1
50
15
-
https://omeka.library.appstate.edu/files/original/bd92e4fbc33066336189ab94cb2cebd3.pdf
faafa5c5af75e827adb96e85cb965890
PDF Text
Text
�������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal Index, 1983-1993</em>
Description
An account of the resource
This document is a topical index to all 38 issues of <em><a href="https://omeka.library.appstate.edu/items/browse?collection=79" target="_blank" rel="noopener">Katúah: Bioregional Journal of the Southern Appalachians</a>. </em>
<em>Katúah: Bioregional Journal of the Southern Appalachians, </em> later simplified to <em>Katúah Journal, </em>was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.</em></p>
Subject
The topic of the resource
Bioregionalism--Periodicals--Indexes
Sustainable living--Periodicals--Indexes
North Carolina, Western
Appalachian Region, Southern
North Carolina--Periodicals
Creator
An entity primarily responsible for making the resource
Rob Messick
Date
A point or period of time associated with an event in the lifecycle of the resource
1993
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Format
The file format, physical medium, or dimensions of the resource
periodical indexes
PDF
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a>
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Acid Deposition
Agriculture
Alternative Energy
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Bioregional Definitions
Black Bears
Book Reviews
Cherokees
Children's Page
Community
Death and Dying
Earth Energies
Ecological Peril
Economic Alternatives
Education
Electric Power Companies
European Immigration
Fire
Folklore and Ceremony
Forest History
Forest Issues
Forest Practice
Geography
Glossaries
Good Medicine
Habitat
Hazardous Chemicals
Health
Hunting
Katúah
Katúah Organization
Permaculture
Pigeon River
Plants and Herbs
Poems
Politics
Radioactive Waste
Reading Resources
Recycling
Sacred Sites
Shelter
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Villages
Water Quality
Western North Carolina Alliance
Wilderness
Women's Issues
-
https://omeka.library.appstate.edu/files/original/0af6f876cd851df118a0e27b06bd6952.pdf
5453315bc90cf3f65463f81f56c5674a
PDF Text
Text
�����������������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians,</em> Issue 2, Winter 1983-1984
Description
An account of the resource
The second issue of the <em>Katúah Journal</em> focuses on various topics such as black bears, the Pigeon River pollution, effective political involvement, and bioregional citizenship. Authors and artists in this issue include: Martha Tree, J. Linn Mackey, Snow Bear, Marnie Muller, Chuck Marsh, Kathryn Stripling Byer, Sharyn Jayne Hyatt, Gayle Knox, Chip Smith, Van Wormer, and Joseph Chapman.<br><br>
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1984
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Black bear--Appalachian Region, Southern
Water--Pollution--North Carolina--Pigeon River
Political participation--Appalachian Region, Southern
Pigeon River (N.C. and Tenn.)
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Table Of Contents
A list of subunits of the resource.
<p>Paradise Polluted<br /> The Pigeon River Story.......3<br /><br />Charlie & Russell<br /> Bear Hunters.......4<br /><br />There is Another Way<br /> by Snow Bear.......5<br /><br />Katúah Under the Drill<br /> Western North Carolina Alliance.......6<br /><br />Good Medicine<br /> Spiritual Warriors.......8 <br /><br />How the Humans Came to Be.......9 <br /><br />Council Meeting.......11 <br /><br />Our Mountain Woodlands.......13 <br /><br />Alma <br /> Poems - by Kathryn Byer.......14 <br /><br />On Becoming Politically Effective<br /> on Bioregional Level.......20<br /><br /><em><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em><br /></em></p>
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Bioregional Definitions
Black Bears
Geography
Good Medicine
Katúah
Permaculture
Pigeon River
Politics
Stories
Turtle Island
Western North Carolina Alliance
-
https://omeka.library.appstate.edu/files/original/b43bdfc4e48d9084d720074c3f532000.pdf
f6e1b33862bc826e4229a0a73d43e38b
PDF Text
Text
~JOO
PubU6he.d Qu.o.JLt.eJtl.Jj
l.6.6ue. IX
Fall, 1985
�'--
CONTENTS
THE WALDEE FOREST .......................... I
THE TREES SPEAK. ... .......................... . 3
MIGRATING FOR~TS .. ......................... 4
"HOG KILLING SATURDAY" - A POEM ......... 6
HORSE LOGGING ................................ 7
THE NUCLEAR SUPPOSITORY:
WE'RE NOT GOING TO TAKE IT! .... .. ....... 8
GOOD 'MEDICINE .............................. . 10
STARTING A TREE CROP ............ . ......... II
NATUBAL WORLD NEWS ....................... 12
URB.AN TREES .................................. 15
ACORN BREAD ................................ . 19
MYTHnID .................................... 20
THE CHILDREN'S PAGE ...................... .. 27
M
N
.....
00
N
<
oz:
1-4
...:i
0
~
(,,)
:a
~
0
~
f'4
Cll
i5
;::)
0
0
°'
:oz:
..
§
Cl:!
~
~ ~
M
.....
cc
Iii<
0
IQ
~
~
z
0
H
f'4
u
~
a:
0
u
(/)
(/)
~
0
0
f:(
�!Jf;,, laid- his hand 'f"lt tk tr~: ~ ~ Jzad, Ju
'7un so s~ and ~ ~;f & _fut mu:l -/Jzxmreya;vqU
.1~ and tiz£ ~!fit;
n4iilzv a:s
_fa~ nor a:J" ~; it wa:s ik
~lrb_f &
liP1::f -kw ii-45-
A WALK IN THE
WALDEE FOREST
Near the top of Cowee Mountbir. in
Macon coun ty ju&t below the national
forest boundary, hes an 150 acre
tract of forested mountain slopes that
is a living testament to the life ~d
work of a pair of reJ11arkablc people .
oee Leather111c1n Smith ii' the fourth
generation of her family lo Jive on
the family homcsite. Her husbantl,
Walton, is a forester of 35 years '
rxrerience ~ith thP U. S . Forest
Ser~ice, anc !6 010re year6 a6 Q
private consultant . In tl.ejr 47 years
n1ana9in9 the property, they have
realized a vi&ion of what a fJroduclive, habitable, ecologically
l·t!althy section of the Appalachian
forest could look like.
There is " small SaW!!'i 11 on the
plo<"f ar.c ~od- ..orlting shops that can
turn tr<:cs ir.to saleable, finiEhec
wood products nght there on the land.
There are ale;o bec•hives, a trout 1>0nd,
< Email garden plot, and o greenhouse,
r.u t c.n l»<cursioro irto the Walcee
Forest is fitl:'t clllC !Otl'r•CSL d jovrney
1rot<• a livir.•J n.<eodel o: tlie prir.t·i ples
of all-aye, all-species forest manage~' nt: a n1.ir111qer1ent plan <ippropriate lo
tlat. l'articul<1r c·onditions oC the
;.ppalachum hatdwood (orPSl. The key
a• tt.i~ tt>chnique, accor<.inc; to Walton
~:r.ith , is an (!t(·hasis oi• st>lecti"e
I ir•l".rr hcorVN•t inc;:.
We waHea tllf" lano ~·itl> OPl• and
Wallor. one cl<1y , .ind he Sl•OkE' first
a~out the histor) of tlw place .
"['e<0 • c l;re,.t-src.ndratt>nts <"co~IC
I•.-:• ~ot•I. .. 1 CJ ! (•• <,ol<" . Tiwy \<<ci to«pp<dr.tE-cJ "l ll 1o t , SC.> lhC) tlirneo
:o sol'letl lr.y tl1<:y kr....,., olld tlidt ...~
f,1rni119 .
"\;l1H I lol1)' Ci.lit•(: t<:ll, thif. l.lnd
, .... s t.l'Vt it<l J..y v1r<,ir forest. Thf're
·n•tt poi, 1111 t t!'<'s ar.<.! otli111 ~.recies,
0
K.n{AH - page l
but largely it was a mature
chestnut trees, 3-6 feet in
gro.. ing closely and forming
so dense that nothing could
btand of
diameter,
a canopy
grow under
try one thing, and if it doesn't work,
I try something else. I've concluded
that what I want is a mixed, all-age
stand, meaning a diverse variety of
lt .
tree species o! all ages froa1
"Chestnut w4s not then considered
desirable as a timber tree, and these
people were farmers, so they had to
clear the land, and grub out the
stumps , because chestnut sprouts
profusely . To them, the forest of
great trees was seen only as a
detriment to their way of life.
"As they began to till the land,
they built stone terraces to make
snall areas of level land to raise
crops . They raised small patches of
corn, sorghum, and buckwheat; apples
on the slopes; and free-ranged cattle,
geese , h09s, and sheep for wool. It
wos a l1ard way of life.
seedlings to large, mature trees
growing t09ether .
"It will take tin.a to achieve
this, because l started out with an
even-aged stand, but now there is a
variety of trees here--poplar, maple,
hickory, oak, white pine, ash, walnut,
an uoderstory of doqwood--and I will
pick my select trees and thin around
them, sOllle from below and some from
above.
"What I hope to get 80 years from
now is trees of all ages, all species,
and all size classes and ll>OVe strictly
into selective, uneven-aged forest
management. This is the start of it.•
Walton led us up the road. It was
a hot day, but the woods were cool and
green--a pleasant place to be. We
stopped in a grove composed primarily
of tall, straight poplar trees.
"The poplars on this five acre
tract are 50-60 years old now. They
have been thinned fro111 below," Walton
explained. "We picked out our best
trees and took 5 cords per acre of the
rest. This freed up those high quality
trees so they could get ample soil
n.oisture and a certain a!':ount of sunli9ht to keep putting on n1aximur::
9rowth.
"We dicn't take out anythir.g we
didn 't need to. We leave theGt.> understory trees--these d09woods, thi~ red
ciaple--for 'nurse trees.' They "1<t~t.'
the poplars gro~. shed their lower
limbs, and ihoot straight for the sky.
Those bi c, t l"t:'l.'S have de-1 in•bc-c. them-
:..:--~
•1•0 like to show you this place
arod some of the things we're doing
t:f'rf' ." Wal ton set out up a srr.al 1
IO<Jgins ioocl ~i th a stride that denied
hi5 7~ yo~tt of age .
"MC..t>t ,,r my forest iG expriP1er·tal, • he raid ovet hi1> s!.ouloer . "I
(continued on p. 22)
Fsll
198~
�.( 2!2·,1.·.
·!1·
1
·,·
. ...
Il il#ll(lll 1\QP1114tmnt10....,_
.
EDITORIAL STAFF THIS ISSUE:
David Reed
Scott Bird
Ba r bara Rein•ensnydE r
Richard Ciccarelli
Chip Smith
Thomas Rain Crowe
Sarah Jane Thomas
J . Linn Mackey
Martha Tree
Michael Red Fox
David Wheeler
Marnie Muller
EDITORIAL ASSISTANCE:
Korey Goldsmith
Cindy Kiger
Joe Roberts
Weogo
Mark Yancey
EDITORIAL OFFICE THIS ISSUE:
Long Branch Environmental
Education Center
Leicester, NC
PRINTED BY:
CORRESPONDENCE TO:
Sylva Herald
Katiiah
Publishing Co.
llox 873
Cullowhee, NC
Sylva, NC
28783
TELEPHONE: (704) 252-9167
Special thanks to Tom Schulz, Larry Tucker,
and Sparrel Wood
~: Great poplar and chestnut trees photographed at
the turn of the century by the Whiting Lumber Co. to
impress their stockholders with the wealth of timber
available in the Appalachian forestlands. Fortunately,
the trees pictured here escaped the saws, and the two
poplars in the center may still be viewed in the Joyce
Kilmer Memorial Forest area in the Snowbird Mountains
of Graham County, NC .
,, ~
()
He.ite. .&t .the. 6ordhe.itn-mo6.t he..a..ir..U.and 06 .the.
Appa.la.clUan moun.ta.ln.6, .the. oldu.t mowi.tiLln Mnge.
on oWt con.t.&te.n.t, T!J.4.tle. l6lo.n.d, a 6ma.U but gMw~ .9-:-0"P ha6 be.g~n ~ ~e. on a 6en.t.e. 06 .llUpon6-<.b.U.Uy 60.ll .the. .(.1"pU.c.a..ti.on6 06 .tha..t 9e.09M.ph.i..c.a.t
and c.u.Uwutl. heJl.Uage.. Thi..6 6en.t.e. 06 .lle.6pon.6i.bil..lt.y
ce.n.te.lt6 on .the. concept 06 Uv..<.ng wlth.&t the. na.tu..llal.
11.c.a.l.e. a.nd balance. 06 un.lvvwa.l 6yi..te.m6 and l.a.w6.
We. be.g.&i by .&ivolWtg ~he. Che.itoke.e. name. "Ka.tii..o.h" 46
.the. old/ne.w name. 60.ll .thiA a.Ile.a 06 the. mo~ and
6O.ll .(,u j OU.llnttl 46 we..ll.
The. e.d-U.o!WJ.1. plt,(.oll.U:A.u 60.ll 146 a.11.e. .to coUe.et and
d.i66e.m.i.na.te. in6oltllla.tWn and e.ne.itgy whlc.h pe.Jt.ta.in6
"pecl6.<.ca.lty .to .thiA a11.e.a, and .to 604.teJt the. ai.ooJt.e.ne.66 .tha..t .the. l.a.nd .iA a Uv..<.ng be..&tg du e.itv.lng o 6 oWt
l.Dve. and .lle.6pe.et. U.ving bt .thiA manne.it .U. .the. onl.4j
Ull.Y .to e.Jtl>Wte .the 6146.ta..i.nabili..tll o ~ OU.ll b.io6phe.ite and
a l.a.6.t.&tg p(.!tce. 6011. oWt4e.lvu .<.n .<,u c.o~ e.vo!.Li.U.orwty plt.OCe.64.
We. "e.em .to have. JU>Ache.d .the. 61.t!Cll.Wft point o 6 a "dD
d..i..e." 6.i...ti.uz.t.i.n .<.n .ttW!l6 08 a coniln.u.e.d qu.o..Uty
6.tand41td. 06 U.6e. on .th.l6 plo.ne.t . It .U. .the. ai.Jn 06
.thiA joWtnttl to do .<.a. pcut.t .<.n .the. .lle.-.&ihabita.tion
and M.-cu.Uwt.iz..t<.an 06 the. Ka.tU.a.h plt.Ovince. 06 .the. Sou.the.itn Appa.la.clUan6. Th.l6 plt.OV.&tce. .u. .<.nd.i..c.a.te.d by U4
natWta.l bowtdaJt.i.e.6 : .the. Ne.w IU.ve.it vi..c.i..n.lty .to .the.
no.ll.th; .the. ~oothil.l.6 of, .the. piedmont a11.e.a .to .the.
eiu.t; Yol'lll Mowi.t.<Wt and .the. Ge.o11.g.itt hil.l6 to .the..
i.ou.th; and .the. Te.rute.t.He. IU.veJt ~·aUe.y .to the. we..&t .
O.ll
JRV0Clll':I0R
We are not a people who demand, or ask anything of the
Creators of Life, but instead, we give greetings and
thanksgiving that all the forces of Life are still at
work. We deeply understand our relationship to all living
things •• ••• Our roots are deep in the lands where we live.
We have a great love for our country, for our birthplace
is here . The soil is rich from the bones of thousands of
our generations . Each of us was created in these lands ,
and it is our duty to take great care of them, because
from these lands will spring the future generations of
the Ongwhehonwhe, We walk about with a great respect,
for the Earth is a very sacred place.
from: A Basic Call to consciousness:
'nle Hau de no sau nee Address
to the Western World
i<ArtAH - page 2.
Humbly , 46 i.a6-appo.<.nte.d 6.t~ with 6acJte.d .i.A6.tll.tlctlon6 46 "new na..tlvu •· .to p1t.O.te.et a.nd ~uMVe
.U6 64Clte.dne.66, we. advocate. a ce.n.teJte.d applt.Oal!h to
.the. conc.e.pt 06 de.ce.rWu:LU.za.t.ion a.hd hope. .to be.cog Cl
6uppo.ll.t 61J6tem 6011. .thoH acce.pt.ing the. c.h.a.Ue.nge 06
6cu..ta.Utab.u.lt1J and .the. C.lle.a.t.i.ort 06 luvurtort.q and bell.cu1ce. .&t a J:./Jt.a.1. 6 en.t. e., he.ite. .<.n .thiA plo.ce..
�I.t l4XU> 0nl.y a. ,()ho/Lt :ti.me. a.g 0' iu. .:the.
new .6 p!Llng le.a.vu we11.e. be.g,lnn.lng .:to
ma.Ile. .:theNe.lvu e.v.<.de.n.t iu. .:they cove11.ed .:the. h.tvt.dwood.6 a.nd .:the. .60 6.:teJL de.c.lduoUI> tlt.e.u down a.long .:the. bo.:t.:toml>
a.nd neM wa.teJL, .tha..:t my wl6e. a.nd I ma.de.
oWt wa.y up .:the. U.llpe.n.:t-Uke. .6pine. 06
.:the. 8.tueJl..i.dge. Pllllb.way .:toWMd OWL dutlna;t(.011 06 M.t.Mltche.U ( '8la.ck Mowr..:ta.ht '
iu. known .to .:the. tlt.a.cli.tlom:ii. CheJtoke.e.
people. 06 .:the. .1te.g.i.onl. We. we.Jte. on a
pi.tgJL.i.ma.ge. o6 ' .:tha.niu. g.i.v.i.ng ' - - - g o.i.ng
.:to .:th.i..6 .6a.CJte.d moun.ta..i.11 popula..:te.d by
.:the. .6 p.iJLULu:t.t. a.ncu.:toM o 6 .:the. Che.Jtoke.e.
.:the. ' Nunne.hu', .:to e.xcha.nge. 'tha.niu. '
and pJta.yeJL 6Oii. .:the. g.i.6t o 6 mo n.i.u .tha..:t
ha.d g.1ta.c.loU1>l.y be.en p11.ov.i.de.d .:to U4 .:to
do me.a.n.i.ng6ul. a.nd .i.mpolLta.nt wo.ltk .:toWMd
.:the. p11.o.:te.ctlon 06 I .6a.CJ!.e.d .6.i..:tU I he11.e.
.i.n .:thue. old mounta..i.n.6. To o66eJL the
mon.i.u up .:to thue. a.ncu.:tolt.6 iu. a. pledge. 06 OWL .6e.Jtv.i.ce. .:to .:th.i..6 'ca.U.6e. ' , .tha..:t
U be. done. .i.n .the. Jt.i.gh.:t wa.y a.nd .ln .the.
6p.(/vU 06 Wl4e.l6.l4hne.6.6 and he.a.Ung . To
o66e.Jt .the. gJte.en g.i.6.:t up .:to .the..6e., 'the.
wll.e. onu', .:tha.:t .:they be oWL 'gu.<.du'
a.long the. pa..th.6 06 .:the. woJtk wl.:th .:th.i..6
p!l.O j ec.:t wh.i.ch la.tj ahe.a.d • ..
A..6 we. dJtove. .:tfvtough the. ' ga.:te.wa.y' .:to
the. p.i.nna.cle. 06 the. mounta..i.n: "CJulggy
Galtde.M", a.:t a he..lgh.:t 06 oveJt 6,000 6.:t.
we began .:to not.lee. how the. we.a.:the.Jt--.:the.
tll.lnd.6, .the. 6.:totr.m1;, .:the. e.x.tlt.e.mu 06 he.a..:t
and cold, and .:the. .:th.i.nne.Jt a.Ui.-- wa..6
'we.a11.b1p away' (a.lmo.6.:t iu. .i..6 .:the. wlnd
we.Jte wa.te.Jt wa..6hb1g a.wa.y Mck, only .i.n
.:th.i..6 caoe.: /tock. .:that had .:ta.fle.n .:the 6oJtm
06 tlt.e.u) a.:t the ve.ge,t.a.:t.lon .:tha.:t cove.Jte.d .:the. .:topo o 6 thue. old hUl..6, Ufle
.:th.lnn.i.ng old ha.a. 8u-t along wl.:th .:the
e.v.i.de.nce 06 na.:tuJtal .1te.ge.ne.Jta.:t.i.on, the.Jte
we.1te .lnCJte.ao.i..ngl.y , iu. we. ma.de. oWt wa.y
.:towa.Jtd .:the. top 06 .the mounta..i.n, .6ma.l.l
a.Jte.iu. o 6 dea.d a.nd dy.i.ng tlt.eu .:tha.:t
4:tJt.ucfl U.6 a..6 be..lng unna..tuJta.l.ly 'bUgh.:te.d'. Smail 6.ta.nd.6 06 6-Ut. and pine-gJtOupe.d toge..:the.Jt and 4.ta.nd.lng out 1>.ta.Ji.k~
l.tj 611.orn .the 11.e.o.t-.i..n-fl.i..nd o 6 hea.l.:thy
g11.ee.n and .:twl.6.:te.d '6a.m.i.ly' --iu. .i..6 do.i.ng
1>ome gho1>.:tl.1J gne.y dance. 06 6ubm.l.66.i.on
.to .:the. e.te.me.n.U. The. whole. a.Ji.ea. l.oofl.i..ng
iu. .i..(.. U ha.d come down wl.:th a ma.l..i..c.loUI>
o 66-whUe ca.oe. o 6 .:the. 'me.Miu' --a d.i...6eiu.e. U.6ua.lf..iJ only acqu.i.11.e.d by the. tJOung
... "Sbtange.", 1 .thought .:to mtj6e.l6, ".:tha.:t
.:theoe mountai.n.6 • .60 old, would have
.ta.ke.n 0tl .:th.i..6 we.iu.e. 06 1Ch.ll.dJten If"
we. moved 6l.cwly up .:the. moun.ta..i.11 . . .
The clo1> <>A. .to .the .6Ull!l'llU we. 90.:t, .:the.
l.aJi.g <>A. and g11.e.ve..1t .thu e a.11.e.ao o6 dy-i.ng
eve.JtgJt.een.6 became. On bo.:th 6.<.du 06 .:the.
11.oa.d and -i.n eve.Jty d-Ut.e.c.t.i..on---So bl.e.a.fl
On Mount Mitchell, a few miles
north of Asheville, NC, Robert Bruck,
associate professor of plant pathology and forestry at NC State University, is investigating the devastation
of trees on high mountains in Katuah.
According to Dr. Bruck, the red
spruce and fir above 6,350 feet are
in a severe state of decline with most
trees 45-85 years old losing 90% of
their foliage. The trees are shedding
t~ir older needles and leav1ng only
a small clump of chlorotic new growth
on branch ends .
Bruck' s findings indicate that
the trees are being killed by pollutants. To confirm this suspicion,
core samples have been taken from the
dying trees with a bit and auger. The
borings have reveaied a 50% reduction
in tree ring growth since the early
1960's, yet rainfail data shows no
evidence of drought.
Aware that tree dieback has been
occurring for two decades in the nort h-
eastern U.S. and western Germany,
au ala:tllldd Dr. Bruc k and other s c ientis t s have visited aud studLtd these
f orests hopiug to find c lues as to
the c!Xaet c ause of tree diaba ck in
K
atUah.
M
ost data reveals that symp toms
of diebac k vary from region to r egion
depending on tree s pecies, soil t ype,
and climate. Rowaver Dr. Bruck has
f ound c orraspouding s ymptoms exiat
betweeu "lilaldsterb n " (trae death ) in
West Germany and spruce-fir dieback
in Kat~ah. Evidence bas been mounting
in West Germany that ozone, a pollutant produced by a reaction of sunlight and auto exhaust, bas combined
with acidic fog. These pollutants are·
leaching magnesium, an essential element, from living trees .
It is becoming increasingly clear
(continued on page 27)
continued on page 26
Fall 1985
..
~ll.hll
- '.}f;. ·C'.o.
�,
J;
From within its borders , the forest
looks old, permanent. Yet the timelapse views of the eastern forests provided in these maps compiled by Paul
and Hazel Delcotirt's team of paleoelologists give a different story.
Plants do indeed migrate, and in
geological time the climatic changes
that resulted in the formation and
dispersal of the Laurentide ice sheet
brought on drastic changes , causing
whole forests to move from one area
of the continent to another.
The mops given here are from the
Delcourt's article " Vegetation Mops
for Eastern North America " in
Geobotony ll{Plenum Publications,
1981 ); R. Romans, Editor.
MAP KEY
0
Laurentide Ice Sheet
•
Tundra
Boreal Forests
Q
Spruce
@
The t.aurentide (ce Sheet covered the continent north of
vhat la prHontly known n the Crdt Lllke1 Rqion. Tundra condition• prevailed ln the viclnity of the glacier •nd at hi&h
elevatioftl tor soo ailu .south or th• lee front.
Spruce .and jack pii>e fou1t1 held the territory ..,uth and ust
of the alacl•rl .JdV&DCO- The cl1-t• vamed quickly .and dr•aat ic;oll:•
b.lov thb belt. eo that an oalr.-hlclr.ory-eouthern pine auociat!on
doainat•d the Atl&ntic and Gulf Coaot plains.
The aixed .. Hopbyc1~ hard...,od forut that today inhabits the
covH of Appalachia vas rutrlcted u this ciae to "refuaul •rus·· the blufflanda dong the IUuiHippi Rlvor Valley •nd ujor rlver corridor•
U\ the southeast. A eypre••-auai. assoe:iacton lived in the ..,et
~ululppl boctoaa. ;and the ~lorf.de hninsub vaa covered ~Y .. nd
dune scrub - including wild ro111a.1ry .and iaolaced 1tande >f .crub o.ait.
Spruce-Ja ck pine
Q
@
Jac k pine - Spruce
Mixed con ifer-norther n hardwood s
Deciduous Forests
Q
@
G)
Oak-Hickory
Mixed mesopbyt ic
Oak-Chest:n ut
Southeastern Evergreen Forests
<2'.)
@
@
Cypress- Gum
0
Subt r opical Hard woods
Oak- Hickory- Southern pine
Southern pine
Open Vegetat ion Types
Q
Q
<:::>
,
~:\ n;.ur
'l
Oak savaruiah
Prair ie
or
'fhu .,,h1cJcr • lwd Ct:lt+.:.til'-!d LO l ht.: lat J.Lud\$
thu Ch:Ul Wk~¥ I
raJ.elna th• tiUa luvcl soou.!what . und Liu: bc1lnning» of l ...akt.! •. rh Wt:h:
vt11tble. thu Saint Lawrence fltv~c w.11 u•\d~r J~<!. Jnd lh"' \;.ould ail .. ctul
w.itcre 1ttl1 draln-.d down thu Hi•111l-.111lppt 1 "'be.re the \lll1lc a.Jtruc.l: cuv-.:r
peulatL.J.
Th-. •pruce-Jac.k pin~ fote•t
cr~cpln¥ \!.il•tw.atJ fro. th..: plalos.
The w r • ..v\:ollth41er cMk-hfckory-.outh-.:.ro •v~rgl"-:t...-n ••~ l;,1t Ion w..a• •t J l t
rc.atrlctcd to th~ •outhurn c.;,.a;t.al vL1dn•. Tb-.: 11lxt-od •.:»0phy1 h.
8pf..'Cie*I Mlntaha.-d tlwic fuoll1vlJ ln the 8lu{fl.,nd21i ,uuJ WJC.\:f t1Vt:t
W••
corridor•.
Sand Dune Sc r ub
'- page 4
Tundro •tlll i;rlµp"J
th~
AppJl .. <ltlJn h.:Jghl•.
Pall 1985
-.
I'
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . wt ..... rOMSTDWILLllll. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .
Mt~Rt-\TING
Thia V"r1uJ w••
~h«ncl~rlz1:J
by a D11ld waralng tr.,nd.
Th.:
1l•clera retr~•Led .oa..,W'hat. and ll.ic1al a\tll raletd Lho levt:l ot thtt
ocun•. pushing th~ cont lncnL.al coast I lne:1 cloatt to Lhtotir prt::t:d'tl
po1lt1oos.
J•ck pint:-11f'rUC~ ••»OC:J•tlc;.n.> still do.lnatvd (r-oa th.c: •1Jvt;:,t.t to
thu ccntr•l coa~L. A thin IMnJ of tran-.tclun..1 con1ft:r-oortltt.:-ro
l1Jrd,,,..,.,,d fott.:..lit dtvtd"J th-.: ptnu-1pru~e bdt fro•• \l.&t11-cllailtt1 o•lhh:kury .-....oc:J .. t lvn wt1h: h c· uvi.:r ...J App.al.achh1 wnd lhl.t ur-.w th..at I • ''''"
r-.-1uh:•¥t.:.11.:
kfv,c v ••dli.:y
s~~IJy.
fOREST
The 4.cu 1huct reached ita aouthernmoait li•it during thi• time .
extending the coa11tltne out appr oxlaeL"ly 50 •iles beyond it_.: pr.ute.nt
bouodar1ea. Spruce-jack pine cov~r ud thu are.at pl•in• we1t of tht
H.Jasi11;stppt. Jack ptne-spro.ctt covt:r dc>t1lnat.:d the ea.atcrn half o( the
continent eouth to the preaent-day borJtrr• of AlabaaJ and Cwraf•.
Claci"r aultw•tec cool"'1 the Hl11luippl River Valhy, which prob.ably accounted for the anOllll&Joue eppura.nce of \tbite spruct1 tn.~••, a
boreal opocl .. noca•lly not found
rar 1outh. The enllre AppalachU.n
b.oge wi1s creetcd by tundra, vhU.: colJ-wuthe.r spruce and fJr dOlll-
"°
naced lh" foreau on the 90uncnln ulopca.
Thu WJ.Ulfni; li.:dlfh:tMluru• or j 1,000 - 12 ,000 yt:1.1r• 3¥,0 1.,rouaiht
dvlu&"-tf of naln In Lhu w411c.u or tht: gtu~i1:re. Clacfol 111~1t was drulnJni rapidly thruuyh thu SL. l.awc.n ..
-ncu RJvur h.•Mvln" the pruy,~nhor
unwl Iona of the t;r~Jl l..Jk'-'•·
Th~ apruct: .1nd J•c .. pint.: ••ao..:IJLJon1 covtar'--.J c-.:ntr.. t c.,twJM ttntJ
tl-.1 Nev EnK,l»nd St•lu•. Th .... coo lC '-'r-ntr.>rthtir n tt.rJwood for ....$t 114>\l' ....J
nurth and vest Into .J 1rwlly -=•paGdcJ tcrrltot'y. An Odk-hlckory
{ot'~vt arose ~•l i>f th-.: 'll11owl••lppt i.1nJ wa111 .avln& -=-•tv.arJ, fo1low'".J
by the d~v'1loptn, pr... Ir 1.... v"""-'l"'l fon.
The aht:J •"llOphyt le for\.!t.l Jdvdnc'--.J fro. th~ r lvt.::r corr tdor., l->
tak• ov~r a tors'-' part of th~ central are:a. Ook-hlclt.ory ... southern
..:versr\!cn cov-:r ¥Lill P'-'ndwtcJ ln thi.: cudvtul ploSna Jr'-'as, but u
CYJ•rl.•1:11• gum usatocl11tlun lc>uk uvvr th~ 11oouthufn <nJ ot Lhc ~lf~11da1adµltl
1
klvur t.::1Hridor. olt\J "'" uuk .. uvw.nndh LYt•u w.ft. uv~t In¥ un the ._.lur1JJ
l''"·nnJn.111...l.
Thb wu tho puk of tile "heplithano&J. • var1111ng period, and t ... parat u r u ware h1&her th<ln in the prHe.ot d•1· The land and fora1t
conf1guration• bqao to tllte"" tho th&pu va ... r..ui.ar vith today.
The: conUer-oortbaru ba.Tdvoode foreat covered a vast area fro.
the Creat I.eke• rasioo to tbe coa1t. Tha oak-blclcory and aixed aHophyt lc hardwood !orut• occupied euentWly the • .,.. aru1 they do at
prueat, wtu.la conditioas c.au.sed an oak-chutaut forest to ti•• to doeln&nce on the u1tuo 1lopes of the Appelacbi.ans, vbil1 spru:a •nd !lr
still clung to the colder, biaher elevatioo1.
Southern pine arose to doain.anc• over auch of the aru lt occupies
todly.
�Hog Killing Saturday
BY H. M. SPOTISWOOD
The red sun was waiting for me, round
as the washpot that would be the center
of my day. There I would chop the kindling,
feed oak to the fire, stir the black water
while they worked silently under the cedar.
Grady was always there by seven, in his hard
overalls, paid dollars for his sweet brutality.
I knew the one they picked, had fed him rinds
and the saved ends of Tuesday's cornbread.
His grounds were avuncular in the sweet stench
of Friday's dusk, his hide hard as a gritty
July watermelon to my finger poking through
the pen. Once I'd run the mile to Clara
for a Nehi and some vanilla extract with screams
following me through the pines as they cornered
him to clamp the rings in his nose. Painless
gristle, they called his snout, when I fingered
the steel points like barbed wire spikes.
For sure he'd rooted up three fences, ripped
the small south pasture to a knobby moonscape.
He knew me for peach seeds and rusty coffee cans
full of Pa's rich, hard-bought cottonseed me.al.
I still feel the guilt for the erotic rush
of glee that lasted a second. And Grandma,
the painful endless picture of her scraping
his boiled nose with a paring knife. Grady
I hoped, would hit his mark the first time
with the scarred steel butt of the old axe.
I listened too hard over the frantic steam,
heard only board sounds and birds in the oaks.
The afternoon was easier, foul and logistical.
The mail ran at one, and Mr. Hardee waved.
Bayree, the cats, and the thoughtless chickens
were underfoot for items they could find. I
created a parable for the high-stepping rooster
mincing his spurs among the leafy entrails.
The coarse salt did not hurt my bitten nails
when we rubbed the bacon and hams to hang.
I knew the bowl and Limp grey mountain
of entrails would be waiting on the table.
Pa brutalized my city taste with family
ridicule for not tasting. He hadn't shaved.
The hairs were coarse yellow in the light
of kerosene. In the window curtained with gay
feedsack the sun was an oblate orange yolk
--·~-·s,epuating into the black <~eek~
'
f
�HORSE LOGGING
Fall 6.11.0m be.Utg a qua.Utt ruuicJvum.i.6m, togg.<.ng wlth hOJt6U
.l6 6t.iU pMv.<.ng .it6 u»ILtlt a6 .the. method mo6t o.pp!tOplLi.a;te. 6011.
«»JtlUng moun.ta.in 6l.ope.6 ldte.11.e. .the. togge.11. .l6 de.a.li..ng wlth a
11.0ugh Olt 611.agile. .teNUU.n 011. a 1U.9hl.y 6e.l.e.c:Uve. .ti.mbe.11. Cl.Lt.
It .l6 al.60 6.Qrd.<.ng 6a.vOll. wUh l.a.ndowne.11.6 ldto hold coMe.11.-
vat.i.on me.a6Wl.e.6 a.nd a.u.the..UC6 a6 h.i.gh p!l)..oM.t.lu .
Holl.6e. togging a.l.60 luu. economic a.dva.n.ta.gu 6011. togge/1.6
ldto do n.o.t have. a. tot o 6 capUai. tc 6.talt..t a. bU6.<.ne.66 Oii. c.dio
w.i.l.h tc ke.e.p the.ill. oveJtlie.a.d tow. With holl.6u , to~~e/1.6 ca.n
ma.k.e. up .ui Mull c.diat they ta.ck. .ui 6-Uia.ncla.l.. ba.c/U.ng.
John Va.v.U,, Ve.nn.i.6 Hotde.11., a.nd holl.6U Tony a.nd Flt.e.d «»11.k
.Qr a.nd cur.ou.nd .the. Nan.taha.l.a Na.t.i.ona.t FOll.u.t. The.y a11.e. a. .tlgh.t
.team, a.n.d tlte..i.11. e.xpe.11..le.nce. 6hoWA . The.y make. .the. ha.11.d woll.k 06
w.tt&tg a.nd ha.u.Ung .ti.mbe.11. took a.l.mo6.t e.a.61J.
John: ' I started in on horses when I was four . My daddy
started me. I worked some other jobs, but I ' ve al.ways kept
my truck, regardless of what I've done . I like being in the
woods. You don ' t make a lot of money , but if you ' re satisfied,
that ' s what counts :·
Dennis: You ain't gonna make nothing but a living, whatever you do. Anything you go after, a living ' s all you 're
going to make out of it:
John: •r•ve got a garden, my horse and my truck- I 'm
never going to starve ."
photos by Martha Tree
Dennis : "Horse don't got to be a big one, i f he'll pull.
I can take Fred, and he'll pull horses weighing 1800 lbs .
When I call on him, he'll go out there, and he ' ll hang. He
won ' t back back up . A lot of horses pull against it too hard,
and they'll back back up. But I could hook Fred to that truck
right tncre and call on ' im, and he'll stand on and pull 'til
he dies .
"!wouldn't cake n thousand dollar bill for ' im just like
he stands there I ain ' t got that in ' im, but I wouldn't take
it . He ' s paid for himself ten times over I could give him
away today and still wouldn't go in the hole .~
K.\Tt:AH -
page
7
Fall 1985
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . MAlllFOIUTDWIWM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..
By Michael Red Fox
The U.S. Department of Energy
(DOE) has just announced plans
to site and construct a Monitored
Retrievable Storage facility
(MRS) in Eastern Tennessee.
Three possible sites have been
chosen. The Clinch River Breeder
Reactor site at Oak Ridge is the
preferred site. TVA's H:lrtsville
nuclear plant site and the Oak
Ridge Reservation have also been
included for further study.
In January 1986 the DOE will
announce which one of the three
"semi-finalists" will host the
MRS. DOE documents describe
the MRS as a processing facility
for spent nuclear fuel. The
processing will include consolidation and packaging of high
level wastes for delivery to
permanent suppositories. The
MRS will also serve as a backup
facility for storage of spent
fuel and high-level wastes
from all commercial nuclear
power plants, all foreign
subscribers to the "Atoms For
Peace" program, and U.S. nuclear
weapons production.
All three East Tennessee sites
are upwind of Kat~ah. Several
of the main transportation
routes to the MRS site pass
through our region including
interstate 81 and interstates
26 and 40 , which conjoin at
Asheville. If you thought
Asheville was a "hot town" before
this, just wait ... . •..
According to the DOE, the MRS
candidates were chosen on the
basis of cost efficiency, risk
of accident, and the geographic
relationship to the potential
underg~ound suppository.
It
must be noted that the Nuclear
Waste Policy Act of 1982 declared
that no one state may get both
sn MRS and a permanent waste
dump . The relative prox1.mity
of Kat~ah to the proposed MRS
can lead to no other conclusion:
Katuah is under siege! Not only
does Katuah become a transportation corridor for nuclear waste
from all over the world but, she
also becomes a leading candidate
for the sweepstakes nobody wants
to win: permanent waste dump!
The MRS is considered to be
the "front end" of the permanent
suppository. According to the
"Mission Plan" being peddled by
:<.n{.ui - page 8
the DOE, wastes processed at the
MRS will travel across the
country to the first geologic
suppository. Currently stiff
opposition, environmental problems , and legal fights are
stifling DOE's plan to select A
site in the western states,
The agency cannot fail to
notice that it might be sinpler
to l) speed up selection for
the ~astern suppository or 2)
change the Waste Policy Act so
that both suppositories wil l
be built in the F
ast. In fact
Paul Kerns, a DOE front msn,
bas recently said that if all
of the candidate sites under
consideration in the first
round turn out to be losers
the DOE may turn to the crystalline states for both suppositories.
I
I
..
·.
I
.\
"
• I
:i
I
\
I
~.
Crvstalline (granite) rock
formations are being considered
for nuclear waste disposal
because they are uniform
throughout and have qualities
allowing them to dissipate heat
from nuclear materials. However in a blistering analysis
of their own three year pilot
study (1981-1984) called the
"Climax Project" in Jack Ass
Flats,Nevada, DOE noted serious
problems. Not only did the
expensive stainless steel cannisters leak, hut the te9tin~
caused cracks in the granite
and the testing mechanisms
failed so they could not
determine how much leakage
occurred!
Among the crystalline
suppository states, the Southeastern Region (includin~ Katuah)
is perhaps the most vulnerable.
Ginger King, of DOE's Civilian
Radioactive Waste Management,
conf inned this suspic ion when
she said, "the most likely 9lace
is the Southeast since 85i o f
the nation ' s nuclear plants are
east of the Mississippi." Much
of the Northeast will be eliminated because of population
density and distribution. Although the North Central Region
has crystalline rock formations
whic h are among the n~ tions
most stable, Wisconsin, ~ichigan
and Minnesota have erected legal
and political barriers that may
outweigh potential geologic
suitability.
Politics is the name of the
suppository game according to
Dave Berich of the Environmental
Policy Institute in Washington.
Unlike the North Central States,
North Carolina, which contains
most of the prime sites in
Katuah, has no siting laws.
There are no nuclear waste
education programs, no citizen
advisory boards, and no public
surveys. North Carolina has not
even one employee working fullt ime on our response to the
suppository site project.
What North Carolina does have
is a governor who bas said he
would not veto a site selected
here. Every other governor in
every state under consideration
has promised a veto. A governor
veto of a site mean~ that a
full congressional review and
approval is necessary before
wastes can be implanted. A
veto would force DOE to do the
proper scientific studies to
find the best site - not just
follow the path of least
resistance. Incredible as it
may seem, at a public "infor111ation seminar in Boone, NC,
DOE publicity man Kerns warned,
''What 1 can do is encourage
you guys not to trust us; take
us to taok." Dave Berich of
EPI ar,roes. He has said.
Fall 1985
" Si"~q - t-.J..J . /J;
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WEAMFOM:~OWEWlll . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .
"There needs to be s whole new
science developed for each
repository site, nnd the DOE
is unwilling to spend the
necessary money and time to
adequately study all the potential reek bodies for the best
possible site."
The rext step in the selection process is for the nuclear
energy junkies at DOE to reduce
their list of 236 crystalline
rock sites down to 20 possible
sites this November.
TRANSPORTATION OP NUCl.EAR WASTES
The llOE goes to gceat lengths
to assure the public that the
shipment of spent fuel is safe .
It distributes films showing
dramatic full-scale crash tests
of spent fuel casks propelled
by rocket sleds into a massive
concrete wall at speeds up to
80 mph. The DOE fails to point
out, however, that the casks
were eaptY. though they implied
otherwise, by calling them
spent fuel casks. Upon testing
the survivability of casks after
a railroad accident with fire,
the DOE failed to say that on
the avera~e most railroad fires
Nuclear
Shipment Routes
N\ TfaH - page 9
THI l/11ct1.t1 11111P1J11101r,
WE'il i/OT t;O/NfJ 11 TANE 11/
last twice as long as the test
fire. The Nuclear Regulatory
Commission reported that the
tests on Transport Cask<1 "wPre
interesting but not particularly
useful."
The most definitive work to
date on the possible results
from a real transportation accident spilling real plutonuim
has been done by Sandia
Laboratories in New Mexico.
Their analysis indicates that
a "large quantity" shipment of
commercial plutonium released
in an urban area could result
in nearly 4,000 latent cancer
fatalities, 952 early morbidities (non-fatal health disorders) and scores of early
fatalities. The cost of
cleaning up such an accident
could range as high as two
billion dollars. The Sierra
Club has estimated that there
will be 9,000 shipments per
year of high-level wastes
from constipated reactors co
t~ N~, i~l~i.
W
~i~
ments per day to the
suppository .
The continued push towards
a nuclear technocracy offers
us no guarantees except the
production of more nuclear
waste.
The time has come for the
people of Katuah to form a
solid core of diasent and
stop this technological
train wreck. We must demand
that the governor veto any and
all sites within his political
realm. We must convince our
congresspeople to invite DOE
officials to come and experience our opposition.
We must form affinity groups,
like Ben Drake of the Highlander Center in :-:ew ~larket,
Tennessee, who is organizing
folks along tranooortotion
routes.
The nuclear waste suppository
means degra~ation of the land,
de~radation of the water, degradation of human health,
radioactive particles in the
air , and probable ~enetic
damage and mutations among all
living things in the area. We
do not want to be known as the
generation that let it happen
here. The situation requires
nothing less than our best efforts to shut this menace ,,,, #
down!
,P"'
Write to your political representatives expressing your
opposition to the MRS, transportation of nuclear waste
through Katuah, and the planned
suppository.
The Honorable James Martin
State Capitol
Raleigh, NC 27611
House of Representatives
Washington
2463 Rayburn House Office
Building
Washington, DC 20515
Write to these folks for
current information and join
them in the battle to save
Katuah!
Blue Ridge Enviromental
Defense League
P.O. Box 1308
West Jefferson , NC 28694
Western North Carolina
Alliance
P.O. Box 1591
Franklin NC 28734
(704) 524-3389
Mr. Steve Conrad
Director of Division of
Land Resources
Department of Natural
Resource and Community
Development
P.O . Box 27687
Raleigh, NC 27611
Highlander Center
Rt. 3 Box 370
New Market, Tn . 37820
Fall 1985
c;
~2.&q
- H, ••
J
�The message the plant people give to us: from the sourwood's early
red leaves, the beautiful multicolor of the saw briar, the
yellow of the poplar, the rust of the oaks, the pinks and
reds of the red maple·· all these differences create beauty
that moves the inner part of ourselves and prepares us
for the great rest.
We are told it is the i:iiver of breath's plan that we may have differences.
All of the giver of breath's creation lives in harmony and
peace with one another with the expection of man.
We are told that we have completed a circle of life by this time of year.
Let's look at ~he lessons that have been given to us in this
circle. It is alright what you are. It is alright what I am.
Let's take and move evenly together with our differences and give our
unborn and their unborn yet to be a chance to go
through this same circle.
Communities
We are told these are the oldest mountains upon the earth. Life has
been here longer than any place else on the great
mother.
We are told this is one of the few places upon the earth where spirit
still dwells, in the deep rich coves where the seng grows
and the voices of water are talking to someone. All the
life forces talk to the spiritual aspect of ourselves, the
real part of us.
We are told that all through our mountains··from northern Georgia all
the way up the Appalachian trail, from the moon eyed
people to the native people to the European people's
spirits have been attracted to the power that these
mountains place upon us.
We are told that people come here with their spiritual and relisious
ideas because they seem to fit with what is here. ·1 hey
start their own communities-- healing communities.
spiritual communities, communities based on a_pamcular philosophy or political point of view. But a mistake
that our brothers and sisters make causes them to miss
the power and the gift that the mountains give to us all.
Their communities develop an ego just as an individual
would develop an ego.
We are told that now the time of great rest comes upon the mountains
again, as it has for thqusands of years, the time when
trees lose their leaves and evergreens get greener. Let's
listen to the message that the mountains and the streams
say to us.
We are told that the differences aren't enough reason for us to be
separate. We should strive to pull our communities
together, to work together to preserve this spiritual
oasis for us all. We can work with people who are
different without having expectations for them to follow
our path.
i<Ai~Af! - .eW!e 10
Fall 1985
11
Io
�The publications listed below are
available from Appalachian Regional
Office, I.T.C.I.U.S.A,. lnc., Route
I, Gravel Switch, KY 40328. Prices
listed include postage and handling
within the U.S.
PROPAGATION METHODS AND SOURCES FOR
UNCOMMON PERENNIAL FOOD PLANTS: A
LITERATURE REVIEW IN TABULAR FORM
Gregory Williams, 1983 (slightly ;.:vised 1984), 49 pp ., $6.00 .
by Brian Caldwell
We are trying an lntercropping
system that might be of utility on
other fal"lls. On an 80 ft. by 90 ft.
test plot, we have planted raspberries in rows 15 feet apart (about
Lwice the usual spacing). In the rows
with the berry canes, we set young
Chinese chestnut trees every 15 feet.
The chestnut trees are mulched, weeded and fertilized along with the berries, which are allowed to grow close
beside the trees. Beds of vegetables
about 5 feet wide run between the
raspberry-chestnut rows.
This system is an attempt to
care for a succession of crops with
the least effort, while making good
use of space . We suspect that the
raspberries. grown without the use of
pesticides, have fewer problems with
fungal diseases due to the improved
air circulation of wide rows. It
seems reasonable to use the extra
space for vegetables. Because rasp-·
berry plantings typically last only
about 5-7 years because of virus problems, the chestnuts provide a crop
to "take over" after the berries.The
young trees require special care
(particularly weed control) for about
3 years after planting, yet bearing
begins only after about 5 years or
more.le does not make much sense to
invest the special care and space exclusively for the non-bearing trees
so we put them right in the berry
rows! They will not seriously compete
with the berries until the berries
are on the way out. The berry mulching and fertilizing are ideal for the
Lrees, and competition from the berries doe~ not appear significant.
Note that. with the use of mulch, it
is important to protect the tree
trunks from rodents with some sort of
guards.
Eventually . we will have a grovt·
of chestnut trees on a 15 feet by 15
feet spacing. This is too close for
mature t recs. However, these a re•
~eedllng trees, not ~rafts . and iL is
11ko.!ly thoc some will be poorer beorl'rs thun OLhers.After about 15 venrs,
Lhey will be Lhinned out, leaving
onlv the best. The area formerly occ-
upied by raspberries and vegetables
will be sheep pasture . And the chestnut yield in the early years will
have been much improved over the
yield for trees originally planted on
a recommended spacing of 30 feet by
30 feet.
This system is appropriate for
many kinds of trees . Strawberries
could substitute for the vegetables,
but blueberries, gooseberries, asparagus, and rhubarb all last so long
that their total production as "raspberry substitutes" would be seriously
reduced by the trees.
Areas used for this system
should be free from perennial weeds.
to our plot, we have had problems
only with the tarnished plant bug
and, at first, coo low fertility for
high raspberry yields. An organic
fertilizer (about 20 pounds of N per
acre) placed beneath the mulch the
last two springs resulted in much
better growth of the fruiting canes.
The berries also benefit from vege• table fertilization.
Reprinted from ~&~~estry Review.
Back issues available from:
Inte rnational Tree Crops Institute,
Appalachian Regional Office
USA
Route 1,
Gravel Switch, Ky. 40328
--
~-(;& i.ist : tyu <N'O~
AGRISILVICULTURE FOR APPALACHTA: A
BIBLIOGRAPHY, Gregory Williams, 1979,
9 pp .• $2.00.
ACRISfLVICULTURE : A NECESSARY RENAISSANCE, Gregory Williams, 1979, 4 pp.,
$1.00.
TREE CROPS FOR SMALL FARMS IN APPALACHIA: PRELIMINARY PROPOSAL FOR RESEARCH, Flip Bell. John Pohlman,
Gregory Williams, 1977, 24 pp., $4.00.
ENERGY-CONSERVING PERENNIAL AGRICULTURE FOR MARGINAL LAND IN SOUTHERN
APPALACHIA: FINAL TECHNICAL REPORT
Gregory Williams, 1982, 52 pp. , $8'.oo
HORTIDEAS, Published monthly, Subscriptions $10.00/yr. (U.S.)
SOME SOURCES OF HARD-TO-OBTAIN SEEDS
AND. PLANTS FOR TREE CROPPING
CHESTNUT HILL NURSERY,Rt. 3, Box 477,
Alachua, Fl. 32615. Hybrid AmericanOriental chestnuts. Price list free.
DOUGLAS, Earl, Red Creek, NY 13143.
Hybrid American-Oriental chestnuts.
Send SASE for price list.
HIDDEN SPRINGS NURSERY, Route 14, BOX
159, Cookeville, TN. 38501. Seedling
and grafted fruit and nut trees, including honeylocust. Price list free.
---
l!<?Q_KS ABQ.l!l'_!REE CROPS:
TREE CROPS: A PERMANENT AGRICULTURE,
J. Russell Smith. Devin-Adair, New
York, 1953. Founding work for the
tree crops "movement"; somewhat dated, but worth reading to get excited
about the idea of a tree-based agriculture .
TREES FOR THE YARD, ORCHARD, AND
WOODLOT, Roger Yepsen, Jr., editor,
Rodale Press. Emmaus, Pennsylvania,
1976. Introductory chapters on landscaping. orcharding, nut trees. propagation, pest control. useful wild
~pecies, maple sugaring, and woodlot
rianagement.
NUT TREE CULTURE IN NORTH AMERICA,
Richard Jaynes, editor, NNGA, Hamden,
Connecticut, 1979. Very thorough and
authoritativt• reference--" the bible"!
ITCIUSA APPALACHIAN REGIONAL OFFICE,
Route l, Gravel Swi.tch, KY 40328.
Seeds and graf twood of select honeylocust, black locust, and American
persimmon. Price list free.
JOHNSON ORCHARD & NURSERY.Route 5,
Hox 325, El1jay, GA 30540. Manx peach
and nectarine cultivars, also graftc-d apples. Catalog, $1.
LAWSON'S NURSERY, Route 1, Box 294,
Ball Ground, GA 30107. Many apple and
pear cultivars. Catalog free. ~
Special thanks to Greg Williams of
t.T.C.l.U.S.A.
Fall 1985 . ~
�·-----------------------·Wl-R>MSTDWILUM_____________________......
o~
NATURAL
WORLD
-(
NEWS
.,,/
~':;:{<'!._ :
bCac~ buws :
a ~uestion
of
survivat /
Black bears have well developed
instincts for self-preservation and
a reputation for taking care of themselves. tncreaslng human pressure,
though, has seriously reduced their
numbers to the point that they may
not surTive!
Recent research trom N. c. State
University and the University ot
Tennessee shows that over 12! ot the
breeding tema.l.e black bears in the
Pisgah Bear Sanctuary, and over~
ot the total. population under study
there are being killed! This devastating kill rate casts serious doubt on
the ability ot the Pisgah Bear Sanctuary to 1D&inta1n an effective breeding nucleus.
In the Harmon Den Bear Sanctuary, on the edge of the Great Smoky
National Park, over 80% of the bears
under study were killed. With the
present black bear habitat a scant
5-10% of the species original range,
serious questions arise as to whether
or not the black bear may be completely extirpated from Katuah.
Poaching is the major ceason
the bears are disappearing. But
dwindling range, periodic food short-
Six endangered peregrine falcons
took fl i ght from atop Grandfather Mount·
ain, N.C. this summer. The restoration
program, now in its second year is part
of the ?lorth Carolina Wildlife Resource
Commission's Nongame and Endangered
Species Program. Most of the funding
came via checkoff contributions on the
~
ages and an inadequate management
plan al.so contribute to a dwindling
bear population.
Black bears reflect a medicine
tradition long valued by our earth
based cultures. The Cherokee believe
black bear is a descendent of the
human tribe and he left the villages
to seek his own way in the forests.
A Healing Management Program
would include a moratorium on bear
hunting until stable reproducing populations could be establisheP .
North Carolina which has the
longest bear hunting season in the
southeast would do well to shorten
the season by scheduling opening day
later in the year. This would protect
females since they go into dens sooner and would thus discourage their
extinction.
Other suggestions include, discontinuing use of radioactive iso·
topes for scat monitoring, ban hunting with dogs, ban 2-way radio hunting, protecting old age timber stands
for their den trees and hard mast
(oak & hickory) and expansion of
habitat areas and sanctuaries.
state income tax form. A similar program is underway in Virginia with releases scheduled lo begin next year in
the high mountains of Tennessee.
Peregrine falcons are native to the
high mounts ins of Katuah and will be
sharing the air streams with 6 golden
eagles released this summer from th e
Shining Rock Wilderness. The restoration project is administered and
staffed by the TVA and the N.C. Wildlife Commission.
SG
_, ,
"
...,.. _,;Jt
Because of the urgency of black
bear survival, it seems important
for all of ua to begin to pool information on bear sightings and to document incidents of use of dogs, 2way radios , poaching, and other
kills. This documentation will be
decisive in influencing the Wildlife
Resources Commission to shift its
policies from species eradication to
species conservation.
To participate in the Bear Action Network, please call or write
Paul Gallimore, Long Branch Environmental Education Center. Big Sandy
M.lsh Creek, Leicester, NC 28748.
704/683-3662.
To voice your conservation concerns, write NC Wildife Resources
Commission, 512 N. Salisbury St.
Raleigh, NC 27611. Please send a
copy of your letter to each of the
Commissioners: M. WoodroWli'rice,
Dr. Richard Adams, David Allsbrook,
Jack Bailey, Cy Brame. F.ddie Bridges,
Joe Carpenter, Dr. John Hamrick,
Henry Kitchin, Stuart Paine, Donald
Thompson. Jerry Wright. and Vernon
n ~vill, Executive Director. ~
'\.
�The Western North Carolina Alliance, the Cowee Community Development Organization of Macon County,
Alark.a Laurel Limited, and Walton
Smith, a professional forester,
have officially filed an administrative appeal with the U.S. Forest
Service opposing clear- cutting,
poisoning and burning on public
lands in the Nantabala National Forest. The jolnt appeal argues that
selective cuttin~ and all-age management are far superior to the proposed clear-cutting in the Little
Laurel timber sale. It is argued
further that the sale violates the
National Forest Management Act
(NFMA), the Multiple Use and Sustained Yield Act, and the National
Environment Policy Act (NEPA).
Clear-cutting requires very
little professional skill to implement and SU?ervise a timber sale.
In the shore run, it produces the
greatest mo~etary return and is
thus attractive to administrators
working on a limited budget. However, the method imposes adverse
environmental conditions on an
otherwise diverse and self mainttaining syst em, precluding the
multiple use and long- term productivity of the southern Appalachian hardwood forests.
A summation of these violations are as follows: The appeal
maintains that in its Environmental
Assessment (EA), the Forest Service
fa Ued to consider selective cutting as an alternative. The appeal
states that the EA "sets a precedent and represents a general policy
~·
..,-·
~-
choice in silviculture techniques,
a choice that should not be made
in the absence of a 'systematic,
interdisciplinary' analysis of
long-term environmental impacts.·•
The NFMA of 1976 was designed
to restrict the extent to which the
USFS incorporates clear-cutting in
its overall management plans. The
foundation for the enactment of
NFMA was the Church guidelines
which state that clear-cutting may
only be used where "silviculturally
essential" and after "multidisciplinary review" has been completed.
The appeal states that the "EA
contains no finding that clearcutting is 'ailviculturally essential'. The USFS's primary justification for clear-cutting is the
allegedly high cost of selective
cutting, a justification which violates Congress' Jirective that the
'greatest dollar return' is not
sufficient reason to clear-cut.
Section 4(a) of the ~ultiple
Use Sustained Yield Act specifies
that "some land will be used for
less than all of the resources,.,
and that the best use is " not
necessarily the combination of
uses that will give the greatest
dollar return or the greatest
unit output."
The appeal supports the position that "each national forest
must be managed with the goal
of enhancing its unique inherent contribution to the entire
system." Th:fq ... should not be
(cont'd on p.14)
~
Champion International recently
celebrated "75 Years of Excellence"
but to the Pigeon River Action Group
(PRAC) of Haywood County, NC, it represents 75 years of effluents. Recently, Champion's permit to dump
wastes into the Pigeon R\ver came up
for renewal. The North Carolina Environmental Management Commission (EMC)
( a state commission in charge of issuing permit renewals) issued a new
pemit, called "toothless and vague"
by many citizens, and submitted it to
the U.S. Environmental Protection Agency (EPA) for comments, according
to federal guidelines. Earlier, the
EMC had rejected suggestions by the
the director of the NC Division of
Environmental Management (who ultimately has to approve the permit , on
the state level) to str engthen the
(cont 'd on p.14)
'(AttAl! - page 13
---~=:..:...:,,,,:::....::===-=-....;~
----ae-
r
..
In a time of misguided "Superfunds"
and continuing "Studies" it is encourging to know that grass root efforts are
still effective.•The snow balling movement to save the Horsepasture River is
such a story. (See l<.atuah issues 16 &
18) .
Since the spring of '84 the
"Friends of the Horsepasture" have
fought a proposal by Carrasan Co. (an
out - of state investors tax write-off)
to dam and develop the river and her
five waterfalls. Hore than eleven hundred dues-paying members have contacted
their elected officals in Raleigh and
encouraged them to support N.C. Senator
Hipps and Rep. Crawford's legislation
that would include the river in the
N. C. Natural and Scenic Rivers System. The bill wuld also direct the
N.C. Dept. of Natural Resources to develop a management plan to qualify the
Borsepasture for inclusion into the
National Wild and Scenic River System.
On June 7 the N.C. House and Senate
voted unanimously in favor of this legislation. It is now up to Govenor
Martin to request the U.S. Secretary of
Interior to admit the river into the
national system. Appropriation of
funds to the U.S. Forest Service from
the Land & Water Conservation Fund by
Congress will be needed to purchase
land to accomplish complete protection of the tract which includes 3 of
the 5 major falls. U.S. Congressperson Rendon is exploring this possibility.
. Hore info:
FRIENDS OF THE BORSEPASTURE
P.O.Box 272
~~
Cedar Mountain,NC 28718 ~
�~
' ?,
no! ..• clear-c utting
(cont'd from p.13)
compromised in order to harvest
a fixed quota of timber on an
annual basis.'' Cutting for pulpwood and replanting in white
pine while neglecting the diversity of native species shows
that the USFS is pursuing the
"greatest unit output" and is
in direct violation of this Act.
The appeal is now being considered by Regional Forester,
Joe Alcock. The Alliance has
won a "stay'' on this sale and is
advocating a moratorium on clearcutting in the Nantahala National Forests, until the contents
of the revised 50-year forest
management plan are revealed.
CORPORATE
FORESTRY
PRACTICES
Hello,
A friend haa suggested that I write
a letter to Kat6ah about my experiences with the forestry practices in
the southeast of our country. I ' ve
worked the trees (treeplanting) in
the southeast for five seasons now,
the last two as a foreman for a large
treeplanting outfit.
Most of my experience has been on
land owned privately by large paper
companies. If you study maps of the
southern states , you'll see many
large areas with minimum development.
These are often paper company lands.
Corn and cotton farming devastated
much of this land, rendering it useless for farming and enabling the
big companies to acquire it quite
cheaply.
Forestry, as practiced by the paper companies, means pines, generally genetically improved stock of the
loblolly species. This inhibits local varieties and leaves little or
no room for hardwood varieties.
Once, while riding to a site with
a young forester , I remarked about
the nice big oaks in someone's yard.
The forester smiled and said, "That• s
two words that you don ' t hear in the
same sentence in forestry school:
' n ice' and 'oak'. If it ' s not pine,
it's weeds."
Practices vary from company to
company, and even from forester to
forester within the same company,
but generally the only areas left to
hardwoods sre wetlands and drains ,
KA TG.\H
-
page 14
.....::
permit guidelines. One commission
member stated," I would hate to see
a threat put on a company that has
really broken their back (to improve
water quality on the Pigeon River)."
EPA, within the 90-day comment period, responded to the EMC by insisting that the permit contain tougher
language and specific action. Ignoring EPA ' s review comments, EMC
went ahead and issued the original
weak permit, anyways.
Historically, the EPA has never voided a permit that a state has
issued. However, in an unprecedented move, EPA voided this North Carolina permit in August. As indicated
by EPA's comments to EMC, the permit did not comply with the required
federal Clean Water Act guidelines.
Now, the EMC has 90 days to draft a
new permit or the EPA will take over and issue its own. James O. Sheppard, Jr., a spokesperson for the
NC Division of Environmental Management has stated that the EMC might
not have the statutory authority to
implement the recommendations.
Meanwhile, Tennessee is suing
North Carolina and Champion stating
and that often reluctantly. Even
steep hillsides get replanted in
pine. A few companies seem unwilling
even to leave the drains i f they own
land on both sides of a creek or river.
Champion International - "largest
paper company in the world" - also
probably the largest landowner in
the eastern US, is still doing clearcuts of a phenomal size: up to 2,000
acres in a single tract. Of course,
clearcut ting doesn't eliminate hardwoods, as we ' re well aware. This
means that the land must be further
prepared for treeplanting by either
rootraking and piling, chopping, and
burning the brush; or even disking
and double-disking the soil. These
techniques eliminate hardwoods, as
well as rootmats, groundcover, and
most of the topsoil that's managed
to reform onto what was often mediocre land at best.
A technique rising in popular~ty
that effectively eliminates the hardwoods and saves the topsoil is the
use of massive quantities of herbicides. This can effectively wipe out
the hardwoods, but it tends to hove
very detrialental effects on wildlife, as well as on the foresters
and technicians doing the applications. Aerial spray and burn is being
utilized on a large scale. I've been
on sites that were over 600 acres
and devastated by application of
herbicide and thorough burning.
Some major problems arising from
this approach are: overspray onto
str eams and rivers and onto "innocent" land (including crop fields)
and residential wells and springs.
People directing the spray are often soaked by the stuff.
Once the land is prepped, tree-
; .•
~
...._:
~11111.·.-::~...'t. - _.,,.;r - '"'~ •
e5cont 'd from p.13)
that the mill should be required to
clean up the river and thus meet
Tennessee clean water standards. A 1980
N.C. state analysis showed that the
water was so dark that sunlight could
not penetrate and nurture the aquatic
life required by most fish to live.
Champion has recently installed a
small scale ultrafiltration test syst
to explore the feasibility of removing
the color from the effluent. But, Dick
Mullinix, chairperson of PRAG, points
out that since 1973 Champion has held
patent on a sy:;t:em that could clean up
to 90% of the colored effluent but it
was ignored, and only recently has
public pressure forced the company to
begin testing.
PRAG and its legal backers, the
Legal Environmental Assistance Foundation (LEAF, Knoxville,TN) and the Con
servation Council of North Carolina,
rallied support and urged EPA to take
up this issue. Further legal action is
expected.
Hore info:
,_ °'
""'
Pigeon River Action Croi '
p
P.O.Box 105
h
Waynesville, NC 28786
/.
planters come in and set out the
pines in a grid designed to close
off a canopy in 5 to 7 years. This
keeps out new growth and eliminates
the diversity of plant life and
habitat so necessary for wild things
to prosper.
"How about some solutions?" you
say. The best solution is, of course,
the people getting the land again,
rebuilding homesites and gardens, and
developing wells , springs, villages ,
and communities. But these are quite
complex and difficult issues, especially as forestry in the private
sector is first and foremost an economic undertaking. Perhaps some
grassroots "forest watch" operations
will develop, which might provide
some means of regulating the use of
the land and eliminating its destruction. lllaybe by restricting the size
of some of these logging operations
and giving local people some recourse to deal with abuses by their
corporate neighbors. ln the meantime, l will suggest that, while
travelling, you get on some "blue
line" highways and see for yourself
how the land is being cared for.
Tom Franko
Rt. 1, Box 243-8
Floyd, VA 24091
~
P'
Fall 1985
C.
fl
cc - AA
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .111!11!!11. . . .!lll..... WIAMJORUTDWO.l.IN~. . . .~. . . . . .11111. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .
After three months of discussion and
R-5 the only trees that will requir~
Ur' Gr¥ftc£s
by Gus Radom
"Thtn• arc tides in the affairs of
humankind and we are at a low ebb."
Preclsely at the moment requiring the
Krcalcst leadership we have the least.
This region, Asheville in particular,
ls going through dramatic change:
change that will touch our lives dircct ly and daily, whether or not we
choose to be involved.
Thg city of Ashevi11P fAcPs ~er
ious problems. "Asheville," according
to former city manager, Ken Michalovc,
"is literally rotting away . " The infrastructure that supports our urban
way of life is rapidly falling apart.
But the deterioration that I
wish to address is on the surface of
the land. As our natural environmenl
L•rodes, so does the quality of our
lives .
Cotn111ercial development is rapidly transforming the landscape and
lhus the character of our city. The
standard approach has been :o cut
down all the trees, level the site,
and pave everything . Once the process
begins it snowballs . The development
tragedies on Merriman Avenue have
diminished the value of every home in
North Asheville. Trees buffer our
neighborhoods from the harshness of
the street and the collllllercial districts. When they are gone we lose a
part of our heritage. Our sense of
place, our peace, and our solitude
are diminished.
Our homes constitute the largest
investment most of us will ever make.
We spend our entire adult lives paying for that investment. That purchase provides us shelter and offers
us community . Collectively, our homes
create our neighborhoods,our major
place in the world . Our neighborhoods,
under normal circumstances, pass from
one generation to the next providing
the same healthy environment year
after year. Asheville has long provided all the South with a wonderful retreat. But how long, at the present
rate, will there be a cool, green Asheville? We have oo coaprehensive plan of
development. We have no blueprint to
guide us. We are stumbling expensively
into the future.
A few private citizens, including myself. observing the damage snd
seeing no established leadership addressing the issue of tree destruclion,
have been trying to turn this around.
KATCAH - page 15
research (gathering tree ordinances
and advice from all over the South)
we produced a tree ordinance unique
to our situation. We consulted two
members of the city council, seeking
their support and advice. They suggested that we first gain the endorsement of the Tree Conunission and allow
the commission to present the ordinance to council. We did this . For months
we pressed the Tree Commission for
their support of an ordinance t~at
they should have initiated years ago.
Thanks to the self-serving leadership
of several members of the commission
this ordinance was weakened by numerous amendments and delayed for more
than nine months. The ordinance finally passed the Tree Commission , but
the leadership of the commission has
done nothing to promote this o rdinance before city council.
The proposed tree ordinance is
by no means assured to pass City
Council. It is controversial and will
cost the City some money to enforce .
It will pass only if the members of
the Council believe it has strong
support from a majority of the people in the city.
The proposed Asheville Tree
Ordinance is designed to prevent the
indiscriminate pruning and removal
of trees in the City , but without
denying the reasonable use and economic benefit of real property.Although the emphasis in this Ordinance
is on protection, the authors intend
this to be only a first step in a
comprehensive program to preserve ,
maintain and replenish Asheville's
green environment.
The Ordinance has five essential
components:
~~ ARBORIST
First, it calls for the hiring
of a CITY ARBORIST: a tree specialist who will help the city make informed decisions when tree removal
is requested, and to help formulate
policies to properly care for the
City ' s own trees. Most importantly,
the CITY ARBORIST will design an educational program to make the general public aware of the value of our
own trees and to give technical information on how to care for them.
PERMIT FOR REMOVAL
-- -Seconcf,--c-heOrdinance requires
any person who intends to remove any
tree over 12 inches in diameter to
obtain a permit from the City. The
only exception to this requirement
is trees within the setback lines of
property zoned residential. ln other
words, for property zoned R-1 thru
a permit to be removed will be thost·
within a certain margin around the
perimeter of each lot .
If a developer or landowner lntends to remove a t ree during the
development of any land in the City.
a lree removal permit will be required along with other building
permits, and the City will have the
power to rescind all the permits if
the provisions of the Tree Protection Ordinance are not followed. The
Ordinance also includes guidelines
for the protection of existing trees
during construction.
A lree removal permit will be
granted in any case where the applicant can demonstrate a good reason
for removing the tree. Specifically ,
a permit will be granted if the tree
is dead, diseased, or otherwise dangerous or obstructive, or if removal
of the tree is necessary for the
proper development of the property,
or for the benefit and health of
other trees.In some cases permits
will be granted on the condition
that new trees are planted on the
property.
Special provisions have been
made ~n the Ordinance to regulate,
but not impede, the pruning and cutting done by the public utility companies in the course of maintaining
utility lines. Other special provisions have been made for emergencies
such as severe storms,and for the
appeal of permit denials.
PRUNING AND TOPPING
A third section of the ordinance requires that any pruning of
trees be done according to standards
set by the Tree Commission. Although
no permit will be required for pruning, excessive pruning that cause
the death of any tree will be treated as if the trees were cut down
without a permit. The purpose of
these provisions is to stop the unsightly mutilation of mature hardwoods in the name of •topping~
PENALTIES
~-Tht?°penalties section of the
Ordinance makes both the lsndowner
and the person who actually does the
cutting subject to the penalties.
The criminal penalties that may be
imposed are $50. per tree, or 30
days in jail. Civil penalties can be
up to $10,000 .
PLANTING ON CITY PROPERTY
-- Finally , the Ordinance encourages any citizens of Asheville to
plant trees on City property in accurdanc .. with the City Tree Plan adopted by the Tree Commission.
cont'd on p.21
·•
~~~ ~
-
" Fsll~l985
�t .•
A
Fall 1985
•
t~
�Fall 1985
.... ~.
-
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .WEAM,OIOUTDWD.UM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .
DRUMMING
LETIERS TO KATUAH
Hello Ka tuah !
Just got done reading Gary Snyder's interview
in The Mother Earth News and will use that reinspiration to write. Bioregionalism does nothing but make sense to me and I have discussed
it with lots of folks since my introduction to
it through ex-Co-Evolution Quarterly. I am
drawn to the idea for ecological(moral) and
political(decentralization) reasons. I do not
consider myself a pessimist, yet I cannot see
the institution of such "radical" politics in
my lifetime. Still, given my personal reality
and witnessing a growth of spiritual awakening
in .. this country, it is time to promote sanity
and cOllDDunity . The establishment of bioregionalism would be, to me, nothing short of mass
enlightenment, the birth of human beings • .. ••
We are capable as a species. May we rise to
our potential through creative insight and
courage.
Please send me any and all necessary info to
better educate me so I may pass the truth along
to others. I'll thank you in advance for your
kindness and help and your loving work for the
earth and its creatures.
·
One woman, trying to walk in balance- Cotton
Willis, Va.
"one does not give over to alternative realities
without summon ing up forces of nature and mind
which urban-industrialism was designed to exclude,
never to contain"
Theodore Roszak
Where The Wasteland Ends
Dear Katuah,
I ' m writing to request that you publish a correction to an article published in the Spring 1985
loouc of KotWih. The article was on Socially Responsible '"ii\veBting (page 15).
The problem is simply that you screwed up our
address in the "Resources" sect.ion. The address
given is "28 Montpelier, VT.05602" . The correct
address is: 28 Main St . ; Montpelier, VT 05602.
While I have your attention, I just want to let
you know that I think your publication is absolutely first-rate; it' s the strongest, most coherent publication I've seen yet from the bioregional
oovement.
Thanks for your help and support.
Sincerely,
Larry Lewack
Marketing Director
GOOD MONEY
:<ATf. - page 18
.\H
Dear Friends,
I'm writing to express my feelings of how meaningful I think your paper is for the times we
face today. I think Kat6ah represents an emerging awareness and networking of peoplP with many
basic concerns. beliefs and philosophies.I
think that i• is part of the global consciousness that is striving for peace, equality between peoples and nations, and an expression of
feelings of love for the Mother Earth.
~et me tell you briefly of our goals and current
function here at Northwoods Center for Natural
Health. One is to network out info=mation to
people in every way that we can . We do this
through newsletters, talks, newspaper articles,
etc. A second ts to begin a Center for networking with individuals that can help teach a selfsustaining way of life and a respect for the
earth. With that we want to instill a greater
degree of planetary consciousness in people by
bringing them in contact with guest lecturers.
Thirdly , we will have health retreat weeks for
those interested in regaining health in a European rejuvenation setting. And fourth, we provide personalized health programs and back and
neck pain therapy for any individual coming to
our Center in Brevard.
With Warmth and Light,
Or. Frank Trombetta, O.Sc.
Ro list ic Health
304 Water Oak Suites
Brevard NC 28712
Hi Good People,
The SU11DDer issue is great but the second part
of Lowell Hayes' painting is upside down. The
reservoir flooded up the valley covering the
homestead as It rose.
Touching gently our Mother Earth,
Karl Yost
Willis, Va.
KatU'ah,
On my 10th birthday, spent here in these mountains, I announced to my family that one day
this would be my home. I knew even then that
these maternal nurturing hills would cradle me
and I would live a life close to the earth. Nowfinally-1 am home! No other place ever felt like
home-only these mountains. So if this is my home,
where are my roots, my past knowledge of gener.
ations. my life cord?
Katuah is just that ... connecting me with relatives living and those who have gone on before
me. It is my anchoring roots-so that I may concentrate on producing nurturing fruits.
Suaan Claese
~
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WlAlllfOllUTOW'IU.EMI. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
.
AS 1 sit beneath the towering
white oak, I feel the coolness of
it's breath on this hot SU11111er day.
I lay my palms upon the base of it's
trunk and feel it's life blood courslng beneath the bark. Earth-breath
stirs the leaves gently and I am reminded that where there is breath,
there is spirit I remember the
breathing of the oak and try to make
my breath juat as silent. Leaning
against the oak, I place my hands
'and bare feet against the bare soil;
illlagining them to be roots, 1 push
them into the soil and draw the
Earth Hother's healing and growing
power into myself The oak's abundant fruit has fed me, and now it's
strong spirit nourishes me. I feel
it's plentiful power flooding me
with strength, vigor, and endurance
I open my eyes, give my thanks to
the white oak and realize that when
I need these things, the oak will be
there for me. 1 will protect and
preserve it as long as I shall live,
and I will pass the task on to my
children, who inherit the stewardship of this land. With my newfound strength, I run up to the
ridge and down to my valley home.
FRIEND TO HUMANS
The oaks have been known as
sustainers and healers for centuries . A variety of species of oak
(spp. quercus ) are indigenous to
Turtle Island (N. America) and their
gifts have been well known to many
native tribes. I have been told that
the old-time Cherokee runners earring messages between the different
clans travelled only with extra mocassins and a pouch of acorn and corn
Meal on their belts. The runners
would keep a pinch in their mouth as
they ran for an hour or so, then
swallow and take another. This sustained the runners as they covered
up to 100 miles in a loping, 20 hour
trot through the rich woodlands of
Katuah.
All acorns are edible and all
contain bitter tannin in varying amounts 'Ille oaks are divided into
two groups by botanists: the white
oaks, whose leaves have rounded
lobes, with sweeter acorns and more
tannin in the bark; and the red oaks,
whose leaves have pointed lobes, with
bitter acorns and less tannin in the
bark. ~~st desirable for food are the
chestnut oak (quercus prinus) acorns.
The nut meats are the largest I know,
so less time is spent shelling and
they are very owcct
The whicc ook
(quercus alba) is so sweet that a
light roasting will render them edible, with a bitterness comparable to
that of coffee. Gather the acorns
as soon as possible after they fall,
as most become infested with weevils
within a week. Green acorns are fine.
The bitterness is removed by a leaching process. First, grind the shelled acorns in a flour mill into course
acorn grits. The moist acorns will
not pass through if the mill is set
too fine. Put the grits in a cotton
On Tall Trees
O mighty oak
Long in silence I look on you
And draw power and renewal
from your aura.
Often I wonder
of your making,
Gnarled in places,
How slowly,
slowly
do you grow,
How long
how many years
in the making!
Controller of climate and
rainfall
Protector of top soil,
protector of the earth,
Inspiring of strength
Favorite of ancients
of Druids,
of religious groups.
How mighty in sinew,
Inspiring in strength!
0 to stop the crime
Of wasting you!
What mystery radiances
breathe you in
and breathe you out?
You are of the tall trees,
The friend of owls,
You are old .•. so old!
You are the acorn,
You are the oak!
©
W. Walters
oock, tic it closed and place in cold
running water; a creek or in the sick
under a slow, steady stream. White
oak acorns will leach in 4-8 hours;
some red oaks take as long as 14-16
hours. Just taste the grits to see if
all the astringency has been removed.
Then spread the grits in a thin layer
on a flat surface (a stone heated by
the sun or fire, or on a cookie sheet
in a 200 degree oven) and dry thoroughly. Grind the brown grits into a
fine flour. You now have a food that
is approximately 6.5% protein, 68%
carbohydrate , .1% fat and for each
100 grams, you get 12 mg calci11111, 314
mg phosphorous, 2 mg iron, .02 mg
thiamine, .40 mg riboflavin and .5 mg
niacin - not to mention all your body
will tell you about its food value.
ASH CAKES
Traditionally, acorn flour and
corn meal are mixed with water and a
small amount of sifted oak wood ash
(which makes the protein more accessible to our bodies) to make a stiff
batter After your oak and hickory
wood fire has burned for 1 hour, remove wood and coals, dig a large,
bread loaf sized pit in the hearth
and line it with red hot coals and
ashes. Pour the batter onto the coals
then place more ash on top, then more
coals, then build the fire back up on
top. After one half to one hour (depending on the size of your ash cake) I
take out the bread. The blackened
outer crust has formed an "oven" for
the sweet, moist bread inside. Thia
is a very sustaining food with a
complete, balanced protein content.
When you're in the kitchen, try
this recipe for the most delicious
corn bread you've ever had:
I
I
cornmeal
le
l/2c acorn flour
I/Jc soy flour
l/4c w/wheat flour
2tsp salt
l
egg
l}i;c milk
3tbsp honey
Jtbsp oil
optional:
le chopped
black walnuts
le toasted
sunflower seed
mix all dry ingredients , add liquids
and beat until smooth. Pour into
muffin tins or cake pan and bake for
20-30 minutes until a toothpick comes
out clean .
Medicinally oak bark is a powerful astringent - antiseptic with several applications A decoction made
(cont'd. p. 24)
198S
�ed together to form a starry patchwork quilt of colldctive being . Feminine power is once more on the ascendant; the summer lion of personal
will d:lssolves in the glory o f transcendent love ••• "
" Feminine power is activated in
the fall as vital energy descends to
the roots of our beings . It is through the feminine aspect in human nature that the purifying fire of M
ichael can rightfully be wielded. Justice, a feminine fi gure, watches over
and weighs the spiritual harvest ••• "
"In the first half of autwun, we
gather in the harvest and clear away
the 'chaff ' . In the second half, we
integrate the spiritual fruits of the
past year cycle. The 'sword of trut h'
and the scale are symbolic of the first
psychic process, which is inspired and
facilitated by the observance of Michaelmas, the Great New Moon C
ere1110ny,
Yom Kippur, and Hallowmas. The mysticas
al union of spiritual fruits is symbolized by the Jewish suka (four-sided
hut), the Native American medicine
wheel and World Tree with four roots,
the Chr istian Ad ven t wreath , and the
Chanukah dr e i dl .. . "
Fil.Om the I n-tltodu.c,Uo n
to .the Calendalt :
"This calendar j ournal
is intended to demonstra te
t hat the celebrations of all
racial and r eligious cultures
represent complementary aspects of one gr eat world cult ure and are r eflected in the
diverse psychic elements that
m
ake up each individual . Holy
days and all notable historic
events can be viewed in the
context of the annual cycle
as phases of individual and
collective development. According to an old Dakota song
' t he year is a circle around
the world '. The myths of all
cultures can be meaningfully
pr ojected on the mandala of
the annual rhythm. "
"Fall is the time to reap the
psvchic as well aa physical fruits of
th.a groving season. Each of us is a
ray which goes forth 1o spring t o embr ace a particular aspact of crdation
and r•turns i n fall with a ~rsonal
harves t to share wit h our COlmllWlity.
Individual •xpcriancea are now joinK.\TCAH - page 20
"Fall is the season of complet ion,
of 1110ving toward mystic wholeness when
diverse states of consciousness may be
brought into h8rlll0ny. In the Gnostic
view, Christ is the soul of the Earth
(the incarnate solar principle). The
soul of the world, the center of the
circle cross of the Earth symbol, can
be approached only by man.Heating within ourselves the essential nature of
every religion and cult ure. The most
important message of the fall is that
all faiths are essentially bas.sd on one
great body of truth of which each world
religion and culture is an integral
part.
The medicine wheel is a primary
Native American symbol which defines the
four parts of the human psyche, provtd.ss
a path to the integration of these psychic elemenes and indicates how the individual may best be integrated into the
tribal community. A person first experiences each of the four directions
before balancing i n the center o f the
circle cross. Then all four states of
being come alive at the same time and
the medicine wheel begins to turn.
The medicine wheel of Native Amer-
ica and the Great Pyramid both symbolize the procciss of psychic transformation through which the formative elements of human nature are aligned
and integrated by the fifth principle
(the quJ.ntessence}, spiritual awareness. This transformative process is
also the purpose of the Cherokee
"s quard ground" which is used for ceremonial dance in this season. It is
the basis for celebrating the four
we4*. Advent period which culminates
in the ligh ting of a f ifth candle in
a "medicine wheel" circle of greenery .
Fall is the season to create a
new state of being, a more inclusive
form of consciousness, aud it is the
time to consciously let go of the old
form, to ring in the new year. Creative meditation and rational fasting
have a place in this process and so
do singing, chanting , and dancing .
Let's recall the words of Lame D
e1:1r:
'Dancing and praying-it's the same
thing', when w1:1 celebrate Advent and
include a little enlightened Saturnalia, for its purpose is to break up
psychic patterns from the old year, to
help us open our hearts to the ligh t
of a new star ••• "
(f
'1e~v ts~ c1vc- le~v-oV1noL the wov\d~
the
"The New Moon of Libra , the
first following the Fall Equinox ,
marks the spiritual New Year in the
New World Cycle of Celebrations ... .
This is the time of the Great New
M
oon Ceremony, the New Year celebration commemorating the world ' s
creation in Cherokee and Iroquois
tradition . Immersion in a pure body
of w
ater at sunrise followed by
crystal ga zing co perceive the future year is a traditional aspect
of the ceremony."
Advance o r ders for The 1986 " New
W l d Cycle of Celebrations Calenor
dar Journal" a r e now being ta ken .
Send $8. 00 to :
New Wo r l d Celebra tions
P . O. Box 6054
Charlot te, N 2820 7 ~
C
!!". • --FaH l91f5
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WEAMFOFIUTOWlii.ERS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11111!. . . . . . . . . . . . . . . . . . . . . . . .
.
Review
M)UNTAINEERS AND RANGERS: A HISTORY
OF FEDERAL FOREST MANAGEMENT IN THE
SOUTHERN APPALACHIANS 1900-81
Shelley Smith Mastran and Nan
Lowerre (U. S. Government Printing
Office, Washington, D. C. 20402)
$7.00
The federal government, particularly in the form of the U. S. Forest
Service, has been a strong force in
the development of the current
were mounted knights carrying the
conservation message into the wilds.
Now, since the political tide has
turned, a new chapter in the history
of federal involvement in Kat6ah is
being wcitten. The DOE is threatening to dump nuclear waste on the
mountains. The Forest Service is
meeting considerable popular opposition for undertaking large-scale
clear-cutting operations, and has
been implicated in offering the
lumber interests large hand-outs
in the form of below-cost timber
sales. But that is to be read in
the future. At present, MOUNTAINEERS AND RANGERS offers an illuminating look at one of the powers
that helped to shape today .
VRDAN Tl\EES
(continued from p.15)
Recently at a conference on
Buncombe County ln the 21st Century,
Ian McHarg, noted author and landscape architect , emphasized the importance of incorporating the natural environment into the design of our
cities. Approximately 76% of Americans live in or near urban areas.
This figure will rise. As we purchase smaller homes on less or no land,
we instinctively turn to our urban
forests for that occasional respite,
for the reflection and solace we
sometimes desperately need in our
often crowded and hectic lives . Imagine New York City without Central
Park. Urban forests offer city folks
a wide variety of delights and benefits. In spite of unrelenting pressures for urbanization, 30% of the
surface area of an average U.S. city
is covered with trees. This is a
larger portion of forest cover than
is found in the typical countryside.
The proposed city arborist in the
Ordinance would facilitate the crucially importa:it integration of
sound urban forest planning and management with commercial and residential development.
In conclusion, as private citizens we have a responsibility to act
when there is no action. If we fail
to do so, we become the victims.
Your help in the passage of the tree
ordinance is critical. We need your
influence, your letters, your phone
calls . This is but a first step. We
can turn this thing around. ~
economic and cultural realities of
the Katclah province. Under contract
to the U.S . Forest Service, researchers Shelley Smith Mastran and Nan
Lowerre have docu~ented the federal
***
presence and the changes it has
"In the early days, only the largest
brought to Southern Appalachian
forestry and forest lands in the
and highest quality trees were cut:
course of the 20th century .
cherry, ash, walnut, oak, and yellowUnlike many goverument public(tulip) poplar, often as large as 25
ations, MOUNTAINEERS AND RANGERS
feet in circumference. Although it
is not a monotonous litany of
is difficult to imagine today, trees
alphabet agencies or a selfwere felled that were larger in diajustifying array of statistics
meter than an average man stands. Some
designed to def end an agency
portable sawmills were brought into
budget. Rather, the authors have
the mountains in the earlier years,
produced a book that is interesting
but logs from these enormous trees
and readable because they have
were usually transported to a'mill,
given attention to the existing
some miles distant, by horse, oxen,
forestry practices and cultural
or water . Typically, log splash dams
patterns in the area and, for better
were built on the shallow mountain
or wors~, the profound effect the
streams so that many logs could be
federal agencies have had on land
moved at one time. Logs were rolled
use and the mountain way of life.
into the lakes formed behind the dams,
UndLCStandably, they linger in
and with a buildup from rain or
the golden days of forestry in the·
melting snow, the.dams were opened to
Appalachians: the days of Teddy
let the logs cascade down the mountains.
Roosevelt, Carl Schenck, and
Prom wider places on the river,
Gifford Pinchot, when the Forest
Gi.1.6 Hado11.n, a ~i.den;t; 06 At.hetrees - as many as 40 to 120 at a
Service was young and "the district
ville, NC, htU> be.e.n a p!Llnci.pal. i.ntime - were lashed together to form
-ltla;to11. ht de.ve.i.op.ing a comp11.ehe.nranger • •• was the backbone of forest
rafts, which were piloted downriv~;~~
administration . " Forest rangers
1>i.ve Vi.ee. oJr.di.nanc.e. 601t hi.6 ~.
to the mills."
