decision comes as the agency faces two pending lawsuits from fac Diné (Navajo) activists and conDin servation groups related to permitser ting actions at the complex. One tin suit challenges the agency’s failure sui to protect endangered species from coal pollution under the Endancoa gered Species Act; another chalger lenges the adequacy of a National len E Environmental Policy Act review aut authorizing the mine’s expansion. The Four Corners Power Plant provides electricity to California, Arizona, New Mexico and Texas. It emits more nitrogen oxides than any other coal-fired power plant in the United States. Nitrogen oxides are associated with respiratory disease, heart attacks and strokes. The plant also emits CO2, mercury, selenium and other heavy metals into the air and water, further polluting nearby communities, farmlands, lakes, rivers and habitat for endangered species. “We have worked for decades to get an accurate assessment of the impacts from the Four Corners Power Plant and Navajo Mine,” said Anna Frazier of Diné CARE. “Navajo communities have endured significant impacts to water, land, air, public health and our culture, which must now be considered. We are hopeful that data from the Indian Health Service, Centers for Disease Control and Prevention and the EPA will be incorporated in the Environmental Impact Statement.” The effects of coal combustion at the 2,040-megawatt power plant, mining at BHP Billiton’s 13,000-acre Navajo Mine and waste disposal will all be analyzed, as will impacts of right-of-way renewals for transmission line corridors. The Office of Surface Mining will also formally consult with the US Fish and Wildlife Service to ensure that proposed actions at the complex comply with federal laws that protect threatened and endangered species.

POWER PLANT EMISSIONS DECISION POSTPONED Last month the Environmental Protection Agency gave NM officials, Public Service Company of New Mexico (PNM) and other partners 90 days to decide how to address the nitrogen oxide, sulfur dioxide and other pollutants discharged into the air from the coal-fired San Juan Generating Station, the state’s largest single source of energy. The plant also provides power to Arizona, California and Utah. The 1,800-megawatt power plant, which is over 40 years old, is only about 30 percent efficient. The rest goes out the smokestack. An EPA mandate calls for PNM to equip the plant with selective catalytic reduction (SCR) technology within five years to reduce haze in the northwest region of the state where there is a large Native American population, as well as national parks and wilderness areas. Obstruction of sacred places by the dark haze is of particular concern to Native people of the Southwest; however, wind currents also transport the haze hundreds, if not thousands, of miles. NM Gov. Susana Martinez and PNM have challenged the EPA order in federal court. The state supports the use of selective non-catalytic reduction technology on the plant’s boilers rather than building steel structures outside the stacks and using SCR. That approach would reportedly will cost $77 to $345 million, compared with the EPA’s plan, which PNM says will cost $750 to $805 million and will result in higher rates for customers. Environmental groups have disputed those projections. Public Regulation Commissioner Doug Howe has suggested that there are other options, such as replacing some of San Juan’s units with natural gas combined-cycle units, using SCR on the others, and augmenting it with renewable energy. Navajo President Ben Shelly sent a letter to the EPA supporting the state/PNM proposal. The San Juan Generating Station employs almost 400 people, many of them Navajo. There are also many Navajo coal miners.

NAVAJO GENERATING STATION CONTENDS WITH EPA EMISSIONS MANDATE The Navajo Generating Station (NGS) near Page, Arizona is one of the coal-fired power plants targeted by the current EPA mandate for emissions cleanup. The proposed rule changes regarding haze would force the 2,250-megawatt plant to install new emissions controls that could cost more than $1.1 billion, according to the manager of the plant, the Salt River Project (SRP). Such costs could force the power plant and the nearby Kayenta coal mine to shut down, the utility says. A study commissioned by SRP released in February by the L. William Seidman Research Institute at Arizona State University entitled “Navajo Generating Station and Kayenta Mine: An Economic Impact” states that Arizona’s economy could take a $20 billion hit and loose about 113,000 mining and utility sector jobs, measured from 2011-2044, if the power plant and mine shut down.

Notice of the review invites “environmentally preferred alternatives” to be introduced by the public for analysis, alternatives that could include transition to renewable-energy facilities. Public comments on the development of the draft EIS are due by Sept. 17.

The power plant and mine are both on Navajo Nation land and employ mostly Navajo workers; 538 at the power plant and 430 at the mine. The Navajo Nation would also lose about $25 million a year in leasing and royalty fees, the study says.

Other groups involved in the pending lawsuits commented on the planned environmental review:

The NGS provides electricity to customers in Arizona, California and Nevada. It also provides the power for pumping Colorado River water for the Central Arizona Project, which supplies water to central and southern Arizona.

“For decades coal pollution has been affecting people, lakes, rivers and farmland in the San Juan Basin, and it’s even driving endangered fish toward extinction,” said Taylor McKinnon, public lands campaigns director with the Center for Biological Diversity. “This long-overdue analysis is an important step along the way to an equitable transition to clean, renewable energy solutions that help people and the environment.” “Pollution from coal mining and coal-fired power plants threaten New Mexico’s precious water resources,” said Brian Shields, Amigos Bravos executive director. “We are hopeful and pleased that those threats can now be fully analyzed and exposed to public scrutiny.” “The agency has a responsibility to address pollution from the mine and the power plant as a whole,” said Megan Anderson of the Western Environmental Law Center. “Moreover, it’s just plain common sense for it to do so; pretending that the people and environment surrounding this area are suffering impacts from only one source at a time just ignores the fact that this mine and power plant sit next to each other and operate as a mine-to-mouth complex.”

August 2012‹.YLLU-PYL;PTLZ


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A PUEBLO PERSPECTIVE ON 100 YEARS OF GOVT. POLICY The challenges Pueblo people have faced from 100+ years of state and federal policies are documented on a timeline that runs through an exhibit at the Indian Pueblo Cultural Center in Albuquerque. Photos, videos, audio interviews, letters, pottery and other crafts fill the space and tell stories of assimilation, allotment, relocation and forced removal. The exhibit showcases the resilience of generations of Pueblo people. The timeline starts with the Treaty of Guadalupe Hidalgo, which ended the Mexican American War in 1848, covers the Mining Act of 1872, NM statehood in 1912, and documents the impact dozens of laws have had on generations of Pueblo people. For example, members of NM tribes voted in state and national elections for the first time in 1948. The state constitution prohibited tribal members from voting until that time. In addition to the exhibition, curriculum that tells the Pueblo story in more detail is being developed from a series of leadership institutes at the Santa Fe Indian School. The institutes were established in part by Regis Pecos, former tribal governor and past director of NM’s Indian Affairs Department. “100 Years of State and Federal Policy: The Impact on Pueblo Nations” will continue through February 4, 2013. On August 22 there will be a panel discussion about Mt. Taylor: Traditional Cultural Property, and on September 12 a panel discussion on Taos Blue Lake: Religious Freedom and Cultural Identity. The Indian Pueblo Cultural Center is located at 2401 12th St. NW in Albuquerque.

ZUNI PUEBLO WELCOMES “MAINSTREET” DESIGNATION On July 5, Zuni Pueblo became the first Native American MainStreet community in the nation. The MainStreet Network, sponsored by the National Trust for Historic Preservation, helps communities promote and revitalize their traditional commercial districts. There are more than 1,200 MainStreet communities across the country. Zuni Pueblo leaders believe that MainStreet’s grassroots economic development matches the community’s needs, which are based on small, individual cottage arts production. Zuni Pueblo, the largest of the 19 pueblos of NM, is a tourist attraction. Tribal members are well known for their arts and crafts. “As one of the New Mexico Economic Development Department’s Centennial Projects, we believe the MainStreet designation ties in greatly with preserving and protecting NM’s distinct culture and heritage,” said Economic Development Secretary Jon Barela. “This designation will further promote Zuni as a unique tourist and commerce destination.”

August 2012‹.YLLU-PYL;PTLZ


SEEKING COHERENCE    


“In that Pueblo context, then, the focus was always, what is it that surrounds me? Who and what sur-

Rina Swentzell

rounds me, and who do I work with and around all the time? The primary thing is that we felt that it was the Earth, the Sky, the Clouds, the Wind, and that incredible term that we have that for me says it all: it’s the Po-WaHa, the water-wind-breath. It moves through our entire world in such a

way that it connects everybody and everything. That becomes the commons in a sense. …What is that blowing through the window right now that’s giving us all vitality, actually? That’s the flow of life. In the Pueblo it really was that thing that swirls around, that moves, that creates that sense of commons. It’s the ultimate of what is common to every living being. What do we have with the trees, with the rocks, with all of that that makes our life what it is today? “We live in a space. You’re asking about a kind of a responsibility that we have for that space, I think. What can we conceive and what do we feel ourselves responsible for? I think as a group, as a village, as a community, the Pueblo people defined it very carefully with the four mountains around. And anywhere you stand in the Southwest you see 360 degrees around. And anything within that, within what we describe as our world, within that mountain or that mountain, is our responsibility. And it becomes a very spatial thing. “At the same time it’s not an exclusive world. Just because we see that this becomes our responsibility doesn’t mean that we don’t really acknowledge what’s out there. But there’s recognition that we are limited in our capabilities. We don’t see ourselves as gods. “I think that notion of center is so important to the commons. Because it’s around the center that energy swirls. If you have a center, it swirls around that place. It is a visual, spatial thing, for the Pueblos anyway. They accept it that this place right here—the Pueblo on the hill here—was a center

© Anna C. Hansen

“From a Pueblo point of view, the commons is everything. It is the context that we live in. When I talk about it, it’s the old Pueblo thinking. The community was always thought of as being whole. Everything was interconnected. There was always a center to it as well, and I was a center and you were a center. There were many centers as a part of the whole thing. And we think that a whole has one center. In a way it’s true. But with the Pueblo there are so many simultaneous things that can happen at once, which is all part of the commons. …The wind is blowing, the water’s flowing, and we’re actually walking around and talking. It’s all part of this idea of what we all share. It’s that notion of sharing.

Río Grande below the Pajarito Plateau in northern New Mexico

and it had its own particular kind of swirl and particular kind of energy. Its people were slightly different than the ones that were living down by the river. Their swirl was different because they were close to the water and they took in more of the water energy. “We are who we are because of that tiny place on this Earth we choose to be a part of. Really just an amazing thought to me is that I can choose a place that will affect me and affect who I am.”  As water-wind-breath is part of the commons, so is consciousness. While we are shaped by the habitat we select as homeland, we are also shaped by how we choose to comport ourselves. Science in its various disciplines provides an adventure of extraordinary magnitude for its practitioners. But science is not the only culture of practice that exists within the sphere of human consciousness. I have learned an enormous amount from my traditional Indian friends over the last 50 years. Perhaps the most

profound knowledge that has been imparted to me is that to secularize then commoditize land and water is wrongminded. I have also learned that cultural attitude, collective will is a part of consciousness, and that unless cultural attitude is deeply aligned with a sense of being kindred with all fellow creatures, with our sustaining planet, we are collectively awry. We are out of balance with the flow of Nature. My traditional Indian friends invariably understand this. Indigeneity to homeland greatly strengthens that sense of being kindred, that intuition of the sacred nature of life and consciousness as well as the mystery of existence. Metaphorically, human consciousness peers through a vast crystal of many windows, and just as the Sun’s ray casts a rainbow hue, so does human consciousness portend an extraordinary evolving coherence of potential. ‚ Jack Loeffler is the author of numerous books, including Healing the West: Voices of Culture and Habitat. He is the recipient of the NM Governor’s Award for Excellence in the Arts, and the Edgar Lee Hewett Award for Writing from the NM Historical Society. For more info, visit

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nderstanding interdependence is basic to sustainable actions and the path to resiliency. In Indigenous cultures, worldview differences in concepts of aliveness often reach beyond people, extending to plants, rocks, clouds, water and soil—all part of a universe of sentient beings. The structure of Indigenous languages reflects this aliveness and a process-oriented view of life, often losing meaning in translation.

interdependence. Only then, when being in nature is valued, can the loss of biodiversity critical for our future be stemmed. Maintaining balance by recognizing interdependence requires wisdom rather than technological cleverness. The lessons from Indigenous world views are valuable to consider; the only way we are going to learn about nature is to learn how to be in nature.