,P"'
at that time were crusaders - messengers bearing tidings of the young
science of forestry, of conservation and enlightened land use
to the mountain people. The days
of the CCC, when thousands of people
were gainfully employed at useful
conservation work during the
depression years is also emphasized,
but the book does not neglect discussions of the social impact of the
Forest Service's land acquisition
policies, the economic effects of the
federal government as landowner, and
the controversy surrounding the
RARE II proposals of the early
1980's .
The federal government has figured
so prominently in the history of
Katuah since the turn of the century,
that MOUNTAINEERS AND RANGERS offers
a good overview of the history of the
province and its forests during this
period . The book is extensively
annotated, and the bibliography alone
is an excellent guide to readings on
Southern Appalachia during this period.
There is a certain admiration and
nostalgia for the days when issues
were simpler, before Forest Service
"Aw, sheee-iit"
ethics became entangled in the
economics of the international
timber market , and when the rangers
Fall 1985
OS sgaq - Hf.~1/J.
�The publications listed below are
available from Appalachian Regional
Office, l.T.C.I.U.S.A,, lnc., Route
I, Gravel Switch, KY 40328. Prices
l isted include postage and handling
within the U.S.
PROPAGATION METHODS AND SOURCES FOR
UNCOMMON PERENNIAL FOOD PLANTS: A
LITERATURE REVIEW IN TABULAR FORM
Cregory Williams, 1983 (slightly
vised 1984), 49 pp., $6.00.
;e-
by Brian Caldwell
We are trying an intercropping
system that might be of utility on
other farns. On an 80 ft. by 90 ft.
test plot, we have planted raspberries in rows 15 feet apart (about
twice the usual spacing). In the rows
with the berry canes, we set young
Chinese chestnut trees every 15 feet.
The chestnut trees are mulched, weeded and fertilized along with the berries, which are allowed to grow close
beside the trees. Beds of vegetables
about 5 feet wide run between the
raspberry-chestnut rows.
This system is an attempt to
care for a succession of crops with
the least effort, while making good
use of space. We suspect that the
raspberries. grown without the use of
pesticides, have fewer problems with
fungal diseases due to the improved
air circulation of wide rows. It
seems reasonable to use the extra
space for vegetables. Because rasp-·
berry plantings typically last only
about 5-7 years because of virus problems, the chestnuts provide a crop
co "take over" after the berries.The
young trees require special care
(particularly weed control) for about
3 years after planting, yet bearing
begins on l y after about 5 years or
more.It does not make much sense to
invest the special care and space exclusively for the non-bearing trees
so we put them right in the berry
rows! They will not seriously compete
with the berries until the berries
are on the way out. The berry mulching and fertilizing are ideal fo r the
trees, and competition from the berries does not appear siRnificant.
Note that, with the use of mulch, it
is important to protect the tree
trunks from rodents with some sort of
guards.
Eventually. we will have a ~rove
of chestnut trees on a 15 feet by 15
feet spacing. This is too close for
mature t rel'!1. llowever. t hcse a re
seedlin~ trees, not ~rafts. and it is
likely that somt• will be poorer bearPrs than others.After about JS vears,
they will b~ thinned out, leaving
onlv the best. The aTea formerlv occ~
:'-\;'~'AH -
?ag~
ll
upied by raspberries and vegetables
will be sheep pasture. And the chestnut yield in the early years will
have been much improved over the
yield for trees originally planted on
a recommended spacing of 30 feet by
30 feet.
This system is appropriate for
many kinds of trees . Strawberries
could substitute for the vegetables,
but blueberries, gooseberries, asparagus, and rhubarb all last so long
that their total production as "raspberry substitutes" would be seriously
reduced by the trees.
Areas used for this system
should be free from perennial weeds.
fn our plot, we have had problems
only with the tarnished plant bug
and, at first, too low fertility for
high raspberry yields. An organic
fertilizer (about 20 pounds of N per
acre) placed beneath the mulch the
last two springs resulted in much
better growth of the fruiting canes.
The berries also benefit from vegetable fertilization .
Reprinted from Agroforestry Review.
Back issues available from: - - International Tree Crops Institute,
Appalachian Regional Office
USA
Route 1,
Gravel Switch, Ky. 40328
------ r-e.so-~ i.is~ : tyu U"op~ - - ~KS
ABOUT TREE CROPS:
TREE CROPS: A PERMANENT AGRICULTURE,
J. Russell Smith, Devin-Adair, New
York, 1953. Founding work for the
tree crops "movement"; somewhat dated, but worth reading to get excited
about the idea of a tree-based agriculture.
TREES FOR THE YARD, ORCHARD, AND
'"'OODLOT. Roger Yepsen, Jr. , editor,
Rodale Press, Emmaus, Pennsylvania.
1976. Introductory chapters on landscaping. orcharding, nut trees. propagation, pest control, useful wild
species. maple sugaring. and woodlot
management.
NlIT TREE CULTURE IN NORTH AMERTCA,
Richard Jaynes, editor, NNGA, Hamden,
Connecticut, 1979. Very thorough and
authoritativt• reference--" the bib le"!
ACRISILVICULTURE FOR APPALACHIA: A
BIBLIOGRAPHY, Gregory Williams, 1979,
9 pp .• $2.00.
AGRlSILVICULTURE: A NECESSARY RENAISSANCE, Gregory Williams, 1979, 4 pp.,
$1.00.
TREE CROPS FOR SMALL FARMS IN APPALACHIA: PRELIMINARY PROPOSAL FOR RESEARCH, Flip Bell. John Pohlman,
Gregory Williams, 1977, 24 pp . , $4.00.
ENERGY-CONSERVING PERENNIAL AGRICULTURE FOR MARGINAL LAND IN SOUTHERN
APPALACHIA: FINAL TECHNICAL REPORT
Gregory Williams, 1982, 52 pp. , $8~00
HORTIDEAS, Published monthly, Subscriptions $10.00/yr. (U.S.)
SOME SOURCES OF HARD-TO-OBTAIN SEEDS
AND PLANTS FOR TREE CROPPING
CHESTNUT HILL NURSERY,Rt. 3, Box 477,
Alachua, Fl. 32615. Hybrid AmericanOriental chestnuts. Price list free.
DOUGLAS, Earl, Red Creek, NY 13143.
Hybrid American-O r iental chestnuts.
Send SASE for price list .
HIDDEN SPRINGS NURSERY, Route 14, BOX
159, Cookeville, TN . 38501 . Seedling
and grafted fruit and nut trees, including honeylocust. Price list free.
ITCIUSA APPALACHIAN REGIONAL OFFICE,
Route I, Gravel Switch, KY 40328.
Seeds and graf t wood of select honeylocust, black locust, and American
persimmon. Price list free.
JOHNSON ORCHARD & NURSERY , Route 5,
60x 325, E1ijay, GA 30540 . Mltoy peach
and nectarine cultivars, also graft~d apples. Catalog, $1.
LAWSON ' S NURSERY, Route I, Box 294,
Ball Ground, GA 30107. Many apple and
pear cultivars. Catalog free. ~
Special thanks to Greg Williams of
LT .c.r.u.s.A.
Ea-11 19a5
�....................................llllllll........... Wl4MIOOIOTOWILWIS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..
"T<•c '""'Y of our forebt .. rs and
lut'.U<·•ncri ti uk u tern•s of o fl'"
Cf'le,·t<!d "l*C'1es--whot tl.cy eel l
' iorf!ft trt'd Sl>t-ClE:s '--so that IJy
el in in<>t ion ol l other tr<-es oecor ••e
1
'A t!(•d V.pt!tie!i ..
The
1
'Afl'l•O Sf>eClt-C'
ron•<-~t ~act•lct th•t • •orcsttr
sl.ou le CJl'l r io of any t t ee Veil i eties
bul thl' few thc>t are currently ld.<Jh on
th<> 11... ikPl. Tl.is rnov.-s low.;1d ,, 110110C\.ll ur ,. prnct ice . l·•onocul tu re y1·owiny
ovi:rtaxe& the soil, exposes tlie crop
lrees Lo dun9er fron insec ts, disease,
er fire, •rad pUtb the landow11cr at the
n·l'rcy of • consta ntly fluctuat inc;
lll<O ):et..
"Tl 1t: t. t t::..~ Ven
i ~Lieb kuowu
lW~y db
'wef'd s 1>C'cies ' .. re ~.ir>l'lY trcei. thdt
we do not know how to use. Ev1:r~
Sl'(•ci<•s of tr<>e has j ts own pot..,11tial.
As an exd~plE: the dogwood tree i s not
tighly desira~le today, but 20 ye&rs
ago do9woud wat• one of the mo11t
valuabl~ wood~ in the forest.
It was
used to no~k.e textile shuttles, because
the wooo would wear slllO(>th and would
not pick the threads. Ever~· small town
had a dogwood mill wh~-~ voltt'r &a,.s
cul d09wood blocks irto squdre lo be
roade :uoto i.huttles. Because textile
blin ttlei; are now nade of COlll[>rt-sbed
wood or ~yr•tl1E:llc l'ldterials, do<;wood
h ..1< no n.iket today . But tl1a1 doc-s not
~"' tht: ..OO<; is cseless.
rt su I l lb
on( cf t hi! l:'est woods growir.<J. we
s1rnr•lr llO:t'cl :o fir•c where it C"11n Ii<·
l: Pt t used.
"1'h<•H .:n~ othe r woods in birrdlar
C' l r t·1Jn1! t nnc<'s.
M
1..ll.t1r ry j s " .. pl vr•t J d
woc1d ll•r i11lryi; . Sassafra .. wooo bot
bf'iJUI If l: I l ones tJ11d ... ) J I yi V<· C1f j i Is
1 l• a1.i1 <J odor for 50 Yl"<•I>. Silv~·th<•ll
ii; io 1•lai11 wood, but 1 t firii::l.1·~ "ell
"r1u car1 l l• la.&ec.! 1 r
t\Jt ri1 r
y wood
; r oductt!. l'lM'I, t.Jl..n l l i " white wood .
•r Uti(d 10 te ~01.11>0 .r 11,,. lntcl11•r
t Joor <•f o;v«r~ nt>u1:tdit1 r.•! lt , t..< rul•s•
INhl·n 1 t h•s sc.-nhbec "ith ""' <·r, ll
t1.rni'c1 ,, lt11lli<11~t wJ·ite, c.lr•<bt J.ke
. .. 111•• ~ lN> le1.111· !"locu . Fae-ti k a.c! c·~
\ Ood !w. l l ' (•WI ' C"hi•tdL t t-d!ol iCS . I
Jtt.l J~Vl
<i~'\'•
ti
•
jCioc;! sr:ioll
~Ut'ilP!·t
('C'l\.d\.O lll·
lUJ<'<> growing Sl't·c·icl wo,•dt- fM
(to next page)
KATUAP. - page 23
l8ll 1 ill.
SIVILCULTURE SIMPLIFIED
There are two major silviculture
practices, even-aged and uneven-aged.
Ir even-aged silviculturt a for~st is
cut complet.ely to the bt1re ground and
a r.ew forest is started with seedlings
or sprouts from cul trees . An unevenaged forest contains trees of all age
and size classes a11d n• be of one or
ay
111any sJ,Jecit-s, as ir. the case with
hardwoods . It is harvested perioeically by cutting a portion of the
trees, usually the n~ture trees or
trees of poorer quality.
Even-aged s1l1;iculture is more
coll1Itl0n with tie pinet-, firs, spruce,
and other coniferous tr<·es, although
it has been practiced i r. recent years
on harc!woods.
Even-aged silviculture can be
accornplished by clearcut.Ling the
forest in blocks or in strips , the
latter bEing known ab the shelterwood
system . The size of the cuttings
varies from entire mountainsides to
sruall blocks of 20 to 40 acres, or
strips a few hundred feet wide that
run ir. parallel bands or wind with the
contour on steeper land. After clearcutlin9, a ne .. for1:st must be established. Nature will generally do this
by seedlings or seeds left on the
forest floor or from sprouts growing
Croni cut stems. Humans can change this
by planting sceolings of the tree
species thal lhey desire.
After a few yl'ars, the clearcut
area grows up thickly with thousands
of seeolings and sprouts and usually
needs a cleanir.g to release the
desired trees. This is usually done
mechanically with tools, but can be
done .. ith hArbicides th<at poi&on the
unwanted sten.s. Fire can only be used
after the trees gro..· larger, and some
speci E.'s can wHhstand heat that will
kill others. After 20 to 40 years a
thinning cut lb made to harvest some
pulpwood-sized trees while leaving the
Detter trees for the final crop. The
final crop of trees is harvested when
rnat ure, usu.;lly 60 LO 80 years, and
tt,en the cycle is repedted.
Unever.-ac;ec! silviculturE: maintains
a gra..ing forest o f all ages and size
classes at all tines . Jt is much CJOre
~ifficl.ilt to practice and necessitates
p1cfessic.nal i;k1lls t hat require a
ful. 1rno.. Jedg<' of trc•t species , soils,
,,nd tt>eir intt-rrf\lationbhl.f•S. It also
i-«qvire!- t he kno.. ledge to grade tree
•1u.,) lly .>ml o htl J undcrstondi ny o!
tla•
fut tlCI' lire.ducts .
al'l'l ic:.ltion o~ thu Silvi-
noarkE·t~·
Tl e
cultural r.iethod is by ha rvesting ,
preferably for sale, bu~ sornt.ti1u~s as
a non-commercial operatior. to improve
a forest 1otand.
Harvesting can be by the single
tree selection method or by 9roup
selection. The latter is more practical and often rl turns the highest
product dividends .
Jn sin9le tree selection, the
!ore1oter marks individual trees that
are mature, or trees of lower quolity
thot ahould be removec for the im
vr~ved growth of better quality trees.
Removing these trees must be done very
carefully to avoid damaging the trees
to be left for future harvests .
In group selection, an attempt is
111ade to harvest several trees fairly
close together to open up a sizeable
area , letting sunlight enter to give
young trees a start . The area size
depends on the nature of the timber ,
topography , and other facton,, and
usually is not over an acre in size.
Group selection makes harvestin9
easier.
Thinning is a form of selective
cutting and is applied when forest~
become too thick and tree growth slows
down. "Thinning from above" means
taking out the more mature trees and
releasing the smaller ones . "Thinning
from below" is taking out trees that
have been suppressed or are of poor
form and giving the larger and better
quality trees less competition so they
can maintain a high growth rate while
adding on high quality wood .
Selective cutting can be a
coinbina tion of several of the above
methods, the main purpose being to
maintain a growing , viable forest of
many species (especially in bardwoods), many age classes, and several
size classes. Cutting cycles are
usually 10 to lS years apart .
In selective cutting , there is an
opportunity to favor wildlife by
leaving a certain number of den trees,
dnd trees producing hard mast, like
hickory and oak, even though their
product value may be questionable.
There is also an opportunity to
favor aesthetics and recreational
pursuits when selective cutting by
JUciciously leaving unusual trees
L~cause of size , species, or rarity .
--Walton P. Smith
�WALOEE FOREST
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ~ AMFOllESTDWBURS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..
cont . from page 23
Walton looked up at the young
poplars as if to check their yrowth
and then turned awa~.
"We recently had a little tornado
in here," he said as we wound our way
along the trail again, "and it blew
down six white pine . l wasn't aol~ to
get to them before, but we recently
built a road in here, and now J can
recover them.
"A road is the first thing that a
landowner needs to think about if he
or she is considering forest management . There has to be access , no
matter what kind of management practice one is going to undertake.
Roadbuilding has got to be done right .
Building the roads is wha t causes most
of the erosion damage and tree damage
associated with logging operations .
"I can now get to over 80\ of this
150 acres for thinning and harvesting
operations . This has cost me $4,000
over a period of 16 years . These are
not gr aveled roads; they are woods
roads with grassy banks . They have
culverts and are not eroding . AlJ J
have to do is go over them twice a
year with a bush- hog mower . J don ' t
think that represents unreasonable
expense or maintenance .
"Clearcutting on a larye scale
requires a road built on 6 inches of
rock and gravel to get in a cable rig
and a tractor-t r ailer to haul the
timber . That's why it cost the Forest
Service one-half million dollars to
put in a six mile road on the mountain
above us . I couldn't get a tractorACORN •••
cont'd
61tOm p . 19
by steeping l oz. of the inner bark
powder in l pint of water (dosage l
~sp. four times a day) is effective
for diarrhea and dysentery . It can
be used as a gargle for sore throat,
or as an external wash for cuts and
wounds and poison ivy, Jethro Kloss
(Back To Eden) reports that the unleachc'd""acorn powder resist the venom of poisonous snakes and spiders.
The decoction is also a good ingredient in ene.mas for colonic cleansing .
In using t he food and medicine of
the oak, let us always remember our
trees with gifts - gifts of thanks
trailer ng ir. on this roac!, but lhe
<lifference is thcrt 1 log ,.jt h a ch., in
saw and a wir.ch on I lie front. E111<l o!' /1
jeep. A Sl!lal l ldnclowner is workiny on
an entirely different scale."
As we continued our walk, Walto11
said, "We ' re goir.g by another s.Lc1nu of
young fraser fir 1 'rr 9ro1dn9 for
Christmas trees . I try lo h<tv., lt•..,Sf'
areas clean·cl by h<1nd rather tl1<rn
spraying then. witl• poisonous sprays .
Jf I went simply by economics, it
would pay to buy the chemicals ancl
spray poison to keep the sptct.>ts d(,wn,
but there ' s too niuch gooci Wdter up
here to do 1.hcrt . I'd rathE:r spf:nd a
tittle extra time ond effort a11a avoic
the poisons .
"l know of farms that have been
passed down in the same family for
generations . I ' d li~e to see forests
treated like that as well. It takes SO
and prayer for the spirit, the Creator behind the spirit and the knowlege to use these things wisely,
gifts of cedar, sage or tobacco to
nourish the body and spirit of the
tree that nourishes us . In doing so,
we may become like the oaks , the
standing people, with our feet firmly planted in the Ear tr. Mother, our
trunks strong and flexible in the
fiercest of winds, our branches
reaching for the heavens, accepting
the light and warmth of the sun,
turning it into food and medicin~
that our people may live .
y~ars to g~I. ever) t loir g "'orlur y t l<;hl.
We ' re jusl now <J"'ttin~ tlin<J& lO "'<a·k
.r.Hjht
bete . "
Thundttt rut l• l fd i r. ti<· wi;st.
Wal tor. qi.i cker1E'd tis E ...c< .. s 11E'
,. tc1 rl Eid up tie f i na J grc.ue towards the
hOUSE'.
"} f<ttt} thf-t(''li CJnt tlt~J ,y Wl' t'nVe
to offer," le SblO tloughtfully.
"\\e've wotkea 011 ll1J.!O vlace for 47
yc•s1·s now, anC: l ti ink we h .. ve
dev ... lopi=C: a n•ociel tv show sornt
principles lhat coUd be cc1rried out
on a
lary~t sc~le.
"Quite .. (e-. ~ tudents <:<Jr.•e h•·re . l
91"e th .. r. tl1i~ sa~1e tour, and tl1ey ,;e•
ti. is pl ii CE', ul\C: N1ny Of then Jl?dVC'
with the &onoe c;,ut fecd1n9 that ""
l.cive; that there ' s a .b~tttr way to
1.-.rnage lhis App.. lachian tinberland. "
Lat.er , as we &ot i" the l.ouse
Wdtchir.y the rain 1.>C•Und tl•e wirdows
out~ide, Walton said, "Jf son•l'Ollt- ii.
driviny by oro tt.e h\!,hwdy , Jookir9 al
the forest, it odght look dense , dark
und scart-y--full o~ bears and :maker; .
Th~ edqe of tht forest is like a
walled barrier that turns away mur•y
people who aren ' t fc101Jli1>r -.i1.h thtforest.
"But once one bn•oks throuyh tl:f:
edge anC: 9ets in .. mong the trr•es, one·
can see the forest. Jt can't be &een
from the out.Eide . Jt becomt>s "n
entirely different place con•pated to
loow it appenred from the ldyhw.,y . lt's
a place of beauty . A good 1.>lace to
be--a qood place to live. ~
Necorded by D. W.
...~~~~~~~~~~~~~~~•
~a~0
~\IIL~I
'Na~r~
T-SHIRTS
Each origina l design
hand screened in 5 colors
on the finest 100%
pre- shrunk cotton
rl
short and long sleeve t· shirts.
Short Sleeve '10 PP · (.S&P CiVF<)c', l'f, o., ~(I
s14 ,..pc1.
CNAlf9£ ,.,.
J Ong slPeve indudes howlc feothers /beorpow~)
long Sleeve
Nome
Address
Blocli 8eor 0 Silver 0 Ton 0 Wh'te
u::::=;;:;;::;~::::::::::::::::::::::::::
1
Phone
Mostercord Viso tt
Red-foiled Howle 0 Ecru Q Silver CJ Ton ""'" ' •: AqeA...,., N101nl•
Ex-p--d ,,,e -- - .,- . :-- 1
Shor1 Q
long Q
S·M· l ·Xl
1 ~?,~,!!~d W•r•.,.ill•. llC28lRS or write for brochure
·~ ·-~·
,,
KATUAfl - page 24
MALAPROP'S
BOOKSTORE/CAFE
BOOKS -
CARDS -
RECORDS
6 1 HAYwooO ST. ASHElllU.E. N C. 28801
704-2!14-S734
Fall 1985 .
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . WlAMOOESTDWrUIN . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . .
.
I
'
'
A CHILDREN'S PAGE
Compiled by Karen Paquette
KATUAH KIDS TALK ABOUT THEIR FAVORITE TREES
l
Erin, age 7:
The Black Walnuts in my yard are mine
I like to climb them. Once I climbed
one and wouldn' t come down - I
ate my dinner up there until the bugs
bit me too badly. I felt safe up there it was like my mother.
Shane, age 11:
,
I like the big poplars on Standing
Indian and I would like to visit the
Redwoods . They both have a lot of
history behind them. Today some
varieties of trees are dying out
because of acid rain and bugs like
weevils.
Some people in the world are not
fortunate to have trees , like in the
African deserts and the Sudan region.
We need to share our knowledge of
tree culture as well as appreciate
our own trees mor e and take care
of them
Drawing by Savannah
Shinnah, age 7:
I like the Weeping Willow tree
because I like the way it leans over
with its branches and I like the name it tells what this tree is like . It
makes me feel good to look at it.
It likes to grow near water so its
roots can grow down into the ground
and get water from the creek . It
only cries in winter because it doesn ' t
get much sun and it smiles in the
summer time .
In Haiti they ruined all the trees and
it became a desert. Everyone in
the world must learn to conserve
trees and plant more like on t ree
farms . Clearcutting is not right if we don ' t have trees we will have
problems . Trees provide shelter
for birds and animals and prevent
erosion .
Emily, age 3:
I
like trees because they are pretty .
1 also like apple trees because they
have food on them. Apples have lots
of vitamin C in thero, they make me
happy.
Jason, age 8:
There used to be a lot of American
Chestnuts but they got the Chestnut
blight. I see them lying down in
the woods and I miss them . We still
have the Chinese Chestnuts though, only
they are different
Trees are good for people. They
give us firewood , boards , paper and
food . We ' ve got to save trees
~chuh
;
KATCAH -
Fall 1985
page :?5
~-
~aaq
-
llhJ IAA
�..
----111!1--------~----.--- Wl-fOllQTDWW.OIS
____________________..
11
'~~~~~~11rr~1~t 1.~;~~i111~11:1l\~1·~~~~~~:!~:;~~~:i:~1~ ~,~~~~~~~~~~;~~~
1
I
j·\\h•I
lj I'l I
which i..tJt.uck me a.& be-Uig the. co.Ue.ct.i..ve
vo.lc.e 06 all. thohe. de.ad and dy.lng 6-iM
j~
and pi.nu , i.1Wt-g11.e.y wUh an anc.ie.nt
I mObb g11.owing 611.0m thW. bkel.e.ta.l 11.ema..i.n.6
I
like. a be.a1t.d would g.11.0W 611.0m the. clun 06
a 111C1n only Hcond.6 dead ... And w.Uh .the.
V1
aLUUte.nub 06 the. ' p11.uence' alt.o came a
'voice'-- a 6e.e..t.lng- which bpoke. .to me
w.Uh i.u.ch an au.11.a 06 c.a.lm and w<.bdom
continued from page 3
that goobebu.mpA (wha.t .the old moun.ta..i.n
6olli .LJt .thue moun.ta..i.n4 had call.e.d
and li.6 e.lub lln4 .the. land.6 c.a.pe. be.com.i.ng
"glolt!J bu.mP6" a.& 1 lln4 gllOIAl(.ng u.p, a
.tha.t OUll. CJJJVi..ob.(,ty bee.a.me., Ve.Juj quickly, boy . .. I JU1lt all. u.p o.n.d down my CZIU!l4, a.&
mo11. 06 a 6e.el.i.ng 06 oveJr.Whe.lm.lng btlll.1 walke.d 611.om .the. p:WWtg lot up .the.
pll.iA e. and conce.11.n a.& .the. •ha.iJILi.ne.' o 6
h.lU and .<.n.to what had once. be.en '.the.
.the. 6Olte.6.t !00.6 not only '.th.lnn.lng ' , but,
wood6 '. . •
.LJt 6ac.t, 'bal.d.lng' a.& we. 11.eache.d .the.
What .th.iA 'voice o 6 M.che..typa.t knoiulng '
.topl
UXl.6 .te.U.lng me UXl.6: .that .the ex.tent 06
Reaching .the. bu.nmlt 06 .the moun.ta.i.lt, a.&
.the deva.&.t.a..t.lon I UXl.6 He.i.ltg and 6eet.i.ltg
we. .twtne.d .thoi.e la4.t couple. 06 be.nd.6 .LJt
i.o deeply lln4, in 6ac.t, a v.iA.lble 'b.lgn'
.the. 11.0ad, what !CXt6 tu«tU.lng tL.6 «n4 - and i..t.a..te.me.nt made by .the i.p(.JL(..t 06 .thue
Jtathe.11. .than a .tlvume. -like. v.iA .to. IJ.lttLi,t.tll.eu 1 ~ be.e.lng a.& 'de.ad'. That .th.iA
.lng .the. ll.e..ttLll.n 06 ' .the. god.6' -- a .6Ce.ne.
baCJte.d and ve.11.y publi..c. place had be.en
06 de.va.6.t.a..t.lon only compaJt.D.ble. .LJt my
choben by .the. bpi.JL(..t6 06 human, bea6t,
m.i.11d .to .<.magu 06 NagMak.l and H.lll.oi.h.ll!ICl and vege..ta.t.lon, to lllClke. a bold bta.teme.n.t
1 had been in 6.llm6 and p(.c.twte booki. .
to .thobe. human be..lngi. i..t.Ul ~ng
He.11.e. on .th.U powe11.6ul and baClte.d mouna.11.Dund .LJt .thobe. holUlU .the.y ca.Ue.d
.to..i.n we. we.11.e. being g11.e.e..te.d by an a11.my
'bod.lei.'. That .t.lte dev.uta.t.lon 06 .th.iA
06 g11.e.y-ghob.te.d boul4 06 a d.iAembod.le.d
9e.og11aph.i.c landmo.11.k v.lb.Ued by .tholUland.6
'11ace.' ... TholUland.6 06 de.ad .tll.e.u! "The.
06 toUll..iA.t.6 and na.t.lvu each yeJVr., lln4
Cltown 06 CJtea.t.lon", I .thought bMCa.&.tall.owed a.& a b.i.gnboall.d, a.& a tlWUl.i.ng, o 6
.i.call.y .to mYJ>el.6. "So .thiA .iA .the. gi6.t
.the. be.ve.11..ittj 06 .the. .imbalancu .that ex06 'WJ.jutJ.1' bu.towed upon .the. g11.e.a.t
.l6.te.d .LJt .the. na..twi.a.t woltld a..t .the. ltandi.
'k.lngb' 06 .the na.twt.a..t kingdom! How .the
06, a.& a 11.uuU 06, .the. bhoJLt-i..lgh.te.d
EaJLth be.kn.i.g h.t6 heA 'IUVIJl.ioll.6', .thob e
.th.i.ltk.lng and VXJ.Yb o 6 .thob c now living
.that Stave 4tlltv.i.ve.d and Jt..i.6e.11, .i.n pl!..lde. o6
accompU&hme.nt, .to buch g11.e.a.t 'he..lgh.t.6' ! " on .the. eall..th. So cle.M !00.6 th.iA mu Mg e. 1 !CXt6 11.e.ce..lv.i.ltg .tha.t U al.mob.t
A6 my .11.ational m.i.nd .took ove.11. 611.om my
We.11.all.y began .to .to.Ile. on both vo.i.ce.
emo.t.lo ~ , .tll.y.i.ltg to .<.n.te.Ue.c.tuaU.z e. .the
and language. a6 1 11.eache.d .the. .top 06
pou.lble. c.a..u.6e.(b I, .tlte. 1tea6on6 'why' ,
.the. mountain and a be.cl.u.de.d .lUtt.e
6011. ~ 'gho4.tltj clea11.Cut', .th.iA 'unclea.IL(.ng whe.11.e. T .&t.te.nde.cl to do a
na..twi.al' d.iAa.&.te.11., me.mo.IL(.u 06 bto.IL(.u
i..<.mple. Uttle. ce.11.e.mony 06 .thankJ>g.i.vand newh-11.epoll.U I'd heall.d, about how
.i.ltg:
.the. 'acid IUlht' UXl.6 beg.i.lt~ .to .to.ke.
"The. i..lgn6 he.11.e. been by a.U
U4 .to.fl. on .the. .tlt.e.u .i.n .the. h.lghe.11.
wU.l i.how .thobe. cuJL(.olJJl people 06
el.e.va.ti.on.6, c.a.me. .to m.i.nd. And iulthout
bc.ie.nce. .the. widup11.e.ad e.v.ldence. 06
any o.thvr. known pobb.lb.lUt.lu a6 1te.Mon6 ,
.the. e.x.te.nt o 6 .thw own du .tJt.uc.ta6 c.a..u.6e, 6011. all. .th.iA 6011.u.t laid to
.lon. 06 .the. compounded nc. lui.e 06
l\n4.te., the. I Jta..in I e.a4il.lj and qui.ckty 1
1
~ ~
1
I
'
I
I
liQJIC
,,
KA n'AB - page 26
I
I
S
I
1 1
JIUl.t a.& poW.y .u, the he.al.Utg
a.&pec.t 06 language, i.o .iA .U .<.mpoJLtan.t people. took to .the.ut bod.lei. and
m.i.nd.6 wUh 11.egall.d .to he.alih and 1
be..ing. To 6oCIUl .thW. pe.11.6onal and
co.Ue~ve goal.6 on the. qu.a..Uty and
longe.v.Uy 06 eu'.4.te.nce, and the.ut
o.IL(.ginal an~ na..tWl.al b.lll..th.IL(.gh.t, be.yond death. It .iA he.11.e., .ln .thue
WOJJ4, .that .the heaUng a.&pec.t6 06
'.the Cltea.t.lve' i.e.11.ve .to .ln6u.11.e. you.11.
H11.6e. 06 pe.11.6e.ct.i..on, .thll.Ough tonge.v.Uy, o.11d .the con.t.i.ltua.Uon o 6 an
a66.i.ltm.Utg and v.ltal 6u.twt.e.! The.
jou.11.ne.y 06 hwnank.lnd a11.ound .the
baCJte.d c.iltcle. 06 U.6e. w<.U b.IL(.ng
a.U, 6.lnall.y, .ln.to .the. 6M.u.t o 6
.the. 11.eg.lon 06 un.lve.11.6al. con6c.io1Ul· nub and awa11.enu.6. A place whe.11.e.
.the b.lg .tll.e.u gll.Ow. The hiding
placu 06 .the unknown, and .the
'be.yond'. What one. dou he.11.e. among.6.t '.the. o.11c.ient onu' depend6
upon what one. ha.& done t\IUh idte.11.e
one. ha.6 been be.60.lte.. How one ha.6
bu..i.U and completed tlte 'g11.oundwo11.k', .the. wo11.k iulth 'boil' , in
.the. pllev-i.olUl expe.JL(.encu 06 one' .6
'joU11.ne.y'. He.11.e. among the old
.tll.eu , one bll..lngb one.' b IUIWl.e.nub o 6 who one. .l6 .i.ltto JL(.gh.t .'leta.t.lon6h.lp 1
\IUh the. un.i.ve.11.6al
bcale. 06 .the bp.lll.(.,tua.l-ph116.<.cal
rnall./L(.age bha1te.d .lnhe.11.e.ii.tf.tJ -<.n .the.
concept 06 .the. God-11.e.al.lze.d One.nub among all .th.lngi.! lri bO do.i.ng one. comu 6u.U-c.lll.c1e. .to one' b
.tJt.ue beg.ltuU.ngi., and .iA 'Home.' .
GODack now, and .te.U th.iA to all.
IJOU know... "
Th.iA th e.n, .iA what 1 have. be.en . Th.iA
1 ha~e. been -told. To i.hall.e. w.Uh IJOU.,
a.U, whom 1 know. Th-IA mui.age. 611.0m
.the. vo.lce. 06 .the 'acid Jta.i.n' ••.
- - -Thoma6 Rain CMwe.
Fall 1985
�................................................Wl""'"*"DWILLllll................................................
Milw~ukee
• C,leveltm::l
continued from page J
thac thc1 causes of tree dicback h.src
in K
atuah as wc1ll as in thc northc1rn
Appalachians and the Black Forest of
Wast C.sn:iany (where JO of all tr•n
ra ~ardlc1Ss of elevation are dying)can
be attributed to two general claa$i
ficatioos of anthropogenic(human-madc)
pollution: acid rain and at1D03phcric
dc1position.
Acid rain is arbitrarily defin.sd
as any precipitation having a Ph lass
than S.6 (7 i s n.sutral), since this
is thc1 Ph wh.sra atmoshperic C02 combines with water in the air to form a
dilute solution of carbonic a cid .
Human mad.s sources o f acid substances
are a r~ult o f t he living standard
of highly industrialized countries.
'Ibey include auto exhaust, industrial
c<mmissions from s~lters and fossil
fuc1l c1adssions from c1lcctrica l gc1narating plants. Some of the acidic compounds arc sulfur dioxide (S02) , nitrous oxides (HN03) , hydrogc1n chloridc1,
and hydrogen fluoride.
1besc1 compounds arc rc1laased into the atmosphc1ra and are widely disP•rsed by continental air fl<M. According to Or. Bruck and others, the
mountai •. foraats of Katliah , acting
like giant "scrubbers " , c harly racc1ivc very high ratci.s of acidic deposit ion. 'Ibis is largely due to t he
geographic c1ffect of increasing ratll!I
of p rc1cipitatioo as air masses are
forcc1d to go up aud over high mountains. fin additional source of acidic
deposition is simply cloud water interception by trees, as the tops of
the mountains are often bathed in
clouds passing by . Studies of these
clouds and precipitation rates in the
northern Appalachians show chat mow1tain tops receive four times more
acidic deposition than lower elevations.
11l•r• a r e many effc1cts of acid
rain on treclS and the soil in which
they livc1. 8v overwhclminr th• natural soil Ph balance and causing a
more acid soil, aluminum, a metal
which is toxic to trees, is released
and mad¥ available for uptake by
trc1e roots.
Atmospheric deposition can be
defined as the combined anthropogenic (human-caused) pollutants falling back on Mother Earth. It is composed of assorted noxious effluvia
includin~ ozone, heavy metals such
as lead (from gasoline combustion
and lead arsenate pesticides) , coppcr
from smcllters and nitrogen compounds.
According to those study in~ the
dlehacks , there i s not enough data
to c learly point fingers and say that
a particular pollutant coming from a
1'..a rti cular source l s caus in~ apec l K.Arl:AH - page :'.!7
fie damage to tra•a in Katiiah.
It is Or. 8ruck's contention
that there may be a "stress syndrome" whereby various combinatioos
of these toxic substances may be
causing t he diaback . Experlmentall~
in the lab Or . Bruck has studied the
affects of acid run from nitrogen
and sulfur sources. He has discovered severe suppression of the symbiotic fungi known as mycorrhizae
which help the trees' roots derive
nutrition from tha soil . Bruck believes that the suppression of mycorrhizae (up to 50%) has led to severe supprassioo of tree root growth
which may be causi.n g th• retarded
growth obs erved in the trae ring borings. Alandog as these reductions
appear to be, the question still remains: Is it reducad ring growth that
is causing the trees to die?
Exploring f urthar under the
soil mantle where the treas' roots
are bound inseparably with the lifegi ving mycorrhizae Bruck has found
an extre~ly high accumulation of
lead, particularly on slopes which
face into the predoadnaot winds. Levels of lead ara three to seven times
higher on top of Ht. Mitchell than in
urban Asheville soil. Studies revd&l
that there is alraady as much as two
grams or 1DOre of lead per square met-
Sources of Sulfur Dioxide (SOJ ~nd Nitrogen
Oxides (NO,) In North Caroli~
so,
620,000 Ions/yr.
-
Ublot•
WIND ROSE for Asheville, NC
er in the forest soils at high elevatiooa ! Most studics on the toxicity
of lead have focused an human beings,
h<Mevar some studies have bean performed on microorganisms and planta.
These studies clearly indicate direct
metabolic effects in all life fora111.
These studies also shOW-a marked reduction in species diversity of adcroorganisma in the soil and on leaf surfaces . When lead and acidity (under
Ph 5) vars combined in ooa study, a
profound effect oo the mobilization
and utilization of lead was noticed.
Certain species of mycorrhizae ware
inhibited in soils that ware acid and
contained lead while those same sp•cias of lll)'corrhizae ware present in a
lass acidic soil with lead.
Like the canaries used by miners
to warn of impending danger our treas
are a kind of environmental litmus.
lbat litmus is giving an acidic reading threatening life as we know it.
The. e.nv.ili.onme.n.ta.l co114e.que.nct.6 oG
tong .teMI col!4wnption and ~.te. aJLt
combtg home.. Whil.e. the. 1>~.t4
plod c.au,Uo1J.1;.t.y .in mowita.01 cemeteJt.tu 1>t11J1.Ch.ing 60.11. 1>pec..i.6.ic knowledge
o& .the. IUU.t11. m.i.l>.t, we. 46 ch.i.J.dlte.n
o 6 Motht11. Ellll.th mlJ.4.t l>eaAch de.tpllJ
wltkin 60.11. a "p.Ur,Uua..t. d.U:tg no1>.l6 46
we.U. T.11.e.u M.e. OU.It gucw.Li.all4 and
OWi. .te.acheJt.6, .theq g~ve com6oll-t and
wl.6e. cou111>ei and .the.y aJLe. ca.lUng
out .to each 06 IJ.4 NOW 6.11.0m de.adt.IJ
1>IV1.Du.d4 06 m.i.l>.t. We. can no tongtll.
ign0.11.e .tlte. de.g1U1.d.Utg e.66e.ct 06 oWt
14UIJI> o 6 Uv.ing.
OU.It Uvu 111tt bound i..n.6e.pa11.abty
.to .the. .tli.e.u. 1n .th.U. c1.c1> e.d. e.cotog.ic.al. 1>y1>.tem we. Uve. .in, the..<A du.tJW.ct.i.on .inl>Wtu oWt du.tJwcwn. Tl1e.
1>e.aJtch 6011. knowt.e.dge. and a ".te.cltnotog.ic.al. 6.i.x" w.Ul ne.vt11. .11.e.place. 1te." pe.ct a.t. we. .intt11.t1ct w.i..th Moth eJt
Ellll.th.
by Michael Red ~
Fall 198)
~ >:)J.·F. -
~ 1,~
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . MA~fOIOUTDWEUEllS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .
26
BLACK MOUNTAIN, NC
Patrick Ball (Celtic harp)
McDibbs
12 Cherry St.
12
ASHEVILLE, NC
Asheville Ethnic Festival
Montford Park
Call (704) 253-3714
28
I
CULLOWHEE, NC
Mountain Heritage Day
(traditional music, country dancing, crafts, exhibits, tobacco spitting)
Western Carolina University
12
UUFF MOUNTAIN
SEPTEMBER
A REGIONAL EXHIBIT
PRODUCED BY THE MEMBERS OF
111E APPALACHIAN CONSORTIUM
MUSEUM COOPEBATIVE
Opening night: September 12
Talk by Wilma Dykeman
Founders ' Auditorium, 7:00 pm
Public showing:
September 13 - Januar y 23
Western Carolina University
13
13-15 TOCCOA, GA
Earth Stewardship Seminar
Christian perspectives on
ecology. $95
Elevent h Colllllandment Fellowship
540 Oakland Ave. SE
Atlanta , GA 30312
14
October - November
CHEROKEE, NC
" Cherokee Sculptor" - Carl
Lloyd Owle
Center of Cherokee Heritage
20-22 BLACK l()UNTAIN, NC
Black Mountain Pall Festival (traditional music)
Grey Eagle and Friends
Call (704) 669-2456
21
Fall Equinox
~- ·"-'TUAll
-
page 28
CHEROKEE, 1~C
Cherokee Indian Fall
Festival (Indian dancing,
stickball, chestnut bread,
crafts , exhibits)
Ceremonial Grounds
2
WILLIS, VA
" Native American Teachings" AmyLee, Iroquois teacher and
apprentice medicine woman
Indian Valley Holistic Center
Rt. 2, Box 58; Willis, VA
Willis, VA 24380
4-8
ASHEVILLE, NC
" Rel ping Women Win : A Candidate Training School for
Women" - League of Women
Voters
Call (704) 258- 8223
5
BONAS DEFEAT GORGE
(Jackson County)
Day hike with NC Nature
Conservancy. $5. 00
Ann Mciver
130 Carr St.
Chapel Rill, NC 27514
MOSHEIM, TN
First Annual Organic Harvesters ' Festival
Call (615) 422-7769
20-22 CLAYTON, GA
NATURE'S DOLLAR WORKSHOP:
A look at the real price of . .
.• forest, soil, watershed &
wildlife management, land
use, pollution, etc . •• translating these key mountain
issues into the language of
nature's dollar.
"Comparing human accounting
with nature's accounting, the
monetary dol lar is an incomplete and unrealistic measur e of the value of things."
Friends of the Mountains
Rt.2, Box 2306-A
Clayton, GA 30525
(404) 782-2657
Asheville, NC
CropWalk against hunger
Call Sally Bridenstine,
(704) 254- 5072
13
DEEP CREEK Swain Co. , NC
Katuah Fall Gathering See notice next page
14
BEAR HUNTING SEASON OPEijS
Beat the bushes ! warn Yona
of the danger
OCTOBER
1-5
"In exam.ln.<.ng .the meanlng~ 06 .the
6oJl£4t, we JLeaUze .tha.t. .the Appa.ta.c.h.la.n 601Lut .iA not jUJ.t a. na.twta.l
.to.ndl>ca.pe, ,U .iA a. cuUwu:il ta.nd.6c.a.pe. • • • • In .6.tli.dy.Uig .the 6oJLUt,
we .f.ea.ltn a.bou.t oWtcS e.lvu . . . • . "
(Avery County)
Day Rike $5. 00
NC Nature Conservancy
See 10/5
5-6
BRASSTOWN, NC
12th Annual Fall Festival
(Craft s fair, performances)
John C. Campbell Folk School
Rt. l
Brasstown , NC 28902
Call (704) 837-2775
. ..
a:
·~·
18-20 Willis, VA
" Our Stories - Ourselves Louise Kessler, storyteller
Indian Valley Holistic C'tr.
Pre-register. See 10/2
19
ROAN MOUNTAIN
(Mi:tchell County)
Fall color hike. $5 . 00
NC Nature Conservancy
See 10/5
19
BANNER ELK, NC
Banner Elk Wooly Worm
Festival
21
GREAT SMOKY MOUNTAINS
" Forests and Trees of the
Smokies" - field school
Non-Credit Prograns
2016 Lake Ave.
Knoxville, TN 37996
11-13 BRASSTOWN, NC.
Fall Craft Weekend
(workshops)
also
Chamber Music Houseparty
John C. Campbell Folk School
See 10/5-6
12
SPRUCE PINE , NC
8th Annual Art Auction
(includes tour of craftspeoples ' studios in Celo area)
Toe River Ar ts Council
Call (704) 682-7215
12
ASHEVILLE , NC
Visit of delegation of
Soviet women - sponsored by
Peace Links
Call (704) 258-8223
•••
~·
17-20 Highlands, NC
. •
Fall Landscape Workshop
(photographic exploration of
Highlands area) Tuition $100
Highlands Biological Station
P.O. Drawer 580
Highlands , NC 28741
25-27 BRASSTOWN, NC
Fall Dance Weekend (workshops
in English country dance including Garland and Northwest Morris, also contra and
square dancing)
John C. Campbell Folk School
See 10/5-6
26-27 GRF.AT SMOKY MOUNTAINS
Mt . Leconte overnight hike
See 9/21
31
Samhain Celebration
�. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .WlAMrollESTDWBUM. . . . . . . . . .1111111. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . .
NOVEMBER
BRASSTOWN, NC
60th Anniversary Party of
the Campbell Folk School
See l0/5-6
2
"SWORN TO FUN"
9-lO WILUS, VA
Massage Workshop Libby Outlaw
Indian Valley Holistic Center . Pr e-register.
See 10/2
16-17 GREAT SMOKY MOUNTAINS
Winter Highcountry Camping
See 9/21
s,~..alJll {j De~ .J>luxk .J>(a.<. 1111·
~·1.(i 6 P<1fartr_11 Bal<v1<"1•· •
C...rfi..·d
'M:«j Dr'VujJl
Sol.·~
255-TQ~
t/.2~15.li
Special thanks to Judith Hallock
Nov . 2-3
ASHEVILLE, NC
"Learning to Focus on Life" - seminar
Dr. Scout Lee , part Seminole Indian,
author, therapis t, professor, lecturer, comedian, mystic visionary, and
master game player
Offering experiences to develop creativity, courage, power, love, and fun
Pre-register: Cat Gilliam
16 Lookout Dr .
Asheville, NC 28804
(704) 254-8140
3-16
9
BRASSTOWN, NC
Fall Craft and Rome Week
(Blacksmithing, tool sharpening, weaving, quilting,
ax handles, wind energy
turbine construction)
John C Campbell Polk School
See 10/5-6
Georgia Organic Growers '
Association Fall Conference
For information, contact:
Deborah Pelham
1185 Bend Cr eek Trail
Suwanee, GA 30174
l \\. BURLESO
N
November
I 3
October
4 6
Meditation in Action -
K.'""''
A
YO!!<' Weekend, With the
Southern Dh,,rm., St~rr
II
14
18 23
2S 27
A lfiking Meditation Wnkend foll Color l>oscm.oery. With JOHN ORR
An Intens ive Meditation Re trea t With JACQUELINE S. MANDELL
Yoga in the Iyengar Tntdillon W11h ULLAH SCHWARTZ
@
8 . 10
15 17
22 24
Joy and laughter · Finding Your
Inner Child - With HARRIET ELDER
A Weekend of Tibetan Buddhist
Meditation - With JON BARBIERI
A New View of Ancient Astro logy With HARRIET M1LLER
Neuro·Lin.guistic Programming -
With MIKE BUCKNER
Dec. 28 · A New Year's Meditation Intensive Jan. 4 With JOHN ORR
Southern Dharrna Retreat Center is located in a remote area of the Smoky
Mountains near Asheville, North Carolina. For further information about
Southern Dharrnaorabout any of the programsabove,call(704)622 7112,or
254·1351. or wnte;
SOUTHERN DHARMA RETREAT CENTER
Rt . I, Box 34-H
Hot Sprmgs, NC 28743
~ &Co. ~
~~ . . . --<-._
~
he rbs, native plants, perennials,
flowers, fruit trees, bulbs,
bedding plants.
80 lake&ide Drive
8/ IOths of a mile from Hardee'•
in Franklin, N.C.
for informatio n call 524-3321
SOLAR HOUSE WITH
C~USE
area near Franklin. Passive
solar w
ith cedar siding and tria, win·
dow quilts, tromb wall. $68,500, negotiable financing. Call 524-3321
during business hours.
Fall 1985
!i - ~
�NICARAGUAN COFFEE. Delicious,roasted
coffee beans or ground coffee available for $6.00 a pound. Contact:
Steve Livingston (704) 257-3019
LEGAL ENVIRONMENTAL ASSISTANCE FOUNDATION (LEAF) is a public interest law
firm which works with the public,private and governmental sectors to promote a quality environment. More info: LEAF, 602 Gay St. Suite 507,Knoxville, TN 37902
VOLUNTEERS NEEDED at the Laurentine
Shelter for the homeless to stay for
either the evening or overnight. Ic
Asheville,NC. Call Carol Lathuras:
(704) 252-2752
APPALACHIAN PEACE EDUCATION CENTER
(APEC) publishes APEC News, an informative peace newsletter for the
southern VA area. More info: APEC,
114 Court St., Abingdon, VA 24210
GREENPEACE has established the
Rainbow Warrior Emergency Fund to
provide funds for the care of the
children of the crewman who got
killed when their flagship was
bombed in July and to get the ship,
the Rainbow Warrior, seaworthy again. GREENPEACE, 1611 Connecticut
Ave NW, Washington, DC 20009
MADISON COUNTY PLOWSHARES PEACE
GROUP has postcards of their "Windows on the World" Friendship Quilt
available for $3.00 a dozen, ppd.
Contact: Karol Kavaya, 25 Back
Branch, Marshall, NC 28753
SELF-HELP CREDIT UNION has now opened a branch office in Western North
Carolina through the State Employees
Credit Union system. For more info:
Write: S.B.C.U., P.O.Box 3259 , Durham, NC 27705. Or go by: State Employees Credit Onion, 200 All Souls
Crescent, Asheville, NC/telephone:
(704) 274-4200.
SEAT WEAVING. Caning, rush, split
seats. Also classes available. Call:
(704) 253-6241
ONGOING SESSIONS in Raja Yoga for
beginning and continuing students.
Pre-registration required. Raja Yoga
Ashram, 272 Patton Cove Rd, Swannan
oa, NC 28778. (704) 686-3037
S.T.A.R., Space Technology And Research Foundation, is a non-profit,
tax-exempt organization which uses
monies to advance all aspects of
parasensory phenomena and psi research. For contributions or subscription to bi-monthly newsletter:
S.T.A.R. Fdtn, 448 Rabbit Skin Rd ,
Waynesville, NC 28786
RURAL SOUTHERN VOICE for PEACE
(R.S.V.P.) is a network of people in
rural/small city communities in the
Southeast who are working to build
the nonviolent alternative systems
and lifestyles that can bri ng peac e
to our world. Publishes RSVP Newsletter. More info: RSVP, Rt 5 Box
335, Burnsville, NC 28714
SO~H
A VARIETY OF
WHOLESOME BAKED COODS
704 293·5912
tiWV. 107
RT. 68 BOX 125
CULLOWHEE, NC 28723
~Sl 1 - '...-"°"Bl RD
: cttd.. , £ rcd""ood
·""'
rR
gn~"~!~
WHOLISTIC HEALING SEMINARS in Barbados. For more info: Rita Li vingston,
% Loving, 1424 South Palm Way, Lake
Worth, FL 33460. (305) 582-7902
PRE '68 DELUXE SUNROOF VW MICRO
BUS Wanted. With good body; Not
running, O.K. Contact: We8go,
216 Botany Rd, Greenville, SC
29615. (803) 244-4786.
WRITERS WORKSHOP. Classes in
poetry, science fiction, technical writing,etc. At "ls Wall St.
Room 18, Asheville, NC 28801.
(704) 669-5471
WEBWORK1NG is free.
Send submissions to:
Katua h
P .O.Box 873
Cullowhee, NC
28723
PROOUCTS WATER ANAlYSIS
RANDALL C LANIER
c"';lom ""ood
I N 17th YEAR OF PUBLICATION, Akwesasne Notes is a Journal for Native
and Natural Peoples, covering world
events which effect indigenous peoples. For subscriptions or tax-deductibl e contributions: AKWESASNE
NOTES, P.O.Box 196, Mohawk Nation,
Rooseveltown, NY 13683-0196.
1
I
We. now
---+-I
BU ll::DING
&
NATURAL FOOD STORE
& DELI
r-
REM OD ELIN G
~liH:::E:~r- -- ·
residentia l
commercia l
h4ve. e.ue.n.s.ive. montht.lj
~pec.ia.l.6,
c.ui.th
4
cU6 6e1tent:
SUPER SPECIAL EACH WEEK
160 Broadway
Asheville, N.C. 28801
(704) 253-7656
Where Broadway
Meets Merrimon
.\nd 1·240
Open 7 Days A Week
Monday · Friday
9:00 a.m. · 8:00 p.m.
Saturday
9:00 a .m. · 6:30 p.m.
Sunday
1:00 p.m. - 5:00 p.m .
�GET BACK! ISSUES OF KATUAH
ISSUE ONE -AUTUMN 1983
ISSUE FIVE - FALL 1984
Scotch-Irish Migratiof-lfit::? Meditations: Kat-·<-· 1(5"\~\J
~
Al+-~- ~ n
~tnl.CS • Old
Ti
\.?,. .tfioregioris • Chicken
Wi.c: uam • Poetry: George Ellison
Harvest • Old Ways In Cherokee •
Ginseng • Nuclear Waste • Our
Celtic Heritage • Bioregionalism
Past, Present, And Future • John
Wilnoty • Healing Darkness •
Politics Of Participation
®\Q.I
@
ISSUE TWO - WINTER 1983-84
ISSUE SIX - WINTER 1984-85
Yona • Bear Hunters • Pigeon River
• Another Way With Animals • Alma:
Poems • Becoming Politically Effective • Mountain Woodlands •
Katuah Under The Drill • Spiritual Warriors
Winter Solstice Earth ceremony •
Horsepasture River • Coming of
Light • Log Cabin Roots • Mountain Agriculture-The Right Crop•
William Taylor • Forest's Future
ISSUE THREE - SPRING 1984
ISSUE SEVEN - SPRING 1985
Sl.lstainable Agriculture • sunflower_, • Human Impact On The
Forest • Childrens' Education •
Veronica Nicholas: Woman In
Politics • Little People •
M d icine Allies
e
Springs • Worker ownership • The
Great Economy • Self Help
Credit Union • Wild Turkey • Responsible Investing• Working
In The Web Of Life
ISSUE FOUR - SUMMER 1984
ISS UE E I GHT - SUMMER 1985
Water Orum • Water Quality • Kudzu
• Solar Eclipse • Clearcutting •
Trout • Going To Water•Ram Pumps
• Micro hydro • Poems : Bennie Lee
Sinclair, Jim Wayne Miller
Ce lebration: A Way of Life •
Katuah 18,000 Years Ago• Sacred
Sites• Folk Arts in the Schools
Sun Cycle/Moon Cycle • Hilda
Downer • Cherokee Heritage Cen ter • Who Owns Appalachia?
KATUAH: Bioregional Journal of the Southern Appalachians
B0x 873i Cullowhee, North Carolina 28723
For more info: call Marnie Muller (704) 252-9167
Name
Regu l ar M
embership •.. • • $10/yr.
Spon sor .•..•.•.••• • • • •• $20/yr.
Cont r i b u tor ••••• • • • •.•. $50/yr .
Address
Enclo4ed
~~i4
C1 ty
State
Area Code
KATUAli -
Phone Number
page
31
i
r
sustainable Economics • Hot
Zi p
i4 ,
t66o ~~
$
to give
4n e~t~a boo4t
I can be a l ocal con t a ct
person for my area
f
I
I
I
i
ORDER FORM
Back Issues
Issue 2
Issue 3
Issue 4
Issue 5
Issue 6
Issue 7
ISSUE 8
@ $2.06
@ $2.00
@ $2 . 00
@ $2.00
@ $2.00
@ $2.00
@ $2.00
TOTAL PRICE
postage paid
$
$
$-$
$
$
$=
$
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 9, Fall 1985
Description
An account of the resource
The ninth issue of the <em>Katúah Journal</em> focuses on topics such as nuclear energy, pollution and the forests, and other challenges with trees. Authors and artists in this issue include: H. M. Spottswood, Michael Red Fox, Brian Caldwell, Gus Hadorn, Walton B. Smith, David Wheeler, and Thomas Rain Crowe. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1985
Table Of Contents
A list of subunits of the resource.
The Waldee Forest.......1<br /><br />The Trees Speak.......3<br /><br />Migrating Forests.......4<br /><br />"Hog Killing Saturday" - A Poem.......6<br /><br />Horse Logging.......7<br /><br />The Nuclear Suppository: We're Not Going to Take It!.......8<br /><br />Good Medicine.......10<br /><br />Starting a Tree Crop.......11<br /><br />Natural World News.......12<br /><br />Urban Trees.......15<br /><br />Acorn Bread.......19<br /><br />Myth/Time.......20<br /><br />The Children's Page.......27<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Forest management--Appalachian Region, Southern
Acid rain
Paleoecology--Appalachian Region
Trees in cities--North Carolina--Asheville
Cooking (Acorns)
Animals in logging--Appalachian Region
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Agriculture
Appalachian History
Appalachian Mountains
Appalachian Studies
Black Bears
Children's Page
Folklore and Ceremony
Forest History
Forest Issues
Forest Practice
Good Medicine
Habitat
Katúah
Permaculture
Pigeon River
Poems
Radioactive Waste
Reading Resources
Turtle Island
Water Quality
Western North Carolina Alliance
-
https://omeka.library.appstate.edu/files/original/39d9d512c1f257fe72c22bdc7c6a515e.pdf
6dc3d7ae52ba2691f94e33c1cdd16861
PDF Text
Text
---4
AT.U AR
PUBLISHED QUARTERLY
ISSUE X
WINTER 1985 -86
Healing/ Earthplace
�MEDICINE TRADITIONS NEAR HOME . ... ... . .. . ... 1
KATE ROGERS AND HER MOUNTAIN MEDICALS . .. . 3
!"')
N
CIRCLES OF STONE . ... . .... .. . . . ... .. .. ... .. .. .. 4
......
00
N
INTERNAL MYTHMAKING:
AN INTERVIEW WITH MARLENE MOUNTAIN . . 6
(.)
z
'
~
~
Q
:i::
" THIS IS HERESY!" HOLISTIC HEALING ON TRIAL. .. 9
TWO POEMS by STEVE KNAUTH . .. . .. .. .. ....... 10
CHEROKEE MYTH IC PLACES ..... .. . . ............ 11
THE UKTENA'S TALE . .. .. .. . . ....... .. .. .. . . . . .. 15
CRYSTAL MAGIC ...... . .. .. . ....... .. .. ..... .. . 19
GOOD MEDICINE: "WHAT MAKES A PLACE SACRED?" 20
REVIEW: DEEP ECOLOGY ...... .. .. ........ .. ... . . 21
NATURAL WORLD NEWS . . ...... . ... .. ... ... .. ... 22
"DREAMSPEAKING" ......... . . ... . .. .. ... .. ... ... 24
.,
FALL KATUAH GATHERING . ........ . ..... .. ...... 27
f4
f4
~
=
~
=
0
M
M
::::>
(.)
!"')
......
00
><
0
al
.
0
.
p..
Ul
.
~
8}
0
~
...
t;
a
u
0
U>
Ul
ti
Q
~
�ISSUE X
WINTER 1985 - 86
MEDICINE
TRADITIONS
NEAR HOME
eaU.ng ..iA an Olf.ganic., e.ve1tp11.uent p11.oeu6---
:w..i~~not jU-6t 06 the. human body bu;t 06 ail .U6e. 60~
'°'
011 OWL plana . WouncUi, qu.i..te. m)JuJ.cu1.oU-6ly, he.al-- e.ve.n wouncUi in.6Uc.ted on OWL e.aJl:thplacu .
The. Jt.oo.t 06 'he.al' and 'he.ali:h' ..iA 'whole.'. To he.al
lite.ILD.ll.y me.an.\ '.to ~ke. whole. 011. Liound' . Whole.null comu
not jU-6t 611.0m phyLi.i..cal well-bung bu.t 611.0m the. w.i..de.11. Li.ta.te.
06 one' ll be.in.g---one. '" Liell6e. 06 .tlw.e, .i..Me.11. LipiJr.,Uu.a.1. balance. an~ 06 Motednuli. lloote.dnMli comu 6AOm a Lie.Me. 06
conne.ctlon- -.to place. and to corrrnun,.Uy. So the. w.i..de.11. c..bt.cle.
11.ee.cUi to be. gJt.Ow.lng .tollXIJl.<U whole.nuli a.6 well a.6 the. in.d.i..v.i..dutd..
Wlwle.nuli o 6 'place.' ..iA v.Ual .to .in.d.i..v.i..dutd. he.ali:h.
Th~ q~y 06 a..i.11., the qua!Uy 06 tOO.te.11., .the. quatuy 06
Lio.i..l ~IJ e.66e.ct the. weU-be.in.g 06 ail the. in.habaan.th 06 tha.t place. Whole.nuli alho comu 6Jt.Om a Lie.Me 06
licale.---a Lie.Me. 06 JU.ght 1te.la.t.i.on to the. 'ou.t.6.i.de.' 6am.i..l1J
611..i.e.ncUi, ~ce, all owr. 11.e.la.t.i.ollh. Not llo laJt.ge. tha.t one. '
cannot phyl>A..Callyr0
e.e.l' .the. conne.c.t.i.on, a b.i011.e.g.i..on ..iA
~he. '~ght Li.ize.' t~ 11.e.la.te. .to • •. be.in.g 91te.a.teill"hanone. '"
,(J)l!71e.d.i..a.te. llUM.owtd.i..ngli bu..t not a.6 oveltWhe..fm.lng a.6 a con.t.ine.n.t Olt the. e.n.t.iJte. planet.
Whole.null 06 'communUy' ..iA alho vUal .to .i.nd.i..v.icfu.al
he.al.th. 1n olde.11. cul..twr.u, a C!Oll'lllun.i.ty 'Li Jt.Oo.te.dn.uli ""1.l>
ce.lelJJta..te.d .thltough M,tual. and U:.6 un.i.ve.Jt.6al conne.ct.i..on IAl'U
.11.eme.mbe.1ted ~ugh myth. My~a.IU.ng hah o.1.wayli be.e.n a g.i6.t
06 .the. .6peuu--a way 06 1-0e.av-<.ng owr. de.e.p-Lie.a.te.d inn.ell. con.6c.i..oU-6ne.6ll w.i..th that wh.lc.h ..iA 'ou.t.6.i.de.' o 6 OWl.6 e.lvu. Commun.il.y Jr1.;tu..ah, alho encompa.Med the dll.e.amwolli.d .the. n.i.ght
.the. ~null, -0e. 6e.aM. Thue Mpe.c.U 06 :the ~ye.he. we.1te.
~~ -<.ncluded ,(.11 .the ~u ' heali.ng p11.ac.t.<.cu. V11.e.am6 ,
v-<-6.Wn.6 would o6te.n b1Ung he.ali:hy hOlu.t.i..on.\ 60.ll. .i..nd.i..v.icfu.al
a.6 well ah C!Ornmu.n.i.tlj a.i..lmen.th. The g1te.a.t :te.mple. a.t Ep.i.da.wr.U-6 in liouthe.11.11 Gft.eece. ~ a place whe.11.e people came .to
4f.eep, dll.e.am v..iA.i..on.\, and be cUJLe.d.
He.al.th alho a.t t.Unu 1te.Uu on ' me.d.i..c.ine' and aga.in
'place.' ..iA .impoJt.:tan.t. •'Place' hah p11.0v.i.ded plan.th 'c.l.ay.6 '
~~ 601t .me.cl<;c.in.al 11.emed.i..u 60.11. .thoU-6and6 06
.
P.fo.ce. hah ,(.rthP<)l.ed .60ngli. 06.te.n U-6ed .i.n anc.ie.n.t t.Unu ah
'me.d.i..c.i..ne '•• ._.and hah p11.ov.i.de.d .image.Jty 6011. .the 'li.tu66' 06
dll.e.am med.i..C,,(.rte.
In .tli.i..6 ..iAllue 06 Ka;t{Ul}i---owr. w.i..n.te.Jt. .i.hllue.-- -we. .take
the. t.Une. .to colth.ide.11. the .i.mpoJt.:tance. 06 .the. heali.ng pll.OC!Uli
and owr. 911.a.t.i...tude 6011. U. We hope. U w.i..U move. U-6 de.epe.Jt
.into OWL cormiltme.n.t .to pll.Ue.Ji.ve. the. whole.null 06 .the.
'place' we. call Ka.:tdah .
---The. Ed.i...toM
1
ye.aM . '
People have always doctored
themselves. Archaelogists find traces
of plants that people used for medicine forty thousand years ago. Animals
doctored themselves with plants too.
Everyone has seen cats and dogs eat
grass to clean out their stomachs and
horses will graze through comf rey once
in a while for a tonic ...
Most people in the world today use
plants for medicine. And the 'wonder
drugs' of our westeTn world have saved
many lives in the last fifty years.
But these drugs are unavailable or
impractical for many people, because
of the high cost of pharmaceuticals
and because of the technology needed
to administer them (doctors living in
remote regions , or the technology
necessary to store them such as refrigerators for penicillin in Africa.)
Communities have always had medical specialists--someone who could deliver babies; someone who could set a
bone, pull a tooth; someone who could
straighten out a bent back, or doctor
the animals; someone who could talk
to the troubled--yet always , in our
history as humans, we have looked to
the world of the spirit for healing.
Monks in the Middle Ages said a
prayer for each plant they picked for
medicine. Native American medicine
people pray to the spirit of the plant.
People in hospitals pray for improved
health, and even have healing visions
on the operating table!
So what is 'folk medicine?' I believe that whatever people do to doctor
themselves and others is 'medicine. •
M.D. 's rely heavily on books, studies,
and statistics for information but
they also rely on oral traditi~ns
learned from the professors and from
other physicians. Illiterate mountain
herbalists expand on their knowledge-passed down through several generations
~by doing experiments on plants and
then analyzing the results.
As different as these approaches
might seem, it ' s all a part of the same
cont:inuum--using books and oral tradit .
ions in varying proportions; using
plants in their distilled, synthesized,
or whole forms; or calling on physical
(con.t.il'ILl.e.d on p. 3I
�~-·
'J\..ATUAH)
a
IMClifiliJ#MMiflllillMie!M'llMtlllllti!lfl dPP1!i d'#"j1&'hnz
EDITORIAL STAFF THIS ISSUE:
Scott Bird
David Reed
Richard Ciccarelli
Barbara Reimensnyder
Th011as Rain Crowe
Chip Smith
Judith Hallock
Brad Stanback
J. Linn Mackey
Martha Tree
Marnie Muller
David Wheeler
Michael Red Fox
EDITORIAL ASSISTANCE:
Cathy Danna
Jeff Fobes
Kathleen McLaughlin
Bill Melanson
Sally Roark
Sarah Jane Thomas
Mark Yancey
FIREKEEPER: Joe Roberts
EDITORIAL OFFICE
THIS ISSUE:
309 Kenilworth
Asheville, NC
PRINTED BY:
Sylva Herald
Publishing Co.
Sylva, NC
WRITE US AT:
Katuah
TELEPHONE:
(704) 252-9167
'ii0i'8'73
Cullowhee, NC
28723
Spe.c..i.a.l .tlw.ntu. to Va /wt Ma.I> 4 ~ 6°"- .the.
il.lLL4tlrJJ.ti.o n6 on
p:tg u
14 and 20
COVER: "The Blues Pass through" by Marlene
Mountain , painted in acrylics on 2' x 2' masonite
(Healing Series 15, 1983). Adapted by Martha Tree.
r-r
.'
~ JRV0CllT:10H
RAISE THE FRUIT
"
~
~,I·
!
I
./~ .
In the. w.i.nte11. 4ol.4.t,lc.e.
.the. 11.e-twi.n.btg 4t.ln
81Wtg4 .the. e.no1UT10U4 and pe.1t.pe.:tual.
haltvut
In hunge.11. and dMkne.44
We. dM.nk .the. ccrmiu.na.l Ught
IU.4.ing w.Uh all. e11.e.a.twt.u ,
.into .the. peJt.pe.:tual.
ILU.ing .sun.
IU.4.ing .in ancu.tJta.t dU4t
611.om 6UMO'~ 06 rh.tfl9 and blood.
Out o6 @4 enc e.
TU.4.ing .in poUe.n
we. rum.it each o.the.11..
Ea/I.th 1t.OCL4ed wlU bll..Utg IL4 home.
.in 4e.etf and pollen.
Va.nee. .the. ceJU!mon.<al toge..the.11.
.in .the. e.n.ti.11.e. 4oltvt. Ug ht.
Swt 4 h.in.ing on all. 6Jt,.le.nd4 •
0 me.et me. .in the. unbombe.d vil.lagu
06 the. Wtth.
In cob4 06 coll.n
In the. du6t 6luh
In .the. 11.UUM.e.cted idiea.t
Fo11g.ive. the. Jt.Oot
and ..\4.i4 e. .the. f1r.ui.,t !
,.-
KA'[\;AH -
-Meridel LeSeur
page 2
HeJLe. .in the. .sou.the.11.11-mo.st he.a.11.tt.o.nd 06 .the.
Appab.cMP.n moun.t.aW, the. oldu.t moun.t4.in Jtange.
on OILll. con.t.inui.t, Tws.t/.e. l.sla.nd, a. .sma.U bu.t 911.0w.ing gMup ha.4 be.gun to .ta.he. on a .se.n..se. o~ Jte.4 po n 4.ib.<.Uty 6011. .the. .i.mpl.i.ctJ.Uonlt 06 tha..t ge.og11JJ.ph.U:.a.l
a.nd cu.ltuJLa1. heJL.ita.g e.. Th.<.4 4 e.rt4 e. o6 11.U po nlii..bil.Uy
ce.MeA.6 on the. conce.pt 06 Uv.ing wlthi.n the. lla.twt.a.l.
4ca.le. a.nd balance. 06 u.A.lve.Jt.4a.l 4q4tem4 a.nd la.W6.
We. beg.in by .invo/Ung .tlte. CheJtOlle.e. name. "Ka..W.a.h" 44
.th£. old/nw na.me. 6011. .tlt.i4 a.11.e.a. 06 .the. moun.t.a..i.n4 and
~ 011. it4 j olJllJltl.l. 44 wen.
The. e.d.U.o!WJ.t. p!ti.oll.Ulu 6011. IL4 a.11.e. to coUe.ct and
.i.tt6OJtma.t.ioR and e.rt'-/tgy wh..i.ch pe/lW.n4
4pe.c...i.6~ to tJi.i4 Melt, a.nd to 604.te.Jt .the. 1114W1.e.llU4 tha..t the. la.nd .<A 4 Uv.ing be..ing du eJLv.ing o6 olLlt.
ltJve. and 11.upe.&. L.i.v.ing .in th.i4 ma.nne.11. .<A the. only
'41!/ to e.1141Llt.e. .the. 41L4.to.i.nabil..ltl( 0 ~ OILll. b.io.Sphe.11.e. a.rid
a. la.4.t.ing place. 6011. ot411.4e.lvu .in U4 con.ti.ntWtg evocLi.64 em.i.na.tt
luli.oMJt.y
p'WCe.44.
We. 6e.e.m to ha.ve. 11.eo.c.he.d the. 6uWwm po.int 06 a "do
011. d.ie." 4Uua.t.lon .in .tVUll6 06 a. cont.inue.d quo..li.ty
4ta.nda.Jt.d 06 U6e. on .th.U. pl.a.net. It .i4 .the. a..i.m 06
th.i4 jolLlt.nal. to do it4 pall.t .in the. 11.e.-.inha.b.<..t:a.Uon
a.nd 11.e.-cultwi.a.U..on 06 the. Ka..tW:ih pitav.ince. 06 .the. Sou..the.Jtn Appab.cMP.114 . ThM pitav.irtce. .<A .irtdlc.ttte.d by U4
na.twr.a.t. bou.nd.alt...i.u : .the. Ne.w IU.veJL v.ic.in.i.tv to the.
nolt.th; the. ~oothil..t.4 o~ .the. ple.dmon.t a.11.e.a. to .the.
eJUt; Yona Mowita..ln a.nd .the. Ge.o11.g.i.o. hil..t.4 to .the.
.sou.th; a.nd .the. Te.rtnuHe IU.veJL Va.U~ to the. wut.
Hwnbl!f, 44 4e.l6-a.ppo.inted .ste.cm.Jt.d,t. IAlUh. 4a.J!Jl.e.d .into piwte.c.t and pllU'-11.ve.
it4 4a.J!Jl.e.dnU4, we. a.dvoca..te. a. cuite.11.e.d a.pp!tOa.ch to
.the. con.cE.pt 06 dtte.ntlla.l..i.za:t.ion a.hd hope. to becomE. a.
.suppolt..t 4!f4te.m 6011. .tho4e. a.cce.pt.ing the c.ha.lt.e.nge. 06
~IL4ta..i.na.bil.Uy and .the. e11.e.a...t.ion 06 ha.Jt.mony and bo.la.nce. .in a. to.ta.l Hll4e., heJLe. .in th.i4 pta.cE..
4.tJt.ILc..t,ion1t 44 "nw na..t.i.vu''
We. wdcome. aJ.1. COMUponde.nce., CJLi..tic.i.4111, peJl.t.i.nVl.t .in6o.\ma.Uon, OJt.t.<du, llJl.t.woltk, E..tc. wlth hopu
.tha.t Ka.Oia.h wlU 911.0w to .se.11.ve .the. but .inte.Jtt.4t4 o6
/
th.i4 ~ a.nd a.U .lt4 Uv.ing, blt.e.a.thi.ng 6"1fl.i.t.!/
me.mbelt.4.
- The EcLltolt.4
The Internal Revenue Service has declared
a non-profit organization under section
50l(c)(3) of the Internal Revenue Code.
All contributions to Kat uah ar e deductible
from personal income tax-.--
Kat~ah
Winter 1985-86
�•• • NEAR HOME
( cont.i.llued 611.Dm p. 11
remedies and spiritual powers.
The Native American people say that
medicine is everything: religion, psychology, politics, ecology, philosophy,
plants, ceremonies, community--all
things that we seem to need separate
words for, in English.
Here in the mountains, the Cherokee have evolved and still practice a
complex system of medicine. In their
practice , they use the plants--which
include over 75% of all the medicinal
plants in America~from tropical passiflora vines in the river bottoms to
tundra lichens on the high peaks. Cherokee medicine also uses a sophisticated
understanding of human nature, and of
our 'place in the world.' Ceremonies
address our relationship with 'the
whole '.
The white people--English, Scots,
Irish, and Cerman--wbo established
communities in the mountains about 150
years ago learned about medicinal plants
from the Cherokee. They brought their
knowledge of European plants and beliefs
as well--everything from ustng seeds and
root cuttings, to formulas for removing
warts, taking the fire out of burns,
and even putting a knife under the bed
to ease the pain of childbirth.
Today mountain communities have
hospitals, M.D.'s, chiropractors, ministers, psychologists, and other healing practitioners. And yet another
wave of newcomers in the mountains of
Katuah have been working to establish
healing centers, holistic health farms,
and centers for psychic research.
In the 1960's , throughout the
country, people began to take back responsibility for their own health care.
In the eighties it seems that perhaps
our greatest challenge is to take responsibility for the health of the earth!
Our mountains are threatened by acid
rain (what government agencies mildly
call "atmospheric deposition") ,
threatened by the deposit of nuclear
wastes , by clear-cutting and poisoning of the forests, by development that
erodes land and silts streams and
places burdens on water and sewage
treatment in those communities.
All of us who have felt the healing
power of the mountains, of the earth-if only the 'peacefulness' that comes
from sitting by the side of a mountain
stream--need to respond now to the mountains' need for Health. We must open up
and expand our definitions of ' medicine '
to include the earth and all peoples
as a Whole so that we cannot only survive, but BE WELL.
Barbara Reimensnyder, PhD
BaJtbaM Re.<me.nMtydeJL, a. 11.e.gulalt. contM.bu.to.11. .to Ka.ttra.h, ,(A 4 6ol.Jtt.OIW..t
who ti.vu .in"1iaCon Coun.ty, NC.
1n .tJi.i..6 nut <Vt.ti.c.le., 4 he. 4 ha.11.u
c.ui..th U4 4ome. 06 he.A .ti.me. 4pe.nt c.ui..th
Ka.te. RogeJt.b, one. 06 .the. ol.dut plUlC.uti.oneJt.b o6 6o.tk me.cLi.c.i.ne. he11.e. .in
.thue. moun.ta..in4 .
,
N\TrAH - page 3
KATE ROGERS
and her mountain medicals
The following exerpts come from a
book that Kate Rogers and I have
been working on for several years ,
Kate was born in 1905 in the Ellijay co111111unity outside of Franklin,
North carolina, where she grew up
and where she now lives, near her
large family. In addition to knowing and using over two hundred
plants for medicine, Kate also
sings old ballads and shape-note
hymns and takes an active part in
her church. She and her husband
celebrated their 60th wedding
anniversary last year.
When I first made a tape with
Kate, she started out, "Hy name is
Kate Minervy Rogers. I was named
after both my grandmothers, Kate
Henry and Minervy Moses--tbat was Dr.
Athan Hoses' wife. Hy grandfather
was a herb doctor, Dr. Athan Hoses.
And Mama used herbs; she knowed
everything we ought to do when one
was sick--just go and git this and
go and git that."
I asked Kate how she first began
to learn about plants. She said , "I
started in quite young. We bad big
fields, about twenty acres, and I
carried the water from a little
spring way over in the woods at the
aide of the field. I was the waterjack, I guess you'd call it. I
carried water to where they was
hoeing corn."
"See , on new ground , you can't
plow it and do too good. They laid
off a little first with oxen , but
part of the way was so rough they
had to dig boles to plant the corn.
So they'd dig up all the bloodroot
and may apples as they was agoing."
"And I would put them on top
of a stump, and then I'd run and
carry them, every bit , to the house.
I would run as fast as I could. It
was over half a mile to walk from
the field, and a lot of it was uphill ss ye come back. If I didn't
get to wash the roots then and
put them out to dry , why I would
that evening."
Kate's uncle , John Henry, had a
store where he sold general goods to
the co-unity , and in turn bought or
traded for beeswax, roots, herbs,
corn, chestnuts, and other natural
products. Kate said , "I could take
a pound of bloodroot, and Uncle John,
he sold five cent calico , so I would
get a yard of calico for a pound of
bloodroot and Mama could make me a
lc.ont.inue.d on nut page.)
W
inter 1985-86
�continued from page 3
dress out of it." Kate was five
years old at that ti.me.
"And then I learned about herbs
from Mama. She was Dr. Athan Hoses'
daughter, and she knowed a lot about
them. She knowed that poplar bark,
the root bark, was good to kill worms,
and she'd give it to us. One'd cry
with his stomach hurting, and Mama
would say, 'Go and get some poplar
bark, Kate.' (She always sent me, I
don't know why ). But I'd dig in by
them big roots that went down in the
bank of the road. And I'd get the
poplar bark and take it to the house.
And usually when I got in with it I'd
wash it and fix the tea for the
children."
"Kate digs plants
to make her own garden of
medicinal plants - 'medicals'."
Kate grew up collecting roots to
sell from the woods and newly cleared ground of her family and gathering roots and herbs as needed to
doctor her family. She has continued these two kinds of activities
ever since--she finds and grows herbs
to doctor herself and her husband and
others as needed. She also regards
medicinal plants as a source of income, digging them to sell at the
flea market and through the mail,
which she bas done for years. Her
grandfather too did a substantial
mail order business in herbs in the
late 1800's. In addition Kate digs
plants from the woods and gets seed
to make her own garden of medicinal
plants- "medicals".
Throughout the years she bas
worked as postmistress, in factories,
bas run ruby mines, taken in boarders, and done a variety of jobs
while raising three children, caring
for her extended family, making gardens, sewing, quilting, taking an
active part in her church , and doctoring anyone lolho needs help. Although she has always helped to support her family, Kate says, "Every
ti.me I pick something for somebody,
I just give it to them. Wben I tell
people what to use for medicine,it's
just free, gratis. One person the
other day, they didn't give me nothing, and I didn't expect nothing,
but I know they'll be good to me."
Kate continually adds to her
knowledge of plants by reading books,
experi.menting--mostly on herselfKAWAI:! - page 4
and growing new plants or bringing
them in from the woods. She said,
"They ' re a lot of herbs in these
mountains, but I ain't never found
out what they're all good for. I
know two hundred and fifty, but I
don't know where they're all at.
Two hundred and fifty that I've
used then around here close."
"I grow some, and I find some
in the woods, all along the roads
and so on. And some I bring back
and set out to where they'll grow,
it's like they're alive to me. Well,
they ate alive! But it's like they're a pet. I love them, each one."
"One day, when I was a child,
Mama done a good deed for me and the
plants too. I pulled the flowers.
I'd come in with everyone that I
could hold in my hands, the pretty
little flowers. And Kam.a said, 'I
want to tell you something.' She
said, 'Every one of them pretty
little flowers would have raised
seed if you'd a left them.' She
said, 'If everybody done like you're
doing, everybody could pull up
every flower, and when they got the
flowers pulled, there wouldn't be
no seed to fall back and come up.
That's just a-robbing everything. '
Well, now I'm so particular about
pulling things I want to make seed-I won't pu11 them just because
they're pretty. Because I want them
to keep coming, because they're so
many good plants. And the more I
learn about them, the more I want to
learn."
Kate's great granddaughter already makes tea for her brothers and
sisters using some of the plants her
great grandmother bas shown her. In
the last several years Kate bas spoken to garden clubs and 4-H groups
and participated in local festivals
like Mountain Heritage Day and the
Macon County Folk Artists in Schools
Program.
One day Kate said, "Hy tea, I
think that helped my arthritis, but
I'll tell ye: try to stay happy.
That's one of the best remedies ye
can find. One day there was a girl
come to me, and she was wanting to
know bow to stay young. And I said,
'Why are you asking me? You sure get
old, you can't do a thing about that.
And she said they had told her to
ask me. So I said , 'Well, just try
and be a happy person. Never do anything you know is wrong. If you know
it's wrong, just avoid it. You don' t
have to do wrong. ' You know there's
always things that will happen --none
of us ain't perfect. I've been sad,
and I've had trouble that made me
mad a few times, but it's all in
life. You just I.ave to let the
worst go and live for the better."
"I'm trying to live a natural
life, use the natural things. We're
just learning more about nature all
the ti.me. The Lord put it all here,
and put it here to work, and that's
nature."
Kate Rogers and Barbara
Reimensnyder , PhD.
© 1985
I.t .i.6 .the. moJuthtg o 6 .the. win.tVL
4 olJ..ti.ce:
New G.ltange., lite.land - A COll.e.6u.lty
du-4Jne.d wtde119.it.ound Ji.tone 6.tli.uetwr.e
Jiil.I. 6.il.e.nilq in .the. daJtk.ne.t.6, ~
.i.ng, 116 ..it luu. done. 6011. .thoiu.and6 o 6
60Jt. thM moJUl,(ng '6 6ttMMe..
I.t ha.6 be.en Cillle.d a ".tomb", 6011.
bod.i.u 06 .the de.ad weA.e C411..e.6u.ltq .i.nljllOJl.6,
.te.Me.d .the11.e., bu..t .the me.an.<.ng and pwi. po6 e. o6 .tlilt. dolmen, 116 .thu e. 4.tJr.uc .twi.u a11.e. Cillle.d, Me. 6M mO-'le .than
.tha.t, 116 .the. 6.i.Ju>.t 1t.O..IJ6 o 6 .the JL.i..6.i.ng
6wt 11.eveal.
They b!JIL6t .th.lt.Ough .the open en.tltancema.y and Uhun.i.na.te. .the. .twe.n.ty6oot-h.igh back c.u:tU 06 .the. 6.tone.Une.d pit, whi.c.h .i.6 COVVl.e.d with de.6'4Jrl6 and pe.t.Jt.Oglyph6 to.bo!Lloiu.ty
callve.d by Ji.tone-age 1111160116 .to ce.leblta.te. tlUI. VeJUf moment:, 601t .the. .light
.touchu .them 601t onl..tj a 6e.w hoWl.6 a
!le.all p.'l.e.c.iJ. e.ly a.t .the. time. o6 .the win.tVL 4 oU.t.i.ce..
Wha-t .the. 6ymbol6 mean 6pe.c..i.6.i.Cillly
.i.6 .the C4U.6e. 06 much conje.ctwr.e. and
debate, but .tJW. 6.Ue.nt ceJt.emony, 6011.
whlch .the 6.t4ge &a1.6 4 e.t 4. 000 !fe,a.Jtl,
be.601te. modeJl.n c..i.v.i..Uza.t.i.on, 6.i.ng6 06
11.UUM.tct.i.on and 11.e.b.iA.th.
•••••
i
~
~
i
4ii\
~
<:9'
flw
'f
~
~
•
:
~
~
..,
~
G
i
S\IV
~
~
~
;:F<
Ancient societies all across
the face of the Earth, but particularly in the British Isles and
the northwestern coast of Europe,
have left enduring remnants of their
presence 1n the form of earthen
mounds and barrows, stone structures, and great boulders raised on
end in patterns or standing alone.
The great stone circles in particular, such as the familiar Avebury
and Stonehenge circles, have caught
the modern imagination and are tantalizing clues to the minds of the
old ones, the "megalithic peoples,"
as these societies of builders are
called.
Living in the period from
5,000 to 2,000 B.C. before the
Celtic tribes overran Europe, the
megalithic peoples based their life
on a subsistence agriculture largely dependent on domestic animals.
Apparently the lands were sparsely
populated at that ti.me, and there
was plenty to eat, but their living conditions would have seemed rough
and crude to us, with little to indicate the extraordinary capabilities
required to transport and raise the
great boulders in precise patterns
and aligments.
Time bas shrouded the monuments
1n mystery , and there are many guesses--some academic, some psychic, and
some purely inventive--as to their
original nature and purpose.
Since Professor Gerald Hawkins
of Boston University discovered in
1963 that the Stonehenge circle was
used as a huge astronomical obser-
~,0,j@>~@ljOeJ~~~~
Winter 1985-86
�~~<@'~~~~,i@~~,~~S~@ijfbeJ@~~~~B~".W-~@~G(@W~'
vatory, it has become coaunon knowl edge that solar , l unar , and stell a r
sightings are a pa rt of th e f unction
of many of the megalith ic ston e figures . Yet as mor e is revealed about
this function of t he stones , astronomers marvel at t he knowl edge these
a ncien t people had of our universe,
and are amazed at t he a ccur a cy of the
observation s that are poasibl e with
the g rea t s tones , wh:Lch a t fi r s t look
seem so clumsy .
Enginee r s wo nd e r how t he bouldere were moved over long distances,
a nd how t hey wer e raised with the
tools these stone-age people had at
hand. Professor Alexander Thom,
Emeritus Professor of Engineering
at Oxford University, has demonstrated that a common unit of measure, the
"megalithic yard" as he calls it, was
the basis of the stone figures
throughout the British Isles. He
has spoken of the sophisticated
geometry evident in the design
of the stone figures, and the
mathematical precision with
which they were laid out
and put into place - by
a people of a rustic and
illiterate culture!
But while academics
can point out the astonishing accomplish·.
ments of this ancient
people, the attraction of the stones,
particularly to peo! ·
ple of Eur o pean descent, is a pers onal
one, for the stones
represent a part of
ourselves. They are a
· .;
part of our ancestral
peo-~
between t hem. The s uns ets are emphas ized because the smal.l val.ley
sight s west, giving a long view of
the western horizon.
Lylich i s descend ed from peo ple
who lived in Scotland and northwes tern Europ e . He fel t that bu ilding a
circle and experiencing the mind of
the builder s wa s t he best way to
understand their f eelings and motives.
"My primary reason for building a stone circle, besides wanting
to see what it was all about, was
to make a ceremonial area, just as
I believe my ancestors did . It's a
place to go and be serious, a place
set aside as sacred ground.
''Some people might think it
rash of me to meddle with megalithic
.·:: ·
•
'·
•·
...
··. ·
.:{::_.
.
•
American t r i bes , even the Chinese
pl e ha ve stone monuments in their c ul·i
tu ral his to r y . It is a t r adition that
i s found among ancient peoples all
over the world .
" I n this wa y i t i s a bridge be- ~
t ween us whit e peo ple and the na t ive (@))
Indians that we f ound l iving here
:ii
when we came. It is clear t hat among 'G
th eir oth er functions, the pre-Celtic ~
stone circles in Europe were calendare~
measuring the moon cycles and the
~
yearly solar cycles. The medicine
wheels discovered in this country werf ~
the same. We can trace the solstices ~
and equino.xes through them, so we
know th;lt they were calendar3 for the fl,
native peopl e of this continent.
'8
"The fire-pit at the center of
&
our circle i s one element that we
,
~
borrowed from the Native American
medicine wheels. It's a funny thing,
but none of the pre-Celtic circles
has a fire-pit. All the alignments
pass through the center of the
circles, but they left it un~
marked. I figure they left it
I~
clear for their ceremonies
or for sacred contests
· ···
and games.