The phrase “all my relations” in Native American cultures reflects the regard of all species on an equal basis, and our intense relationship to them from origin and kinship. Animals are sacred and often imbued with special powers, kin in the web of life. Connection in nature is reflected in this worldview.

Sustainability, in essence, is about interdependence. Mainstream discussions of sustainability address balance in three variables—cultural, economic and ecological relationships. These three are essential to harmony in caring for Mother Earth. What often is not seen is the role of culture as the cornerstone of the sustainability variables. Since humans exist within interrelated social and ecological adaptive systems, culture is therefore the pivotal factor guiding behavior. And, in a holistic sense, culture also includes the interrelated kinship, political structures, spiritual or religious beliefs, artistic traditions, as well as economic systems and land stewardship or care of ecosystems. Cultural values regarding being a part of nature underlie actions and care of the environment; considering sense of place with a cultural basis connects communities in nature.

Using the word “the” before the word environment separates and objectifies people from the natural world. The “with” and “to” nature reference used by Western cultures also reflects “apartness” in world view; whereas, living “in” nature without being extractive requires eco-cultural knowledge abundant in traditional societies close to the land. Pueblo scholar Gregory Cajete emphasizes the guiding thoughts of Indigenous worldview in his book Native Science: Natural Laws of Interdependence, as “Everything is considered to be “alive” or animate and imbued with “spirit” energy. Everything is related; that is, connected in dynamic, interactive and mutually reciprocal relationships. All things, events and forms of energy unfold and infold themselves in a contextual field of the micro- and macro-universe. In the practice of Native science, the more humans know about themselves—that is, their connections with everything around them—the greater the celebration of life, the greater the comfort of knowing, and the greater the joy of being.” As we try to truly comprehend the pickle our species is experiencing ecologically and observe the fervor of Western science to analyze, grasp and try to solve the dilemmas of long-term survival, the research methods being used should be called into question. The methods of Western science fail to understand the nature of interdependence due to: 1. Weakness in hypothesis testing due to bias in the questions asked and how they are asked 2. An emphasis on quantitative rather than qualitative methods 3. Typically small sample sizes 4. Strong influence of industry in the financial support of research studies 5. Emphasis on short-term rather than long-term results 6. Failure to see the importance of restorative actions, and 7. Physical illness and environmental degradation as the end results, due to an emphasis on economically profitable outcomes. Western science dissects and then seeks to understand the relationship of the parts, whereas, Native science understands that the whole is greater than the sum of its parts—the essence of interdependence. Spending many millions of dollars dissecting the current situation is not going to solve the environmental and resource challenges ahead. There is much to learn from Native science, for in traditional cultures with closeness in nature, the seasons remind us of an incremental “fine-tuning” in all aspects of life. Learning to live life by the seasons puts us in balance with life cycles. Only then can we act in accordance with a connected perception. Nothing stays the same; the natural world is always changing. How do we lift ourselves out of this mess? Out of the toxic soup and technology traps? Paying attention by becoming conscious of being the human animal in nature is the only path. Increasing our attention is the only way to understand


Not putting people into the sustainability equation is sometimes an oversight in discussions focused on ecological inputs and outputs. Culture guides actions, whether related to traditional land stewardship practices or the formation of public policy. Sustainability must be seen as more than a matter of doing no harm; it must include restorative action. Our ability to adapt depends upon sustainability actions that are cumulative in everyday actions. All sustainability is local. At the core of sustainability is the power of actions that have worked well over time and come from wisdom passed down for many generations. In some IndigCONTINUED ON PAGE


SUSTAINABLE CULTURAL TOURISM: SMALL-SCALE SOLUTIONS By Susan Guyette, Ph.D. BearPath Press To be released September 2012 ISBN 978-0-9858788-0-1 CULTURAL TOURISM OF THE FUTURE will foster authenticity and learning experiences through small-scale, linked enterprise networks. This book presents a practical, value-based planning and development method for cultural tourism coming from within the community context, emphasizing the three sustainability variables— culture, economy and ecology. Through planning and sustainable practices, tourism can generate resources for earned livelihood and cultural retention, as well as resource protection. Sustainability is possible through a worldview that respects cultural values and natural cycles, rather than a lineal, profit-based economic perspective. The approach taken emphasizes a cyclical process of community-based evaluation and redirection to maximize benefts and minimize impacts from tourism. Indigenous methodology points the way. Chapters include: Indigenous Methodology; Understanding Tourism; Winning With a Regional Approach; Beginning the Planning Process; Community and Visitor Surveys; Analyzing the Market; Completing the Tourism Action Plan; Interpretive Centers; Cultural Centers & Museums; Creating Jobs; The Tourism Enterprise; Increasing Sustainability; Conclusion: Cultural Resilience.

August 2012‹.YLLU-PYL;PTLZ




EVERYDAY GREEN ď?Łď?Żď?Žď?´ď?Šď?Žď?ľď?Ľď?¤ ď?Śď?˛ď?Żď?­ ď?°ď?Ąď?§ď?Ľ ď&#x2122;&#x2020;ď&#x2122;&#x2020; enous cultures these are called the Original Instructions. Small, traditional communities perceive the destruction of the past 50 years in terms of environmental impacts, cultural loss and the need for immediate action if a lifeway imbedded with the wisdom of connectedness and conservation is to continue. And fortunately, the number of those in the mainstream seeking to learn more about diverse ways of relating to ecosystems, agriculture, land stewardship, family cooperation and community support networks is growing.