"It is natural that
the old European
.
l
. ·; •
tribespeople com(@
· -_.. ·
bined the functions
~
..:·. ..
of sacred sites
if)
and sacred calen~
dars in their
···
circles. The peo··. · ·
ple obviously had
to know when a
celebration was
coming. They
~
sometimes had to
~
tTavel miles to get
there, and they
'4i>
li-
I
~~;:~~E~~~i:~:;~h~~ '·:-:~:~:\\?:~;<~Y}'~~~!r;~<'\~·~ '::~-;~.-:: ·.-.·:=:I.;·; ::~~~=~· -~-s:·?:}:~~ .:}!"~~:~:: :~~%:;~):fil.~C1. -~~~Ft!~:::~t~~:;~
~::!,'!:·~~! :.."!:
something we once
· '' · . <:~(?
c1.-.n·cLeS
were - something we
have lost. If we
~could only unravel
the mystery of the
·.
standing stones, we know we would be
face to face with ourselves at the
other end, looking into our own eyes
with new understanding.
One person living today in Katuah, who wishes only to be known by
his Celtic name, Lylich Crabawr, decided to do some experiential research to try to fathom the true
meanings of the old megaliths.
In bis small valley, close to
the center of his five-acre property,
he has erected a circle of stones.
The four largest ones mark the four
cardinal points of the compass and
are ins cribed with carved pictures
of the plant and animal kingdoms
c orresponding to the powers of each
of the four directi.o ns.
Beyond the circle, outlying
s tones mark the positions of the
sols t i c e s unrises, and the sunsets
f or the sols tices, the equinoxes,
and the
''\:~~;~;t,
a~
' ''>i('?F
sro
··
stone circles, but I feel that I have
an ancestral right to follow this
path . The bloodlines and the cultural
roots of the white people living on
this continent lie back in the tribal
homelands of Europe. White people
have only been a presence in the "New
World" for 400 years, whereas our ancestors have inhabited Europe since
antiquity and developed a long his- ·
tory and strong cultural traditions
there.
"I don't always feel comfortable
adopting some other people's ceremony.
It would be clearly out of place for
me to take up the Sun Dance. I couldn 't build one or run one of thos e .
But I feel that I have some authority
to do some thing in this area. We all
do. European people , Nat i v e Ameri can
1
thore •:.;•:,:::."!~of ;
They had to know
~~
~
in advance.
Y'"'\~ when the sunSo
was
~
I~~
almost in the
~
right place,
•
they would know
~
that there was about a week until
~
the solstice, and they'd go over
there and gather.
"It was also impor tant for an agricultural people to have a calendar. ~
They needed to know when to plant,
when to breed their livestock, etc. It
was a simple matter to set some stakes
or a few rocks in the ground, sighting ~
on some prominent feature of the landscape, and nove them every few days
until one day they didn ' t have to move
them again. With rocks 200 feet apart,
one can measure to within a few days
of the solstice. With sights five
miles apart, it can be done precisely.
"We used that method to l ay out
our alignments. Once we had a megalithic stone c ircle, it was easy to
(@J
s e t up outlying stones. Sighting over ~
the fire -pit at the center of the cir- if1J
'li-
I
I
¥<
jj'
~:;;~;;~;;:_a(G~j;~~~~;~*:;;;'®~~~~};~;(O:~ ~
KATL<hl>' - •pa[i.<e
>
Wint~ L'9&5-8'6.
�111 (j,rcleJ
7owarJ f-/e.a/1n9:
mtwlene m~~ ~ wnttui "''/U.#t of h~ ~
f'r#wtl""J fh17Ct44 /Alfu°Vh- IJ,(.f,IJ#fa;n,lf4 hey f/Xkitn't .
''4W
--~
r
"Jw,.t a l..lttle. a6.teJr. he.U.o, he. 6a.IJ6 I 've. got
6ome.th.Utg " - -t®Lte.veJr. .U .U, .U hUILtl> Wl.e. 6.ilr.e..
Tlvte.e. thoMa.nd dothvi.6 woJLth 06 tu.a. 6atJ a tu .ion on .the. mtje.li.n 4he.a.th 06 mtJ 6p.i.na.l c.oll.d.. MS
6U6pe.c..t. (It taku .two lu.i..on.6 .to name. .U comple.te.ltj. J Mo.11.e. pa.ht, e.x.CJW.Wlling, hantU. a.ll.m6, ba.nd
a..11.~und c.hu.t. We.aknU6, c.an'.t d!Uve., l(l16h mlj ha.ur.,
pa.ht.t, no.11. hold .th.Utg6 ve..11.tj we.U.. Bad 6e.e.li.ng .ln my
leg6. Oh no. Con6U6.i..on. Fe.a..11.. D.11.e.o.d.
One. e.ve.n.lng a 6.!Ue.nd v.U.li.6. She. .U a m.i.di.ul6e.
a.nd I a.Ilk hell abou.t me.dUa..t.lon. She. 6li.6 on the.
bed, pu.tll he.11. hand on mlj 6011.e.he.ad, 6ay6 a 600.th.lng woll.d. 011. .two. I n6tantly mlJ m.lnd e.xpandl. a.nd
theJr.e. i6 a. 4.tllange. 6e.n6a..t.i..on I a.m ou.tll.lde. 06 my6 e.f.6. Some.th.lng ma.g.lca.l .U happe.n.lng, 40me.th.lng
handed down 611.0m .the. old day4 o 6 owr. 4.U..te.11.6 , .the.
w.ltc.hu/he.a.le.11.6. She. a.6/l.6 me. .to v.UuaUz.e. the. demon
(li. i6 an UfJly glob, a "b.ig e.a..te.11.," I a.m la.tell. .to
wtde.ll.6tandl , .to MU the. pa.ht bi.to a ba.ll (wh.ic.h
be.c.omu 40 l.tvige. a.nd he.o.vy I'm una.ble. .to U6.t .U
611.0m my c.hu.t, bu.t can 6Uc.k au:n.y pa.JLt6 o 6 .U I and
.to 6.lnd a 4a6e. ptac.e. (Hve..11.a.f. appe.a..11. bu.t a..11.e. nl,,t
.!Ugh.ti • By now I a.m .la.ugh.Utg, e.11.y.lng, talking, c.wr.6.lng. Eve.ntu.aU.y the. 6a.6e. pto.ce. be.c.omu the. loweA
pa.JLt o 6 a .t.11.e.e.. F
loa.t.&tg ne.a..11. me, li.6 11.0ot.6 a11.e.
e.xpo6 e.d and li.6 dangl.lng 11.0ot ha.cA6 a.tta.ch .to mtJ
a.ll.m6 • I .t appe.o..11.6 they a..11.e. .t.11.y.lng .to dJuwJ ou.t the.
pa.ht. Get ou:t .the. rne.o.n-6hli. 4.tu.6 6, I ca.ll ou:t.
Ove.11. a.nd ove.11., get out, go aJAXJ.y I
The. v.U..i..on 6adu and I a.m 6W1. m.iAe..11.0.ble..
Some.th<.ng, howe.ve.11., i..6 cU.6 6Vte.n.t. The. 11.e.leiu.e. 06
a.nge.11., the. mowr.n.lng 06 lo66 , the. nam.lng 06 e.vil.,
have. le.6t empty 6pac.u in.to wh.lch c.an c.om po6.Ue.
.ive. 60Jt.cu. A. .twuWlg po.ln.t. The. .t.11.e.e., tho1J9h,
t®Lt dou .U m
e.an, Jte..11.e. dou .U come. 611.0m'I She.
po.lnt.6 .to my .ta.6.t pa.in.t.lng, 611.0m a. 4 e.M.u o6 women' 4 anc.le.nt 6ymbol4, a .t.11.e.e.. A. 6.tyUz.e.d du.ign
6JLOm old Ca.naan 06 the. 6acAe.d .t.11.e.e.: the. body 06
the. goddU4. ( La..te.11. I l1lft .to 11.e.a.Uze. I had be.en
a.6Jt.a..id 06 #wJtU.ng the. .t.11.e..e., 06 luiv.ing my ptLi.rt go
in.to .U--how Wfte. did I unde.ll.6tand. J The. n.ighl:
i6 long and halt.6h, moll.rl.ing I 41Qlke. and the. e.xCJWc..Ut.tin.g pa.ht .U gone.. Gone.! V.ld the. .t.11.e.e. take. .U'!
You know .U d.id. The. pa.ht .t"4.t .U le.6.t .U be.o.Jta.ble.,
not we.lc.ome., bu.t be.a.11.11ble..
One. a.6.te..11.noon I a.m able. .to M.t.a.x dee.ply (.to
6.lnk .ln.to the. be.di, a.nd the.11.e. i6 anothe.11. v.U.i..on.
Fo.!t. 6ome. Jte.a.60n I unn.t .to be. .in my Uttle. gall.d.e.n.
I .t.11.y a.nd .t.11.y bu:t I c.an' .t get the.Ile.. I qu.i.t .t.11.y.lng
a.nd 6udde.nly I a.m the11.e.. That i6 , mlj leg4 , wh.i.c.h
luive. be.en hwr..t.ing, a11.e. the.11.e., ly.ing among the. we.e.d6
and with the. we.e.d6 glWwing out 06 the.m. W.ith .inv.U.i.ble. hand6 I beg.in to weed the. ga.11.d.e.n, and
oddly e.no1J9h, my l.e.g6. Iv:. e.o.ch we.e.d comu ou:t, 60
dou 6ome. 06 the. pa.in, 6ome. 06 the. 6e.a.ll.. 1 weed 6011.
a long t.ime..
It .U anothe.11. ba.d dD..y. I 6 e.e. my4 e.f.6 ly.lng .in
be.d, 6ull 06 bad 4.tu.66. I unn.t .U ou.t. The11.e. if, a
co1r.k .in the. 6ma.U 06 my ba.c.k. I pull .U out and the.
ba.d 4.tu.66 be.g.in.6 .to dfia..Ot. A ho6e. a..ttac.he.d .to a
(c.on.t.inue.d on next page.I
Winter 1985-86
�v151onJ · Jownfur,e-5
aff1rmatton5 ·;ournf!tj5
.tUllJ moon appe411.6 on mlJ bel.ly. The. moon ,(,/, 6ult. 06
good 1>tLL66 land ,(,!, dJuuuUtg Lt 611.0m a moon 1>1J111bol .i.n
one. 06 mlJ pa.i.nti.ng1> l . The. ho1>e. weMI> .it.6e.l6 .i.nto
mlJ Mvel and 6.ill.h me wlth good 1>.tu66. I am bet.tell..
Some. 1>ay MS doun 't h.ulLt, othe/Lb 1>a1J U dou.
MIJ le.g1> (though .the. tu.ion ,(,!, ne.M. mlJ ne.cld, ho.ve.
pa.i.n. 1 1>e.e. .i.M.lde. .th e.m. TheJte. ,(,!, a caJuiboM.d 1>.tM.p
.i.n e.ach. Slowl.IJ one. o 6 the. 4.tlUP" be.g.i.nl> to /LOU
.i.n.to a .tube.. A6 U 11.oli.4, U catchu up pa.in .i.'1.41..d.e.
U. In ano.theJt v,(,/,.i.on I 1>e.e. mlJ back, .the.n a wooden
table., and on U a ti.nlJ papeJt m.i.nt cup. A 4poon
appe.M.b. Some.how U 4COOpl> bad gunk 6/tOm mlJ 4p.i.ne.
and 6.il.lb .the. cup. Ano.the.IL cup appe.M.b, and 6.i.Ub.
Ano:tlteJt, ano.the.11., ano.theJt.
81J now rruch 06 mlJ 4.tll.e.ng.th, coolLCLina;Uon ,(,/,
back. A pa.i.ntell 611..i.end 4uggutl> 1 pa.i.nt .the. v,(,/,.i.onl>. Tho1>e. we.iAd :tki.Jtg4? lmpo1>1>.i.ble. 1 1>ay, IJU,
almo1>.t a4 .i.6 to .i.nl>,(,t,.t, .the. tlte.e. 11.e.appe.a11.1>--U
,(,!, 1uhole. th,(,t, ti.me.. Then U 1Le.p1t.odu.cu .U:.6 e.l.6
.i.n.to llldnlJ .tll.e.u • They tll.an1> 60M1 .i.nto a clwnp, a
g11.ove., and look "~ .to one. 1 pa.i.nte.d ove.11.
.twe.ntlj IJe.M.b ago. Ago..i.n, ha.i.11.li hang down and a11.e.
like. pe.a v.i.ne. te.nclllil.b. The.If be.g.i.n attac.h.i.ng to my
bodtj. 1 am not a6Jta..Ui 06 hull..tU1g .the. .tll.e.u. MIJ
mind pu.tb .the. ha.i.lll> .i.nto pl.a.cu that hUll.t, two 011.
tlvte.e. .i.n 4ome. pl.acu. Even .i.r. pl.a.cu that jUL>.t Uch.
I talk, olwy, now 1 am go.i.ng a4le.e.p, .i.6 1 move. oJt
.tull.n ovell .the. ho..i.11.4 will. 1>.tay .i.n place.. 1 wilt 6e.e.l.
be.tte.11. cdt e.n 1 <U1n ke.. Much o 6 .the. po..i.n and 6e.aJt go u
thllough .the. Motl>, .i.nto .the. .tll.unk, and out .thllough
.the. le.a.vu- -11.e.clJcle.d.
Somet.i.mu .the. bluu get to me.. 1n one. po..i.nt.i.ng
I am undellg1tound--.i.n 6ac.t, dcwn de.e.p .i.n a g.11.0und
hog de.n--unde.Jt mlJ hoUL>e./moun.ta..i.n la 1>ymbol .i.n p11.e.v.i.0U1> pa.i.nt.i.ngl> J . Thelle. 1 1>.tay 6011. 1>e.veMl da1J1> and
t«tU out :t.he. mood. One. da1J my Jtoom Hentl> .to 6.i.U
w<..th 6loa.ti.ng whe.e.lcha.i.11.li and 1 am 4Ull.Jtounde.d.
Sca11.e.d. Haunted. Ske..tch .the. .&nage., du<.gn U, pa.i.nt
U. Name. .the. 6e.a.1t. 1 am lu1> 1>CaJte.d.
1 look at my po..i.nti.ngl>. 1n mo1>.t 1 am llj.i.ng down.
What ,(,!, th,(,!,? 1 can w:tlk, ca"' .t I? I get m1J1>e.l6 up,
embJtace. the. moon, 1>he. pu.tb out hell aJIJl14 and g.i.vu
me. a b.i.g hug. I be.g.i.n a 1>e.Jt.i.e.1> 06 joUJr.11e.y1>, dJtawn
.in.to .the. pa.6.t, back to uiome.n '" anc.i.e.nt 1>ymboU. (The.
p!t.e.v.i.oUI> 1>e.Jt.i.u ha4 be.e.n 11.uume.d and «n.& 6.i.n,(,t,he.d,
Oil 1>0 1 ltad thought:. l Now 1 am llteMlllJ w<..th .the.
"1>ymbol6," bu.ld.e. .the.m, tallU.ttg w.i.th them, l,(,t,.te.n.ing .to them. 1 come. upon the. temple. 06 A6talt.te.; 1>U
at the. 6e.d 06 goddu1>u .i.n .the. Salto.Jta; 4tand at
the. al.taJt o 6 Mothe.11. Goddu1> .i.n C11.ete. and call. to
lte.Jt along w<..th one. 06 hell p!Uu.tu1>u; dance. and
1>.i.ng w.Uh o.the.11. women o 6 the. woll.l.d.
Back home. 1 6.i.nd goddU4U. have. taken up 11.u<.de.nce. to watch ove.Jt me.. One. n.i.gh.t I am 1>Uti.ng
on .the. poJr.Ch, Nut, .the. EglJp.t.i.an 1>k1J godd.u1> 4Ull.Jtound.i.ng . p11.ote.cti.ng. 1 be.come. <Ulnlte. .that the. j 0U11.ne.1J1> .i.nto .the. pa.6.t have. g.i.ve.K me. COUii.age. 6011. .the.
p.\Ue.nt, 6011. the. 6utUJte.. Me.h·Ull.t, a ve.Jtlj anc.i.e.nt
cow/4 kif godd.u1>, W'.lnde/Lb .i.n to v.i.l>U. All.Ound he.11.
ne.ck lb the. Me.na.t, a 1>ymbol c6 1>.tll.e.ngth, 1>e.xual.
ple.abUJte., and ph1J4.i.cal we.U-be..i.ng.
- Mall.l.e.ne. Mounta.i.n
:. ~
c
..
..- ~
U NE DllAWINO$ ADAl'TW aY MARTHA TllQ
'J '
r1'1
f
s
MOON FILL
f,(i9ht~
of~
"I don't even know what r&ade me sic.It," related
Marlene to us , "I think it was the stress and not
talking to people, being bottled up with pressures
and it came out ( in MS symptoms ) and I went through
a bad period. But maybe that was to be. I'm still
not able to settle down. I'm on fire. But I've had
a warning .•• and the healing. I didn't have anything
to do with it--it just happened and it was a major
healing process that I don't know how to explain."
We as~d Marlene to describe, as best she could,
her healing experience--"! don't even meditate
and that evening I said, 'Let's meditate tonight,
Cindy (midwife/friend) ' not even knowing really
what it was--it was a weird experience and it
happened several times afterward. And it basn 't
happened since (the healing) but it got me through
a period. I guess you could call it a miracle but
not in the old-fashioned sense. I'd love for it to
happen again but I don't know if it would be the
same form." Marlene continued, "What happened to
me ... I know it was from women's past--ancient
Goddess energy. I certainly wouldn't have known
anything like that would have happened or was going to happen. I don't have fantasies , I don't
have rituals, I don't have anything li~ that .. •
and then all of a sudden something absolutely abnormal happened to me . The midwife, Cindy, says I
did it myself. I don't think I could have ever
done it. But it was at the po:lnt that something
had to happen." From these visions, Marlene felt
compelled to paint the images in a series of healing paintings.( see 'In Circles', opposite page)
Throughout our visit, Marlene spoke of releasing her anger and her fears. In speaking of her
wheelchair painting, Marlene conJ:ided, "By the time
I was finished painting , I didn't have that fear
anymore and it has not come back. Maybe I just had
to deal with that fear and my being visual, it came
out visually. ~y fear and painting it through and
putting myself in the midst of it was empowering."
In conversing with Harlene, there is a strong
sense that the expression of rage in s creative way
and a positive vision of healing can co-exist. Some
of her 'outrageous' expressions include her series
lcon.t.i.nue.d on ne.x.t page.I
~<(]
KATUAH - page 7
Winter 1985-86
�WEEDING PAIN & FEAR
\:ifiiJ
\I
of paintings entitled: "a woman's non- commemorative
stamp collection". "They are 'stamps' which will
never be real stamps , " said Marlene. The 'stamps'
speak to the annihilation of native peoples , the
environment, rape, incest, war and nuclear extinction. One simply reads 'women and minorities'. "It's
incredible," continued Marlene, "that in America in
the 80' s that phrase should even exist . "
Besides creatively expressing through the
visual art of painting, Marlene is also a recognized poet of haiku. Conventionally, haiku is
viewed as an apolitical, pure/objective art form.
Marlene though differs with this view and creatively allows her 'grumblings' to come through
this mediUlll as well. She feels that haiku offers
a great deal to women in particular as an art form.
In terms of her paintings, Marlene ' s most recent series is called "Cross Words". The paintings ,
all 13 of them, are of crossword puzzles filled in
with words of what women are called ..• the animals
women are called .. . the food ... the slang body parts,
and so on. "I 'd say that most of my paintings are
for women, but I want men to be involved too. I
think they're called things that they don't want to
be called. If they could see what women are called
and start thinking about what they are called and
what they are supposed to be doing in life, it helps.
We all have to be in it together." Cross Words" allows us to see the disturbing words in a "playful"
and dynamically contained way, effectively taking
away their 'power'.
One of Marlene's older series of paintings
called "the Other" portrays ancient women symbols ,
which she spent a great deal of time researching.
Another series is a "female alphabet" which she
herself 'made up'. She felt the need for this kind
of alphabet and one night the images started coming to her, all except the 'y' and the 'n' which
came the next day. "For a while I would write letters in 'female ' and translate poems into 'female'.
The alphabet just c ame out of nowhere ... or rather
it came out of somewhere, I just wasn't aware of
it. I had to paint them."
IDher early days of being an artist , Marlene
was not aware that there was any avenue in art other than what she, for convenience, would refer to
as the 'male art of New York'. "I bad become dissatisfied with those attitudes." Harlene painted
ten years, got her degree, quit for ten years , then
started again . I n renewing her art again, there was
a period during which she painted a painting every
day for one month based on the theme of the mountain and the moon. The mountain wasn't a specific
landform--it was from within. "I just identified
with i t somehow. A f riend said, 'what 's the name of
~~ ~••<ain' and I didn'< know. I
g••••
i<
<•~••
out that it's me ... It was something that took a
long time. I wanted to change my name to that and
that's partly what the piece is about. ~hat's my art
name and poetry name. That's my real name (Mountain)''
Marlene is not interested in selling any of
her work. Seldom does sbe paint a ' single ' painting.
Mostly, her paintings are in a series of 20 to 40
pictures which need to be displayed together. In
asking Marlene how a ' series' develops, she offered,
"For the "stamp" series, I did a sketch in my sketchbook of a little perforated thing •.• ! don't know
where the image was ••• and then all of a S1.1dden i t
was a series. And t he alphabet just 'popped' out so
I don't know if there is a process. You have to 'go'
with it, you know."
Marlene's work and scope extend far beyond
her own personal realm. She in particular speaks to
women and their sense of wellbeing . "Women need,"
she insists, "to develop a collection of positive
images with which to enrich their art as well as
their psyche. For me, reference to the mountain and
the moon as female is a necessary element in building an aesthetic vocabulary as well as personal identification . Women have a tremendous amount of
underlying texture from which to draw, but due to
distortion, inversion and removal of archetypes, we
haves long journey of rediscovery and reclamation."
'
:;;
.!
.
..
.
"
i..
~
~
"
BENEATH THE SACRED GROVE
Harlene envisions a return of the Mother
Goddess qualities , both on a personal and a social
scale . This return which she feels is happening
("I feel I'm in the revolution, even out here") is
more a process of "searching for rather than giv!!!s .!!.P.· No doubt, though , there-must be a certiiTn
amount of sifting and sorting, declining and accepting, and balancing. There are many more concepts to discover and to embrace than there are
to negate."
"I feel", Marlene continues,"it 's quite valid
to call specific attention to what women create ..•
I'd say it' s very necessary until there is a truer
under s tanding of female sensibilities and her offerings--and, beyond that, of individuality. Today's
woman has much to offer and, I feel, has an obliga tion to give voice. Adrienne Rich aptly says, ' Women
have often felt insane when cleaving to the truth
of our experience. Our future depends on the sanity
of each of us, and we have a profound stake, beyond
the personal, in the project of describing our reality as candidly and fully as we can to each other'."
Marlene ' s journey of personal inner healing
s uggests an approach towards a wider community
healing where visions, dreams and sensations prompt
us towards health. Her organic imagery of mountain,
moon , roots , rock, s leep, sac red grove ..... and of
heslinQ , entering , passing throu gh .. . remind us that
,
we a r e all roo t ed deepl y i n t he natural proce~ '\fiN-;
-- M.M. S J. H.
_'\L_
© ~v
"
0
KATUAH :
~ eg~,e 8
ii ~
ex
c<JW
Winter 1985-86
- HA
~
�"This is Heresy!
HOLISTIC HEALING ON TRIAL
"The Constitution of this Republic
should make special provision for Medical Freedom as well as Religious
Freedom . . . To restrict the art of
healing to one class of men (people),
and deny equal privileges to others
will constitute the Bast1lle of medical science. All such laws are unAmerican Md despotic."
-Be.n.jamht RU6h, M.V., SW!fJe.on
Geneltlll 06 the. U.S. AlurilJ 6 a
6.lgneJL 06 the. Vec.ftvta,Uon 06
1nde.pe.n.de.nc.e. [7745-1813)
"Backed by vast sums of money and
the intellectual prestige of great
universities, decked in all the trappings of modern laboratory science,
and supported by an impressive record
of clinical success, allopathic medicine exerts an influence on our lives
and thinking equal to that of law and
religion. So dominant is it that
many of its adherents are surprised
to learn that other systems of treatment even exist."
-AndJtew WeU, M. V., .&t h.l6 boola
He..alih 6 ~: UndeJr..6.tancWtg
~o ~
Mecac:Lne.
-
AU.e11.na.:ti.ve
In a scene more reminiscent of the
Salem witch trials or the Spanish Inquisition than the informed and enlightened l980' s, Dr. George Guess of
Asheville appeared Dec. 2 for a hearing before the N.C. Medical Licensing
Review Board on a charge that his
practice of homeopathic medicine conflicted with his orthodox practice of
family medicine .
Three other physicians-Dr. John
Laird MD of Leicester, NC; Dr. Logan
Pobertson, MD of Canton and Asheville;
and Dr. Ted Rozema, MD of Landrum, SChave also been threatened with loss
of their medical licenses for practicing chelation therapy with their
standard orthodox techniques.
The unfortunate result of this investigation may be the loss of valuable health services to our communities and the loss of our right to
choose medical treatment that meets
our needs.
These four men are sincere, canpetent practioners devoted to the ideal
of healing others the most effective
way they can. But even being called
before the Medical Licensing Review
Board brings their intentions and
abilities into question. The four
physicians have already been pressured by their medical insurance
~ompanies into dropping their malpractice insurance.
George Guess, M.n., D.Ht . received
his medical training at the Medical
College of Virginia and Southern Illinois University. He was licensed
as an M.D. in 1978. Soon after entering family practice, he realized
KArUAH - page 9
the shortcomings of allopathic medicine.
Be discovered that attaining broad
knowledge, experience, and sensitivity to choose the appropriate technique for treatment offered the most
benefit to the sick. Following these
ideals he studied at the International Foundation for Homeopathy, completing their postgraduate course in
1980. Since then he has studied intensively with the renowned George
Vithoullu!s of the Athenian Center of
Homeopathic Medicine in Athens,
Greece.
In addition to his private practice in Katuah, Dr. Guess has also
served on the board of directors of
the National Center for Homeopatt.y
and as convener for the National
Council for Homeopathic Education.
He is a diplomate of the American
Board of Bomeotherapeutics and a
member of the American Institute of
Homeopathy, as well.
"Homeopathy," be says, "is a 200year-old science of healing that utilizes the healing properties inherent
in naturally-derived products to
stimulate the body's defensive mechanisms to overcome disease symptoms.
"The homeopathic physician utilizes non-toxic, gentle substances
adminiscered according to the 'law of
similars', which states that 'like is
cured by like' (or that bodily symptoms are cured by natural substances
which produce similar effects).
"A focal point for the homeopathic
physician is the uniqueness of the
individual patient. Typically, before focussing on local symptoms,
such as ulcers or arthritis, the homeopath concerns him/herself with the
total psycho-physical (mental, emotional, and physical) state of the patient.
"It is hoped as an end result of
homeopathic treatment that health is
restored gently, speedily, and permanently."
At the recent hearing, Dr. Guess
spent a grueling 8 hours defending
his practice . The hearing evolved
into a basic introduction to the
principles of homeopatlrl.c medicine.
At one point a board member, impatient with Dr. Guess's car eful and
complete descriptions of how he
treated his patients, lamented,
"You ' re losing me, I really must go
on to something else. I know you
understand what you are saying, but
I don't."
Throughout the hearing the Medical
Review Board displayed a total ignorance of the basis and the techniques
of homeopathic medicine, raising the
question that perhaps the Medical
Board is not qualified to judge a
method they know nothing about.
CHELATION THERAPY
Dr. John Laird, founder and director of the Great Smokies Medical
Center in Leicester, NC , is another
holistic healer threatened by the
II
Tho cadu.c~1.1•. the phr•icbft'• abln1
n ..
•111bot of .flnak._ cc.e• fta. • pr•Hd lanlc 1n1ke cult and oracle of ancient
Ct•..C•. hur taken ov•t by the cult of
M.c Jeplo1 1 vho h conaide:red the patTon
of at'dlclne.
Medical Review Board for his practice of chelation therapy. Laird
describes this technique as "an
intravenous therapy of prescription
medicines and nutritional supplements
that is known to inhibit degenerative
symptoms in the body, such as hardening of the arteries, arthritis, and
such."
Dr. Laird graduated with honors
from Dartmouth College in 1969 and
Dartmouth Medical School in 1976. He
·worked in the MAHEC Family Medicine
Residency Program in Asheville before
starting the Great Smokies Clinic.
He now specializes in nutritional and
preventative medicine. Be has directed a variety of national and international symposia on holistic approaches to health care. In addition,
be lectures to both health professionals an.d the non-medical public. He
is a founder and the executive director of the Raphaelite Institute, as
well as a member of the Amer ican Holistic Medical Association and the
American Academy of Medical Preventics.
In assessing the dis-ease of the
orthodox medical establishment, Dr.
Laird looks first within himself.
"I ask what I ' ve done to draw them
into my life. Part of my response is
to understand inwardly what is going
on, and the other part is to try to
figure out a way to reconcile the situation, because we are all One.
" In the course of all this, I've
learned a lot about arrogance. We
must express forgiveness without resentment so that we can be more free
ourselves. The need of this age is
tolerance and that is a function of
the heart."
intinued page 10)
Winter 1985-86
�(continued from p. 9)
Dr. Laird believes that there must
be a recognition that both sides of
this question have contributions to
make . The quacks and the unscrupulous
charlatans will always be with us, and
Laird maintains that there is a place
for an impartial panel of experts to
defend medical ethics and to set minimum standards to protect the public
from imposters who would take advantage of people's debilities for personal gain. But these hear ings, with
George Guess ' s careful and patient
presentation on the one hand, and
board members ' professed ignorance on
the other, calls into question the
competency of the Medical Boar:! of Re·
view more than the abilities of the
physicians called before it.
At present, the Board is composed
solely of licensed physicians who are
nominated by the North Carolina Medical Society, except for one lay member
who is appointed by the governor.
"The Board should be protective, but
not exclusive", says Dr. Laird.
The scope and techniques of medical
practice are expanding at an everaccelerating rate. The breakthroughs
in healing will come from those who
dare to pioneer new approaches and new
techniques. It would be a positive
step to have the Medical Licensing Reiew Board be composed of vell-educated, unbiased physicians familiar with
lternative techniques of healing as
ell as allopathic medicine. The
oard ' s composition could be balanced
to include practitioners of alternative medicine to better evaluate the
merits of different methods of nonconventional healing.
Ever since medical licensing was initiated in England in the 17th century,
the procedure has been used to maintain the hegemony of the practititioners of allopathic medicine. That
system has such a str ong hold on the
JOHN LAIRD, MO
minds and belief of the people of today, that medical associations have
taken on the nature and trappings of
a priesthood that will brook no
challenge to its authority.
But it apparently is time for a
change. 88 people attended a meeting
at the Unity Church in Arden, NC
cal.led to discuss "Medical Freedom of
Choice".
Chad O'Shea, church minister, sai
that he plans to convene a larger
meeting at UNC-Asheville somettme
during the winter to present a panel
of speakers representing both sides
of the alternative medicine issue.
"Our basic attitude," said O'Shea,
"is: 'Let's get together and share
some understanding. Let's look at the
facts' .
"I think that some people's preoccupation with money and material
things has blinded them to some wonderful medical methods that they perhaps should be not only supporting,
but maybe practicing as well!
"For instance, in the view of the
A.M.A., heart by-pass surgery is seen
as an acceptable risk, even though it
is known that 2 out of 100 patients
die on the operating table. It is
estimated that there will be 200,000
to 300,000 heart by-pass operations
next year. That means that there will
be 4,000 - 6,000 fatalities outright
as a consequence of this technique.
"That is not necessarily bad in
itsel f. Yet chelation therapy, which
bas not been known to harm anyone,
and which bas done a lot of good for
a lot of people, is not acceptable to
the A.M.A .. ~ is that?
"We need to explore hard questions like this one and bring them
into the light of day."
�A QUEST FOR
CHEROKEE MYTHIC PLACES·
By Douglas A. Rossman
Many European-Americans, long separated both
physically and spiritually from their own mythological roots, may find it difficult to comprehend
how mythically alive the American landscape has
been--<>nd, to some extent, still is--to Native
Americans. When the famous ethnologist James Mooney made his collection of Ea.s tern Cherokee myths
and legends just before the turn of the century,
more than fifty of the stories were associated
with specific locations in North Carolina, Tennessee, and Georgia. Mooney's classic publication,
Myths of The Cherokee (1900) , provided detailed
descriptions of these locations but included a
photograph of only one of them, Nikwasi Mound, in
Franklin, North Carolina.
I first read Mooney's book in the late 60's,
was fascinated by the stories, and longed to see
the settings in which they had come into existence. The lack of time, finances, and adequate camera equipment prevented me from pursuing my personal quest in other than a sporadic and incidental
fashion until 1983 , by which time it had occurred
to me that other people in the region-both residents and visitors--might enjoy seeing and benefiting from learning about the significance of
those mythic sites that could still be visited.
Thus was born the idea for Where Legends Live : A
Pictorial Guide to Cherokee Mythic Places. Subsequently the project acquired a principal photographer, William E. Sanderson, and an illustrator,
Nancy-Lou Patterson. Bill, a former graduate student of mine, shared my interest in Cherokee culture, and Nancy-Lou, herself the author of a book on
Canadian native art, had previously illustrated my
dictionary of Norse mythology, The Nine Worlds
(1983).
How to present the Cherokee Names for the sites
and the mythical beings associated with them posed
a real problem. Cherokee was not a written language
until the early 1800's when the brilliant mind of
Sequoyah devised an alphabet of 85 letters to rep-
FORT MOUNTAIN STATE PARK, GA.
.
WH ITESIDE MOUNTAIN, N.C.
i
0
resent the sounds of spoken Cherokee. This system is,
unfortunately, unintelligible to readers of English,
for whom Cherokee names have inevitably been rendered phonetically . Over the years a number of phonetic
systems have been used (same without explanation) , but
no standard usage has been established . I decided to
go straight to the source, so to speak, and was extremely fortunate to obtain the generous cooperation
of Cherokee linguist Robert Bushyhead. He converted
the names given by Mooney into the phonetic system
devised by Bushyhead and Bill Cook, veri£ied or modified the translations of the names given by Mooney,
and provided translations for the "ames not translated by Mooney. Ris patience, enthusiasm , and good
humor were a delight and an inspiration, and the results of his efforts adtt inuneasurably to the usefulness of the book.
It is a measure of Mooney's thoroughness a.nd
preciseness that I was able to approximate the locations of the sites on detailed topographic maps and
subsequently go to these places and find something
that fit the appropriate description. In several
instances involving sites in or near Cherokee, North
Carolina, I was able to verify the locations with
either Robert Bushyhead or Tom Onderwood, a lifelong
resident of the area and a student of Cherokee culture.
For Bill Sanderson and myself, the quest for
mythic sites did not prove to be a routine, dispassionate cataloguing of spots on a map. Like all true
quests,ours had internal as well as external dimensions, and the places we experienced and the people
we met in our search for the sites contributed to
our own spiritual growth. Despite the disappearances
of many sites beneath TVA lakes and the alteration
of some by still other manifestations of "progress",
several of the places we visited still possess the
ability to arouse in a receptive visitor the sense of
(continued next page)
Winter 1985-,86
�CHEROKEE MYTHIC PLACES
being in the presence of sooething
outside the ordinary. 1 most vividly recall the visits to Fort Mountain
--home of the great Uktena-in the
path of an approaching thunderstorm;
T!!llSsee Bald- -home of the slant-eyed
giant Tsulkala-in early spring with
the golden leaves crunching underfoot; and Pilot Mountain--home of
K.anati and Selu, the thunder and
corn spirits, respectively--with a
golden eagle soaring past the summit
in the crisp October wind to help
(continued from previous page)
celebrate "Creation Day." It seems
almost inevitable that such places
would have myths connected with them.
Cherokee mythology has its share
of monsters and none is associated
with more places than the Uktena, the
giant horned (antlered?) serpent that
bears a magical crystal-the Uluhsati
-- on its head. There seem to have
been many different individual uktenas,
but the greatest of them lived in the
Cohutta mountains of north-central
Georgia, apparently at the site of
ULUHTU, THE SPEARFINGER
present-day Fort Mountain State Park.
One of the longest and most complex
of the Cherokee myths concerns a
"search and destroy" mission directed
toward this particular serpent. The
ensuing events are briefly swmnarized
in~ Legends Live: "Only one man
is known to have succeeeded in killing an Uktena and securing the magic
crystal. He was a war captive of
the Cherokee, a great Shawnee conjurer named Oganunitsi. The Cherokee were going to kill him, but
they released him when be pledged
to seek out and secure the Uluhsati.
He searched the entire length of
the Great Smokies and beyond, encountering a series of giant reptileR,
amphibians, and fishes along the
way, but it wasn' t until he reached
Cohutta Mountain . • • that he finally
found the Uktena be had been seeking. Oganunitsi built a circular
trench in the mountainside, set
fire to the pine cones encircling
the trench, and then shot an arrow
into the seventh spot on the body
pattern of the Uktena, which had
been sleeping on the mountaintop.
He evaded the rush of the mortally
wounded serpent and leaping beyond
the fire and trench, was protected
from the stream of venom spewed out
by the Oktena in its death throes.
After seven days had passed, the
birds of the forest had stripped the
carcass so completely that only the
Oluhsati remained. Oganunitsi carried the magic crystal back to the
Cherokee, who were said by Mooney
to still have it in their possession as recently as 1890. "
The 855 foot-long rock wall
that meanders across the southern
face of Fort Mountain does not fit
the description of the circular
trench within which Oganunitsi
took refuge, but some of the larger
"gunpits" along the wall might.
Although the surviving version of
the myth relates that the birds consumed the dead Uktena's bones as
well as its flesh, this seems unlikely and one wonders if, in an
earlier version, the wall might not
have represented the giant snake's
skeleton. The serpentine wall does
remind one somewhat of the Great
Serpent mound in Ohio.
No sampling of Cherokee mythical monsters is adequate that fails
to mention the infamous Utluhtu, or
Spearfinger; a shape changer who
usually appeared in the form of an
old woman. Utluhtu had a long,
bony forefinger on her right hand
with which she would stab and extract the liver from her unsuspecting victim, often a child who saw
her only as a kindly old grand-
--- - -
Wint_!?r )..98!)-86
�mother. Frequently the victim was
unaware his liver had been stolen
until he began to weaken for no
apparent reason, and by then his
death was inevitable.
Spearfinger wande.ed far and
wide through Cherokee country, but
her favorite haunts seem to be the
Nantahala Gorge and near the Little
Tennessee River, where it passes
around tbe foot of Chilowee Mountain.
On one occasion, to make her travels
easier, she started to build a bridge
of rocks up through the sky from
Tree Rock on the Hiwassee River to
Whiteside Mountain. She bad the job
well underway when lightning shattered the bridge, breaking off it's
foundation on the western end of
Whiteside Mountain. Apparently, the
thunders had taken offense at
Spearfinger's bridge, or her behavior
in general, or both. The Cherokee
eventually trapped and killed
Spearfinger, but the mythwise traveler still glances uneasily over
his shoulder when passing through
the Nantahala Gorge on a misty
morning. Or perhaps what he senses
is the shadowy presence of the
inchworm-like Uwtsuhta serpent as
it stretches from one rim of the
gorge to the other.
Not all mythic creatures that
threaten mankind are earthbound.
The Tlanuwa is a giant falcon capable of carrying off a man, a deer,
or even a bear. In Chattanooga and
on the Little Tennessee River below
Tallasee are cliffs where these huge
birds were said to nest . These cliff
faces are still marked with vertical
white streaks that resemble nothing
so much as bird droppings.
Most of the other beings associated with the surviving mythic
sites are more favorably disposed
toward the Cherokee; for example:
Tsulkala, the slant-eyed giant;
Kanati and the other thunders; and
the Nuhnehi, the usually invisible
'"those who have always been here",
who have a number of underground
dwelling places throughout Cherokee
country -- Blood Mountain, Shining
Rock, and Pilot Mountain are the best
known mountains that contain lodges
of the Nuhnehi. Nikwasi Mound also
contains one of their lodges and on
one occasion, when the Cherokee were
hard pressed by their enemies, the
Nuhnehi emerged from the mound to
rescue the Cherokee from their
attackers.
Nikwasi Mound is one of only
three Cherokee mythic places to have
been protected and identified with
a marker. Kituhwa Mound* between
Cherokee and Bryson City has not been
KA'rfae -
page 13
@ DOUGLAS A ROSSMAN
so fortunate. Although it probably
was once the principal ceremonial
center of the Cherokee (the "People
of Kituhwa" as they sometimes called
themselves), repeated cultivation
has eroded it very badly. Unless
16 lJOU. all.e. .i..nt:eJLU.te.d .(.n he.lp.i.ng
steps are taken iDDDediately to pro.to .lde.n:ti.6y a.nd p11.o.te.c.t CheJLoke.e. 1ncii.an ha.Cl!.ed hilU .in t<a..tU.o.h , c.onto.c.t:
tect what is left, the mound will
Thoma.h Ra..ln Cltowe., c./o Ka..tUa.h , P.O.Box
disappear altogether. I hope that
873, Cui.towhee., NC 28723
one of the things Where Legends Live
might accomplish is to arouse sufficient local interest and concern
that the "endangered" mythic sites/ .
such as Ki tuhwa Mound can be saved . _,,
* Kituhwa is another spelling of Katu~.
THE UKTENA
�\U' "'
..._ ,.,.
--- ..
�Esta'sai (pronounced es-TAB-say) was a beautiful
young woman of the ancient Cherokee Indian people. She
~was a cheerful light among the people of her village , and
many of the young men of her village , and from towns far
away desired her, but she had thus far remained unmarried .
~
That was what was bothering her this day, and was why
~ she had come to a forbidden place to pick the berries to
add to her dried pemmican.
She wanted to be alone, and so she had come to the
/ ~ cliffs high above the Nantahala, the "river of the midday
1
o/ sun , " called thus because _the gorge was so deep and the
cliffs so straight that the sun did not shine on the
waters of the river until noon of the day.
Somewhere, deep in that gorge, it was said, dwelled
a fearsome creature, the uktena, a great snake with a
horned head; massive jaws--;;ncasing huge , murderous fangs;
• a great body covered with scales that glittered like fire
./.~ --impenetrable to spear or arrow, except for one small
area on its seventh ring where its heart lay below a soft
spot, the one flaw in its armor. The beast's breath was
noisome and poisonous, and its eyesight was legendary.
1
/ It was from its keen sight that the monster derived its
name, uktena,"it examines closely ".
OntiieC°reature's head was a huge, transparent
quartz crystal, the Ulunsu'ti, the greatest of its kind,
of which it was said it would bring wisdom, foresight,
and great power to whomever possessed it. The crystal
had such power that no human's mind could stand before
, it, and whomever beheld the stone was drawn to it, wheth&j er by desire or enchantment, like a moth to a flame. The
bottom of the river gorge was littered with the bones of
hunters and conjurers who had attempted to kill the
uktena to win the Ulunsu'ti talisman for themselves.
k{j
All this Esta' sai knew, but she had never met anyone
r who had actually seen the uktena,and , in truth, she only
half believed the stories herself, although she had heard
them many times from old ones around the winter fires.
~
The stories did not trouble her that day, for she
~ was young, the sun was bright , and her heart was disturbed by thoughts of romance.
"I am as silly as a ten- year-old girl , " she thought ,
aimlessly flipping a few berries into her bark basket.
"Alitak 'wa , (pronounced ah-lee-TAK-wah) the strongest,
,- most handsome, and bravest young warrior of our village,
seeks me out, and I turn away from him with foolish
/11. words of dreams and visions that I have seen in my sleep"
She remembered him I panting hot and amorously into
her ear as he spoke, and she bad pulled her fur wrap
more closely about her and turned demurely away.
~
"No," she had said. "In a dream I saw myself married
· to a white-headed man, not to you."
'1:
"You mock me!" he had shouted, recoiling as if he had
been struck. Although be had said nothing more, she knew,
/}1. as he whirled and stalked away, that he had almost lost
~control of the passion and anger within him.
"Why did I say that?" her mind wondered . "The words
were out before I could think. They were a great insult
ft: to a young brave.
~:fr
"t would have had much prestige as the wife of such
a warrior, one who maybe would later be a war chief in
the village."
~
But in her heart, Esta'sai knew she did not desire
~
!
,, ---
A,
•r
"r
4.~
the warrior Alitak'wa. Re tolas overbearing and haughty,
and it seemed that all he could talk about were his own
grandiose exploits.
"But , " argued her mind , "the nice things be would
bring you ... "
Suddenly she was oppressed by the sun's brightness ,
the heat of the day , and the war going on in her own
body . She stamped her foot and gave a snort of disgust.
Over her shoulder she heard a chuckle , and from behind a rock glided the lit he figure of Alitak'wa , Esta'sai spun around to face him . The sun gleamed on his body.
Re was beautiful , to be sure, but the smile on his face
u,
was twisted and ugly .
~~
"So the young doe begins to feel some passion for her
buck," he said insinuatingly, as he slowly came closer.
"No!" she said firmly. Her fear gave strength to her
words. "I told you last night, and I tell you again:
there is nothing between us . "
"In a moment," he said , "there will be nothing between us, for one way or another, I am going to have you.
I came to you honorably, and you have tarnished my honor
and my reputation. Now I am going to have my way."
"No," she repeated, stepping away . "Someone will find
out. Someone will know. You will be punished,"
"There is no one here to know." Ris body was trem'f
bling as he stepped toward her again.
"No, no." Tears came to her eyes as she shrank away·
from him. Her foot felt nothingness. To her horror she
realized she was at the brink of the cliff. The world
went white and swam before her eyes .
"No-o-ol" she shrieked, and threw herself backwards,
away from his clutching hands.
Esta'sai braced herself for the crushing pain of
impact, but strangely enough , it did not come, The cliff
walls grew darker and darker around her , until she could
see nothing, and it seemed like she was falling through
~
a dream. Time slowed. Her body felt weightless. I t seemed 1-fj
that she would fall eternally.
Ber reverie was jarred by a sudden splash! into chill
ing water. But instead of the hard stones of a shallow
;f
j
river bottom that she expected, Esta' sai felt herself go- ~
ing deeper and deeper into the waters of a seemingly bottomless pool. Her mind rebelled. It was impossible for
such a deep pool to be in the shallow river bed. But by lft
instinct her body kicked and struggled upwards until she ~
bA
�reached
of air.
t~
surface, panting, faint from shock and lack
now, withholding nothing.
"I am out of my time. I am the last of my line, and
I know my doom is near, so I am going to tell you of my
She looked about her. It seemed as if she had fallen
kind that it may serve to guide your species, which has
into a different time, mournful and darkened by the shadcome to be dominant upon the Earth in this age."
J~ ows of a gloomy past. She looked upwards. Framed in the
In her mind Esta'sai felt a comnand to remain silent.
~narrow slit between the sheer walls, she could see the
She listened.
light of her own world. It was unreachable to her now ,
''1 am but a shadow of the greatness of my kind. Long ,
but it was still a comfort to see. Somehow, inexplicably,
long ago, before 'time' was, even, my ancestors, the
deep in the bright blue sky of full day, a single star
dragons, the greatest and most glorious creatures ever to
71 shown brightly.
live in this realm of being, swam and played in the eleThe sight gave Esta'sai hope. The slow current carments. At that time the elements were three: air, fire,
ried her against huge rocks, and she clung to one and
and water~and the dragons were the center.
~i lay across it gasping. Weakened and exhausted, she slept.
"The world was unformed then. There were no tides or
'f' In her sleep the single star still hung before her vision.
directions by which to order the world. The dragons were
She was awakened by a low rumbling like thunder. She
themselves, but they kept the sense of everything within
thought she could still see the star before her eyes ,
themselves. It was through them that the world continued
~ but then it began to wobble and sway as if it were movto exist. The world was theirs, and they were free to fly
~ ing slowly, ponderously , toward her. The cavern walls
through the swirling winds, dive into
boomed, and Esta'sai realized that she was in the presence fettered oceans, and bathe and play in the surging, unfree-burning
of the ~· Her eyes were riveted by the shining crysfire."
tal in the monster's forehead. She could not take her gaze
off of it. The creature's presence filled her mind. She had
The uktena's gaze withdrew behind its heavy-lidded
eyes. Its voice grew distant.
~~o~::~ses. Her own mind was laid bare to its probing
"They were magnificent to behold. Their every moveA
ment and their very being was an expression of freedom.
~
She could smell the uktena's foul breath. She could
They were greater, indescribably greater, and brighter,
o/ feel its strange, alien nature and the blood of the many
humans it had devoured. Yet, through all the loathing she
indescribably brighter, than I. It is impossible to tell
how they were, for they could change their aspect as need
instinctively felt, Esta'sai was drawn to the creature,
or desire arose. In the fires they would blaze brilliant
~ not only by the power of the Ulunsu'ti stone, but also by
ed
!fa sense of aloneness so deep i t had become a part of the
r
and orange, rising up huge over the flames. They
~· 9 very being. Esta'sai, born and reared in the prowould become long and slender, shimmering blue and green
tective circle of the tribe , always among her friends and
in their scales as they knifed through the waters. They
_a kin, felt a pang of sadness in her heart for the solitude could disappear into the skies in the lightest and pur~ the uktena had endured .
est of blues, or they could stand out sharply as a rain,
'fiie"iiiOnster dragged itself near her. Its great head
bow of bold colors arcing through the realm of the winds.
~ loomed over her, blocking out the surface world. The Ulun''I can imagine it: the sheer delight of my ancestors,
& au 'ti sparkled in the darkness of the chasm. The colors
dancing among elements that were completely wild and un~ Ofthe uktena 's thoughts swam hypnotically in the intertamed except for their unifying presence. They breathed
ior of the great stone , binding Esta'sai's attention.
the living dragon-fire, the breath of life for all of
She stood slack-jawed, staring at the jewel, not even
creation.
noticing the uktena 's breath, hot and rank, curling about
"In each of the dragons, the elemental knowledge of
her body like smoke. The great serpent slithered nearer
the world was joined, and therefore they knew everything
to her until its bead was quite close , and it scrutinized
in its purest form. Thus, I am able to know everything in
her closely with one baleful red eye--an eye that was
this world, even as you do now, because everything is but
cold, calculating, and completely amoral. The uktena
a combination and a transmutation of these basic elements.
hung its massive head over a huge boulder and iitiir';;(i at
"That is why the dragons were aware that they were
the maiden for a long time, as if looking into her
bringing about the downfall of their race even as they
thoughts. Then , almost casually, it lifted one of its
wer~ accomplishing it.
scales with one of the four long and deadly claws on its
"Their life-principle was the dragon-fire. It burned
.~right foreleg and scratched its own leathery skin, prowithin them, and was also their breath--shooting out in
ducing a drop of blood so red it was almost luminous in
magnificent streams of flame. Instinctively the dragons
the shadowy pit. The uktena reached forward and touched
knew that their fire and the water should not mix, but if
the reddened claw to her lips.
they flew low over the waters and shot down a burst of
Instantly Esta'sai's head was alive with visions ,
fire like a lightning bolt from the sky, they would feel
strange sights, sounds, and sensations that flitted by
a shock of intense, ecstatic energy that coursed through
so rapidly they made her head swim: great winged creatheir bodies as the connection was made. It was sheer
tures of beautiful, shining colors cavorting in the
pleasure, satisfying and fulfilling. Every part of their
skies; the rush of wind, the touch of cloud; red volbeing was renewed , and they would scream and moan with
canoes; pain, violence, and the stench of burning
delight. They knew that this was the beginning of their
flesh; and strangest of all, she could hear all the
own decline, but that was not a time for limits, for that
voices of her own world, distant yet iamediate, all at
was no 'time' at all, and limits were unknown.
once and yet each distinctly--rabbits thumping in their
"So it had to be. 'The seed that brings to birth
burrows ; the hawk calling to its mate; grass stretching
contains its own destruction,' it is said. Yet, if things
upwards in the sunlight; tree roots penetrating ever
had not been exactly so, the dragons might have continued
deeper into the earth; and the quiet, even song of the
to evolve in harmony with the world, and maybe the dominriver flowing through its bed~all these and everything
ant species now would have been beautiful, enormous dragelse she heard and knew. She was not surprised in looking
on-creatures ... "
into the serpent's red eye that she knew it as well.
The uktena's eyes glowed like embers for an instant,
"Yes-s-s," the creature's sibilant votce spoke in
the Ulunsu'ti flashed a defiant red and then faded.
her mind, although its mouth did not move, "the uktena"But it could not be so. For the stars are different
sense is yours now. You are connected to us who are--th'e
now, and the dragons have been bound like the other ele4:1 very roots of the Earth, and through us to everything
ments of the world.
of the Earth." The voice was even and unsentimental. If
For when the living fire of the dragons touched the
there was any pain in its loneliness, the creature had
waters, it created a new element and new forms of 1 tie
mastered it completely .
never before seen in the world. A new chain of evolution
"They say among those of your race that an uktena
was begun.
always speaks truly, but it only tells what it ~its
"Invisible at first, this new life wave spread. As it
istener to know, and there is always a purpose behind
spread, it began to coalesce. And as it came together,
~ the telling. This is true, but I speak plainly to you
the new element did what had never been done before: it
4.1
~-"'~~~~
-~
~~. ~ ~ -~~~'
~--~--~~
~
�-~><
~~~-
found its own center and began to define a shape.
"First, there was a p1ace to stand, aod then there was something
standing there. Something huge, dark, and forbidding--doom for the
wise, shining dragons. It was the first of the giants. The element
earth was present in the world, aod the giants were the embodiment
orrt.
"There was enmity between the Biants and the dragons immediately.
It was unavoidable. The sight of the bri1liant dragons pained and
blinded the giants, so recently emerged from the depths of the waters.
The dragon-fire touching the water jolted them with a painful shock,
so they would strike out in fear and anguish. When one happened to
hit a dragon , that creature would scorch him with a blast of hot
fire or rake hill with its claws. In this way , struggle against the
dragons became a part of the giants' very nature.
''As soon as they could stand upright, the giants would pick up
rocks of the new-made earth and throw them at the dragons. At first
they were clumsy, and their eyesight was poor, so they could not
see where they were aiming. But they acclimated rapidly to their
conditions. Their enmity for the dragon race was the impetus for
their evloution.
"Evolution," the uktena continued, "demands the presence of
time, and so the idea of limits came into the world. The limiting
factor for the dragons was the giants. Their blind flailing grew
more deadly, and in time they picked up the stone clubs that later
--carved , fashioned, and even crudely decorated~ became so much a
part of them that they were almost extensions of their stony bodies.
"They would stand waist-deep in the oceans and knock the glittering dragons from the skies. Eventually, they built themselves
continents to stand and move about on.
"They could never k:Ul the dragons. The dragon's immortality is
too strong for that. Their primordial minds are linked with the
basic elements of the world, and if the dragons should die, this
world would disintegrate until new elements of life appear in the
cosmos.
"But the giants did bring down the beautiful flying creatures.
They turned the Earth into a prison for the dragons. They put them
in deep holes, covered them over with earth, and sealed them with
the power of their earth spirit. The mountains of today outline
the sinuous dragon forms buried below. But the life-giving dragonfire is inexhaustible. It sti11 burns, even today , in the depths
of the Earth, I t turns the plain rock into caverns of beautiful
jewels. It flows through the Earth into all things that live, and
the dragon's mountain sepulchers are places of special power.
"Sometimes water flows to the surface from sources so deep
that it is warmed by the dragon-fires and comes from the Earth hot
to the touch. This water has special healing and rejuvenating
powers, because it has been touched by the vitalizing dragon-fire .
'Other water carries a sulphurous, fiery taste, and in other places
the Earth herself is on fire deep underground.
"The giants passed on in their time, never knowing why they
acted as they did or of their role in the evolution of the world,
But they prepared the land for the spirits that inhabit it today,
and now it is the time of the humans.
"The old ones of your people knew the Earth power that comes from
the dragons, and they revered my ancestors. In those times the northern star, the center of the sky, was in the eye of the dragon constellation. Things are different now, different influences are abroad, and
the people have forgotten.
"I am just a shadow of the great ones who were before me. Centuries of enmity and loathing have turned me into this creature who lives
in the dark, shadowy places of the world, resembling some worm more
than my own ancestors, the dragons of old, who sailed the free winds."
The uktena spoke flatly, without bitterness.
11
0ne of your kind is coming soon to kill 1te. He will rip the
Ulunsu'ti from my forehead. It is a11 over. I go now to Gahuti (Cohutta Mountain) to meet him. They will never know how things might
have been. We will never meet in council between our races. Never
will chosen leaders among the humans tsste the uktena blood, as you
have done, and know the secret lives of the things of the world." The
monster spat , and its spittle landed on a rock and sizzled as it
burned a hole into its core.
''The mind of the human species is a circle, just as the world is
a circle, and the combined mind of the human race encompasses the
being of the world, just as the mind of an individual dragon encompassed all its world. So you join together and live in tribes to make
your prayers stronger and to gain a wider understanding among you ,
and it is good for you to do this.
"There is another change being made which will be evident to you
soon, but it is not clearly defined as yet. It is not for you to know
�DAVID WHEELER
Drawings by ROGER STEPHENS
�ocigi.nal drawta.a by lichard Cicc.ar·e.111
Q.WVLtz CJt.yi..tai..6 a11.e. 6owu:C heJte. .in
Ka.ta.ah and had an. .i.mpoltto.n..t plac.e. .in
tlte. myt.h and i. p.ilt.l;tual .U6e. o6 tlte.
na.t.<.ve. pe.ople. heJte.. The. CheJtoke.e.
me.d-i.c-i.n.e. pe.ople., who had a t.tlt.ong
IWVl.e.ne.u and a clot. e. k.ini. ILi.p wUh ;th. e.
poweM and e.n eJtg.lu o 6 .th.l6 a11.e.a., ui. e.d
.the.m e.x.te.ni..i.vel.y .ln CeJte.mon.lu 6011.
c.le4M.lng, he.a.Ung, and cUv.lna.t.<.on.
The. poweJt 06 CJt.yi..tai..6 .l-6 t..tlU
ava4.a.ble. .to u.i. .toda.y. Tapp.lng t.h.a..t
poweJt dou not 1r.e.qu..iAe. i.pe.ciJLt .tlr.a..ln.lng oJt h.ldde.n, uo.teJl..lc knowte.dge.. It
t..i.mply 1r.e.qu..iAu .tu. .lng" - be.com.lng
n
6am.iU.alt wUh a CJtqhta.l and ope.n.lng
to ,(,U, 11.neJtg.i.U •
11
Quartz crystals are a natural formation resulting from a combination
of silicon dioxide and oxygen atoms
forming a solid unit of light. Clear
quartz has a natural ability to resonate with other crystalline structures that can enhance the function
of the human body, restoring natural
balance.
Quartz is considered the stone of
the White Light and the First Ray and
can serve better than any other mineral for balance and healing. They remove blocks in energy fields and can
be used in areas where negativity has
congested the atmosphere. Crystals
clear the way with light.
Used in meditation and healing,
crystals can bring on change by
their interaction with the psychi.c
centers of our beings. The crystal
has an effect on the physical body as
its subtle electrical energy vibrates
with the electrical pulses of the
body structure.
CLEANSING
A crystal must be cleansed before
being used. The simplest method is to
place the crystal in an uncontaminated, free-running stream for seven
days. Another method is to make a
solution of one cup of sea salt, one
cup of cider vineg'ar, and one gallon
of spring or distilled water. Soak
the crystal in this solution for ten .
minutes of more. Use only as much
solution as needed and reserve the
rest for another time.
"Charging" a crystal will advance
the frequency of the crystal and
allow the keeper to achi.eve goals
that the mind bas yet to discover.
When a planet moves into the area
of 26 degrees from any zodiac sign, a
galactic activation for the crystal
can take place. Check an ephemeris
to find when the Sun or other planets are at 26 degrees. Tllis degree
marks a frequency centered by cosmic
law.
The energy of the Sun is used for
magnification, so the Sun's midpoint
in the sky (noon) is the best time
for charging a crystal. Knowing
that the entire life force of this
planet depends of the energy coming
directly from the Sun, one will see
the significance of charging crystals
during the Sun's midheaven.
An hour is a good length of time
to leave the crystal to the Sun ' s
energy. After the process . is complete,
bring the crystal indoors and wrap it
in a soft, dark, cotton cloth.
sew ENERGY
Crystallography is a culmination
of a variety of sciences all interwoven. The 26 degree galactic activation point not only relates to
the angles of a crystal in its molecular structuring but also to the
dynamic point of the galactic center.
This in itself displays a triangle
effect, and capturing that pattern
in the crystal will allow the crystal to emanate a standing columnar
wave (SCW) energy. It is believed
that the technology of Atlantis was
based on the use of SCW energy, as
opposed to the technology of today
which is based on the Rertzian wave.
Wind funnels, elec~rical storms,
cyclones, and tornadoes are all examples of SCW energy patterns. Much
of the electrical phenomena of the
human body, such as brain waves and
nerve impulses, are also forms of
sew energy.
When using crystals for healing,
color and sound can be incorporated
into the stones to focus energy on a
certain area of the body, particularly the spinal chakras. The healing potential of charged crystals
can be maximized when color and
sound are added to the program.
The following is a method used to
program a crystal for a specific
purpose in the healing arts. Other
methods of progr amming will come to
one who opens the imagination to the
possibilities of crystals.
Take a set of seven crystals , and
place them one at a time in a pyramidal structure at the verg negatif ,
the area known as the " king ' s chamber" . This is the point of highest
concentration of sew energy .
Use seven colored transpar encies
in a proj ector or affixed to a desk
lamp to power the seven crystals .
As each crystal is lit , sound the
note that relates to that color. The
harmonics of a guitar or the sound of
a flute work well .
PRIMARY
MUSICAL
NOTE
COLORS
CllAKRA
red
root
c
orange
spleen
D
yellow
solar plexus
E
green
heart
F
blue
throat
G
indigo
brow
A
violet
crown
B
Each crystal should receive three
to five minutes of color and sound
programndng. Done daily for seven
days, this will insure that total
mergence of all the frequencies has
taken place. Once a set of seven
crystals is completed, wrap them indiVidually in dark cotton cloths,
using colored thread to code each
wrapped crystal.
By attaching a string to each
crystal with silicon glue, they can
be used as pendulums to heal by
opening and closing the energy centers. Use the crystal corresponding
to the chakra and hold it over the
energy center, allowing it to become
filled with the heali.ng frequency
from the crystal.
PRAYER AND MEDITATION
Quartz crystals may also be used
to advantage in prayer and meditation.
Crystals have a propensity to bend
light rays to a bO degree angle, so a
triangle of light can be constructed
using three quartz crystals, all facing the same direction. Focus can be
placed on the triunal formation by
establishing a connection between the
mind ' s eye, the light center, and a
Visualization of the projected
thought.
The possible uses for quar tz are
limitless. It would appear t hat the
quart z crystal is an opening door to
a new dimension in consciousness .
Through it one can see the many facets of exist ence and per haps discover the secr ets frozen in its light .
-excerpted from the bookl et Quartz
Crystals and Other Gemstones by
Diannah Beauregard
�;,_
I\
I•
I '.
WHAT MAKES A PLACE SACRED
Thi.6 .i.66ue.' l> "Good Me.cli.c.i.ne." .U. e.xeJtpte.d 6Mm a
lUteJt we. Ae.ce..lve.d 6Jtom a .tll.ad.U.iona.l CheJtoke.e. .li.v.lng
ht Ka.tifuh to the. U.S. F011.ut SeJtv.i.ce. conc.e.Jmi.ng theht
plan6 60Jt c.letlll.-c.utl> and t.i.mbeJr. l>a.le.l> .i.n Me.al> aJLOund
Ata.11.ka Fa.U.6 and the. Raven C.li.6 66 ht the. Cowee. c.omrrKJ.ni,ty 06 Mac.on County, N.C.
I'd like to say when I look at a tree I see it as
one of my own relations, and I se7 it's natural beauty,
and I see it giving me the ve:y air that I breati:ie· I
see a house in that tree, chairs and tools and firewood
for cooking and heating. 'PG we all have many purposes,
so does a tree . .And that's what makes things sacred.
The Cherokee people traditional~y see the :iver~
and streams as living beings. With it we had life.Without it we had death .. So that entity or energy in that
water that gives life we called a 'spirit'. 1\nything
that has a spirit is alive.We call it the 'long human
being' or the 'long person'. There are m~ny taboos
about the river. That's the reason the rivers were
clean and fresh when the non-Indians came here.
The 'long human being's' head l~es i~ th7se mountains. 'JIB it rushes down the mountains, it gives power
and life to all living things. The legs, the torso, the
arms of ' the long human being' are diseased, but the
head is still alive and reasonably disease free, due to
the Forest Service and National Park Service .
l\ATIJAH - page 20
What I would like to see, since
we can't do much about the rest of
the body, is to keep this part of
the body healthy and strong. When
the head dies, we all die. If all
I have said does not explain why
the head of the 'long human being'
is sacred, then I don't understand
the meaning of 'sacred ' ,
I look at it this way: The Indian people were placed in this land
as caretakers . I think that the
Indian people understood that and
saw that as part of their purpose,
or the Europeans would not have
found such a bounty when they came
here--a bounty based on their value
systems.
Now the Europeans are caretakers and a lot of our people have
forgotten that purpose and only
dwell on the wrongs that happen to
them. I think that our purpose is
quite clear: we are still c aretakers, but another burden has been
placed upon us, and that 's to teach
you to become caretakers.
The area of the Alarka Falls
("Raven Falls" or "Kalanu Falls" )
and the waterfalls i tself are sacred to us; as are the Raven Cliffs
("Raven Place" or "Kalanun'yi").
Those places have been used for
years beyond memory. The falls
were used as plunging and fasting places . The Raven Cliffs was
a place where bad stuff was taken,
buried, or was sent there ...
What makes these places sacred
to us is their personality. 1\nd
their personality is made up by
physical structure: by the four
leggeds, the two leggeds, the
wingeds , the roots, the insects
and water creatures. The combination of these things gives a place
its personality. Ind then these
personalities sometimes attract
spirits, which have their 'personality.'
When people practice medicine
and they need a certain personality to use in healing ceremonies,
conjuring, or just to help the
People, all the things above make
this place sacred.
/.lnd if you're a person that
needs to bring something bad--a
disease or the badness taken from
someone and buried there--if you
need to do the ceremonies that
make this stuff stay here, and you
go to this place and the personality which you sought is no longer
there, because some of the medicine
has been removed, where do you go
then? There are fewer and fewer of
these places for us to go.
Our places are narrowing every
day ...
,
Winter 1985-86
�REVIEW:
By
J.
Linn Mackey
Deep Ecology or Shallow Moralism?
Deep Ecology:Living As If Nature
Hattered:Bill Devall and George
Sessions (Salt Lake City, Ut;
Gibbs M. Smith, Inc.1985)$15.95
The very term Deep Ecology is
apt to send shivers of anticipation throuRh the bre.ast of a bioregionalist. It seems to prollise to
unite two bases which lie at the
heart of the bioregional movement.
One basis is the insight emerging
from the science of ecology which
informs our minds on both the dangers of a growth orientQd industr ial culture and points us toward
a practice of how to live in harmony with the structure and process
of nature of w
hich we are a part.
The second basis is a profound
spiritual union with nature which
deeply touches our intuition and
hearts so that we want to act out
of awe and reverence to preserve
the natural world.
Unfortunately, a great title
does not a great book make. This
review will argue that Deep Ecol~ does not deliver on the promise of its title. This is because
the authors both sever our deep intuitive communion with nature from
specific religious traditions and
reduce the complex and subtle interactions revealed by ecology to a few
moral principles. We end up then in
this book not with a deep ecology
but a shallow moralism.
Let me hasten to add that I
applaud the authors' radical critique of the antiecological practice and attendant "environmentalist"
rationalizations of the dominant
culture. I suspect that most bioregionalists would support the
authors' radical programs for preserving and expanding wilderness
and "letting nature be" in place of
resource development. Indeed , the
strongest part of Deep Ecology is
what the authors have to say in
their critique and on these issues.
Neither am I questioning the
depth and co111Ditment of Devall and
Session's personal stance toward
nature. What I am questioning is
whether the authors have delivered
on the promise of their title, i.e. ,
to unite a deep spiritual union with
nature with a sophisticated and
subtle science of ecology.
Central to the author's conception of deep ecology are the
ideas of holism, the interconnectedness of everything, and biocentric equity, by which they mean that
"all organisms and .mtities in the
ecosphere, as parts of the interrelated whole, are equal in intrinsic worth." Devall and Sessions
would have us believe that there
is what they call a minority tradition in history that emphasizes
these notions. In fact, there is
no single minority tradition; there
are only minority traditions. It
is not honest histography nor does
it give an accurate picture of the
way the world works to go bunting
through the past in search of certain concepts or key words and, when
finding such, to claim a significant or causal connection. Scientists (not historians, who know
better) have attempted to write a
hi~tory of science that way , searching back through the past for any
thinker, for example, who used the
word "atom", then arranging these
chronologically, as if this said
something meaningful about the development of the modern concept of
the atom. It doesn't!
Yet this is akin to what Devall
and Sessions have done. They have
searched through past and present
thinkers and movements looking for
advocacy of holiam and/or biocentricism. They find one or both of
these notions in a diverse group of
past and present thinkers sod movements. But what have we learned by
assembling such a collection? I
would argue very little indeed. It
does not tell us how these notions
of holism and biocentrism arise and
function within a belief or philosophical system or how the philosophical or belief systems arise
and function within a whole cultural matrix. But until we know this,
we have only meaningless juxtaposition and vacuous abstraction, not
real life. We need more, much more ,
than this if we are to move to a
culture that lives and develops
harmoniously with nature. We need
to understand the subtle dialectics between a culture's values ,
practices and the specific natural
world in which it is embedded. We
need a bioregional analysis.
Devall and Sessions seem to
believe that they can set up some
moral principles and change the
world. No doubt a society dominated by a biocentric value system
would treat wilderness and resource development radically different
than one holding homocentric (human centered) values. The problem
before us though, is how to move
from a culture totally dominated
by homocentric practice and ideology to a society dominated by biocentric values and practice. What
do the authors have to off er us
toward the solution of this absolutely crucial problem? They propose
that we ask "deep questions" and
that we cultivate "meditative experience" . The problem here is that
these approaches have been standard
in the Western tradition since the
time of the Greeks. While it is
true that they sometimes lead to
biocentricism, they more importantly have lead to our current bomocentric and profoundly antiecological society.
In the end then, Devall and
Sessions are proclaiming an abstracted moral principle of biocentricism in a society in which homocentricism and domination of nature
reigns and is procl aimed through
every organ, institution and media
of society. One suspects that Deep
Ecology is not going t o change the
world, offer any reali stic hope for
such a change, or even make any converts to a biocentric position, At
beat it is mo r alizing to the already
moral!
Deep Ecology suffers from diftuae and disconnected roots and a
lack of hard-beaded analysis. It
suffers from a double amputation.
Religion , philosophy and ideology
are first severed from the cultures
in which they are intrinsically embedded and then certain principles
like biocentricism are further excised from the religious and philosophical systems in which they are
intrinsically interwoven (a totally
unecological act). In so doing, the
heart 1a amputated from the body,
the spirit from muscle and sinew .
Deep Ecology takes us in the opposite direction from wh:ich we must go
to really change society. That direction is to reunite spiritual intuition and values with practice in
a specific place. This is the way of
bioregionalism.
Deep Ecology mentions bioregionalism favorably in several places
and would draw bioregionalism into
deep ecology. I would argue that bioregionalism has little to learn from
this book . Bior egionalism is a
movement to reconstruct culture
harmoniously within a specific, natural region. As such it is a practical hol1811. Culture means material
practice---providing the necessities
of food , clothing and shelter as
well as politics, customs, law, morality, values and religion. It is
human existence and meaning in its
fullness and totality, not simply
some principles abstracted from
religion or philosophy. As such,
it is real people in real life
embedded in specific place in real
day-by-day, nitty-gritty existence.
It is only here--in the totality
and fullness of practical living
in a place, not in some set of
doubly abstracted principles, that
an evolving and harmonious dialectic with nature can be constructed.
~
Winter 1985-86
- iL' rAA
�o~
NATURAL
WORLD
NEWS
PROTECTING
SACRED SITES
Jla"'ral Vodd lew s....,k•
Elders of the Eastern Band of the
Cherokees have appealed to the USFS
to stop the Little Laurel Timber sale
in Macon County, NC as it will "desecrate" two sacred sites adjacent
the sale: the Alarka Falls and Raven
'Cliffs. Appeals 1570 asks the USPS
not to log or use herbecides near
these sites and justifies the request via the Native American
Religious Freedom Act. It was also
stressed that the USFS needs to
realize the importance of sacred
sites to all peoples and that the
issue here is not how a forest
should be managed but rather how the
integrity and power of sacred sites
should be upheld.
The Appeal was turned down by the
National Forests Supervisor for NC
and is in the hands of Regional
Forester John Alcock in Atlanta.
While the offical comment per iod is
closed, continued support is important .
Write: John Alcock
Regional Forester, USFS
1720 Peachtree Rd. , NW
Atlanta, Ga. 30367
KArUAR - pllgi! 122
DOE PLANS FALTER, COMMUNITIES ORGA NIZE
In Nove111ber of 1985 the Department of Energy was to have narrowed
its choice of Nuclear Waste Suppositor y sites from the 236 under
study to 20 "possible" locations.
Widespread public involvement and the
Department's own negative findings
have caused the DOE to postpone,
until January 1986 their annoucement
of selection. This is their second
postponement since November 1985.
While Oak Ridge, Tennessee is the
most likely site for the Monitored
Retrieva ble Stora ge facility (the HRS
is a way station for waste headed to
the Suppository). the associated transportation routes are still under study
and the DOE has admitted that they are
open to negotiation.
Strategy and organizational meetings along the "likely" routes are
becoming more numerous. The Highlander
Center hosted such a meeting for community action leaders from east ern NC
to western Tennessee. Over three hundred citizens of Madison County , NC
met this november, providing another
voice in this effort to stop the
DOE's part in this country ' s nuclear
energy policy .
EPA SEARCHES FOR ACID RAIN CLUES
~lnu.ral
WOl'ld Mew Strvic•
Rumor has it that the EPA has
contracted with private research
groups and other government agencies
to find where and to what extent
"Acid Deposition" is affecting the
Southern Appalachians. Similar
studies have recently been conducted
in New England and the Northwest.
The work here will be conducted
in 30 to 40 watersheds located in
east Tennessee, western North Carolina, north Georgia and northeastern
South Carolina.
This study consists of the
gathering of data in the following
areas: forest cover types, land use,
soil and water chemistry and the various climatic factors affecting this
area. This information will be comcompiled by the EPA , plugged into its
data base and analyzed.
While no public information is
presently available, it is speculated
that the results of this study will
be used to trace "Acid Deposition"
back to its source and later used
in court actions aimed at "cleaning
up" the problem.
ONLY YOU CAN SAVE THE BEARS
M.atu.ral *>rl.4 tf-"'9
Se.rvic•
According to biologists at the
North Carolina Wildlife Resources
Conmission, poaching and other
illegal bear hunting is an old and
intractable problem. The biggest
threat to bear populations, as for
most wildlife , is continuing habitat
destruction. Even if poaching remains at a constant level, it spells
disaster for the bears as habitat
shrinks due to increased clearcutting
and road building. The survival of
large predators and omnivores such
as bears requires vast,roadless areas
where contact with humans is kept to
a minimum. Forest Service logging
roads make bear habitat more accessible to poachers and slob hunters.
In North Carolina, the Wildlife ·
Resources Commission's primary means
of measuring the bear population is
the number of legal kills reported
each year. With shrinking habitat
and increased road access, the few
remaining bears are vulnerable to
hunting pressure. The effect of this
is that the kill level stays high
while the population declines, possibly beyond the point of recovery.
Using bait to attract bears is a
popular slob hunting practice that
has recently been made illegal. The
usual technique is to hang sacks of
food, sweets, or rotten meat on trees ,
attracting bears to an accessible area
where dogs can pick up the scent.
Hunters then monitor the dogs' posi-
tion from access roads using vehicles,
CB radios, and even radio collars on
the dogs. Hunters don't need to leave
the saftey and colD.fort of their
vehicles until the dogs ' baying indicates that the bear has been treed
and can be shot with a minimum of
effort and skill on the part of the
hunters. Baitin_Jt was often used at
the edge of bear sanctuaries to draw
protected bears out where they could
be letally killed. A new law that went
into effect October l makes it illegal
to use bait to attract bears on public or private land.
Wildlife enforcement officers say
it is impossible to control poaching
and baiting without help from concerned local citizens. Some states
have toll-free hotlines to report
hunting violations, and can dispatch
an enforcement officer to the scene
quickly. In North Carolina, call
1-800-662-7137, South Carolina 1-800922-5431, Tennessee 1-800-262-6704,
Georgia 1-800-241-4113. A number for
Virgina could not be determined.
To participate in the Bear Action
Network to document incidences of
poaching and other illegal bear hunting activities, contact:
.'aul Gallimore
Long Branch Enviornmental Ed. Center
Big Sandy Mush Creek
Leicester, NC (704)6e3-3662
..
Wintq.r _1985-86
�HORSEPASTURE RI VER TO FLOW ON:
SMOKE GETS IN
A GRASSROOTS SUCCESS STORY
YOUR EYES
Ntituu.J Morld Nev•
~ erv 1c.
Spruce Pine-Mitchell Systems Inc . ,
an incinerator plant owned by Charles
Foushee continues to burn hazardous
wastes. The smoke causes irritation
of eyes, nose, and throat. People
have developed "allergies" since it
opened five years ago. It has burned
corn crops nearby. The heavy metals
coming out of the smokestacks are
above permissible standsrds set when
its permit was reissued early in 1985.
Fores~ Service botanists have linked
the emissions to tree deaths surrounding the plant. Homes remain un-
Since the spring of 1984 a grassroots group, Friends of the Horsepasture, have rallied support for the protection of the Horsepasture River and
her 5 waterfalls from an out of state
invesbnent group, who plan to build a
hydroelectric dam. While this ill-fated tax write off has faded, further
public support for the Borsepasture
has brought about Natural and Scenic
River designation by the North Carolina General Assembly and most recently, appropriation of funds by the U.S.
Congress to the United States Forest
sold, land values are dropping, water
Service for purchase of the 350 acre
is becoming contaminated.
Because of these gross violations
of all applicable standards, Mitchell
Systems has been fined, has had its
air quality permit revoked and was
issued an order of compliance when it
was discovered that its environmental
liability insurance coverage was no
longer in effect. Since it did not
comply with regulations as of December 2nd, the N.C. Department of Human
Resources ordered the plant closed.
On December 5th a local resident
brought a $250,000 lawsuit against
Mitchell Systems alleging that discharges and odors f ran the plant make his
home unfit for human habitation.
Community response has been escalating rapidly. 150 people from all
over Mitchell county gathered at a
recent meeting to air their demands
and frustrations. Outside professional
consultants have been hired and they
are learning what program consultant
Millie Buchanan called "effective involvement." Citizens are bringing
pressure on state officials to release information, they are helping
the legal and technical consultants
collect data, and they have exposed
a large flaw in due process procedures
regulating waste disposal.
Why is the incinerator still
burning? No insurance, no permit,
and still the smoke settles on cars,
houses, children and streams. Local
people in Mitchell county are fighting
national problems: lack of control
and an inability to enforce laws
governing the disposal of hazardous
wastes. Charles Foushee has appealed
both the insurance compliance order
and the air quality permit revocation. Until these appeals have
been decided upon, Mitchell Systems
is free to burn wastes. "If be
operated a bar and served alcohol
to minors he would be shut down
immediately and kept shut during
the appeals process:• said one involved person.
Why is Charles Foushee still
allowed to serve emissions hazardous to the health of Mitchell
county?
Leder tract. This will allow for protection of Turtleback, Rainbow and
Stairway Falls (the others are owned
by Duke Power.)
Bill Thomas, Chairperson of the
Friends o f the Horsepasture, points
out that a special thanks goes to the
private conservation group, Trust for
Public Lands. The Trust, through its
own funds, secured an option to buy
the Leder property at a Forest service appraised price. This protected
K.\Tl'.\11 - !Mge :!3
the river from develo?11ent while Congressional appropriations were sought.
In doing so, Thomas says, TPL has incured a $70,000. debt primarily in
option costs, which will not be refunded by the Congressional appropriations. It is the hope that all the
"Friends" will continue their support
by sending tax deductable donations
to the Trust via FROTH so they can
continue their preservation efforts.
Most recently, the N.C. Department
of Natural Resources and Community
oevelopnent is preparing a management
plan to "preserve" the river in its
natural state and offer guidelines
for recreational use. This is the
first step in" placing the river under
the protection offered by the National Wild and Scenic River Systems. Gov.
Martin is expected to request Interior
Secretary, Don Hodel, for this status.
Hore info:
FRIENDS OF THE HORSEPASTORll
P.O.Box ·272
Cedar Hountain,NC 287lij
A QUESTION OF STANDARDS
CHAMPION WASTE PERMIT
){U'U.rAl
~ld
N...,. Suvi.c:•
As of mid-November, the EPA has
stepped in to resolve differences
between the states of Tennessee and
North Carolina and the color of water
in the Pigeon River at the state line.
Being contested is the NC Division of
Enviornmental Management ' s 1985 waste
water discharge permit for Champion
International ' s Canton paper mill:
the amount of color in its ef f ulent
and its affect on water quality down
stream.
This summer the EPA voided this
perlllit and informed the DEM that the
permit did not canply with the required federal Clean Water Act
guidelines . DEM countered by saying
it might not have statutory authority
to implement all of the EPA's recommendations.
Tennessee has filed suit against
NC and Champion stating that the 111111
should be required to meet their
clean water standards . It is here we
find the crux of the legal and political debate. Water quality in Tennessee is based on a "narrative
standard" which states that color
units in waste water shall not exceed
"background levels" which can be
treated by conventional methods. They
have further "interpreted" this color
standard and assigned a value of
50 ppm.
Paul Wilms, Director of the DEM
states that all of the EPA recommedations have been met except those that
pertain to the 50 ppm . color standard.
It is their feeling that Champio~'s
new Ultrafiltration test system and
oxygen enrichment equipment will
maintain water quality and thus cOlllply with the NC permit. They also
contest Tennesse's 50 ppm. color
standard stating that it has been
arbitrarily derived and not scientifically based and as a result no~
legally enforceable here in NC. At
present, NC has not assigned numerical standards for color levels in
waste water.
Champion is presently filling
out its EPA perlllit application and
is legally operating under the DEM
permit. They have also signed a
"Special Order of Consent" requiring further testing of color removal
technology with a review by DEM personnel this spring. EPA is expected
to draft a new permit this spring
with a public comment period to
follow.
(NWN continued next page)
Winter 1985-86
c
�. - - - - - - - - - - - - - . . . . , - - - - - - - - - - - - - ,W!@\Yf@\Vl@Wr@Wf@\Yl®\V!@\Yl@\YI@
O;t
NATURAL VIRUS CHALLENGES
CHESTNUT TREE BLIGHT
NATURAL WORLD NEWS
continued
PROJECT FIREHAT
AWARENESS
TRAINING
Each year, firefighters in
North Carolina risk exposure
to hazardous chemicals. As
first responders, firefighters
and other emergency response
teams are the front line in
dealing with hazardous materials.
They and their communities particularly need to be more aware
of potential hazards in households, in agricultural operations,
and at Slllall businesses.
The dangers these chemicals pose can
be reduced if firefighters ar e more prepared for specific risks and have appropriate resour ces available to handle
them. L8ck of information at the local
level has been identified repeatedly as
a problem in emergency response planning
for hazardous material incidents.
Project FIRERAT (Hazardous Awareness
Teamwork), funded by a grant from T.V.A.
to the University of North Carolina at
\sheville has recently been started in
WNC . It's aim is to assist Buncombe,
Haywood, Henderson and Madison counties
by collecting information on risks in
the COlllDunity. Through a series of workshops with local volunteer fire departments, FIREHAT addresses specific areas
of concern identified by local, regional ,
and state emergency response professionals. Some of the topics covered are:
laws governing handling of agricultural
chemicals, transportation of hazardous
materials and the new North Carolina
Right-To-Know Act. Future plans include
3 video to further inform f i r"ef ighters
and public alike .
For mor e information contact;
PROJECT FIREHAT
102 Tacoma Cir .
Asheville, NC 28801
Cam Metcalf
Millie Buchanan
254- 4414
253-4423
Scientists at Michigan State
University have discovered a virus
which inhibits the American chestnut blight. An estimated 3.5 billion trees died between 1904 and
the early 1950's. With the demise
of the chestnut came a decline in
bear populations due to a marked
decrease in available mast each
fall.
Being studied is a naturally
occurring virus which infects the
chestnut blight fungus. The fungus
damages the tree under the bark but
does not affect the roots. Keeping
the fungus in check allows the roots
to send up sprouts then allowed to
form healthy trees. The origin of
the virus remains a myster y.
"POST NO BILLS"
• n w ""ve' U • cva
c•l
S~
Billboard landscapes blocking your
view? Then write to your U. S.Senators
and urge them to support Senator John
Glenn's proposed legislation which would
in effect abolish billboards . The bill
would prohibit destruction of vegetation along highways in front of billboards, close loopholes in the current
law which allow for signs in rural
areas, and ban new signs from zoned and
unzoned co11111ercial and industrial areas.
It would also establish a 5-yenr moratorium on signs in unzoned commercial
or industrial areas made "non-conforming" by this bill and would require
them to come down following the 5year period.
Write: Senator
, U.S.Senate
Washington, DC 20510
NATIVE BEARS THREATENED
BY RUSSIAN BOA RS
Unchecked populations of wild
boar s in the Great Smoky Mountains
Nat ional Park are depriving native
animals (especially bears) from sixt y per cent of the acorns needed to
s urvive the winter months . In an
attempt to secure an ecological balance in the park , rangers trap the
boar and release them outside the
park wher e hunting is permitted.
Local hunting organizations and
some rangers would like to see the
trappings increase .
Alr eady five organizations have
co-signed an appeal against widening the present range of the boars
and thus keeping their destructive
ways confined. Raving received national attention has taken the appeal
to Washington. But the real issue is
back in the park where the ever increasing population needs definite
thinning .
Perhaps re-establishing a native
wolf population in the park would
allo~
for a more natural
Karen Paquette
"The Mo.g.<.ca.i. Chil.d" ht al.£ o6
.the chil.d who dlt.eam.6 a.uxlke oWt.
memo.11.y 06 whe.11.e ~ beg.in ... .the chil.d
tL6. • •
who
dJL~
aunke. the. g11.e.a.t 'comhtg
.to9e.the.11. place' on
owt
EaJLth Mo.the11..
HO/"
We a.11.e a.t.t. chil.dlt.en .to9e.the.11..
--Scout tee
How important is it to pay attention to dreams? Peoples from al.most
all societies and cultures on earth
throughout time have used dreams to
deepen awareness, explain reality,
and foretell the future. These have
been characterized by 'culture pattern dreams', visions, and ordinary
individual dreams consisting of cultural phenomena or subjective personal
experience. Much attention has been
paid to every physiological and psychological aspect: poets bespeak
dreams, mythmakers spin them, and
visionaries live them ••.
The importance of 'dreamspeaking'
is becoming more evident as creative
consciousness is accepted as a valid
process in a world where science and
mysticism are finding common ground.
If we look at the essence of what it
ia to dre11111 and not 'means', we come
closer to understanding the power and
the process of the dream's potential.
' Night dreaming ' is a bodiless
experience . It is a networking of dimensions unhindered by ear thplace exi stence . Here, we are guided by our
leaders , goaded by our 'monsters ' ,
and sung to by our muses ..• On the
other hand, ' daydreaming' is the experience of fantasy, of creative visualization, and of reverie. The former is usually receptive; the latter,
creative. If our 'somewhere over the
rainbow ' dreams are not coming true
for us, perhaps i t is because we have
'pu t aw the things of the child' in
ay
us too securely. As adults we must
learn ~o allow ourselves to be re-enchanted--to look to the child, the
one we once were who is still within
us, and to the child who walks beside
us as son, daughter or friend.
Can we rememher when the simplic-
preda~~
L---------;,.;.-...:~--:.&,.••ey-• --y s• em ._ _ _ _ _ _ _ _...,. Wl@\Vl@\Yf@Wl@\V(@\'(/@'r(f@\Vl@ WI@
pr • eco• s • t••
Winter 1985-86
�ity of our ' higher' visions were cloud
scapes changing with the breeze? When
our ladder to higher consciousness was
a tree limb? The abandonment of lying
face-up, open and vulnerable to the
greater expanse of the sky let our
imagination be free. It was easy to
absorb the knowledge of hidden things,
represented by clouds, into the more
imaginative parts of our being. Remember the joy? The Adventure! ...
If we can relive that ma&ical moment in time, remembering that the
child we once were is still there
(covered, now, by our layers of
'adulthood'), we can tap into the
'stuff that dreams are made of'
anytime. Remembering dreams not only
means remembering sleep consciousness but also means capturing the
essence of the creative proc ess (i.e.,
the 'magic momenta') that are the
energy structure of our visions.