Resilience, the capacity to adapt to changing conditions, is central to sustainability. Belief that a community is able to draw upon existing strengthsâ&#x20AC;&#x201D;cultural, economic, and in relation to the natural environmentâ&#x20AC;&#x201D;connects the past and present to the future. The concept of resilience originates from the discipline of ecology. Resilience is the property that allows the functions of an ecosystem to persist in the face of disturbance. Biodiversity increases the ability of interdependent ecological and economic systems to maintain functionally under a range of environmental conditions. This capacity to adapt is valuable for perceiving the interdependence of cultural and ecological systems. Balance or harmony is needed for resilience. Conserving the uniqueness and diversity of life is essential for resilience. In relation to ecological resilience, ecologists recommend reversing the trend toward large-scale and intensive monoculture. Resilience increases with small-scale, ďŹ&#x201A;exible networks. Networks build strength over time; the value of cultural networks enhances the sustainability of community support systems by increasing the sustainability of a local system. Resilience is characterized by the capacity to redirect. Culture, always adapting to change, balances the dilemmas of new innovation and preservation. Retaining time-honored traditions that work well and incorporating them into new technologies requires rethinking how we deal with change, culture by culture.

PERSPECTIVES tion of ancient varieties and reinforcing the spiritual aspects of caring for plants, people and Mother Earth. Many local tribal projects are fostering change in this way. To mention a few: the Red Willow Farmersâ&#x20AC;&#x2122; Market and other farm projects at Taos Pueblo; gardens at Picuris Pueblo; Flowering Tree Permaculture Institute at Santa Clara Pueblo; Pojoaque Pueblo Farmersâ&#x20AC;&#x2122; Market and agricultural projects; Tesuque Pueblo Farm Project; the Santa Ana Garden Center; Ramah Navajo Foods; DinĂŠ be linaâ&#x20AC;&#x201D;Navajo; Sedillo Cattle Association (Laguna Pueblo); Farm at Isleta Pueblo, and traditional gardening projects at Zuni Pueblo. The Traditional Native Farmerâ&#x20AC;&#x2122;s Association ( has been oďŹ&#x20AC;ering summer workshops and actively supporting tribal agricultural revitalization eďŹ&#x20AC;orts. Native Seed Search, based in Tucson, is involved with many tribal seed-saving projects, and the New Mexico Acequia Association has worked in association with tribes on agriculture and water issues. Sustainability, considered at the deepest level, is about cultural survival. We must be mindful with every step. Walking lighter upon the Earth happens in a gradual ac accumulation of small, conscious actions. % Susan Guyette, Ph.D. is MĂŠtis (Micmac Indian and Acadian French) and a Sus pla planner specializing in cultural tourism, cultural centers, museums and native foo foods. She is the author of Planning for Balanced Development, co-author of Zen Birding: Connect in Nature, and the author of several texts for American Ind Indian Studies.

Experienced ad salesperson needed. Please e-mail rĂŠsumĂŠ to

I am hopeful for our ability to adapt. It will take resilience. It will take a conscious waking up. Our ecosystem is where we live, not a city or street address. Just as the impacts of global warming have been diďŹ&#x192;cult to predict due to the interdependence of the parts to the whole, so may a turnaround be diďŹ&#x192;cult to predict. Mother Earth may respond more quickly than we can know, with better care. Engaging quickly is the key to resiliency. Seeing our place in the natural connection is central to a positive future. The end of economic growth as we know it and a turning to the spiritual, ecological path will be central to resilience. In Indigenous communities, this is often referred to as â&#x20AC;&#x153;making the old ways new again.â&#x20AC;? Several New Mexico tribes and an increasing number of individuals are recognizing the need to revive their agricultural traditions to create sustainable communities. This requires creating a safe food supply for tribal members, a return to the traditions surrounding a healthy diet, seed saving to continue the high nutritional beneďŹ ts and regional adapta-



August 2012Â&#x2039;.YLLU-PYL;PTLZ



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NEWSBITEs OBAMA ADMINISTRATION RELEASES NATIONAL SOLAR ENERGY PLAN The Departments of Interior and Energy have announced the long-awaited ďŹ nal blueprint for solar energy development on public land in six Western states, including New Mexico. The documentâ&#x20AC;&#x2122;s release is the culmination of a two-year public process, which engaged conservation groups, utilities and solar energy companies in an eďŹ&#x20AC;ort to develop a balanced approach that protects wildlife and critical lands while tackling the climate change challenge and moving our nation closer to meeting clean energy goals. The plan identiďŹ es 17 solar energy zones covering 285,000 square miles as priority areas for large solar developments. An additional 19 million acres outside the zones are identiďŹ ed as potential smaller utility-scale solar sites on which ďŹ rms can apply for waivers. The plan will expedite solar project approval while cutting some upfront costs for developers. The Interior Department will work with regional planners to link projects with transmission lines that carry electricity to substations. The Department has included ďŹ nancial incentives in the competitive leasing process. New Mexico will now be able to proceed with development of a Solar Energy Zone in DoĂąa Ana County. The Solar Zone near Las Cruces could produce more than 3,000 megawatts of power, by the Bureau of Land Managementâ&#x20AC;&#x2122;s estimate. Public lands hosted no solar projects when President Obama took oďŹ&#x192;ce. The administration has since approved 17 major solar projects on public lands, producing about 6,000 megawatts. By 2030, the areas identiďŹ ed in the solar road map will supply 23,700 megawatts, enough to run more than 7 million homes. The BLM will oversee the program. For more information, visit

INDEPENDENT SOLAR TESTING FACILITY IN ALBUQUERQUE The Fraunhofer Center for Sustainable Energy Systems (CSE) has opened its photovoltaics outdoor test ďŹ eld in Albuquerque. The facility is an extension of CSEâ&#x20AC;&#x2122;s existing solar research annex, which began in 2011. An additional outdoor CSE test site is under construction. The purpose of the facility is to support PV module and component manufacturers in assessing the actual ďŹ eld performance and durability of their products and to allow systems integrators to obtain the data they need to meet ever-tightening performance and lifetime expectations. Obtaining test veriďŹ cation from the independent nonproďŹ t Fraunhofer CSE can accelerate commercialization and establish bankability of these products. Albuquerque oďŹ&#x20AC;ers over 310 days of direct sunshine, a solar spectrum consistent with typical utility-scale PV locations, and a local climate of spanning module temperatures greater than 50 degrees C over the course of a single day. CSE had a booth at Intersolar North America 2012, a solar trade show held last month in San Francisco.



Five years ago, citizen groups formed in response to the SFNFâ&#x20AC;&#x2122;s Travel Management Plan, which proposed ATV routes across sections of the forest and â&#x20AC;&#x153;ATV parksâ&#x20AC;? in Glorieta Mesa, La Cueva and a large area of the JĂŠmez Mountains. State legislators, Santa Fe County and City oďŹ&#x192;cials got involved in 2010, which resulted in the Forest Service releasing â&#x20AC;&#x153;Alternative 2.â&#x20AC;? This closed down superďŹ&#x201A;uous roads,PLQLPL]HGSRWHQWLDOXVHUFRQĂ LFWDQGSURWHFWHGWUDGLWLRQDOFXOWXUHZKLOH VWLOOSURYLGLQJRSSRUWXQLWLHVIRURIIURDGLQJDQGGLVSHUVHGFDPSLQJ $FFRUGLQJWRWKHIRUHVWDGYRFDWHVWKHĂ&#x20AC;QDOPRGLĂ&#x20AC;HGGHFLVLRQZLOOEHdisastrous IRU PDQ\DUHDV,IXSKHOGWKH\VD\WKHGHFLVLRQZLOOLQHIIHFWWXUQPDQ\DUHDVLQWR ´6DFULĂ&#x20AC;FH=RQHVÂľZKHUHWUDGLWLRQDOXVHVVXFKDVJUD]LQJSLxRQDQGZRRGJDWKHULQJDUHFXUWDLOHG7KH\DOVRSUHGLFWVLJQLĂ&#x20AC;FDQWQRLVHDQGDFFLGHQWVRQQDUURZ FRXQW\URDGVE\WUDLOHUVDQGRIIURDGYHKLFOHVDVZHOODVLQFUHDVHGĂ&#x20AC;UHULVNGXVW DQGDQDVVDXOWRQZLOGOLIH A 45-day appeal period has begun. Citizen groups and environmental organizations plan to challenge the decision and seek public support. They have asked people to contact SFNF Supervisor MarĂŽa GarcĂ­a at 505.438.5300 or mtgarcia@ to let her know of your concerns. The Fire Service document in question may be viewed online at: stelprdb5376148.pdf. For more information, visit: contact-these-people.php

HILLTOP CONTAINING ARCHEOLOGICAL SITE BULLDOZED IN ELDORADO, NEW MEXICO A few months ago, a developer with a history of contentious projects bulldozed a road to the top of a hill in Eldorado, narrowly missing an important Pueblo shrine dating to the 1300s. Concerned neighbors reported the blading. Eldorado resident Charles Hannaford, a professional archeologist, was involved in recording the site in 1998 and has given tours to the shrine. â&#x20AC;&#x153;I am especially sensitive to the fragile and irreplaceable nature of this piece of New Mexicoâ&#x20AC;&#x2122;s heritage,â&#x20AC;? says Hannaford. In a letter to Building and Development Supervisor Wayne Dalton of the Growth Management Department of Santa Fe County, Hannaford said that Joe Millerâ&#x20AC;&#x2122;s permit is for an agricultural â&#x20AC;&#x153;drivewayâ&#x20AC;? for running hogs and cattle. â&#x20AC;&#x153;You can imagine my shock when I discovered that Mr. Millerâ&#x20AC;&#x2122;s blading activities for his proposed â&#x20AC;&#x153;drivewayâ&#x20AC;? far exceeded the bounds of this permitting. The blade passed along the east edge of the shrine on the hilltop, exposing culturally-stained soil with further blading on the hilltop north of the shrine,â&#x20AC;? says Hannaford. Miller has been planning to build several subdivisions along the US 285 South corridor. In March, after years of litigation, he received approval from the Santa Fe County Commission to build three single-family lots and a commercial lot on about 10 acres. The archeological site is just north of the ďŹ rst entrance to Eldorado. American Museum of Natural History archaeologist Nels Nelson knew of the site as early as 1912, when he performed excavations at nearby Chamisa Locita. The site is one of a limited number of known earth-navel type shrines important to the Pueblo religion and for its information potential. It has been deemed signiďŹ cant enough for inclusion with the nationally recognized Galisteo Basin Archeological Sites Protection Act.

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What's Going On! Events / Announcements AUG. 25, 8 AM-5 PM OFFGRID PHOTOVOLTAIC, WIND AND HYBRID ELECTRICITY CENTRAL NM COMMUNITY COLLEGE 500 EAGLE ROCK AVE. NE $169. Workforce Training 505.224.5200,


The Grammy Award-winning singer/songwriter in an intimate live performance. $15. 1.866.877.7902,

AUG. 4, 5, 10; 9 AM-3 PM BIOFUELS TRAINING CLASS CNM SO. VALLEY CAMPUS 5816 ISLETA BLVD. SW SFCC Biofuels Center of Excellence offers free training to qualified applicants.