Knowing we can still 'p13y' is essential to our life's work of manifesting
our dreams ss reality.
In structuring our future we must
also look to the generations to come-to the children. We can help our
sons and daughters stay open to their
creative processes by encouraging
their 'daydreaming'. We can do this
by way of a morning ritual: of sharing dreams upon awakening. Doing this,
we find it becomes progressively easier and more natural for our children to remember the nightland visited if we do it regularly with them.
This practice adds another d1mension
to the life we share with our children.
It is important not to dismiss our
children's nightmareil'With only reassurances. Children have a great ability
to understand symbols and inner meanings. If we complement their own fantasies with simple 'truths' we might
find that they will begin to look forward to their nightly adventures. In
this way we give our children a way to
experience and accept their 'inner
life ' in a way which m
any of us adults
were not allowed to do at a younger
age.
Perhaps John Prine, during a recent visit to our Katuah region (Asheville Music Hall, 10/31/85), summed
it up best in this way:
WE WERE TN A HOUSE WTTH BOTH OF OUR VTNTNG
ROOM TABLES PUSHEV TOGETHER ANV VAV'S HOUSE ANV
MOM'S HOUSE PUSHEV TOGETHER. WE WERE ALL GETTING REAVY TO HAVE SUPPER TOGETHER ANV ETHAN
WAS TN COLLEGE ANV GRANVIi.A WAS IN HER APARTMENT. I WANTEV TO FLY ANV GET THEM BECAUSE
WE WERE HAVING A BTG PARTY AT OUR HOUSE ANV
SO T WALKEV OUT THE VOOR ANV 1 FLEW TO
ETHAN'S COLLEGE ANV 1 GOT HIM. I HELPEV HTM
FLY BACK TO GRANVMA'S HOUSE. 1 GOT HER ANV
BOTH OF THEM VIVN'T KNOW HOW TO FLY ANV SO
I HAV THEM HOLV MY HANVS AS 1 FLEW. WHEN WE
GOT BACK TO OUR HOUSE WE SAT VOWN AT THE
TABLE ANV SAW A BIG CAKE ON IT. WE VIVN'T
KNOW THERE WAS GOING TO BE A CAKE THERE. WE
ATE THE CAKE ANV THEN WE WENT INTO THE LIVING ROOM ANV HAV A FAMILY HUG.
Ab.i.ga.il., age g, who4e
pa.II.en.ti. cUVOIJ..Ced
when
4he 11n.t> 6oWL.
"Dream in' comes easy,
Like the first breath of a baby~
Like sunshine feedin' daisies-Like the love hidden deep in your
heart.''
... as does the following dream by
this e ight year old:
A CHILDREN'S PAGE
~
\\@JA\©JA\@JA\@/A\@IA\(i)JA\ @JA\@/Jt.\~/
A\®Jh._JA\@J) \VJA\@/A\@JA\@:/}.\@11'\@IA\®IA\@11'\@l/\\®IA\@IA\.®IA\®IA\@JA\®IA\®®
,
K.~ 7L
oil-
\ H - pa i;<?
8P 1 °J 1a.tW
~5
Winter 1985-86
�DRUMMING
,,
LETTERS TO KATUAH
•
Dear Folk Thanks for the latest KatGah, with
the pertinant articles on the threats
to this area's life. Acid rain and
nuclear waste are not metaphors for
apocalypse, they are part of it .
I am still stirred by memories of
the sullUller solstice ceremony at Sam's
Knob. The dominant image in my mind is
of a people-crystal hung in a rainbow
pouch above one of Gaia' a vital organs
now in need. The crystal is a little
chipped and sort of jagged on one end,
and it has cracks in it, but it works.
I don't know how it works, but I know
it works.
We had a fall equinox celebration
here involving sweats at Zephyr in
their huge blue sweat lodge. People
wove wreaths out of vines and flowers.
Each year people bring whatever ripe
fruits are on hand, and Bob AveryGrubel takes them and makes them into
wine. Around the fire this year we
drank wine from the two previous
years. We chanted all our chants and
sang a lot of songs. I read a poem
which went something like:
We are allies and
can ill afford
to fight amongst ourcellves
we can ill afford
to fight amongst ourcellves
Dear Katuah I have been thinking about the humans' connection
with nature, mainly because I am concerned about my
relationship with the Earth. The past two years I
have been able to begin fulfilling a dream - a dream
of achieving harmony with and awareness of the Earth,
her native spirits, muses, plants, and animals •....
the Great Spirit that breathes through all, beyond
tangible boundaries.
Last year and this past summer were especially
profound and strengthening, living in the mystical
mountains of Katuab with people who understood and
were striving to live i n harmony too . Working in a
garden, harvesting her fruit, feeling the sun, rain,
early morning fog and dew; sensing my emerging woman.
I found that the Earth is full of surprises boundless knowledge, unsurpassable strength. Waking
up as darkness rotated into dawn, meeting a companion
in the pasture by the saw mill as the Sun burst
through the trees over the mountains. Sleeping outside , sensing the roundness of the all-powerful
sphere beneath my body.
"Woman" is a powerful sense, I found, feeling the
cycles and circles and the bond between myself and
the Earth ...•• growing . Such strength and insight can
be gained from active involvement with Mother Earth!
Knowledge that can only be felt and inwardly heard,
beyond human words.
Now I sit in the morning sun upon the western part
of this continent. In this changed atmosphere , it is
easy to forget, easy to become passive and let Mother
Earth with her unlimited knowledge and opportunity,
her infiniteness, slip away.
I will continue to strive for my goal, which I hope
will always be just beyond my reach, forever expanding. My "environment" is wherever the River leads me.
A human being can be forever hopeful. I make sure not
to miss the new day's da~"!l ....•
Peace,
Celia Wissler
Central California
After seeing the cover picture on the fall issue
of K.atuah, my lady and I went to the Joyce Kilmer
Memorial Forest. We thought that i f those two poplar
trees in the picture were still there, then we would
find the bodies of the chestnut trees there, too.
Sure enough, lying behind those two old poplars
were three huge chestnuts. They were covered with
moss, and we could climb up on them and walk a long
way! It must have been amazing to see them standing.
Ralph Morgan
Webster, NC
There's plenty but there's
not enough to spill it
on the ground
when we work together
love will reach around
We are allies and
can i l l afford
to fight amongst ourcellves
we can ill afford
to fight amongst ourcellves
Take Heart ~
Will Ashe Bason
Travianna Farm
Check, VA
!<.ATl'..\H - page 26
Winter 1985-86
�On Swtday, Oc..tobe11. 13, 1985,
tfWi;ty-6.<.ve. people. came. toge.the11. 6011.
the. annua.l l<a.tLulh Fall Ga-theM.ng . We.
had a c.hanc.e. to .6 e.e. .6ome. 6ac.u be.h.<.nd
namu we. had known 6011. a long ilme ...
and we. had a c.hanc.e. to tatk wUh. ea.eh
othe11.. We. .&poke. abou:t oWtAe.l.vu .<.n 11.e.Wi.on to th.<..6 land:
_A._~:Jr
1t;~·~
.~-f
(J
":~'\
'
''
"I live down in Georgia. The land down there is so
poisoned, that we can't even be sure about the drinking water. I want to grow an organic garden , but a
garden can 't be certified down there, because there's
no telling what was put on the land when it was planted in cotton.
"We came up here to Katuah because the land seems
so much less disturbed. This seems like a powerful
place to get in touch with the land. 1 hope everybody
who lives here remembers how they are blessed and will
protect this land to keep it alive and healthy."
- Morgan
"For a long time I was looking inside myself for a
spiritual change and a spiritual experience. Now l
feel myself coming out, and I am moved by concern for
the Earth and her creatures. Once again I am feeling
earthiness. l think that now l need to bring my spiritual part to a practical level, working on the Earth,
being of service. In doing this, every thought we
think is important, because thought is creative . It
brings the spiritual down to the material level.
"Each of us has a purpose for being here. For myself, I want my actions to come from the heart. I
want to make permanent changes in others and in myself - changes that bring us toward unity, not separation.
"People and groups can teach each other. Every
little bit is illportant. I f we leave out anything,.
then it's not whole. I'• looking to see whole people
and a whole Barth. It's good to know a little bit
aore of ay purpose."
- Linda
"Looking around us we see ecological disaster, and
looking at our society we see a great spiritual void.
The two are interconnected. We can't ever be whole on
the spiritual level unless we are biologically well.
"For example: I don't like clearcuts. I heard once
that it takes 40 acres of trees to print one issue of
the N.Y. Times. Since then I haven't bought another
newspaper-:-r-go to the library if I want to see a paper. That may seem insignificant, but it's an exam;ie of an action moving from the spiritual to the
mental to the political realms."
- Donald
'
"This is an age of personal transformation. Our
personal change is a metaphor for the changes the
Earth and our universe are going through. l want to
learn and listen, a.nd translate these lessons into my
life and work. 11
- Les
"Those who care about life have to come together
to reinforce each other in a multitude of ways to make
us all strong enough to live through the coming changes. We must do thia if we are to survive as a species .
"We have to keep in mind that this culture is real.
It exists. It is not people, it is not a government.
It is an energy form, and it stands against everything we value.
"We need to be strong and dedicated . We need to
have the will to stay together, to keep our ideals,
and to make our visions happen. Otherwise it won't
happen. If we believe something, we have to eat that
way, think that way, live that way."
- Andy
" We need to have a positive dream, a positive
vision. We need to focus on that and head for it
straight as an arrow.
"Looking around me, I see others changing, and I
see myself changing. We need to take the world as it
is, the good with the bad, and, starting with this,
to make it new. We need to affirm a positive future
and our ability to create it. We need to affirm our
ability to dream."
- Judith
It
~
an .<.Mpi.11..i.ng da.y •••••••
Le.t' .6 aU 06 U6 ge.t .toge.the.11. 60.I!. the.
Katful.h Sp!Ung Ga-thell..<.ng. See. you the.n!
#"
"-~TUAH - page 27
Winter 1985-86
�cfReLes
cle, I began with small stones and
sticks that I stuck in the ground at
the right time on the right days.
Later when I found a good rock and I
had the time, I'd haul it back there
and stick it in.
"This is the most primitive way
of making the simplest types of observations. It is now known that the ancient Europeans could predict eclipses by watching the moon. This is remarkable, because the key to predicting an eclipse is a slight wobble in
the moon's orbit, and this wobble is
visible only every 9. 3 years when the
moon is at the northernmost and southernmost points of her orbit. These
people were considered illiterate!
Bow could they have kept that information long enough to establish a repeating pattern of observations?"
THE PATIERNS IN NATURE
The stone circles acted as a
bridge between the Earth and the sky
for the early peoples. l:lumankind is
ever searching for patterns. It seems
to be in our nature to seek out the
order in our ever-changing world. In
their role as astronomical observatories, the rock monuments_pass on to
us the excitement the ancients felt
in discovering the cosmic order in
the movements of the heavens.
"At one time," said Lylich, "when
it turned winter, people didn't kn.ow
if it was going to be spring again or
ot. But when they could look at the
sun, and see it turn back, they could
say, 'Look! It ' s following the same
pattern it did last year!', and
they'd know everything was going·
long alright.''
(continued from p. 5)
There is also a power in the
Earth. Whether physical and/or spiritual it is capable of turning dowsers'
rods or making an electromagnetic
charge measurable on a gaussometer.
The Cherokee Indians of Katuah were
aware of this and recognized sacred
sites that were sources of spiritual
•power here in this land (see page 11).
It is said that th~ standing stones
of pre-Celtic Europe were also conductors for this mysterious Earth energy,
sometimes called the "dragon power"
and symbolically represented on the
great stones by spiral designs chiseled with great care onto so many of
the monuments.
It is surmised that this power was
readily perceptible to the ancestors
through senses that we have lost to
civilization, and that generating
and using this energy was a central
feature of the ceremonies and rituals
held at the sites.
"I hear stories," said Lylich,
"of people who touch big standing
stones and feel a tingle or a shock,
or who ·lose their balance and fall
to the ground. There are also stories
of strange electromagnetic effects or
weird weather associated with them.
"No one has told me that they
have felt that in our circle. Mostly
what I feel is a solid, massive,
rooted-in-the-Earth, basic-type feeling. Maybe that's what we need today."
This could very well be so, The
movements of the heavenly bodies,
which so transfixed the old ones, are
now proven and documented to the point
of being commonplace. But the connection to the Earth that the old ones
took for granted is only now being rediscovered by Mother Ela's children.
Perhaps by helping us to remember,
the stones are helping in a healing.
"Making this megalithic stone
circle was slow, but it wasn't difficult," said Lylich. "The time was
right and it felt like we were moving with a flow of something already
happening.
"The number four is a sacred
number to the Cherokees, and it seemed to be important in the construction of this circle . I was 40 last
year when we built it, and that was
the 400th year of European settlement
in North America--dating from the lost
colony of Manteo. It was also the
444th year since DeSoto's expedition
in 1540, which was the first time
white people penetrated these mountains.
We have had our way with this con-·
tinent for 400 years.The four directions, the four seasons, the four
rounds of a sweat lodge; 1n many ways
the number four signifies a completed
cycle. I think it means that we've had
our time here, and that now it's time
for something else to happen.
"It's time for a change 1n our attitude. We've been screwing it up for
400 yef.rs, maybe now it ' s time to
straighten it back for 400 years.
That ' s about how long it would take to
restore the wild places the continent
had when we first approached its
shores."
RESOURCE READING: Earth Magic by
Francis Hitchings (Wm. Morrow &
Company, New York City, 1977)
- D.W.
Ly.Uch (;)[.(tba.wtL may be cont.ac.te.d
tlvt.ough Ka;tUah; Sox 873; CuLlowhee,
NC 2872;--
Pmvidin~ Pen<>n.1l Sttvicc
Allin~ Your Boal< N..,.U
704.264.5866
In Speciali:od Fields
Books Q,.J
ThingsL~ ...
GARY HEMSOTH
!loolutlJ..-
?08 Blowu>g Rock Road
Boone, Nonh Camlonn Ul607
A \'ARIF.TY OF
WHOJ.F.Sot!E BAKED
coons
SOI AH PllOUlJCTS WAIER ANALYSIS
RAN UAL l C lANIER
704 293 5912
:{AITAH -
page 28
llWY. 101
Rf. 68 BOX 125
CULLOWllEE, NC 28723
Winter 1985-86
�WINTER SOLSTICE-YULE The
longest night, light is born. This
is a time for community earth ceremonies and celebration. See Kat6ah
issue 06 for a suggested Winter
Solstice Earth ceremony.
CULLOWHEE, NC
"The G eat Forest: An Appalr
achian Story," ongoing through January 6, 1986. At The Mountain Heritage Center.
17
ASHEVILLE, NC
Dr. H. Ray Evers of the Evers
Clinic, Cottonwood , AL, one of the
most successful institutions offering alternative medical treatment
in the country , to speak on "Holistic Healing and Freedom of Choice"·
UNC-A, Humanities Lecture Hall· '
7:30 pm.
'
19
ASHEVILLE , NC
Christmas Caroling at Craggy
State Prison. Bring flashlights,
songsheets provided. Parking limited
Please carpool. (ABCCM Jail and
Prison Ministry). 7-8 pm.
HOT SPRINGS, NC.
Southern Dharma Retreat Center
will sponsor a 7-day meditation retreat, which will be led by John
Orr, a former Buddhist monk who now
lives and teaches in the DurhamChapel Hill area of N,C. The retreat
will cost $190., which includes all
meals and lodging. For further info
call 704-622-7112 or 704-254-1351.
28
3
BLACK MOUNTAIN, NC.
David Wilcox-original and
traditional folk tunes. Exceptional
guitarist, storyteller , singer and
songwriter. McDibbs, $2.00 9pm ,
16
BLACK M1'N. 1 NC .
Harriet Witt Miller-slides on
Halley ' s Comet, McDibbs, $2.00,
9pm , Children free , No smoking.
18
ASHEVILLE , NC.
Martin Luther King, Jr. prayer breakfast. Key speaker-Shirley
Chisholm. Call 253-37ll
FEBRUARY
28
ASHEVILLE,NC.
A concert in the Great Hall
by The Community Chorus of UNC-Asheville. Free Admission. Grove Park
Inn.4:00-5:00 pm.
BLACK HISTORY MONTH For
event info, call Y,M.I. Cultural
Center (704) 252-4614
29
2
CANDLEMAS-the light quickens.
GROUNDHOG DAY
7
MARS BILL, NC.
ASHEVILLE, NC.
A concert in the Great Ball
by The Asheville Junior Symphony .
Free Admission. Grove Park Inn.
4:00-5:00 pm.
•
Opening night of The G e.s t
r
Forest: An Appalachian Story Exhibi
at Rural Life Museum. Public Showing Feb . 8-April 29.
9
HALLEY'S COMET reaches perihelion .•. its closest point to the
sun. Earth, though , will be on the
opposite aide of the sun from Balley' a Comet so it will be impossible for us to see it.
Dr. Robert A. Resnick
CHIROPRACTIC PHYSI C IAN
MARCH
..;....we/ve,, now
l'Y\oved to
01.At"' Y\CW
off1ve .....)(
NATURAL FOOD STORE
& DELI
CELEBRATING OUR 10th YEAR
'3'3S Me-vv imon Ave.
Ashe.vii le NG z~eo1
(704 ) 255. 6333
160 Broadway
Ashev ille, N.C. 28801
Open 1 Days A Week
Monday • Friday
(704) 253-7656
9:00 a .m. · 8:00 p.m.
Where Broadway
Meets Merrlmon
And 1
·240
9:00 a .m. · 6:30 p.m.
Saturday
Sunday
1:00
.m. · 5:00 .m.
2-15 WOMEN'S HISTORY CELEBRATION
Events at UNC-Asheville ( cal
(704) 258-6588) and A.S.U., Boone
( call (704) 262-2170) & elsewhere .
8-21 HALLEY ' S COMET. Look south
in the sky before sunrise.
18-25 CENTRAL AMERICA WEEK For
program info, call (704) 252-9167
21-23 BOONE , NC.
Appalachian Studies Conferenc
Center for Continuing Education ,
Appalachian State University ,
herbs , na tive pla nt s, pere nnials,
flowers, fruit trees, bulbs,
bedd ing pla n ts.
80 Lakeside Drive
8/ IOl hs of a mile from Hdrdee'!>
in Franklin, N.C .
fo r informdlion call 524·3321
M ALAPROP'S
BOOKSTORE/ CAFE
BOOKS -
CARDS -
RECOROS
81 H4YWOOO ST. ASHEVlllE. NC 29801 704-254-8734
KA7f A - pa ge 29
H
Winter 1985-86
£
�LIFE DESIGN: A counseling/consultant
service; addressing communication ,
cooperation and a centered, focused
approach to ENJOYING your life!
Group Workshops , Individual and Family Sessions. Located at 5 Ravenscroft ~. Asheville. Phone Cat Gilliam
at 254-8140 or Lorra Streifel at 2535575.
RURAL SOUTRERN VOICE for PEACE
(R.S.V.P.) is a network of people
in rural/small city communities
in the Southeast who are working
to build the nonviolent alternative systems and lifestyles that
can bring peace to our world.
Publishes RSVP Newsletter. More
info : RSVP, Rt 5 Box 335, Burnsville , NC 28714
NICARAGUAN COFFEE. Delicious,
roasted coffee beans or ground
coffee available for $6.00 a lb.
Contact: Steve Livingston (704)
257-3019
IN 17th YEAR OF PUBLICATION, Akwesasne Notes is a Journal for Native
and Natural Peoples, covering world
events which effect indigenous peoples. For subscriptions or tax-deductible contributions: AKWESASNE
NOTES, P.O. Box 196, Mohawk Nation ,
Rooseveltown , NY 13683-0196.
liEADWATERS: What is your experience with water? Would you share
your experience in your own means
of expression (poetry, story, dance, music) for a performance and
recording to explore and celebrate the beauty and purity of the
mountain headwaters? We will focus
on water in all its aspects-our
goal is harmony. If you would like
to be in a core group to create
this production, contact Bill Melanson, P.O. Box 628, Asheville, NC
28802
T'AI CHI , a philosophy you can
dance to. Mondays 7:30-9:30 pm
at 70 Lexington Ave . Asheville
with Harold Miller.
APPALACHIAN GINSENG COMPANY. Stratfiied Seeds, Seedlings, 2-5 year old
Roots. P.O . Box 547 , Dillsboro ,NC.
28725
ALTERNATIVE METHODS for controlling
garden pests- send $2 . 00 to Joe
Armstrong, Rt. l,Box 121 , Bardstown , KY. 40004 .
If you have experience with methods
of pest control that do not rely on
synthetic pesticides, send your contributions to the "Alternative Methods
of Pest Control" list being compiled
by Joe Armstrong. Copies of the list
available for $2.00 and a long SASE
from address above
SELF-RELP CREDIT UNION has now
opened a branch office in Western
North Carolina through the State
Employees Credit Union system. For
more info: Write: S.R.C.U., P.O.
Box 3259, Durham, NC 27705, Or go
by: State Employees Credit Union,
200 All Souls Crescent, Asheville,
NC/telephone: (704) 274-4200
We are makers of Bamboo Flutes, Each
of our flutes is capable of a twooctave range. They are electronically
tuned, burnished, and lacquered. For
prices and more information, write:
Wood Song
Rob Yard
Route 3, Box 120-3
Floyd, VA. 24091
BACKROADS TOURS - A 32 page collection
of self-guided motor tours through the
rural areas of the Virginia Blue Ridge
-$2.75
Laurel Publications
Route 1
Meadows of Dan , VA
24120
WEBWORKING is free.
Send submissions to:
Katuah
P.O.BOX 873
CULLOWREE, NC
28723
·waterman
ram pumps
Q
I
,t
•
..
•
I
•
~age,
>
1\~ll~I
~a-Wr~
I
... ,
'
I
t - •
•
I
'
I
T -SHIRTS
E:1c h ori11 i n;il
••
lf@~ia:n
hand screened in 5 colors
on lhe line~l 100%
pre-shrunk cotton
PaY
"why
to pump water when a
ram pump wiil do it for free ?"
Send for free brochure
C. Hollifield
355 Cedar Creek Road
Black Mountain, NC 28711
(704) 669-6821
~
'<ATI:..\H -
page 30
short a nd long sleeve t·shirts.
I
Sho11 Sleeve •1 ppcl S&P C/f£CJ<.H.a,"'41( I
0
1
CNA lt<;c 11"
J ong Sf'eve indudes h owlc leol hers b eorpow')
' M r p d. Nome
Ad dress _ _ _ _ _ _ _ _ _ _ __
f
l ong Sleeve
Bloclc Beor 0 Silver 0 Ton 0 White Phone
Moslercord Viso t1
Red-Tniled Howle 0 Ec111 0 SilvN O Too Mallle· Rld10Rtmoodl•~"'''
E-,.-p-d-:-n_l_ _ __ _
. e
1033''> 911s... Rd w , ....111 •• lfr.7Al~R
..
•
Shor!
long
S·M· l ·XL
n 1><11•56 JOOJ
or wnle for brochure
0
0
Winter 1985-86
�OUR ERROR
We neglected to put the by-line on
the excellent article on "Acorn
Bread" in the fall issue of Katuab.
The article was written by S~
·Bear - herbalist, counselor, and
co-director of the Pepperland Farm
Swi:lit.sfi 8 Degi .:l>l11xk .JJ(ai.."1;1'
~i~ 8 1'.Jfaril!J 13afa11ct1~/
Cerrffi£cl
Camp.
628-1537
GET BACK! ISSUES OF KATUAH
ISSUE TWO - WINTER 1983-84
ISSUE SIX - WINTER 1984-85
Yona • Bear Hunters •Pigeon River
• Another Way With Animals • Alma:
Poems • Becoming Politically Effective • Mountain Woodlands •
Katuah Under The Dril l • Spiritual Warriors
Winter Solstice Earth Ceremony •
Horsepasture River • Coming of
Light • Log Cabin Roots • Mountain Agriculture-The Right Crop•
William Taylor • Forest's Future
ISSUE SEVEN - SPRING 1985
ISSUE THREE - SPRING 1984
Sustainable Economics • Bot
Springs • Worker ownership • The
Great Economy • Self Help
Credit Onion • Wil d Turkey • Responsible Investing • Working
In The Web Of Life
Sustainable Agriculture • Sunflower_, • Human Impact On The
Forest • Childrens ' Education •
veronica Nicholas : Woman In
Politics • Little People •
Medicine Allies
ISSUE EIGHT - SOMMER 1985
ISSUE FOUR - SOMMER 1984
Celebration: A Way of Life•
Katuah 18,000 Years Ago • Sacred
Sites • Folk Arts in the Schools
·Sun Cycle/Moon Cycle • Hilda
Downer• Cherokee Heritage Center• Who Owns Appalachia?
water Orum • Water Quality • Kudzu
• Solar Eclipse • Clearcutting •
Trout • Going To Water•Ram Pumps
• Microhydro • Poems: Bennie Lee
Sinclair, Jim Wayne Miller
ISSUE NINE - FALL 1985
ISSUE FIVE - FALL 1984
The Waldee Forest • The Trees
Speak • Migrating Forests •
Horse Logging • Starting A
Tree crop • Orban Trees •
J.\corn Bread • Myth Time
Harvest • Old Ways In Cherokee •
Ginseng • Nuclear Waste • Our
Celtic Heritage • Bioregionalism
Past, Present, And Future • John
Wilnoty • Healing Darkness •
Politics Of Participation
I
KATUAH: Bioregional Journal of the Southern Appalach ians
B~x 873;
Cul l owhee, N~rth Carolina 28723
ORDER FORM
For more i n fo : call Marn ie Muller (70 4) 252- 916 7
Name
Regular Membership ••• • • $10/ yr .
Sponsor • • .••••..•• •• • •• $20/ y r .
Contr ibutor • • . • •• ••• ••• $50/ yr .
Add r ess
Enclou .d .i4 ,
.t~.l.4 t66o~t
c ity
Area Code
State
Zip
$
4n
txt~A
.to 9.ivt
bo o4.t
Back Issue s
Issue 2
Issue 3
Issue 4
Issue 5
Issue 6
Issue 7
Issue 8
Issue 9
@ $2 . 0 0 = $
@ $2.00 .. $- @
$2.00 =
s--
@ $2. 00 • $- -
@ $2.00 •
@ $2 . 00 @ $2 . 00
@ $2.00
TOTAL PRICE •
postage p a id
$-$=
$
$==
$_ _
I can be a local contact
peraon for m area
y
Phone NUilber
KA rf AH - pa~e 31
Wint er 1985-86
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 10, Winter 1985-1986
Description
An account of the resource
The theme of the tenth issue of the <em>Katúah Journal</em> is on holistic healing, folk medicine traditions, and sacred places. Authors and artists in this issue include: Meridel LeSeur, Kate Rogers, Barbara Reimensnyder, Marlene Mountain, Stephen Knauth, Douglas A. Rossman, Nancy-Lou Patterson, D. Massey, David Wheeler, Roger Stephens, Richard Ciccarelli, Diannah Beauregard, J. Linn Mackey, and Karen Paquette. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-1986
Table Of Contents
A list of subunits of the resource.
Medicine Traditions Near Home.......1<br /><br />Kate Rogers and Her Mountain Medicals.......3<br /><br />Circles of Stone.......4<br /><br />Internal Mythmaking: An Interview with Marlene Mountain.......6<br /><br />"This is Heresy!" Holistic Healing on Trial.......9<br /><br />Two Poems by Steve Knauth.......10<br /><br />Cherokee Mythic Places.......11<br /><br />The Uktena's Tale.......15<br /><br />Crystal Magic.......19<br /><br />Good Medicine: "What Makes a Place Sacred?".......20<br /><br />Review: Deep Ecology.......21<br /><br />Natural World News.......22<br /><br />"Dreamspeaking".......24<br /><br />Fall Katúah Gathering.......27<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Holistic medicine
Alternative medicine--North Carolina, Western
Art Therapy
Visions
Herbs-Therapeutic use--North Carolina, Western
Dream interpretation
Sacred space
Stone circles
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Appalachian Mountains
Appalachian Studies
Black Bears
Book Reviews
Cherokees
Children's Page
Earth Energies
European Immigration
Folklore and Ceremony
Good Medicine
Habitat
Hazardous Chemicals
Health
Katúah
Pigeon River
Plants and Herbs
Poems
Radioactive Waste
Sacred Sites
Turtle Island
Water Quality
Women's Issues
-
https://omeka.library.appstate.edu/files/original/9c9bcfa84bab600d115a13527a96a8e5.pdf
ba44c7456e39946ba15dc380372c8e1e
PDF Text
Text
$JOO
ISSUE XIII
FALL 1986
Will the Circle Be Unbroken .....
�ci u
CC~ N 2
wt::-tflM
0
~
.. .
CJ~t-J::N
~a::io~:O
~ a::
N
(I)
oz~j
~ 0
::>
2
u
M
N
,...
CIO
N
THE CENTER FOR AWAKENING.....................................................1
INTERVIEW WITH ELIZABETH CALLARl.. .................................3
REVIEW: A GENTI.E OEAru............................................................ 5
J-OSPICE...............................................................................................6
REVIEW: PEALING CREATIVELY WITH DEATH ........................7
INTERVIEW WITH ERNEST MORGAN...........................................7
J-OME BlJRIAL BOX. ...........................................................................9
THE WAK..E.........................................................................................11
STORY: "GOOD NIGHT FROM SHADOWS FALL"......................13
POEM: "THE RAVEN MOCKER".....................................................15
GOOD MEDICINE: THE SWEAT LODGE. ......................................16
NATURAL WORLD NEWS.............................................................. 18
REVIEW: WQQOSLQBE AND W!LDWOOQS WISOQM.............. 21
~
....
s
Q
~
w
E-t
en
g
~
A:
0
z
tl
..
~
tj
~
g
tJ
._
0
M
a
u
u
M
,...
CIO
en
><
t!
Q
i
en
..
'
~
�ISSUE XIII
FALL 1986
,,
~
... ..
---
i\~
Death is an
,l
.
•
..
i~ti,;,ate,
integral pan
of the whole Life cycle. Not just part of
the human experience, it is part and
:i parcel of a.ll life -- from the microscopic
to the macroscopic. The rhythms of life
and death pulse through every chord of
the universe...as the exchange of life
from one form to another continues and
continues. Death, then, is a process to be
appreciated and respected ...and even,
when held in awe, celebrated.
However, in this culture which
surrounds us, death is frightening to
many ...avoided by most. This culture
escorts us past the reality of death and
attempts to insulate us from its comings
and goings. Only isolated instances "pop"
out, every once in a while, and serve as
reminders of a greater Truth.
The "pushing through" from life to
death and beyond...the "pushing
through" from fetus to the birthing and
beyond...How different can they
be...how much the same.
This issue is devoted to sharing with
each other in a community exploration
into death and dying. It is also an attempt
to understand how we here in KatUah can
together tie the celebrated mystery of
death and dying back into our lives and
our human culture.
A
~-
.
..
VISIT TO THE
CENTER FOR AWAKENING
The Center for Awakening rests in fifty-seven acres of
rolling foolhills between the Brushy Mountains and the Blue
Ridge Mountains in Boomer, North Carolina. The Center
was founded by Elizabeth Callari, R.N. as a place where
people can "consciously live and consciously die". Herc,
tenninally ill people can come, when their life expectancy is
measured in weeks rather than months, 10 receive the
emotional, physical and spiritual suppon they need to make
the uansirion inro death. Whatever one's belief system, race,
sex, age, diagnosis - all arc welcome. The program of care
includes music as well as good food, beautiful rural
environment, meditation, massage therapy, use of color,
imagery, humor, and medication prescribed by the guest's
physician.
The emphasis is on death as "the final stage of growth"
(Kubler-Ross). It is regarded as a natural life experience in
which love and caring suppon plays a vital role.
A "tour" of the Center includes, first, a visit to the hill
where a grove of seven stately trees arc firmly rooted in the
earth, beaconing out to the whole vicinity. This is the "male
energy" spot, as Elizabeth describes it. Then, a visit to the
deeply peaceful Holy Hill where the "female energy" resides.
Here a towering oak greets you - it has been snuck with
lightning at least four rimes, but the scars seem only to add to
its strength and beauty.
Coming down from the hill, you see the beginnings of
the Gaian gardens which arc being nunured and humored by
Herb Appell, a volunteer. He plans to use biodynamic
methods which have been so successful at Findhom. A grant
from the Broyhill Foundation is helping to develop this
project.
Next is the old fannhousc where a large butterlly - the
Center's emblem - hovers on the second story. This old
- conlinutd on page 3
KATIJAH - page 1
Fall 1986
�EDITORIAL STAFF nns ISSUE:
Rob Messick
Scott Bird
Manha Overlock
Chip Smith
Manha Tree
Judith Hallock
David Wheeler
Mamie Muller
Michael Red Fox
Brad Stanback
EDITQRIAL ASSISTANCE:
Tom Hendricks
Brooks Michael
Jeff Fobes
Special thanks to Tom Schulz
J. Linn Mackey
Sara Jane Thomas
IIDITQRIAL OFFICE
THIS ISSUE:
Asheville, NC
PRIN'TED BY:
Sylva fu!s!Q
Publishing Co.
Sylva, NC
WRITE US AT:
TELEPHONE:
(704) 252-9167
KlnWl
Box 873
Cullowhee, NC 28723
SUJ1emen1 ofPurpose
The ln1emal Revenue Service hu declared~ a
non-profi1 oraanization under section SOl(c)(3) or the
lniemal RcYCnuc Code.
All contributions lo Kl1ftJ.h arc deductible from
personal income w.
JR\1E>C:lll'l0R
Here in the sowhern-most heartland of w ApJXJlachian
mountains, the oldest mountain range on our continent,
Turtle Island, a small but growing group has begun to take
on a sense of responsibility for the implications of that
geographical and cultural heritage. This sense of
responsibility centers on the concept of living within the
natural scale and balance of universal systems and laws. We
begin by invoking the Cherokee name HKatllahH as the
old/Mw name for this area of the mountains and for its
journal as well.
The editorial priorities for us are to collect and
disseminate information and energy which pertains
specifically to this area, and to foster the awareness that the
land is a living being deserving of our love and respect.
Living in this manner is the only way to ensure the
sustainability of our biosphere and a lasting place for
ourselves in its conti11ui11g evolutionary process.
We seem to have reached the fulcrum poim of a "do or
die" situation in terms of a continued quality srandard of life
011 this planet. It is the aim ofthis journal tO <k> itS part in the
re-inhabitation and re-culturation of the KatU.Oh province of
the Sow/tern Appalachians. This province is indicated by its
natural boundaries: the New River vicinity to the north; the
foothills ofthe piedmont area to the east; Yono Mountain and
the Georgia hills to the sowh; and the Tennessee River Valley
to the west.
Humbly, as self-appointed stewards with sacred
instructions as "new nativesH to protect and preserve its
sacredness, we advocate a centered approach tO the concept
of decenrralization and hope to become a support system/or
those accepting the challenge of sustainability and the
creation of harmony and balance in a rotal sense, here in this
place.
Ever desireless, one can see the mystery
Ever desiring, one can see the manifestation
These two spring from the same source
but differ in name;
This appears as darkness.
Darkness within darkness.
The gate to all mystery.
We welcome all correspondence, criticism, pertinent
information, articles, artwork, etc. with hopes that KIHfulh
will grow to serve the be.st interests ofthis region and all its
living, breathing family members.
• The Edirors
• The Tao Tc Cbinr
(as translated b;y Gia Fu-Feng)
KATUAH ·page 2
Fall 1986
�- continued rom p. J
homestead has been completely renovated and is where some
of the volunteers reside. Then, there is the new modular
home where staff person Greg Burazer and his family live.
Last year, the Center received a $63,900 grant from the Kate
RENOVATED FAR.\1HOUSE AT CESTER
B. Reynolds Health Care Trust Fund to help with this
building project.
On up the hill is a mobile home donated by an
individual as a volunteer residence. At the crest of the hill
overlooking the valleys arc Elizabeth's home, the Center's
office, the shared dfoing area and the guests' quarters - all in
one complex. It's a double-wide mobile home with an
addition. There is a large deck, bordered by well-cared for
garden an:as, laden with flowers. These flowers were put in
and cared for by Elizabeth's mother, Hilde Spittler, who is
able to come and volunteer at the Center for part of each year.
The guest area can accommodate up to three guests which is the total number for which the Center is currently
licensed. Outside the guests' quarters is a fenced-in area for
any pets that guests may want to bring with them. They arc
encouraged to do so.
The Center is more than just a place for dying. rt also
serves as a place for enriching the quality of life of those
living. Weekend retreats are held here by church groups and
study groups. Periodically, the Center itself hosts retreats
and workshops designed to heighten consciousness.
The Center is incorporated as a non-profit, tax-exempt
organization whose administration is supervised by a Board
of Directors. Board members include homemakers, nurses, a
banker, a clergyperson, a funeral director, a school teacher,
an attorney, a physician's assistant and o ther business and
health care professionals from Wilkes and nearby counties.
Elizabeth Callari serves as director of the Center and is
assisted by staff Shirley Brinks and Greg Burazcr and a core
of dedicated volunteers like Abbie Echerd (see photo, next
page). Volunteers arc invited to give hours, ~. years in
exchange for lodging and meals and the e sfaction of
working in such a rewarding environment. There are no
charges to the guests or their families for room, meals or for
nursing care. They are only responsible for the costs of
medicaJ, legaJ, funeral, and personal expenses.
Visitors are always welcome to come to the Center, but
it is imponant to call or write in advance: Center f or
Awakening, P.O.Box 46, Boomer, NC 28606; (919)~
921-2228.
,
KatUah editor Marnie Muller visited Lhe
Center for Awakening and shares with us
these two articles - one on the Center, the
other an interview with 1he Center's founder,
Elizabeth Callari. (photos by Mamie Muller)
CENTER FOR AWAKENING
An Interview
with Elizabeth
Callari
Elizabeth S. Callari, RN, is founder and direcwr
of the Center for Awakening. Here she tells the
story of the Center's growth in her own words:
Abou1 ten or eleven years ago, I met Elizabeth
Kubler-Ross - actually I was pushed into her path because I
had such a fear of death. It had interfered with my life to the
point where I could not function. I had experienced six
immediate family deaths within a two-year period and there
was no one to help me. I began to question - what is going
on in our country that we have such a fear of death, that a
clergyperson can't talk about it, a doctor cen ai nly can't talk
about iL Your friends don't want to talk about it because they
don't want to see you in pain and hurting so they choose not
to talk about it and pull away. What is goi ng on here that this
is such a fearful life experience? Then I spent a week with
Kubler-Ross and she helped me get some of these feelings
out on the table.
I was brought up in a family where your personal
feelings, you keep to yourself and you just "be good". If
someone dies and you're feeling sad, don ' t
cry ...everything's okay. Well, it's not okay. There arc
feelings that everyone of us has, no matter how deep or how
superficial the relationship is with that person. There arc still
feelings that need to be addressed and recognized and you
need to be allowed to express them.
So afte r I spent a week with Elizabeth she then
basically pushed me out the door and said "It's time for you
to stan a hospice" and I said, "How do you spell it?". That's
how basic it was.
I guess th at was a little more than ten years ago... well,
the hospice I started in the Tampa Bay-Clearwater area is
having its 10th anoiversary...so ten years ago . A group of
KA TUAH • page 3
LARGE BELL ON DECK AT CENTER
five of us got together and staned that hospicc--the first one
in Florida and probably the third in the United States. We
were very new at it and didn't really have anyone to go to for
guidelines ...so it was a struggle - but it was a wonderful
struggle.
In 1982, I knew I had to leave Florida but I didn't
know where I was going. I had started writing a book and
thought "Well, I think I'm going to try the mountains of
Nonh Carolina". I had never even been to North Carolina. I
- continued on next page
Fall 1986
�• continued Crom page 3
we.n t up there and found a nice little house to rent near
Blowing Rock and then returned back to Florida. The day
after Christmas of that year, I was visiting relatives on the
east coast of Florida. Driving back home, there was an
incredible rainstorm and a young man pulls out from the
other lane and hits me head-on. At the moment of impact, I
knew I had a choice -1 could leave or I could stay. And I
remember saying out loud, "Okay, God, here I come" and
then there was like a switch "No, I'm going to stay." But it
was such a profound experience. The next moment, I found
myself under the dashboard, almost laughing, saying "I
wonder what's waiting for me now". Nothing is
coincidence, everything has a purpose. And as confusing as
this whole thing was - being there and experiencing
paramedics, experiencing curious people, my leg being
crushed, my arm split open...going "you know, this is
interesting" - it was like I was watching everybody act and
react. Finally, I was brought to the hospital and went through
all the fear and pain that most people go through but yet
inside was very peaceful, very peaceful.
A few days later, the doctors said that I probably
would not walk again. A few years before that I was told that
I had cancer and probably bad only a year to live - and I
didn't buy into it. So I dismissed that statement immediately
and started to heal myself...with music .. and color and
imagery. I still have problems in this leg, but I'm walking!
So the next step was getting to North Carolina where
basically I wanted to retire - semi-retire - finish writing my
book and do mostly lecruring. No more taking care of the
individual person who was dying. That was the ego
speaking. As a result of the accident, the spiritual pan of me
became very real...and I got in touch with h ...and when I
was in the greatest pain one night going "Oh my goodness,
North Carolina, what am I going to do when I get there? I
have this little house in the mountains. It doesn't have a
ramp. What am I going to do in the snow? " All this, then my
mind became very quiet and I received a clear, audio message
- only one - and it was very clear that I was being given an
opportunity to do something else...but I had a choice. I had a
choice, and they said if you choose to do this work you will
get all the help you need. And that was such an incredibly
deep cballenge,1 didn't know how I could say 'no'. They
gave me the name for this place and the work that would be
done. And I simply put it down on paper so it was all written
down. The next morning 1 looked at it and I was just
amazed. You know, even now, I feel myself reacting to it.
So, I made a decision that yes, I would go ahead and start
this place which would be called The Center for Awakening
and it would be a place where people could live and die
consciously.
One of the most difficult things I've found in sitting
with people who are dying is being there and not getting
caught up in their space of "why did I go through life this
way? Why didn't I do the things I really wanted to do? Here
I am dying and I haven't even lived!" Consciously living and
consciously dying is what this center is all about.
With the help of some friends, I moved into my little
house in Blowing Rock in April and the next day we had a
six inch snowfall, which was really interesting because 1 had
just spent seven years in Florida and I thought it was
wonderful! As soon as I could get out, I mentioned to an
acquaintance up there that I was looking for some land. He
said that he had just put some land on the market in a town
called Boomer. So he took me on this land. It was the first
time I had been in a pickup truck and he put me on the
tailgate because my leg wouldn't bend enough to get into the
cab. He took me on the top of this bill and there were seven
trees ... and I knew. I was always asking "please show me
some sign" because here I am an urban person, having lived
in the big city, coming out here onto land that I know nothing
about. So I said "please show me a sign where I'll know
without any doubt that this is the piece of land that the work
is supposed to be done on." So there were the seven trees
and that to me was clear....and the land itself felt very good
tome.
The next day I came down here by myself and then I
talked with the owner about the cost and how to finance it
and be insisted that we have twenty thousand cash before we
could close on it. l knew I was going to be getting some
money as a result of the accident - that's really the main
KATUAH - page 4
purpose of the accident because that money helped Stan this
place. But, I didn't know where twenty thousand was
coming from. That night I got really quiet and the thought
came in, "call your brother-in-Jaw". Before my father died,
he set up a foundation, some 18 or 19 years ago. The monies
were to be used for non-profit organizations that served
humanity. I asked my brother-in-law how much money was
left in this foundation. He said, "we have twenty thousand
dollars." That was the second affirmation for me. I didn't
need any more. Seven trees and exactly the money that we
needed. So I went ahead and bought the land. I did a Jot of
paperwork the first year. I stayed in Blowing Rock because
the place was totally neglected here - the old farmhouse bad
been used for raising hogs, there was no water, no
electricity, and so on.
So I stayed in Blowing Rock and did the paperwork in
terms of becoming tax-exempt, getting the state's approval to
take care of the dying, and everything else you have to do.
And then three years ago, I moved our. Two and a half years
ago, we opened the doors to take our first terminally ill
VOLUNTEER ABBIE ECHERD ASSISTS GUEST AT CENTER
guest. And in two and a half years we have cared for
founeen dying people. Most of them have made their
transition here. One man got well enough and he went back
home. Another man who came here specifically to die
quickly rather than in a hospital died in four days. Except for
him, everyone who has come here has had a period of
remission that was not medically anticipated. And I can tell
you that that is a direct result of having caring people around
you. You change the environment and you'll change the
nature of the disease. There's no doubt in my mind. Even
though the medical doctors want to argue with me, I don't
argue with them. They want to argue with me and say 'that's
not possible'. That's fine. I don't have to prove anything to
them. I just know that people who have come here have lived
quality time that they would not have lived in another setting.
Let me back up a little and let you know how we got
water here. We contracted with a well-drilling company and
they came out with their equipment, which was astounding to
me. I had never seen equipment like that. I didn't know what
was involved in drilling a well. And they came out and said
to me 'where would you like us to drill the well?'. And I
said, 'anywhere you'd like'. And he said to me, 'Lady, it
doesn't work that way. You're paying us. You have to
decide. lfwe choose a place and you don't get water, you're
not going to want to pay.' How am I going to find a place to
drill the well? So I told them that I would be be back in a
few minutes. I drove my car up to that hill with the seven
trees and really received some remarkable guidance. I came
back down and I said to them, 'drill right here' almost where
they were - within a few feet.
And I still wasn't sure. You know, the guidance was
very clear but I was still very skeptical at that time. I was still
learning a lot about guidance - spiritual guidance. So I went
back up the hill and I said, 'are you sure?' and I closed my
eyes and I saw water gushing, just gushing over a rock ledge
and that's when the peace came. You know, I didn't
Fall 1986
�OAK TREE AT HOLY
mu.
understand i~ but I felt peaceful.
I had to leave because I had a dentist appointment so I
told Jay, who was here at the time, 'I'll call you around 4:30
and let me know if they get water.' They had told me that at
300 feet they would stop drilling. I called him at 4:30 and he
said, 'do we have water!'. At 268 feet they hit a rock ledge,
they had to change the drill bit, they went through the rock
and hit a vein ...and we now have 85 gallons of water a
minute.' And that's the way things have been happening!
Last year was a year of building. The old farmhouse
got refurbished, a new home for volunteers got built This
year is a time for developing the staff, time for pulling all
these loose ends together and really focussing on what we
want to do. I really believe that dying is only one part of this
Center.
I think birthing and healing is going to be part of it
also. So what you do is you welcome in the new soul and tell
them you're glad that they're here with us, then you help
them stay well, and then when it's time to drop the body,
you help them do that - and let them know that they're
waiting on the other side for you. And you do it with as
much love as you have in your hean. No judging. No
judging. no expectations.
One of the first things I tell people who come here
because they're dying is 'the doctor has said you have a life
expectancy of at the most three months. You don't have to
buy into thaL' Most of the people who come here have spent
their lives allowing other people to tell them what to think,
do, everything. They come here and we say to them, 'Here
is your autonomy. You're g(>ing to make the decision and
we're going to support you in whatever it is you will allow
yourself to do.' And I think this is one of the reasons, again,
why they go into this period of "remission", for lack of a
better word. 'If I want to be a dying person, I can be a dying
person. If I am a person who wants to live until I die - really
~. I can do that, too.' So that's the basis for it. Of course
the basis or bottom line of everything is unconditional love.
If you can give unconditional love. you will receive that back
tenfold, as they say.
When I came into this community for the first time, I
was told by many people here, 'you'll never make it' 'Who
are you coming in from a place like Florida... buying this
beautiful land and doing something so bizarre. It's not going
to work.' And I just stayed in my space and said
'someday'.. .'let me just do what I have to do and then see
how you feel about it' And so very, very quietly, I just took
one step at a time. And I let them come to me, rather than
going out and saying, 'okay, this is who I am, accept me as
who I am. I'm not uying 10 do anything to you people.' No,
I just did everything very quietly. And so they smrted
coming, one right after the other. rirst, they would get as far
as the porch. They didn't want to come inside. And then they
started coming inside. And then they started bringing me
produce from their gardens. And then, they started calling me
up in the winter saying,'it's supposed to freeze tonight. This
is what you need to do so your pipes don't break.' And it has
grown ...
We're supported through United Way of Wilkes
County. They give us some of our budget money to take care
of the terminally ill - not to be used for anything else. Then,
KATUAH - page 5
we're supponed through donations. There's a basket there.
People drop money in the basket. They send checks. I speak
and usually bring back money to the Center as a result of
that. I've just written a book and I donated the first hundred
copies, that I published myself, to the Center. Now a
national publishing company has picked it up, so now it's a
"real" book. It's called A Gentle Death (see sidebar), and it's
about my experiences in caring for the dying and my own
personal experiences that have brought me here. And it's
only personal experiences that have brought me here.
Nothing else.
I wanted to get away from death. I didn't want
anything to do with it. So when I went back into nursing, I
chose labor & delivery because that's a happy time, that's
one of the biggest rewards. The first delivery was a stillborn.
And there it was for me to face again. And that's really when
I stopped because I couldn't ignore it any longer - that that
was the issue. So coming from a labor & delivery nurse to a
person who takes care of the dying person has given me this
'whole circle' feeling.
The soul gets pushed out of the body in death just as
the fetus gets pushed out at birth. The body goes through
contractions. just as the uterus goes through contractions.
• continued on page 21
A Geotle Death: Personal
Careeivine Io The Ieaninally III,
by Elizabeth S. Callari, R.N.,
Tudor
Publishers
Inc.,
Greensboro, N.C., 1986, 123pg.,
$7.95 pp.
Death is one of life's most
mysterious
and
intimate
experiences. It is not "good" nor
"bad" and it is not an enemy, as the
medical profession would like us to
believe - death simply is an
unchanging fact, an experience for
awakening.
Elizabeth Callari has directed
her life's efforts to unveiling the
truth about death. It is, as she says, "important to remember
that dying is not an illness to be medicated, excised, and
cured; it is a process whereby the soul transcends the
physical plane for the spiritual one."
In this slim, easy to read (big print}, guidebook Ms.
CaJlari, an R.N. (Chemotherapy), reveals her personal
experiences of overcoming deadly cancer, the denial of her
beloved father's death, and the death of her marriage. She
explores the three grea1 fears: Pain, Abandonment, and
Helplessness, and gently reassures us that there is hope.
"What I do as a counselor for the dying is to give love.
Without conditions... .! open my heart and learn from the
dying."
"I leave my intellect outside the door and put my anns
around the person I'm worlcjng with and say, 'I've never
died before, so I can't imagine how you must be feeling. I'd
like to become more comfortable with death myself, and I
need your help to do this. Please share with me.' How the
doors open! The dying are often our greatest teachers; shon
on time but long on the will to speak straight from the heart.''
This healing book is more than a moving collection of
death experiences. It is a valuable guide for the "caregiver" to
overcome feelings of depression, worry, and anxiety which
accompany terminal illness and are often more debilitating
than the disease itself.
A Gentle Death offers simple rituals and practical
techniques to serve simply and with compassion. It outlines
methods for survivors to overcome grief and deal with guilt
Techniques arc suggested which allow a dying person to
keep control of their life and their dignity. There are
strategies to provide a total care program for the physical,
emotional. and spiritual needs of the loved one.
''This book offers new hope. Rather than experiencing
despair at the inevitability of physical death we can be
uplifted by the hope of an easy, conscious death for a loved
one.
"We can share thls hope with others surrounding the
dying person and thus be instrumental in their comfort and
growth."
-MRF
blfl'
,P"
Fall 1986
�HOSPICE
by Nena Parkerson
The definition of the word "Hospice" is a
community of people with a common
goal..... to care for travelers along the way.
The first hoSP.i~ w~re organized as way
stations for pilgnms m the !U'St ~nuy._In
medieval times they funcnoned in maJor
European cities as m?"85tic h~tages at
mountain passes and nver c:rossmp.
In the most modem context, hospice has
been defined in this way: "A program
providing palliative and support;ive
for
terminally ill patients and their fanuhes,
....an organiz.ed program of care for people
going thrc?ugh !ife's last stati.on. The whole
family is considered the umt ~f care, and
care extends through the mourmng process.
Emphasis is placed on symptom control,
preparation for death and suppon before and
after death.
The Mountain Area Hospice Program,
which serves Buncombe County, N.C.•
recognizes that the dyin~ and those clo~e to
them have special physical, psychologi~al.
spiritual, and practical n~s. The ~osp1ce
staff provides skilled medical, nursmg ~d
counseling care in the warm, supporove
atmosphere of the individual's home. When
persons cannot be cured, hospice offe~
care... .loving, respectful, tender care. Their
primary objectives are effective pain ~n~l.
management of other S)'.'Dptoms, allevta~on
of loneliness, and pracncal help and adVlce
with the business of life that must go on for
the families involved. The goal of hospice is
to enable the patient and family to retain
control over their lives and to maintain the
maximum quality of life possible. Hospice
can be administered within a facility but the
trend is toward home care nursing and
suppon. Also, although the program is
defined for those with terminal illnesses,
cancer patients are the usual recipients.
A team of persons - doctors, nurse~.
social workers, clergy, and volunteers, 1s
committed to these goals and objectives 24
hours a day 7 days a week. No one is ever
turned aw;y because of an inability to
pay..... hospice is based on need.
Patients are usually recommended f~r
hospice care by their physician when their
life expectancy is no more than six months.
Then a staff supervisor and social worker
visit the patient in the home to make an
initial patient/family ~s~essment .. A staff
nurse is assigned and v1s1ts the panent on a
regular basis. much like a doctor on munds
at the hospital, except the nurse often travels
rural roads
car:-.
The volunteers do whatever they can.
Perhaps they might sit with the patient while
the primary careg!ver ~andles n~e.ssary
business, or they might pick up medicine at
the pharmacy, mow the lawn, do errands,
read to the patient, or do anything else that
might be helpful to the patient and family ..
The medical team, clergy, and social
worker are prepared for their jobs ~rough
intensive education before actually being put
to the test through experience. Although the
footing of the volunteers is less sure, the
remainder of the team is always supportive
and tenderly leads the way by a series of 10
classes specifically designed to prepare them
for service as part of the hospice program.
Patients, family members and staff
come to see that all are both strong and
weak, givers and receivers, and that
strength comes from close bonds created
between persons as well as from one's inner
resources. Most decidedly, this is a team
effort.
.
In addition to the care given dunng the
patient's illness, there is also a bereavement
program after the death of the patient At the
time of death, a nurse and possibly other
team members, visit the home and attend the
funeral, wake, memorial, or other
appropriate service. Several days later, there
is usually a call or visit to give the family an
opportunity to revi.ew t~e de~th, .ask any
questions that may linger in ~tr llllnds, ~d
to assure the family that they did everything
possible. This is also an opponuruty for
hospice staff to detect any problems the
Hospice of Yancy Coun1y
2119 Hwy. 80 South
Burnsville. NC 28714
Coniacc Sally L Burrowes
Phone: (704) 675-5518
,,,.......-::
Appalachian Hospice
P.O. Box 647
Hayesville, NC 28904
Contact: William ff. Bell
Phone: (704) 389-6831
Hospice of Hcndersoo County
P.O. Box 2395
Hendersonville. NC 28793
Coniaci: Mary Ocary
Phone: (704) 692-6178
Hospice of Ashe Counly
P.O. Box 216
Jerrerson, NC 28640
Coniacc Roland Mullinix
Phone:(919)246-4542
Home Heallh Hospice
CJ. Harris Community Hospital
59 Hospital Road
family may have with ~h~ grief process.
Periodic calls and/or v1s1ts are made as
necessary and at ~ app~priate .time an
invitation to the survtvors might be issued to
anend monthly social gatherings. The focus
of these gatherings is on the bereaved
helping each other through the stages of
grief although staff will be present. The
famUy is assured that even after discharge,
they may feel free to call the hospice if
problems occur.
In a recent newspaper article, one of the
staff nurses of the Mountain Area Hospice
was quoted as saying, "My personal
relationship with G.od extends ~o my
patients. Whether 1 sit and pray wuh my
patient or not doesn't mean the love of God
doesn't flow through my touch and
presence." I feel sure that sentiment is
deeply shared by all of us.
Hospice.... the loving touch, to make the
path less lonely.
Nena Parkerson is a one-on-one hospice
volwueer in Asheville, NC.
KATUAH- page 6
Mountain Alea Hospice
40 CbW"Ch Suut
Asheville, NC 28801
Coruaci: Judith L. North, RN
Phone: (704) 255.()231
Sylva, NC 28TI9
Contaei: Maureen Hydaket
Phone: (704) 586-7410
HOISIC>n Valley Hospice
P.O. Box 238
Kingsport, TN 37662
Coniacc Barbara Gipe, RN
Phone: (615) 246-3322
SL Mary's Hospital Hospice
Oak Hill Avenue
Knoxville, TN 37917
Conl3CC David Balcer
Phone: (615) 971-7531
Hospice of lhe Soulh
993 Johnson Ferry Rd; Bldg. F
Atlanta, GA 30342
Conmci: Arlhur S. Boo1h, Jr.
Phone: (404) 252-0503
Hamilion Medical Center Hospice
P.O. Box 11.68
Dalton. GA 30720
Contact Florence Brem, BSN
Phone: (404) 278-2105
Fall 1986
�DEALING CREATIVELY WITH DEATH
"THE MANUAL"
Dealine Crearively with Death· A Manual of
Death ErJucatjon and Simole Burial
(Bumsville, NC; Gelo Press; 10th edition,
1984). Dealine Creatively with Death is
available for $6.50 postpaid from Gelo
Press; 1901 Hannah Branch Rd.;
Burnsville, NC 28714
To many of its users Ernest Morgan's
book Dealin& Creatively wjth Death: A
Manual of Death Education and Simple
lkda.l is known simply as "The Manual",
attesting to its usefulness and the high
regard in which this book is held in its field.
This most poignant of "how-to" books
presents a topic that is of great practical as
well as psychological and spiritual
imponance. The theses of the book are that
it is empowering and spiritually fulfilling to
care for our own dead and that a sensitive
funeral process that involves the bereaved as
panicipants can do much to heal the wounds
of loss and grief. But under the tenns of
today's "funeral industry", a family could
also save itself from $1,000 to several
thousand dollars by following any of the
several alternative courses outlined in "The
Manual".
But the main point of the book, that is
emphasized again and again, is that
individuals and families should be able to
choose the method most satisfying to them
to care for the remains and the memory of a
loved one. In our culture, the standard
funeral is offered as a consumer item, a
spectator event, and laws, health
regulations. insurance, and advertising
work together to back a business monopoly
over this segment of our life circle. Funeral
homes offer service that is quick, efficient,
and as gaudy as the family can afford. The
only thing they do not offer is a choice.
Ernest Morgan in Pealing Creatively with
I2cal.b accepts this challenge. Tastefully, the
book first takes up death issues ("Living
with the Dying", "Bereavement", "The
Right to Die") to provide background to the
later discussions of the alternatives available
to those who want to panicipate more fully
in funeral services.
Options presented in the book run from
joining a memorial society, which is a group
of people organized to encourage advance
planning of funerals and to mediate relations
with funeral directors, to "simple burial", as
a funeral that Is organized and carried out by
the family and friends of the deceased has
come to be called. The book also touches on
the pros and cons of cremation, and gives
advice and help in planning a personalized
and effective death ceremony.
Care of the dying is also discussed, and
Morgan speaks of the emerging hospice
movement and home care of the dying by
family members.
Morgan comes out strongly for making an
anatomical gift of the body or individual
organs 10 a medical school or organ bank,
which may offend the spiri1ual sensibilities
of some, but generally throughout the book
he carefully takes the stance of advising the
- continued on p. 9
KATUAH - page 7
AN INTERVIEW WITH ERNEST MORGAN
"A human being is part of the
whole, called by us the 'universe', a
part limited in time and space. He
experiences himself. his thoughts and
feelings, as something separated
from the rest - an optical illusion of
his consciousness.
"This delusion is a kind of
prison for us, restricting us to our
personal desires and to affection for a
few persons nearest to us. Our task
must be to free ourselves from this
prison, to widen our circle of
compassion, and to embrace all living
creatures and the whole of nature in
its beauty. Nobody is able to achieve
this completely, but striving for such
achievement is in itself a part of the
liberation and a foundation for inner
security."
- Albert Einstein
Ernest Morgan: I wan1ed to begin with
this quotation, because it has been very
important to me in reaching an
understanding of death and the death
process.
In Einstein's view we arc each a
particle, a thread in the fabric of life. Each
particular thread begins and ends, but the
fabric goes on, and the individual threads
give it color, strength, and continuity.
Without these 1breads, there would be no
fabric.
The threads give continuity 10 the
fabric; the fabric gives meaning to the
thread. I would like my life to add color
and strength to this fabric of life. Then my
life will have been a resource, an asset to
this process, not just a filler.
Through the experience of death we
overcome the "optical illusion" Einstein was
UllJcing abouL We realize that 'Tm not here
very long, either. What's it all about?" And
somehow we feel a closer identity with what
it's all about. In our daily lives, we tend to
take our family and friends for granted. We
assume tha1 they will be here permanently.
We see everything around us as permanent,
and we deal as best we can within this
circle. But nothing is permanent. It's all
temporary, and the best we can do is to be a
part of the on-going lluman life. This will
last. And what will last is what we do to
enrich human life, the quality of human life,
and of the environment., too. That's what
really helps to make this life wonhwhile.
Katuah: But i1 is hard 10 endure the loss of
someone we truly love. What help is there
for people who nave to make it through a
time such as tba1?
EM: My mother died when 1 was a few
months old. My dad, Arthur Morgan, was
totally devoted to her, and after her death bis
affection, caring, and gentleness found
other channels, because he transfonned his
emotional energy, his grief and his
suffering. and reached out in caring to other
people. He was a tremendou, ly caring
person. and this experience develuped that.
I bad a very warm and close relationship
with my father. and chat reflect in pan, 1
1bink, on my mother's death. for as my
father said, "When someone you love dies,
your love for them doesn't d1.:; it gets
redistributed." That is a very pos1dve aspect
of death.
After my mother died, I wao; cared for
and raised by my aunt. She dit:d when 1
was in my 'teens, and it was a very hard
thing for me. What gave me the most
comfon was a feeling of identification I felt
with her, which made me feel I could carry
on the things I admired most in her life.
I spoke of this once in a funeral talk
for a young man who had been a close
friend. His parents had come to church
crushed at the loss of their son, but they
wem out almost radiant with this feeling of
identily with all the young people in the
audience who were inspired to carry on their
son's life. This makes death a benefactor.
Katiiah: What is the role or imponance of
death in our society from a cultural
standpoint?
E M : As I said in "The Manual", l am
strongly commined 10 creative social
change, and this needs 10 be rooted in our
social and elhical concepts, our philosophy,
and our values. Social change is 001 just
changing the adjustments of a machine. We
are changing consciousness; we are
- continued on p. 8
Fall 1986
�- .;ontinued from p. 7
Katuah: What are some of the things a
family should remember to have the best
kind of ceremony for the deceased'?
changing motivation. We need to have a
whole new feeling. And nowhere in a
person"s life is one more prone to think of
values, of ideals, than when there's a death.
That's when we are realJy open to creative
change. "What am I here for?" we ask.
'What am I doing?" I consider it a rare
opponunity.
If we can deal with a deaih in the right
way, we will find comfon, inspiration,
strength, courage, meaning, and the
enrichment and refinement of life values.
All these qualities arc at the base of social
change. If we don't reach inside ourselves
and find these qualities at the time of a
death, that death is panialJy wasted. Don't
let death go to waste.
Katuah : It seems that it is most imponant
that the living experience a death, to feel it
personally when it occurs. Yet we shy
away from those who are dying and give
tremendous amounts of money to funeral
directors to insulate us from the experience
of death.
EM: That is what 'The Manual" is all
about, but one thing it's valuable 10 keep in
mind is: everyone needs to know the plans!
Get things clear ahead of time. There is no
substi1utc for advance planning and having
the people adjusted to the idea beforehand.
lf you have the idea of doing your own
burial, thrash out the idea while
everybody's healthy. Get around to visit
the county health office, and say, "We want
to do this arrangement, and we wanr to dig
the grave. What do we need to do?" Find
out what the regula1ions ahd what the
requirements are.
We had a young friend whose mother
died. He had her body cremated and
arranged for a memorial service. My wife
and I went to see him, and when we
arrived, he was cleaning house. Well,
when you go to visit somebody whose
mother has just died and they're cleaning
house, the proper thing to do is 10 grab a
broom. So we were cleaning house when
the mother's two sisters arrived. They were
EM: One thing l think is very important is
the matter of social involvement. At the
time of death, as in a marriage, we want
social involvement. This is partly for the
support of the bereaved, and partly an
affirmation of our social nature. It helps to
mature us. If we rorn our back on reality, if
we tum our back on committment and on
this kind of stress, we arc reducing life to a
sort of a game, and upholding a pretense
that death is the enemy.
Death can be a misfonune when it 1s
misplaced or ill-timed, but death js
necessary. Jessica Mitford (noted for her
investigation of the funeral industry • ed.)
once told me jokingly that her position on
death was: "I'm against it!" I said, "Don't
abolish death, or we'll have to have a
government permit to have a baby!" Death
is pan of the whole life cycle. It helps us to
remember that we are a pan of the whole
life cycle.
It is importanr that at the time of death
the bereaved persons have involvement.
Anything that they can do to help with the
fun~ral arrangements is good. The more
they can do, the healthier it is for them. It's
a spiritual exercise and very imponant. But
:t's also important not to push people into it,
but rather to encourage them.
When my wife died, I helped lift the
body into the box, I drove the vehicle to the
burial ground, l helped lower the box. and I
recited one of her favorite poems over the
grave. Then, when we bad a memorial
service, I talked for an hour and 20 minutes.
I wanted to. I needed to. In our culture
men don't cry easily, but we can talk, and
so I did.
We had another service for my wife
in Yellow Springs, Ohio, where we had
spent many years. At that time I only talked
for 40 minutes. I was gaining. I was
feeling better by then.
Viewing the remains is also desirable
for the immediate family. But again, they
shouldn't be pushed, they should be
encouraged. As for putting the remains on
public display and prettying them up to look
like they're taking an afternoon nap, I don't
think much of that idea.
KATUAH - page 8
business rather rhan a spirirual basis, and it
still operates on that basis roday.
Mosr of the funeral regulatory bo:irds
are composed of funeral directors, so they
set up regula1ions that are in rhe interests of
funeral directors. I'd say that most of the
laws regulating the funeral industry are
drawn up as much in the interests of the
industry as they arc in the interests of public
health and safety. That's how it works.
Law is a human instrument, and it is
subject to human interpretation and
enforcement. You can check on a law, but
don't be buffaloed by it.
Funeral directors don't have to know
much about the lav.. but when anything gets
our of the ordinary, they are quick to claim
that what is happening is illegal. For
instance, when some people were fonning a
memorial society in Dayton, Ohio, they
received a letter from a funeral direcror
which said, "What you are doing is strictly
illegal." But by accident his secretary had
enclosed in the envelope a memo from the
director's lawyer which said, "Tell them
anything that sounds good."
If you want to do a burial yourself
and you are a substantial citizen, obviously
honest and obviously sincere, and you carry
out the details of death certificates,
lransponation permits, and any other
necessary forms, they will think twice
before they begin any prosecution.
Katua h :
Do you see any changes,
beneficial or otherwise, in our society's
attitudes toward death, now tha1 it is
becoming more acceptable to talk about
death and its meaning in our lives'?
EM :
aggressive women. The first thing they said
was: "Where's Marie?"
"I had mother cremated, and we're
having the ceremony this afternoon," the
young man said.
"You did what? We wanted to see
her!" they said.
We didn't let him out of our sight, for
fear the women would tear him apan. We
took them all out to lunch. and afterwards
we went to the ceremony and had a nice
memorial. The sisters then left, and
everything was fine. But the lesson we
learned was to get those things cleared in
advance!
Katuah: How about legal arrangements'?
Aren't they major obstacles in carrying out a
simple burial'?
EM: OriginalJy, furniture stores used to
carry a coffin or two, and people would
sometimes buy a coffin instead of making
one themselves. Then 1he furniture store
man offered to help with the burial. and
after a while it became a full-time job and
the person who made the arrangements
became the funeral director The "funeral
industry". as It is call eel ~tarted on a
The general tendency in the
professions is still to regard dea1h as an
enemy and to regard any death as a failure.
They feel defeated by death. I have a
bookplate that was made in Germany for
doctors, and it shows the figure of a woman
doctor wrestling with a skeleton. That little
picture sums up the whole a1titude to me.
The hospice movement has come up
fast, and we've made some progress in the
area of bequeathal of bodies to medical
schools. Fewer of the schools are paying
tr3llsponation now. Apparently they're not
as desperate as they were to obtain bodies
for anatomical study, and I think "The
Manual" has had a definite impact on that.
On the other hand, one concern I have
now is that the forum for death education
and counseling is getting increasingly
professional. Professionalization is also
coming into the hospice movement more
and more.
Now there are licensing
procedures, and to get a license there has to
he a team available around the clock. etc..
etc., until they ge1 to where they are in
Asheville, where they are working with a
budget of something like $80,000 per year.
Nonsense! Absolute nonsense! That's our
culture cn:eping back in again.
The hospice in Yancy County
recruited volunteers, trained them, put them
in the field, and they went out and helped
families. Jn rheir financial appeal last year
the organization estimated they saved half a
million dollars in hospital costs in 18
months. This was done by the aid of
volunteers helping to keep people in their
homes. That is a good thing.
"The Manual" is to ... I don't like to
say "combat" professionalism, but to
counterbalance it. lt is a miniature
Fall 1986
�encyclopedia for non-professionals. There
is infonnation useful to professionals. but
the book 1s aimed at the volunteer
non-professional. ll emphasizes the idea of
family participation and srresses the ideas of
simplicity, dignity, and economy. I hope
that for some people ii will communicate the
positive potential of death, and maybe show
that a bereavement, if it is well-handled, can
be a creative experience.
recorded by D.W.
, .#
ff'
Ernest Morgan, now a continentally-known
authority on death and the dying process,
lives in the Celo Comml4nity near
Burnsville, NC with his wife Christine
Ml4ch of the profit from the sale of~
Creatively with Death has gone coward the
Artluu Morgan Sc/roof in Celo.
A
SIMPLE
- continued from p. 7
reader's choice rather than thrusting some
particular alternative upon us.
The result is a highl)' s.eositive,
compassionate treatment of a very difficult
subject. Detailed points of information are
frequently illustrated by stories from the
author's own experiences in death
situation'S, and the book is supplemented by
65 pages of appendices that are revised and
updated with each edition, making this a
current and practical reference book.
ln recent years a groundswell movement
has arisen to reclaim the birthing process
from the cold hands of the hospitals and the
medical establishment. This has brought
important feelings of empowerment to
individual women and communities. There
BURIAL :
has also been much criticism of the "funeral
industry", but Pealing Creatively with Death'
is the first book to show lay people in clear
and simple terms how they can get a hand in
the funeral process. This book is a first step
in reclaiming community control of our
dying as well as our birthing.
In its unobtrusive way, Dealing Creatively
with Death challenges the taboo enforced by
the major institutions of this society that
says that death is not to be touched or even
to be discussed. Ernest Morgan quietly and
effectively does away with the notion that
death is the enemy, to be hated and feared,
and shows the richness the presence of
death can create in our lives if it is
confronted face-to-face and accepted with all
the attendant emotions it brings.
MAKING BURIAL
excerpted from Ernest Morgan's book Dealing Creatively with Dr.at h
BOXES
A large end piece will be left over.This can be used to make
an extra top and side of Child Size for possible future use.
The following information is intended for families or
groups who wish to carry out their own arrangements
without a funeral director. Ordinarily, funeral directors
expect to provide a casket unless some understanding has
been arrived at to the contrary.
Inexpensive Plywood Boxes: We offer here
instructions for making four sizes of plywood boxes which
are inexpensive, compact and easy to build. These boxes are
not suitable for body ttansponation by common carrier or for
keeping an unembalmed body for any length of time. If used
at a funeral they may be placed on a low bench or other
support, covered by a cloth (pall).
Still Needed: The second side for the Large Size. If the
lumber yard has part of a sheet from which this can be cut,
fine. If not. a fourth sheet will be needed. [n that case, the
rest of the sheet can be cut into spare parts and stored with
the boxes for possible later use.
Also Needed: Two side scrips of 3/4" lumber for Large Size
(5" x 6'4 1/2").Two side strips of 3/4" lumber for Medium
Size, (5' x 5'10 1/2"). Two side strips of 3/4" lumber for
Small Size (4" x5'4 1/2"). (Side strips for Child Size were
included in previous cut.)
From the hardware store, get some 7/8" nails, and
some 4- and 8-penny box nails and six chest handles for each
box. The handles should be of the kind that hang down when
not in use and stay in horizontal position when lifted. Don't
forget to get screws for these.
SIZES Of IUAIAl BOXES
Nail a narrow strip to each side piece, flush with the
edge and the end, using 4-penny nails. The good side of the
plywood should be out.
- continued on p. 25
S!o!All SIZE
O•lllelt H .. •21 .. ll3W"
S'4Yl .. •20Vt"'
21" 11311..
S'4Vt""•'311 ..
$'6"121 ..
3'9Vt'"r1SVt"'
,,..,,°"..
)'9\11""110l4..
3'11 ..111
4' I
s·w,.. ,,..
nw aJ
lot'°' S'4\11 00 119" a1Z\11 00
CHllO SIZE
~3 " 11 .. llf"" all ""
I - J'tVt" 114"" a10""
0
00
0
__ ,,...,. ..
00
~
Instructions: These four boxes can be made from two sheets
of 3/4" plywood and 3 1/2 sheets of 1/4" plywood. Order the
necessary parts from the lumber yard, cut accurately to size.
Anyone moderately experienced with tools can assemble the
boxes.
__ ,,_.
---
CMGS... . .-
.I
!
•
;
I
..
_
I
1)\11"
!"10\11'
!
Cutting instructions for 1/4" plywood (no diagrams needed):
Second Sheet: Top for Medium Size (6' x 21 "),and two sides
(5'10 1/2" x 13 3/4"). Cut long way. Two sides for Child
Size (3'9 1/2" x 10 3/4"). Cut from end piece.
'
!
,.y,.
Chart for Cutting Plywood Sheets: Two sheets of 3/4" 4'x8'
plywood, cut as shown in the two diagrams below, will
provide all the 3/4" plywood parts needed to build the four
sizes of boxes listed above. The 1/4" plywood is simpler and
needs no cutting chart, so we have simply explained below
how it should be cut.
First Sheet (4' x 8'); Top for Large Box (6'6" x 26"), and
one side (6'4 1/2" x 15 3/4"). Cut long way.
Top for Chlld Size (3'11" x 16"). Cut from remaining end.
_
8 $Ntt
1-----"8'-"
\ ll'---- - - l l I
-
-lJoll•
~!
1
11--~-----l~
Third Sheet: Top for Small Size (5'6" x 21 "), and two sides
(5'4 l/2" x 13 1/4"). Cut long way.
KATUAH - page 9
Fall 1986
�HOW TO HELP CHILDREN
HANDLE DEATH
others). When a loved pe1 dies, children
learn to mourr.. The mock funeral
ceremonies teach rituals and allow the
children to work out their feelings and fears.
But don't replace the pet immediately as
children must learn the deceased cannot be
replaced easily.
Death is universal, so no one remains
unaffected by it. Yet many people believe
that children should be shielded from it. But
since one out of 20 children loses a parent
before s/he finishes elementary school and
will inevitably face the deaths of friends and
family, there is really no way to hide death
from children. Experts are now advising
that children be exposed to the concept of
death befo re it occurs.
Often we think of children as too young
to understand the meaning of death. This
isn't always true. Children as young as two
and a half years old have been found to have
some idea of death. Sheltering children
often gives them confusing messages; if
they do not understand that death is a natural
part of the life cycle, then they'll have a
greater difficulty in coping with death in
later life.
How, then, should children be told about
death? And how can we, as parents and
friends, help the child deal with Joss when it
occurs? The following are some practical
guidelines that may offer help.
Produced by TO UFE, this article is one in
a series of articles which discuss how to
better deal with grief and loss. The author of
this particular article is Patsy Albrecht,
(1983). © TOLIFE
TO LIFE is a non-profit educational
organization in Charlotte, NC which
provides support services and counseling in
the areas of grief, loss and life
enhancement. Founded in 1979 by Alexis
Jay Stein and Howard Winokuer, TO LIFE
assists individuals in handling those
experiences that result in grief: death of
someone c lose to you, separation and
divorce, loss of employment, retirement,
physical trauma, and other circumstances.
Through regional and national workshops,
seminars, conferences as well as
publications and counseling, TO LIFE
concentrates on integrating the different
dimensions of life--physical, mental and
spiritual-which have become fragmented by
the experience of loss. TO LIFE, P.O.Box
9354, Charlotte, NC 28299. (704)
332-LIFE.
Don ' t be a fra id to men t ion d eath.
Disrant friends' or relatives' deaths should
be discussed so the child is gradually
introduced to the subject. S/he will then be
belier prepared to cope with death when it
hits closer to home.
W hen talkin g a bout death, don 't
u se e uph emis m s. Tell the truth. Any
beating around the bush can confuse,
frighten, or hann the child, because s/he
isn't able to understand the underlying
meaning of what you say. Consider these
examples from a child's viewpoint:
1. Grandpa died because he was sick.
"Will l die if I gel a cold? Mommy's going
to the hospital--is she dying?" Children
can't differentiate between serious and mild
illnesses, and can associate all hospital nips
and illness with death.
2. Aunt Sarah went to sle®. "When I go
to sleep, I might not ever wake up again."
Teach with animals. If a child sees a
dead bird or other animal, this is a good
time to explain what has happened. Pets are
also recommended for this reason (and
· continued on page 2.S
SUGGESTED READINGS ON DEATH
AND DYING
Than.ks 10 TO LIFE and HOSPICE and CENTER FOR AWAKENING
GENERAL READING:
Levine, Stephen Who Djes? Doubleday, 1982.
Ewens, James & Henington, Palricia
Ram Dass How Can I Help? Knopf, 1985.
Lewis, C.S. A Grief Observed, Bantam Books, 1963.
von Franz, Marie-Louise On Dreams & Death. Shambhala, 1984.
Westberg. Granger E. Gooc! Grief, Fonress Press.
Kubler-Ross, Elizabeth Death· The Final Stage of Growth, Prentice
Hall, 1975.
On DeaJh and Dying, Macmillan, 1969.
Working It Through. Macmillan, 1982.
Iibe!an Book Qfthe Dead. Ollford University Press, 1957.
Jampolslci, Jerry Teach Onlv Love. Bantam, 1983,
Le Shan, Eda I.earning to Say Gooc!bye When a P;ucm Dies. Avon,
1978.
Kushner, Harold S. When Bad Thin gs Happen to Goo!I People
Schocken Books, 1981.
~Bear
& Co., 1982.
Mowatt, Farley The Snow Walker, Little, Brown & C.O.• 1976.
FOR CHILDREN:
Miles, Miska Annie and the Old One, Little, Brown & Co., 1985
(1972).
Craven, Margaret I Heard the Owl Call My Name. A Totem Book,
1967.
Saunders, Cecily Beyond All Pain. SPCK. 1983.
Carter, Forrest The Educatjon of Little Tree, U. of New Mexico Press.
1976.
Moody, Raymond Life Afler Life, Bantam Books, 1975.
White, E.B. Cbnc(oue's Web. Harper and Row. 1952.
KAWAH- page 10
Fall 1986
�Old women are specialistS in those critical
moments when the designs of culture are
threatened by a breakthrough of nature binh, illness, and death - momenrs when we
are reminded of our animal origins and
human limits. Women of advanced age are
healers, midwives, dressers of corpses .....
r HE
Barbara Myerhojf
Parabola Magazine, 113; p.89
The wake, or "setung-up" as it is
called in the mountains today, means an
all-night gathering to mark the passing of a
friend or family member. The custom
originated in Ireland long before Christian
times. In the great migration from Ulster the
Scotch-Irish settlers canied the practice with
them into the Appalachian mountains.
We can imagine the wild revels
auending the death of a wanior who died in
battle in Celtic Ireland. This was seen as the
goal of life and was eagerly sought after, so
while the women would mourn, the men
would carouse in genuine celebration,
ccnain in their belief that their comrade had
auained a place of honor in a better world.
Warriors that they were, they were also
gathered to watch over the spirit of the
deceased to see that no mishaps occurred
during its voyage, for the dark spirits were
many who would want to steal the soul of a
warrior on its journey to the Fields of the
Valiant
The spirit of the original wakes lived
on in the Irish celebrations, moderated and
solemnified only somewhat by the Christian
church.
"The Church was suspicious of the
wake. It had strains of paganism, much
drunkeness. and frcquenc dancing - and the
Church was very suspicious of dancing,"
said Andrew Greeley in his book That Most
Distressful Narjon.
,
But "that national institution" of the
Irish could not be stopped. It was a crue
expression of the Irish character. It was "an
extraordinary phenomenon," as Greeley
described it, "both heartless and reassuring,
melancholy and rejoicing, unbearably
painful and stubbornly hopeful."
The wild ouipouring of emotion at the
wake served the family and the community
on several levels. For individuals, it was
cathartic and eased the pain of a loved one's
passing. By coming together in a wild
celebration, the grieving was confronted,
even accelerated, and not repressed, so the
survivors could work through it and resume
their everyday lives.
It was also an important community
event, for at each binh and each death the
community grows and changes. The
community would instinchvely encll'Cle the
family of the deceased and suppon them by
creating an environment in which emotions
could flow - whether they wanted to cry,
pray, drink, dance, or fight.
At the time of anyone's death, the
"veil between the worlds" is thin, and there
surely was an element of bravado in the
boisterousness of the wake. It was
unspoken knowledge that the community
came together to share courage in the
presence of the spectre of death. Light,
music, and laughter all helped to banish the
spirit of the Dark One from the world of the
living.
T hese times were definitely
"breakthroughs of nature" when the briule
veneer of civilization crumbled, and the
Irish people, who repressed so much in
their Jives, would nm tty to hold back the
rush of emotions. Death played an imponant
role in their lives simply by liberating these
feelings.
DYING IN THE MOUNTA.INS
The wake 1ook on a new importance
when the Ulster Protestants transplanted it
to the New World. Here in Appalachia,
shadowed beneath the forbidding ridges and
rugged cliffs of the mountains, death was a
real and close presence that made the white
settlers feel isolated, vulnerable, and far
from home. A1 all critical times the
community came together, and a
"seuin'-up" was an imponant community
function.
"The wake was intended to be a
gathering of sympathetic relatives and
friends in the home of" the deceased, for
paying respects to the dead, and to dispel
partially the gloom and loneliness that had
settled upon the members of rhe family, but
it came abou t that the all-night vigil
demanded a degree of amusement and
restrained gaiety. As time passed, it often
became, after a preliminary time of
solemnity, a period of song, laughter,
games, gossip, courtship, and
what-not..... " CNonh Carolina Mountain
Folklore and Miscellany, by Horton
Cooper)
During t he early years of white
settlement, caring for the dead was a
communitv resoonsibilitv. Undertakers
were out of the question then.
"Pally" Davis, who lives on Nation's
Oeek near Sylva, N.C., remembers how it
was:
"You don't know what it was like
back then. It seemed like folks was better to
each other. When someone got ~1ck, they
didn't go right into the hospital, like they do
now. No! The doctor'd come to their house.
They'd stay in their own bed, and people
would come over and help cook, and they'd
bring some food to cook, and do dishes,
and they'd set up with someone. There'd
always be somebody settin'-up with them
from the time they got real sick until the time
they died.
"And then people would set up with
the body until it was buried. Some people in
the neighborhood would dig the grave
where the family wanted it, and they'd bring
food, and everybody would gather around
the family. They wouldn't go to the
undenaker's back then. Nobody had the
money.
"When Daddy passed away, they
made him the nicest coffin. It was made of
oak - oak or poplar, one - but it was the
prettiest thing. Big, wide lumber - like this
(18"). And they lined it inside with cotton
stuffing and put a nice cotton cloth around it
with lace and a little pillow, and when he
was all washed and dressed, they put him in
iL
"He'd had that lumber all saved out
for his coffin, and enough for Momma's,
too, and so when he finally died, two
fellows back up on the hill there (pointing)
took that lumber up and made his coffin,
and set handles on it, and varnished it nice and, oh, it was the prettiest thing. Much
prettier than you can get now at the
undenaker's.
"Momma lived thirty years after him,
and by the time she died, they said that the
coffin wood Daddy'd saved out for her had
gotten wonny, so they had to get some
more for her.
"They're buried right over there in the
- continued on p. 25
�GOOD MGHT mot1
SHADOWS fill
by Turrin Keye
Sera Jean Samuels gently laid her
fingers to the withered brow, feeling for the
pulse that still trembled within the old man.
The wrinkled eyelids flickered open, and
she looked again into the increasing vacancy
which was overcoming the laughter she had
known.
"I'm going to leave you now, Gran'pa.
Is there anything you need?" she asked,
trying to find a softness in her voice while
increasing its intensity to cut through to the
old man's brain. The tired eyes only closed
in reply.
Thiny-six days. No ooe would have
thought it would take so long. But even in
death, there was no predicting the old man.
Sera Jean tucked the quilt up around him
and checked the steaming cauldron of herbs
to be sure there was water to last through
the night. She pushed the stick fire, piling
embers up against the cauldron's belly. It
was late September, and she felt no cold at
all, but she did not want him to want for
warmth. She gathered her things into a
basket and backed out of the small
srickhouse. She pushed the rickety door
shut, being less silent than she wished to, as
it flopped badly on its shoeleather hinges.
She made it fast against any wandering
animals that might bother the old man in the
night. She had not believed be would make
it through this day. But he had.
From where she stood in front of the
stickhouse, poplars blocked the view of the
far mountains. But she knew the distant
ridge lines could be seen from the rick
where they would lay his body. Hewn of
locust poles, bound with copper wire, there
was oo reason why it should not stand for a
long time. Longer than the guard they had
erected to frighten away birds. The
scarecrow had been her mother's idea, but
even Gran'pa had not cared to have his
body picked over by crows. Sera Jean
inspected the dummy, dressed in some of
the old man's clothes. She righted the head
which had shrugged down into its flannel
shin. All be had to offer in his shin sleeve
hands was a shon bun round of locust tree
with the old man's name burned into it
It had seemed no more than fun when
Gran'pa had brought her up here almost a
year ago and they had spent the most of two
weeks clearing the site, building the stick
house, and preparing the rick. He had
worked with patience and care, but still he
had joked about morbidity and poked fun at
Sera Jean's youth. Her father had
commanded her to help the old mao, mostly
to be sure he did not hun himself. She
stayed out of school a couple of days and
her mother had called it all foolishness and
said that it would come to nothing. But,
though the old man had presented it as
quirkiness, it was obvious to them all that
KA11JAH - page 12
he was deadly serious.
But then Gran'pa had fallen in the
winter, breaking his hip. The old bones had
refused to mend. His every movement had
become painful and his disposition sour. He
chose to die rather than continue toward
further dilapidation. No ooe supponed his
choice. He stopped eating and became
crankier still. But it was not until he began
spending every day trying to climb the ridge
to his stickhouse, that anyone took his death
wish to purpose. Sera Jean and her mother
had brought his frail old body there. It bad
seemed to Sera Jean that he could not, and
therefore would not, stay. But each time he
refused her gentle persuasions to come
down. He seemed more at peace, there on
the ridge, regaining some of his impish
laughter. But it was only a brief respite
before the old man bad sunk to the level of
the sleeping mat in the stickhouse, never to
rise again. He ate nothing, drank little, and
for the past two weeks Sera Jean had stayed
out of school, believing each succeeding
day would be the old man's last. It had
become an ordeal for everyone.
The last of the dying sun winked at her
through the foliage of the western ridge, and
it prompted her to continue on to her home.
She lifted her basket to her bead and staned
down the narrow, steep trail that wound its
way down from the ridge. She came out in
the upper pastures which joined the nut
orchard further down. The trees hung
heavy, and harvest was not far away. Soon
everyone would be up here where there was
no one now. There would be basket lunches
and calling between the trees, and she
would be climbing up the tallest chestnut to
put nuts in her shoulder sling and gaze at the
ridges in the clearest of fall days.
She \\ aS nl\ssing through the lower
fields now, where the tr.iii had become a
lane and the trickling water had grown into a
stream that sang a rhythm for the day's end.
The lane brought her down into fields in
succession of growth - some recently
harvested, some already fuzzy where the
winter cover had been planted.
Sera Jean turned to see a dark, tall
woman coming up the hill toward her,
flowing gracefully over the broken terrain
on bare feet
"Auntie Peg!" Sera Jean greeted her as
the woman pulled up before her, flashing
her warm smile.
"Have you been all day on the ridge?"
Peggy asked.
"l picked some mushrooms, some
greens. But mostly I stayed with Gran'pa,"
Sera Jean replied.
"I'm surprised he's still alive."
"I don't know why or how. He seems
to get no worse. But I.can't believe he could
ever get better."
"Perhaps he would not agree with you.
It may be hard for him now but I believe he
expects things to get better."
"Peg, what do you believe about life
after death?"
Peggy smiled. "Sera Jean, I don't think
that's something you need to bring to the
power of beliefs. Living things die all the
rime. There is stilJ the same here as before.
You shouldn't let it occupy too much
thought. Just accept what it offers.
"I remember," she continued, "when I
went to Malaysia as a rural nurse. I spent
some time with some of the mountain
people, the first I'd ever met. They would
wrap their dead in a rauan mat and secure
the whole thing into a special tree high on
the ridge. They would do intricate things
and leave specific reverences to the body,
but when I asked what ii all meant, they
replied, To get below the smell, as it
rises.'"
"It sounds like they just wanted to get
out of the way."
"Well, you may be right. To get in the
way of death would be a very foolish thing.
And that would get in the way of life."
"But it won't ever be the same without
Gran'pa."
Fall 1986
�Peggy smiled comfort for the girl's
anguish. In a voice feminine and strong she
asked, "And was i1 ever the same wi1h
him?"
Sera Jean slopped, puzzled by her
aunl's question.
"No-o-o ..... I don't know. I don'1
know wha1 you mean by 'same'."
"Perhaps you should look more closely
then. Think abou1 whar's the same and
wha1's differen1, and maybe you can sec
1ha1 what's really imponan1 to you hasn'1
changed al all."
"My love for Gran'pa?" Sera Jean
wondered about Peggy's question.
"Don'1 forget his love for you."
"Bui his love is dying!"
"Sera, are you no1 alive and well and
growing?"
The young girl's slale-blue eyes blinked
in assent.
"Then his love is not dying. His love,
your love, are one. Having grown ou1 of the
things you have shared. Those things are
gone. So is Gran'pa. But you embody it all.
Flesh and bone are different. They change •
1hey come and they go like the sun and the
wind.They mean almost nothing. But, Sera.
wha1 doesn't change? What is always the
same?"
Sera Jean screwed up her face, feeling
close upon a threshold.
"God?" she tried. "Love? Life maybe?"
"Maybe so," Peggy said seriously.
Then a shine of mischief glinted in her eyes.
"Maybe not. Maybe chicken soup and
sno1."
Sera Jean joined with her in reciting the
final line of the rhyme they had shared so
many times before. Their chant broke up
into girlish laughter.
"Come 10 supper, Sera. I've dug some
sweet po1atoes and Jerrell will build a fire."
Sera Jean smiled and looked up at the
cabin tha1 Jerrell and Peggy shared 10 see a
puff of bluish smoke rise from the chimney
and knew tha1 Jerrell was already hard a1
work on the season's first fire. And hard a1
work at being man to woman.
"No, 1hank you anyway, Auntie Peg.
I'd beuer go on home. I haven't seen much
of my own family these days."
They left each other wi1h brigh1ness.
Sera Jean continued up the trail. She 1urned
around a bend of hemlocks to catch sight of
the house, old now, grown into the side of
the slope, barely, seemingly just barely, not
a to1al part of il ..Started by Gran'pa so
many years ago, i1 was high up in the cove,
dangling on lhe end of a sometimes road,
sometimes lane, sometimes nei1her, like a
balloon on a string. II was se11led
comfonably now after turning over a
genera1ion of human beings.
Sera Jean s1epped over the worn s1ones,
through the doors, and walked the few steps
along the stone passage into the kitchen.
Felici1y, her mother, looked up from 1he
ccmcr table as Sera Jean set her basket upon
the big black cookstove. She sough1 1he
girl's face for an answer 10 everybody's
ques1ion and, knowing her daugh1er so
well, voiced tha1 answer back to Sera Jean.
"Hmph. He's still alive."
Her eyes broke away briefly in priva1e
1hought, bu1 flashed back green and quick
and omo everyday.
"Well, I guess ils for lhe bes1. You and
your father will be all by yourselves for
dinner tonight. I'm going over to Marjorie's
10 do a sweat for Elise. If you had come
KATUAH - page 13
down sooner, I'd have invited you along.
But I can't wait for you 10 ge1 it togelher
now. You'll jus1 have 10 keep Duane
company."
Sera Jean was a1 first a li11le
disappointed a1 missing an all-woman sweat
for a pregnan1 friend, but she knew that
Felicity had only said that to lessen lhe
harshness of denying her the chance to go.
By the look of her mo1her's light step and
the quickness of her fingers, Sera Jean
could tell !hat Felicity was feeling young,
excited, and ready to excite - girlish in her
flaunt, womanly in her bearing. She was
dressed in complements, and her
countenance was no longer at home, but
already out the door, before the public, not
telling all, but keeping a reserved depth of
femininity.
"Sera, I won't be back 'til late," she
said, pulling a flashlight from a drawer and
tossing it into a shoulder bag. She slung it
into place and turned to face her daughter.
"You tell Duane when he comes in, would
you?
Sera Jean nodded as her mother
brushed past her, starting down the walk.
"There's mung beans soaking and a
melon !hat needs to be eaten. Enjoy."
The telephone rang on the counter
beside Sera Jean.
"Oh, damn! Be not for me," Felicity
wailed to lhe plants of her greenhouse as
she spun to look back at Sera Jean, her
multi-colored skirt flowing wide about her
calves. "Get that Sera, would you? And,
unless il's a dire emergency, I'm gone."
Sera Jean lifted lhe reciever as it rang a
second time.
"Yes? ..... Oh, hello, Mrs. Benson
..... No, rm fine ..... He's still alive, yes,
ma'am ..... He's ... he's not at lhe hospital,
ma'am .....I..... " Her eyes came up to find
her molher's. "Just a minute, ma'am."
She pulled the receiver away,
whispering to her mother, "It's my teacher.
She wants to talk with you."
Felicity rook a deep breath. "Alright, I
have to be a parent sometime."
She dropped her shoulder bag to lhe
stone by a diffenbachia plant and stepped
near Sera Jean. Felicity coiled against the
kitchen counter, brushing against Sera Jean,
mother to daughter, as she rook the receiver.
Sera Jean reached fingers to touch her.
"Hello?..... Yes, I'm fine ..... No. My
falher has prepared us well for his
passing ..... Well, we're missing her, too,
ma'am. She's spending most of her time
with her grandfather..... No, I wouldn't say
she's taking it hard. I think she's doing very
well. My father and she are very
close.....He has no panicular ailment. He's
just worn out.. ... Yes, that's true, he's not
at a hospital. Is there a law that says you
must die in a hospital?..... No, we're not
doing everything to keep him alive. We're
doing all we can to help him die in
peace ..... Yes, I think Sera is very important
for that. Besides, it's her choice..... Well, I
can't say I agree wilh you. I think she's
having a learning experience that far
outweighs anything she might learn in your
school... ..I don't think I'm undervaluing
her education. I believe I've got it in proper
perspective. And no disrespect intended,
but I'm convinced her grandfather is a far
better teacher .... .! think Sera has proven
herself an adequate student of what your
school has to offer and I have no complaints
about her deveioproent....J lhink she has
lhe ability to choose where she wants to be.
I trust her to be responsive every day, and I
believe she does well. I don't think it's a
mauer of life or death if she misses some
school. If she chose to remain out all year,
no one would be happier than I.. ...Send the
truant officer, and he will be most welcome,
but l don't think he will change
things ..... Funeral? No, lhat would make no
difference eilher..... Where my falher will be
bur- laid to rest is no business of yours,
ma'am.....Excuse me !hen, but Sera will
not be encouraged to do anything more than
what she herself feels is right. ....! think I
can't add much more to that. Goodnight to
you, ma'am"
Felicity returned the phone to its cradle.
"Well, r didn't need that."
The woman, drawing a breath of
strength, turned to Sera Jean and pulled her
close. She pressed her lips to the girl's
forehead and Sera Jean ran an arm around
the slim waist, feeling her mother's breast
against her cheek.
"You be you, Sera." Sera Jean felt
warm breath against her hair. "Don't let
them push you somewhere you don't wan1
10 go - even if you're not sure there's any
be1ter place. Don't let them decide for you.
Be the best you can be - but you set the
standards. Don't let anyone else do that for
you."
They were silent for a moment before
Sera Jean's mother pulled softly away to
retrieve her bag and disappear on sure steps
over the worn stones.
Sera Jean sank down onto the wooden
stoop !hat led into lhe greenhouse. She
looked over her mother's garden and out
into lhe shadowy cove, dark almost all the
way to the top of the ridge where her
grandfather lay. There a rising moon had
just cast its blue-whiteness into lhe trees.
Rising, Sera Jean crossed the kitchen
and pulled open the door to the refrigerator.
She took from it eggs, red bell peppers, and
the soaking mung beans. She thumped the
small melon and made a face at the sound. It
seemed far from appetizing.
She washed the food, took down a
cutting board, and was placing a big bowl
before her on the table when she heard lhe
door open and shut and the tap of her
falher's step on lhe stone walk. His voice
drifted in, light and out of key singing a
little ditty.
The tall, drawn man entered between
stone and wood. His kind face brightened
into a sincere smile when his eyes met hers.
"Well, howdy, stranger."
"Hey, Duane."
- continued on p. 24
Fall 1986
�l;y
Martha
Lal4Tie
Overlock
n t e story that follows, I share wit you a persona
experience with death and transformation. Through this
experience I have learned more about trusting my i111uitille
wisdom and my inner voice. This experience may seem
surprising and somewhal paradoxical. I believe we are given
the information and experiences we need to live life nwre
fully. We are always changing .... always growing.
Manha l. Overlock
The season is Fall.. ... the time of change ..... of
iransformation.
I was on my way to get license plates for my car when
I saw Rick and Troy turning right onto Charloue Street As
they passed me, they stopped shon and threw it in reverse.
With an intense look on his face Rick said: "Ralph - you
remember Ralph? - He's missing! He went out in the woods
on Sunday and hasn't come back yet..... PRA Y!l"
At that moment my body turned ice cold. I did not
hear Rick say another word.....
Green light - oh yeah - I reached deep inside my being
and prayed with all that I am I prayed for life, for healing,
for strength and understanding.
My body was cold - so cold.... .I could not get warm.
I continued to pray, asking God to help Ralph, to
guide Rick and Troy in their search. To comfon me! To
wann my body!
I was unable to get my license plates because they
would not take personal checks. As I drove away from that
office I knew that I had 10 go out to look for him ..... I knew
I needed to drum.
As I walked into my apanment and phoned the office
to say I would not be in, my body slowly began to wann up.
I changed my clothes and scanned my mind to hear
where Rick thought Ralph had gone on Sunday. I heard
Town Mountain Road.
At this point in time I lived behind the Old Manor Inn.
I drove up the back roads to the Parkway. I got out of my
car and looked at the gravel to see if I could locate any tracks
from Rick's truck. I didn't know which way to go.....Once
again, I looked inside and asked "Where do I go?" I knew I
had to turn left onto the Parkway.
Driving.....driving .....higher and higher. I wanted to
be there already! I wanted to be in the woods looking for
Ralph .....I wanted to give that which be needed. I was
getting nervous and antsy. 1 had not seen anyone I knew and
I was already at Craggy-Gardens. I stopped and asked two
rangers, who were in their truck, if they bad any information
about a missing biker. They said they had heard some news
earlier in the morning and called the main dispatch 10 get
more details. They told me 1here was a car just past
Glassmine Falls that had been left since Sunday.
Instinctively I knew it was Ralph's car.
11 seemed an eternity to get 10 that tum-off. As I was
driving I reminded my self to remain centered and clear to
remain open to giving what is needed. I again asked for
strength and guidance. I asked for guidance as never before.
There were three men standing around their car talking
when I pulled up. I introduced myself and learned that these
men were federal and state authorities. I asked them if this
was Ralph's car. I did not know with my mind if it was or
not because I bad never seen Ralph drive .....in fact, I had
met Ralph only twice; once during the Summer Solstice
Gathering at Sam's Knob and once at the Nothing but
Natural store, just a few days earlier.
These men were a bit baffled by me. I could not tell
them what Ralph's last name was, where be lives, if that was
his car. Yet I knew deep inside that he was somewhere in
the woods.....alone.
I volunteered to go into the woods and start looking
for him and was told that it was necessary to wait for more
KATUAH- page 14
ople to arrive, so t at we cou
orm organize search
parties: that way, everyone would be in contact.
l felt frustrated .....I kept praying. I asked that the
people get here soon. I asked for patience and trust. I asked
for help.....
I got the feeling that these men thought Ralph had
committed a crime. Soon after I felt this they asked me if
Ralph was growing marijuana in the wa1ershed. My heart
screamed "NO!"..... my mind calmly answered: "No, I don't
think he was growing marijuana." Their reason for asking
was that three men were seen coming out of the watershed
area on Sunday. The watershed is off limits to hikers. The
men who were seen ran back into the woods and the ranger
never saw them again. He did see Ralph's car there on
Sunday and wondered about the connection. He said he had
spoken with some folks who had been hiking on the other
side of the parkway. They hadn't seen anyone all day. A
long time passed before I felt the au1horities believed that
Ralph just wanted to be in the woods.
I walked the trail with the ranger who had seen the
bikers. We both knew that he wasn't there. We also knew
that we had to look at all the options. While we were in the
woods, volunteer firemen and Forest Service people and
friends were gathering in the parking area. Formal search
parties were being formed. Rick and I were in the same
group. He could not believe I was there. He asked me how
I knew where to go. I told him I bad followed my instincts.
The whole experience of walking in the woods was
very grounding. In that grounded state I began to truly
understand the ebb and flow of life, nature, and my self. I
realized that everything and everyone has a purpose and it is
my responsibility to participate as fully as I am able.
I now understand why it was so imponant (or me to
know these truths. When we returned to the parking area we
were told that Ralph had been found. He'd fallen from the
waterfall. He was dead.
"O, Mother carry me. ....A chHd I will always be;
"O, Mother carry me.....Down to the sea."
One week Later, as friends and family gathered to
release Ralph's ashes and to say what they felt they needed to
say, I went back to the Parkway to play drums and pray
.....to say goodbye. I went to a place where I thought I'd
see the falls. It was so foggy that day that I could barely see
three feet in front of me. As I lit candles and bumed sage, I
asked for clarity. As I played the drums and sang, I asked
that my songs be heard. As I listened, I saw Ralph's energy
field dancing in the mists. He looked like "electric rain", free
and strong. He was seen on the same day in the same form
by another friend in Linville Gorge.
Months later I returned to the place where our
searching began. As I stood in the quiet of the night, under
e moon and stars, I listened. I could hear and feel the
ythms of life all around me. As I played my drum I felt the
ower of transformation sweeping through me. That feeling
was so strong I began to tremble. In that moment, I
experienced death being a part of life, a pan of the whole.
One is not possible without the other.....I respect life and I
live more fully; 1 respect death and the Crone does not bring
me fear. I did not know Ralph well while be was alive. Our
meetings were special and the connection strong. I learn
re about myself each time I think of him. I am grateful for
all the wonder-filled people I have met through Ralph. And I
pray for our ~cc.
~
~
//
Fall 1986
�The shape of all our fears
Turns fortune into dust
Our dreams into mist
Our grisly morlalily
Feeding on carrion hatred and disgust
Kalanu Ayeli'ski
Crunches the skulls of our desires
Its haunting cry
As ii tucks its wings
And dives into the darkness within
Congeals the blood
Stiffens the limbs
And shivers in the marrow of the soul
Kalanu Ayeli'ski
Darkness that makes light bright
THE RA VEN MOCKER
When of the Great Mystery
Motion was born
The world was
And because there was
There was not; One became two
And Kalanu Ayeli'ski
Spread its dark wings
The Raven Mocker
To keep the Balance
And give meaning to the au of life
In fear the greatest of conjurors
Cries out:
"Kalanu Ayeli'ski!" the shadow
Draws near, ruthlessly, sharp claws
Ripping out the truth
The dripping heart of the matt~r
And with a triumphant croak
Holding it l1igh for all to see
Kalanu Ayeli'ski
Greatest of teachus! Greatest of healers!
One day we will all
Life itself ordains
Peer into the malevolent dark eyes
And go shrieking down the blackness
That opens into the dauJing glare of manifestation
Kalanu Ayeli'ski, through you
"We are reborn!"
Say "KAH·la-noo
KATIJAH - page 15
ah·yell·LIH-sld" (Clltrokle)
Fall 1986
�The Sweat Lodge
We have been told that when the people of the
dominant culture came to this land, they subdued the native
people of Tunle Island in a very cruel way. They took away
the native people's land, and they took away their culture as
well. They tried to make over the native people in their
image, acting as if they were doing them a favor.
We have been told that when we speak of spiritual
things, "Religion" as it is called among those of the dominant
culture, it should be remembered that these are things of the
hcan and the mind - the only things the native people have
left. So when the native people open their heans and speak
of these things, it should be remembered that these are very,
very sacred matters. If anyone truly respectS the native
people and their way with the land, he or she should learn
everything they can about these ways and what these ways
mean to the Indian people before they try to practice them.
We have been told that 10 many of the native tribes of
Tunle Island, including the Cherokee of the Katiiah
province, the sweat lodge is a sacred thing. Its use is for
cleansing and healing, not only for the physical but also for
the spiritual self. At the same time it pulls people out of their
individualism.
Many white people are now going into the sweat
lodge, trying to capture that good experience. They wish to
come together; they wish to feel pan of the whole. When
that experience happens, people feel exhilarated and they
wani to hug their neighbors, and they feel good about the
spiritual things of the world. But we have been told that that
is only the external experience. Much goes into the sweat
lodge to make that experience happen. It is more than
hearing some rocks and putting them under a cover. There is
a lot more to it than many people know, and those people
should not take it lightly.
We have been told that among the Cherokees,
apprentices who were learning to lead a sweat lodge would
pull rocks, cover the lodge, dig fire pits, and tend the fire for
many years - often 15 to 20 years - before they could "pour
water" for a sweat lodge. During that time they were allowed
to sit outSidc the lodge and listen to what went on inside and
to what was said. Although they learned all the mechanical
practices very quickJy, this was to teach the apprentices that
there was more happening in the sweat lodge than the
mechanical chores of its preparation.
We have been told that the fire keeper, for example,
fed and cared for the fire in a very sacred manner. The fire
pit was used for no other purpose. To the Indian people the
fire was a very sacred thing. It was a little bit of the sun
upon tbe Earth, and it also attracted the spirits to the lodge.
We have been told that the one who "poured water,"
the person who was to lead the sweat lodge, would lay a
spirit trail from the fire, across the altar at the door of the
lodge, and into the lodge. That line was not to be crossed.
That person would use mixtures of tobacco, cedar, and sage
- medicine plants - to mark the spirit trail. He would ask all
the spirits to come. saying "We are doing a sacred thing; a
sacred happening is happening here tonight, and these
tw<>-leggeds are coming to join us all."
We have been told that if one was above the lodge
looking down at it with a spiritual vision, it would look like a
turtle - with the fire being its head, the spirit trail its neck,
and the lodge as its shell. If people go across the spirit trail,
they cut the trail, and the lodge will not work.
We have been told, too, that when the people gathered
the rocks to be heated for the sweat lodge, they would not
gather just a.ny rock. They would have a sense of which
rocks had power, which rocks had people in them. They
would bring only these special rocks to the fire pit. When
the rocks wCTC heated, they would be laid in a hole in the
center of the sweat lodge in a ccnain way. The first seven
were dedicated to the directions, with the one in the center
being for the Great Mystery. Each rock was "doctored"
specially, and laid in its proper place. Everything was done
for a reason. The rocks arc special people in the lodge
because they are carrying a bit of the sun with them. These
are all good things that come together to make the sweat
lodge a sacred thing.
We have been told that the one who pours the water on
the stones is a channel for the spirits and a guide for the other
people in the lodge. But at the same time this one should be
a part of the group. He or she should know that the power
they feel is not theirs alone. It is the power of the Spirit, and
the power of the group. ,If they become confused by their
own ego, then nothing will come through them.
We have been told that the one pouring the water
should know when there is something bad in the lodge, and
he or she should know how to get rid of it, because the sweat
lodge is a cleansing and healing place, and people often carry
a lot of negativity in there. Things come up in some people
that are dangerous to the others in t.h e lodge. The one
pouring water is responsible for the two-leggeds in the
lodge, and there is a real chance that one could be badly hun.
When someone is ca!Jing the spirits and docs not know what
he or she is doing, it comes back on them. Sometimes it
hurts people - and not by being burned on the stones, either!
The sweat lodge is strong medicine, we were told, and
the only thing it should be used for is medicine. People
should know that before they come into the lodge. It is not a
social function. People should come in there to have a
spiritual experience. Everyone who goes into the lodge takes
responsibility for what they are doing, and the one who
pours water takes responsibility for the energies that they call
down. It is a serious thing.
�To the Cherokee, we were told, all sacred things
happen in fours and sevens. So there are four rounds to the
sweat lodge. The first two rounds are to adjust to the place,
to adjust to the people, to see how hot it is, and to bring up
all the things the people want to be rid of. But the last two
rounds are to work with the power of the spirits and the
power of the people in the lodge. People should speak out in
the lodge and participate! The energy the people put into the
lodge is the energy they get ou.t of it. They should try to sing
the songs even if they do not know the words. It is the
people singing together in unison that caJJs the Spirit, not
their voices. We were told that the Spirit Likes singing.
The sweat lodge can do good for a lot of people, we
have been told. It does good not just for the individuals in
the lodge but for the people as a whole, for the sweat lodge is
a very powerful thing, and it puts a lot of power behind the
prayers that are made. It 1s a velucle tor common voices.
When people truly "drop their robes" in a spiritual sense and
join their energies freely, there is incredible power. Then it
is no longer one person. It is 12, 15, ...20 people, and if
they can all move evenly and not be self-indulgent, they can
have a Jot of effect upon the planet and the situations we face
today.
We have been told that the sweat lodge was also used
by tribal people in ancient Europe. The Finnish people arc
well-known for their use of the sauna, and this practice is
descended from a time when it was a sacred cleansing. The
German people had a form of the sweat lodge in their culture,
and the Jews also used a purification ceremony involving the
sweat. The sweat lodge has been a pan of many cultures
across the world. It has always been related to cleansing and
healing. Even now, the Laplanders that herd reindeer in the
far nonh of Scandinavia have a spiritual sweat lodge, as do
nomadic Mongolian people in the steppes of Russia.
We have been told to remember that native American
people are not trying to deny anybody their tradition when
they caution people of other races about using the sweat
lodge. The sweat lodge is a gift of the Spirit, and it should
be t.reAted as such. But the native culture of Tun le Island and
of Katilah developed in this way. It is the gift of the native
people to talk with the spirits in this way, and that is to be
respected. If a Cherokee did a sweat with the Sioux, he
would sweat m the manner of the Sioux. That kind of
respect was basic. It was a traditional thing. In the same
way, a white person should not take a sacred pipe into the
lodge without understanding it. fr is the wrong thing to do,
and it could be hannfuJ. One does not give a loaded pistol to
a child.
We have been told that women in their "moon lodge"
(during the time of their menstrual period) should not be in a
sweat lodge. This is hard to explain to women who come
from a culture that considers a woman's flow dirty, unclean,
painful, and inconvenient.
Women arc very powerful beings, we have been told,
and their mosr powerful rime is when the menstrual blood
flows. Why else are men so afraid of women? European
men have always suppressed women because they have
sensed the women's power and have seen it as a threat
instead of a sacred and glorious thing.
This we are told: we all suck the breast - man,
woman, and child. But we all cannot offer the breast.
Women are sacred beings. But in the dominant culture
women have nor been taught that. They have always been
suppressed, and having a period of flow was something
inconvenient to men, and somehow it came 10 be considered
unclean. lt has been this way for generations.
But we were told that a woman's moon time is not a
negative thing at all. The reproductive cycle is a very sacred
process. Women arc the mothers of everything. Everything
comes through the mother. The moon time cannot be
separated from ovulation time. During the moon rime, the
products of ovulation are discharged. It is a sign that a
woman has the power to create life, and it is a very sacred
thing.
A woman going through this time in her cycle, we
were told, is more powerful than the sweat lodge. The lodge
is a cleansing, healing process. A woman at this time does
not need to be cleansed. She does not need to be healed.
She is in a sacred rime - her most powerful and strong rime.
It is so powerful that it interferes with the power of the
lodge. She nullifies it It is self-indulgent for a woman even
to want to sweat at that rime. She should not do anything at
that rime. And she should not be interfered with sexually at
that time. Perhaps she should go off to fast, meditate, and
pray. When she is at her most powerful time, that
reproductive spiritual energy should be used for good things.
We have been told that one person cannot tell another
person what to do, because each one must follow his or her
own path and take responsibility for their own actions. But
the native sweat lodge must be seen in light of the whole
culture within which it grew. To take just one element of the
sweat lodge ceremony without being aware of the whole
context will lead to misunderstandings and mistakes.
Spiritual matters are affairs of the bean. As such, they
cannot be told, but must be experienced and felt. If one does
not know how to do a sweat lodge, he or she must find a
lodge someplace where they know the person is doing it in a
spiritual way. lf this is not available, they may take a sauna,
take a plunge in the river or creek, and when the time com~
to sweat, then it will be time to sweat.
(/
�....
·······-·········-············:·~./;.>
.....·· .:
·········· .... ·
......
NATURAL
....···· ........···.·.:::::<-·········.'
WORLD
:"'
.:·
NEWS
RNER OTTERS RETURN
by George Ellison
BAD NEWS FOR BEARS
N11unal World News Service
THE DROUGHT
N11unal World News Service
Was it because of holes in the Earth's
ozone layer reponed over the South Pole?
Was it the "greenhouse effect" caused by air
pollutants? Or was it simply a fluctuation in
the normal weather cycles?
Whatever the cause, the drought of
1986 was unquestionably the worst ever
recorded in the southeast.
TV A
measurements show that the rainfall for the
past year and for the past two-year period
were the lowest recorded in the nearly 100
years records have been kept In the upper
Tennessee Valley 71.5 inches of rainfall
have been measured in the past 26 months
out of a normal 112 inches of rain.
Throughout the whole valley only 32.3
inches of rain fell during the past year
compared to a norm of 51.7 inches.
The worst of the drought occurred
this spring and summer. In Asheville
during the time between January and July
20, only 11.5 inches of rainfall were
measured - less than half the norm of 27 .2
inches for that period.
Springs have gone dry in the
mountains that had provided water for
families for as long as anyone could
remember. In Jackson County, on the
Nonh Carolina side of the Great Smoky
Mountains National Park, it was reponcd
that 1200 springs went dry and that
well-drillers were working o\>c:nime.
The dry weather has placed particular
stress on small farmers. Already threatened
by a poor balance of prices on the farm
market and unsympathetic federal policies,
for many family farms the drought has been
the last, dry straw. Particularly in the
Piedmont, farms have been closing out in
numbers unprecedented since the Grea"'
Depression.
·
fl
KA1UAH- page 18
As many as 200-300 black bear cubs
in the Great Smoky Mountains National
Park are in danger of starving this winter
due to a poor acorn crop caused by the
severe drought this spring and summer.
Black bear cxpen Dr. Mike Pellon of
the University of Tennessee and the
Tennessee Wildlife Commission repon that
acorns and other hard mast, staples of the
black bear's diet, arc in shon supply. The
mast shortage will cause both adult bears
and cubs to roam funher in search of food
this fall, tbus making them more vulnerable
to bunters.
In the mountains, Nonh Carolina's
bear hunting season is from October 13 November 22, and December 15 - January
1, making ii the longest bear hunting season
in the Southeast. Realizing that an early fall
bunting season jeopardizes the female bears,
both Virginia and Tennessee have limited
their hunting seasons to the last week in
December, after most of the females have
gone into their dens for the winter.
Warburton's 1981-82 study of the
Pisgah Bear Sanctuary revealed that of all
the bears being monitored there, 60% of
them were killed, and 75% of those killed
were females. Pisgah Disaict Ranger Art
Rowe has indicated that of the 15 bears
currently being monitored in a North
Carolina State University study, only three
are females, and only one is of breeding
age.
To express your concerns about the
survival of the black bear and to request that
the bunting season be limited or eliminated.
write to:
Paul Wilms
Dept of Environmental Management
NC Dept. of Natural Resources and
Community Development
Raleigh, NC 27611
For more information, contact
Paul Gallimore
Bear Action Nerwor:k:
Long Branch Environmental
Education Center
Rt. 2, Box 132
Leicester, NC 28748
Otters were once common throughout
North America, but by the late I 800's they
had become rare in the streams in western
Nonh Carolina and cast Tennessee. By the
time of the establishment of the Great
Smoky Mountains National Park in 1934,
the otters (or "oners" as they were called by
the native mountaineers) had nearly been
exterminated from the Smokies.
A group of three were reponed in
CataJoochce in 1927. One was trapped
within the park area in 1931, and a pair was
reported on different occasions near
Elkmont in 1934. Still another was reported
near Mount Sterling in 1936. But the last
reliable sighting was made in 1934, the year
the park was established.
In 1he ensuing years, the indigenous
otter population in Tennessee apparently
was eliminated. In North Carolina, they
have remained relatively abundant
throughout the Coastal Plain and sporadic in
the Piedmont
In a program under the coordination
of Jane Griess of the University of
Tennessee, 16 river otters were obtained
from a trapper operating in the New Bern
area for reintroduction into the Great
Smokies National Park. They were fitted
with radio transmitters, and on March 10
were released in five male-female pairs a1
intervals along Abrams Creek below the
Cades Cove section of the park. One of the
older females died after release and was
replaced with another female.
In all, there are about 80 square miles
of lowland streams in 18 drainages within
the Smokies that are considered potential
otter territory.
Abrams Creek was chosen as the
release sire because it represented the most
suitable habitat - pools, long stretches of
slow-moving moderately deep water,
waterfalls, riffies, and rapids.
Griess has been monitoring the
activities of the otters on a regular basis and
will continue 10 do so until July 1987. They
apparently are adapting, using old
groundhog boles for shelter a.nd feeding off
crayfish, frogs, fish, and snapping turtles.
If the project on Abrams Creek is
successful, similar reintroductions in other
suitable areas of the Smokies could follow.
-excerpted with permission from a reporl
In the Asheville Citizen
I
Fall 1986
�LOW-GLOW LOW BLOW
Narunl World News S~icc
"PINSOUTHERN GOVERNORS ASSOCIATION@IT/ON
THE DUMP ON THE CHUMP!"
5Pf0Al
$
-JUST CUTOUT THE
llAZAl1DQ.IS WASTE
o:wrAIWERS Bao,..t.
Now il's official. The eight states of
the Southeastern Low-level Nuclear Waste
Compact have met and have chosen to
award Nonh Carolina the honor of being
host state for all the low-level radioactive
wastes (LLRW's) produced by the member
states over the next 20 yea.rs.
The Nonh Carolina state government
will now begin the unsavory business of
finding some county to stick with a landfill
that would eventually receive 37% of the
nation's low-level nuclear waste. Five sites
in the Piedmont are among those under
consideration. And a popular movement of
citizens is gearing up to sec that some
county will not have to eat eight states'
low-level radioactive trash.
The Conservation Council of Nonh
Carolina (CCNC) is calling for a state-wide
ban on shallow burial of LLRW's and is
demanding that the legislature adopt location
standards for radioactive waste disposal
facilities. While state regulations call for
"engineered barriers" to control the wastes,
there is no mention of what these barriers
would be, and the CCNC is calling for
public definition of this term.
The group is also asking the state
legislature to require Nonh Carolina's main
nuclear waste producers, Duke Power and
Carolina Power and Light (CP&L), to take
responsibility for their own radioactive
wastes. These two private companies, that
m1xs~P1~.
IU~ATLEfT.
1'l>JU5T 8l.llJl>f()U)I
A11t> GO~ /T!.. ..
are turning huge profits, produce 97% of
North Carolina's LLR W's by curies
(radioactive content) and 87% of the state's
waste output by volume. State disposal of
their radioactive wastes amounts to an
enormous government subsidy to encourage
the production of nuclear energy and to
discourage energy conservation and waste
control.
The Jackson County group Citizens
for a Choice on Nuclear Waste has already
begun to circulate petitions calling on the
NC Legislature to 'either pull out
immediately from the Southeastern Compact
or to submit the decision to a binding
referendum by the state's elect0rate.
"The compact is a poor concept," said
Avram Friedman of CCNW, "because it
encourages irresponsible production of
nuclear wastes. We would like to do away
with the compact idea altogether, so that
each state will have to become more aware
of the effects of nuclear waste generation.''
Contact:
Conservation Council of NC
1024 Washington SL
Raleigh, NC 27605
for petitions:
Citizens for a Choice on
Nuclear Waste
P.O. Box 653
Dillsboro, NC 28725
··-
BUNCOMBE COMMISSIONERS CONSIDER COMPOST
N11ural World News Service
ln the past winter the Buncombe County
Commissioners were considering
mass-burn incineration as the method to
handle the county's solid waste (see KatGah
#12). They had contracted a $10,000 study
to investigate the feasibility of
co-incineration of sludge and solid waste.
To people concerned about Asheville's air
quality and the economics of waste
recycling things were looking grim.
However, through the effons of Paul
Gallimore of the Long Branch
Environmental Education Center, the
commissioners were introduced to Elliot
Epstein, a former researcher for the US
Department of Agriculture research station
in BeltsVillc, MD. On April 17 Epstein gave
a presentation to the commissioners on the
"static-pile" composting system he
developed and "refuse-derived fuel" (RDF)
systems. Both these systems are methods of
turning waste into useful and beneficial
products.
In the static-pile composting method
treated sewage sludge and solid wastes are
heaped into piles around a framework of
KATUAII - page 19
pipes through which air is blown into the
pile. This sets up conditions for microbial
action that quickly convens the wastes into a
soil conditioner rich in organic matter.
Refuse-derived fuel systems process
waste paper and cardboard into briquetS,
pellets, or "fluff' to be burned in boilers to
produce steam and/or electricity by
co-generation. These materials could be sold
to industrial customers, or, according to
local engineer Erik Nielson, it would be
profitable to build a boiler and sell the
trash-produced electricity into the grid.
The commissioners were impressed
enough with Epstein's vision and expertise
t0 offer him $15,000 to study the possibility
of developing composting and RDF systems
in Buncombe County.
Epstein announced the results of his study
to a meeting of the commissioners on
August 12. They expressed their approval
of his findings by extending his contract by
$38,000 to do preliminary market research
for selling municipal compost and RDF
materials and to design a composting plant
that would meet the county's needs.
The future for waste recycling in Asheville
looks brighter indeed. The city could now
possibly be the home for the first
composting and RDF plant in the
southeast.Yet citizen input is still needed on
this issue. It is imponant that people
encourage the county commissioners in their
decision, for, if they proceed on this path,
they will be breaking the trail for other
urban centers in the southeast. They need to
know they are acting with the support of
their constituents.
It is also imponant that the NC Dept. of
Natural Resources and Community
Development bold public hearings on the
disposal of sewage sludge by the
Metropolitan Sewer District Authority, an
autonomous agency in Buncombe County
regulated by the state and the EPA. This
may be requested by writing t0:
Nonh Carolina Dept. of Natural Resources
and Community Development
Division of Waste Management
/
512 N. Salisbury St.
Raleigh, NC 27611
Fall 1986
�NATURAL
WORLD
NEWS
USFS 15 YEAR PLAN
Nallll'lll World News Service
The US Forest Service has developed
a revised 15-year management plan for the
Nantahala-Pisgah National Forests area.
The flood of commentS received when the
first draft of the 15-year plan was released
influenced the shape of the new plan.
"We're in a tough spot," said Larry
Hayden, ranger at the Wayab District station
who participated in the revision of the
15-year plan."We got a lot of feedback from
many different interest groups, and
somewhere in there is one tiny point where
we can balance all these different demands.
We are looking for that one tiny point."
The demands of local residents were
reflected in a reduced area of timber
production, a greater emphasis on
non-motorized recreation, better bear
habitat, modified logging methods, and new
management criteria 10 better protect running
creeks.
The greatest change was in the area
available for timber cutting. Where
previously 800,000 acres had been open to
logging, the modified plan proposes only
550,000 acres of timber production. This
means that 250,000 acres of forest would be
taken out of timber production altogether, at
least for the duration of the plan.
However, timber quotas were not
low~red, !Deaning that the areas open to
logging wtll be cut more heavily in the next
15 years. The acreage to be cut is set at
7,360 acres, which is acmally an increase
over the amount proposed in the original
draft. Of this area, 2,500 acres are to be cut
by the shelterwood method, whereby 60%
of the timber is removed in a first cut, and
the remainder is taken out in a second
cutting either 10 or 60 years later
depending on the management plan for th;
particular site. In some areas this is being
done to help regenerate the oonhern red
oak, a valuable timber tree which has been
losing ground in the national forests. In
other areas shelterwood cutting would be
done strictly to alleviate the ugliness of a
large clearcut in an area visible to the public.
Only 360 acres of the two national
forests are to be cut by the group selection
method, in which small groups of trees of
both good timber and cull grade wood are
removed to favor the growth of the next
generation of trees. In the public outcry
against clearcutting, most of those who
proposed an alternarive
had group
selection in mind. Allotting only 360 acres
could be seen either as political tokenism or
as an experiment that might lead to changes
in forest management in the future.
KATUAH - page 20
Another change for the better was a
substantial reduction in proposed road
construction. Instead of planning to build
156 miles of road per year from a $5.1
million transportation budget, the USPS
now plans to build 40 miles of road per year
and spend only $1.2 million on
transportation needs. However, the
reconstruction of existing roads is to be
doubled from the original proposal of 28
miles per year to 55 miles per year. That
again reflects the decision that areas already
in use will be worked harder, but that less
territory will be open to human incursion.
The establishment of new directives
for a riparian (running creek) management
zone was one of the major advances of the
new plan. These directives clearly state that
trout habitat is to be maintained in the
national forests. Specifically, there is to be
no logging for 30 feet on either side of a
year-round creek, and between 30 and 100
feet l~gging is to be done only by the group
selection method to lessen the impact on
creek life. This will remove a substantial
amount of land from timber production and
will do much to ensure that streams are
running clear as they leave the national
forests.
Five areas in the forest, a total of
26,920 acres, are under study as wilderness
areas by an act of Congress. The legislature
will decide whether or not these areas are to
receive a wilderness designation, but in the
new plan the Forest Service will recommend
that the Lost Cove, Harpers Creek, and the
Craggy Mountains areas be set aside as
wilderness. Also written into the new plan
was a promise that the Overflow and
Sno~bird ai:eas will remain virtually
u~d1sturbed 1f they are not designated
wilderness and left in Forest Service
control.
Under the modified plan, 75% of the
Nantahala-Pisgab National Forests area will
be reserved for "dispersed recreation" (not
open to vehicles). This is a higher
percentage than in the original proposal, but
the figure is misleading, because it includes
areas that would be clearcut and then closed
to traffic. It's not much fun trying to walk
across a new clearcut!! However, this does
ensure that the bears, turkeys, and other
wil~life will have a larger part of the
nauonal forest for their habitat free of
human disturbance, a very important
consideration.
There is no review period planned for
the revised draft of the ForestS Services
15-year plan for the Nantahala-Pisgab
forest. "We've already heard what everyone
has had to say, and this modified plan is our
best attempt to respond to that, "said Larry
Hayden.
The completed final draft of the plan
and an environmental assessment is
scheduled to go to Regional Forester John
Alcock September 15 for approval.The
public will have 45 days to file appeals once
the plan has become official, probably in
November.
. Despite the USPS plan to pass over a
review by the people, it is irnponant for us
to make our thoughts and feelings known.
A summary of the modified plan and a
description of the new management
catagories is available from:
US Forest Service
P.0.Box 2750
Asheville, NC 28802
USFS OPEN HOUSE
Natural World News Service
The US Forest Service held "open
house" presentations on the modified
15-year plan for the Nantahala-Pisgah
~ari?nal Forests on August 7 at the eight
distnct ranger stations. The sessions were
billed as "informative". Announcements
said that rangers would be happy to discuss
the P,lao ~d "any concerns you might
have , but tt was made clear that the review
period was over and the next chance the
public will have for input on the shape of
the next 15 years in the national forests will
be during the formal appeal period after the
decree bas already become official.
Nevertheless, delegations from the
Western North Carolina Alliance went to all
eight of the USFS district offices to make
themselves heard.
At the Wayah District station in
Franklin, NC, Clarence Hall of Sylva raised
the central area of concern to the
WNCA:"Why are there only 360 acres
alloted to group selection cutting? That's
only a drop in the bucket!"
Rangers responded by saying that
group selection cutting was economically
viable on only the best sites, and that the
practice of clearcutting would be modified
w~~~ver they c:onsidered it feasible by
util1zmg the pracnce of shelterwood cutting.
Where a second cutting would be
uneconomical at some of the sbellerwood
sites, the Forest Service plans to kill cull
trees by injecting herbicides to achieve an
even-aged stand of young trees. This plan
met resistance from the Alliance members
who favor all-aged management as being a
more natural method of silviculture. The
res.idents also objecied to the long-lasting
poisons that would be introduced into the
forest system and to the fact that the dead
trees would be left unused.
Rangers also avoided a question
about mining and mineral rights under the
new plan. "It's always been the law that if
mineral rights are privately owned, the
Forest Service has to provide access to the
mining site. That won't change," said a
ranger. "But mining is not a pressing issue
anymore " The WNCA members remained
skeptical.
The residents also criticized the Forest
Service for cutting back on road
construction and closing parts of the
national forest to recreational traffic. The
Alliance is in favor of more open roads in
the national forests, a sentiment not shared
by other environmental groups.
"Thirty-five years ago," Clarence
said, "I was out hunting squirrels, and I
came across some men up on Greens Creek
killing trees with those injection hatchets. I
begged and I pleaded with them not to do
that, but they said that's what had to be
done to manage the forest.
"Recently at a meeting I talked about
that day, and Lewis Kearney, the district
ranger, said at that time that killing those
trees had been a bad mistake.
"I'm afraid that years from now,
when ~ of us are g~ne, people may say the
same thing about this clearcutting. We don't
want to let that happen."
The Western North Carolina Alliance
can be reached by mail at: P.0.Box 117,
Murphy, NC 28906.
Fall 1986
�Review
THE WIT A~D WISDOM OF RA NGER
DOUG
Woodslore and Wj!dwooc!s Wjsdom by
Doug Elliott (Burnsville, NC 28714; Rt 4,
Box 137; Possum Productions: 1986) $7.95
This book is a savory stew of the
knowledge Doug Elliott has accumulated
during a dec ade of woods-stomping,
jungle-jumping, and tidepoo!-splashing
throughout eastern Tunic Island and Central
America. Woodslore and Wjldwoods
Wisdom is actually a compendium of Doug
Elliott's greatest hits, as much of the
material has been published before. But
although you may have seen the classic
"How to Use Road Kills" in the ~
Eanh Catalog of years past, and unless you
are a regular reader of Wildlife jn North
Carolina magazine, much or all of the
material in this Ranger Doug reader will be
new and fascinating.
lt's best, of course, 10 meet and to know
Doug and to walk in the woods with him,
getting the benefit of his knowledge or the
wild, his hilarious stories, his infectious
laugh, and the twinkle in his eye. But as an
introduction to Doug and whm he knows,
Wooc!slore and Wildwoo<ls W jsdom will do
j ust fine.
He covers a variety of topics from his
beloved possums through old-timey apples
and the infamous ramp plant of the Katiiah
hills. He tells us how to make a rope and a
basket from natural materials found in the
wild, and talks about herbs, orchids, bears,
ginseng, and millipedes. One feature is an
introduction to the wondrous underground
world beneath the forest excerpted from
Doug's book R22!1. And there's more .....
There is little rhyme or reason 10 this
book. Its topics are as varied and as
far-flung as Doug Elliott's wandering mind.
But Doug has a unique and deep perspective
on the world, and seeing it through his eyes
is always educational and fun. His new
book is a wonderful collection of some of
the high points of Doug E!liou's literary
career, fu!J of woods-sense, common sense,
and humor.
But ya still got to meet the boy.....
\Vood~/ore and Wildwaods Wisdom is
avai /able for $7.95 plus $1.00 postage for
each copy o rdered f rom Possum
Productions; Rr. 4 , Box 137; Burnsville,
NC 28714
Also still available is Doug's book B.Juu.s..:..
An Un<lererollnd Botany and Foraeer's
Gllkk., an excellent guide co identifying and
using the different roots of Katuah's field
and woodland plants, illustrated with
beauriful drawings. $8.00 plus $1 .00
postage for each copy ordered from Possum
Productions.
..-.
An Interview with Elizabeth Callari
continued from p. S
And then there is that period of rest right
before you go into labor...and it's very
quiet In dying, there's also that period of
res t before the work really begins.
Twenty-four hours before death. I notice a
shift in the person It's usually a hiatus and then, I know, aha, okay now we're
really starting.
I usually share it with the staff Watch this because this is what's really
happening. Notice thar. The last guest who
was here - her name was Geneva - that
morning that she died, I went in... it was
about 5:00 in the morning. I ran my fingers
over her arm - which I do a lot - and it felt
very strange. I had never felt anything like
this before. I thought to myself that her
body is just getting rid of the last of the
toxins in order for it to be healed. Death is
the ultimate healer, you know. And so, I
had everybody with the staff touch
her ...and feel rhat something was different,
very differenr. She died around 3:00 that
afternoon.
When I go into the room and I feel as
though death is coming close, we sran what
is called a vigil. The staff comes together those who can, you know - sometimes we
are there 24 hours, so we take turns. We
pu!J up chairs and sit around the bed, light
candles. and then do some meditative
reading. Sometimes we read aloud.
Sometimes we read quietly. It doesn't
matter, they still get the message. If people
like to have the Bible read, we read the
Bible. You know, whatever their reality is.
It all disappears anyway, but whatever they
can relate to during that time is fine. So they
move into this space in a very gentle way
and they're surrounded by people who love
them, who are not going to stop the
process. You know it's very difficult to die
when there is someone standing there
saying, "no.no.no, r can't live without
you."
Nobody leaves until it's time so don't
interfere, just don't interfere. If you 're
having a tough rime, it's better that you go
KATUAH-page21
into the other room just so you don 't
interfere with your thoughts. Just your
thoughts are going to stop what's
happening.
The vigil, I think, is very beauuful
and that time is so exciting. I know what is
happening and I know that incredible
beauty, that 'ahhh', that 'what it's all about'
is taking place. Careful of your attachments
as you go into your dyi ng process because
whatever attachment you have, that's what
you're going to be drawn 10 afterwards. So
release all your attachments while you're
living, be totally involved, but not attached
to anything, not even to your concept of
God because your concept of God is going
to change as you go through this process.
~'
And if you're attached to your concept of
God, the way it is right now, you're going
to put up resistance and resistance causes
pain - this is a kind of pain that no
medication takes care of.
In the first two years, I was pretty
much doing this work by myself. Now in
February of this year, the volunteers really
Started coming and I believe that it worked
that way because of all the issues I had to
work out Until they got worked out, the
volunteers weren't going to come.
Some of them came because they are
so afraid of death ...and I have to admire
them because most people step around the
issue and don't walk in. These people come
because they are afraid of death are walking
right into it and they're growing. We all are.
The guests who are here are our teachers.
It's not someone out there who has a book
in front of them who is our teacher. These
are our teachers. That's their gift to us. We
give them the gift of love and caring for
them and they give us the gift of life.
The food we prepare here is prepared
very consciously and I ask that no one
prepare it if they're angry because that goes
right into the food. If there is a day when
you're upset about something, it's best you
don't be in the kitchen. And when I was by
myself and I was upset for some reason, I
didn't cook either. It's bener 10 open a can
of soup or wh atever and hope that the
person who processed that soup was happy
that day. This is another reason that the
people get well for whatever period of time.
Food is lovingly prepared and it comes from
our gardens, when they want to eat that kind
of food. Now, also, people can eat
whatever they want to eat here but we offer
them a good, cleansing type diet. Usually,
they come to us with so many chemicals in
their bodies...it's like shovelling through a
whole pile of stuff to get to the essence of
who they are. Very often, people who come
here go off of much of the medication they
bring with them. They just don't need it.
You don 't need anti-depressants when
you're here.
We encourage people who come here
10 take responsibility for their life and their
death. And in taking responsibility for your
death, you make the final decisions. You
don't want somebody else to do that So we
sit down when it's appropriate. Intuitively, I
know when it's appropriate - when the time
is right There is that linle clue that they give
and so I pick up on it. 'What would you
like? Who would you like to have speak?'.
Details. We work on the details.
You know, when you are sitting with
someone who is dying, you don't need an
education in anything except to be able to
love...and not judge what's happening. It's
their game...it's their play. Let lhm..do it.
But be there for them when they need you.
And if it means crawling into bed and
holding them and rocking them while
they're going through this, then that's what
you do. If it means leaving them totally
alone, then ~ what you do.
Fall 1986
�DRUMMING
LETTERS TO KA TUAH
Dear KatCiah,
Here are some thoughts that arise when thinking about
the "Death and Dying" issue you mention in your note.
Death is a familiar aspect of our lives. At rimes death is
perceived as being especially "close" when a person or being
close to us dies. It is suggested that famiUariry and our
perceptions are not the same as an understanding of death.
We have rituals, stories, poems, and pictures to deal with
death, and still the mystery remains. These comments,
influenced by Krishnamurti and others, are offered with a
view of death as a necessary and integral part of life. In this
view, any aucmpt to separate death from life introduces
violence, a violence that may contribute to the fears and lack
of understanding that are commonly associated with death.
Furthermore, it is suggested that environmental, personal,
social and political conditions are subject to the same basic
considerations. That is, because of a lack of a realistic view
of the world and experience, we tend to deal with familiar
patterns as separace aspeccs of reality and experience a
kaleidoscopic world based on discrimination through
separation. When separation is recognized as being violent, it
is no1 surprising that violence is rampant in the world that we
help to create.
Divide and conqucr--a military maxim also applied
with dramatic results in the laboratory. What is conquered
with division? Wholeness seems to be "conquered".
However, all wars, every experiment, are conducted in a
context that remains whole. Division represents a local
perturbation in the fabric of reality, but the over·all context
prevails. Only those near the division experience the stress of
separating forces. The violence associated with separation is
a localized phenomenon. The impact of such violence can be
moderated by recognizing the more general reality in which
the localized separation occurs.
One might suggest that the violence associated with
nuclear war is not localized, that it includes the entire earth.
True, however, the earth is an extremely small part of the
universe and can be viewed as a highly localized
phenomenon in the general scheme of things.
We are somewhat familiar with the earth and have a
growing understanding of the connectedness of the many
systems on the eanb. Native Americans and ecologists
recognize this connectedness and the violence that appears
when we attempt to separate the many aspects of local reality
on Eanh. So it is with life and death. To consider death
"separately" does violence to the unity of life and death. We
not only breathe "out", we also breathe "in". To understand
inspiration fully, we must include expiration.
You may recognize the Taoist perspective in these
comments. Yang alone or Yin alone are out of balance. When
Yang and Yin are in balance, the Tao is realized and Yang
and Yin are no longer discemablc. The violence of separation
is expressed in classifications which emphasize Yangness
and Yinness without recognizing the Tao as transcending
these aspects of division.
As we consider death, or the familiar stories and rituals
that humans have developed around biological death, it may
be well to recognize the nature of the violence possible in
KATUAH · page 22
such considerations. As death and life arc blended, the
possibility of transcending the localized violence presents
itself. Poems, stories, rituals, and pictures can be useful
pointers to that which is beyond and in our limited
assumptions. HO.
Best to you,
John Artley
Karuah folks,
I am impressed and appreciative of the work you are
doing. Your journal is a backbone of strength and unity for
the bioregion and myself. I enjoy reading a journal in which I
am so consistently, practically, philosophically, and
spiritually aligned. I was concerned however, that J. Lynn
Mackey's review, "Deep Ecology or Shallow Moralism?", in
the Wintcr-86 issue might inadvertently have presented a
distorted picture of Deep Ecology as a movement
Deep Ecology, particularly in the western states, has
become a key concept in both the bioregional and radical
environmental movements. Deep Ecology, inclusive of
concepts of a deeper and deeper questioning of dominant
paradigm values, a lifestyle simple in means and rich in ends,
reverence for earth communities, and the interrelationship
and intrinsic value of all life (animals, plantS, rocks, rivers)
on all levels, is entirely conducive to the resacralization and
reinhabitation of bioregions.
Deep Ecology has been the name for a continuously
developing body of environmental thought coalescing in
front line direct action by bioregionally centered individuals
and groups like Earth First!. It has also functioned as a
difficult "middle groundn, a transf~nn~ve area of ideas, for
lhose reaching for a deeper connecaon wuh the Earth but soil
grappling with the misconceptions of the dominant culture
itself.
Unfortunately a bioregionaJly specific, close-to-earth
lifestyle by itself does not necessarily inspire a harmonious
relationshipwith nature. Our western pioneer movement is a
case in point. Neither does it necessarily, once tainted with
western paradigms, have respect for culturally rich, simple,
bioregional lifestyles. Ask the spirit of the Native American.
Anyone involved with bioregionally protective
activism and developing a spiritually richer community
recognizes the difficulty and necessity of the "middle
ground" where the peaceful warrior and earth-centered
culture meet the forceful domination of mass culture with
goal of peaceful rransformation.
Deep ecology assists with this space while lending
iLSelf to the open ended development of a rich, bioregionally
specific culture. Individuals and groups developing practical
lifestyles, ritual, thought-outreach, and eco-activism in
alignment with the spiritual center of a natural place, are
practicing both bioregionalism and deep ecology.
.
J. Lynn Mackey is right; bioregionally specific,
diversified culture is where it's aL We could use a
bioregional analysis. and I hope he or someone else takes up
that proJecl. Perhaps 11 will assist in changing the world. But
until that time, emergent bioregional culture needs to support
itS closest allies, and be supported by them, each contributing
to the other. Deep ecology is an ally, on all levels, for those
who face the full responsibiUty and reality of a localized
earth-centered lifestyle in a homocentric, domination oriented
society.
We draw our allies from vision quests in sacred
places, from the land, our friends, and the constant flux of
our creative connection with a natural place. We can draw
upon and consider Deep Ecology a valuable ally in the work
of our Ii ves.
Peace and Love,
John Morris
Chatham, GA
Fall 1986
�Dear Katliah,
Belief in reincarnation was nearly universal among our
pre-Christian European ancestors and was accepted by many
native Americans as well. Native Australians, Inuit, native
Hawaiians, and many Africans are among the people who
believe we live more than once. Perhaps we can call !ouch a
belief pan of our native intelligence.
According to a 1981 Gallup poll, twenry-three percent
of the adult population of North America believe in
reincarnation. This is panicularly impressive when one
thinks about the lengths to which the church went to stamp
out this and other heresies (a word which originally meant
"free choice"). Perhaps as many as 9 million people were
burned, hanged and tortured cruelly and publicly for
witchcraft in Europe over a period of 3 ccnruries. Why did
this happen? Perhaps it was a form of initiation for souls
who wished to learn Jesus' message of forgiveness
first-hand.
The experience of the burning time has left psychic
scars on many people. Such experiences, like ourselves, do
not die but arc transformed. So it is by the light of millions
of burning women and men that we are now able to see our
way clear of the stinking mess of a situation that our rejection
of death has caused.
Children fight sleep, grown-ups fight death, adult
humans light fear and ignorance.
Take Hean,
WiU Bason
Floyd, VA
OPENLETIER
TO MEN, HUNrERS Oh, it's alright
to send the slug at high speed
into the life of a dark bear
(faster than the red stain expanded
until globs of brain
splattered against the trees,
wasn't it?)
i would never say you had no right
to hunting, to kill
is something we need to know
("we could always live off game and wild greens")
to keep our place
strong and free in this land
and our boys
need to know when they are men
and we need to know
do we measure up to the measure of this land?
Do we measure up to the measure of this land?
Does it make the mountains proud?
to see one sitting in a new truck
360 horse, 4 x 4 to burn up the back country
drinking whiskey (even if it ii illegal)
Do the trees?
listen with quiet approval to the radio
"CCKKKKK!! It's coming to you, Luther"
What kind of a man?
eases his swollen gut from behind the wheel
picks up his rifle
that can keep a bear a quarter-mile away
and crashes through the woods
to a sure shot at a female
("scrawny - the acorns were bad this year and last")
the pack of dogs already had treed
the bear and itS ways
fast from food three days
before the hunt
plunge seven times
into mountain waters clear and cold
not touch a woman for a week?
How do you go about your business
taking a life
or is it all as casual?
as red globs of brain
splattering against the trees
The question remains
~ the fro~t of my brain, small and hot
'Why.....
in savage rage
i ask, roaring, bellowing
lips curling away from razor fangs
"WHY THE HELL
do you~
Jill.CH SQ MOCH
taking a measwe
we must read what we find
when that same bear
her entrails still dragging
the way you left her
returns for you
and finds you cringing
in a hospital bed
barricaded behind wires and machines
swallowing magic pills
superstitious charms against a death
so important simply because it's yours
that you think the world is finished why'?"
No one, not i, would stand in front of your gun
and say "You have no right!"
but when
did you ever?
give time to study, learn, and love
the hills, the forest,
drunken and blind, only we
could go into the forest
back among the hills
and still not learn
the truth about bears.
KALANU, TIIB POET
KA TUAH - page 23
Fall 1986
�GOOD NIGHT FAOM
SHADOWS FALL
• continued from p. 13
Sera Jean smiled in return and rose
from the table. Her father towered above
her, his tanned cheekbones healthy above
his beard, which was sunbright like his
wisping hair. His green eyes shone wannly
down, a large hand came to rest at her
waist.
"So, how's the old man?"
Sera Jean looked up to see his eyes
upon her, ttying to see in her more than she
could show.
"Hc's ..... he's no worse."
She turned back to her cooking, taking
a cast iron skillet, splashing in some
safflower oil. Her father spoke again.
"You'd think that old man was enjoying
himself up there.
"Guess I'll say hello to my big girl.
Where's she at?"
"Oh," Sera Jean replied anxiously,
remembering the message she really didn't
want to pass along. "Fe went to a sweat for
Elise. She won't be back 'ti! late."
The man seemed to sink in on himself.
The light in his face wavered, his step
became a Limp. He took a deep breath.
"Sweet lady Fe. She does love her
women."
He sighed with resignation, ranging
awa.Y toward the far end of the kitchen, to
the cedar bathtub which Gran'pa had set
into ,the floor before the big glass window
that looked up the cove to the ridge top.
"Did she leave any hot water? Think I
got time for a bath? These old bones could
use some warmth."
"Sure," Sera Jean replied, moving the
skillet to the fire.
She looked after the man as he steeped
in his disappointment. Slowly, absently he
saipped away his shirt while he sat upon the
squat, three-legged stool and stared out at
the trees where the line of moonglow could
be seen descending into the cove as a
quarter moon rose over the eastern ridge.
She came up behind him.
"Dad, let me massage your shoulder."
The man's head jerked around in
surprise at her offer.
"Why, Sera Jean, I believe your heart
has gotten bigger."
He leaned forward and started the water
in the tub, then rose back into Sera Jean's
waiting hands.She had stopped massaging
Gran'pa's cold body, afraid he would die
from her touch. Now she leaned her weight
into her father's hard frame, digging her
fingers into his shoulder blade as she had
seen her mother do.
"Duane, why does Fe go out so much,
but you hardly go anywhere?"
The man seemed to wait, holding
himself rcoeptivc to her fingers, and then let
his breath out as he answered,
"Hmmmmmmmm..... we all make our
choices, Sera. Then we are obligated to live
up to the responsibilities that go with those
choices. You might say I'm feeling lazy
these days."
"You? Lazy?" Sera Jean queried. "I
don't thlnk I could ever say that."
"Hmph," Duane replied, amused.
"Yeah, I'm k:i nd'a stuck on my ass these
days. But the freedom I choose by staying
home doesn't require whole bunches of
responsibilities. I just stay here and work.
KA1UAH • page 24
It's easy. But your mama, she's got to get
out there and talce it to the limit, just to see if
she can handle it, which is good. We need
her to handle it. As long as she brings it
back to us, I can't complain."
"But you don't want to go anywhere, to
do things?"
"Sera-girl, when I met your mother, I
was running on a ridge, just as fast as I
could, doing anything, doing everything doing il twice if it didn't kHI me the firs t
time. I thought I had to run faster, get
higher, fill myself right up, because that's
what I thought life was all about. But if you
never share any of that, it piles up, gets
heavy. And then I became afraid I would
always need more just to be never quite
satisfied.
"I really didn't believe your mother had
the speed to keep up with me. But she
brought me here, turned me loose inside this
cove, let me run circles around her, and no
matter how fast I went, she could always
catch me whenever she wanted me. Just
head me off at the pass. I've always been
amazed, y'know, how easy it is to run so
fast and free and good and not hun a soul in
doing what I pleased. So, I've got it all,
Sera. Right here and now. If I went
anywhere else, even with good friends, I'd
feel poor and alone."
"Even when mom's gone?"
Her fingers could feel the man
struggling not to lie. There was silence. He
looked away, drawing upon the shadowy
cove where the line of moonglow had
descended closer, getting the feeling right.
"Yeah," he said, "even without my
sweet lady Fe."
He moved, quick as a gentle breeze, his
great arms coming around her, Lifting her to
place her on his knee.
"You can't hang on to things, Sera.
Letting go can be hard, but things must
pass. You can't stop them."
"I-I guess I know that, Dad. But I'm
not strong like you. I'll always miss
Gran'pa."
"I'm sure that would make Gran'pa
very sad - to know that you will always be
missing him for the rest of your Life. Trying
to hang on to what no longer is, you'll miss
what Gran'pa has for you now.'
"But he'll soon be gone, and I'll ..... "
"Gone? Where's be gonna go? To get
free of that worthless bag of bones must
have him grinning ear to ear. Did you ever
thlnk, babe, that if it weren't for you still
putting energy into Gran'pa, he might have
been set free a couple of weeks ago?"
Sera Jean looked out the tall windows
and saw the line of moon glow ever closer.
"Y'see, Sera, the secret is to spend
every day gently impressed. If today comes
at you all thunder and lightning, then brace
yourself and take it on gently. Don't let it
get in the way of tomorrow. You never
know where it's coming from. but it's
always coming. Take ii on gently. and give
it b:ick gently. You'll be alright
"Why don't you pack up your sorrow
and set it on the rick? You don't have to run
on the ridge anymore, ttying 1 gc1 higher 10
0
see 1he last of a setting sun. ll'll still come
up behind you in the morni ng. But, if you
look right now, ru bet you can find
Gran'p:i down here waiting for you like he
never left."
Sera Jean's downcast eyes caught sight
of moonlight creeping over the window sill.
She looked up to see that it had set all the
cove to eerie whiteness and black shadows,
surprising her with a beaury she knew so
well, a gentle touch, impressing upon her
like Life holding her close. She felt the
rough, work-hard hand through the cloth
upon her back, and felt ic a comfon. She
looked into the kind eyes, old and
comfonable too, crinkling around the edges,
caring.
It was only fair that she should smile in
return for the gentle goodness that had
replaced the gentle sorrow that had weighted
her for so long.
"Duane," she spoke in a half-whisper,
"Get me up in the morning. I think I'll go to
school.''
"You got it, Ace," Duane confirmed.
"You and me for breakfast."
"What about Fe?"
"Well," he breathed, "I suspect Mama
will want to sleep in tomorrow. So, we'll
just have to do the best we can with what
we got."
"Maybe we should ask her to come
home," Sera Jean suggested.
"No," he shook his wisping, hairy
bead. "If we did that we wouldn't be living
up to our responsibilities. I think we should
let her go more often. She just might fall off
the ridge someday, and if we haven't let go
of her yet, we might find ourselves being
tom painfully hard.
"Hey, look, big girl. This water's
a'waitin' on me, and I think I'll be gettin' to
it."
Sera Jean rose and stepped away
silently, turning her back on the big man as
he stood and became a rustling of clothing.
She looked back from the summer stove
where she poked the embers tighter together
and a tiny flame leaped anew. She saw him
standing straight in the blue-white
moonglow, his hard body sharply defined
by shadow. He reached up behind his head
to pull the tie from his hai r and a
moon-bright radiance dropped about his
shoulders. He stepped into the bath, and the
gentle sound of lapping water came to her as
he sat and was silent.
Sera Jean Samuels could see rum, in his
silent sadness, staring out into the land of
her grandfathers, calling upon them to give
him strength, letting the moonlight give him
beauty, beauty to liken the womaness he
needed.
She thought she saw a tear sparkle in
the moonglow, heard it drop into the water
and be gone. But then again, it seemed only
right that it be the part of the man to let go
the woman.
lUustralions by Rob Messick
Fall 1986
�HOW TO H ELP CHILDREN HANDLE DEATH - conunocd from page 10
This can terrify children about bedtime.
never coming back). And the third is hope
(We're going 10 be okay even without
3. Mommy's gone on a long trip. "Daddy
is going out of town on a business trip--is
Daddy). Help the child work through these
he never coming back? Will I be left all
processes, and s/be ""ill be the healthier for
it, and stronger when faced with loss the
alone? Why didn ' t Mommy tell me
next time.
good- bye? Didn't she love me? Was I
naughty?" Children may think all of these
and also wonder, "If Mommy only went
Recognize anger, guilt, and
away, why is everyone crying?"
physical distress for what they are.
4. God took her becau~e she was good.
These are all normal reactions 10 loss. A
"Then I don·t want to be good. so I won't
child may say s/be hates Uncle Bob for
have to die. Are old people bad?" This can
dying and leaving the family. Or S/be might
develop into a fear and hatred of God.
say the doctor murdered a brother. Or why
didn't Susie's mother die instead of
Deceiving children is the worst course,
Mommy?
because eventually they'll learn the truth.
Guilt often results when children don'1
And deception will not help them to face the
understand the difference between fan1asy
inevitable fact of death.
and reality. They can think they caused a
person's death because they once said, "I
Help children to expr ess their
wish you were dead." h 's important to
grief. Encourage the child 10 let out his or
explain this can't happen and that the child
her feelings. It's okay 10 cry--you feel like
had nothing to do with the dea1h.
crying, 100. h 's okay to feel sad or
Many children feel physical distress
depressed. It's okay 10 not know how to
when faced with 1be shock of loss.
act. But emphasize that although the loved
Dizziness. nausea, insomnia, shonness of
one will never return, s/be lives on in the
breath, lack of appeti1e, and inability to
happy memories you all share.
concentrate are but a few of the symptoms a
The grieving child experiences three
child may experience. Reassure him or her
phases. The first is denial (Daddy didn't
that the feeling is natural and will disappear
die). The next is pain and despair (Daddy's
in time.
MAKING BURIAL BOXES
- continued from p. 9
Nail the side pieces to the bo11om, using 7/8" nails.
The strips should be inside and at the top.
Nail the ends, with the good sides out, firmly to the
bottom and 10 the side strips. using 8-penny nails, and the
job is done.
The handles may be stored inside the box and screwed
on when the box is used. Likewise, the top may be tacked
lightly in place until the box is needed, and then nailed firmly
down with 7/8" nails when the box is used.
The box, when loaded, should be moved with care to
avoid pulling the ends away from the box. After the cover
has been nailed down, however, the box is quite strong and
can be handled freely. By using screws in the ends instead of
nails, the box can be made quite strong without the lid.
THE
WAKe:
- continued from p. 11
graveyard. When my brother died, though,
they faid him over on Barker's Creek (on
1he other side of the ridge - ed.). I don't
know why they put him so far away. If I
had the money, I'd have him reburied over
here. But it seems like when someone dies,
it all comes so sudden-like and all. that you
don't have time to think about all that. I
don't know why. but it feels better 10 have
them buried close 10 you ....."
OLD CUSTOMS SURVIVE
Being a tribal people, the Cherokee
Indians probably had a custom similar to the
wake in ancient times. In any case, when
the Baptist missionaries penetrated the
reservation of the Eastern Band. the Indians
readily adopted the practice of "senin~up".
Baptist style, they held the wake in the
church, and for the Indians ii was a solemn
occasion. The Cherokees are a conservative
people, and the custom of "seuin'-up" is
srill maintained on the reservation today.
KATUAH - page 25
Allow children to attend the
funeral. Never force children 10 go, but do
encourage it. They are pan of the family
and, like other family members. should
panicipa1e in this significant event. Be sure
10 explain the details of the service before
you go. But remember children need 10
share their sadness and be with others, just
as adults do. This will help them 10 accept
the reality of death.
These guidelines should help to make
dealing with death a little easier. Keep in
mind that the grieving process (for children
and adults alike) takes time. But if, in a
maner of time, the intensity of grieving
does not abate, or if you have any doubts,
don't hesitate to seek professional help for
the child. In the midst of their own grief,
few people are able to give children
undergoing severe grief reactions the
suppon they need.
Day by day it will get easier. When
children understand the meaning of death
and are honestly dealt with, they can more
readily cope with loss and move forward to
maintain a positive attitude towards life and
living. And they realize human life is one of
our most precious possessions, and will go
on 10 live life 10 its fullest.
...:.-<:::
When the box is used, two handles should be screwed
to each end for ease in going through doors. They may be
removed with a screwdriver and brought home from the
crematory or cemetary for furure use.
When a body is taken to a medical school in one of
these boxes, it is customary 10 remove the body from the box
and take the box home.
To save storage space, these boxes are so designed so
that the medium size can nest inside the large size. and the
child size inside the small size.
Assembly Diaaram
Tom Underwood, a white man who
grew up on the reservation, describes the
tradition:
"Once the life was gone from a body,
it was never left until it was buried. Now, in
modem days, the body is taken 10 a funeral
home to be processed, but then it's brought
back, and as long as it is in the care of the
family and kin, it's never left alone. The
wake is usually held in a church, and here
on the reservation it's customary for people
10 have food to eat, coffee, and soft drinks.
They sing the deceased's favorite
songs..... Here, it's not a party, it's an
observance."
The isolation of the mountains played
a large pan in keeping traditional customs
alive after they had disappeared from the
sophisticated urban areas. But as the roads
came in, undenakers began to move out into
the rural countryside.
Tom Underwood said:
"What prompted people to change
over was just a feeling that the undenaker
could do a beuer job of taking care of the
body. Another reason was that in the hot
summenime it didn't take long for a body 10
begin to go!
"Having it processed meant that kin'
who lived farther away would have ome to
get there before the funeral. Then, too,
people began 10 have more ready cash to
pay the undenaker. At first, though, be was
paid with chickens, hams, produce, or with
work, if there was something he needed
done. That's what people had 10 offer."
Now, in most places, the undenaker,
a man, stands guard over the gates of death,
keeping the burial elaborate, efficient,
fonnal, and solemn - watching again~t any
threats co the "designs of culture".
But in small churches high in the
coves of Appalachia people still stay
through the night: talking, praying, crying,
eating, and singing the mournful old songs together.
/
�704-58&-8729
FRIEDMAN &
8
p -~~·. Q,.J
'I l : r" · < "'i
DESIGN, INC.
ENERGY SYSTEMS
THAT PAY FOR THEMSELVPi
AVRAM FlltEOMAH
OESl()NER.TECHNtCIAN
P O 80XM7
DILLSBORO. N C 28725
CIHlllNIE§I&
ACIUDP1UNC1I'IUl!UE
NATIJRAL FOOD STORE
&DELI
~
llil!H:lil!OILOGY
CILOOC
MALAPROP'S
BOOKSTORE/CAFE
160 Broadway
Open 7 Days A Week
Monday • Friday
(704) 253-7656
9:00 a.m. • 8:00 p.m.
9:00 a.m. • 6:30 p.m.
6 1 RA YWOOD ST., ASHEVD..LE. NC 28801
Where Broadway
Meets Merrimon
(704) 2S4-6734
107 Menimon Avenue
Asheville. N.C.
( 704) 258·90 J 6
Asheville, NC 28801
And l-240
1:00 p.m. • 5:00 p.m.
BOOKS
• CARDS
•
Saturday
RECORDS
Tftl powerful Get.DEN EAGLE
" " ' abo•t tllt eiue R•dre in 11111 full
color duop. hand·screentd on T·
SHIRTS Of 100'!'. PRESHRUNK COT·
TON These hl1h quality 1arments
Sunday
1\!aga .
}
:~·~~.=~~~&\i6
Mountain lumber Cd.
Soru Adults S.Xl.
Sholl$1-tT.Mvl·S1000ppd.
r--- · ----------
DILLSBOl\.Oh NC
Lont Slt,.t T Ad<olt·S 14.00 ppd.
588-9011
:
MallOrdefTt llodttll-r Nahnls
1033'" 8alumRd.. Waynomlll, NC28l8617041456·3003
Check
O MUWC•nlH01- - - - - - - --t
MoneyO!ftr
J VISA
Eap. D•t"'- - - - - - - -- t
"'"''- -- - - - - - - - - - - - --t
AddltH - - - - - - - - - - - - - - --1
lonr Sleeve Includes delllled print ol follltt
on sleeve. Slltislactlon assured
l"hono _ _ __ _ _ _ _ _ __
or rtlllm tor tull relun6.
L
_ _ _ _-t
L CMck htlt .... fREECOlOR CATALOG ol 1ll ou1W1ldhlt lhph!CL
O£Al..ER INQUIRIES INVITEO
Ul IRAVIOlH PURIFICATION AND FlllERING SYSIEMS
SOLAR PAOOUCTS · WATER ANALYSIS
Joe Roberts
RANOAll C LANIER
704 293 5912
. llWY 107
AT. 68 BOX 125
CULLOWllEE, NC 28723
KATUAH ... page 26
Oavod Reed
258 1038
734 Town Mountain Rd
Asheville, NC 28805
Fall 1986
�A CHILDREN'S PAGE: ON DYING
I would like to be burned and have my ashes spread
over Riverflow (Community in Floyd, Va.). I think
after you die you go to another world and each time
you go to another world you would be sent there to
do something good. Like in this world some of us
possibly were sent here to stop war. Some people
think when you die all you are is a ghost and just go
around scaring people. But I think you go to
another world.
Asa-9
"Mum, when I get dead I want to be another man so I won't miss the rest of life!"
Dylan-4
"When you're dead do you get a birthday? I mean
an invisible birthday. When you're dead do you get
an invisible birthday?
Josh- 6
I think when you die your body disintegrates and
you can tum into a butterfly or something. And
God will call you and when its your tum he turns
you into a baby and puts you in a stomach!
Josh-6
0
"Yellow Dog" by Amy - 8
We had an old dog and it died because it was so old.
It died and we buried it. We put sage and other
kinds of herbs on its grave - and I found a little dead
bird. I was going to bury it where we had buried
our dog and I found little creatures and I went to
tell mom and she said, "I do not know what they
are." So, we buried the bird in our herb garden.
And almost every day after I found the little bird I
would go up to our yellow dog's grave and sit there.
Special thanks to Colleen Redmon-Copus
We welcome original drawings, stories, poems,
ideas, or comments by individual children or
groups for this page. Let us know what the children
of Katuah are doing! Send contributions to Katuah.
-cu KATUAH - page 27
�!9Bb
SEPTEMBER
25
Black Moun tain, NC
David Wilcox, Folksinger, at
McDibbs; 119 Cherry SL; Black Mountain,
NC (704) 669-2456.
26
Black Mountain, NC
Bill Melanson and Paul Fieldman
rockin' out at McDibbs. see 9/25.
9-26
Blue Ridie Parkwa y
Mountajnweet Talk Two-act
play by The Folktellers. Folk Art Center
Theater. More info: Mountain Sweet Talk;
c/o The Folktellers; P.O. Box 2898;
Asheville, NC 28802 (704) 2.58-1 113.
26-28
B oome r, NC
"Dyin g Into Our Lives"
Workshop with Dale Borglum, director of
Hanuman Foundation Living/Dying Project.
At the Center for Awakening. $75. More
info: (919) 921-2228.
27
Alum Ridge, VA
Nature Attunement Workshop
with Tom Williams. Commune with nature
spirits and the Devas. Bring lunch and stay
for the weekend. Cost $25; Pre-register.
Penny Royal Education Center; Rt. HC 67,
Box 171; Alum Ridge, VA 24051.
C ullow hee, NC
Mountain Heritage Day.
Traditional music, exhibits, puppets,
shows, food, crafts, more. WCU campus.
Brasstown, NC
Fall
Craft
Weekend.
Blacksmithing, silk screening, kaleidoscope
building, and woodcarving. see 10/3.
10-12
OCTOBER
27
Burnsville, NC
Folk Music Festival, $5, Patience
Mullendore Park, 6-12 pm. Toe River Arts
Council, Box 521, Spruce Pine, NC 28777
(704) 682-7215.
27
S p r uce Pine, NC
Western Nonh Carolina Alliance
Annual Meeting; workshops, business,
strategy meetings. $10 includes meals.
Contact: Ron Lambe; Rt. 1, Box 127-E;
Bakersville, NC 28705 (704) 688-2447.
27
27
3
B r asstown, NC
Jean Ritchie in concen, 8 pm.
Appalachian music, vocal and instrumental.
John C. Campbell Folk School, Brasstown,
NC 28902 (704) 837-2275.
3
Black Moun tain, NC
David Wilcox at McDibbs. see
9/25.
3-5
H ot Springs, NC
"To Leap Like a Tiger". Zen
Buddhist Meditation weekend with Barbara
Rhodes. Pre-register: Southern Dharma
Retreat Center; Rt. 1, Box 34-H; Hot
Springs, NC 28743.
Big Ye llow Mounta in ,
(Aver y C ounty) M oderate to
strenuous hiking. Spectacular views, rare
plants.
Pre-register: N.C. Nature
Conservancy, POB 805, Chapel Hill, NC
27514.
4
27-28
4
Willis, VA
"Balance Through Massage". A
weekend intensive with Libby Outlaw;
approaches to massage and balancing the
body energies. Pre-register: Indian Valley
Holistic Health Center; Rt. 2, Box 58;
Willis, VA 24380.
30-0ct 4 Che r okee, NC
Cherokee Fall Festival. Indian
dancing stickball, blowguns, basketry,
carving & other crafts; agricultural exhibit,
midway & food. At the Ceremonial
Grounds.
KATIJAH - page 28
Bonas Defeat Gorge, (near
C ullowh ee, NC) Nature
Conservancy Field Trip. Very strenuous
hiking. Pre-register: see 9/27.
Bluff M ountain, (near Wes t
Jefferson, NC)
Natu r e
Conservancy Field Trip. Pre-register: see
9/27.
Brasst own , NC
Fall Festival. Crafts, music &
dance. John C. Campbell Folk School. see
10/3.
4-5
W illis, VA
"Personal Integration: Past,
Present and Future". Exploring personal
history and past lives with Gaines Steer.
Pre-register: see 9/27-28.
Hot Springs, NC
"Meditation on the Mountaintop"
with John Orr. Pre-register: see 10/3-5.
10-13
15
Black Mountain, NC
Gamble Rogers, singer and
storyteller at McDibbs. see 9/25.
16-19
W heeling, West VA
Midwives' Alliance of North
America 4th Annual Conference. Speakers
include Susun Weed, Norma Swenson, and
Vera Keene. Workshops include therapeutic
touch and herbs for birth. Contact: Ruth
Walsh, POB 5, Linn, WV 26384 (304)
462-5617.
16-19
Highla nds, NC
Fall Landscape Workshop. A
photography workshop exploring the
Highlands area. Fee $250. Contact: The
Appalachian Environmental Arts Center,
P.O. Drawer 580, Highlands, NC 28742
(704) 526-4303.
17
Black Mounta in, NC
Dab Hand, music from Ireland,
Scotland and the Shetland lslands at
McD ibbs. see 9/25.
17-19
As he ville, NC
Highlands Oaft Guild Fair, Civic
Center.
17-19
C he rokee, NC
Civilian Conservation Corps
(CCC) Reunion, Qualia Community Center.
4-5
17-19
Boomer, NC
"Caring for the Caregiver"
Workshop at the Center for Awakening.
Info: (919) 921-2228.
Fall 1986
�OCTOBER 19, 1986,
NOVEMBER
11 a.m.
2-15
Brasstown, NC
Fall Crafts. Blacksmithing, log
ho me building, quilting, weaving,
enameling & drawing. see 10/3.
Hot Springs, NC
Meditation and work retreat with
Rodney Smith. Pre-register: Southern
Dhanna, see 10/3-5.
7-9
Hot S prings, NC
"Beginner's Mind" - An
introductory meditation retreat with Cheri
Huber. Pre-register: Southern Dharma
Retreat Center, see 10/3-5.
26-30
17-19
Zionville, NC
"Healing in the Wise-Woman
Tradition" with "Green Witch" Susun S.
Weed, herbalist and healer. Workshops
include plant identification, herbal
preparations, simple ritual. Sliding scale fee:
$75-100, barter, or work exchange.
Pre-register: Phoenix Productions; Rt. 2,
Dox 59; Zionville, NC 28698.
18
Roan Mountain (Mitchell
County} Hiking the heath balds
with The Nature Conservancy. Pre-register:
see 9/27.
31
SAMHAIN FESTIVAL
Celtic New Year (Feast of the Dead)
DECEMBER
31-NOV 2 Durham, NC
"Ecology - The Spiritual
Imperative" wilh Margot Adler, Peter
Borrelli et al. Sponsored by Center For
Reflection on the Second Law. Registration
$25; room & board $60. You may commute
or camp. More info: CFRSL, 8420 Camellia
Dr., Raleigh, NC 27612.
18
Black Mountain, NC
John McCutcheon, Hammer
Dulcimer music a1 McDibbs. see 9/25.
Hiwassee, GA
Old-Time Fiddler's Convention,
Georgia Mountain Fair, POB 444,
Hiwassee, GA 30546.
24-25
24-26
Brasstown, NC
Fall Dance Weekend. see 10/3.
Hot Springs, NC
"What Are You Expecting from
Zazen?" - Introduction to Zen Meditation by
Katagiri-Roshi, Abbott of The Minnesota
Zen Meditation Center. Pre-register:
Southern Dhanna, see 10/3-5.
24-26
Black Mountain, NC
Sally Rogers plays traditional
music at McDibbs. see 9/25.
5~
H~ Sprin~, NC
"Introduction to Sufi Meditation
and Dance" with John Johnson, founder of
Light of the Mountains Sufi Community.
Pre-register: see 10/3-5.
11-13
Brasstown, NC
Christmas Madrigal Concert and
Dinner. John C. Campbell Folk School.
see 10/3.
~ SOUTHE:RN DHARM~ RE:TRE:~T CE:NTE:R
\ 1'
FALL SCHEDULE
October
3-5
10-13
24-26
"To Leap Like a Tiger - A Zen Weekend", Barbara Rhodes.
"On the Mountaintop", with John Orr.
"Introduction to Zen Meditation (Zazen} - What Are You Expecting
from Zazen?", with Zen Master Katagiri-roshi.
November
7-9
26-30
December
5-7
27-Jan 4
"Insight Meditation and Work Retreat Weekend", with Rodney
Smith.
"Beginner's Mind - An Introductory Meditation Retreat", with
Cheri Huber.
"Introduction to Sufi Meditation and Dance", with John Johnson.
"A New Year's Meditation Retreat", with John Orr.
29
30-Nov 2 Berea, KY
13th Annual Celebration of
Traditional Music, Berea College. With
Doug Wallin, Betty Smith, Sparky Rucker
and many others. Info: Berea College, Box
2336, Berea, KY 40404 (606} 986-9341
Southcm Dharma Reireat Cen~ iJ loc.ied in a remote lrC& o.r the Smoky Mountains near Asheville, North
Carolina. For further ln!ormatioo about So11lhan DhlnDI or lbout ID)' of the pn>grmns above, call ar write:
SOUTHERN DHAltMA RETREAT CENTER RLI, Box 34-H; Hot Sprinp, NC 28743 (704) 622-7112
You Can't Beat a Woman! Contact:
Buncombe......................... HELPMATE, lnc................. (704) 254-0516
Cherokee I Clay I Graham....... R.E.A.C.H.,Inc .................. (704) 837-8064
Haywood .......................... R.E.A.C.H ........................ (704) 456-7521
Henderson ......................... MAINSTAY...................... (704) 693-3840
Jackson ............................ R.E.A.C.H ........................ (704) 586-8969
Swain .............................. SAFE, Inc ......................... (704} 488-6809
Transylvania ...................... SAFE, lnc ......................... (704) 885-7233
Polk................................ STEP TO HOPE, Inc............ (704) 859-9721
Rutherford ........................ PA TH, Inc ......................... (704} 245-8595
McDowell... ...................... F AMIL Y SHELTER ............. (704) 652-6150
KATUAH - page 29
Fall 1986
�APPALACHIAN PATCHWORK· Mouniain lales
and songs by the Appalachian Puppet Theatre.
Cassette tape $7.00 from: Appalachian Puppet
Theatre, 3SS Cedar ~ Road, Black Mouniain,
NC 28711 (704) 669~1.
APPALACHIAN GINSENG CO. • Cultivated
American ginseng, s1n1tlfied seeds. seedling roolS T-Shirts with ginseng logo. $9.00 ppd Crom P.O.
Box 547; Dillsboro, NC 28725.
CEN1C.R FOR AWAKENING needs a volunteer to
TI.JRNING lHOUGfff INTO ACl10N: Cen1et for
ReJlection on the Second Law. 8420 Camellia Dr..
Raleigh, NC 27612.
give advice and assistance in developing an
alc.emative energy system as well as an alternative
waste system for the Center. Contact Elizabeth
Callari: (919) 921-2228.
HEALTH and F11NESS SELF-CARE CENTER: A
private center offering comprehensive programs or
scientifically and medically documented approaches
to optimum health and fitness. Seminars,
WOtltshops and privac.e consultations for indivil!uals,
families and businesses. Contacc Jeffrey Brown:
HFSC; POB 278; Lexingron, NC 27293 (704)
246-4919.
APPLE TREES
GOLDEN SEAL PLANTS and other native and
exotic wildilowers. Descriptive ca181og Sl.00 from:
Appalachian Wildflower Nursery; RL I, Box 275-A;
Reedsville, PA 17084.
FRIENDS OF THE MOUNTAINS IS a grassroots
organiution involved in lhe conservation and
protection of the southern Appalachian hi&hlands.
RL 2. Box 2279; Clayt0n, GA 30525.
Old-timey and popular
conc.emponuy varieties on SWldard. semi-, or dwarf
stocks. Send SASE for price list: Jeff Poppen,
Long Hungry~ Nursery, Red Boiling Springs.
TN 37150.
CHEROKEE CLEANSING TEA • over 1 dozen
herbs (makes app. one gallon) • $7.50 from
Medicine Canoe Products; R1.2, Box 90-E; Old
Fon, NC 28762.
APPLE TREES Grafted old-fashioned and
contemporary. Send SO cents for catalog: Henry
Monon. Old-fashioned Apple Trees. RL I, Box
203; Gatlinburg, TN 3n38.
In1ematjonal l'mnacuhure Sce<I Year1look •• The
annual bulletin, directory. and resource guide for
permacullure practitioners; S 10.00; Box 202;
Orange, MA 01364.
Woman of Powec A magazine of feminism,
spirituality, and politics. Published quanerly. POB
827;Cambridge,MA 02238.
CRAFTS FROM SALVADORAN AND
GUATEMALAN REFUGEES IN NICARAGUA:
Cards. plitques, boxes, puzzles, paiches; This trade
benefits refugees directly. Brochure from:
Dry Crcclc Cooperative Trading
918 Jennings CL
Woodbury, TN 37190
a non-profit organization.
APPALACHIAN WILDFLOWER NURSERY •
Nauve and exotic wildilowers. Descriptive catalog
SI from: RI. I, Box 275-A: Reedsville, PA
17084.
ASHEVILLE I BUNCOMBE COUNTY SOLID
WASTE ALTERNATIVES PLANNING
WORKSHOP: A design for handling solid waslCS
in any urban context. SIS from Long Branch
Environmental Education Cenc.er. RL 2, Box 132;
Leicester, NC 28748.
DRUM WORKSHOPS • for children of all ages.
therapeuuc massage • Relaxes the body &
mind ...Call Manha for more info al (704)
258-0616
MOON DANCE FARM HERBALS· herbal salves.
uno1wes, & oils for binhmg & family health. For
brochure. please write: Moon Dnnce Fann: RL I,
Box 72f>; Hampton, TN 37658
CUSTOM CELTIC HARPS • A'Court Bason;
Travinnna Farm; RL l; Check, VA 24072.
FAIRGLEN FARMS offers organic, biological
feniliz.ers for farm and garden. Send SASE for price
lisL Biologically-grown produce 10 sell? We are
interested in acting as cooperative marketing agents
with other growers. Write: Route I, Box 319;
Oyde, NC 28721.
Shares for sale in FLOYD AGRICULTURAL
ENERGY CO-OP; par valued at SIOO each. Will
Bason: Travianna Farm; RL I; Check, VA 24072..
·AS WE ARE" - Women's music by Pomegranate
Rose. a four-woman group playing lively original
music. Cassette tape available for $9.00 ppd. from
RL 2, Box 435; Piusboro, NC 27312.
BIG MOUNTAIN • 10.000 uaditional Navajo
people threatened with removal by US government
to make way for coal and uranium mines. Suppon
and donations needed. Write: Big Mountain Legal
Defense/Offense Commiuee; 2501 N. 4lh St.,
Suii.e 18; Flagstaff. AZ 86001 (602) 774-5233.