AUG. 8, 9-10:30 AM HOME FARMING REVOLUTION FOR DRYLANDS BOOK SIGNING/PRESENTATION MRCOG, 809 COPPER AVE. NW Convert any plot of land into a micro-farm. Info: 505.724.3617,

AUG. 9, 21, 11:30 AM LEED AND THE URBAN HEAT ISLAND EFFECT WEBINAR Earn LEED & AIA hours. $10/$15. Info/ location/registration: execdir@usgbcnm. org,

AUG. 9-11 ADVANCED PV SYSTEM DESIGN AND INSTALLATION CNM WORKFORCE TRAINING CENTER This course will provide 21 CEU credits for electrical journeymen, and is eligible for NABCEP education credit for PV installers. The course is free to those who qualify for the Solar Center of Excellence grant. Info: 505.224.5271,





SEPT. 13-17 WISDOM FROM THE ORIGINS CONFERENCE MARRIOTT PYRAMID NORTH The Mayan calendar and other prophesies on the future of humanity. Bridging Indigenous ways of knowing and Western science. Elders and wisdom holders from around the world. 505.792.2900,

SEPT. 15-18 NATIONAL INDIAN COUNCIL ON AGING CONFERENCE ALBQ. CONVENTION CENTER Attendees will learn how to educate and organize American Indian and Alaska Native elders into an advocacy structure for the unique service needs they have at local, regional and national levels. Tribal enterprise and nonprofit exhibitions, presentations, cultural events, Indian arts & crafts. Info/ registration: 505.292.2001, rbnluehouse@,



3.5 months of practical learning leading to certificate. Full range of sustainable learning practices. Focus on sustainable living in drylands. 505.455.0514,

SFCC Biofuels Center of Excellence offers free training to qualified applicants.


AUG. 14-OCT. 2 (TUES. 2:30-5 PM) LEED CLASSES CENTRAL NM COMMUNITY COLLEGE, 500 EAGLE ROCK AVE. NE $599. Workforce Training 505.224.5200,


AUG. 22 (CALL FOR TIME) MT. TAYLOR: TRADITIONAL CULTURAL PROPERTY INDIAN PUEBLO CULTURAL CENTER 2401 12TH ST. NW Panelists: Theresa Pasqual (Acoma Pueblo), Acoma Historic Preservation Office; Shelly Chimoni (Zuni Pueblo), Exec. Dir., the All Indian Pueblo Council.


A comprehensive list of plants and trees best suited to the climate and soil of the Middle Río Grande region including the East Mountains. Revised by landscape designer Judith Phillips. How-to info on garden planting, plant selection efficient irrigation, rainwater harvesting, xeriscape basics, etc. Available at local libraries, nurseries, home garden centers and community centers or by calling 505.245.3133. More info: 505.768.3655.

RAIN BARRELS AVAILABLE BERNALILLO COUNTY Barrels are offered to property owners in unincorporated areas who are not customers of the ABQ Bernalillo Water Authority. To qualify, residents must sign up for a home water conservation survey. $40 for a 100-gallon barrel. 505.848.1500,


BENEFICIAL FARMS CSA Weekly distribution at La Montañita Co-op Warehouse, 3361 Columbia Dr. NE. This CSA works with up to 40 regional farms each year, and offers abundant, affordable shares of fresh fruit and vegetables and other local and regionally produced foods year round. All produce is grown with sustainable chemical-free methods.

cuit training and general info on benefits of exercise. $75. 505.955.2509, gfernandez@



Conference presented by NMSU and Western SARE will address a wide variety of topics on efficient agricultural and urban usage. Registration: 575.646.4398 or, http://aces.

Unique visions of the state’s history from a contemporary perspective. http://nmarts. org/nma-centennial-project-space.html



“A cultural celebration of the Middle East featuring a talk by young leaders from Palestine and Israel.” Delicacies from local restaurants, chefs and caterers. Music & dance performance. $20 at the door.


Selection of portraits from the collections of the Palace of the Governors Photo Archives

AUG. 3, 5:30 PM CREATIVE PLACEMAKING NOW: SANTA FE AND THE NATION NM HISTORY MUSEUM AUDITORIUM Imagined Futures Series presentation by Jason Schupbach, Dir. of Design, Natl. Endowment of the Arts. Free. RSVP: 505.989.9934 ext. 104, info@creativesantafe. org,

AUG. 3-6 HIROSHIMA DAY WEEKEND COMMEMORATION SANTA FE AND LOS ALAMOS Through art, workshops and protest, activists will explore threats facing the planet and discuss strategies for positive change. 8/3, 3-5 pm: Make Art, Not War - El Museo Cultural (555 Cam. la Familia) Art show on nuclear weapons, environmental and economic justice issues. Works by the late peace activist Tony Price and others. 8/4, 9 am-8 pm: Events at the Center for Contemporary Arts (1050 Old Pecos Tr.) From 9 am: Conference and filmfest. 8/5: afternoon protest with information tables, speakers, music and refreshments at Ashley Pond, Los Alamos; Aug.6: Hiroshima Day peaceful direct action (TBA). Info: 505.690.1928, tbjaggers@,

AUG. 4, 25, 9 AM-NOON PERMACULTURE HOMESTEAD TOUR POJOAQUE (20 MILES N. OF SF) Visit Lots of Life in One Place Farm of Scott & Arina Pittman. Permaculture in action, free-range poultry, dairy goats, animal forage plantings, food forests, herbal & vegetable gardens, pollinator hedges, Learn about co-housing community living, tour solar strawbale house and more. Tour starts at 9 am, community potluck afterward. $10. Info: 505.455.0514,

AUG. 5, 9 AM-3 PM SF FARMERS’ MARKET FARM TOUR Tour of 7 farms in northern NM. Info:

AUG. 6 REGISTRATION DEADLINE BOYS & GIRLS SUMMER YOUTH FITNESS CAMP Aug. 6-10. Aerobics, resistance training, cir-

AUG. 8, 11:30 AM LEED AND THE URBAN HEAT ISLAND EFFECT WEBINAR PALO SANTO DESIGNS Earn LEED & AIA hours. $10/$15. Info/ registration:, www.