KATUAH ·page 30
HOLOGRAPHIC ASTROLOGY • Every p:irt of a
hologram contains all the info about the entire
hologram. and each cell in your body contains all
the genetic data about your whole body. Similarly,
every body contains all the information about the
entire solar system • you are lhe solar system and
each of your planets is one of your potentials. Chart
& Consultation, SS0.00 Harriet Wiu Miller (704)
689-4617.
AMRITA HERBAL PRODUCTS • Comfrey,
EuoalyplUS, or Golden Seal Salve, Lemon or
Lavender Face Cream. Made with narural and
essential oils and love. Send for brochure: RL I,
Box 737; Floyd, VA 24091.
ELACHEE NATURE SCIENCE CENTER •
dedicated to the undersrand.ing and appreciation of lhe
natural world. For membership or visiting info,
write P.O. Box 2771; Gainesville, GA 30503.
At ARTHUR MORGAN SCHOOL 24 Students and
14 staff learn together by living in community.
Curriculum includes creative academics. group
decision-makmg, a work program, service projcclS,
extensive rield trips, challenging outdoor
experiences. Write: 1901 Hannah Branch Rd.;
Burnsville. NC 28714.
FOUR WINDS VILLAGE • health and spiritual
retreat; home for children in need. For visiting info,
write: Box 112; Tiger, GA 30576.
LIGHTWORKS • luminous fabric window pieces
by Cathy Scou; 734 Town Mountain Rd.;
Asheville, NC 28804.
WEBWORK.ING is free.
Send submissions to:
.KaWab
P.O. Box 873
Cullowhec, NC 28723
Fall 1986
�KJUW wants to communicate your thoughts and
feelings to the other people in the bioregional province. Send
them to us as letters, poems, stories, drawings, or
photographs. Please send your contributions to us at:
Kmiiflb; Box 873; Cu/lowhee, NC 28723.
The winter KatUah, Issue XIV, will focus on
"Keeping Warm". The deadline for all submissions for that
issue is October 31.
Please send your ideas for future themes for .Katiiih.
Medici11tL- Allies
GET BACK!
issues of Katuah
full color
T- sfJirts
In the traditional Cherokee Indian
belief, the creatures in the world today are
only diminutive forms of the mythic beings
who once inhabited the world, but who now
reside in Galuna'ti, the spirit world, the
highest heaven. But a few of the original
powers broke through the spiritual barrier
ans:I exist yet in the world as we know it.
These beings are called with reverence
"grandfathers". And of them, the strongest
are Kaniui.. the lightning, the power of the
sky; Utsa'nati. the rattlesnake, who
personifies the power of the earth plane; and
Yunwj Usdj, "the little man", as ginseng is
called in the sacred ceremonies, who draws
up power from the underworld.
Each is the strongei;t power in its own
domain. Together they are allies: their
energies complement each other to form an
even greater power. As medicine allies,
they represent the healing power of the
Appalachian Mountains.
The medicine powers ofKatiiah have
been depicted in a striking T-shirt design by
Ibby Kenna. Printed in 5-color silkscreen
by Ridgerunner Naturals on top-quality,
all-cotton shirts, they are available now in
all adult sizes from the Kan"illlljournal.
"To show respect for this
supernatural trinity of the natural world is to
in tum become an ally in the continuing
process of maintaining harmony and balance
here in the mountains of Karuah."
To order, use the form below.
ISSUE TWO - WINTER 1983·84
Yona • Bear Hunters • Pigeon River •
Another Way With Animals - Alma •
Becoming Politically Effective Mountain Woodlands • Katiiah Under the
Drill • Spirirual Wuriors
ISSUE TIIRBE • SPRINO 1984
Sustainable Agriculture • Sunflowers •
Human lmpac1 on lhe Forest - Chi.ldrens"
Education - Veronica Nichola.s:Woman
in Politics - Lillie People • Medicine
Allies
ISSUE NINE- FALL 1985
The Waldee Forest • The Trees Speak •
Migrating Foresis • Horse Logging •
Starting a Tree Crop • Urban Trees Acom Bread • Myth Tune
ISSUE FOUR · SUMMER 1984
Water Orum • Wa1u Qualiiy • Kudz.u •
Solar &lipse - Clearcutting • Trout Going 10 Water • Ram Pumps •
Microhydro • Poems: Bennie Lee
Sinclair, Jim Wayne Mille.-
ISSUE TEN· WINTER 1985.86
Kale Rogers - Circles or SIOne • Internal
Mythmaking - Holistic Healing on Trial
- Poems: Sieve Knaulh • Mythic Places •
The Uk1ena·s Tale • Cryslal Magic
'"Orcamspeaking"
ISSUE FTVE - FALL 1984
Harvest • Old Ways in Cherokee
Ginseng • Nuclear Waste • Our Celtic
Heritage • Bioregionalism: Pasi. Present.
and Future . John Wilnoly • Healing
Darkness • Politics of Puticipalion
ISSUE ELEVEN. SPRING 1986
Community Planning • Cities and lhe
Bioregional Vision • Recycling Community Oardening- Floyd County,
VA • Oasohol - Two Bioregional Views •
Nuclear Supplement - Foxfire Games
-Good Medicine: Visions
ISStJE SIX· WINTER 1984-85
Winier Solstice Earth Ceremony
Horsepa.sture River · Coming or the
Light - Log Cabin Roots - Mountain
Agriculture: The Righi Crop · William
Taylor - The Fu1urc of the Forest
Living in the Oard~~
Sacred Scarab •
Regular Membership........$10/yr.
Sponsor.......................$20/yr.
Contributor...................$50/yr.
Address
Enclosed is$
to give
this effort an extra boost
State
Phone Number
KATUAH - page 31
Herbal· Oood
Back Issues
Issue# _ _@ $2.00 = $_ _
Issue# _ _@ $2.00 = $ _ _
Issue# _ _@ $2.00 = $ _ _
Issue# _ _@ $2.00 = $ _ _
Issue# _ _@ $2.00 = $ _ _
Complete Set (2-11)
@ $15.00 = $_ _
T-Shins: specify quantity
oolor: tan
S_ _ M_ _~
L_ _ XL_ _
Zip
I can be a local contact
person for my area
Area Code
,. the Appalachian
.,~Woman
Sus1ainAble Economics - Ho1 Springs •
Worker Ownership • The Creal Economy
- Self Help Credit Union - Wild Turkey ·
Responsible Investing • Working in !he
Web of Life
For more info: call Mamie Muller (704) 252-9167
City
~t:fo\\,
<P'
ISSUE SEVEN. SPRINO 1985
KATUAH: Bioregional Journal of the Southern Aopalachians
Box 873; Cullowhee, Nonh Carolina 28723
Name
ISSUE EIOHT ·SUMMER 19g5
Celebu.tion: A Way of Life • Ka1uah
18,000 Years Ago - Sacred Siles • Folk
AIU in the Schools • Sun Cycle/Moon
Cycle Poems: Hilda Downer • Cherokee
Heritage Center - Who Owns
Appalachia?
@ $9.50 each............$ _ _
TOTAL PRICE=
postage paid
$_ _
Fall 1986
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 13, Fall 1986
Description
An account of the resource
The thirteenth issue of the <em>Katúah Journal</em> focuses on the theme of death as a natural part of the life cycle and hospice. The feature story is on the Center for Awakening, a hospice founded by Elizabeth S. Callari in Boomer, North Carolina. Authors and artists in this issue include: Marnie Muller, Nena Parkerson, David Wheeler, Turrin Keye, Martha Laurie Overlock, George Ellison, Kalanu, and Rob Messick. <br /><br /><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1986
Table Of Contents
A list of subunits of the resource.
The Center for Awakening.......1<br /><br />Interview with Elizabeth Callari.......3<br /><br />Review: A Gentle Death.......5<br /><br />Hospice.......6<br /><br />Review: Dealing Creatively with Death.......7<br /><br />Interview with Ernest Morgan.......7<br /><br />Home Burial Box.......9<br /><br />The Wake.......11<br /><br />Story: "Good Night From Shadows Fall".......13<br /><br />Poem: "The Raven Mocker".......15<br /><br />Good Medicine: The Sweat Lodge.......16<br /><br />Natural World News.......18<br /><br />Review: Woodslore and Wildwoods Wisdom.......21<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Terminal care--North Carolina, Western
Terminal care facilities--North Carolina, Western
Hospice care--North Carolina, Western
Death--Psychological aspects
Children and death
Funeral rites and ceremonies
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a>
Spatial Coverage
Spatial characteristics of the resource.
https://www.geonames.org/4456695/boomer.html
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
||||osm
Boomer (N.C.)
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank" rel="noopener"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian Mountains
Appalachian Studies
Black Bears
Book Reviews
Children's Page
Community
Death and Dying
Forest Issues
Good Medicine
Habitat
Katúah
Poems
Radioactive Waste
Recycling
Stories
Turtle Island
Western North Carolina Alliance
-
https://omeka.library.appstate.edu/files/original/c5f08e481824615d18c6f5c6bd8ddef8.pdf
ab8164d46d387f7db9c40c17d5a6eb35
PDF Text
Text
--~
ATUAH
$JOO
ISSUE XIV
WINTER 1986-87
Wintertimef
Dreamtime
�i,
g ci N u
G:
z
<o ... w
A. .... -
w
~~ igN
~f t::
Ct> • w_,
OZA.:;)
11. 0
u
z
CONTENTS
("')
N
,....
co
N
~
LLOYD CARL OWLE...........................................................................1
8()()(3ERS AND MUMMERS...............................................................3
ALL SPECIES DAY .............................................................................6
POEM BY WILL ASHE BASON.........................................................9
GOOD MEDICINE..............................................................................10
CABIN FEVER UNIVERSITY.........................................................12
POEMS BY OLIVER LOVEDAY ......................................................13
KEEPING WARM: HOMELESS IN KATUAH ................................ 14
HOMEMADE HOTWATER...............................................................18
A STOVEMAKER'S NARRATIVE. ................................................19
NATURAL WORLD NEWS..............................................................20
H
,..l
0
0
i5
a:
en
Ul
::>
~
u
0
:z:
..
tll
fZJ
~
,..l
s
u
...
("')
,....
co
II<
i
~
0
~
z
0
;
0::
8
Cl)
~
0
0
<
�1111111111
,.~:.u 1 1~tfl .1'!••@.:1!. .!:1~,11•·••:a~:1a1rn
ISSUE XIV
WlNTER 1986-87
ART AND SURVIVAL
Lloyd Carl Owle is a Cherokee Indian, a
descendent of Yonaguska. He is field
director of the Save the Children Federation
program for the southeastern Indian nations,
but he is best known for his powerful and
expressive stone carvings. His works are on
display at the Qualia Craft Co·op and the
"Miz-Chief' store in Cherokee. NC.
Su 'The Work ofUoJd Ctul Owlt~ pp. 16-17
There is an old legend that says there
are two people inside of us. One is young,
and the other is old. These two figures of
the legend represent two different
viewpoints: the young one th:u does not
discriminate, that sees the world as a whole;
and the old one that is linear, that picks the
world apart and focusses on only one thing
at a time.
This is 1rue for us. Kids have to be
trained to think in a linear way. They take
to the other way naturally. When I was a
kid in school, I enjoyed looking at a Little
bug with all its intricacy and detail more
than doing English or math.
Even now I have 600 things in my
mind at any one time. As I'm working on
one carving l have a lot of other things
going on at the same time. They are all
pictured individually in my head, but I can
only put a part of what I see into any one
piece. Even so, when I'm doing something
with maybe ten ants and six people, it gets
very intticate and complex. I have to keep it
all in my mind at the same nme. I have to
see a piece from several different sides at
once. Either a person can see in that way or
they can't.
Size has always been strange to me,
too. 1 play with that. Neutrons, atoms,
planets.....all arc equally important to the
functioning of the universe. So in my
carvings a little ant can be as big as a
person's face, or a snake will be larger than
a person's body.
When I'm working in my shed at two
or three o'clock in the morning, I feel tuned
in to a different time. h is a time or a place
in my mind that is very primitive. My
carvings reflect this. One might say that this
"primitive" art comes from a place of deeper
vision. From this place the activities of life
have more meaning than they do to a person
of the modem culture. This is because these
things arc seen as being connected. Life is
viewed as a whole, rather than "my life",
"your Life", "their Life". This is a special
way to see Lhe world.
This power of mind is a gift that only
some people have. Medicine men have this
power, but they don't "make" it, it's already
within them. In the same way, art is a part
of a person. h's in their DNA, or their
life-soul, however it is called.
It is less an ability to consciously
make something happen than to let
something work through us. Sometimes I
have the feeling l'm just watching my hands
do something on their own. I just let them
go. Often, afcer working late at night, I have
to look at a piece again in the morning and
re-identify with it. It seems sLrange and
foreign, not like something I did myself.
And, in a way, that is true, because a good
angel came through and helped me.
This reminds me of the legend of "the
little people'; The "little people" represent
the different dimensions of the mind. All
the dimensions are here, and sometimes we
slip into another time or another phase of the
mind, and we find ourselves seeing things
in a different way. It feels SLrange to us
only because we have become separated
from ourselves.
The 'little people' are a sense that has
been given us to help us survive and protect
ourselves. Native American people have
always listened to that other voice. It is
something that has helped us to survive.
Call it ESP, call it good judgement, or
intuition-it is a way of thinking, but also a
way of communicating. The basic power of
the native medicine person was the ability to
bring up the thought in someone else's mind
that they were going to ge1 well. The
medicine person would not do this by
putting a thought from the outside into
another person's mind. They helped their
patients communicate with themselves and
the Creator so they would be well. If their
mind was not whole, they lYm sick!
Some people might say, "Why is he
talking about things like that in these
modern times?"
But this deep
communicauon still works for us, because
on thac level of the mind everything is
connected. We are simuhaneously tuned
into different times in the history of this
world, faraway civilizations of long ago,
different people living in differenc places, or
even inco space.
In dreams I've seen bowls with
arrowheads and similar designs on them that
are still buried in the ground. I know
someday they'll be found, not only in this
country, but in South America, and even in
Egypt in places along the Nile. I've seen
visions of a sculpture of a head with an
elongated face that they'll dig out along the
Nile someday. l put that face in a carving I
did. Someday they may try to relate that
carving back to the ancient Egyptian culture,
to the art I do, or even to similar carvings
from South America.
ART AS LANGUAGE
Masks, myth, music, art--anything
that arises from that deep place is a
language. Whether it's "Indians" from
North America, Indians from lndia, or any
other people, we can communicate through
that language. In that deep place we are
already connected.
People have to protect themselves and
the ways they have learned and survived.
The Cherokee tribe protects itself, its
customs, and its beliefs. The Hopi and the
people in India do the same. But art cotcrs
people's minds through the back door.
Something pleasing to the eye relaxes
people. It releases them, whether they are
creating it or looking at it. People of any
race or any culture in the world can see a
piece of art, and, simply because they love
and appreciate the beauty of it, they are
taken to that place where they experience the
same thoughts or feelings the artist bad
when be or she created it. By seeing it or
touching it, they can grasp that thought in a
way no one could explain with words. And
they also grasp that thought in a way that
doesn't threaten their beliefs. Art is a way
to communicate the differences between
people.
I'm not a doom-crier, but we need to
communicate -- blacks, whites, Indians,
Russians -· all of us. Our beliefs may be
- continued on page 25
KATUAH-page 1
Winter 1986-87
�&
)lATlii-a )•
...
:1111il!ul!11m
1•1+11111wi111•1: 1 . 111:1amli'JP!li" •'"' "'"'•,.__
. 111
.
EDITORIAL STAFF THlS ISSUE:
Scott Bird
Sylvia Fox
Judith Hallock
Rob Messick
Mamie Muller
Manha Overlock
Michael Red Fox
Chip Smith
Brad Stanback
Manha Tree
David Wheeler
EDITQRIAL ASSISTANCE:
Tom Hendricks
Mark Kelly
Brooks Michael
Jeff Fobes
Sara Jane Thomas
Julie Gaunt
EDITOR CAL OEACE
THIS ISSUE:
Asheville, NC
PRTNIEQBY:
Sylva furalQ
Publishing Co.
Sylva, NC
WRITE US AT:
Katiiah
Box 873
Cullowhee, NC 28723
TELEPHONE:
(704) 252-9167
COVER: "Primitive Fear" by Lloyd Carl Qwle
The ln1cmal Revenue Service hu declared .K.a.W&h a non-pr
organization under section SOl(c)(3) of lhc Internal Revenue Code.
All con1nbu1ions 10 K.ni!Jh arc deductible from personal income
y
WI.
.K!n1lb wishes 10 thank lhc Salisbury Community Foundation
for lheiT generous cran1 in suppon of our work.
JRV0CllTJ0R
Enter within
The cave ckep dark
:Below mountains
IVhere ln slup
tjona, 9reat black bear
And we to9ether clream
New patterns of existence
New futu res for the world
Green, blue, and white
Lcoki~back
From w£thin infinite ni9ht
Our souls m~fe
:Bri9ht amo~ the crystal stars
KATUAH - page 2
Here in the sowhem-most heartland of the Appalachian
mountains, the oldest mou111ai11 range on our continent,
Turtle Island, a small but growing group has begun to take
on a sense of responsibility for the implications of that
geographical and cultural heritage. This sense of
responsibility centers on the concept of living within the
na11ual scale and balance ofuniversal sys rems and laws. We
begin by invoking the Cherokee name "Karuali" as the
old/new name for this area of the mountains and for its
journal as well.
The editorial priorities for us are to collect and
disseminate information and energy which pertains
specijicafly to this area, and to foster the awareness thal the
land is a living being deserving of oiu love and respect.
Living in tlris manner is the only way to ensure the
sustainability of our biosphere and a lasting place for
ourselves in its continuir1g evol11tior1ary process.
We seem to have reached thefulcrtvn poim ofa "do or
die" situation in terms of a cominued quality standard oflife
on this planet. It is the aim of 1/ris journal to drJ its part in the
re-inhabitation and re-cultura1ion of the Ka1Uilh province of
the Southern Appalachians. This province is indicated by its
natural boundaries: the New River vicinity to the north; tlie
foothills oftlie piedmont area to tlie east; Yona Mountain and
the Georgia hills to the south; and tlie Tennessee River Valley
to the west.
Humbly, as self-appointed stewards with sacred
instructions as "new natives" to protect and preserve i1s
sacredness. we advocate a centered approach to tlie cor1cep1
of decentralization and hope to become a support system/or
those accepting the challenge of sustainability and the
creation of harmony and balance in a total sense, here in this
place.
We welcome all correspondence, criticism, pertinent
information, articles, artwork, etc. with hopes that Kmlttlh
wilf grow to serve the best imerests of this region and all its
living, breatlUngfamily members.
- The Editors
Winter 1986-87
�BOOGEAS AND MUMMEAS
While collecting material for his book
Cherokee Dance and Drama, Frank G.
Speck, on January 2, 1935, observed a
performance of the "Booger Dance" during
a social gathering at the house of Will
Pheasant in the Big Cove community on the
Cherokee Indian reservation.
He described the dancers as being "a
company of four to ten or more masked
men, occasionally with a couple of women
companions, representing people from far
away or across the water - Germans,
French, Chinese, Negroes.....Each masked
dancer has a personal name, usually
obscene, which is given upon request to the
host of the house party.... Europeans show
exaggerations of features--bushy eyebrows,
moustaches. chin whiskers, red cheeks, big
noses, ghastly white pallor, and bald heads.
Animal masks are occasionally worn by the
boogers when they desire to represent
themselves as hunters and then they carry
guns, bows, or clubs. Other equipment of
the boogers may be a dead chicken to
represent a wild rurkey, a dead lamb, or the
skull of a cow or a horse. Boogers may
distort their figures by stuffing abdomen,
buttocks, or shins. Some carry an imitation
phallus of gourd neck or wrapped cloth
concealed beneath a quilt of sheet, which
they expose when dashing toward women
and girls. Sometimes the gourd phallus
contains water, which is released, adding to
the burlesque."
The dancers would enter the house
acting at the same time clownishly and
violently--falling on the floor, swinging at
the men, and making rushes at the women
and girls. When questioned by the host of
the party, who acted as master of
KA TUAH - page 3
ceremonies, they said they wanted "Girls!"
and they wanted "to fight", but they were
mollified and introduced themselves with a
song and a dance solo by each member of
the cast.
The host then invited the group to
dance. Customarily, the boogers would do
one of the "winter dances", the Bear Dance
or the Eagle Dance. During the second
round of the dance, women from the
audience joined as the boogers' partners in
the dancing.
The boogers then left as boisterously
as they had come, some dashing into the
crowd of women and clumsily trying to
carry off struggling victims, amid screams
and laughter.
The Mummers
In lrcland, within living memory, it
was the custom for companies of young
men, called ''The Mummers" to go from
house to house during the nights after
ChristmaS wearing costumes and tall masks
of plaited rushes, performing a ritualized
drama of death and rebirth. The play was
ostensibly to raise money for a large
community dance, The Mummers' Ball, that
took place early in January, but the roots of
the custom go back into antiquity.
The mummers were led by a captain
who acted as master of ceremonies and was
responsible for the conduct of his tr0upe in
the kitchens of the community. In recent
years, the company consisted more or less
of eight basic characters: the Captain,
Beelzebub, Prince George (of England),
Oliver Cromwell, Saint Patrick, the Doctor,
Big Head (a musician), and Miss Funny
(the treasurer).
The captain requested entrance into
the house, and if it were granted, he strode
into the kitchen, proclaiming:
"Here comes/, Captain Mummer,
And all me men.
Room, room, gallant boys,
Give us room to rhyme.
We'll show you some diversion
Around these Chrisrmas times."
One after another the members of the
cast came into the lighted kitchen, declaring
in rhyme, and each introducing the next,
until the character of SL Patrick entered:
"Here Comes/, St. Patrick,
And tile reason I came
I'm in search ofthat bully
Prince George is his name.
And if I do find him,
I'll tell you no lie,
I'll hack him to pieces as small as a fly."
Prince George and St. Patrick then
had an altercation that ended when Prince
George drew his rapier (stick) and ran his
opponent through. The Doctor was called
for and entered, bearing
"...a wee bottle here in the waistband ofme
trousers.
Tlzey call it
Hokey pokey halicumpain.
Rise 11p dead man and jighi again."
the Doctor would say as he revived the
patient, and he would then call for Big
Head, who entered and played music for
two dancers to relieve the dramatic tension
of the perfonnance.
Miss Funny would then come in and
ask for money, "All silver and no brass."
At this point the show became more
- continued on next page
Wrnter 1986-87
�- continued
ijfonnal, and members of the household
were enco uraged to request songs and
<Wices, or to step in for a dance with Miss
Funny. At the conclusion of the event it
was customary for the people of the house
to try to guess the identity of the mummers,
and if there were girls in the house bold
enough, they might attempt to maneuver a
position where they could knock the mask
off one of the performers. The mummers
would defend their fellow by pushfog and
tickling, which frequently led to much
squealing and giggling. Then with a
farewell and good wishes the mummers
would depan into the night
In these days when people nightly
invite murder and violence into their homes
via their TV sets, the mummers' play may
seem bland and unconvincing. But it was
not as often seen in those days, and it was a
live performance: "Rhyme and action
render it all humorous, but the words are
clear. There are many young men, armed
with sticks, standing around your kitchen
who would like you to give them some
money," wrote Henry Glassie in his book
on the mumming tradition, All Silver and
No Brass,
Common T hreads
The two performances, boogers and
mummers, from disparate cultures on
opposite sides of the ocean, vary greatly due
to the differences in geography and culture.
Yet, even in such a superficial presentation
of traditions that had evolved through
centuries, certain srrong similarities stand
out.
First, the masks. These were the core
of the presentation. They lent a compelling
sense of presence to the dramas, and
plunged the audience, the familiar
household, and the players into a different
reality. This was a visitation from the spirit
world. T he masks were frightening, but
they could also amaze and delight. The
masked players were from outside the
bounds of convention. They could talk and
act in a way not permi11ed in ordinary
community life. They could speak of things
usually left unspoken. They could talce
deep tensions and transfonn them through
humor, song, and dance.
The second similarity was the time of
year. Both of these plays were done at
night as part of the winter season
celebration. Hayes Lossiah, who danced
the Booger Dance in Big Cove, said, "We'd
do it in the winter. It'd snow two, three
days, mebbe, after the dance."
"It was the performance of the
season," said Peter Flanagan of County
Ferman agh, Ireland of the Christmas
mumming shows.
'
KATUAH-page4
a• -
~-«¥ • I
t:llltec.,... ...._...,-.,.IT
The Booger Dance was sometimes
origins a nd the original purpose o f the
used by medicine men in the healing of the
Booger Dance-, for the Iroquois marked the
sick. These appearances would, of course,
transitidn between the old and new years
happen in any season needed, but: "In its
with <t winter celebration called the "festival
earliest form, the Booger Oilflce, 'strong in
of dreall'.IS~, which is. described by James
Frazer in bis book The Golden Boui:h:
magic', was undoubtedly ti mi ted to win ter
performance. since its association with
'The whole cel'cmonies lasted several
days, or even weeks, and formed a kind of
'ghosts', those of aliens, is believed to
bring killi ng frosts," said Speck.
saturnalia. Men and women, variously
The connectipn with healing shows
disguised. went from wigwnm to wigwam
smashing and throwing down whatever they
the original spiritual nature of the masks,
and should make us look closer to find the
came across. It was a time of general
purpose in the buffoonery of the winter
license; the people were supposed to be out
of their senses, and therefore not to be
Booger Dance.
The character and conduct of the
responsible for what they did ....On one day
mummers and th·e boogers is another
of the festival the ceremony of driving away
evil spiriis from the village took place. Men
similarity. In both performances the casts
showed highly exaggerated characteristics
clothed in the skins of wild beasts, their
of aggressiveness and clownishness. The
faces covered with hideous masks, and their
interplay bet ween the audience and the
hands with the shell of the tortoise, wem
performers contained an clement of the
from hut to hut making frightful noises; in
risque in both of the dramas, but it was
every hut they took the fuel from 1he fire
and scattered the embers and ashes about the
more highly ,exaggerated and exploited by
the boogers.
floor with their hands. The general
It is bold indeed to speculate on the
confession of sins which preceded the
origins of these two events of folk theatre,
festival was probably a preparation for the
when little p recise information is known
public expulsion of evil influences; it was a
about either. But the structure of the
way of stripping the people of their moral
mummers' play strongly reflects the old
burdens, that these might be collected and
cast out"
myth of the god of the new year killing the
god of the old that dates back to earliest
Clearly the booger masks of the
history in Europe and the British Isles. In
Iroquois were aiding in the exorcism of
other areas of Britain the same story is
demons - the pent-up emotions of the winter
enacted by the "wranboys" during the same
and the stale energies of the old year. This
could have been the original purpose of the
days after Christmas, who hunt and kill a
~n. the deity of the year past, in the name
Cherokee masks, as well, but as the
of "Cock Robin", who represents the
Christian missionaries inhibited the old
coming cycle of regrowth.
spiritual forms, and as European oppression
The Doctor of the mummers and his
anacked the Indians and their way of life,
"wee bottle" of "hokey pokey halicumpain"
the whites could have been given the
also provides a death and resurrection theme
principal role of devil-demon scapegoat to
act out and carry away the year's negative
symbolic of the regeneration of the year.
A solstice play would have had an
energies.
important role in an early agricultural
If we can accept, or even consider,
these intuitive conclusions as to the origins
community to teach the young and remind
of the mask dramas, we see that these two
the old that the changes of the year, while
cultures approached the challenges of the
dramatic and threatening, were a normal pan
of the yearly cycle.
winter season in very different ways: one in
The influence of the Christian church
an active, volatile way, and the other by
internalizing the energies of the season by
would have caused the substitution of St.
Patrick as the main protagonist, as it did in
re-enacting them as a story. But although
so many other holidays and rituals. But
very different from each other in their
original form, the two events seem to spring
then, as secular concerns became more
immediate, SL Patrick and St. George could
from a deep, common, spiritual matrix: the
need to maintain the community, first in the
have come to represent the relations between
Ireland and England, which had so much
changing flow of time, then of history.
bearing on the life of the poor Irish farmers.
That required that conventional social
This was of special significance in the
barriers be temporarily broken down to find
a new and basic starting point from which
divided communities of northern Ireland
the people could move together into the new
where those: tensions have continued at a
slow, smoldering bum for centuries.
year. It required exaggeration of the human
capacities for violence and foolishness, that
Wild Dreams
we normally do not wish to acknowledge,
that by laughter, movement, and song
The booger masks, it is currently
people could accept and come to terms with
thought, came to the Cherokee from the
their negativity and weakness.
Iroquoian culture of the northeastern
woodland tribes. This lends a hint as to the
u
Winter 1986-87
�rim
: . Al
look • mask plays ...,
ippc.r IO have bcea ~and iUJICiaiaiola4
pno..-doa1,;anachronisms from a primiliwi
put. Bus lookinJ
one misfit sec a
IOpbisaiCaled psycbolo&IW lbcnpy IO beal
. ,-
.....
*'ai"'
~DNA daal ~beck
the QDIDIDunity and ttansform the inner
demons that take shape in the world duriri1
the dadt winter months. We could extend
Land Roots
gradually faded away.
THE BOOGER D
ANCE
as witnessed by Tom Underwood
Tom Underwood is the proprietor of
the Medicine Man Craft Shop in Cherokee,
a long-time meeting-place for those
interested in Cherokee Indian artwork and
culture. Tom had tire rare privilege,
although he did not realize it at tlte time, of
being one of tlte few white people to see tlte
Booger Dance performed/or healing .....
I grew up in lhe Birdtown section of
the Cherokee Indian reservation. When I
was growing up, my dad had the only
automobile in that pan of the reservation, so
he was often called upon to be ambulance,
laxi, or messenger. I remember one day an
urgent message came for Bird Panridge, a
medicine man and a fine old fellow.
I was a boy, 12 or 13 at lhe time, but
I can remember it was getting dusky dark
when we neared old man Partridge's house.
My dad spoke a few words to a woman at
the door, and she motioned up the hill
behind the house. We walked up a rough
sled road through the woods. It was a pretty
good little climb, and when we got up there
we could hear people talking and chants
a'going on.
We followed a trail to a clearing
40-50 feet in diameter . There was a circle
of people around the perimeter of the
KATUAH - page 5
dwup
time from the deaceadanta o r die
Henry Glassie's statement that. "The
mummers (and the boogus) attacked the
forces that keep people ap:m."
The Cherokees and the subsistence
farmers of lhe Irish countryside shared the
heritage of a land-based small village
culture. Both groups came under the
dominance of the prevailing European
industrial culture. As their societies came
under auack, the conditions of life were
changed, and their cultures were changed as
well. The critical alteration was that, in both
cases, the strong, enduring ties to the land
that had nourished their people for centuries
were forcibly broken by the invading
culture. This was the crucial link. and when
it was severed, the masks, which
represented the spirits of the land, were
doomed.
Oppression became the primary
demon that haunted these peoples, and the
message of the masks changed. They
spoke about the invader. They spoke about
life and death in tenns the people could
understand. They were so strongly rooted
in the lives of the people, it took the
maskings 200 years to die, but once their
lifeline to the land was cut, their vitality
. \'ct.dle~-lhe---.
aiecblc.S
. . . . . . . . tlcllC .
' ia ~ . . . two eul1*'CS meet. n.
qirk ~ die .m1 •nmcn' .p1ay1 bas 4:0lne
acroa IM Waler oa the ·toa1 1trands".o(
And so, unfonunately, the last item
that these two traditions share in common is
that both are, for all practical purposes,
extinguished as meaningful communication
among the people. Although there are
elders alive who have done lhe Booger
Dance and the mummers' show, apparently
the dramas are no longer in use.
So it is relevant to question, "Why
even write about these traditions from two
culrures t hat are so distant from and so
unlike each other? Why pay so much
attention to old traditions that have already
passed away?"
It is tr ue. To study the mask
traditions, the kachjnas of the Hopi Indians,
which have been brought vinually intact
through the time barrier of modern
civilization, offer a much better subject for
study. There the myth stories of the land
and the e lemental beings still live in the
wbite-llci.nftcd immigrantS 10 lhcir anceslOR
in Europe. The booger spirits, too, lie
dormant in the mountain shadows. their
native home - sleeping, waiting to be
aroused once again.
The masks are looking for ne w
fonns, for new meanings, and for a new
generdtion to bring them alive . It would
require only that some of lhe hu mans
reconnect the vital link between themselves
and the land, and the masks and the spirits
they represenl would be resurrecled to chant
and dance and amaze the people in the
community circle once again.
They are old, litera.lly "as old as the
hills'', yet when lhe people call upon the
masks, they will arise and come, bringing
powers of invocation, communication,
liberation, and delight.
Resource Reading:
All Silver and No Brass: Henry Glassie
(Indiana University Press, Bloomington,
IN) 1975
Cherokee Dance and Drama: Frank G.
Speck and Leonard Broom (University of
California Press, Berkeley, CA) 1951
yearly cycle of mask celebrations.
clearing. In the center was a fire, and by the
fire lay a person all wrapped up, obviously
sick, and over him hovered another, the
medicine man. I didn't see it, but I suppose
the medicine man had given the pat.ient some
medicine.
Around this pair at the center were
about 15-18 people with masks of many
differenl kinds. Every one of them was
covered up with blankets or old raggedy
clothes, so no one could tell who they were
at all. They wore all kinds of scarey masks.
One was a hornets' nest - it was an old
hornets' nest with the eyeholes and a
breathing hole cul out. Most of the masks
were faces cut out of wood. The m:tsked
figures were dancing in a circle around the
medicine man and the sick person at the fire.
All of them were chanting. I knew the
medicine man was old Bird Panridge, even
though a mask covered his entire face.
That went on for a little while, until a
few of them noticed us, and then every bit
of it just quit. My daddy stated his business
and said that someone had an emergency.
maybe it was a death in the family, and that
he would carry the person back down.
The people in the circle never moved
another peg until we got out of lhe clearing
and over the hill. As we walked down the
hill, I could hear them taking up the chanl
again.
That was the only time I ever actually
saw the Booger Dance performed in
sincerity like it was done a long time ago. I
was just a boy, but I remember it very
vividly. My interest in it at the time was
very casual, but later l became much more
interested as I began to read and talk with
other people.
Masks were used in other ceremonies
as well, but the booger masks were usually
thought of as scarey masks. I have one at
home I've had for 50 years. My father
acquired it. It is very, very scarey-looking.
~
100-year-otd mask by famed Cherokee mask-maker
Will West Long
Winter 1986-87
�.
~LL SPtC~tS
DAY
by Marnie Muller
Ahead of the pageant, each person is asked to choose a
plant or animal that they feel closest to, that they would like
to represent at the celebration. Then there are mask-making
sessions with a great deal of storytelling going on during this
time about how individual creatures have helped the Earth
and how many indigenous peoples have regarded the Eanh
as the sacred being that it is. There are also stories of the
interdependence of all life.
"For more than 99 percent of human
history, the world was enchanted
and [humans] saw (themselves] as
an integra l part of it. The complete
reversal or this perception in a mere
four hundred years or so has
destroyed the continuity of the
huma n experience and the integrity
of the human psyche. It has ver y
nearly wrecked the planet as well.
The only hope, or so it seems to me,
lies in a reenchantment of the world.
Morris Berman
In his book The Reenchantment of the World, Morris
Berman explores the possibility of reawakening the integral
or participating consciousness of the human psyche through
a rich, sensual, ecological perspective of the world around
us. This visceral, int.ellcctual, full re-understanding of the
human connection with all life allows a deeper, more
ttuthful perception of our "place" in the universe and in the
specific place we inhabit
An exciting educational project which nurtures this
sense of "reenchantment" rooted in an ecological base is
The All Species Day Project. Successful as a school
curriculum activily or as a full-blown community pageant ,
All Species Day has provided both children and adults with
an opportunity to celebrate and become the myriad species of
plants and animal that co-inhabit _the place where we live. A_n
All Species Day event usually Ulcludes a parade, dramanc
presentations, storytelling, displays and a 'Creature
Congress'. The Congress is a rime when each person who
has represented a species can speak for or perform on behalf
of that species. During this time, species may dialogue with
each other in improvisational ways and can make requests or
pleas, for example to humans. The Congress is a rime for all
the species to convene and share a common vision of the
world with each other and to speak to each other about the
region they inhabit They can speak of its beauty and wealth
but they can also speak of problems they as a species may
face. All Species Day may also include a potluck picnic and
music and games as well.
With mask-making, movement and sound as well as
storytelling, drama and dance, the many plants and animals
and lifeforms that inhabit our world are able to "visit" and
share with us their stories and visions. The bear, the hawk.
the rainbow trout.... the cougar, the chickadee, the tunle... the
ginseng, the willow, the chestnuL..all can come join in the
festivities.
KATUAH ·page 6
"All Species Day offers an
educational fest ival in which
ecological r eality is brought to life
through a n organic, animistic
celebration wher e the ancient,
mimetic sense of identifying with
plants and a nimals is playfully
enacted in mask-making, parade,
storytelling and drama."
-Amy Hannon
The mask-making itself is full of fun and
creativity..and ingenuity. Some masks are made out of
"found" materials such as bark... while others are fashioned
from wood or gourd...and others from baling wire and paper
mache..or cloth or clay. Some paint their masks very
"realistically" while others superimpose images onto the face
of the mask of things that remind one of the creature.. .for
example, the trout mask may have a rushing stream pass
across its face. Also, costumes may be made ...and the same
motif may be used ... with clouds painted on the back of the
eagle.
Each person is given the opportunity to become
Winter 1986-87
�familiar with the sounds, movements and feelings of the
lifeform they are to represenL They are encouraged to caw as
a crow or sway as a willow or chauer as a jay. It is suggested
that their dreams at night may be helpful in getting them more
in rune with their choice.
In terms of originally selecting which animal or plant
they want to be, it is always helpful to first go on a field
trip... to a wild place... .leuing everyone "slow down" and
take a deep breath...and listen to the sounds around them.
Lemng them close their eyes and relax ...and settle in to the
place where you are helps to encourage a time for
daydreaming or reverie. It is in this kind of 'slowed down '
time that a choosing of "who to represent/ who to be" can
best happen. After each person selects their totem animal or
plant or lifeform, it is helpful, then, to consider the species'
relationship with the place where you are...the water, the air,
the wind, the sun, the night, the other plants and animals. If
it seems appropriate, everyone may be ready to "practice"
becoming/being their lifeform....through sounds, movement,
and imagination.
Afler masks and costumes are made and time is spent
getting prepared, it is then time for the celebration. It can be a
one-classroom event, a whole school event or an entire city
pageant. It can be splashy with full media coverage...or it
can be more intimate and less fuss.
All Species Day celebrations began in the early l 970's
and are now beginning to crop up in communities around
Turtle Island (Nonh America). The All Species Project,
located in Santa Fe, NM, assists groups and communities in
setting up an AU Species Day in their locale. This non-profit,
educational corporation offers several packets of materials
and information: Packet #I (sample press release, sample
poster, calendar listing, public service announcement, and
mayor's proclamation) cost: $7 ; Packet #2 (suggested
songs, some bibliography, short theater pieces, and
information on sets, materials.and costume making) cost:
$10 ; Packet #3 ( Newsletter/poster of recent events) cost:
$5. The address /telephone:
The AU Species Project
1349 Cerro Gordo
Santa Fe, NM 87501
(505) 982-2768
About All Species Day
"We have to bring back the animals and plants, and we have to do it
through the children. I've been looking for this for a while."
- Roberta Blackgoat
Big Mountain Navajo Elder
• cononucd on next page
KATUAH - page 7
�~LL Sf£C~tS D~Y in Greenville NC
" Self-unfolding, self-educating
for the sheer joy of it ...The
students were inspiring the
teachers with enthusiasm. 'This
is what teaching is au about', a
teacher told me."
-Amy Hannon
All Species Day Coordinator
for Greenville, NC
All Species Day 1985
Greenville, NC
Site: Sadie Sa ulter Elementa ry School,
Green ville,NC
Scale: School-wide
Inspired by the Santa Fe, NM All
Species Project , Amy Hannon, a parent of
three, initiated this effort at her children's
school in Greenville, NC. The event was
endorsed by the school principal, the
Enrichment Program director and the school
librarian as well as others.
It was a day-long, school-wide
celebration. Each student chose 10 be a plant
or animal and studied itS habitat, behavior
and ecological relationships. Several classes
focused on the sea and others on lhe coastal
plain as a habitat. In the hallways and
classrooms, there were 16 "centers" set up
for students to visit
School projects included murals,
models, poems, displays, dioramas, and
puppet show s. There were games,
including tbe Food Web game, as well as
storytelling. Students dressed in their plant
and animal masks and costumes paraded
around the school, singing.
ALL
All Species Day 1986
Greenville, NC
Site: River Park North, G reem ille, NC
Scale: Are:a-wide
Enthused by the wonderful reception
of "All Species" at Sadie Saulter Elcmenmry
School, Amy Hannon felt that it would be
good 10 expand All Sp ecies Day imo a
communiiy-wide event. She contacted the
director of Greenville Parks & Recreation
who liked the idea very much and offered
River Parle North. In addition, she gained
the support of the Pamlico-Tar River
Foundation, and the local chapters of the
Sierra Club and The League of Women
Voters. By applying to the NC Humanities
Commiuee, Amy was able to procure a
SP£Ct£S
D..ty
In a ll the world or living creatures (birds a nd fish,
mammals and insects, algae and fungi, trees & flowers, etc.)
AC'J'LV'L'TY
grant to fund storytelling, mask-making and
drama activities for the Day. She also
contacted a number of school and
community organizations working with
youth groups who might like 10 set up
displays. etc.
The result: A tremendous success! All
S pecies Day 1986 took place on Saturday,
May 3rd. Many species themselves
attended the festival: Carolina Raptor Center
brough t a Golden Eagle, Barn Owl, Great
Homed Owl, Red-tailed Hawk and Kestrel;
the River Park's nature center had a
community of tunics living in the touch tank
including Spotted Turtle, Painted Turtle,
Musk Tunle and Yellowbelly Slider; the NC
Museum of Na tural History's outreach
program brought a variety of snakes; a
display prepared by a representative of the
US Soil Conservation Service included a
dozen perennial grasses. The trees and
wildlife of the Park were also present .
The day was filled with narure walks,
storytelling, displays, and games as well as
the celebration itself. There was a parade
with the sound of drum beat and flute ...and
then an improvisational drama, "The
Parliament of Critters". Amy describes the
day: " Animals and their powers came to
light in stories told to small groups all day
long under the shade of a large Loblolly
Pine. Tunic. Whale, Rabbit, Fox, Crow
and Mouse spoke through the mouths of
s1orytellers ...Each story invited the humans
present to entertain the world from a bird's
eye view, as it were, or perhaps a whale's.
"The next step in the magic of A ll
S p ecies Day was to move from the
enchantment of hearing stories to actively
assuming the perspective of a non-human
species by wearing masks or face and body
paint, representing the creatures. In
preliterate societies it is serious busrncss to
discover the animals in one's soul.
Elaborate ceremonies and endurance-testing
vision quests prepare the way before one
can wear the symbol of Eagle or Bear,
Salmon or Wolf. At All Species Day it was
largely a children's game save for some
mature humans who would not have all
playfulness relegated only to children."
- continued on page 22
1J01UGSK££'J
3) How long has your species lived on Ea rth?
choose one you would like to represent for AU Species Day.
My choice is:_ _ _ _ _ _ _ _ _ _ _ __
(common name)
(scientific name)
4) Describe your acti vities as the seasons cha nge from
spring to s ummer, fa ll and winter. (If your life s pan is
shorter than a year, describe your life cycle.)
belonging to the _ ..pl...,.a... l.........
nt.., a n jm,....a!...__ kingdom.
(circlt ont)
For the rest of this worksheet play the game: " If I were
a
" using the plant or anima l you have chosen,
and tell about yourself.
5) What is your place in the food web? (What food do you
eat? Who eats you?)
6)
Is your species in danger of ex tinction? If so, tell why:
1) Describe yourself. (Your colors, your size, your s pecial
features, your voice, etc.)
2) Where do you live? (Continent, geographical region,
habitat.)
4
KATUAH ·page 8
-
7) When all the other plants a nd anima ls, including the
humans, gather at the Parliament of Critters on All Species
Day to talk to one another, what would you like to say or do?
-
-
; " ' '
..
Winter 1986-87
�catkin, hair, scarab, pear, redwood, ragweed, lousewort, bear,
willow, leek, ear and cheek, euglena, spirolina, talon and beak,
raven, hemlocks, ginseng, volvox, stinkbug, rosebud, black widow,
hollyhocks, bluegill and kiwi vine, chestnut and pinion pine,
dolphin, sunflower, chinquapin and human kind, sagebrush,
endosperm, nectarine, arctic tern, onions, grunions, date palm,
bracken fern, orchid, grouse, sumac, mouse, rhubarb, baobab, lotus,
louse, lupine, lizard, fin and gizzard, phylum, xylem , trout and
wizard, wolf and whale, nettle, quail, earthworm, sycamore,
nutmeg, nightingale, elephant's eye, comfrey, rye, hawk's wing,
trillium, thistle, thigh, gland, goose, bark, spruce, panther, anther,
apple, moose, buzzard, knee, navel, pea, goat's horn, amaranth,
beaver, bumblebee, mushroom, fig, termite, pig, oyster, violet,
pigeon, maple twig, joe pye weed, alder seed, coyote, bluejay,
parsley and river reed, cannabis, petiole, oak tree, blue cheese
mold, salamander, rattlesnake, blackgum and oriole, large-mouth
bass and lemongrass, coral, laurel, sorrel, and sassafrass
Everyone who lives and breathes
With hide or feathers, scales or leaves
We invoke ourcellves in total range
To bring about the needed change
Poem by Will Ashe Bason
KATUAH - page 9
Winter 1986-87
�A Katuah Conversation with a Cherokee
native. Here a re his words about getting in touch
with each other, our world, and our own selves:
It seems to me that human beings probably do the
worst job of communicating of all other species on the
planet. We can't even communicate with one another. We
still have wars and such..... People who are sensitive and
conscious of the environment want to develop some kind of
communication with plants and animals. Since they're so
stuck in the mode of~. they try to communicate with
plants and talk with plants on that level. Our relationship with
the rest of the planet, though, is~ in most cases, and
so the communication has to come through .thnl level, not a
verbal sort of thing.
The human inability to communicate well with other
plants and animals comes from the fact that many of us have
separated ourselves from the very environment that provides
for us, living instead in an artificial, controlled environment.
We ~ in houses instead of using housing just as shelter.
When people are so completely self-oriented and out of touch
with themselves, it's hard to communicate with plants and
animals.
I had an experience when l was about founccn. There
weren't very many roads around where I lived. I was visiting
a friend who lived two mountains over. There was a
well-used trail going over there. Everybody had traveled it
for years and years; it was like a super-highway of trails. I'd
crossed this trail a hundred times - it was real familiar to me.
One time, it was dusk, "long shadow time", and coming
down the trail, all of a sudden I started to feel cold chills. I
was feeling something. The farther l went down the trail, the
more scared I got. All my instincts said to me: "Don't go any
farther, there's something down there that's going to hurt
you, don't go any farther." I ttied to push it a little bit more,
but then I just turned before I panicked. I walked away very
quickly, and it seemed that the farther I got away from that
place, the better I got. By the time I had come down the trail
a couple of hundred yards, I felt just fine. Then my rational
mind came over and said: "You're just imagining all this."
And I turned around and started back. The same thing
happened to me again. So this time I went back and took
another trail and everything was just fine.
Later on that night I came back through the traiL It
was dark, but nothing happened. I never again had that
experience, that fceling ...and I was looking for it when I
came back through. Well, when I got back home. I sat down
and talked to my grandfather about il, and he said that the
plants had been ta!Jdng to me. They had been communicating
with me in a spiritual sort of sense. He said that when we're
KATUAH- page 10
in harmony with things and meeting our responsibiltties as
human beings towards the other things, that the other forms
of life would be in communication with us all the time.
Things are coming to us all the time, but if we are so
self-indulgent within ourselves, focussing only on our own
ideas and thoughts, we block out everything else. He said it
all goes back to the separation ...our original sin is
separation ....and that the more people can hook into the
Great Life, the more control they will have over their lives,
and the more ability they will have, not only to communicate,
but also to listen. That was one of my first experiences
communicating with green things.
Since then, throughout my life, things like that have
happened to me. I have walked in the woods at night and
have stopped and had something reach out and touch me and
I'd look behind me and there would be nothing there. Then
something would touch me again, and I would look around
and sec that it was a limb from a tree. Now, my
rationalization would say that the wind had blown it and
knocked it down .....
Leaming to Communicate
My grandfather said every child should have a dog,
and I said, "Why, just because they're neat? " And he said,
"No, it's a way for a young child to learn to communicate
without talking." Even though dogs can't talk, they'll let
their needs be known, and so children can learn how to
communicate with them without talking.
Winter 1986-87
�When we communicare, it's imponant to pay attention,
to listen and to be conscious of aJl the communicating that is
going on. It takes practice. In this culture, communication
isn't valid unless it's words. Someone may be
communicating a message with all their being, but when
somebody else begins to act upon that communication, the
first person starts dropping back and denying that they said
that. It creates mixed messages. It happens all the time,
because we don't see that wider kind of communication as
reliable, trustworthy, and valid.
Animals like the dog species all communicate with
their noses. Everything's coming in that way. I was
watching a herd of deer the other day. They use their noses
and their eyes...and they use signals. The female of the
species flags, throws her tail up and waves it up and down,
and no one even considers discussing it, you know, like
"what'd you see?". They all leap and are gone, right now.
Signals..... As a boy I used to huni squirrels with a
blow gun. The nice thing about the blow gun is you could
miss a squirrel two or three times and it would not even
know you were shooting at i1. My hair was always long
then, and when they'd catch me or see me, I would make a
chattering noise with my lips and grab my pony tail and
shake it up and down, flipping it. Their response might have
been fear at first when they saw me, but I did the right
signals, and they stopped and we just went back and forth at
one another. hollering and waving our tails. It would get to
the point where I couldn't even shoot the animal because
we'd developed this communication, this relationship--even
if it was a little hostile on his pan because he wanted me to
get the heck out of his territory.
All of our hunting skills are from observation and
imitation of animals who are good hunters. That's where it
all starts. We've probably learned more from animals than
we have from each other. Imitation, though, is not a very
well-accepted thing in the dominanc culture. Everybody
wants to be original, and they won't admit that they admire
or wish to take on certain traits.
The Plant Spirits
It's our custom when we collect plants 10 give thanks
and 10 wait 'til the fourth one before we pick the species
we're looking for. And if it's a medicine plant, we circle it.
Someone can have lived in the mountains all bis life and
never found ginseng, although he has looked for it lots of
times. Then, finally, one day he may find it. My people say
it was hiding from him.
One time I went into the mountains with some people
that I was to show herbs to, and I wasn't doing it in the right
way. I should have stopped and explained how to collect
them. They were interested in ginseng, so I took them to this
particular place, because I had found ginseng there lots of
times - an incredible amount of times. It was like my "sure"
place to find it. r went there, and we walked up and down
that whole mountainside and never found ~plant. Well,
three days later my daughter came to me and said, "I wane to
find some ginseng, I've never found any". So we did all the
right things that we should do, and then we went out to the
same place, and ginseng was everywhere. It was a sunny,
fall day, warm and beautiful, but suddenly there was a wild
crack of thunder. I was still overwhelmed by that when my
daughter said, "Dad, here's a ginseng plan1." And that was
her first one.
I think attitude is important. If you go into the
mountains or the woods or the forest and you have a
"grabs-all" type attitude, where you're there to exploit and
there's no feeling, you may find some stuff, but you ~
will be successful. And if you're using it for medicine, it
may not work for you. You know what I mean.
The problem sometimes is tha1 people close themselves
off. They have c lear, defined lines of what reality is within
!hemselves. Some people are so strong about that, they inflict
u on other people as rules and such. So when 1hey hear
soo:icthing that is outside of their ordinary "reality", ii doesn't
register.
The western philosophy is almost desi~ned to separate
a p~rson from their environment. II is a war against the
environment. Look at what's happened since
industrialization. Western culture has changed the whole face
of the Earth, and it is destroying many of the plants and
animals. With that atcitude, it's hard to communicate with
plants .and animal~. The crux of the whole thing is
separauon. And until someone can come back and get in
couch with what's around them, it will be difficult to have a
right attitude.
The whole thing all comes down to the fact that
there's only one equation and that's ONE. There's only
ONE. And we're all pan of that ONE. We're not separated
from it. People suffer from intellectual separation - they're
not Wl1J.x separated, but they have a strong~ that they're
separated. The artitude of 'individualism' puts one at war
against their environment. So, it starts again. Everything
starts from where you're at. And so to get in touch with the
environment, you've got to get 2lll there, first of all. You've
got to start wilh yourself. And you've got to start serving,
being a servant You've got to help your own species in what
ways you can. All these things will chip away that
'individualism'. Trust, absolute trust, is what's needed.
Y'know, I've extended myself a lot in my life and
been whupped down, crushed, and badly hun. Well, there
was a point when I said, "I'm not going to do that anymore."
~n~ ~o I t?~ that tactic a while. I started becoming more
10d1v1dualisnc, and then I sraned to get more self-oriented. I
just didn't like the way all those things felt; I felt an
emptiness and a loneliness that I had never felt before. Then I
sat down and thought, "Well, it's better to extend myself and
be hurt than to feel this emptiness." So what I'm saying in a
simple way is: first of all, stan extending yourself...not in a
suicidal son of way, though. When your flags go up, when
lhe bushes say "Get the heck out of here" - listen. Or pull
back to a point where you can see that you're safe. and then
act. But it all starts with "self" and trust - and getting out
there and looking at plants and bushes and animals and
seeing how they live their lives. Start looking at your fellow
humans. Stan listening to what they say. And then stan
ruyfilg.
And then, all of a sudden, a plant is going to reach out
and snatch you, stretch out it's limbs and wrap them around
you or something. Or you may go for walk in the woods and
~et lost, and confounded •. when all of a sudden something
Jerks you and drags you nghc ou1. Then you will know that
the Earth has spoken to you. Because the Earth is not dead·
it's alive. Everything is alive.
/
KATUAH - page 11
vi
Winter 1986-87
1lAv 11\A
=>(!i>q •
�(.1l131N
What do horse logging, learning
disabilities, and the Sweetie Pie Bake-off all
have in common?
Answer: They are all classes and
evencs offered as part of Cabin Fever
University. Cabin Fever You is dedicated to
the proposition "that all seasons were not
created equal and that wQJ1llth and light gin
be found in mid-winter". If you are looking
to find that warmth and light....read on!
The idea for Cabin Fever University
came from Dick Kennedy, a resident of the
Cclo Community near Burnsville, NC. Dick
had participated in a similar project in
Detroit, Ml called "Open City". The basic
principle in both organizations is to facilitate
neighbors coming together to share skills,
ideas, laughs, philosophies, food, and
music. All the courses at Cabin Fever U.
are free unless someone's professional
skills and/or materials are needed. One of
the many positive benefits of the program is
that it promotes a feeling of unity within the
community during the winter months when
it is needed most
Seven years ago when Dick Kennedy
staned CFU, he bad to work hard to get 20
or 30 listings for that year. Now that most
people in the Celo area and others
throughout Yancey and Mitchell counties
know about the program, the work is much
easier, and the catalog has 80-90 listings
each year.
To organize the Cabin Fever
curriculum now, volunteers begin in
November to gather the listings from their
KATIJAH- page 12
DNIV€~SICY
neighbors and to print the catalog. Peggy
Tibbits, John Pence, Miki Rolett, Douie
Morgan, and Joanne Hodshon call all the
people who held classes last year and ask
them what they would like to offer this year.
Any new families who have moved into the
area are asked to panicipate also. Each
person making calls is responsible for
scheduling a two week period of time. Once
all the calling has been completed, the
schedule is checked for conflicts. The
catalog is then copied on Dick Kennedy's
copying machine. The entire job of
producing the catalog - including calling,
typing, layout, copying, and collating - can
be completed within a total time of 25
hours. They are sold for $0.75 each. Jn
1985 150 catalogs were distributed.
The classrooms for Cabin Fever You
are the homes of the people who offer each
course. All arrangements are made direclly
with the "faculty person" leading the course.
There are usually limits placed on the
number of panicipants allowed in each
class. Everyone in the Cclo area knows who
are the best cooks in the community, so
places at cooking classes are filled quickly!
The kitchen and dining room at the
Arthur Morgan School are used to host the
Dreams Die Hard Diner every New Year's
Day. Robin Dreyer opens for business at 9
a.m. as a New York City diner complete
with hot coffee, bagels, eggs, and an
occasional bag lady.
Sometimes the classroom is under the
wide-open sky as in the moonlight walk 10
Crabtree Falls offered by Sue and Lyle
Snider. Other events include printing on
clay with Catherine Brown, Contra and
Square Dancing (with live music and
callers), and Bad Food Night with Jan and
Beth Plummer - a potluck gathering
featuring the likes of macaroni and cheese,
frozen pizzas, and Boone's Farm wine.
The course offerings for CFU are a
blend of serious studies and frivolous fun.
If someone cannot find something in the
catalogue that sparks their interest, they
must be seriously devoted to staring at the
fire in the wood stove during the winter.
lf you do not live in Yancey or
Mitchell counties, you can stan a Cabin
Fever University in your own community.
Basically, all it requires is one person to
generate some interest in the project and a
small investment of money 10 produce the
catalog. Almost everyone knows a dozen
people. Call them and find out what their
interests are and what classes or events they
would be willing to offer. Usually people
are more than willing to get involved, and
oftentimes they have been waiting for the
opponunity 10 arrive. You would be
surprised what your friends, people you
have known - or thought you have known for a long time, are into.
If you have any questions about CFU
or are interested in staning a similar project.
call Dick Kennedy at (704) 675-5286.
- by Martha Overloc~
Winter 1986-87
�sequence: fire
sequence: dream
and winging the wind against the fog
sailing across the silence below; into the vision
and the atoms shirt
and the stars re-align
and the fog forms fractions
I the tea still gets cold before I've drunk it.
the heart's song resounds across the winds of time
there is no broken heart
there is love that is given through the shell that refuses
the circle of love is bigger than any wall of hate.
love is the loudest song of all
the path of love is like the mountain trail; stony, steep,
with many ups and downs
and getting from one place to the other that are only
a few steps across the gulf, but are many miles through reality.
and after the traveler has walked his last few steps
and has one last prayer to whisper
one prays that the path has led a full circle
to return from whence he came
to end as he began
a child created through love
"the path of love
is like the mountain trail.. ... "
Poems by Oliver Loveday
•
and should we have a moment to turn and reflect
no thought would be given to the trail blister
or the skinned knee, nor the moments of doubt and confusion.
time spent in the valley would leave memories of the tall trees,
the bright flowers, the laughter of children, and the cool,
clear stream.
and the high points would be moments of solitude and freedom
of far ranging vision and thoughts.
of seeing the eagle in flight
catching the first rays of the morning sun
and feeling the wind from far above.
sure the weary traveler would have a limp
with slumped shoulders
and a wind much too short to let his laughter run its full course
but there would be a twinkle in his eye
and a marked space in between his words that only the fire
of love could possess.
and there would be a strength in his manner of one who has run
his course, remained firm to his choice even when lhe path ran
the razor-sharp ridge top, when it would have been easier to
tum back to the lush son forest floor below.
the traveler has his moment of rest at the end of a race well run.
but when asked to run the next; a longer, harder trail.
the choicer stands to say yes and then is on his way
not even a glance backward. sequence: love. yes.
tonight, the path is well-lit
by a moon so bright it dims the stars
and reflects the clouds of steam
billowing from my nostrils.
As I drop into the cove the air
becomes colder, crisp, clear,
snapping with the intensity of ice;
but the only sound I hear is my own motion.
the cabin fire warms me as I recall
the walk down. Its hissing name breaks
the silence as smells of roast apple enters
my senses like the incense of a meditating Buddha.
I relax and listen to the clock reminding me
of my humanity while my time is measured by the
sound of boiling water for tea.
I breathe and feel my blood rushing through
my body like a million dreams cutting through
the silence. I smile as I lay down my pen
to listen closer. Outside a rabbit pauses
in the frost to curse the dogs and the Full Moon.
KATUAH-page 13
Winler 1986-87
�Keeping Warm in Winter:
Homeless in Katuah
All creatures need shelter ... a
home...a nest. As human creatures become
more and more dependent on the urban
economy, they become removed or
abstracted from the means to preserve their
own survival. No longer is it easy for a
human creature to be "native" with the
earth... to find shelter and gather food to
keep alive. One usually has 10 rent or own
"propeny" which may include a house or
apartment. No longer are community wells
or water sources available... usually one
must "pay" for the use of that very basic
many plant closings around here; others
never had a job to lose, nor the training to
get one. This brief look at this issue is
presented in hopes that a more humane,
viable, life-centered economy can be
developed in this locale and in this region.
The human "systems" here are not working
as well as they could ...families should nor
be financially forced off their
farms ... productive industries need to be
regionally owned so there is less chance of
multination,al-type plant closings... more
cooperative small businesses need 10 be
encouraged to start up in order 10 provide
steady employment. .. and on and on. Our
human "systems" need to be re-designed to
ensure right livelihood for .i!.11 inhabitants of
this area.
People who are homeless do not so
much need our sympathy but more our
empathetic push towards looking at
new/old ways in which our human
community can live comfonably and gently
within this land called Katuah.
At present, the three people
interviewed here are using the facilities of
the Laurentine Shelter in Asheville, NC run
by volunteers and the Asheville-Buncombe
Community Christian Ministries. Other
shelters in this locale include the Western
Carolina Mission, the Salvation Army
Emergency Lodge and a newly forming
independent shelter, the Hospitality House
which hopes to be able to accommodate
people during the day as well as evenings.
At present, uhere are not enough facilities to
meet the needs of the homeless people in
Asheville.
Here is the transcript of the interview:
element One may be fonunate enough to
grow a garden but often it only supplements
one's or one's family's diet. The truth is...
much of survival in the city requires
money-quite a lot of it.
The following is an interview with
three men in their 40's and 50's who grew
up here in the KatU'ah region who have no
shelter of their own to call home--no nest,
nor economic niche. Two of them grew up
in the country. For one of them, the city
expanded into the 'country' thus he became
urbanized by just staying put Another could
not make it by living in the country, so
moved into town. This interview is a
glimpse into their stories and their lives.
There are many more people like
them, men and women, who too are
homeless in this region. Some have lost
their means of livelihood because of the
KATUAH - page 14
K: Are you from around here?
AM: I grew up here in Asheville near Oteen.
K:What about your family; are they around
here?
AM: I have a mother living here now but I
can't live with her because she lives in one
of those low-income housing, so I'm out.
[Katiiah checked with the Housing
Authority and found that only families, the
elderly and the handicapped are eligible to
apply for housing assistance. Single
adults-male or female-are not eligible to
apply for any housing. A family can be any
two or more blood relatives living together,
so under that category AM. could apply for
him and his elderly mother to live together
as a "family"; however, there is a waiting
list. -Ed.J
K: When you were growing up, did you
live in town or out in the country?
JG:
Where we lived was out in the
country, still in Buncombe County, though.
K: Did y'all do any farming?
JG: Oh Lord, yes. All the time. Me and my
grandmother and granddaddy.
K: Was it tobacco fanning?
JG: No, just com and other food.
K: Did you sell any of it or just grow it for
your own use?
JG: Mainly, for our own use. We canned it
and used it ourselves. 'Had to back in them
days.
K: Can you share with us why you feel that
you need to use the Shelter.
JG: I was born and raised here in this
coun~ and you can't find a job nowhere.
K: Have you tried to find if there is any kind
of govemment way for you to get housing?
JG: Well, I don't have no income and you
have to have an income before you can do
anything like tha1. [Recently, the Housing
Authority has begun to accept applications
for people who have no income. However,
unfortunately, JG is not eligible to apply
because he is a single individual. -Edi
K: So, there's no way that the government
will help you to get housing?
JG: No. I know it doesn't sound right.
Winter 1986-87
�K: Have you been offered any possibility
for a work training program?
JG: No. I do know how to do bnckwork,
but I haven't been able to get work doing
that. [There is a training progmm available
in the area under the federal Job Training
Partnership Act, administered by the
county. -Ed.]
K: Did you grow up in this area?
DJ: Yes. In Asheville, right in town.
K: What has been your experience with
getting work-with getting by?
DJ: I haven't done much work at all in my
life, not at all. I've sold clothes. worked in
bars and banks. That's about it. A liule bit
of construction. I'm a diabetic and an
epileptic. I'm trying to get the disability.
That's why I cannot work at all.
K: Do you apply for disability through
Social Services?
DJ: Yes. For what good it does, I really
couldn't tell you.
K: How is it going?
DJ: Well, I was just turned down for the
second time. The first time it took me
basically about six months to even hear
from anybody. And I had at that time, the
first time, only one doctor who said I
should not work. And now this time, I had
three different doctors that told me I should
not work. And it took them about three
months to say 'no', again. So, now I am
going to appeal it, this time. Without the
shelter, really and truly I have no idea of
what I could have done. My parents are
divorced. My dad remarried and he just
recently rnoved back to the area. But he
doesn't even like to say hello. My mother,
she's basically in the same situation as JG's
mother. She's lives in low income
housing ... in Atlanta. My mom, she and I
get along very, very well but I only get to
sec her about once every two months
because of the regulations there about family
visitntion.
DJ: This area is a terrific place in the
summer but it sure gets cold in the winter.
K: What are the hours that you can be at U1e
Sheller?
DJ: Pretty much 6:30 in the evening til 6:30
in the morning.
K: Well, in winter, what do you do?
DJ: Just try basically to know somebody,
where you could go. What I've been doing I
go down to [a fast-food restaurant] and I am
lucky enough that they don't ask me to
leave.
K: It seems your choices are very limited.
DJ: I'm afraid a lot of days are like that.
K: Did you grow up in this area?
JM: Up in Madison County, out in the
country.
K: That's beautiful land up that way.
JM: Yeah, it's nice if you can make it. Some
folks go up as far as Tennessee for work.
K: All the way to Tennessee?
JM: Yeah, most of them do. You know, the
ones who've got steady jobs. Most of them
just farm down there.
K: Are there people who just stay and try to
hang on by the skin of their teeth?
JM: Yeah, a lot of lhem.
K: Do you think they're getting enough
food and keeping warm enoogh?
JM: Well, some of 'em is and some of 'em
ain't I guess. A lot of 'em sleep in old junk
cars.
K: Do any of them h:l\e land themselves?
JM: No, they're just out on the street.
K: Is there any place up that way where
people can spend the night?
JM: No, they don't have a shelter up that
way.
K: Are there any ch urches that informally
offer people an option?
JM: I don't think there are.
K: Are there any seasonal jobs available to
these folks?
JM: Yeah, chere're some jobs lhere in the
summenime. But it's like around here in
the wintertime, there just ain't nothing.
K: Well, what do people do in \~inter?
JM: They just do the best they can. There'rc
not lhat many really there, you know, most
of them are here in Asheville.
K: How many folks do you know that came
from Madison who need a place to live?
JM: Well, there's quite a few. There's a lot
of them around here and there's a lot of
them down in Greenville, SC. They just
stay around that mission down there as long
as they can.
"You set there, you stay
warm. If you've got money
to buy a cup of coffee or
something, why it's alright.
If you don't, they'll run you
off."
K: What's your story? Did you used to do
fanning?
JM: Yeah, we raised tobacco and stuff like
that. My daddy worked for the Southern
Railroad and we done farming and raised
tobacco, com and stuff like that. We sold
the tobacco and the other was garden
vegetables that we used.
K: Did your family stay up in Madison?
JM: No, my brother and sister both moved
to South Carolina.
K: What do you think needs to happen here
in the Asheville area in te rms of this need
for housing?
JM: I'd like to see them open up another
shelter so we can get some more people off
lhe street 'cause if it wasn't for the Shelter
I'd be out on the street myself. The Shelter
is one of the best things that happened here
in Asheville.
K: What do you do in winter? Do you have
to figure out how to keep warm from 6:30
in the morning til the evening, too?
JM: I sure do. Well, through the week it's
not too bad 'cause , you know, things open
up pretty early. Now, on the weekends,
there ain't a thing to do.
K:Hmrnmm.
JM: You know, you can't go in no cafe if
you ain't got no money to buy nothing. If
they don't sell you nothing, they're going to
run you out.
DJ: They don't appreciate that. Even at the
fast food resrourant I was talking about.
JM: Yeah, they don't appreciate it if you go
in there and just set. You set there, you siay
warm. If you've got money to buy a cup of
coffee or something, why it's alright If you
don't, they'll run you off.
K: What do you think wo uld be good,
particularly through the wintertime... would
you appreciate if there was a place, sav, a
church social hall, wher e you could. be
during the day...even have projects to work
on there?
JM: Yeah, that would be a good thing. For
people who ain't got no place to go during
the day.
K: If there were projects the.re, what would
you like to see there?
JM: Mainly, woodworking.
JG: Yeah, that'd be a good lhing.
DJ: Sure would.
K: When you moved to town from
Madison, did you have work for a while?
JM: Yeah, I worked last summer.
K: What were you doing?
JM: I stayed at lhe Mission down there [in
Asheville) last summer and people called in
there and wanted you to come out and
work. I worked just about every day.
K: Now this was at the Mission and people
would call up there?
JM: They'll let you work, you know, about
three days a week. They split it up between
everybody, so everybody gets a little bit of
it. Mainly, that comes through the
employment security office.
K: How long have you been in the county
here?
JM: Well, off and on for the last 15 years.
K: Before the mission was around, where
did you go?
JM: Well, mostly, 'fore they built that
mission I was working down in Greenville,
SC. You know, I had a preuy good job
down there and I could afford an apanment
and everything. But now, l ain't got
nothing.
K: What work were you doing down there?
JM: Construction work. And I've worked in
a lot of mills, too, you know, cotton mills.
K: And then, what happened to the work,
did it dry up?
JM: Yeah, they just started laying people
off, you know. They just kept the ones
who'd been there the longest.
- continued on page 23
photos by Mamie Muller
KATUAH - page 15
\\linter 1986-87
�the w
Lloyd C
Survfrol ofthe Clans
'This speaks of relationships, who our kinfolk are. The
names of the seven clans translate into the seven parts of the
world."
Tsali's Wife
'That woman is the center of the piece. All
to do with the matriarchal society.
'The strength of the woman: how strong she
can endure. She knows the dongers. She kno1
than tlie male's. You ca11't break her down."
Tsali's Wijj
The Family
'The mother, the father, the child. The mother's hand of
control, of survival, is close to the child. They learn from
her. The moving lines tie it all together, but the same themes
move through all my carvings. It's hard to speak of one
carving separate from the rest, because the ideas appear in
one fonn or another in all the different carvings."
�rR of ·
rl Owle
Releasing the Spirit of tlze Stone
'There's something in chat rock, and once I carve it, and you
can see it, the spirit is released."
life is going on around her. It must have something
How she can take care of the children, and how she
1ow to go on. Her system in a lot of ways is stronger
I
Tribute to Those Who Have Died
'The person is just barely there. Just a whisper, or a touch,
or a mention that she is there in the scone."
�-
--
Each line from the solar panel must have a gate valve
installed as close to the tank as possible. A boiler drain valve
must be installed at the bottom of the solar panel. Finally, a
vacuum breaker must be installed at the top of the panel.
by Avrarn Friedman
Did you know lhat more than half lhe electricity
consumed by the average American household is used to heat
water? If people employed alternative methods of heating
wacer, such as solar energy or wood heat, there would be no
rationale for the continued use of nuclear energy which
supplies only about 12% of the nation's elecnicity.
Unfortunately, many solar hot water systems on the
market today are "active" systems which depend on some
external source of energy to operate and which use
electronically operated pumps, sensors, valves, controllers
and elaborate networks of piping which leave homeowners in
awe and bewilderment. It is not uncommon for such
systems to remain inoperative for weeks, months, or forever,
because repair work requires so much technical expertise.
But solar energy systems do not have to be expensive
and complex. If the user is willing to play a small active
role, the system can be totally passive and all the fancy
gadgets can be eliminated. This article will outline how a
virtually maintenance-free system can be constructed
inexpensively.
Basic Principles
This type of system is called a "thermosiphon". It
requires that the bottom of the water storage tank be located
at least 18" above the beat source. In this case there will be
two sources of heat: a wood stove and a solar collector.
This system can provide 100% of a household's hot water
needs.
Since cold water is more dense, it falls to the bottom of
the system, displacing the less dense hot water to the top of
the tank. The cold water continually returns to the bottom
where it gains heat and rises to lhe top, etc. As more heat is
added, the tank "builds down" with hot water.
Components
The major components of the system arc a wood
stove, a hot water collector, a 40 gallon hot water tank. and
copper tubing.
Before any construction begins, a diagram of the
system should be shown ro the local plumbing inspector.
S/he can give you valuable pointers and steer you away from
possible dangers. Most inspectors are glad to help.
The Tank
Any available hor water tank can be adapted to use in
this system. It is best to use a new tank to be assured that it
will last for a good while.
Look for a tank that has at least two outlets on top.
The side outlets are for the thennosiphon loop pipes. The
top outlets will be used for the cold water supply and the pipe
carrying hot water from the tank to the house fixtures (sinks,
showers, etc.). The cold warer supply will enter the top and
travel down a "dip tube" to the bottom of the tank. Most
tanks already have dip tubes installed. Whenever hot water
is demanded in rhe house it will come from t.he top of the
tank where the water is honest, and is replaced by cold water
entering through the dip rube to the bottom of the tank.
Be sure to install a temperauue and pressure relief
valve at the tOp ofthe rank!
"Dielectric unions" at au outlets where copper pipe
meets the galvanized steel tank will protect both tank and
pipes from galvanic corrosion and extend the life of your
system.
Pipe Work
The next step is to insulate all the pipes and the tank.
ll is very important to maximize heat retention. Pipe
insulation and hot water "blankets" arc commercially
available and relatively cheap. The pipes should be secured
with pipe supports, clamps, or fasteners. Make sure there is
no stress on any soldered or threaded joints.
Maintenana!
If all work has been done carefully, the system should
be virtually maintenance-free. When the sun is shining or
when a fire is burning in the stove, hot water will be
produced and available on tap.
The only active role the user must play is 10 drain the
solar collector in the fall, before freezing weather sets in, and
to refill it in the spring, when all danger of freezing has
passed. This can be done by the operation of the two "loop"
valves and the boiler drain at the bottom of the solar
collector.
For more information, write: Friedman & Sun Design, Inc/
PO Box 657
Dillsboro, N.C. 28725
A PASSIVE SOLAB .\NO
~
Wood.stove Hot Water Loop
Virtually any woodstove can be easily adapted into a
thcrmosiphon system. There are several ways to do this, but
probably the easiest way is to coil ten feet of 1/2" copper
tubing and place it inside the firebox near the exhaust of the
stove. This requires that a hole be drilled in the side of the
srovc where the "intake" of the coil wilt enter from the
bottom of the tank. In addition a hole must be drilled in the
stovepipe, about 6" above the stove, where the coil exit.s and
runs up to the top of the tank- This creates a "closed loop"
between stove and tank. Whenever the stove is used. hot
water will be produced. One thing to remember is that the
pipe carrying hot water should run continuously in an
upward direction and about 3" from the rop. Never loop the
hot pipe above the tank and then down through the top of the
HEAT HOT \o/ATEP.
SV5TEM
tank.
Solar Loop
The solar panel is connected to the tank in the identical
fashion as the woodstovc. In this case the panel is the "coil"
and forms a closed loop with the tank.
If you are building your own solar panel, have the
intake at the bottom diagonally positioned from the exit at the
top.
The solar panel pipes may "T' into the corresponding
woodstove pipes instead of attaching directly into the tank.
KATUAH - page 18
~
.
l£='=
_..,..J'''~I " )
/
\
\
I \
I \
Winter 1986-87
I
�Homage to Prometheus:
A Stovebuilder's Narrative
I grew up with fireplaces and Warm
Morning heaters that burned both wood and
coal as a heat source during winter. As
ecological concerns became popular in the
late sixties, I became aware of several
air-tight, fuel-efficient wood stoves that
were available on the market. While they
offered a solution to one problem, they were
often beyond the budget of most of the
community in the area where I grew up.
There was also a cenain romance involved
in the "back to the land" folks who wanted
to be self-sufficient as much as possible,
which included building their own stove or
fireplace. The fireplace is considered the
most inefficient means of heat, but it is
unbeatable in conveying a sense of home to
a space in the winter.
During my college days I picked up
some welding skills in sculpture class while
at the same time learning a good deal about
fire and heating processes in pottery classes.
With lhis background, I was taking a
welding course at the local vocational school
when the need for a woodstove arose. This
offered us the opportunity to make a stove
as a class project By using as a model a
wood stove made domestically based on a
Finnish stove design, I developed a design
for a srove that utilized one-quarcer inch
steel plate, with three of the sides and the
bottom lined with regular fire brick. With a
baffle chamber and an air-tight door, this
stove offered many advantages that appealed
to my ecological attitude. While the welding
process is not the most balanced of
processes in the ecological spectrum, the
use of salvaged steel from scrap yards and
the ability to build a fuel-efficient stove that
could fit into the budget of most folks more
than balances this drawback. As more
people in my community became aware of
my stoves, there was a good deal of interest
in how to improve on the design. I received
a lot of practical advice and was given recent
articles and books about wood stoves.
The design I have developed offers a
versatile stove that can be customized to fit
individual needs while increasing the price
of the stove by little or nothing. By using
the size of a regular fire brick as the basic
unit of size for the box, I am able to offer
two sizes of stoves as a general idea of what
I can do. Recently I was commissioned to
build a large furnace using the same design
with simple modifications.
After building the furnace and several
examples of variations on the basic design, I
became interested in two new designs; one
being a wood cookstove that used the
firebox design and the second being a
modification of the barrel stove using large
pipe instead of an oil drum with its thin
walls. I began the wood cookstove three
years ago as a side project using whatever
steel was available at the end of other
projects. I spent as much time working out
the design on paper as I did actually
building the stove. This stove was recently
completed, but I have not used it enough to
be sure that a person can cook on it, bake in
the oven, and still not be run out of an
overly heated room. There are advantages
and disadvanrages in the design, but the
disadvantages should become minimal with
minor alLerations.
The second project proved much
easier to apply. After locating a section of
pipe two feet in diameter with half-inch wall
thickness, I designed a stove for a friend
who did truck farming for a living. He
needed a stove for his greenhouse that
would hold a fire all night and not bum out
after one season's use. The stove more than
satisfied that need. I used half-inch plate to
weld a "V" to the top of the horizantally laid
pipe to make a baffle chamber. With an
air-tight door, the stove was fuel-efficient
and easily adaptable to the space needing
heat
A current project is to modify my
original stove design to fit in the stone work
Weld a " V" of 112" plate in 2' pipe of
3/8' wall for a r ugged but effective stove
of the house a friend has built. The stone
was laid with vents for forced draft to
generate uniform heat. We are considering
separating the baffle chamber from the
firebox so that the forced draft can go
between them to increase the amount of
BTU's available. Being an anist, I am
interested in building stoves that are
customized to project an individual
statement for the home-owner, while
remaining cost-effective and fuel-efficient
I plan to explore the use of other fuels
and other building materials in the future.
Natural gas, while it is a non-renewable heat
source, is the most practical fuel for urban
residents. It would be easy to design
unique, efficient stoves of salvaged pipe
(cast iron sewer pipe, etc.) for this fuel.
Cast earthenware clay is another material
that has been largely ignored in this country
in recent years. While clay would not
withstand the shock of loading wood into it,
it could offer a lot of versatility in design as
a material for a gas stove.
l have fantasies of someday starting a
non-profit co-operative of stove builders to
meet the needs of the community and the
Earth Mother. While I would be glad to
share my ideas with others, I am also aware
of the need to get patents on som.e of my
original designs so I could continue to use
them without someone else gaining legal
control over them.
With all the advancement of the
innovative ideas, my favorite source of heat
remains the open-pit fire. I have done little
to improve on this design.
-Oliver Loveday
KATUAH - page 19
Winter 1986-87
I ,..1; I ,;'
�NATURAL
WORLD
NEWS
LOW-LEVEL RADIOACITVE
WASTE UPDATE
Natural World News SCNicc
In the present winter session, the srate
legislature will decide whether or not Nonh
Carolina will remain in the Southeast
Low-Level Radioactive Waste Compact. If
North Carolina chooses to remain in the
compact, it wilJ receive all the low-level
waste from eight states in the southeast for
the next 20 years. If the legislature chooses
to withdraw from the compact, the state will
still need a smaller facility to accomodate its
own low-level waste.
State legislators and the governor arc
presently saying that the pros and cons of
both courses of action are being studied.
An underlying assumption of the
radioactive waste debate is that the nuclear
induscry will continue to operate its waste
generating power plants and perhaps even
add new nuclear plants to the grid in the
future. The debate, then, is presented 10 the
public as merely one in which we decide
where and how we bury the waste. The
idea of limiting our waste output is not even
discussed.
In this case, however, the waste
dump issue docs affect the source of a large
pan of the waste, the nuclear power
induscry. If North Carolina and other states
choose to handle only their own low-level
wastes, it creates a powerful incentive to
minimize the waste produced. It would then
become a problem each state must deal with.
It could not be passed on to "the other guy".
Electorates and governments would resist
the construction of new nuclear power
plants, and they might even press to shut
down existing plants.
This prospect terrifies the nuclear
induscry. This is the real issue at stake. in
the Compact debate. Nuclear industry
lobbyists are right now twisting arms in
~eigh, causing legislators to give indirect,
wIShy-washy answers to public inquiries
concerning their positions on Compact
m~mbership: "Right now I tend to favor
withdrawal, but I'm going to wait until all
the facts are in before I commit myself." lf
!cgislat~rs ~ait until the legislative session
is over, 1t will be too late to withdraw from
the Compact.
False issues are being raised to dilute
the public sentiment to withdraw from the
Compact. For instance, the fear is raised
that "if we go it alone we'll have to accept
waste from all other states", because we
won't have the exclusionary clause which
protects Compact members. But in reality,
KATIJAH - page 20
the Low-Level RadioacLive Waste Policy
Act of 1980 directs all states Lo either deal
with their own waste or to join a Regional
Compact. If every state complies with this
federal law by 1993, there will be no one
left to send waste to Nonh Carolina.
It is particularly disturbing that in this
process the will of the people of North
Carolina is being basically ignored. The
public is being "informed" of the situation
and "prepared" for what is to come in the
future. This is an arrogant posture for
public officials to assume on an issue that
the electorate is relatively well-informed
about.
Democratic government is only
democratic if the people realize their power
and exercise it. Legislators will operate
under the illusion that they can ignore the
p~blic until they arc proven wrong. The
V 1etnam War and Watergate are examples of
arrogant lawmakers learning about the
power of the people in this country.
le is obvious that the people of Nonh
~li~a don't want a regi~nal waste dump
rn tbetr state. But to influence their
legislat~rs l? act accordingly, the public will
have to msntuie a popular movement which
will r~nder the nuclear industry's massive
lobbying effon useless. We can not just
assume that the legislature will do what is
best for the public. Legislators must be
made to realize that their political lives
depend on voting to withdraw from the
Compact.
Citizens for a Choice on Nuclear
Waste (CCNW) has been circulating a
p~tition statewide demanding either
withdrawal from the Compact or a binding
referendum on the issue. To dare over 5000
signatures have been collected on the
petition, and it has been supponed by 20
legislative candidates. This is a good start
but it is not nearly enough.
'
All concerned people need to get into
action again, quickly. Circulating this
petition is just one of the iasks that needs to
be done. Legislators need to be called
written, and confronted directly. Publi~
demonscrations need to be organized and
well-attended.
In general, it's rime for us all to wake
up. If you live in Nonh Carolina and have
an opinion about low-level radioactive waste
being shipped into the state, call Governor
Martin at his toll-free number:
1-800-662-7952 and telJ him how you feel.
For copies of the petition, write to:
CCNW
P.O. Box 653
Dillsboro, NC 28725
MRS: BEHJND CLOSED DOORS
from Natural RigltlS Ncwslc11cr
The United States Coun of Appeals is
deliberating on the case of Tennessee v
Herrington. The lawsuit, initiated by th~
State of Tennessee to prevent conscruction
of the "temporary" storage and processing
facility for High Level Nuclear Wastes
known as the MRS (Monitored Retreivablc
Storage) which the Dept. of Energy (DOE)
wants to site in Oak Ridge. Meanwhile,
DOE operatives are quietly at work behind
the scenes to bring the nation's waste to Oak
Ridge irrespective of how the coun rules.
. Last F~bi:unry. District Judge Thomas
Wiseman enJorned DOE from submitting
any Monitored Retreivable Storage proposal
to Congress that was based on the "fatalJy
flawed" Oak Ridge siting study. DOE
appeale~ that injunctio~. arguing among
other things, that the Judicial branch has no
constitutional power to enjoin the Executive
bra~ch . from commu~icaring with the
Lcg1slauve .branch. As 1f to prove the point,
DOE conunues 10 engage in extensive
communications with senators and
con.gressmen in an effon 10 win suppon for
!h~1r ~RS plan, despite the court's
lnJUnCUOn.
Now it appears 1ha1 a bill to create an
MRS is being drafted by Senators Johnson
(D-LA) and McClure (R-ID) for
introduction as soon as the court
proceedings are concluded. Such a bill
wouJd shortcut the Nuclear Waste Policy
Act process and simply authorize DOE 10
construct and operate an MRS at the site of
the abandoned Clinch River Breeder
Reactor. 30,000 spent nuclear fuel
assemblies wouJd be rrucked to that site.
Suppon for the Johnson-McClure bill
is the trade DOE is offering the 34 senators
and 164 representatives in the 17 Second
Round Nuclear Waste Repository States and
the 12 senators and 53 representatives in the
6 states studied for the First Round
Repository. In exchange for help with
MRS, DOE is offering 10 slow First Round
studies and drop the Second Round
selection process entirely. By agreeing to
put an MRS in eastern Tennessee, these
senators and representatives could t:ruLhfully
bra~ about having kept nuclear waste out of
their home state in future re-election
campaigns.
It is not responsible waste
~anagement to put all the nation's
high-level nuclear waste in an open field
beside a waterway that flows through 8
states before washing into the Gulf of
Mexico. It is stupid and dangerous to truck
it~ over interstate highways; once to
Winter 1986-87
�Tennessee, t~e.n later to a final repos11ory.
But the. $4 b1lhon that the plan will cost is
~01 s~bJCCl 10 qramm-Rudman cuts because
It will be paid by electric ratepayers.
Hopefully. _those who worry about the
hazar~s o_f nvers and highways - and their
elc~~nc bills - will be powerful allies in the
pohucal battle ahead.
NUCLEAR FUEL SERVICES
AGAIN
'
from N1lu1"11l Righis Ncwslcucr
In the l 970's, Nuclear Fuel Services
Inc. (NFS) simply walked away from it~
reprocessing plant in West Valley. NY, and
left 10 state and federal agencies the
$400,000,000 task of cleaning up 560,000
gallons of _highly radioactive wastes leaking
from the sue. NFS moved its operations to
Tennessee, where it went into the business
of supplying nuclear fuel for submarines
and selling uranium bullets to the
international anns trade.
Congre.ssperson Edward Markey
(0-MA) studied the NFS plant in Erwin,
TN as part of a survey of nuclear waste
handling in this country. On September 18
1986 Re~. Markey !CP,?"ed to congress 1ha;
the. Erw1~ pla~t 1s a toxic nightmare,
ooi.mg rad1oacuve contamination into work
areas, into lunchrooms and other
non-working areas, and into the soil outside
work buildings. The plant has coniamina1ed
groundwater and off-site railroad land.
Even parts of vending machines had 10 be
disposed as radioactive waste.
In
addition. rndioactive waste buried on the
plant site linancially endangers state and
federal ta_xpaycrs". Markey is conducting a
congressional inquiry into union charges
1ha_t .NFS an~ NRC conspire to keep the
facility operanng despite safety violations.
/
. The Namral Ri2f1ts Newslecrer is
ava1/ablefrom tl~e ~atural Rights Center, a
non-pro/11 public 111terest law project of
USA; P.0.Box; Summertown, TN
';/MBJ·
EPA PIGEON HOLES CIIAMPION
by
Mi!Uc Buch•mlll
Environmentalists and friends of the
Pigeon River won a major legal battle this
month in the continuing srruggle to clean up
the long-polluted river.
U.S. District Judge David Sentelle on
Dec. I. dismissed a lawsuit brought by
Champion International Corporation against
the U.S. Environmental Protection Agency.
Sentelle ruled that EPA did not overstep its
autho_ritr _when it. took away North
Caroltn~ s i;ght. to write a _Pem1it governing
C~amp1on s discharge 111to the Pigeon
River. Champion was joined by North
Carolin.a in its .l egal challenge to the EPA
move; rntervemng on behalf of EPA were
the State of Tennessee, the Pigeon River
Acti~n Group (PRAG), and the Legal
Environmental Assistance Foundation
(LEAF)._ ~hampion has 30 days to appeal
the d~1s1on. If the appeal fails, both
Champion and North Carolina will have to
accept the terms of the permit currently
being drafted by the EPA.
. N_orth C~rolina's long history of
penmssive penruts has left the Pigeon River
below Champion's Canton plant
coffee-colored and nearly devoid of life, in
sharp contrast to the pure crout scream !bat
emerges from the mountains of Haywood
County above the plant. Efforts by PRAG
and the State of Tennessee led to the
unprecedented EPA decision to take back
pennitting authority from a state.
Key issues in the struggle are the
color of the river, which is still brown when
it crosses into Tennessee; and the elevated
temperature, which has consistently violated
Nonh Carolina water quality standards.
For more information, contact:
Millie Buchanan
Qean Water Fund
102 Tacoma Circle
Asheville, NC 28801
Pigeon River Action Group
P.O. Box 105
Waynesville, NC 28786
(704) 627-9774
BILLBOARD BLIGHT:
EYE POLLUTION SOLUTION
Natural World News Servu:c
. Recently, the meager efforts made by
legislators to deal with the advancing
onslaught of billboards grai.ing the
mount_ains have been compromised by hard
!obbymg on the part of the billboard
tndustry. To combat this unyielding
invading unsightliness, cicizens groups have
sprung up and are confronting the billboard
industry and its legislators. Carolina
Coalition for Scenic Beauty, with its 350
members in Hendersonville and chapters in
Buncombe County and Charlotte, has a
two-fold plan modeled after the new
Waynesville, NC sign ordinance: I) halt
ereccion of new billboards (there are now
over 17,000 billboards gracing the land in
Western Nonh Carolina and the NC coastal
tourist areas); 2) repeal laws which allow
cutting of crees to put up billboards.
f" ~inc m~mber governmental study
commission which held hearings for eight
months on possible sii.e reduction made no
recomendations to reduce the number
p_rotect i:ees, or meaningfully reduce th~
sii.e of billboards. Co-chairperson Senator
Bo Thomas was the only commission
member who recommended any meaningful
refo~ and he couldn't even get a second
for h1s_p~posals from the nine person study
commission.
One observer wryly commented that
she thought the commission was accing out
of self-interest when it was revealed that 2
members owned billboards, another rents
land for billboards and yet another member
uses billboards for his personal use.
Now is the time to get active! Write
your legislators, call them on the phone,
meet them face to face. Plant trees not
•
billboards!
For more info on ordinance guidelines &
legal advice, call:
Kay McNett
Southern Environmental Law Center
Charlottesville, VA (804) 977-4090.
I
Carolina Coalition for Scenic Beauty
POB 1433. Hendersonville, NC 28793
(704) 693-6776.
KATUAH- page 21
Winter 1986-87
�NATURAL WORLD NEWS - continued
BEARLY MAKING IT
Natural World News Service
Black bears in Katiiah are facing lean
times. In addition to the lack of hard mast
(nuts, acorns) resulting from the drought
this summer, Roger Powell (Dept. of
Zoology, NCSU, Raleigh) of the Pisgah
Bear Project reports that because of
increased hunting pressure bear "mortality is
outstripping reproductivity". Poaching
accounts for 50% of all kills, while legal
kills account for 30-40% of all bear
mortality. In addition, of the 15 bears
studied at the Pisgah Bear Sanctuary (one of
28 bear sanctuaries in NC) only one bear is
a breeding age female!
Previous studies reveal a history of
poor "population management".
Warburton's 1981-82 study of the Pisgah
Bear Sanctuary showed that, of the bears
being monitored, 60% were killed, 75% of
which were females.
~LL SftC~tS
D~~
22
• continued from page
In the drama perfonned at the end of
the day, Mother Nature expresses
"especially dear to me is Earth, the
blue-green gem io space, the watery Living
planet where I take delight in all of you and
in your spectacular diversity." Amy shares
with us, in her own words, the progress of
the play: "Then, one by one the critters
stood and named themselves. They told
each other about troubled times, poisoned
waters, disappearing forests, mass
slaughters. They confessed fear for the
future. They wondered aloud whether their
na.~Ln9
Pa.per n a.chi
rta.s~s
Making a head mask of paper mache
is simple in description, but often hard and
tedious in practice until, through much
repetition, some degree of skill is gained.
The fust step is to make a rough
frame of wire mesh to stiffen and hold the
paper mache as it dries. The frame will be
incorporated into the mask.
The best material for the frame is
regular chicken wire, which is both strong
and flexible. If the holes are too big to
adequately support the paper mache, two
layers may be used.
KATUAH - page 22
The N.C. Wild life Resources
Commission (N CWR C), whose stated
goals are to 1) maintain a stable viable bear
population, and 2) maimain an abundant
surplus for hunters is "not living up to their
mandate as wildlife managers" according to
Paul Gal limore, coordinator of the Bear
Action Network. T he NCWRC has
disregarded Powell's and Warburton's data
and maintains that although the bears are
facing hardships this year , the "natural
mechanics" are such that the bear population
normally fluctuates with mast production.
Fortunately female bears are denning-up
early, and the impact of hunting (legal and
illegal) may be lessened this year.
Recently, Tennessee shortened their
bear season to the last week in December
after research from black bear expert Dr.
Mike Pelton of the University of Tennessee
and the Tennessee Wildlife Commission
revealed that populations could be sustained
if hunting was restricted until after the
denning of females and cubs.
Clearly it is time to bring pressure to
bear on the NCWRC. The data is in and the
bears aren't going co be with us unless WE
take action.
young cousin s, the humans, understood
how all the world was alive, balanced and
beautiful, and how they were devastating
the entire planet.
"Meanwhile people playing 'humans'
sauntered in their midst, oblivious to the
creatures' plaints. Earphones covered their
human ears. The gaze of their human eyes
was fixed on television or computer screens
or o n literal mirrors. Mother Nature
assessed that they were hypnotized and so
wrapped up in thoughts of themselves that
they had forgotten their place in the magic
web of life.
"'But if we call Lhem, all of us in our
different voices, perhaps we can waken
them before it's too late,' suggested Mother
Nature. Three times a cry went up from the
The frame must be big enough to sit
over a person's head; sometimes it helps to
begin to form the wire frame over a log or
ball of adequate size. The frame must also
be formed so that the eye holes and perhaps
the mouth and nose holes will line up in
advantageous places that fit in with the
design of the mask, particularly if it is larger
than lifesize.
The frame needs only to give a rough
outline of the head shape, because the actual
contours can be filled in with layers of paper
mache. Bur the closer the frame is to a true
outline, the better, because building layers
of paper mache is slow work. Bend all wire
ends into the frame so that they do not catch
or poke.
Once the frame is constructed, strips
of newspaper I 1/2 to 2 inches wide need to
be cut. A lot of them! Paper mache work
demands a lot of newspaper, and the more
that is used, the sturdier the mask. The
major limitation is usually time and patience.
Call or write the NCWRC now. Ask
them to reopen Powell's data and restudy
his research. Ask for a moratorium on
killing bears. Ask for a shoner season (NC
has the longes t bear hunting season in the
Southeast). so the females and their cubs
have a chance.
Executive Director
N.C. Wildlife Resources Commission
.
512 N.SalisburySt. ~
IWdgh, NC 27611
.Br"'
To repon poaching or other violations, call:
NC.......... 1-800-662-7137
1-800-922-5431
TN.......... 1-800-262-6704
GA .......... 1-800-241-4113
VA .......... 1-804-257-1000
sc..........
For more infonnation, contact:
Paul Gallimore
Bear Action Network
Route 2, Box 132
Leicester, NC 28748
(704) 683-3662
throat of Lion, Owl and Hawk. Three times
a call from Gull and Frog and Dolphin.
Three times a call from Heron, Snake and
Oak Tree, un til finally the humans
responded. Then all joined ha nds and
danced to the closing music of flute and
drum."
All Species Day-Greenville Coordinalor
Amy Hannon is a pioneer in the creation of
ceremonies and community riwals with an
ecological focus. She holds a PhD in
Philosophy from Boston College where she
taught for seven years. A Winter Solstice
earth ceremony based 011 Amy's a1mual
solstice ceremony for Greenville was
adaptedfor our Kat'iiah region and appeared
inKmfla.b..lssue VI, Wimer84-85. , ,
Then a large bowl of flour-and-water
paste needs to be mixed. This is a legitimate
use for the cheap, white, bleached flour.
Fill the bowl about 1/3 full with flour, and
then dip some of the flour into a cup or
smaller bowl. Add water (enough to make a
thin soupy mixture) and stir until the flour is
thoroughly dissolved. The resulting
mixture may be added to the larger bowl.
Mixing it gradually in this way (always
adding the water to the flour) insures a
smooth mixture with no lumps. Add water
to the mixture unril it is slick and wet and
slides off a strip of the newspaper when you
run your fingers down it leaving only a thin
film adhe.ring.
Construct the mask, first defining the
general shape and then building up around
the ridges and hollows to emphasize the
finer features.
Paper mache should
optimally be added only one layer at a time
- continued on next page
Winter 1986-87
-
•y
.
�W~11rm
KeeJl))fting
Wimiteir:
nmi
ftmi
IHiommeiless
OC11h1illbl
- continued from page 15
K : Do you talk to m any other people who
have the problem of no wor k, too?
JM: Yeah, 1here's a !or of 'em righ1 here in
Asheville. I know a bunch of 'em sleeping
down here in these old junk cars. r don'!
know how they can stand ir, it's cold.
K: Did they try to get in the Shelter?
JM: Well, some of them do. And, you
know, they come in, slay awhile. Then,
1hey migh1 ger drunk and miss a night or
two and somebody else gets their place.
And there they are again.
"Most of the time, I'm not
even hungry. Two meals a
day, I can make it on that."
K: What about food? Do you get supper at
the shelter, then an early breakfast?
JM: Yes.
K: What about a midday meal?
JM: Well, mos1 of the time, I can go down
to the Christian Ministry down there to eat,
if I'm hungry. Most of the time, I'm not
even hungry. Two meals a day, I can make
it on that.
K: Is that midday meal available aU the time?
JM: Just during the week, five days a week.
K: So on Saturday and Sunday what can
you do?
11.a.'-t.n9
Pa.pet" 11.a.ch.e 11.a.s'-s
- continued &om page 22
to allow thorough drying. In any case, do
not build up more than 1/8 inch wi1hout
allowing a drying time, so that no wet spots
(which may rot) are left between the layers.
Usually the inside of the mask. or at least
the top, is lined so that the wearer is not in
direct contact with 1he wire frame of the
mask which will poke or catch the hair.
Lining can be made with layers of paper
KATUAH - page 23
JM: Well, on Sa1urday and Sunday, you can
go down 10 the Mjssion and they'll give you
a sandwich or 1wo.
K: Let's see t here's t he Mission a nd the
Shelter, is there any other place in town?
JG: The Salvation Am1y, bu1 all you can
s1ay is three nights a month.
K : Three night.s a month ?? Have you stayed
over at the Salvation Army?
JM: Oh, yeah.
JG: I can'1 stay a1 1he Salvation Army,
'cause I'm a local and they wilJ no1 keep a
local there, so they 1old me. They won't
even~ a local.
K: Is that true?! [Katuah called the Salvation
Army and was 1old 1ha1 Lhe Lodge was for
"ttansienLs" and LhaL "locals" were
discouraged from using it]
DJ: The only way [ got in was someone
from the Sheller called down there and sfild
to let me stay !here.
JM: If he hadn't called, you wouldn't have
got in.
DJ: That's exactly righ1. fm aware of it.
They Lold me LO get lost the next morning,
LOO.
K : Wha t a r e the requiremen ts for the
Mission?
JM: Their reqllliremems are an ID.
K: What does that mean?
JM: A driver's license or something to
prove where you're from.
K: Can a local person go to the mission?
JG: Oh yeah.
K: Is there a restriction on how many nights
you can stay there?
JM: Well, they go1 a program down there. If
you get on tha1 program, if they let you get
on tha1 program, you can stay 45 days.
JG: But you got to be alcoholic [or have
drug-rela1ed problems -Ed.] to gel on 1ha1
program.
JM: Yeah, you have 10 be alcoholic to get in
the program. If you stay there long enough,
it'll drive you 10 drink.[Jaugh1er] Even if
you never touched a drop of ii in your life.
K: So, really the Shelter is providing a real
service in ter ms of offe ring you an option.
Is th er e a ny r est r iction on the length of
days? I n other words, if you don 't get
'bumped', you can keep coming back?
JM: Yes.
K : Do you have to p resent an y ID at the
Shelter?
JG: They ask who you are and where
you're from, then they sign you in. And
you get a ticket the next morrung to get back
in the next night.
K: And bow many beds are there?
JG: Twenty.
K: I asked about food, what about clothing?
Are ther e clot hes ava ilable to you if you
need them? Coats, etc?
mache laid on the inside of the invened
mask or by glueing in pieces of lhin foam or
fabric. (Too much foam, however, makes a
mask stifling and stuffy.) Sometimes
padding is needed for extra protection for
Lhe nose or chfo or where the mask rests on
the shoulders.
When the shape of the mask looks
right, it can be painted, or colored paper,
fabric, or ornaments may be glued on.
Oil-based enamel paints adhere best to paper
mache and leave the best finish, but la1ex
paints will work also. Water-color pamts
DJ: Basically, clothes are available through
the Christian Ministry.
K: What about basic spending money? You
know, you need som e mon ey to get
by...JM, have you applied for a ny monies
or any kjn d of thing?
JM: No, I haven't. Now and then, I get a
day's work so I've made it so far.
K: So, you 've at least had some pocket
money, ever y once in a while. J G, what' s
your situation, a re you able off and on to get
a day's job?
JG: Well, just now and then.
"I know a bunch of 'em
sleeping down here in these
old junk cars. I don't know
how they can stand it, it's
cold."
K: Is the Shelter able to help you find work?
Does the E mployment Commission call over
to the Shelter a t aU?
JG: I don'1 1hink. I never heard tell of them
calling over there on account of you can't
call over there during the day. It's after 6:30
in the evening and til 6:30 in the morning
that the Shelter is open.[The Shelter does
encourage people to go over to the
employment office, though. -Ed.)
K: Would that be good, t hen, for a shelter to
stay open longer and connect in wit h the
E mpl oyme n t Commisssion a nd other
sources so you'd know about possible jobs?
JG: Why, sure that would be about the best
thing that ever happened. lf we had a "day"
sheller here to do 1hat.
K : Let me ask you a nother q uestion about
t he possibility of a " day" shelter... what if
no salaried jobs came up, but say "volunteer
jobs" came up, for exam ple, to work on a
project or to hel p out in some way.... would
that be something you'd like to know about?
Particularly, during t he winter so you could
keep occupied, indoors.
JG: Well, tha1'd be helping somebody that
needed it. Cause I know a wealthy person
ain't going to ask you to do some1hing like
that.
DJ: Why, it would be great! I sure 1hink it
would. It would be something to do, just
ge1 away from the boredom.
JM: It would keep your mind occupied.
--interviewed by Marnie Muller
will not work.
Now the mask is finished. Put it on.
Identify with it Practice the animal's (or
element's) sounds and motions in front of a
mirror. Forge1 what is inside the mask and
be the creature that is visible in the mirror.
To aid in the 1ransference of identity,
practice doing things and makfog noises
(privately at first) that you would not do in
your own body. Gradually an empathy
between you and the crea1ure of the mask
_,
will arise.
Winter 1986-87
�DRUMMING
LETTERS TO KATUAH
Hello Karuah,
Herc is a poem that I think you might find interesting.
Dark Ridge Creek is in Jackson County and I have walked
quite a bit of ii.
We are not down to the last trout yet. There are lois of
native speckles swimming around; a lot of rainbows, coo. If
you want to use the poem, feel free. Keep up the good
work.
11iE LAST TROUT IN DARK RIDGE CREEK
The only mate I have ever known
the only one of my kind to ever
swim beside me
lies on his side in still water
color fading like an autumn leaf
sinking to the stream's bonom
If I had voice
Dear Friends:
Your Fall, 1986 issue, centering on the subject of
death, is great! I especially appreciate the attention given to
DealinK Creatively with Death,
I would have liked to see more attention given to
memorial societies. There are nearly 200 of these societies
and they are the major consumer advocates in the funeral
industry. You might like to publish the name and address of
the Continental Association of funeral and Memorial
Societies and perhaps the names and addresses of societies in
the Appalachian area and nearby.
I was delighted to see you publish a detailed
description and instructions for building burial boxes. Along
this same line, a few paragraphs on dealing with the legal
details of non-professional bunal might be helpful.
Cordially,
Ernest Morgan
like the bird in the laurel
that can sing her young
from a tangle of twigs
and slow the sun's flight across the sky
I would not be alone
Our spawn
our children
once growing
breathing
wombed in a bed of gravel
lie smothered under a blankec of silc
as if dark grains of nighc
fell from the sky
and buried a thousand sunrises
Truly,
Thad Beach
Waynesville, NC
Many thanks 10 Ernest Morgan/or his contributions tQ
KarUah#J3.
The addresses of the memorial societies serving the
KatUah province are asfo/kJws:
ConJinelllal A.ssodalion cf FUMral aNl Memorial Societies
2()()1 s strtl!l NW (Suitt 530)
Washi11g1011, DC 20009
Dear Katiiah,
I so enjoy reading the Kllllahl I would like to lcnow
more about it, and if there is a group meeting, etc.
I have enclosed a poem about "A Place of Warmth for
Me".
Mtm0rial Society ofGeorgia
191 I Cliff Vality Way NE
A1/an1a. GA 30329
Blw Ridge Memorial Society
Bo;c2601
ArMvillt, NC 2/WJJ
East Tt1111essu Memorial Society
Bo;c 1057
KnoJC11illt, TN 37919
Memorial Society ofROQ/IOke Valley
Bo;clJIX)l
ROQ/IOke, VA 24014
As to the legal details of Mn-professional burial, all
sources say, "Consult Tlie Manual' (Ernest Morgan's book
Dealing C&tivefy wjth [)emh>."
-The Edif()rs
Keep up the journal; the reading is great!
A PLACE OF WARM1H FOR ME
rve searched for my own special place,
Where nature's views reflect in my space.
My very own plot of ground,
Where I could live year 'round.
A cabin, small, I'd build,
With flowers on the window sills,
A happy place, where I could dream,
As I listened quietly to a stream.
Then, when winter's full of cold and snow,
A log fire burning all aglow.
The smoke rising ever so high,
Like an Eagle in the sky.
I've wandered far and near,
My place must be full of cheer,
Where peace and Jove abide,
With God close by my side.
I'd dream, I'd sing, I'd write, I'd paint,
You'd never hear me say "I can't."
l'd look from my mountain top, oh, the beauty I'd see,
I'd be just as warm, happy. and content as I could be.
Sincerely,
Barbara Ann Satterfield
Sylva, NC
KATUAH - page 24
Wimer 1986-87
�INITIATION
Wrapped in buckskin
Anllercrown
the wind was her king
down in the grove
where the trees whisper.....
Shandoah ..... Shandoah
she runs with the deer
to her place of power
she sleeps on the Earth
Her Mother's heartbeat
in her ear
She receives her Mother's smile
knows what to do
She walks with the deer spirit
to the river of life
falling starS in her eyes
Moon bath
Swimming
She is born
She is rising
The river is sweet
She drinks from iis blood
She anoints herself
and lays in the thicket
full and ripe she falls
into the world of 1he undreaming
She forgets 1he meaning
of her Mother's tongue
of her Grandmother's sorrow
She wears the robe of shadow
She mee1s her test
with the promise
that she will live
in all that is
that she will awake from the dream
to be reclaimed
that lhe river flows on through
her body
and will always empty
into her heart
-Colleen Rcdman·Copus
More Thoughts On Death
ToKat6ah:
Dear Friends,
I enjoyed the issue on death, that
cheerful topic. h is something I have been
thinking about a lot recently, in connection
with my praccice of the "Tac Kwon Do"
karate technique.
The ancient warrior codes all pivo1ed
on !hat stark moment when the warrior was
face-to-face with his own death. that was
the focus of all their rules of conduct and
practice. Whether it was among the
Japanese samurai, the Celtic chieftains or
the American Indian braves, the key
principle was to meet death wherever it
came. or, even, 1n the words of Mushashi,
the 15th century Japanese swordsman and
philosopher, " If you have a choice, seek
your death."
The concept of facing one's death
was also central to lhe "spiritual warrior"
practices of, say, Tibetan Buddhism and the
classic case of Carlos Castenada's Don
Juan, the Mexican b.IJUQ.
The practice of the warrior was of
course concerned with facing death for
pragmatic reasons, but to a large extent it
was also because of the depth and meaning
it brought into their lives. Sometimes it
takes an encounter with death to wake a
person up to the richness of life. The
warriors saw themselves as examples to the
people, as well, teaching them to regard
death fearlessly. In those times, war was a
personal thing a point of honor. It was
fought as much for the glory as for the
conquest. The battlefield was a
testing-place, an initiation. Compare that to
the craven coward with his finger over the
nuclear button, who would sacrifice an
incalculable number of lives to achieve his
own ends. For these men, death is no
longer real. Their lives, and all of our lives,
arc diminished as a result.
For the warrior, living in close
proximity to death was the only way to live.
The teaching there is that this is the human
condition. It is the same for all of us, all the
time. Even if we do not make it so
graphically clear by seeking our own death,
"Death is always over your shoulder"( in the
words of Castaneda's Don Juan). We
would benefit greatly from having teachers
brave enough co tell us that 1he way to die is
the way to live.
Thank you for bringing the notion of
"death" into the Katuah Journal. This is a
much-needed discussion, as our culture
purposely avoids the idea of death.
Death is something to be swept under
the rug ...flushed down the toilet ... carried
out like the trash. Out of sight, out of mind.
The main reason for this, I think, is
fear. Our culture is scared to "death" of
death and tries to protect its people from
having to face the experience of death
during the course of their lives. And so we
as individuals are left to meet our own
demise unprepared and unfamiliar with
death. This only promotes confusion and
deepens the fear. and so the spiral of
alienation continues.
The results of this have been
disastrous, both for us as people and for the
planet as a whole. A tremendous amount of
energy and resources go into insulating
ourselves from lhe world and propping up
the fallacy of the individual ego. We would
rather sacrifice whole species of other
creatures than allow and accept our
individual death.
Our neurotic fear of dying has
contributed in a large pan to the
overpopulation of humans, the
degeneration of the planetary environmoot,
and our own alienated lifestyles. Of course,
the fear of death is not totally responsible
for this, but coming to terms with our own
monality and realizing the importance of
death in our lives would go a long way to
helping us change our attitudes and
accepting our place in the world.
Thank you for helping to lead us a
few steps in this direction.
Sincerely,
Ava Livingston
Roanoke, VA
My best,
E. Thornton
Charlotte, NC
>'I'
KATUAH - page 25
Winter 1986-87
U \IU\.., •••,.It
AC'.,.,..,, -
~ATITA ;f
�- continued from page 1
different, bm we need to take counsel
together. This was desirable before, but
since the splitting of the atom, this has
become a necessity.
I carve a lot of pieces with figures that
have what I call "visionary eyes". There is
fear in those eyes. Those eyes have seen
the bomb, and they're afraid. I guess I'm
afraid too. I ge1 the feeling I had as a kid
when I read in the Bible of how "They shall
have sores and splotches, and so many
wounded, and so many of the people will be
killed".
At the time of the Chernobyl accident
they said 1he Chernobyl plant was
unprotected and without containment, but
later it turned out that the reactor rug have all
of that.
There are lots of those
graphite-cooled nuclear plants within range
of us. If four or five of those were to have
a meltdown, it would change the nature of
life on this planet.
When I was in the siitth grade, I was
pro-nuclear. I was really for it. "What a
wondeiful ideal All that energy!" But we
didn't know about nuclear waste.
We're primitive when it comes to
dealing with our nuclear waste. We think
we can bury it in holes in the ground, and
that it won't go into the water, and
everything will be alright. Bm how delicate
the world isl
I guess everything is beautiful to me.
Everything has its own way. When I see
people out there, all together, by the
millions, it's beautiful the way that they
move. But again, speaking face to face is
beautiful because o( the way people are and
the ways they are different.
I try to communicate through my art.
I think of people touching my carvings
when I make them, because I know that the
love and affection I feel are not for me to
keep to myself. Any artist knows his or her
work is for all people. An is to help bring
out a lot of things about the Creator and
how we have come to be humans living as
we do. An is also about how to improve
ourselves to be better people. Through time
artists have helped us more than almost
anyone else to figure out who we are and
what we're doing.
h's a healing feeling to know that
God does give us the power to do all these
things to feel better or 10 appreciate life
more. I ask God to make or to bless each
carving that 1 do and ask that people can
appreciate and take care of ii. Bui it's just
art It should just be appreciated as art, but
I guess every artist does feel some
attachment to their work. I would like
people to understand the thoughts and
feelings I put into my carvings. Otherwise
they might use a carving for a doorstop. Of
course, that's o.k. too, I suppose. It's a
rock-it'll hold a door open.
But a rock is not "jus1 a rock". The
rock I carve is the old pipestone: s1eati1e or
chloride schist. It gets a nice finish when I
sand it, and it turns darker as people handle
it
Rock seems primitive, but one
wonders whether it's back in time or
whether it's in the future. Rock itself is
alive. Rock has been ~where and seen
~thing. Rock has traveled the tracks of
the stars. It has traveled through all of time.
Each time the Earth has gone 1hrough
another cycle, the rock has become more
condensed. There is an incredible amount
of history and eitperience condensed in each
chunk of rock.
I search out my own pipestone to
carve. I see things in the rocks: arms, legs,
faces, animals, spirits - all the things of the
universe. Sometimes where granite and
quartz come together r see designs.
When I carve, often I will leave some
of the rock in its natural state. Then, along
with all the other creatures I represent, the
spirit of the stone is in the carving, too.
PASSING IT ON
people and had no way to eitpress that. So
they got upset about it and went to war with
the world.
Maybe we could have at least a small
effect on the problems of the future--the
neglect and the abuse.
Maybe by
communicating or working with some an,
people could be more happy, more creative,
and perhaps they would be less abusive.
It's o.k. to use something, whether
it's land or a creative gift, as long as you
give something back. That's why l like to
show carving to a lot of kids: to give
something back.
Sometimes on Saturday morning I
like to have kids and their parents who are
really intcreSted come over here, and I show
them how to do some of the carving. Kids
are smart, y'know. Often I.bey know more
than adults, because their view of the world
has not been broken and fragmented. There
is as much or more in their minds than in an
adult's, bul they don't have the mentnl tools
to explain it. There are adults like that, too.
A lot of people in prison have seen the
world in a different way from the rest of the
Interview by Martha Tree, David Wheeler,
and Michael Red Fox
Joe Roberts
258· 1038
734 Town Mountain Rd
FRIEDMAN &
8
Asheville, NC 28805
~
DESIGN, INC.
-
ENERGY SYSTEMS
THAT PAY FOR THEMSELVF.S
AVRAM FRIEDMAN
OESlGH~TECHNICIAN
KATUAH - page 26
garmiN Water System
.........
Ul. IRAVIOl.U PURIFICAllOtl AHO FILIERIHG SYSIEMS
SOlAA PAOOUCIS • WAIER ANALYSIS
HWY. 107
PO BOX657
DIUS80RO. NC 28125
RANDALL C LANIER
704 293 51112
AT. 68 BOX 125
CULLOWHEE, NC 28723
Winter 1986-87
�A CHILDREN'S PAGE
WHAT Wll..D ANIMAL
WOULD YOU LIKE
MOST TOBE?
Darby,8
Miles, 5
A mountain Jion...because I've
A rattJesnake...because I
like their colors.
always liked them...and
because I could run fast.
Jason,5
Tshu-Tshu, 5
A rattlesnake...because I like
how their tail is rattly.
A bluejay"'because I like
how they ny and how they drop
their feathers.
Karl, 7
Tyler, 8
A squirrel ....because they're
kind if you don't pick them up.
Being a squirrel, I can climb up
trees and I can run fasLand
I can live in a 'treehouse'.
An eagle. ...because I Jike to be
high....when you're an eagle it's
easier to hunt for food ....... .
ah, lunch!
Lars,8
A robin...because you're able
to fly ....you'd be free...you'd be
able to see everything•...
no limitations...
Amanda,7
A wild bird...a cardinal
I think it would be neat
to see how they live......
and because I could fly
above the sky•..
Sara, 7
Ariel, 7
A deer...they seem so quiet...
they look so nice...they look
gentle,too...
Jay, 8
A mountain lion...because
they like to roam in the
mountains...and so do I.
A squirrel....because they'd
be protected, not too many
creatures could get at them.
I would like to be a squirrel
because people can't climb trees
as well as they can.
We welcome original drawings, stories, poems, ideas, or
Thanks lo Rainbow Mountain School, Asheville, NC
KATUAH - page 27
comments by individua1 children or groups for this page. Let
us know what the children of KatUah are doing!
Wiruer 19116-87
�J.........
.,..~ -
'"'"'"'• A.Aov: .·
fO~ ·n•e.
atUGN0 ntE RULf.S:
' A NOTE ON NEW GRAMMAR .
\.
We all learned in school dw •a
pronoun must agree widl the object oi the
JP. RfN~ 3
G~T'N6RCNG
The Spring Gathering will be happening 7) Katuah ecology in the 80's
again in April. We would like some input 8) Drumming
from our readers on activities they would 9) Living outside & inside (dealing with)
like to have available. Here are some to
the 80's economy
choose from. Let us know if these 10) Dowsing
suggested topics or others would make 11) Sweat Lodge
interesting workshops for the gathering:
12) Community planning, etc.
13) Spirituality (individual and as a whole)
l) Herb identification and usage
Anyone interested in being on a
2) Tree identification
steering committee to bring this gathering
3) Primitive strucrure construelion
together please write to us at Katiiah; Box
4) Wilderness survival techniques
873; CuUowhcc, NC 28723.
5) Crystals
6) Wild food foraging and preparation
Thi powerful GOl..OEN EAGLE
nlH abon lh11iu.
tlus tull
•Mic••
co!0< dllllJ' , .._...,.11114
°" T·
~~RTS Of 100'<. NUHRUNk COT·
C4I011.S11Ytr.[cru, wi.tc
SinJ•Ad11111S.XL
$hor1SIHnT: AduK·$10.00ppd.
l ontSlunT: Adolt·S14.00ppd.
1\!age>
1
J
~
unnCJe
'Na
&~r~~l ~
~
All designs, except Golden Eagle. also available
in sweatshirts. Feather or tracks imprinted on
sleeve.
r ~1IOnl1t;:;:;~~;.;;;;.,N1;.1ls.,.....
w
:
103311, l1l11mRd..
I
0 Chtd
i
- ··-----
111. NC 281M(104)456-3003
M
ame
M11terCa~ NO---------t
: O M•••10nl••
O Vl$A
Eip. 0•1•1-- - - -- --1
I
Lens $1HW toc:l•dH dtlall• d pnlll of lta!Mr
°" 110 ... Sallllactioa 1 1 0< 1111JmWlull . - _
Addru•------ -------- --t
!,
~• When looking over the Kl1Uh
Journal. English teachers and sharp-eyed
proofreaders cringe and soflly curse the
KaWAh staff for the recurrence of sentences
such as: "The attitude of individualism puts
one at war against their environment."
The pronoun in that sentence is used
in a way that violates the precepts of
orthodox grammar. But the orthodox
grammar assumes that the basic unit of the
human race is the archetypal "he", an
assumption that we can no longer subscribe
to because it leaves the feminine half of the
population as non-entities - just one of the
subtle ways we are all taught 10 disregard
women and their role.
Trying to overcome this has led to
various complexities in the alternative
printed media. If we were to write out the
above sentence, for instance, it would
read, "The attitude of individualism puts one
at war with his or her environmenL"
Rather than encumbering our
sentences by writing out "his or her", "he
and she" each time, we have often chosen to
refer to them collectively as "their" and
"they", so that in fact that "someone"
potentially has become two, and the
pronoun agrees with this possibility. That's
not any harder to under~tand than it was in
sixth grade, is ii? (Or is it still just as hard?)
Some may be pleased at this change,
others may consider it th e rankest of
heresies, most probably could care less. But
language is a process and subject 10 change,
and there probably will be other changes as
we continue to modify our language to
conform to the conditions of our lives.
We welcome comments and
suggestions on this, as we do on all aspeclS
of the KluYah journal.
Changing our speech is another way
we can participate in creating ourselves a life
suitable to face the rimes we live in and the
times that are to come.
"'""'- ------------- - -t
i
i
'- CMck ......... FR(( COlOll CATAUKO ol all eur W1tdltt. Gl•pll••'OU.LU INQUllll[$ UMTlO
CIBII!NlE§IE
NAWRAL FOOD STORE
&DELI
~C1Un»1UNC'll'1UlilE
AM»
IHl~llllOLOGV
cn...nmc
107 Merrimon Avenue
Asheville. rt.c.
(704) 258·90 J6
KATUAH - page 28
MALAPROP'S
BOOKSTORFJCAFE
160 Broadway
Asheville, NC 28801
(704) 253-7656
BOOKS - CARDS - RECORDS
Where Broadway
61 HAYWOOD ST., ASHEVll..LE, NC 28801
(704) 2S4-6734
Meets Menimon
Andl-240
Open 7 Days A Week
Monday - Friday
9:00 a.m. - 8:00 p.m.
Saturday
9:00 a.m. - 6:30 p.m.
Sunday
1:00 p.m. - 5 :00 p.m.
Winter 1986-87
�a
•
~
S
· 4.!'J!sv:t./J•.:.l
'Jf1-.Jh ,, 'J.i ~,1 ~~o
:rro ~,.,
DECEMBER
21
ASHEVILLE, NC
"A Festival of Lights: A Winter
Solstice Celebration" with Unity of the
Mountains. 6:30 pm. 70 Lexington Ave.
Donation. Call 669-9276.
MARCH
JANUARY
10 & AS HE VILLE,NC
17
Literacy Workshop to train
volunteers to teach people how to read.
10:00 am to 4:30 pm. Pack Library. More
info: (704) 254-3442.
"Parenting for Peace and Justice"
conference with Jim and Kathy McGinnis at
University Hills Baptist Church. Contacc
Joanne Frazier (704)372-9140.
16-17
tANCEL THE COUNTDOWN
17
27-1/4 HOT SPRINGS, NC
New Year's Meditation Retreat with
John Orr. Southern Dhanna Retreat Center;
Rt. 1, Box 34-H; Hot Springs, NC 28743
COOKEVILLE, TN
Tennessee Alternative Growers'
Association Annual Conference at
Tennessee Tech Aqua Facility. For more
information, contact TAGA; Rt. 6, Box
526; Crossville, TN 38555
Major national action to protest
Trident missiles and "Star Wars" testing,
Cape Canaveral, FL. For more information,
contact Rural Southern Voice for Peace;
1901 Hannah Branch Rd.; Burnsville, NC
28714
30-1/4 W AYNESVILLE, NC
New Year's Retreat at Stil-light
Center. $5.00/day. Pre-register: Rt. 1, Box
326; Waynesville, NC 28786
CHARLOTTE, NC
6·9
17
20-22
ASH EVILLE, NC
Martin Luther King Prayer Breakfast. 8:30 am. Asheville Civic Cenrer.
WAYNESVILLE, NC
"Numerology" workshop with
Karol Kettering. $20. Stil-light Center.
Pre-register. see 12/30-1/4.
ABINGDON, VA
Teach Our Children Well Festival in
honor of Martin Luther King. 3:30 pm.
Washington County Library.
18
The Cente r for New Prioriti es is now
open, in Asheville, NC, for all groups
dedicated to working towards genuine,
life-oriented, change for the community.
Office space, small meeting space, and
kitchen facilities are available. The Center
plans to sponsor workshops as welJ as
provide a place for groups to network. In
January, there will be a meeting of all
groups-environmental, peace, social action,
spiritual, cultural, etc-who are interested in
participating in the formulation of the
"scope" of the Center's goals and activities.
For more infonnation, call (704) 254-4714
or write the Center, 54 Starnes Avenue,
Asheville, NC 28801. The Center
appreciates donations, large or small, to
help wilh its upkeep and activities.
GERTON, NC
24
Drumming Workshop/ African &
Haitian, featuirin~ Darrel Rose. Potluck
lunch & potluck dinner. $ 25. (partial work
scholarships available). Call (704)
625-9722 (ask for Martha) or wrire P.O.
Box 65, Genon, NC 28735
FEBRUARY
13-15
W AYNESVILLE,NC
Group study weekend: "The Yoga
Sutras of Patanjali". $20. Pre-register:
Slil-lighr Center. See 12/30-1/4.
Rainbow Family Tribal Gathering '87
By a council decision at the 1986
Rainbow Family Tribal Gathering in
Pennsylvania, the 1987 gathering of the
continental Rainbow people will be held in
the Appalachian Mountain Bioregion from
July 1 - 7.
The Rainbow Gathering currently
brings together 10-15,000 people during the
week of the event, although people arrive
long before and stay long after at the site.
They gather in remote natural settings to
promote and practice an alternative lifestyle
free from the constraints of the dominant
culture. Everything is free and shared
communally at the gatherings. The
temporary village takes care of its own
food, medical, sanitary, and security needs,
and prides itself on leaving behind a site that
is clean and green. The stated goals of the
gathering are peace, unity, love, and respect
for the Mother Earth. All are welcome.
Scouts are moving into the National
Forest lands in Appalachia to search for a
suitable site on which the Rainbow family
can gather in July. They arc looking for
1987 NEW IJOJlLt>
eyer,£ Of' e£L£BRAT'LON8
eAI..£N1>...t1t JOURNAL
about a 50-acre area of flat or rolling
meadows and open woods with a good
water supply. The site must be remote from
towns and paved roads, yet must have
adequate parking for 1,000 or more vehicles
somewhere nearby. T o discourage
unwanted interference, the site should be
accessible only by several miles of trail or
road that is closed to vehicles.
If there is anyone in the bioregion
who knows of a suitable site with a stable
ecosystem and soils that would not be
dislocated by a great amount of human
activity, please contact the Rainbow scouts
at the Rainbow regional center:
~ !ftl' ~
~
Rainbow Family of Living Light
Box 1097
Newport, TN 37821
8 1/2" x 1", 160 p ci9es, over 100 cfi.cin s
cind tUus trcitlons. r\vcilLci&te f or Sl l.80
ppcL. from:
For more information on the
continental Rainbow Gathering. contact
their publication:
All Ways Free
Box664
Bearsville, NY 12409
Cross-Cu t turat CaLe nr:!ar
Journat of Celebrations
New 1Jortc£ Ce!e&r citt.ons
L
P .O. Box. 6054
CfmrCotte , NC 28207
......
~~~~~~~~~~~~~~~__.
KATUAH - page 29
Winter 1986-87
�Ridge mountains with facilities available to rent for
groups or individual retreats, either guided or
unstructured. Send for information and seasonal
calendar of healing, iransformativc events to: Indian
Valley Holistic Center: RL 2, Box 58; Willis, VA
SCIENCE CENTER dedicated to the understanding and appreciation of the
natural world. For membership or visiting info,
write P.O. Box 2771; Gainesville, GA 30503.
24380.
AMRITA HERBAL PRODUCTS - Comfrey,
Eucalyptus, or Golden Seal Salve, Lemon or
Lavender Face Cream. Made with natural and
essential oils and love. Send for brochure: RL I,
Box 737; Floyd, VA 24001.
HEROES CONCERT - Music and stories about
Martin Luther King, Rosa Parks, and other
champions of peace and courage. For mformauon and
bookings, contact: Meg Macleod, 160 Flint SL.
AsheviUe, NC 28801 (704) 254-6484.
APPALACHIAN PATCHWORK - Mountain talcs
and songs by the Appalachian Puppet Theatre.
Cassette tape S7.00 from: Appalachian Puppet
Theatre, 355 Cedar Creclt Road, Black Mountain,
NC 28711 (704) 669-6821.
HEALTH and FITNESS SELF.CARE CENTER: A
private centet offering comprehensive programs or
scientifiealJy and medically docwnented approaches
to opumum health and fitness. Seminars,
worlcshops.and private consult.a.lions for individuals,
famili~ and businesses. Contact: Jeffrey Brown;
HFSC; POB 278; Lexington, NC 27293 (704)
2464919.
ASHEVILLE I BUNCOMBE COUNTY SOLID
WASTE ALTERNATIVES PLANNING
WORKSHOP: A design for handling solid wasics
in any urban contexL SIS from Long Branch
Environmental Education Center. RL 2, Box 132:
Leicester, NC 28748.
TWO PAPERS - "How to Stan a Co-op" and
"Steps Toward Forming an Auto Repair
Cooperative" by Dr. Rodney S. Wead, PhD.
Available from Appalachian People's Service
Organization; P.O. Box 1007: Blacksburg, VA
THE LONE RECYCLER - Comic book adventures
of humankfod's early struggle to combat
wastefulness. $4.00 pp. from Long Branch
Environmental Education Center. Rt. 2, Box 132;
Leicester, NC 28748.
HOLOGRAPH1C ASTROLOGY - Every pan of a
hologram contains all the info about the entire
hologram, and each cell in your body contains all
the genetic data about your whole body. Similarly,
every body contains all the information about the
entire solar system - you are the solar system and
each of your planets is one of your potentials. Chnrt
&. Consultation, SS0.00 Harriet Witt Miller (704)
684-0810.
MOON DANCE FARM HERBALS - hctbaJ salves,
tincnues, &: Olis for birthing & family health. For
brochure, please wriic: Moon Dance Fann; RL I,
Box 726; Hampwn, TN 37658
DRUM WORKSHOPS - for children of all ages.
therapeutic massage - Relaxes the body &:
mind ...Call Martha for more info 11 (704)
258-6016
FAIRGLEN FARMS offers organic, biological
fCltil.i7.ers for fann and garden. Send SASE for price
list Biologically-grown produce to sell? We arc
interested in acting as cooperative marlccting agenis
with other growers. Write: Route I, Box 319;
Clyde, NC 28721.
DRUMS - Custom handcrafted ceramic dumbecks &:
wooden medicine drums. CalJ Joe at (704)
258-1038 or write to:
Joe Roberts, 738 Town
Mountain Rd.; Asheville, NC 28804.
24060.Frce.
CUSTOM CELTIC HARPS • A'Court Bason;
Travianna Fann; Rt. I: Check, VA 24072.
•AS WE ARE" - Women's music by Pomegranate
Rose, a four-woman group playing lively original
music. Cassette tape available for S9.00 ppd. from
Rt. 2, Box 435; Pi1tsboro, NC 27312.
CRAFTS FROM SALVADORAN AND
GUATEMALAN REFUGEES lN NICARAGUA:
cards, plaques, boxes, puzzles, paiches; This trade
benditS refugees dittctly. Brochure from:
Dry Creek Coopemive Trading
918 Jennings Ct.
Woodbury, TN 37190
I CAME TO A MOUNTAIN - by William Walters.
A book about the Light Ccntet (in Black Mountain,
NC) and the power of prayer for peace in the world.
Includes a look at the Center's activities for peace
and their prayer tours around the world. Avai lable
for $9.00 pp. from New World Bookstore, WNC
Shopping Center, Hwy 70, Black Mountain, NC
a non-profit organization.
FOUR WINDS VILLAGE • health and spiritual
retreat; home for children in need. For visiting info,
write: Box 112: Tiger, GA 30576.
28711.
FLOWER ESSENCES - Harmony with Nature&:
SpiriL Gentle emotional support during transitions,
specific issues, relationships. Opens
communications. Self-adjusting, non-toxic,
awareness "tools" for improving the inner quality.
Correspondence to: Elaine Gcouge, c/o Patchwork
Castle, Celo, 3931 HWY 80 So.. Burnsville, NC
28714.
"PEACE THROUGH MUSIC" - Ethereal &:
Tranquilizing Celestial Music tapes by Medicine
Wind/George Tortorelli. Plus exotic Bamboo
FluteS, rate scales. Send for free brochure: Medicine
Wind Music, 86 NW SSth St., Gainesville, FL
32601.
ACCESS is a fiee telephone information service on
peace issues including military spending,
environmental impacts of military activity, connict
resolution, etc. Your only charge is your
long-distance phone call. ACCESS # Is (202)
328-2323.
KATUAH • page 30
APPALACHIA 1987: THE SIMPLE LIFESTYLE
CALENDAR - Distributed by Appalachia Science
in the Public Interest to fund their work of
developing, an appropriate technology for
Appalachia Photos of the "Children of Appalachia"
by Warren Brunner. $6.00 pp. from ASP!; Rt. 5,
Box 423; Livingston, KY 40445.
"CELEBRATION SPACE: Songs to Celebrate
Life" - A cassette tape completely produced,
performed. and recorded by mem bets and friends of
the Floyd County community to raise money for
the Floyd County Community Hall. This audio
songbook contains IS original songs and chants and
3 traditional songs to learn and sing in your own
community. The sound quality is uneven, but the
energy, spirit, and joy shine through.
For the cassette tape with lyric sheet (ppd.), send
SI0.00 to the Floyd County Community Hall
Project; Rt. l, Box 735; Floyd, Va 24091.
At ARTHUR MORGAN SCHOOL 24 students and
14 staff learn together by living in community.
Curriculum includes creative academics, group
decision-making, a work program, service prop:ts,
extensive field trips, challenging outdoor
experiences. Write: 1901 Hannah Branch Rd.;
Burnsville, NC 28714.
WEB WORKING is free.
Send submissions to:
KA1GAh
P.O. Box 873
Cullowhcc, NC 28723
Winter 1986-87
�MediciHt'-' Allies
K.IJJiilJ.Jl wants ta communicate your rl@ughts and
feelings I() the other people in the bi.oregi.onal province. Send
them to us as letters, poems, stories, drawings, or
plio~ographs. Please send your contributions to us at:
Kmfmh; Box 873; Cullowhee, NC 28723.
The Spring Klu.U.ah. Issue XV, will focus on Women's
Issues. The deadline for all submissions for that issue is
January 31.
Please send your ideas for future themes for Kaiiia.b.
ISSUE EIGHT · S UMMER 1985
Celebration' A Way of Life . Katuah
18,000 Years Ago • Sacred Sites • Folk
Aru in lhe Schools • Sun Cycle/Moon
Cycle Poems: Hilda Downer • Cherokee
Herit age Center • Who Owns
Appalachia?
BACK ISSUES
full color
T-.s6irt.s
ISSUE TWO · WINTER 1983.84
Vona - Bear Hunten • Pigeon River •
Another Way With Animals • Alma •
Bceoming Politically Effective .
Mountain Woodlands • Katuah Under the
Drill - Spirilual Warriors
In the traditional Cherokee Indian
belief, the creatures in the world today are
only diminutive forms of the mythic beings
who once inhabited the world, but who now
reside in Galuna'ti, the spirit world, the
highest heaven. But a few of the original
powers broke through the spiritual barrier
and exist yet in the world as we know it
These beings are called with reverence
"grandfathers". And of them, the strongest
are K.ma.1i. the lightning, the power of the
sky; Utsa'natL the rattlesnake, who
personifies the power of the earth plane; and
Yynwj Usdj, "the little man", as ginseng is
called in the sacred ceremonies, who draws
up power from the underworld.
Each is the strongest power in its own
domain. Together they are allies: their
energies complement each other to form an
even greater power. As medicine allies,
they represent the healing power of the
Appalachian Mountains.
The medicine powers of Katuah have
been depicted in a striking T-shirt design by
Ibby Kenna. Printed in 5-color silkscreen
by Ridgerunner Naturals on top-quality,
all-cotton shirts, they are available now in
all adult sizes from tbe~joumal.
"To show respect for this
supernatural trinity of the natural world is to
in tum become an ally in the continuing
process of maintaining harmony and balance
here in the mountains of Karuah."
To order, use the form below.
ISSUE NINE · FALL 1985
Tho Waldcc Forest · The Trees Speak •
M ia:rating Foresu · Horse Logging •
Star1ing a Tree Crop • Urban Trees •
Acom Bread · Myth Time
ISSUE THREE • SPRINO I984
Sustainable Agriculture • Sunflowers •
Humm Impact on the Forest • Childrcns'
Education • Veronica Nichotas:Wcmm
in Politics • Little People • Mcdicme
Allies
ISSUE TEN · WINTER 19&5-86
Kate Rogers • Circles of Stone • Internal
Mytlunatting • Holistic Healing on Trial
• Poems: Steve Knauth • Mythic Places •
The Uktcna's Talc • Crystal Magic •
"Drcamspcalcing •
ISSUE FOUR · SUMMER 1984
Water Orum • Water Quality • Kudm •
Solar Ecbpsc • Clearcunin& • Trout •
Going to W ater • Ram Pumps •
Microhydro • Poems: Bennie Lee
Sinclair, Jim Wayne Miller
ISSUE ELEVEN· SPRING 1986
Communily Planning • Cities and tho
Bioregional Vision • Recycling •
Community Gardening- Floyd County,
VA • Gasohol · Two Biorcgional Views •
Nuclear Supplement • Foxfire Oomes
Good Medicine: Visions
ISSUE FIVE - FALL 1984
Harvest - Old Ways in Cherokee
Ginseng - Nuclear Wute • Our Celtic
Heritage • Bioreg1onalism: Past, Present,
md Future - John Wilnoty • Healing
Darkness • Polities of Panic1pation
ISSUETWELVE - SUMMER 1986
Livmg in the Garden • Sbiitakc • The
SICRCI Scuab • NC Nuclear Rcfctcndum •
Sun Root.s • Aquaculture • "HILAHl'YU":
The Form ation of lhe Appalachian
Mountains • WISC Woman Herbal • Good
Medicine: Tobacco
ISSUE SIX · WINTER 1984-85
WinLCt Sobticc Earth Ceremony
Horscpasturc River • Coming of lhc
Light • Log Cabin Roota • Mountain
Agriculwrc: The Right Crop • William
Taylor· The Future of the Forest
ISSUE THIRTEEN· Fall 1986
Center For Awakening • Eliubelh
Callari • A Oenllc Death • Hospice •
Emel! Morgm • Dealing Creatively with
Death • Home Burial Box • The Wake •
The Raven Mocker · Woodslore and
Wildwoods Wisdom • Good Medicine:
The Sweat Lodge
ISSUE SEVEN - SPRJNO 1985
S11Stainablc Economics • Hot Springs •
Worlccr Ownership • The Orea! Economy
• Self Help Credit Union Wild Turkey •
Responsible Investing • Working in the
Web of Life
J<AIUAH: Bjoregional Journal of the Southern Appalachians
Box 873; Cullowhee, North Carolina 28723
Back Issues
Issue# __@ $2.00 = $_ _
Issue# __@ $2.00 = $_ _
Issue# __@ $2.00 = $_ _
Issue# __@ $2.00 = $_ _
Issue# __@ $2.00 = $_ _
Complete Set (2· J3)
@ $18.00 = $ _ _
For more info: call Mamie Muller (704) 252-9167
Regular Membership........$10/yr.
Sponsor.......................$20/yr.
Contributor...................$50/yr.
Name
Address
Enclosed is$
I() give
this ejf an exrra boost
on
City
State
Zip
I can be a local contact
person for my area
Area Code
Phone Number
...
T-Shirts: specify quantity
color: tan
S_ _ M_ _
L_ _ XL_ _
@ $9.50 each............$_ _
TOTAL PRICE=
postage paid
KAWAH - page 31
$_ _
Winter 1986-87
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 14, Winter 1986-1987
Description
An account of the resource
The fourteenth issue of the <em>Katúah Journal</em> focuses on varied topics such as the work of stone carver Lloyd Carl Owle, a comparison between the Cherokee Booger dance and the Irish Mummers dance, human beings' place in nature, and an interview with people who are homeless. Authors and artists in this issue include: David Wheeler, Marnie Muller, Tom Underwood, Will Ashe Bason, Martha Overlock, Oliver Loveday, Avram Friedman, Millie Buchanan, Colleen Redman-Copus, Martha Tree, David Wheeler, and Michael Red Fox.
Date
A point or period of time associated with an event in the lifecycle of the resource
1986-1987
Table Of Contents
A list of subunits of the resource.
Lloyd Carl Owle.......1<br /><br />Boogers and Mummers........3<br /><br />All Species Day........6<br /><br />Poem by Will Ashe Bason.......9<br /><br />Good Medicine.......10<br /><br />Cabin Fever University.......12<br /><br />Poems by Oliver Loveday.......13<br /><br />Keeping Warm: Homeless in Katúah.......14<br /><br />Homemade Hot Water.......18<br /><br />A Stovemaker's Narrative.......19<br /><br />Natural World News.......20<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Appalachians (People)--Social life and customs
Human ecology
Native American--History
Cherokee Art
Homeless persons--North Carolina, Western
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a>
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Alternative Energy
Appalachian History
Appalachian Mountains
Appalachian Studies
Black Bears
Cherokees
Children's Page
Community
European Immigration
Folklore and Ceremony
Good Medicine
Habitat
Katúah
Katúah Organization
Pigeon River
Poems
Politics
Radioactive Waste
Turtle Island
Water Quality
-
https://omeka.library.appstate.edu/files/original/7e7d24eb4270ddd2fe219a5da68fd1f1.pdf
f88274a18bcfefc1226b5e712085a2fb
PDF Text
Text
laueXVD
Fall 1987
$1.00
BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS
THE MOUNTAIN BLACK BEAR
�(uTiJAR,
P.O. Box 873 Cullowhee, NC Katuah Province 28723
Note new address, inside!
ADDRESS CORRECTION REQUESTED
Postage Paid .
Non-profit Org.
Permitt12
Cullowhee, NC
28723
�The Life and Death of Bear #87.... 3
Glady and Tire Pisgah Bear Project
Bear Story...... ......... ................. 6
bySam Gray
Issues (and a Few Answers)
for che Black Bear:..................... 8
An lmerview
with Dr. Michael Pelton
The Challenger: ......................... 11
The Wild Boar in the Great
Smoky Mountains National Park
cougar...................................... 12
a poem
Good Medicine: .......................... 13
"Finding Allies in the World"
"Me and My Walker Hounds"...... 14
by Robert McMahan
"Smells Like Money to Me:" ........ 16
a report on Champwn l lllUnlJJional
by Jay S. Geru
Bear ................. ........................ 18
THE BLACK BEAR IN KATUAH
Exactly four years ago this autu!IUl,
Katua/1 began publishing. Our first issue
spoke to the sacredness of these mountains
and to the journal's intent to explore how
we humans could better understand our
relationship to this region and how to more
sensitively inhabit this place we call home.
Because the totem spirit is the living
soul of a region's natural life community, in
the second issue of the journal, we
searchingly asked "Who is the totem spirit
of the Karuah region'? Which is the species
most closely connected to the spirit of these
IDOWltains?"
The black bear,
called Yonah by the Cherokee,
answered:
"/am a mountain in my body.
Dark like the hills at midnight.
Fur covers my back
As the darkjirs clothe rhe ridges.
l am massive.
Rock is in my bones.
My growl is the thunder,
voice of the mils...
a poem /Jy Scott Bird
Green Politics in Katuah .............. 19
by Richard Harrison
Natural World News ................... 20
Modem Science Restores
Ancient Indian Maize
Prt>tecting Our Mountain Werlands
DOE Hot Meals Program
No Problem with Tobacco
Showdown ar Flat Creek
NC Legislators Want Dump
Peregrine Nesr Discovered
Turtle Island Talking.............. .... 23
Al.ookatPeaceNer
Old Galaxies:............... ............. 23
a poem by Michael Hockaday
Drumming: ............................... 24
Letten to KatllQh
Littering: The Same Old Story ..... 27
/Jy Michael Hockaday
Fa11 Calendar of Events ............... 28
Webworking....................... .... .. . 30
So in that issue we began our quest co
meet one of the most ancient inhabitants of
these moumains--the black bear. The cover
of the issue displayed Martha Tree's
powerful drawing of the black bear spirit
gazing up at the vision of the golden eagle.
Within the pages of that second issue was a
story-myth of the role that bears played in
creating the human race and there were tales
of encounters with the animal world by
Snow Bear. Also there was a story about
the exploits of two old bearhunters, Charlie
and Russell, now both passed on .... and
other black: bear lore.
Now four years later, we find
ourselves coming full circle. Again, we are
asking "Who is the Black Bear?" and "What
is our relationship to Yonah?" In this issue
we are investigating in particular the future
of the black bear here in southern
Appalachia and the chances of its survival
Concern for the survival of the black
bear is not just an isolated case of kindness
to a single animal species. The health of the
entire Katuah bioregion is reflected io the
health of the black bear. What is at stake is
the present aod future existence of the
bear's forest habitat -- the old, spreading
trees capable of providing nuts and space to
den; the herbaceous plants that grow up in
their shade; the fertile soils rich in leaf-mold
and teeming with micro-organisms that
suppon their growth; the clear running
streams that spring up among their roots;
and all the other creatures that depend on
and at the same time create the conditions of
the climax growth stage of the Appalachian
forest This is the balance that the mountains
have been growing toward for millenia.
The bears were not put here to be our
teachers; the welfare of the human race is
immaterial to them. But if the humans
would humbly respect and learn from
Yonah, the black bear would show us that
the conditions of the climax forest are in the
long run the best living conditions for us all.
The life of the black bear is not only
closely linked to the spirit of the land, but,
as the Cherokee legend in this issue's
"Good Medicine" column indicates, it is
also joined in some deep and mysterious
way to the spirit of the human inhabitants as
well. Feelings about Yonah run deep, andlike any deep feelings-they are complex and
inextricably mixed with emotion. TI1e bl:ick
bear takes many forms in the minds and
emotions of humans....
..... Yonah as rhe mother bear, the
Great She-Bear of the night sky, a cult
figure in ancient times, the spirit of the great
Mother Earth, massive in stature and a
bountiful provider, warm and comforting,
yet quick UJ anger and ferocious in her rage.
.....Yonah as a funny, playful clown
wlw entertains the tourists as they motor
through the Great Smoky Mountains
National Park, drawing them out of their
cars to cadge snacks and goodies.
.....Yonah at the heart of the chase,
the hunt, the annual tracking of wildness by
the domestic llllmans.
..... Yonall as the shadowy figure,
dark and savage, that takes shape in our
fears just outside the safe boundaries of the
setrlement clearing. waiting to maim tile
unaware and steal tire fruits of civilized
living ...... Yonah, the medicine animal,
who, like the land, sleeps away the winter
in a cave or a hole, dreaming powerful
dreams and returning with knowledge from
the underworld within the heart of the
mountains.
.....Yonall as the wise one who can
show how to live close to rhe true spirit of
these mountains.
The black bear may take any or all of
these forms within the human mind io our
quest to know this ancient creature. Like
any proper spirit, Yonah is elusive and
impossible to pin down.
But if we are to continue for long here
in these mountains, we need to look inward
and touch outward to learn the wisdom that
the black: bear holds.
.
-·~
- The Editors
pr
�fi,ATUAH,
EDITQRIAL STAFF nus ISSUE:
Scott Bird
Mamie Muller
Rob Messick
Michael Red Fox
Martha Tree
David Wheeler
EDITORIAL ASSISTANCE:
Judith Hallock
Sylvia Fox
Jeff Fobes
Anne Muller
Arjuna
Cover: Blue Mountain Printmakers
New Sharon, ME 04955
Back cover drawing: Laurie Pierce
EPITQRlAL OFFICE rms ISSUE:
Worley Cove, Sandymusb Creek
The Southern Appalachian Bloregion and Major Eastern river systems
STATEMENT OF PURPOSE
PRINTED BY: Sylva Herald Publishing Co., Sylva, NC
TELEPHONE:
(704) 683-1414
WRITE US AI:
K1JJW1h
Box 638
Leicester, NC
Katuah Province 28748
Here in the southern-most heartland of the
Appalachian mountains, the oldest mountain range on our
continent, Turtle Island, a small bw growing group has
begun to taU on a sense of responsibility for the implications
of that geographical and cultural heritage. This sense of
responsibility centers on the concept of living within the
natural scale and balance of universal systems and principles.
Within this circle we begin by invoking the Cherokee
name Kattiah" as the old/new name for this area of the
mountains and for its journal as well. The province is
indicated by its nanual boundaries: the Roanoke River Valley
to the north; the foothills of the piedmont area to the east;
Yona Mountain and the Georgia hills ro rhe south; and rhe
Tennessee River Valley to ti~ west.
The editorial prioriries I or us are to co/leer and
disseminate information and energy which pertains
specifically to this region, and to foster the aware11ess rlwt rhe
land is a living being deserving of our love and respect.
living in rliis manner is a way to insure the sustainability of
the biosphere and a lasting place for ourselves in its
co11tinuing evolutionary process.
We seem to lwve reached the fulcrum point ofa" do or
die " sitttation ifl tenns of a qua/iry standard of life for all
/i11i11g beings 011 this planet. As a voice for rhe caretakers of
this sacred land, Katiiall, we advocate a cemered approach to
the concept of decentralization. It is oiu hope to become a
support system for those accepti11g the challe11ge of
sustainability a11d the creation of harmony and bala11ce in a
total sense, here in this place.
We welcome all correspondence, criticism, perti11ent
information, articles, artwork, etc. with hopes that Kauiah
will grow to serve the best interests of this region and all its
living, breathing members.
H
Diversi1y is an imponant elcmen1 of bioregional ecology. bolh
n:uural and social. Jn line wilh I.his principle. ~h tries IO serve as a
forum for I.he discussion of regional issues. Signed articles express only
I.he opinion of I.he aulhors and are not necessarily I.he opinions of I.he
KatUa/J edil°" « slalT.
- The Editors
the other galaxies...
You open the way.
In the last issue of Kattlah, we mentioned that with this
current issue, we would be changing from our traditional
newspaper formal to a new magazine format
As you can see, we are in the process of reconsidering
the wisdom of that change. We would appreciate your inpu1
as well in this decision. Would you rather have a more
durable, but more expensive maga1ine format or a less
durable, but less expensive newspaper format for Kari/ah?
Please share your ideas, suggestions and preferences
with us. We appreciate your feedback.
The lnicmal Revenue Service has declared KJJtilnh a non·proli1
organilnlion under section SOl(c)(3) of the Internal Revenue Code. All
coniribuuons IO KillHPli are deductible from personal income l!lX.
�THE LIFE AND DEATH OF BEAR
#87
by David Wheeler
"Poachers Tune In On Sleeping
Bears" declared lhe page one headline in lhe
Asheville Citizen on the morning of January
17, 1987. Poachers had shot and killed an
older female bear in her winter den site in a
hollow cree within the confines of the
Pisgah Bear Sanctuary below the Blue
Ridge Parkway.
The bear was number 87 of lhe bears
who had been radio-collared for radio
telemetry tracking by members of The
Pisgah Bear Project, a research program
being carried out by Nonh Carolina State
University (NCSU) scientists and students.
The radio collars emit a sustained signal that
is tracked by directional antennas to plot a
precise location of the animal to give a
picture of its range area and its daily
movements.
People all through the mountains
were shocked and angered that the poachers
had located the helpless bear by monitoring
the signals from her collar. When the
poachers found her location, they had
climbed her tree and shot her between the
eyes while she was asleep, and then had cut
down the tree to rettieve her carcass. People
were particularly outraged because Bear 87
was about to give birth when she was
killed.
"Glady" was the name The Pisgah
Bear Project researchers had given Bear 87.
At the time of her death she had just turned
11 years old - a remarkable age for a bear in
a region where few bears roam the woods
for more than six years before they are shot
Glady had been trapped and collared
in June of 1984 and was well-known to the
staff of The Pisgah Bear Project, who had
"Glady" was the name The Pisgah
Bear Project researchers had
given Bear 87. At the time of her
death she had just turned J1 years
old - a remarkable age for a bear
in a region where few bears roam
the woods for more than six years
before they are shot.
monitored her movements almost daily since
that date. In the subsequent two and
one-half years of contact, she had been
recaptured five times and had provided a
wealth of data on her habits and
movements. In the June previous to her
shooting she had been caught, measured,
and released. She was 125 pounds in
weight, 148 centimeters (58.25 inches) in
length, and 79 centimeters (31 inches) in
chest circumference at that time.
Glady had lived the life of any wild
sow-bear for the first eight years of her
life. ..She was one of the two cubs born that
winier of 1976 in the warm darkness of her
nwrher's den, and rhat small space was all
she knew for the first four nwnrhs of her
life. Jn the <kn she nursed and grew from
one pound to four or five pounds by rhe
rime her nwrher climbed our of her den
bringing her cubs with her.
Even beneath rhe rrees, the lighl of
rhai April sun mu.st have been intensely
bright to Glady's young eyes. Her mother
continued ro stay near the den site for
another monrh, nwving little and gradually
beginning to eat rhe tender young grasses,
branch lertuce, and squawroot (Conophilis
americano) C()ming up through rhe leaves.
As rhe spring progressed, Glady and
her sibling followed their mother down to
her spring range area, and, as food became
more abundant, their mother put on weight,
and rhe cubs continued to grow and gain in
StTengrh.
That first summer was a tklighr for
rile young cubs. They stayed close to rheir
- continued on llCll page
Phoio: NC Wildlife RC50un:es Commission
KATUAH- page 3
FALL 1987
�._....___....,._...,. ·=-- .. ........... - • --.-... - ... -·· _._....
mother and are buckberries under the tall
trees, blackberries from the choked jungles
along the open streambanks, and then
browsed the open hillsides and forests for
the succulent moL1ntain blueberries. They
also raided yellowjacket nests for their
larvae, and ate ants and grubs from rotten
logs their mother tore open with her long
claws.
Once they watched from the groL1nd
as their mother robbed a bee tree, slopping
ow globs of the sticJ..y honey and delicious
larvae, oblivious to the stings of the enraged
bees And, if they \Vere lucky, they would
occasionally find carrion th.Ill was not too
spoiled lying in the woods.
Mother ta11gh1 them to climb trees, to
hide, and to wait motimilessfor her return.
Tirey developed short. powerful legs 10
climb the mountain slopes and, although
their eyes were never very useful, their
noses became keen and sensitive as they
became accustomed to the seems of the
forest.
Then in the fall, they joined their
mother in gorging themselves on ripe acorns
and hickory mus to build up fat to insulate
and feed them during their winter den time.
The cubs contented themselves with
scooping acorns up from the ground with
their front paws and dextrous lips, but their
mother often went high into the oak trees,
bending and cracking branches to bring the
acorns, rich in protein and oils, within
reach.
Dllring this time the cubs and their
mother were moving almost constantly,
While male bears sleep lightly.
often lying on the grou11d with
011/y a laurel thicket or broken
brush for cover.female bears put
more energy into finding a warm,
secure den and sleep deeply,
stirring little duri11g rheir whole
rime of dorma11cy.
using every possible minme to fortify their
bodies to endure the winter's fast. The
young bears were tired and, when at tire
beginning of November the food supply
declined and their mother started for tire
high country to find an isolated den site,
they were glad.
They did not enter the den
immediately, but for one month they
lingered in the vicinity ofthe den site, eating
what they could find, b111 not going far to
forage for food. Finally, however, their
mother showed them how to ingest a fecal
plug of old leaves and twigs to stop
elimination, and they followed her into the
den. Their first year was over,
While male bears sleep lightly, often
lying on the Rro1md with only a laurel
thicket or broken brush for cover, female
bears p11111wre energy into finding a wann.
secure den and sleep deeply, stirring little
during their \\ihole time of donnaney.
Tiie small family of bears did not
leave their den to defecattJ or urinate during
their four-momh denning period. By a
miracle ofphysiology not duplicated in the
animal world, bears recycle their 1-.aste
water through their kidneys a1ul mrn the
nitrogen from urea waste compounds back
into protein.
So, although Glady was gaunt and
disheveled 1\'lren size emerged from the den
in the sprinR. the remarkable metabolism
and amazing endurance of her species had
brought her through the wimer with no
unus11al stress. Yet she was h11ngry,
grumpy, disoriented, and in no mood to
appreciate tire beauties of spring in the
mountains. 8111 as food magically appeared
in the forest, she grew in strength and
confidence. She became eager for another
year of roaming the slopes with her mother
GLADY'S RANGE
(South and cast or Mt. Pisgah. straddling lhe Blue Ridge Parkway, Pisgah N:irional Forest)
KATUAH - page 4
FALL 1987
�and hu sibling.
Glady thoughl the summer to come
would be a repetition of the last, and so she
was dismayed when in late June their
mother drove the two cubs away with fierce
growls and threats, when an amorous male
bear began to move close to her feeding
area.
The two yearling bears stayed close
together for companionship during that
summer and fall, but they separared into
individual dens ar the onset of winter.
Glady was on her own then, but she
stayed close to the familiar areas of her
mother's home range. She saw her mother
several times. but as long as it was not
mating season, her mother did not seem to
mind her presen~. It was two or three more
years before Glady went into estrus, but as
soon as it became evident that she was
sexually ma11ue, another large male began w
stay close to her and eventually mated with
the young sow-bear.
Glady continued to roam her range
and feed during the summer and the fall,
while, unknown to her, another unique
adaptation was taking place within her
body. The two fertilized blastocysts that
were to be her first cubs did not implant to
the uierine wall, but instead floated free in
the uterus while blueberry season moved
into acorn season, and Glady began intense
feeding to gain weight for her winter
dormancy period.
The acorns were plentiful that year,
and as Glady moved uphill to la11guish in
the vici11ity of her den site, the blastocysts
implanted themselves to her uterus and her
cubs began to grow inside her, perfectly
timed to emerge within her den in the dead
of winter.
I/Glady had notfoundfood enough
to bring her up to a weight that would
support reproduction and /actarion, through
the "delayed implantation" process, as it is
called, she would have passed the fertilized
blastocysrs and terminated her pregnancy
with little trouble and at a very slight
physiological cost.
Although she did not know she was
pregnant, Glady took unusual care in
picking a den site that year, and finally
found a tree of wide girth with a decayed
core and an opening, small and safe, high
up the trunk.
Glady bore two cubs in the den thaJ
winter, although she was hardly aware of
the fact. Even their insistent nursing did
little to disturb her winter sloth. But when
she awoke again that spring, she found she
was the mother with two cubs looking to
her to introduce them to the world.
So life continued for Glady lhrough
good yC3l"S and bad until June of 1984 when
Dr. Roger Powell of the Zoology
Dcpanmcnt of NCSU and other members of
The Pisgah Bear Project research group
caught her in a leg snare trap baited with
odiferous sardines.
The project was three years old al the
time, and Powell and his crew were
trapping, collaring, and releasing bears in
the Pisgah Sanctuary with several specific
KATUAH-page5
objectives in mind. Telemetry studies were
providing data on the bears' movements and
range areas. Trapping operations and the
co!Jars were also aiding in collection of
information on monality and reproduction
statistics, to be used in evaluating the bear
sanctuary and in drawing up guidelines to
help determine state management policies
and set hunting regulations. Simultaneously, bait station surveys (sec p. 9)
were providing population indexes, and
work had begun to determine exactly how
much food for bears the forest does
provide, which will shed additional light on
the findings about the females' home range
areas.
The study has also shown that
almost half of the human-caused
mortality among the study
animals has been a result of
poaching.
Now, although the study is not yet
completed, some results are beginning to
come clear. The bait station surveys show a
population decline in the sanctuary from
levels in the late 1970's. The decline seems
to have halted, "and," cautions Powell, "that
technique gives only a rough index, so I
would hesitate to say how significant that
decline is."
The study has also shown that almost
half of the human-caused monality among
the study animals has been a result of
poaching.
"1be Project has been in the press a
lot lately because Glady was shot in her
den," says Powell, "and our findings on
poaching have been what the press bas
emphasized. There is no question that we
have documented poaching in the Pisgah
Bear Sanctuary, but there's a lot more to the
Project than evidence of illegal hunting.
"From the habitat work that graduate
student John Zimmerman is doing, for
instance, we're getting to the point where
we should be able to predict bear use habitat
and develop models for what is good bear
habitat here and what isn't. That could be
very valuable to the Forest Service and the
Wildlife Resources Commission.
"We arc also developing a probability
curve that will tell us for a bear of any given
age what the probability is that it will live
longer. I feel good about our reproduction
data - it appears that the standard litter size
here is between two and three cubs - but
we're still missing some critical
survivorship data on cubs and yearling
bears, so we can't say for cenain whether
survivorship is greater than or less than
reproduction."
The Pisgah Bear Project's best work
has been in what it has found out about bear
spacing patterns and social organization.
The study has determined that although
female bears elsewhere often guard an area
to protect food sources, there is apparently
no territoriality in the Pisgah Bear
Sanctuary. By following the interactions of
neighboring females, masters candidate
Peggy Horner demonstrated this by
showing that they used the same areas at the
same time without conflicts. Project
members are now considering the
hypolhesis that male bears define their
territory, not by food avaiJability, but by Lhe
availability of females.
"What the bears appear to be doing is
predicted by most behaviorial and ecological
theories," says Powe!J. "But these theories
were mostly developed for smaller creatures
with shon life·spans, like hummingbirds
and anolis lizards, which give a lot of data
in a shon time. Bears have different time
spans, but they appear to be working on
basically the same rules. Thar's exciting to
me. That means we don't have to rethink a
lot of our behavioral and ecological theory."
S incc food availability is a basic
factor in the female bears' social
organization, The Pisgah Bear Project is
also measuring food production levels to see
how they compare with levels in other study
areas and what behavioral effects derive
from this. This is done by loeating marked
study sites in different areas of the
sanctuary, which a.re then visited regularly
by Project workers and every bit of food
material of three major indicator food
species (squawroot, berries, and acorns) arc
gleaned and weighed.
"The habitat here is tremendous" says
Roger Powell. "When I get out there and
actually sit down and pick berries at one of
these sites, I'm impressed by how
productive they are, and I can sec how, if
you found a good berry site and ate berries
all day, you could get faL"
'That's why I was enraged when I
found out about Glady's killing.
Had she been killed legally, I
would have been sorry, but I
would have accepted it. But to
have tracked her down by radio,
inside the sanctuary, inside her
den absolutely enraged me.
There's no sense to it."
Until the time of her death, Glady
played an imponant pan in the NCSU
reasearch. Erran Seaman, a graduate student
working with the project team, said, "Bears
can live on toward 20 years if they're not
disturbed. However, Glady was the oldest
female we knew of in the sanctuary. They
simply don't survive to live out their full life
span. We don't have many that ate over five
and one-half now.
"That's why I was enraged when J
found out about Glady's lcilling. Had she
been killed legally, I would have been
. continued on page 25
FALL 1987
�Bear Story
by Sam Gray
She was nuzzling and pawing at a spikenard
root as big as her face when she first heard the
hounds. Hunger was not the motive for grubbing in the dirt. She'd
eaten well for the past month. The aroma was the thing. A
discreet peace and a clear mind were hidden there in the array of
smells released from the bruised starch of the rhizome.
Reluctantly, she raised herself up into the October dusk to
KATUAH - page 6
FALL 1987
�listen to the baying orison coming to her from
another world. She could make out two separate
packs of dogs and an indeterminate number of
hunters. They were way down the mountain,
working back and forth across cold traces, getting
their bearings. Some of the voices were familiar;
old hounds that knew her ways, ancient choruses
that cried, "We've come." There were young,
strong voices too. It would be a long race.
She left the aromatic peace of the spikenard,
made her way into the violence of the night. She
moved upslope and to the northeast, leading them
away from the tree where her cubs were perched.
Her body and mind were quick and clear - water
moving among stones. By the time she sprang from
the upper timber into the wet grass of the Old Field
Bald at the summit, her strategy was shaped. She
paused in the shadow of a laurel clump to pant and
listen.
111e bald was lambent and still, except for an
owl cruising among the ash trees hunting rodents.
From the clangor in the distance, she beard an old
hound announce fresh scent. The other pack had
diverged and was moving to the west. She snorted,
sighed, and plunged down the north slope, gaining a
deeper darkness and in moments a tiny rivulet that
offered a quick drink and possibly some effacement
of her trace.
Further down, the creek was joined by a
tributary and between the two streams was a
quarter acre of doghobble bushes. She leaped into
them, using her body to plane down the entangling
mass, gain a foothold, and leap again, until she had
crossed it and stood panting and listening. The
dogs would be an hour getting through it.
On previous chases, she bad, from this point,
worked her way around the massive side of Cold
Mountain, weaving back and forth from stream to
doghobble patch to boulder field until the dogs
were beaten flesh. It was her mountain.
Tonight, however, something or everything
was different. Something beckoned downslope and
to the west. She had gone but a little way in that
direction when she pitched forward, tumbling
among rocks and moss and mud, moaning
uncontrollably. The bear had been struck down by
an insistent, sharply certain knowledge that reached
her across the great heart of connectedness: her
cubs were gone. By what wings or winds !his
message had come to her cannot be told, but it was
the truth. For at that moment, under a tall tree a
mile away, a man, exulting in the certainty that she
was elsewhere, was triumphantly holding aloft in
each hand a squirming, mewling bear cub, grasped
by the nape of the neck, bathed in torchlight and
terror.
With a single thrash and roll of her body the
bear massaged her anguish into the moist earth
beside the watercourse - and quickly left it there.
The game was changed. Before the capture of
the cubs, her strategy was determined by the need to
protect them, even sacrificing herself if necessary.
Now she must survive to breed again. And in
another place. For nothing held her to Cold
KATUAH-page7
Mountain now.
For the remainder of the night the bear moved
with unobstructed intention and speed down the
great slope of the mountain. At first light she was
lumbering along a gentler slope miles from the
dogs. the hunters, and the pain. Ahead of her were a
few apple trees, a meadow, an ancient fence, and
beyond these, indistinct in the morning mist, the
outlines of a cabin.
It was his habit to rise early and in good
weather to sit on the porch to watch the light gather.
For half a century, be had done this in all seasons,
liking best to sit in autumnal silence, reading the
sun's progress among the hickories, red oaks, and
maples of Lickstone Ridge - the leaves taking the
light inside themselves and then giving it back,
changed and revalued. He was an old man sitting
alone, lost in early light and dreams, when he saw
something moving out among the apple trees.
His first thought was, "It's Trudy." Trudy had
gotten up early, before him even, and was out there
in her old black coat picking up the last of the
apples.
He slowly and unwillingly Jet go of this notion
along with the brief joy it had borne him and forced
himself to acknowledge that it wasn't Trudy. She
had been dead now for over a year. The form
emerging from the mist was not his wife, but a
bear, and it was coming closer.
The bear covered the ground between them
quickly and darted under the cabin at a point where
the sills were raised on rock pillars two feet from
the ground. The unnailed puncheon floor inside the
cabin began to rumble and raise as the bear moved
around underneath. The old man stood in the
doorway and watched the tremors until they ceased
and everything was still. The thrum of cicadas,
jarflies, and gnats pulsed in his ears. He felt strange
- alive, but unsteady. Ile turned, groped for his
chair, sank into it. The dreams in his head began to
swirl together, and the images superimposed
themselves on each other and over the mountain
landscape before his porch.
He opened his eyes. Two men were standing at
the bottom of the porch steps. One of them was
calling out his name:
"Quill, Quill! Wake up, Uncle Quill!"
A haze suffused everything and through it, as
if from a great distance, he recognized bis
neighbor. Vance Callahan, along with bis son, June.
The old man struggled to his feet, and, leaning on a
post for support, stared blankly down at the
apparitions below.
"We been huntin' bear all night. We're
roundin' up the dogs now. You seen any, Uncle
Quill?"
The old man continued to stare, then cleared
his throat as if to deliver some oratory. But all he
said was. "No. No, I ain't."
Vance Callahan said something the old fellow
couldn't quite make out, and then the two figures
were gone.
The old man continued to lean against the post
and stare out into the warm October afternoon. ,
FALL 1987
�ISSUES (AND A FEW ANSWERS) FOR THE
SOUTHERN APPALACHIAN BLACK BEAR:
An Interview with Dr. Michael Pelton
by Paul Gallimore and David Wheeler
indicate that just prior 10 that time few bears
were seen anywhere. They had been killed
up to the most remote areas. The historic
sites were Bone Valley up Hazel Creek and
under Thunderhead Mountain on the west
side. But it wasn't too many years after
1934 that the black bear population began to
climb. The black bear population in the Park
has been in the range of 400-600 bears for
many years, and this breeding nucleus
supplies the surrounding national forest
areas.
Dr. Michael Pelton has been studying
the blac/c bears of the Guat Smoky
Mowttains National Park. and the Cherokee
National Forest/or 17 years as part of his
job as professor in rhe Department of
Forestry, Wildlife, and Fisheries at the
University of Tennessee. In the course of
his research he has trapped, tagged, and
released more than 1,000 bears. He has
helped to develop research methods that are
now standard techniques in s111dyi11g bears
and other mammals worldwide. He is an
iruernationally-k.nown authority 011 bears,
and travels to o ther countries to advise
research efforts.
In talking with him, he is relaxed and
friendly, a person appreciative of wildlife,
who just happens to have an extraordinary
knowledge of the creatures of the forest
around us.
Katuah: We've heard an estimate of
2,000 bears in the Southern App:ilachian
Mountains. Did that come from you?
Pelton: That is a rough estimate that
we came up with when we were puuing
together the Tri-State Black Bear Study back
in 1978. It's based on a combination of
things: what we know about actual
population density in the Great Smoky
Mountains National Park, bait-station
surveys, and kill data.
Historically, state game and fish
commissions have taken the number of
bears reponed killed during hunting season
and assumed that number is 20 percent of
the population, and as long as the sex and
age ratios stay about the same, they assume
everything is in a steady state.
When the Park was set aside in 1934,
the repons I get from those early records
KATUAH - page 8
I say 400-600 bears, because they
have dramatic population fluctuations
depending on the hard mast (acorn and nut)
situation. A crop failure sends the
population way down, but then all the
females are ready to breed the next year, so
that with a good harvest, it soars right back
up. It's a boom and bust cycle.
Last summer during the drought
everyone was concerned about the mast
crop. We all thought it was going to be
serious, especially following the poor mast
crop of 1984, which set the stage for a
tremendous number of cubs to be born in
1985. That whole generation was in
jeopardy, but the shonage never developed.
The harvest was spotty, but it wasn't
disasttous, and a lot of young bears should
have left their mothers and dispersed this
summer.
Kat fiah: It seems that if the times
were hard for the bears, the percentage
taken during the hunting season would go
l!J2 instead of remaining steady. That would
make kill data an unreliable estimate. It
would seem that they would need to have
some hard figures to actually know what is
happening to the population in the region.
Pelton: Estimating population is
complicated. There are a lot of variables.
The sex and age ratios have been holding
steady, but it would be good to know more
than the age srructure and the kill data to be
able to tell what's actually going on. People
who work with populations can take age
structure statistics, and they can prove to
you that a population is heading toward
extinction; then the next minute they can
prove that the same population is expanding
fantastically.
Censuses arc tough. That's what we
tried to do for so many years in the
Smokies: capture/recapture using various
techniques, anything we could think of to
count bears. It was a very intense research
project on a small area. It's totally
unrealistic to talk about doing something
like that on a regional basis even one time,
much less year after year.
Ideally, I would like to do what they
are doing in Pennsylvania: there they trap a
lot of bears - a good percentage of the
population - in the summertime, and then
when the hunter kill data comes in during
the fall, they compare the ratio of
tagged/untagged bears. They feel like they
are right on in terms of the bear population
in Pennsylvania.
The bait station index is the best
method we have right now (see sidebar).
It's rough, but it gives us more information,
and it's a feasible method that could be
carried out throughout the whole Tri-State
bear range.
We've gotten good correlations
between bait station results and what we
actually know about population density in
the Smokies. For instance, for a long time
we figured that the density of bears in the
Cherokee National Forest was one-half that
in the Park for a lot of reasons - road
access, higher than usual poaching, and so
on - and when we got in some bait station
data, it indicated that the bait station talce
was about one-half what we were geuing in
the Smokies. It told us what we thought
we'd find out.
A friend of mine Died the bait station
technique out in Idaho, and it correlated
very well to what we found in this area.
They're using it in Michigan and are
very optimistic about it out there. Georgia
Died it in the Chattahoochee National Forest
for three years, and they are now going to
make it a permanent part of their
inanagernentprogram.
It's a general index, and it works very
well, if you don't expect more from it than
that.
Katuah: When you say the Tri-Staie
area, what does that encompass?
Pelton: It's basically the same as the
area known as the Blue Ridge
physiographic province (Katuah) in the
states of North Carolina, Georgia, and
Tennessee. The bear range is basically the
federally-owned lands in this area. The
Great Smoky Mountains National Park is a
focal point for this range. We can call an
area a discrete range as long ns there are
connections between its various pans, and
the Park is connected to all the major
national forest areas surrounding it. But
there is a very definite line of human
habitation between the Cherokee National
Forest in Tennessee and the George
Washington National Forest in Virginia that
cuts those two bear populations apart
The assistant head of the wildlife
department in Virginia called me last year to
see about meeting at the state line to discuss
reconnecting the national forest areas by
means of wildlife corridors or conservation
easements.
FALL 1987
�Katiiali: Wouldn't corridors make
bears more liable to poaching pressure by
concentrating their numbers in a narrow
saip of land?
Pelton: This is a new idea, and I
don't know exactly how wide a corridor
should be to protect bears in this kind of
country
South of here we've seen black bears
dispersed down hardwood corridors along
riverbanks that are just a few yards wide.
They are very vulnerable in th:u situation.
The best survival habitat is~ of cover,
and the wider the corridors can be, the
better.
I don't have much hope for anything
outside the federally-owned lands. The rest
is gone. Down in Louisiana they are
reclaiming some abandoned farmland and
putting it back into bear habitat, but I don't
think that will be the case in Southern
Appalachia. Once the second homes and the
strip developments are there, they're there
forever.
K atua/1: Is the region approaching
its carrying capacity for bears?
P elton: I can't speak much for the
North Carolina side of the mountains, but
from what I can tell in the Cherokee
National Forest. it's not near the carrying
capacity.
The mast production there cenainly is
not optimal. A lot of these forests arc 40-60
years old now after being essentially wiped
out during the '30's, and they're just
beginning to reach mast production
capability, so there's room to grow there.
Wit h more control of illegal hunting
activi ries. the density in the national forest
could approach that in the Park, which is
approximate!y one bear per 1,000 acres.
K at fiah: What do you think arc the
cumulative effects of human habitation on
the bears?
Pelton: "Cumulative effects" is a
specific term for a relatively new idea tha t
has already been applied to the grizzly
s.ituacion our west. It means to take all the
bits and pieces of impact and put them
together to see how they fit in terms of an
overall effect on the species you arc looking
at.
They are doing that in a very
sophisticated way for the grizzly, and a
Forest Service employee is going to develop
a cumulative effects model for the
Chauahoochee National Forest as a case
study for the Southern Appalachians. That
will involve him looking at all the
population parameters he can dig out of our
data base and adding up all those factors:
roads, timber management, number of
people, bunting, and so on.
Essentially, he is going to t.alce each
of those factors and index it with some son
of value system that is weighted in terms of
its assumed impact.
Pe lton: I don't think it's going to be
that sophisticated. This is just a one-person
project.
My personal concerns are, first,
sustained, long-term mast production, and,
second, access and how that's used.
My first question is: is the clearcut
technique setting into motion a situation
where they are going to be perpetuating
non-mast-producing species for eons of
time?
If there is a marginal cove hardwood
setting where there was a good oak
component, and it is clearcut , then that oak
component is lost forever, either because it
is replanted in white pine, or because it
comes back in poplar, and they return in 60
• 80 years and cut it again when the poplar
is large, but the oaks haven't had a chance
to get started.
f ve been ta.king the Forest Service to
task for that. They argue that the oaks reach
maturity in 80 years and start downhill after
that, and that they need to be cut at that
point. rm not convinced that the data would
support them on that, particularly with white
oak, which is the most important one. I'm
not a forester, but from all the data that rve
been a ble to dig o ut, they do not reach
maturity until 120-150 years, when they arc
reaching peak acorn production.
O ur second poi nt is that the trees
should be allowed to sustain their peak for a
c:untinued on nCXI page
TENN.
N.C.
s.c.
GA.
BLACK BEAR RANGE IN THE "TRI-STATE REGION"
(Source: Tri-Stntc Block Bear s1udy, 1978)
KATUAH-page9
BAIT STATION SURVEY
K at uah : Will it take atmospheric
deposition into account?
The bait station survey was developed
as a relatively inexpensive method that is
easy to implement and provides a standard
data base of relative density, distriburion.
and activities of the black bear that could be
easily implemented throughout the whole of
Katuah.
The bait, three panially opened cans
of sardines, is hung at least 10 feet high in a
small tree, so that it is necessary for a bear
to bend the tree over to get at the cans.
These stations arc spaced a1 one-half mile
intervals along routes selecte d to
systematically cover the chosen sample area
at the density of one bait site per mile. Baits
arc placed during the month of July, when
bear activity is highest.
The s lope; aspect, ele vatio n;
oversto ry and unders tory vegetation ;
d istance to the nearest road; timber
c::= -
..,.ne....t; nmal past.
1u4
disllDce to die
1lle
or bear
sanctuary
bat,
boundary are noted for
each bait site to aid in analysis of bear
habits. movements, and habiw preferences.