AUG. 9, 6 PM, TRAININGS BEGIN SEPT. 10 EPA JOB TRAINING ORIENTATION SFCC’S TRADES & ADV. TECH CENTER Prepare for a career in NM’s green economy. Free environmental job training. Learn skills, earn certifications, get job placement assistance. 6-week trainings. 505.428.1524,

AUG. 10, 6-9 PM OPENING; AUG. 11-13 AND 17-19, 11 AM - 5 PM THE SANTA FE SHOW EL MUSEO DE CULTURAL 555 CAM. DE LA FAMILIA Objects of Art – contemporary to historic, antique to modern. Paintings, sculpture, furniture, books, fashion, jewelry, textiles, tribal, folk, American Indian, African and Asian art. Benefits the Delancy St. Foundation. Opening Preview party 8/10: $50 at the door. Daily tickets: $12-$16. 505.660.4701,

AUG. 10-14 SURVIVAL GAMES CAÑADA DE LOS ALAMOS, SF Integrated wilderness training adventure for teens. Archery, tracking, navigating, more. 505.570.9484,

AUG. 11, 25 10 AM-1 PM MAKE ART FROM ADOBE 208 ½ POLACO ST. Play in the mud day guided by Francis “Mudman” Johnson. $33 or by donation. 505.954.4495, http://

AUG. 11, 10 AM-2 PM ERNEST THOMPSON SETON BIRTHDAY CELEBRATION ACADEMY FOR THE LOVE OF LEARNING SETON VILLAGE Live reading of the artist/author/naturalist’s works, community conversation, refreshments, Seton Gallery open. Children’s activities 12:30-2 pm. Free. RSVP: 505.995.1860,,

AUG. 11, 10 AM-4 PM KINDRED SPIRITS BENEFIT ART SHOW 3749-A STATE RD. 14 Annual group show of talented local artists benefitting Kindred Spirits Animal Sanctuary’s senior dogs, horses and poultry. Painting, sculpture, carvings, folk art, wearable art, photography and more. Meet the artists, enjoy the beautiful country, refreshments. Details: 505.471.5366 or

AUG. 11-12, 10 AM-4 PM RAG RUG FESTIVAL & GIFT SHOW UDALL CENTER FOR MUSEUM RESOURCES, MUSEUM HILL Handmade textiles, traditionally woven basketry and much more. Presented by the NM Womens’ Foundation, which creates opportunities for women and girls of NM to display talent & cultural assets while spurring economic growth and community prosperity.Women artisans travel from all over the state to exhibit one-of-a-kind pieces. Info: 505.983.6155, info@,

AUG. 15, 5 PM INST. OF AMERICAN INDIAN ARTS BENEFIT DINNER/AUCTION LA FONDA ON THE PLAZA $150. Silent auction/reception/dinner/live auction benefits student services and scholarship. 505.424.2309,,

AUG. 15, 5-7 PM NATIVE PLANTS TOUR OF RAILYARD PARK Join Linda Churchill of Green Forward, Railyard Yardmasters and the Native Plant Society of NM on this walking tour. 505.316.3596,, www.

AUG. 17, 3-8 PM GATHERING OF RAIN MAKERS SF FARMERS’ MARKET PAVILION Community event. Dance and celebrate summer rain for health of the people and the land. Refreshments provided by BODY café and local farmers. 505.470.9245

AUG. 17-19 NATIVE AMERICAN TEACHINGS & HEALINGS CENTER FOR N.A. INTEGRATIVE HEALING 227 E. PALACE AVE., STE. B 8/17, 6:30-8 pm: Traditional Cultural Protocols & Ethics Class, $30. 8/18, 10 am-2 pm: Healing treatments open house (walkin & appointment). Call for prices. 4-5:30 pm: Crystal Energy Meditation Class, $30. 8/19, 10:30 am-12 pm: Traditional Cultural Protocols & Ethics Class, $30. 1-2:30 pm: Dharma Meets Native Teachings, Meditation & Talk: $30. More info: 505.503.5093,

AUG. 18, 5 PM SWAIA 2012 INDIAN MARKET GALA/DINNER LA FONDA HOTEL, 100 E. SAN FRANCISCO Live auction. $150/$250 per person. 505.983.5220,

AUG. 20-22, OCT. 4-6 SUSTAINABILITY MANAGER CERTIFICATION TRAINING SF COMMUNITY COLLEGE Free workshop for individuals who qualify. 505.428.1445,,

AUG. 23, 6-7:30 PM LEADING BY BEING® INTRO An introduction to the Academy’s Foundation Course with Aaron Stern, Patty Nagle

and Jessica Lawless. Free. RSVP required: 505.995.1860,

AUG. 24-26 NAVIGATING YOUR FUTURE 2012 CONFERENCE & EXPO SCOTTISH RITE TEMPLE World-class line-up of leading authors and experts on health & wellness, finance, careers, personal development, civic engagement, etc. Jean Houston, Ram Das (from Maui), Julia Cameron, Michael Meade, Zalman Schachter-Shalomi, Michael Gelb, Kelly Howell, Dr. Hyla Cass, Angeles Arrien, Randal Hayes, Camille Adair, many others. Musical performers, film & video excerpts, book signings. Refreshments, prizes. Benefits Empower NM and Kitchen Angels. Lifestyle expo open to the public. Tickets: 505.988.1234 or Details:,


lunch to share. For more info, contact Brian Skeele: 505.310.1797, or visit


AUG. 4, 9 AM-4 PM TAOS GARDEN & HOME TOUR Brochure available. Presented by Los Jardineros. $20 adv./$25 day of tour.

AUG. 17-19 TRIBAL VISION FESTIVAL CSA ORGANIC FARM, TAOS, NM Workshops on sustainable living, art, music, theater, dance, ceremony. Paul Stamets, Kenneth Johnson, Rev. Yamoto, Flordemayo, many other speakers and performers. Camping, food. Tickets: $110-$150. info@tribalvisionfestival. com,


Training course. Info:, Greentraining@, 505.428.1445

Workshop featuring our food cycle: mulch to meals. Techniques and recipes for kitchen and garden; rural or urban. gracybelle@wordpress. com,



Brings together many of the state’s top experts to address critical water issues facing NM. Keynote by Scott A. Verhines, PE, State Engineer. Tuition: $695/person. 800.873.7130,

SEPT. 21, 6:30 PM 9TH ANNUAL GUARDIANS GALA SF FARMERS’ MARKET PAVILION Celebrate the Gila Bioregion with WildEarth Guardians. Keynote speaker: Cristina Eisenberg. Gourmet vegan dinner, silent auction, entertainment. $100/person. 505.988.9126,

SEPT. 21-22, 9 AM-4:30 PM CARING FOR ARROYOS IN YOUR NEIGHBORHOOD GENOVEVA CHAVEZ CENTER Improve arroyo functionality, safety and ecological health. Presented by the Santa Fe Watershed Association. Registration:

SATURDAYS, APPROX. 2 PM MEET YOUR FARMER JOE’S DINING, RODEO & ZIA A lunch experience. An opportunity to ask questions about farming, enjoy a local meal and meet farmers who grow NM foods. Vendors from the farmers’ market have an aftermarket lunch and meet the community. Info:

SANTA FE CREATIVE TOURISM WORKSHOPS, CLASSES AND EXPERIENCES HTTP://SANTAFECREATIVETOURISM.ORG/ DESIGNING YOUR WELL-LIVED FUTURE WORKSHOPS THE COMMONS, 2300 W. ALAMEDA Are you a single, working parents or retiring Boomers looking for community and a simpler, walkable lifestyle? Join a series of planning/design sessions aimed at developing floor plans, shared amenities and cluster possibilities where residents get more from sustainable designs. Several architects and designers have been invited. Tour the Commons cohousing community and develop ideas of alternatives to current suburban choices. Bring your ideas and something for

Juried recycled art show runs through 9/8. 575.751.9862

STARTING IN SEPTEMBER WEEKEND PERMACULTURE DESIGN COURSE TAOS, NM 3.5 months of practical learning leading to permaculture certificate. Full range of sustainable design practices. Focus on sustainable living in drylands. 505.455.0514, www.


THROUGH AUG. 11 NEW MEXICO: 100 YEARS OF ART CARLSBAD MUSEUM & ART CENTER Exhibit features paintings, drawings, photos and sculpture produced in NM over the past 100 years.

AUG. 10-12 ECORANGERS SW ECOFEST RUIDOSO, NM Learn knowledge and skills related to sustainable living, building and growing. Workshops, booths, live music. Optional farm-to-table dinner hosted by Sanctuary on the River. Tickets start at $40, kids under 12 free. Ecoservants@,

AUG. 10-12 COMANCHE CREEK WORKSHOP VALLEVIDALUNITOFTHECARSONNATL.FOREST Wetlands restoration project with Steve Carson, Craig Sponholtz and Quivira staff. Free. Info:

AUG. 15, 730 AM REGISTRATION ALCALDE FIELD DAY PROGRAM NMSU SUSTAINABLE AG SCIENCE CENTER ALCALDE, NM Cooperative Ext. Service presentations and displays on fruit and crop growing, horticultural pests, acequia hydrology, high tunnels, chile irrigation, more. Walking tours 9:30 & 10:45 am, lunch at noon, afternoon presentations. 505.852.2857,

the Gila will be screened and prizes awarded Sept. 15 at the Gila River Festival, (9 /13-16) in Silver City, NM. Check out video submissions at, Info:


AUG. 31-SEPT. 2 NATURAL BUILDING WORKSHOP OCATÉ, NM Learn to build light clay structures. Fundamentals of design, local material collection, construction and tours of completed homes. Meals & camping at a beautiful retreat center. $100. 575.668.2005,

SEPT. 1 SLOW MONEY ROCKY MTN. REGIONAL GATHERING CARBONDALE, COLORADO A day of regional organizing and a harvest dinner, music and festivities. Co-hosted by Slow Money and Sustainable Settings. 10 am-4 pm gathering; 4-9 pm harvest festival. Presentations by Gary Nabhan, Michael Brownlee, Kris Holstrom, Joel Benson, Woody Tasch and regional food entrepreneurs and farmers.

SEPT. 9, 9 AM-12:30 PM HORNO COOKING CLASS WITH NORMA NARANJO OHKAY OWINGEH PUEBLO, NM Hand-on class by owner of The Feasting Place. $80 includes lunch. Presented by Slow Food® Santa Fe.

SEPT. 15-18 SUSTAINABLE LIVING FAIR LEGACY PARK, FT. COLLINS, CO. Local economy, health & well-being, energy conservation, self-sufficiency, local economy. Exhibitors, workshops, family activities, hands-on experiences, speakers, entertainment.

SEPT. 26-27 THE PECOS WATERSHED AND ITS FUTURE BRUSH RANCH IN THE PECOS AREA, NM A workshop on the changing landscape: land uses, population, recreation demand, forest and watershed ecological conditions, fire ecology, climate change, range health and more. Registration: 505.757.3600 or upwa@

SEPT. 27, 4PM-SEPT. 30, NOON EARTHWALKS RETREAT BODHI MANDALA ZEN CENTER JEMEZ SPRINGS, NM “We are the ones we have been waiting for.” A gathering to discern what is being asked of us at this challenging time on our Mother Earth. Ceremony, storytelling, silence, dialogue, music making, fun, hot springs. Service opportunity at Jemez Pueblo. $250-$300 includes 9 home cooked meals and lodging. Non-refundable deposit due Sept. 15. 505.470.9753,


AUG. 15 ENTRY DEADLINE THREE-MINUTE FILM FEST Theme: “The Wild River Speaks” Stories of

August 2012‹.YLLU-PYL;PTLZ




Green Fire Times August 2012  

A monthly print and online newspaper dedicated to all things Green. Printed in the Southwest in Santa Fe, New Mexico, Green Fire Times is in...