Each bait station is revisited five
nights after it is set. Marks of tampering arc
very clear, and the percentage o f baits taken
is used as a comparative index value to give
an idea of the bear population in different
areas over the course of time.
The more widespread the usc of the
bait-station method and the higher the
degree of consistency that can be achieved
in its usc, the more value it will have as a
research technique in the Southern
Appalachians.
The bear range in Tennessee and
Georgia is being monitored with bait-station
surveys c onducted by the Tennessee
Wildlife Resources Agency and the Georgia
Depanment of Natural Resources. The
National Park service carries out surveys in
the Great Smoky Mountains National Park.
Isolated surveys are being done as pan of
research projects in North Carolina bear
sanctuaries.
An annual, region-wide bait station
survey is immediately possible and
dcsircable as a means to provide uniform
data among the differe nt p o litical
jurisdic tions and agencies of Ka tuah.
Coordina ti o n by a n i ndepe nde nt
organization or the US Fish and Wildlife
Service could enhance the value o f such a
survey.
All that is lacking is a committment
from the US Forest Service and 1he NC
Wildlife Resources Commission to make a
region-wide black bear management swvey
a reality.
~
FALL 1987
�• oonunucd rrom pm·ious page
period of time to get the best mast crops. So
I've been pushing them to increase the
rotation time to 120-150 years.
There is also a problem regenerating
oaks. foresters just haven't been abk to
work that ouL Some of them are certainly
interested, but all they have been able to do
is to go into a stand before they cut it and
see if there's enough advanced regeneration
(oak saplings) beneath it so that there will be
some oaks coming back. If they cut too
early the oaks will be out-competed by tulip
poplars and other sun-loving, pioneer
species.
"It would help immediately
also the effect of gener:il use of the ro:id
forcing individual be:irs to shift their home
range to another are:i.
A be:ir chooses :in area for a home
range because it's a good habitat :irea. :ind if
he has to shift it over. he will either have to
shift over to land that is not as good for
habitat or he will push another bear over to
poorer land. The more marginal the
situation, the more vulnerable the bear
becomes.
I've said before that road
development should be restricted where
there is more than one-half mile of road per
square mile of forest.
Kai1ial1: But gating roads would
if the Forest Service defined its
job as more than just timber
management. Like the Park
Service and the state game and
fish agencies, they need to play a
tripartite role in managing the
forest: biological management,
enforcement, and information/
education."
"MARK TREES" MYSTERY
For many years naturalists have
speculated on the meaning of the trees found
in bear habitat area that have been
purposcfulJy scarred with clawmarks. As
;
yet, no one has been able to decipher the
meaning oflhe "mark trees".
Marie trees are not randomly scattered
through the brush. They arc always on a
trail and usually on a ridgetop along a very
distinct game trail. Any species of tree may
be marked. They are always live· although
sometimes a tree may be killed by extensive
marking. The marks arc definitely made by
bears. They are always head-high, and
sometimes bear hairs can be found caught in
lhe b:irk of rough-skinned trees.
The marks can be vertical or
horizontal, but arc most oflen horizontal ns
differentiated from the venical marks they
leave \\hen they are climbing a tree.
There are several theories as to the
meaning of the m:irks. One thought is that it
is females and males signalling to one
another during the breeding season.
Another idea is that the marks signify
the dominance hierarchy among the males,
panicularly during the mating season when
they are competing for fem.1lcs.
They could also be territorial markers
placed by an adult female to warn away
other females from her range area.
Whatever the interpretation, the marks
are of great imponancc to the bears. Tree
marking appears to be highly ritualized.
Some trees are marked once and never
marked ag;1in, while others :ire marked year
after year. But if a tree is marked repeatedly,
the bears - even different bears - wiJI walk
in the same footprints to get to the tree.
Trappers used to take advnntage of this and
set their traps around a previous footprint
close to a mark tree. They knew that if a
bear returned to the tree, he would follow
the cJ<.isting footprints and be a sure ca~
help.
Pelton: Cenainly, unless they use
that road to make a clearcut.....
It would help immediately if the
Forest Service defined its job as more than
just timber management. Like the Park
Service and the state game and fish
agencies, they need to play a tripanite role in
managing the forest: biological management, enforcement, and information/
education.
They don't do much enforcement.
For example, they only have one man on the
whole southern Cherokee National Forest.
One person can't do anything in an area like
that.
They also don't do much educating of
the local people about what the forest means
and how it serves them. In the northeast
people are more accepting of bears. Up
there if a person killed a bear out of season,
he'd get reponed. People would gee irate
about it! Here you don't see that. It's a
long-tenn educational problem. People need
to learn about the animal.
The Forest Service has not been
fleJ<.ible enough about alternative
silvicultural methods that might be
applicable in cenain areas. They tend to
generalize and say that they don't have the
time or the personnel to try some other
alternative Conn of cutting.
The second concern is roads. We are
finding that road density may not be as
imponant as how the road is used by
vehicles over time. There are two effects of
roads. There's the direct effect of hunters
using that road to kill a bear, and there's
- Mike Pelton
KATUAH - page 10
FAI.t 1987
�Attirude is very imponant as well. In
Vennont, the Forest Service didn't have any
trouble getting their mar.agemcnt plan for
the Green Mountain Forest accepted. There
they staned out on the right foot. Their
approach was to question, "What's unique
about this forest, and what docs it provide
that won't be provided any other way?"
The black bear was one resource they
mentioned. Another was large saw timber
grown on a long rotation. That just isn't
available outside the national forest
anymore. We have the opponunity to
provide that as well
Vermont also has some very strict
land use and zoning laws. I saw them in
action, and it's impressive. When anyone
wants to do anything to change the land,
especially above a cenain elevation, they
have to appear before a board and justify
their planning, even if they own the land.
Pel ton: A lot. ....I have a lot of
respect for the animal, more and more as
each year goes by. I am constantly amazed
at what it is capable of doing.
There's a special relationship between
humans and bears that has existed through
time. There's a theory floating around that
says it is because of the bears that we are
here. As far as we know, the only place in
the world where there hasn't been ttaccs of
pre-historic bears is in central and southern
Africa. and that's the focal point of the
development of primates, and the thought is
that had there been bears there, the primate
species would never have been able to
develop and evolve as they did.
Bears were always imponant to the
early culrurcs, but even in the present, there
is an instinctive attraction that people have to
the animal. Perhaps it's its human-like
characteristics. I don't know what.
Today I think people are drawn to the
bears because they are symbolic of our
remaining wild lands.
Katuah: The black bear has been a
major pan of your life for the last two
decades. From your long experience with
them, what have they come to mean to you
personally?
Resource Reading on the Black
Bear:
-The fragmented Forest, Larry D. Harris
(Univ. of Chicago Press, 1984)
- The Sacred Paw: The Bear jn Nature,
Myth. and Literature. Paul Shepard and
Barry Sanders (Viking Press, 1985)
- The World of the Black Bear, Joseph V.
Wormer (Lippincott, 1966)
- Mammals of 1he Grea1 Smoky Mountains
National Park, Alicia and Donald W. Linzey
(Univ. of TN Press, 1971)
- The Mammals of Nonh America, E.R.
Hall (John Wiley & Sons, 1987)
- Bear Crossjn~s: An Antholoc of Noah
American Poe1s, Anne Newman and Julie
Suk, eds. (New South Co., 1983)
- The Tri-State Black Bear Study (by
university faculty and government agencies
in TN, NC, and GA - available from the NC
Wildlife Resources Commission; 512 N.
Salisbury St.; Raleigh, NC 27611)
THE CHALLENGER:
THE WILD BOAR
IN THE GREAT SMOKY MOUNTAINS
NATIONAL PARK
There is competition between the black bear and the wild
boar ... The stiffest competition is in years of a poor mast
crop, for then both species are trying for the same acorns.
In the early 1900's George Gordon
Moore, a wealthy English businessman,
decided to entenain clients by creating a
game preserve in the area of Hooper's Bald
in the Snowbird Mountains. He built a huge
enclosure of split chestnut rails and brought
in a variety of big game animals - bear,
buffalo, elk, and the European wild boar.
The game park was a miserable
failure. The fence broke down, the animals
escaped, and vinually everything was shot
in the open woods .....exccpt the wild boar,
and they have been in the mountains ever
since.
Boars (Sus scrofa) are shy and
secretive, so they are not often seen by
humans, but they are impressive-looking
animals. Average adult weight is 120-150
pounds, but individuals close to 300 pounds
have been captured. Their long tusks are
vicious-looking and can produce terrible
wounds, but boars are generally shy and
avoid humans whenever possible.
The wild boar species is native to
Russia, eastern Europe, and western
Europe. In their native territory their major
predator was wolves, which had already
been exterminated from the Appalachians
when the boars were first imported. A
bobcat or occasionally a bear will kill a
young piglet, but otherwise they have no
natural predators in the mountains.
After their escape, the boar population
readily naturalized itself in rhe
Appalachians, and in time the animal
became a high-profile big game species in
both Nonh Carolina and Tennessee. People
from all over the country came to bunt wild
boar in the wild mountains.
At that time it was still legal to
free-range domestic bogs in the forest. The
two breeds had a lot of contact, and at one
point hog cholera almost wiped out the wild
strain. The two strains are of the same
species, so they interbred freely. Even in
1973 ttappers caught two or three black and
white spotted boars - the sign of mixed
breeds. None of those have been caught
lately, so it is assumed that the domestic hog
characteristics have been eliminated.
Inevitably the wild boars moved into
the Great Smoky Mountains National Park.
The first sightings were on Parson's Bald
and Gregory Bald at the west end of the
Park. The Park administration immediately
recognized the threat from the wild boars
and began a trapping program to catch the
animals using hogwire enclosures.
It was a futile effort. The hogs spread
eastward, and now the entire Park is
occupied by the species, although they favor
continued on next page
KATUAH - page 11
FALL 1987
�- continued Crom P&&C 11
the western end.
On the Tennessee side of the Park
hogs can be removed by trapping or
shooting by a special team of hunters.
They can only be trapped on the Nonh
Carolina side of the Park. In 1986 over
1,100 wild boar were trapped or shot
within the Park boundanes. Officials
have no guess whether that is 10% Or
90% of the boar population.
Whether or not the wild boar can
be eliminated from the Park is no longer
in question. The Park is a huge area over 500,000 acres - of which a large
pan is only accessible by foot trails, and
a large pan of that can only be reached
by climbing cross-country through the
thickest kind of brush. These
inaccessible areas harbor a breeding
nucleus of boar that multiplies
exponentially in years of a good acorn
harvest And immediately bordering the
Park, the Nonh Carolina and Tennessee
wildlife agencies are developing and
promoting the wild boar as game
animals.
Wild boar do an incredible amount
of damage wherever they go. Their
rooting can tum over great areas of the
forest floor as if it bad been tilled. They
are a great threat to the many endemic
varieties of plants that are found in the
Great Smoky Mountains and exist
nowhere else in the world. There are
rare plants here that are in great jeopardy.
Wild hogs will root up
salamanders. They will wallow in the
only water sources at the higher
elevations and silt them and foul them,
so that the water is undrinkable. They
spread diseases to other wildlife species.
The damage they are creating is serious,
and much of it is permanent
There is competition between the
black bear and the wild boar. In a direct
confrontation a grown bear will kill an
adult boar, but these occasions are
infrequent
The stiffest competition is in years
of a poor mast crop, for then both
species are trying for the same acorns.
Bears have an advantage in that they can
climb into the tops of the oak trees and
feed on the acorns before they drop.
Bears arc also safely in their dens
during the cold winter months, while the
boars have to continue to forage for food
in all weather. To make a dent in their
population levels, the best time to hit
them is at the end of a hard winter. They
are in poor condition then.
The wild boars' biggest advantage
is in their remarkable reproduction
capacity. Under the best conditions
female bears, when they become
sexually mature at three and one-half or
four and one-half years of age, can have
only two or three cubs every other year.
Female hogs become sexually mature at
six to eight months of age. After that
time they can have two litters of four to
eight piglets each year! The boar
population is dramatically affected by the
acorn crop. In a poor acorn year, rhey do
not reproduce, but when the acorn crop
is good, the boar population
mushrooms. In that kind of situation the
piecemeal control being practiced in the
Park is not effective.
.
- Mike Pelton
KATUAH - page 12
cougar
thick velvet fur rippling
bone muscle sinew moving
eyes sharp clear piercing
you pulse
through the dense night air.
lithe fluid lean
slipping through pathways
known only to your kind
you stalk life itself
in the still luminous forest.
/#
fr
gn(ilie: Martha Tree
poem: Mamie Muller
�Finding Allies in the World
We have been told that the Indian people native to Turtle
Island saw the world differently than the Europeans do. They
saw the world as a spiritual place, where Spirit took shape
and existed in the many forms of the Creation.
We have been told that the Indian people believed in
power, and they sought power, but the power they sought
was spiritual power and not power over others, such as the
white people seek.
We have been told that every rock and tree, every bird and
every animal, each living thing in the world is an ex:pression
of some aspect of the spiritual energy of Creation. Each
entity has its own spiritual personality, so to speak. The
native people saw some of these personalities as particularly
good and desireable, and they would seek out these spiritual
beings and ask their help for the tribe and the people so that
they could get along in the world. They called these beings to
become the spiritual allies of the tribe.
We have been told that an individual could also seek a
spiritual ally to strengthen some pan of his character and
balance his personality. Preparation was an important part of
this. Just because someone wanted an ally, it did not mean
that the ally would come. First that individual would go to a
medicine person. The medicine person would give them
medicine to attract the ally - a feather, some hair, or perhaps a
bone from that animal. And the medicine person might give
that individual some advice on what to do and how to act and
give that person a song with which to call the desired ally.
Then the seeker would go off alone into the forest and fast
and pray for that spirit to come.
Sometimes, we were told, an ally comes to someone
without that person even asking. A Cherokee man in the
generation of our grandparents' parents was knocked into a
river by a bear, who then pursued him into the water and
slapped him down several times and clawed him. The bear
went away leaving the man with scratchmarks and bruises,
but did not kill him. The medicine people in the mans' village
told him that Yonah had chosen to be his ally and would help
and protect him. The medicine people said that it was
apparent the bear had followed the man into the water to be
sure he was marked. Always after that the man was called
"Man-Who-Bear-Knocked-1nto -Water". One does not have
to be mauled to realise the presence of a spirit ally, but people
today are so domesticated that some have allies and are not
even aware of it.
We were told that once a connection with the spiritual
realm was made, that people then spoke to their spirit allies in
a tone of command. The Creator, and the Sun, the Moon,
and Fire (which is the power of the Sun on Earth), are
primary Jl9Wers, and these were always asked very politely
to share their power. But other spirit beings were told what
was needed, not arrogantly, but in a way that ex:pected their
cooperation.
We were told that even Kanati, the lightning, must
sometimes be taunted and mocked before he will bring rain.
Someone could speak to him in such a way, saying, "Kanati,
you are considered a great power, yet there you sit, while I.be
humans and all living things here below stand in great need
of rain. Ha! ls this the best you can do?" But when speaking
to Kanati in that way it is a1 ways wise to stand in a place
where one can take shelter quickly.
KATIJAH-page 13
We have been told, however, that although it would not
work to beg a spirit ally for its help, one must always thank
an ally sincerely for coming and lending its power. And
nothing is given for nothing. A human must always serve an
ally and think well of it to keep the spiritual connection
strong.
Yonah, the bear, we were told, is a spirit representing
great physical srrength and endurance. The bear is strong in
the ability to survive, because it can eat almost anything. It is
also moody, and its temper is ferocious. In its build and its
appearance, the bear shows it is closely related to the
mountains. And since the red wolf, the elk, the panther, and
!he woods bison are gone from the mountains, Yonah is the
last symbol of animal strength remaining here.
But, we were told, a spirit does not need to be large and
physically strong to be a powerful ally. The dragonfly is a
very small creature. It is not fierce. It is very delicate and
beautiful, but the dragonfly is a very strong power in the
world.
We have been told that the golden eagle is a strong power
both in the physical body and in spirit. The eagle could fly so
high into the sky that he would disappear from the sight of
those watching from the ground. When he returned and sat
on a branch, he had such a regal look about him that the old
ones would say,"Surely, he has spoken with the Creator."
But, we were told, the Cherokee people did not consider
the bear to be one of the str0ngest powers in the mountains,
because they knew where the bears came from.
The bears, it is said, were once humans, a clan of the
Cherokee tribe called Ani-Tsa'guhi. One boy among them
would spend a lot of time in the forest, until one day his
mother noticed that he was starting to grow hair all over his
body.
"Stay in the village with us," she begged. "You spend all
your time in the woods. You hardly eat with us anymore."
"I am going to go to the forest to live all the time," the boy
replied. "There is plenty of food to eat there, and I like wild
food berter than com and beans. Why don't all of you come
with me? There is enough for our whole clan to eat."
The clan met in council, we were told, and they decided to
go with the boy to live in the forest. He told them that first
they must fast for seven days. So they did that, and after that
time, they went away from their village.
We were told that on their way, they were met by a group
of messengers from the other villages, who had come to beg
them to stay in their homes. But the Ani-Tsa'guhi could not
be persuaded. In fact they were already starting to grow hair
on their bodies.
"We are going into the forest to live forever," said the
Ani-Tsa'guhi. "There is plenty for us to eat there. But when
you hunger, come into the forest and call us, and we will
offer our bodies to you that you may eat our flesh. Do not be
afraid to kill us, for we will live forever."
And we were told that the Ani-Tsa'guhi taught the
messengers the proper songs and told the messengers how to
call them. Then, singing and dancing, the clan went away
into the forest. As the messengers started back to their
villages, they turned around for one last look, just in time to
see the last of a line of black bears disappear into the trees.
Therefore it is said that Yonah, the bear, is Cherokee, but
is not Cherokee. The bear is considered a brother, bur there
are stronger allies, like Fire and Water, and the trinity Kanati~
rattlesnake, and ginseng, living in the mountains.
#-
Tlu!se words are spoken by a traditional Clu!rokee.
FALL 1987
�"ME AND MY WALKER HOUNDS:"
An Exposition on Bears and Bear Dogs by Robert McMahan
When I was seven years old, my daddy
would take me hunting. He didn't force me to go. I went
because I wanted to go.
I'd say, "Daddy, you goin' bunting tonight?"
"Yep."
"You care if I go with you?"
"Nope."
Well, I'd go with Daddy. He'd lay out aJI night
long. I'd make it 'til about midnight. They'd always
cook a hot dog or fry some bacon on a stick about then,
and I'd stay up for that, but lhen I'd go to the sleeping
bag.
As I got up to 10 or 12 years old, I got to listening
to what they were listening to: the dogs. I got to be able
to tell which dogs were leading, which dogs were
behind, how long it was going to take this dog to catch
up, or how far ahead lhat dog was from the pack.
I started possum bunting when I was
14 or 15 years old. I'd borrow a certain
redbone hound dog from my uncle. I lived
in the very last house on the paved road,
and I'd walk down to my uncle's house on
lhe highway, borrow that dog, and walk
back up to the top of that mountain. I
enjoyed doing that. I caught some possums
using a .22 and a two-cell flashlight. Most
of the time that little two-cell flashlight
wouldn't shine more'n three or four limbs
up on the tree. If the little possum wasn't
there, I'd grab my dog and go. l didn't pay
no attention to walking three miles in lhere
to that tree.
Finally I got enough money to buy
my own dog. A good dog cost $50-75.00
back then. It made it real big for me to know
that !hfil dog belonged to~I started out bear hunting with an
older man namedWade HaJl. I was about 22
when I first went out with him. The whole
first year I hunted, I never saw a bear. We
- oonlinued on ne.<tl page
KATUAH - page 14
FALL 1987
�had some good chases, and we had some
good times, but the bear just didn't show.
I start breeding and training Walker
hounds in L976. The United Kennel Club
(UKC) recognizes six breeds of hunting
hounds: blue tick, English, redbone, Plort,
black-and-tans, and Walker.
Walkers are making their mark in the
bear hunting world. They're coming along.
The reason these Walker dogs are
coming along is that people are breeding
them carefully. They're wanting to get the
best. and they'll go where they have to to
get the best. But anybody with a hound dog
will tell you, you can breed the best to the
best. but your wodc is still cut out for you,
because you still have 10 train that dog.
You're going to wear out a lot of shoe
leather to make those pups into bear dogs.
There are different things to look for
in a dog. Myself, I'm looking for a good,
medium-nosed dog. I don't want a real
cold-nosed dog that can trail a track two
days old. Sometimes that pays off: I've seen
it happen that a dog will start on a cold trail
he could just barely smell, go over the
ridge, and a bear will be laid up there. If a
bear gets in an area where there's mash
(mast), he'll stay there 'til the mash is gone.
But you can waste a lot of time that way,
too.
I also want a dog that'll go when I
tum him loose. I don't want one hangin'
'round my feet. He's got to go 'ti! he
strikes.
The mouth is another thing. I like a
dog to have a good bay mouth when he's
trailing or running and just "hammers every
breath," as I call it. That way I know right
where the bear is at. And when he comes
into the tree (trees the bear), he needs to
change over to a good, hard, chop-mouth
sound. You can tell when a good one does
tree.
Color is imponant too. I don't want
no ticks in a Walker. I like big spots. If I
find small spotS about the size of a quarter
all over the dog, that tells me that's not a
pure-bred dog. What's color is color, and
what's aint, ain't.
Before I go out there and breed to
someone else's dog other than my own, I
just about have to see how M's bred and
raised his dog. I have to see what that dog
does when it trees a bear or a coon.
One thing to get straight: the dogs are
the main factor in bear hunting. The greatest
pan of the sportsmen in this area, all they
want is to hear their dogs run, hear a good
race, and see a good fi_ght The grea[er pan
of them is not interested in killing a bear.
We carry a rifle. We're legal - we don't
believe that's illegal - but killing 1he bear
isn't the main thing.
To get a good gun dog, now, you do
need eo gee him on a bear kill. You kill one
to him, because chat really perks a dog up.
He feels like he's accomplishing something
then. He's got a taste of what he's supposed
to be doing. But you don't have to kill every
bear that a dog gets after. You could take
one bear a year for a pack of dogs, and that
pack will go in next year and run you
anol.ber bear.
Some people say. "You get more
game from a bound dog." Well, that's not
true. We hunt with our dogs, because that's
KATUAH- page 15
what's important 10 us. I don't see any :;pon
wha1soever in still hunting. That's why I
don't deer hunt. You go up there early of a
morning, get behind a tree, and sit there
about two hours, and wait on a deer to
come up. That deer doesn't even know
you're there. He's grazing, and you stick
that gun barrel out from around that tree,
you shoot that deer, and he's a dead deer.
He never knew what hit him.
I could see doing it for I.be meat, but
in this area here there's nobody who has to
depend on deer meat or bear meat to
survive. There's no point in going out there
and just shooting it.
1lle way we bear hunt is in a group.
It takes at least seven men who get along to
make a good group. l could go bear hunting
by myself, but more than likely I'd be
fighting a losing battle. I couldn't stay up
with the dogs, because when a bear is
jumped, he'll turn and run. An
averaged-sized native bear, a 100-200
pound animal who's been born and raised in
these mountains, can run eight to ten hours
or even longer. There's no way one man
could stay up. But if you've got a good
group of seven men, you get someone on
one ridge, one on another, and one on
another. There might be three dogs after the
bear, and then when he comes my way, I'll
turn my dogs loose to see what they can do.
.....you could tap Sam on the lzead
with your foot, and everything in
him would just rattle. He was
broken ruJ. to pieces.
When a bear is jumped up and
running, he might be a mile ahead of the
dogs, but they can run him then with their
heads down. A bear hunter can tell every
one of his dogs by its bark. The whole rime
he's listening to the chase, he's got that
sound down pat He can tell which dog is
which, and he can tell what it's a-doing.
You can't tum a young pup on a
track, because there's so much other game
in these woods. You loose the well-trained
ones first. Ihu'll stay on the bear. But if
you go ahead and tum out 15 dogs, you're
gonna have 10 that don't even know what
they're out there after. They're going to be
ahead of your dogs trailing the bear, and
they're going to jump a deer or whatever,
and - wham! - there's a big blow-up.
You don't want more than seven dogs
on the chase up to the point where they stop
him. Then you turn your young dogs in on
that. That's the way you make bear dogs.
I've known limes when somebody
saw a bear cross the road, and ~body
got excited, and J<Ymbody jerked their dogs
out. Ir didn't take that bear l 0 minutes to get
tid of che dogs, but it took us three days to
find chem. Not one dog got after the bear and we'd~ 1hat bear!
You can put as many dogs as you like
on a bear that's 75 pounds and up, and
they'll never kill that bear. That bear's
gonna take care of himself, he's dangerous,
and he'll kill a dog.
Everybody's got their own opinion
about breeding and raising dogs, but I
believe that if you're going to get a bear,
you've got to have dogs that'll fight.
You've got to have dogs chat'll nip at his
heels and let him know that they're there
and not be scared of that bear in no way.
If you have dogs that'll fight that
bear, that bear's gonna have to do one of
two things: he's either going have to run
and get the bell out of there, or he's going to
have to get into a tree.
A bear will kill a dog - he will, there's
no doube about it A bear'll slap a dog, but
his intention is 10 get the dog pulled into
him, to get a mouth hold on that dog. If he
gets a mouth hold on that dog, that's a dead
dog. You can make it up for that dog, he's
gone.
We turned out one last year named
OJ' Sam - as good a dog as I've ever seen
turned after a bear. He was an English dog,
and while I've been acquainted wi1h some
dogs that were as gQQd as that one. but as
far as being any better, they're hard LO find.
This wasn't but an averaged-sized bear, and
we turned Sam and the rest of the dogs on
it, and in 15 minutes that dog was dead.
What happened that panicular time
was that we turned the dogs on one bear,
but a bigger bear had crossed this other
one's path going another direction. The
bigger bear didn't run; he wailed for the
dogs, and by the time we made it up to
there, you could tap Sam on the head with
your foot, and everything in him would just
rattle. He was broken all 10 pieces.
Personally, in my opinion, a bear's a
beautiful animal. If you are out in the
woods, and you happen to see one, chey
look real pretty just because you so very
seldom get to see one.
But once you put the dogs on a bear,
it's different. It's a fact of me saying, ''l'm
going to stop you," and him saying, "No,
you're not." If I win the battle, I've got him;
he's mine. Then he's not so good-looking. I
mean, he looks good, but not near as good
as he was standing somewhere all alone, no
dogs, up there.
But if he kills or injures one of my
dogs, when we finally get enough dogs on
him to get him stopped, he's not
good-looking at all.
Once a good dog gets on the trail of a
bear, he'll be there. He'll be there 'ti! he just
totally gives out. When a dog like that gives
out, he'll be two days before you find him,
unless you know tight where to go gee him.
because he's going to go out there
somewhere and lay down. I'v.: carried
several out of the woods. Even afeer two
days, they'll walk four or five s1eps and fall
down, walk four or five steps and fall
down. It wasn't that the bear hu·: them in
any way, it was just 1hat the dog I 1d, as the
old saying goes, "busted a gut."
When a bear is shot, we Lake it to
someone's place, Clarence Hall's or maybe
mine, and we lay him ouc and chop him up,
and we take the meat and put it in10 liule
piles, one for each man who's hunted wilh
us. Each pile has the same amount of each
part, and we put those in freezer bags, and
carry that meat home. I like bear meat in the
fall of the year, but I don't like it frozen too
much. Several people down here call me
every year, asking if I've got any bear meat.
If I've got it, they're welcome to it. le does
me good 10 see them eat it.
- continued on page 26
FALL 1987
�Onphic by Rob Messick ~
"SMELLS LIKE MONEY TO ME"
by Jay S. Gertz
The campaign to get Champion
International Paper Company to clean up the
Pigeon River is not a new one. This
long-term crisis has currently been reheated
by a groundswell of opposition
downstream, fanned by recent federal
concern, and fueled by Champion's
incendiary ultimatum: 'We cannot afford the
pollution controls necessary to clean up our
wastes, and we will close down rather than
clean up!"
By putting the people of Canton and
Haywood County under the fear of
widespread joblessness and the subsequent
spectre of economic collapse, Champion has
amassed quite a constituency of vocal
proponents. Many residents believe that the
environmentalists, the citizens of Newpon,
TN, and all others who just happen to want
a clean river in their backyards are
black-hearted scoundrels pushing poor,
little, old Champion to the brink of
bankruptcy and ruination.
Nothing could be further from the
truth. Champion International, a huge,
multinational corporation based in
Stamford, CT, does have the resources and
power to return the Pigeon River to its
former crystal clarity. For Champion to bold
the citizens of Canton economic hostage in
this matter is patently unfair.
Champion's claim that they cannot
meet their own clean-up costs tarnishes their
corporate image and philosophy. It is also
KATIJAH - page 16
Other industries and
individuals now see the
Pigeon River as a potential
resource again, not only in
economic terms, but in terms
of its former g Lory as a
free-flowing, living stream.
ironic, because Champion Corporation was
a major factor in crearinft the economic
structure prevailing in Katuah today.
Champion Fiber Co. came to the
mountains as the brainchild of Ohio-based
industrialist Peter G. Thompson in 1905. At
the height of the timber boom, Thompson
and other nonhem industrialists purchased
400,000 acres of steep forest land, built a
pulp plant on the banks of the Pigeon River,
and began construction of a mill town,
which he named after Canton, Ohio.
Thompson showed great foresight in
his undertaking. He shrewdly profited on a
rural, unindustrialized area with an
abundance of timber, a constant source of
water for pulp processing, and a cheap and
unlimited native labor supply. By 1914 the
Canton mill employed 1,000 people, and the
population of the surrounding area had
jumped from 400 to 8,000.
There was not a diversity of interests
in the new company town of Canton. As in
the other towns that sprang up ar that time,
the single-interest economy was dominated
by the controlli.ng industry in the area, the
timber interests.
In Haywood County, Champion
become the guiding force for the entire
locale. Following the pattern of industrial
development then current in Appalachia, the
company controlled the jobs, the political
system, and the surrounding natural
resources.
The people of Haywood County were
hard-working members of an isolated,
agriculturally self-sufficient, indigenous
mountain culture. Like other mountain
people, many of them sold their land for
ready cash and forsook the hardship of
farming the difficult terrain for the promise
of steady work and wages.
This migration to the mill towns and
industrial centers denoted a turning point in
mountain life. It marked the beginning of
the modem era, in which mountain people
gave up their independent ways and became
a part of the cash economy.
By 1930 the Champion operation in
Canton was the largest in the United States.
Today Champion International is the founh
largest company in the forest products
industry. They are ranked as the 86th largest
company in the world. Their sales in 1986
FALL 1987
�topped $4.3 billion. Champion is the
second-largest private landowner in the US
with 6.5 million acres of timber. They also
own oil and gas fields with reserves of 2.5
million barrels of oil and 2.2 million cubic
feet of gas. From mills in the United States,
Canada, and Brazil, Champion produces
3.3 million tons of pulp, 815 thousand tons
of newsprint, and 2.5 million tons of paper
annually. Champion's six chief and 15
executive officers receive $6.25 million per
year with additional incentive compensation
of$2.8 million annually.
Canton and Waynesville's 2,300
Champion also uses 43 millio11
gallons ofthe Pigeon River daily.
This constitutes 90% of the total
stream.
Champion employees contribute a mighty
share to the wealth of that international
giant. They make one-third of the country's
total of coated papers (including duplicating
paper and most of the nation's dairy-type
containers). In 1982 the Canton mill used
2,162 cords of wood and 956 tons of coal
per day to make 1,620 tons of paper and
board per day.
Champion also uses 43 million
gallons of the Pigeon River daily. This
constitutes 90% of the total stream. The
wastewater is extremely discolored by
tannins and filled with other organic
compounds. This "din". although not
dangerously toxic, renders the Pigeon River
unfit not only for aquatic life, but for
commercial and domestic use as well.
Champion Fiber was once the sole
lord of a tremendous mountain fiefdom. The
Pigeon was its personal river - itS chief
resource, its sewer, and its ttansportation
system. Other industries and individuals
now see the Pigeon River as a potential
resource again, not only in economic tenns,
but in terms of its former glory as a
free-flowing, living stream.
Prior to 1900, the Pigeon River was
as pristine a mountain stream as one could
find in eastern North America. One could
see the bottom through ten feet of water.
Bass were prevalent, and upriver the
speckled trout were plentiful. Sun perch,
borneyheads, mullets, and hogsuckers
could be caught by the string in a matter of
hours. Mud tunics and muskrats could be
trapped by the water's edge. Other riparian
species lived by the Pigeon in great
numbers.
Now highly-colored tannins and other
compounds enter the Pigeon at Canton.
From this point on into Tennessee, the
Pigeon River no longer has the natural
vitality necessary to suppon typical aquatic
life. The sparkling clarity of the Pigeon bas
given way to a murky, smelly, and
sometimes foamy brew.
Above Canton the Pigeon River is
designated a Class A-ll trout stream, and the
water can be used for drinking or food
production. Below Canton the river
supports some atrophied "garbage" fish,
like carp, goldfish, and suckers. The
municipality of Newport, TN finds the
Pigeon so noxious, that although the river
flows through their city, they get their
drinking water from the French Broad, six
miles away.
The Southern Appalachians of the late
1980's are home to a greater variety of
corporate interests and economic livelihoods
than ever envisioned by the early timber and
mineral barons. One of them is the
recreational industry, which includes
fishing, hunting, camping, hiking,
white-water rafting, kayaking, etc. A study
recently published by two professors at
Walters State Community College estimates
the direct recreational benefit of a clean
Pigeon River at $7.3 million per year. This
does not include a projected increase in
agricultural use or productivity along the
river. or new industries. or a rise in real
estate values or development
Yet the river cannot be any sort of
asset to anyone, as long as Champion views
the Pigeon as its own and refuses to clean
its wastewater any further.
Champion lntemational, with annual
assets in excess of $6 billion, claims it
cannot afford to clean up the Pigeon River.
Over the past ten years, Chamfion has
earned $1.28 billion, paying $62 million
just to stockholders. If Champion spent $60
million in colorant removal, their projected
earnings would be reduced by $7 .8 million,
which is only a loss of 8 cents per share.
Champion's corporate philosophy is
summed up in a document entitled l l i
Champion Way. According to this
document, "Champion wantS to be known
as a company which strives to conserve
resources, to reduce waste, and to use and
dispose of materials with scrupulous regard
for safety and health. We taJce panicular
pride in this company's record of
compliance with the spirit as well as the
letter of all environmental regulations."
In the mid-1960's Champion did
begin instituting pollution abatement on the
Pigeon. At that time only sludgeworms
could live in the river. Gradually other
life-forms returned to the water, but not in
vast numbers or in the great variety of
former times.
Champion no longer
provides the only source of
livelihood in these mountains, and
they can no longer dictate a single
use for the river.
Today, Champion's North Carolina
wastewater permit docs not meet up with the
stricter federal standards of the Clean Water
Act, and Champion claims that it is
economically impossible to bring the river
up to legal standards.
For Champion to claim that a fouled
river is necessary to its business operations
should be an outrage to all the citizens of
this region. Presently existing waste
handling technology could reduce the color
pollution by 95-99%, and with 23% profits
last year and 40% profilS projected for this
year, Champion can cenainly afford to be
cleaner.
Another statement from ~
Champion Way points out the vast gulf
between the corporate ideal and the hard-line
stance of the Canton management:
"Champion wants to be known as an open,
LESSONS TO BE LEARNED
FROM CANTON'S PLIGHT
Despite financial headlines
proclaiming a bull market on Wall Sacct and
a rosy financial picture, the national
economy has been sluggish throughout the
1980's. Champion Paper Co. has
maintained a dominant place in the national
financial picture by a drastic streamlining
program begun in 1983. Shut-downs and
layoffs arc pan of that program. They have
laid off27,400 employees nationally in five
years. They have divested huge scgment.s of
their industry, such as brown paper
packaging, envelopes, cardboard boxes, a
distribution network, and an insurance
company.
Andrew Sigler, Champion CEO,
plans to "meld remaining business and
boost return on equity from single digits
into the top quaner of US industry." The
only way to grasp this potential 16% leap is
to cut costs and raise productivity. The
company intends to save $400 million (or
10% of its costs) annually.
This may explain the company's
bard-line stance on the Pigeon River plant.
The Canton mill is already 79 years old, its
rate of return is dropping as newer plants
with more modem technology arc built, and
it is obvious even to the plant management
that it has outgrown the river that feeds it
Champion will very soon, perhaps already,
be faced with a choice of expensive
modernization at the Canton mill or closing
the plant and moving to greener J>3StureS.
The decision, in fact, may already
have been made. Champion will finish
planning on a state-of-the-an mill in
Halifax, NC in 1989. They could decide to
close down in Canton and write off the
capital loss in corporate wees.
In that situation, they could only win
by taking an uncompromising stance on
pollution abatement. They would either
force the EPA to knuckle under and
maximize profits from the last days of the
Canton mill, or they would provide
themselves an excellent cover under which
to pull out of Haywood County: it would
then appear that it was the EPA and the
"damn environmentalists" and not the profit
motive that caused them to leave.
Whether Champion chooses to
squeeze Canton or to leave Canton, the
outlook for that mill town, whose whole
livelihood depends on the outmoded
Champion plant, is bleak. Hindsight, of
course, is 20/20, but it is obvious now that
Canton should have begun years ago to
diversify itS local economy, preferably with
smaller, locally-owned businesses. It is also
in times like these when the value of a
strong agricultural sector is clear.
Hopefully other towns will learn from
Canton's plight. The temptation is great to
give over to large outside business interests,
when it seems that they have the power to
make local residents pan of the American
Dream. But the end result is inevitably
economic peonage. The giant corporate
interests do not come here to give money;
they come here to taJce it, and they will stay
only as long as their profit interest is served.
In these times it may seem like
bucking the economic tide, but stability in
- continued on nexl ~&•·
- continued en MJCI page
KATUAH-page 17
FALL 1987
�continued from prcv ious page
1ru1hful company. We are committed to the
highest standards of business conduct in our
relationships with customers, suppliers,
employees, communities, and shareholders
In all our pursuits, we are unequivocal in
our suppon of the laws of the land, and acts
of questionable legality will not be
tolerated."
This sta1ement from a company that
threatens 10 sink an entire region inio a
depression if its excessive profits margins
are not upheld.
Champion no longer provides the
only source of livelihood in these
mountains, and they can no longer dictate a
single use for the river. Champion must
begin to accept the variety of commerce and
the multitude of changes that have come to
the mountains in recent years.
If Champion would uphold its values
of corporate excellence, it must stand by
words like these: "If change has a most
valuable lesson to offer, perhaps it is that
we need not be victims of it, if we can
accept it as an opportunity to grow and
achieve. In this sense, we believe that the
best companies are the ones with operating
styles flexible enough to make necessary
changes ..... " (from the Champion
International 1986 Annual Repon)
~
-wntinued from previous page
the long run is best maintained by making
decisions locally about the land, its
resources, and the economic sustenance that
is based on them. Perhaps now it is again
time 10 reclaim part of the mountain tradition
of self-sufficiency disrupted by the arrival
of industrialism to Appalachia.
The days of an economy based on
subsistence farming are past, but the more
people who move into locally-based, basic
production, such as producing food or
finished wood products; or who serve the
need for healing that draw people 10 the
mountains; or who pioneer new, more
appropriate occupations, the less
catastrophic will be the corning changes in
Haywood County and elsewhere.
Canton and its individual residents
would do welJ to de-emphasize their
dependence on the Champion plant before
the Champion company does the same.
Local governments and far-sighted banks
who would like to keep 1he local area
functioning and in1ac1 could begin now to
inventory local resources and opportunities
and begin making money available for
training and business loans to put the
Canton economy on a firmer footing. An
inventory of goods and materials imponed
into Haywood County would also indicate
needs that could be locally filled.
The hope that Champion Paper can
provide continuing security for the area is a
strong one, but in the end a strongly
diversified local economy will best
withstand the ·vagaries of the industrial
economy. Corporate interests are not always
the same as local interests. Champion
Company is a huge business complex and
responds 10 changes in the economic winds
far distant from the Southern Appalachians.
To Champion executives in S1amford,
there are many thmgs more important than
the welfare of a small, isolated mountain
town. To someone who lives here and sees
their job threatened by shifts in corporate
~
economics, there is not.
KATUAH- page 18
Bear
In the core of the thing is darkness
It is our final judgement
While we sleep it paces outside our door
It is the first time It has been around us
So closely. Steaming shit in early morning.
Maybe our private poems will never leave our heads,
Thoughts about confrontations.
Fear of opening that door.
Maybe our pirate poems will leave our books
And enter into our nights
And bring us Interrupted dreams
Of half knowing and fear until we awake
And wonder over ignorance.
It is the current tracking we must be
Concerned with, tables turned.
Hunting signs that read Know Me or Keep Out.
Except for untamed few of us,
We know only edge of mountain forest
Home to the black bear.
The word now is totem
The word out is guns and dogs down
Radios, cages, baiting - unholy
The apparition before us is round
Ginseng, Raccoon, Kanati, Bear, Wind, Earth gathered
With one place empty, Us.
- by Scott Bird
FALL 1987
�/
GREEN POLITICS IN KATUAH
Wlien Ille animals come to us,
askitlg for our help,
will we k11ow what tliey are saying?
When the plants speak to us
iii their delicate beautiful language,
will we be able to answer tllem?
When tlie planet lierself
sings to us in our dreams,
will we be able to wake ourselves,
and act?
-Gary Lawless, Eart/J First!
can developed countrjes contrOI and dictate nctions
to 'underdeveloped' nations. All people, no mnucr of
what sex. color. creed, sexual oricnta~on or heritage
must be empowered 10 have conLrol over the
decisions which nffect their own lives We must live
with a dedication for nonviolence in all aspects of
our lives.
Green panics are growing ~roughout the
world today. Most notably are the West Germon
Greens who during the lasl election won 8.3~ of
the national voie and the same proportional number
or scats in the Bundestag. Other pmies exist in
1131y, France. England, Canada, Cosu Rica, Brazil,
Sri Lanka and Spain.
It was an incredible evening. lhlll night in
Amherst. MassachWICUS siuing with several hundred
other people listening to G:iry rc:id his pocuy. We
had already spent three days and nights discussing
our ideas on wh:it the green movement is and what
is happening in our own areas th:it is 'green'. Gary's
words soothed our spirits and connected us all with
our most fundamental belief-th:it we must live in
harmony with all of nature.
We have to develop a new p;irodigm for our
world, one which follows a love and understanding
for our role within nature as equals tO all other
species, not as dominntors. We arc not, as our
indus1.rial society purports, doing 'battle with'
nature. As we recognize this fact. then we can see
better how to reorder our lives nnd rcl::uionships
with each other and the planet. This new paradigm
must begin in our own local communities and
regions, be it Katuah, the 01.nrks, or wbcrcvcr.
During the I950's the civil rights movement
began as a struggle by the peoples of color to
empower themselves and take their n:uuro.I and equal
place in a white dominated and contr0lled society
and to change th:it society. This movement later
IJUnsformcd into a celebration or peoples' or color
bcrilllge and history and contribution to our world in
freedom and oppre,sion. Later an lhe sixties. the
emphasis v.'35 on community control. anti-war,
feminism; and then in the seventies, aw;in:ness of
en\·ironmcntal concerns and problems. l':ow in the
eighties all or these concerns and energies for change
arc drawing together into the grocn movcmenL
Many people throughout the world are
becoming awnrc Ihm specific io;sue activism, though
icrribly necessary, doc.~ not change the root causes
of the problems. Green politics is a holis11c view of
life on Eanh. ft is based on the premise th3t we
cannot pursue growlh for growth's sake without
regard for its impacL It insists on the necessity tO
chnnge our foc11s from quantity to quality of
lifestyle. No longer can men dominate women; nor
KATUAH- page 19
There are now over 75 gnssroot gTCCn
organizations throughout the United StateS. They
are networked togelher under an orgooization based
in Kansas City. Missouri called the CommittteS of
Correspondence. named afru the original grassrooc
movement agnirul colonial rule in America.
As l lhink of my community witlun Katunh
I see many 'green' activities, though they may not
Ten Key Values
Ecological Wisdom
Grassroots Democracy
Personal & Social Responsibility
Nonviolence
Decentraliuition
Community-based Economics
Postpatriarchal Values
Respect for Diversity
Global Responsibility
Future Focus
have been labeled as such. Take, fer instance, the
Stone Soup Restaurant in Asheville, NC. A
worker-owned business, it is celebrating its
tenth-year anniversary this year. 'Thue ue also the
small business incubators located ii Waynesville
and Marion, NC which provide a location and
technical small business assisiaace to infant
businesses for two years each. After this time the
businesses move out into the community and new
'babies' move in. The Self-Help Credit Union is
another example. This organimtion h!lp<; employees
buy businesses which are closing, as well as sun
new ones, throughout the state.
The Swnnnanoa Valley Project 1s a case or
local people taking contr0l of the direction of their
community's growth and doing som~thing positive
to unite them all. Through meetings with the local
residents, they found what people liked about
Swannanoa; what they didn't like: w~nt they wanted
to change; where the investments of the people were
used by the banking institutions whether within or
out of the area; where did their community's garbage
and waste go; and where do the valley's youth go
when leaving school for good. This gave lhc people
of lhe Swannanoa community a power to move in
ways which they could truly affect their area's life.
After reluming to Katuah from the
conference in July, I helped tO set up an initial
meeting to sec who in the area was interested in
green politics. Over SO people auended from all
around this area - Brevard, Hendersonville,
Asheville, Madison County, NC. Since then we
have organized a group called lbc Western Nonh
Carolina Greens which has adopted the JO key
vat ues or the Commiuees of Correspondence as its
philosophical foundation.
At our August meeting we filled out a
questionaire to find out each person's views and
ideas about how they would want the regional
organization IO be involved politically, i.e. field
Green Party candidates, support 'green' Democratic
candidateS, or present green positions on specific
issues IO the voters and traclitional candidaies. There
was overwhelming interest in working on
cnvironmen131 issues as well as presenting a 'green'
position on local issues. Other interest arens are:
organizing a town meeting or open forum with
minutes being submitted 10 city/county
government; promoting voter registration/
participation, particularly people of color; assisting
local government and group recycling efforts; giving
auention to low-income housing with a view to
appropriate residential development in order tO
avoid growth which forces people out or their
ncighbolhoods and communities; and adding support
to ongoing community groups and organll.ations.
Monthly meetings are planned as well as
separate 'green' value study groups. Times and dates
will be announced in the Western Carolina
Coalition for Social Concerns Calend:lr (always on
display at Pack Library in Asheville, NC); on
WCQS: Malaprop's bookstore in Ashe,·ille. as well
as uca newspapers. For more information call
704/2.54-6910 or write:
W.N.C. Greens
P.O. Box 14-1
Asheville, NC 28802
Next Meeetlng: Sept 30 (see calendar p.28)
Thi.r article was wriuen by Richard llarri.fon
who has returned from a national grun
conftreru:e which took place this swnmer (see
Katilah Jssiu XVI). I/ere he shares his report
with us as it relates to our bioregion.
FALL 1987
�PROTECTING OUR
MOUNTAIN WETLANDS
NATURAL
by William 0. McLamcy, PhD
WORLD
NEWS
MODERN SCIENCE RESTORES
ANCIENT INDIAN MAIZE
For thousands of years the Cherokee
Indians have had a distinctive variety of
maize, or "com" as it came to be called by
the European seulers. Ii was derived from
the Harinoso de Ocho strain of maize found
in northwestern Mexico, and it has long
been a scientific mystery how the variety
made its way to the Appalachians without
leaving a trace of its passage between
Mexico and the eastern mountains (see
Krufuill. #3).
In 1981 Dr. William Brown, retired
president and general manager of Pioneer
Hi-Bred International Inc. of Des Moines,
Iowa, the world's largest producer of
hybrid com seed, was visiting his friend Dr.
H. F. Robinson, former professor of
biology and at that time chancellor of
Western Carolina University in Cullowhee,
NC. During that visit, Brown noticed that
some Indian farmers on Lhe Cherokee Indian
Reservation in Cherokee, NC were still
growing the old flour corn, although it had
been contaminated by cross-breeding with
varieties of commercial yellow dent com,
commonly grown for s1ock feeding. The
two decided to collaborate on a project to
restore the Cherokee white flour corn,
develop an improved, pure seed, and give it
back to the Cherokee fanners for their own
food supply and for distribution as ground
meal outside the reservation.
The project was begun in 1982, and
the first two years were directed at making a
basic improvement in the Cherokee flour
com. Test plots were planted and seed that
had the characteristics of the original maize white kernels free from indemations, or
"dents" - was selected from the harvest.
The second stage of the program was
begun in 1984 and is almost completed. The
objectives of this pan of the project are to
purify the seed by eliminating all of the
characteristics not found in the original
Indian maize and to improve the yield.
Brown and Robinson are working to derive
flour com with shorter stalks; more ears of
com per stalk; ears with eight or ten rows of
kernels; and com free of tillers, or extra
stalks. Taller com, or stalks weakened by
tillers, may fall over and rot. The native
Indian maize typically grew on stalks much
taller than modem hybrid varieties.
Among the techniques used by the
scientists was the creation of "selfed
one-generation" plants. In this process, the
silks of a forming ear of com are dusted
with pollen from the same plant, a kind of
forced inbreeding to help eliminate foreign
characteristics.
KATUAH - page20
Plantings in fields in Cullowhee and
Bryson City were harvested last fall, and the
superior 10 percent of some 200 tested
plants was saved to provide seed that was
planted this spring to create the superior
variety of flour com. The seed from that
crop will be harvested this fall and will be
given in carefully measured quantities to 20
Cherokee farm families for planting in
1988.
Thus, after five years of work,
Brown and Robinson will be able to return
to Cherokee farmers a seed that will produce
Cherokee maize in its historic white,
smooth, flour kernel form.
The Cherokees will be able to grow
the maize for their own use as cornmeal,
hominy, and grits, as they have
traditionally, and it can also be ground into
meal for commercial sales. The scant supply
of it now available stays in demand at a
premium price. The appeal of the pure com
meal could make it an important product for
tourist sales.
And for the scientific world and the
rest of us, the result will be the preservation
of a locally-adapted species of native Indian
maize that can continue itself here in the
Appalachian Mountain region.
(Source: Western Horizon: May, 1987)
One of the least appreciated resources
in Karuah is our wetlands. While we do not
have environments as extensive or
immediately impressive as the floodplain
forests, cypress swamps, or salt marshes of
the coastal plain, our own mountain bogs,
pocket swamps, and beaver ponds are
important pans of the uplands ecosystem
and all the more precious for their scarcity.
And they are under the same pressures as
the lowland swamps - mainly dredging and
filling for "development."
Section 404 of the Clean Water Act
states that anyone who wants to do any
modifications of a wetland area must first
get a permit from the US Army Corps of
Engineers. lf that seems to you like setting
the fox to guard the henhouse, your
instincts are sound. In fact, no agency of the
federal government has a worse overall
environmental record than the Corps.
On the other hand, to make any sense
at all out of our dealings with the
government, we need to understand that it
does not function like an ecosystem. !1 is
often at cross purposes with itself. From a
practical point of view, what matters is lo
identify the good individuals and the useful
offices.
Recently, a two-acre swamp just
upstream from my house came under
assault by crews using bulldozers. chain
saws, and fire. It was a spot I have to pass
on the way to town, and I have delighted in
watching the maples be the first trees to tum
red in the fall or scanning the edges for
colorful or unusual birds - redwing
blackbirds, yellow warblers, and perhaps an
occasional teal.
I would prowl the edges noting where
the deer (so scarce in this pan of the
mountains) had taken advantage of the
protection of the thick growth and had
found a small, dry spot in which to bed
down.
During spring and summer evenings
the frog concert would entertain me as I
went past, and I would sometimes see the
muskrats and beaver who lived in the
vicinity of the marsh.
The tiny swamp even offered
downstream residents like myself a
modicum of flood protection.
Local rumor had it that this delightful
lµ'Ca, so full of natural life, was destined to
be a trailer park. I wasn't happy about this.
Since I knew the law, I phoned the Corps
Regulatory Branch in Wilmington, NC to
report the situation.
I was dubious abouc what the result
of this action would be, but, to my
amazement, a biologist from the Corps was
on the scene within two days time.
While my reaction was not fast
enough, nor the law tough enough, to save
all the swamp, the owner was forced to
modify bis plans and the habitat hangs on.
More importantly, that visit was the
beginning of a series of Corps actions in the
mountain area that are enhancing the
prospects for the survival of our mountain
wetlands. In some cases itll has been
removed and landowners ordered to carry
out restoration work; in other cases filling
has been prevented.
FALL 1987
�Neither the law nor the agency are
perfect. We have much better control over
filling than ditching. Small projects are
sometimes exempt. There are questions of
interpretation, and the answers have not
always made me happy. Nevertheless,
contractors and developers in Karuah can no
longer claim ignorance of the 404 permit
process.
So we have a tool to use. One of its
limitations is that all of North Carolina is
administered from the Corps Wilmington
office some 400 miles away. With this in
mind, a number of people in organizations
in North Carolina have been trying to get the
Corps to establish a regulatory office in
Asheville. If you would like to help, write:
Col. Paul Woodbury
US Corps of Engineers
P.O. Box 1890
Wilmington, NC 28402
Tell Colonel Woodbury that our
wetlands need protection, that it is the
Corps' job, and that you are not sarisfied
with the service we are getting. Suggest
they open a permanent regulatory office in
the mountains.
Not all of Katliah is in North
Carolina, but the situation is similar in other
states. The bulk of the Corps' traditional
work - the damming, dredging, canalbuilding and ditch-digging for which the
Corps is so infamous - is in lowland areas,
and so are their offices.
Before residents of other states call on
the Army Corps of Engineers to intervene in
I.heir local sicuations, they might want to
check with local conservation groups. The
regulation branch in Wilmington, I am told,
has a good reputation for dealing with
conservation issues, and I am certainly
impressed with the integrity of the
individuals l have dealt with. Other district
regulation branches may be equally
conscientious, but I do not want to be
blamed for loosing the proverbial fox into
anybody's henhouse.
Ecologically, our high-elevation
wetlands are our most critical habitat. They
are imponant stopover points for migrating
birds whose flyways pass across the
mountains. They are home for endemic,
marshland plant and amphibious species that
are found nowhere else.
Other animals pass through the
micro-marshes, some feeding on the rank
growth, others preying on the smaller
animals, and all taking advantage of the
protection afforded by the swamplands'
dense cover.
If you see what looks to you like a
wetlands violation, call Bob Johnson at tfie
Wilmington office at (919) 343-4641.
If you want to learn more about this,
ca1l me at (704) 524-8369.
Oraphic by Rob Messick
D.0.E. HOT MEALS PROGRAM
Natutal World News Sct"icc
Natural World News has recently
learned that the US Department of Energy
(DOE) has finally come up with a solution
to the bothersome nuclear waste crisis:
we're going to eat it!
The vehicle for this dramatic
breakthrough is the Byproducts Utilization
Program (BUrP). This seemingly
innocuous scheme is the cover under which
the doebo1s plan to recycle nuclear waste
into the private sector. An early plan was to
resurrcc1 "low-level" contaminated metallic
hardware from nuclear plants as
dinnerware. Now the doebots are planning
to irradiate food with cesium 137 to help the
food industry control spoilage organisms
and give fresh food a longer shelf life.
Developing cesium 137 food
irradiation facilities (there arc plans calling
for 1,000 such facilities) would serve the
DOE in two ways:
First, if the doebots are allowed to
create an artificial market for Cesium 137,
then they can put pressure on Congress to
repeal a 1982 ban on the hazardous
reprocessing of civilian spent fuel rods,
which have accumulated in dangerous
amounts in temporary storage pools at the
nuclear plants. Congress originally
institu1ed the ban to prevent circulation of
the material to keep i1 secure from terrorists.
Secondly, reprocessing would
allevia1e the waste problem by reducing
radioactivity up to 55%, thus encouraging
the use and production of more nukes and
more waste, and would generate plutonium
enough to satisfy the Pentagon's appetite
well into the 21st century.
The food irradiation plan is being
continued despite knowledge of potential
health hazards as cited in the Congressional
Record, S1788, February 4, 1987: "The
application of ionizing radiation alters or
damages food cells. It also creates reactive
chemical intermediates known as free
radicals, which react with food constituents
to fonn potentially new compounds in the
food called 'radiolytic products' or RP's.
Some of these compounds, called 'unique
radioly1ic products' or URP's, formed
during radiation exposure are no1 known 10
exist previously in foods."
In the US House of Representatives,
Rep. Doug Bosco has introduced "The
Food Irradiation Safety and Labeling Act of
1987" (HR 956). Senator George Mitchell
has introduced a companion bill in the US
Senate. The two bills would stop food
irradiation plans until safety studies are
completed and contain strict labeling
regulations for irradiated food products.
Unless you would like to be served
up a plutonium/cesium 137 economy, you
might want to write your Congressional
legislators and express your support of the
bills.
Cesium 137 - all you care to cat!
BURP!
NO PROBLEMS WITH TOBACCO
Nanni World NeWl Savice
"We do not have a problem of
pesticide use on tobacco," said NC
Agriculture Commissioner Jim Graham, as
he announced that an NC Department of
Agriculture (NCDA) task force of inspectors
has been specially trained to detect the use
of herbicides (particularly Dicambra and
2,4-D) on smoking and chewing tobacco.
The toxic herbicides kill the tobacco plantS
prematurely and yellow the leaves, making
it appear that they have been cured in the
field. The herbicides are highly poisonous,
and their use is illegal on tobacco and food
plants.
According to a report in the
Agricultural Review. the official publication
of 1he NCDA, the specially-trained
inspectors will fan out to every
tobacco-producing county in the state to
stamp out any traces of illegal herbicide use
on tobacco bound to domestic or foreign
consumers.
The inspectors will visually check
tobacco crops for signs of illegal herbicides
and will pull leaf samples for lab analysis.
Offenders, who endanger the health of
consumers and the reputation of the North
Carolina tobacco product, will be hit with
strict penalties, Graham promised.
Commissioner Graham also sent
letters to all of the major domestic and
export tobacco companies to explicitly
assure them that the North Carolina tobacco
crop is uncontaminated with poisonous
chemicals, and that there is no problem in
the North Carolina tobacco fields.
- NATURAL WORLD NEWS continued
K.ATUAH- page 21
®Xt
page
FALL 1987
�- NATURAL WORLD NEWS continued
SHOWDOWN AT FLAT CREEK
NalUnl World News
The signs appear all around the Flat
Creek Community on billboards, telephone
poles, and motor vehicles:
STOP VULCAN QUARRY!
Vulcan Materials Company, a national
corporation
headquartered
in
Winston-Salem, N.C., has leased 99 acres
and plans to blast 400 feet into the Eanh to
mine the granite substratum below the Aat
Creek Community. The angered community
residents are not going to let it happen.
Vulcan says there is enough granite
to work. three shifts a day at the quarry for
55 years. How does that weigh against the
risk to the health and well-being of Aat
Creek, its watershed, and its people?
Aat Creek itself would suffer. Any
water that leaks into the 400-foot-deep pit
during quarrying operations would be
pumped into Aat Creek. That water would
be laden with sediment, wastes, oil,
chemicals, hydraulic fluids, and other debris
from the mining operations.
Vulcan is required to maintain only a
75 feet buffer strip between their operation
and the waters of Flat Creek.
"Seventy-five feet? That's the same
as for my septic tank!" declared an irate
residenL "What do they think they are doing
here?"
The ground water beneath the Flat
Creek watershed would also be heavily
impacted. A letter received June 24, 1987
from the North Carolina Dept of Natural
Resources and Community Development
listed four impacts a quarrying operation
could have on ground waters around the
site:
1. When the overburden above
bedrock is stripped away, the water storage
for the underlying fractured rock aquificr is
removed. This can affect the flow of water
in nearby wells and springs.
2. The blasting of bedrock can disrupt
the flow of water in the fracture system
supplying bedrock (drilled) well sand
springs.
3. Dewatering the open pit could
lower the water-table in the vicinity.
4. The exposure of fractured bedrock
in the quarry can result in contaminated
water entering and contaminating drilled
wells in the vicinity.
Constant blasting and the noise and
dust from the cavalcade of trucks and heavy
machinery will affect the two hundred
homes and the two schools that are within
one half mile of the quarry site.
Vulcan already operates a quarry in
Enka that blasts six days a week. The noise
and the residues of the blasting dust are
impossible to conttol. The new Enka High
School, only two years old, is already
starting to show cracks.
Vulcan Materials Company has leased
the 99-acre propeny in Flat Creek rather
than purchase the land. Leasing relieves a
company from any liability if water, air,
propeny values, etc. are negatively affected
by their panicular use or misuse of the land.
A public meeting was held at the Flat
Creek Elementary School August 6 in
response to the announcement of the quarry
plan. Over 600 concerned citiz.ens ancnded.
KATUAH - page 22
For an area such as Flat Creek to
become a "community'', a petition has to be
submitted bearing the signatures of at least
20% of the citizens. Within four days 60%
of the people of Flat Creek had signed a
request for community status, and within
one week Flat Creek formally became Flat
Creek Community· a voice united.
The concerns among the Flat Creek
Community residents arc valid and
immediate. With threatened water and air
quality, daily explosions, increased traffic
flows, and potential lowering of property
values, it seems safe to say that Vulcan
Materials Company would be more
responsible and wiser 10 choose an area that
offers less risk to humans and the
environment than within the Flat Creek
Community.
NC LEGISLATORS WANT DUMP
Nlllnl World News Service
The North Carolina General
Assembly bas decided, at least for the time
being, to remain a member of the Southeast
Low-Level Radioactive Waste Compact and
to receive all the low-level nuclear waste
from the member states for the next 20
years.
In both the House of Representatives
and in the Senate motions to table
withdrawal legislation won overwhclmi_ngly
by margins of 66-32 and 39-IO respecuvely
during the last days of the session. Most of
the western representatives voted for
withdrawal.
The three weeks of the legislative
session saw an intensive campaign by paid
utility company lobbyists to influence
legislators. Their cffons apparently had
effect, as the legislature passed RB 35,
which calls for a Siting Authority that is not
accountable to either the public or the
legislature to decide on the location of the
radioactive waste dump.
If there is any positive benefit from
these votes at all, it is that the roll calls
indicate which legislators deserve to retain
their posts and which need to be replaced in
the primary election next May. Then we can
try again next session.
Our work is cut out for us.
For more information, contact:
Citizens Concerned about Nuclear Waste
P.O. Box 653
Dillsboro, NC 28725
or
Ron Lambe, Nuclear Waste Task Force
WNC Alliance
P.O. Box 157
Spruce Pinc, NC 28777
PEREGRINE NEST DISCOVERED
NC Wildlife Reaowces Commission
Thirty years ago the peregrine falcon,
the fastest of the birds of prey, was wiped
out of the Southern Appalachians largely
due to damage from the pesticide DDT.
For the past four years NC Wildlife
Resources Commission (WRC) staff and
volunteers have been "hacking" young
peregrine falcons at several l<?Cations i.n t~e
Katuah province to re-establish the bird m
this pan of its native range.
The program seems to be paying o~f.
A pair of the peregrines have made a nest ~n
the Pisgah National Forest. The female ln1d
two eggs in the nest, one of which hatched a
young chicle, who only lived for three
weeks before dying of unknown causes..
Nevertheless, Allen Boynton, project
leader for the WRC, was exuberant.
"This is the first nesting pair of
peregrines in the state in 30 years," he said.
"All the people in the project arc thrilled."
When biologists learned the sole
falcon chick had died, they quickly sent for
another peregrine chick that had been born
in captivity. When the chick arrived, it was
placed in the nest, a mossy area on a rock
ledge.
"When the adults returned, they flew
aroung the nesting site, looking at the
chick," said Boynton. "The chick staned
begging for food whenever an adult
peregrine would land on the ledge. After a
couple of hours, the birds settled down.
Several days later when I returned, I saw
one of the adults feeding the chick.
"We put the foster chick in to hold the
adults at that nesting site and to give them
experience in raising a chick," said
Boynton. "We'll continue to watch for
return birds, as well as releasing more
falcons in future years."
The peregrine project has released 45
young falcons in the state of Nonh Carolina
in the four years of its existence. The project
is funded by the Peregrine Fund, a national
organization dedicated to re-establishing the
peregrine in its native range, and taxpayers
who marke<l the Non-game W1l<llllc
Checkoff on their state income tax returns.
The US Forest Service and the US Fish and
Wildlife Service have also provided funding
and personnel for the project. ~
FALL 1987
�PeaceNet
In tenns of networking continentally and globally, an
invaluable resource is PeaceNet. PeaceNet is computer-based
communication system helping the peace movement and the
environmental movement throughout the planet cooperate
more effectively and efficiently.
With a large minicomputer based in northern California
connected to Telenet, a common carrier, PeaceNet can
facilitate letting subscribers communicate globally, usually
through a local phone call. PeaceNet is compatible with
virtually any personal computer or computer terminal
outfiued with a 300 or 1200 baud modem.
P eaceNet has more than 1,000 subscribers including
the Coalition for a New Foreign and Military Policy as well
as Earth Island Institute. PeaceNet now also serves EcoNet.
PeaceNet has an electronic mail system which allows one to
send and receive messages to and from the other PeaceNet
subscribers and from Telex and University systems around
the world. It offers easy-to-use tools for posting events on
international bulletin boards, preparing joint projects through
electronic conferences, and finding out the latest information
on environmental and peace issues.
In addition, PeaceNet can provide computer
conferences, like specialized bulletin boards. By using
this conference tool, a geographically spread out
organization can carry on frequent and responsive
communications. Some organizations use it to facilitate
group decision-making and task sharing processes,
long distance. Conferences can be set up in private
fashion for a small group of users or they can be
established as a public resource.
PeaceNet also has databases which provide
easy access to large quantities of information and allow
for custom searching and output (printing) fonnats.
Databases include: lists of speakers, organizations, and
foundations as well as bibliographic, legislative and
project infonnation.
PeaceNet is a non-profit project of the Tides
Foundation, based in San Francisco. So far, PeaceNet
has been funded primarily through grant and gifts.
Soon, though, fees from users will help it become
financially independent. PeaceNet's rates arc extremely
reasonable. Fll"Sl, you pay a $10 one-time sign-up fee.
This gives you a user's manual and a free hour of
off-peak computer time. Then you pay a monthly
charge of $10, which gets you another hour of
off-peak computer time each month. Every additional
peak hour is $10 and every off-peak hour is $5.
Sometimes, initial fees are waived and sometimes
discounts arc available.
If you are interested in finding out more about
PeaceNet, writeorcall:
PeaceNet
3228 Sacramento St
San Francisco, CA 94 I I 5
(415) 923·0900
,
Oacc it caac to ac j1st after the leans
had catirely flllca ia the forests,
whca cn1 loacsoac whip-poor-wills had goac,
that s1rely it is c111g• jHt to breathe
aad be, or take nothcr's h11d i1 Inc,
sighiag to behold the old Milky Way
dastiag the hcucas with a t&gae woader.
Why do we aeed sach passioaatc delights
whca we may fi1d aew streagth ia elder aightsT
S1rcly te feel preaeditated s11
wara oa yon sh11lders all the S1aaer,
or to gaze 1po1 fresh saow i1 wiater,
is charge enough to wholly fill our days.
So whcace comes the dark mysteries we breed,
huiag to s1ffer, or at least astond
the world, and her followers arouad usT
We hue forgottca what we oace beheld:
that life is what we make ef it: ao more.
Tho1gh sickless cater as ia awcfal forms,
our lowed oacs die eatirely, lcuiag aoae,
aid weights of tragedy 11chor fi1e joys,
of 11 iastaat we may feel sweet gladacss,
seeiag though it fades, that it still eadares.
So wherefore the sad, regrettable maaT
Builg oace drau such sercadipity,
10 time is left to sorrow or coaform.
Each murmur of aatare souads iHiolate.
by Michael Hoctadag
~
•
,.
~
~
'furtlt ls/Olld is tht o/dlnew nativt namt for North Am.:rica
KATUAH - page 23
Old Galaxies
Cnpluc by Rob M~s1d: ~
�DRUMMING
LETIERS TO KATUAH
Persimmon seed, I am ....
let me glisten in the sunlight
to paint you colours,
gold, bronze, amber forever.
let me be free to grow
to bear....
to watch my young sway,
to grow, to bear.
let me not lay
on the cold, damp ground
trample me not
for the Eanh is my food
and the sunlight my wonderment
Dear Katuah,
I am writing you I.his leuer because while visiting wiLh
our new friends Ann and Michael at the Rainbow Gathering
here in neighboring Graham County, we were given a copy
of your paper.
During our visit lo the gathering, my wife and I found
I.hat our love for the mountains I.hat we live in was revitalized
and reinforced by Lhe people's love and respect for nature
and their desire to preserve our planet for generations to
come. They also helped to remind us to judge only a
person's deeds, not his looks or possessions.
My wife and I both work at Mountain Park Medical
Center in Andrews where we live. Some of our co-workers
were quick to judge the Rainbow brothers and sisters by
looks alone, never trying to understand what they stood for
or believed in.
I am 37 years old and can still remember what the
sixties meant. I may have served in the Navy during that
time, but I always believed that everyone should follow their
own hearts and not be absorbed in the masses. We must
remain individuals, yet not do anything to hurt any other
living c reature, no matter how small or seemingly
insignificant they may seem. My wife and I both stop for
animals when driving, getting out and carrying turtles to the
side of the road in the direction that they were heading.
Getting back to why I am writing this, we would like
any information pertaining to groups or activities in this area
that we could attend or help at. We would like to help
preserve our bioregion for all time. Also, please let us know
about subscribing to your journal.
Kelly
(Kelly and Deborah Jones
Andrews, NC)
Persimmon seed, I am....
betraying the man.
Bern Grey Owl
Raleigh, NC
Dear~
Dear Katilah,
Someone showed me your summer issue and I
noticed that your next issue, in the fall, is going to be on the
black bear.
As a bear hunter, I may have something in common
with you. I want to see the black bear population flourish in
these mountains.
Here are some things that concern me about the present
state of affairs: Jllegal hunting. In some areas in these
mountains, poaching is rampant. What we need is good
enforcement of the hunting laws. There needs to be enough
personnel to do this. Illegal hunting doesn't do any of us
legal hunters any good.
Huntini: season in NC. The hunting season here in NC
actually opens too soon(@ Oct 12). You see, female bears
need time to get in their dens; they go into their dens earlier
than the males. For the black bear to reproduce, it is very
important to protect the females during this time. Also, they
may still be caring for cubs at this time, and the cubs need the
protection, too. Other states around here don't start up their
season 'til later. That's what we need to do in NC. Although
it's illegal, I have seen hunters shoot a female bear with cub.
Radjo Collars. Some hunters rely on tracking bears
with radio collars on their hunting dogs. To me, this takes
the sport out of it
.B.fil..l:ill. Although it is illegal, some hunters bait for
bears. The law against this needs to be enforced as well.
Having good hunting laws and the personnel to
adequately enforce them is our best bet in ensuring a healthy
black bear population for these mountains.
anyone, - HELP!
The word has been out long enough about scarab
beetle larvae (see .K_illiiM. #12). After getting sick at yet
another Rainbow Gathering, I'm pissed. The time for
pondering has passed. It's time for Rainbow people to quit
scratching their asses and produce a large enough crop of
these critters to eat all the shits of a gathering. The larvae can
be scooped up at the end and returned home. If it's a very
cold gathering, a few candles in jars should keep their
appetites stirred. The shitters won't fill up, and dysentery
will become history.
If not the Rainbow Family to lead the way of the
future, who? 'Cause the larvae are coming to the world to
clean up one of man's (sic) greatest problems with or without
the Rainbow Family (unless the poles shift first... ..)
I am but one person at a lonely Rainbow outpost, who
can only do so much, like write you and send a few starters
for new colonies.
I kept them alive all winter!
They are ready! Let's go! The time is NOW!
Sincerely,
Corry
M.C.
Rutherford County, NC
KATUAH - page 24
FALL 1987
�The Lessons of the Hunt
"Patience," says the stately Heron
As it stands in the shallows,
Waiting for a fish or frog
To obligingly swim by.
and isn't he
contained in she?
(She wishpered) isn't
he in herand
here and male in
side of female? Isn't man in
woman, prince in princess
God in Goddess? Isn't
Ibis a very narural thing
in a very natural world
Yes! i said
(an excited fool now) Yes!
HE is in HER!
Yes! HEARE
H*E*ARE
"Patience," says the tiny Jumping Spider
As it dans along a vine,
Its huge front eyes alert
For an insect's telltale twitch.
"Patience, "says the coiled Rattlesnake
As it lies beside a log,
Waiting for an unsuspecting mouse
To follow its accustomed path.
"Concentration," says the Heron
As, one slowly moving foot at a time,
It stalks
A shining minnow.
HE*R HER
And i saw this planet as a
veiled cruxible of
pressured light and
She laughed and said
even the Y chroma
some's an
X standing on
one leg and
i laughed too.
"Concentration," says the Rattlesnake
As the mouse scampers closer,
For there can be
But a single strike.
"I see and understand," say I
dr.iwing by Troy Settler
Will Ashe Bason
Check, VA
"And thank you for your gifts.
Now I can tread the inner paths
To seek my own prey, Truth."
e Douglas A. Rossman
- continued from page 5
In his normal tone he resumed, 'The
sorry, but I would have accepted it. But to
have tracked her down by radio, insjde the
sanctuary, inside her den absolutely enraged
me. There's no sense to it. Someone
hunting, even poaching, outside the
sanctuary is likely to pick up transient
males. But invading the sanctuary means a
poacher is likely to get one of the females,
which are the breeding element of the
population."
To protect the other bears, all radio
collars have been removed, except for three
bears the Project team has been unable to
catch. Removing the collars has hampered
the study this year, but Roger Powell says,
"We're fairly confident that we have figured
out a way that we can continue to collect
data that will put the bears in no jeopardy of
poaching - but we're not talking about it yet
"Our project's handling procedure has
one of the best safety records for least bear
injury and monality of any large mammal
study in North America. I feel good about
that. We've put a lot of care into handling
lhe bears promptly and safely, so that it has
minimal impact on them. It seems that all
that care has been worth it."
bears have to live with people. We need to
"Those of us who want to share
the world with other creatures need
to learn as much as we can about
them ....."
learn as much about the bears as we can,
because I've got a feeling that most people
are not ready to immediately stop changing
the world to suit themselves.
"Those of us who want to share the
world with other creatures need to learn as
much as we can about them, because there
are a lot of people out there who don't care.
"We need to get to the good things
and keep them good, before other people get
to those things and change them."
c
..
CD
And, when asked if he thought that
the bears had anything to teach us, he
replied softly, "The whole world does.
"I don't see the bears out there trying
lO change things. They're living with the
world the way it is. It seems that every time
we change it, we mess it up. We're better
offleaving it the way it is."
KATUAH - page 25
~~E.'11.~~
c
::>
~
::>
:~e:~~~
I
3
~
.;..;~ri:l:lllL.IC~ ~~;;s;.::.::..;;...;;;..:;:c;::i;z..;:m:;~.a.:.;..l:ll;;L...:;~-=---':.;._.::.:...:::::=::......11..;:,;.;;.:.;...J ;
FALL 1987
�- continued from page 15
Every year our club has a bear
supper. Our wivcs'll cook bear meat. They
fix ii about five different ways - baked,
barbecued, stcwed.....any way you like it.
And they make potatoes, bread, coffee, all
the side dishes. It's a fine time, and it
doesn't cost nobody a dime. You can cat
bear meat 'til you can't eat no more.
At the first part of the season when
our club gets together, we take up a
donation. Everybody pitches in $3-5.00,
whatever they can afford. We put that
money in an envelope, and one guy hangs
onto it. If anybody's dog gets hun, and has
10 go to the vet, that money pays for that
dog, no matter who's dog it is. A group of
guys sticking together can 1113kc up that bill,
where one guy can't afford it.
We depend on Forest Service land to
hunt. Bears like to go back into the deep
woods. They always have, and, as long as
there's a mash crop every year, they always
will. For the last five or six years the mash
has been spotty. If you go back deep in the
mountains, you might find a big, bumper
crop of mash on one mountain and none at
all on another mountain. But I believe that
as long as the Forest Service controls that
land, and keeps people from building
summer cottages there, we'll always have
bears. They'll always be here.
The hunters aren't going to destroy
the bears, but the poachers nre something
else again. They arc something the Wildlife
Commission doesn't like; the sponsmcn
don't like them; and the ochers don't like
them either. But as long as there's man and
womnn on the face of this Earth, there's
going to be murders, there's going to be
robberies, and there's going to be poachers.
Hunters themselves are going to have
to protect the wildlife. And they can do that,
because they are out in the woods, and they
can report any violations that they see going
~
on.
l'nwiJona Ptr1Mal S..rv1ct
Fill,,,. You< 8oolt Netds
In 5r«1ahzed fjelJa
--=~
UlTIIAVIOlET PUlllFICATIOH AHO FILTERING SYSTEMS
SOlAll PRODUCTS · WATER AHALYllS
OAJtY HEMSOTM
8oola.ltr
~ Htleh«is Sbopplq Ctntu
~ Nar1b c.rouna 28'07
RANDAU. C. LANIER
~2
.HWY 107
RT. 68 BOX 125
CUUOWHEE. NC 28723
Chinese
Acupuncture
and
Herbology
Clinic
SCOTT BIRD
GREG BLACK
(704) 683-1414
683-4795
342 Merrlmon Avenue Ashevllle, NC
(704) 258-9016
•.,.(notli«r Small lluslnut Jor IJorCd P£ACe ...
'1\iilee,
'ltUll~I 'Na~rcm
BOBCAT
T-SHIRT
SHORT SLEEVE T: $10.00 ppd.
Colors: Ecru, White, Sliver,
Se.foam (It. green) Teal
LONG SLEEVE T: $14.00 ppd.
(Includes Paw Print on Sleeve)
Color1: Ecru, Sliver, Teal, White
Satisfaction assured or return for full refund.
Please Indicate size, color,
sleeve length, quantity.
--t<c.,_._ _
l :::I
ICIU ........_M,w . , -.IC-!lO'I-._,
~a..
Introducing the BOBCAT
This full color design Is hand-screened on
T-SHIRTS OF 100% PRESHRUNK COTTON
IN ADULT SIZES S,M,L,XL
We •I.a have a line of sweatshirt• and kids T-Shlrts
KATU All - page 26
c~•-..;::=:=:=:=:=:
C WSA
~I
Natural Food Store
& Deli
160 Broadway
Ashevllle, NC 28801
Where Broldway1Neta
Mamnon Ave & 1-240
OPEN 7 DAYS A WEEK
Monday-Saturday: 9am·8pm
Sunday: lpm·Spm
(704) 253-7656
FALL 1987
�Littering: The Same Old Story
~
by Michael Hockaday
I think it happened by accident,
but it's hard to decide about some
things. I'd bad it with a bag of fruit
left aging on its own too long. It was
time to go, so I brought it with me on
my morning walk over along the
pastures where the creek doglegs
toward the big oak mountain. I
stopped to toss those too-juicy pears
toward a neighbor's cows clustered at
the far end near the cornfields,
leaving the bag by the wayside. I'd
get it on return. Which I did, and
found myself colJecting bottles,
broken mostly, and cans: glass,
plastic, aluminum. Beer cans were
understandably the worst offenders,
especially Budweiser, the King of
Beer. Obviously Bud isn't wiser, and
I still didn't understand.
How quiet it was late Friday
morning just coasting into the noon
daze .... .leaves falling together in
little groups or spiraling away one by
one. Crickets caroled their tiny insect
syrunphonies, or were they lullabies
being put sleep by the vivid sunshine?
Crows were growing less raucous,
but the bluejays sure were arguing. I
kept on with it, listening and cursing
some.
It was hard not to have bad
thoughts against those who
offhandedly dumped some of their
junk on ~ nieghborhood, this
stretch of public, county dirt road to
boot! But I thought: I too am a
litterer, though I don't break bottles
against treetrunks or creekrocks, or
cast my cigarette wrappers where all
the world will see. Call that pride,
ability? Ignorance? Carelessness?
KATIJAH - page 27
No, I don't litter like I used to . Yet,
as a consumer, I do my share of
littering, for to buy and to throw
away is interwoven.
So there I was collecting
garbage in my own neighborhood,
which seemed at first a little
embarrassing. I'll admit to being
stubborn, but I didn't get it all. And
I'm glad no one drove by. Those
candy wrappers left seasoning for the
last few weeks in the autumn sunshine
had dried, melted, and broken into
slivers that stuck to the blades and
stalks of grass and weeds. I really
couldn't pick them up without being
quite meticulous, and it's true: the
shade of my own front porch was
calling me.
Pausing in the road in the hot
noon light, I remembered why I fear
walking barefoot through these
countrysides, crossing creeks at
random, drying my feet in the cool
shore sand: broken glass, jagged tin.
Sparkling like mica under current,
hidden under soft fall leaves.
Dragging it all back home, I found
out one thing: within an arrowshot of
this old farmhouse I call home, a
large grocery bag had been filled
with that dirty stuff: garbage, junk,
waste. Nowadays our roads are
becoming dotted with more silver,
red, black, orange, and less natural
greens or the clear, plain color of the
dirt of a Georgia country road. Why?
I felt confused and very ignorant. It
is more than a process of becoming
an adult.
A lot of conflicting thoughts
and new questions came and went in
my mind. Was littering a form of
possessing, of exercising the right to
litter the space around you, especially
the place you grew up, the land you
claim as yours? At first I believed the
stuff I carried home was left by
people driving through, or were my
own neighbors littering? Could
someone pay me to do this? Do I want
to be a waste disposal unit? Hello,
Mr. Dumpster. Or free to walk the
woods and forest paths like I did the
first year I arrived from a dirty city,
going barefoot through the upland
meadows, moving casually through
deep grass, not finding any hurt but
vinerash or stonebruise to my naked
soles? And I would love to have those
days again, though the past won't be
reclaimed. But in the present, in
today's world, does it seem too much
to expect strolling barefoot through
these hills, or to thoughtlessly race
and dive into these lakes becoming
clearer, yet thus more poisonous?
Do you know where the
honeysuckle clusters around that
locust comerpost where the roads
meet and the pavement starts? I found
a pile of broken bottles there. And
you know along the creek where the
bitter, purple ironweed prospers in
the low spots - I am finding layers
upon layers of old junk: tractor tires,
glinting slivers of old mirror glass,
red velvet dance shoes dampening to
tatters and dust Old garbage, family
trash. The same old story. Quite
usual. But still I feel a useless,
impotent sense of despair as I see the
simple, local, beautiful places marred
by littering. Society at large won't
solve it. Neither can I. That night I
spent more time gazing on the feather
of the grand Milky Way,
appreciating clear, silver, tremulous
stars. A cool wind stirred and
freshened me.
FALL 1987
�evenrs
3
WILLIS, VA
"Healing the Family in the
Wise Woman Way" - finding and preparing
herbal medicines with Kathleen Maier and
Sherry Willis. Indian Valley Holistic Center,
see 9/19-20.
SEPTEMBER
12-13
ASHEVILLE, NC
RIVERFEST - "C'mon down
to the riverside!" for the grand finale of
French Broad River Week. Call (704)
254-8131 far more information.
18-19
3
ZIONVILLE, NC
"Whole Brea1h Bodywork"
workshop at Polestar Re11eat Center with
Ginny Wright; 604 Mt. Vernon Ave.;
Charlotte, NC 28203
ASHEVILLE, NC
New Priorities Conference on
Peace, Social Justice and the Environment..
3-4
Includes featured speakers, workshops,
panels and fellowship. Sponsored by
Katifah and many other organizations.
Asheville High School. $10 registtation,
includes lunch; childcare $2. Info: (704)
252-3036
Is There a Future for the
Southern Appalachian
BLACK BEAR?
4-9
18-20
TOWNSEND, TN
Tenn. Environmental Education
Association Conference at the Great Smoky
Mountains lnstitu1e at Tremont; Townsend,
TN37882
GREAT SMOKY MT'NS.
"Research on the Wild
Mammals of the Great Smokies" with Dr.
Michael Pelton. $40. Smoky Mountain
Field School; Department of Non-credit
Programs; 2016 Lake Ave.; Knoxville, TN
37996
A Wlldllfe and Habitat Conference
September 29, 1987
WILLIS, VA
"Health and the Human Mind"
- the fundamentals of body electronics with
Richard Lowenthal. $95 + $20 room and
board. Indian Valley Holistic Center; Rt. 2,
Box 58; Willis, VA 24380
21
FALL EQUINOX
BREAKS, VA
Stage productions "South of
the Mountain" and ''Talcs" by the Roadside
Theater. For more info, write: The Roadside
Theatre; Box 743; Whitesburg, KY 41858
22-27
BRASSTOWN, NC
Coker Creek Anists' Creative
Clothing Workshop. John C. Campbell Folk
School; Brasstown, NC 28906
9-11
Owen Confemice Cent.er
UNCA, Asheville. NC
19-20
19-20
STAUNTON, VA
Earth First! Appalachian
rendezvous and action against clearcutting in
the George Washington National Forest Meet
at North River campground, GW NF. For
more info, call Roland Knapp at (606)
259-0252.
Sponsored by:
Environmentlll Studies Program. UNCA
Soul.hem Appalachian Black Bear Fe.dcnltion
Long Branch Environmental EducDtion Center
KAWh.Biorcgio03l Journal
27
WILLIS, VA
"An Afternoon of Personal and
Planetary Healing" - circle on Mother
Mound with Tom Williams. Donations.
Indi~ Valley Holistic Center, see 9/19-20.
30
ASHEVILLE, NC
Green Politics. Regional meeting of the WNC Greens. Montford
Community Center. 7pm More info: (704)
254-6910.
OCTOBER
15-18
HIGHLANDS, NC
"Fall Landscape Photography
Workshop" with Sam Wang - exploring and
photographing fall in the beautiful Highlands
area. $250. The Appalachian Environmental
Ans Center; P.O. Box 580; Highlands, NC
28741
BLACK MOUNTAIN, NC
The Black Mountain Fall
Festival. Traditional music, dance, and stories
by Gamble Rogers. the Houseband, Peter
Ostrousko Band, Wild Asparagus, David
Wilcox, Golden Rod Puooets and others. $30
for the weekend. Write: Grey Eagle and
Friends; P.O. Box 216; Black Mountain, NC
28711
16-18
2-4
ZIONVILLE, NC
"Healing Wise," a weekend
seminar on herbal healing with Susan S.
Weed. $125 or daily, includes camping,
meals. Sun.- "For Women Only". Contac1:
Phoenix Productions; Rt. 2, Box 59;
Zionville, NC 28698
25-27
WA YNES VILLE, NC
"Spiritual Astrology: Symbols
of the Self" - using the birthchan as a
mandala to center the Self among the
various roles we play in life. Michael
Thurma.n at Stil-Light Theosophical Retreat
Cen1er; Rt 1, Box 326; Waynesville, NC
28786 (704) 452-4569
25-27
KATUAH - page 28
HIGHLANDS, NC
"Elders' Circle of the American
Indian Council - elders from the Six Nations,
Hopi, Pueblo, eastern and western Cherokee
will speak at the Mountain; 841 Highway 106;
Highlands, NC 28741 (704) 526-5838
WA YNESVnLE, NC
"The Modern Woman and
Spirituality" with Elisabeth Peryam.
Discussion, group work, ar.d worship for
women at Stil-Light. See 9/25-27.
FARNER, TN
"Wild Foods and Medicines"
expedition into the woods with Snow Bear.
$50. Pepperland Farm Camp; Star Route;
Farner, TN 37333. (704) 494-2353
2-4
HOT SPRINGS, NC
"Courage, Kindness. Commitment, and Humor" retreat with Bo Lozoff.
$50. Sou1hern Dhanna Retreat Center; Rt. l,
Box 34-H; Hot Springs, NC 28743
CEDAR MOUNTAIN, NC
Sierra Club "Outing Skills
Workshop" - essentials of backpacking,
knots, food drying, map and compass work
and much more. $20 includes meals. Write for
info before Oct 1 to: Shirl Thomas; P.O. Box
272; Cednr Mountain, NC 28718
17-18
WILLIS, VA
"Introduction 10 Pennaculture"
principles of cultivation with Thelma Snell.
Indian Valley Holistic Center, see 9/19-20.
17-18
2-4
23-25
FARNER, TN
"Primitive Camping Skills" learn to stay warm, dry, and well-fed wilh
what lhe forest has to offer. See 10/2-4.
FALL 1987
�- .. '
21
KNOXVILLE, TN
The Roadside Theatre presents
"South of the Mountain''. See 9n.2·27.
25-29
WAYNESVILLE, !'liC
Good cookin' at Stil-Light! "A
Vegetarian Thanksgiving - The Role of Diet
on the Spiritual Journey." $20. Sec 9n.5.
27-29
HOT SPRINGS, NC
"Medicine Wheel/Mamlala
The Circle of Peace" with Louise Sunfeathcr
and Jennifer Gordon See 10/2-4.
14
Rob Messick
23-25
YELLOW SPRINGS, OH
Conference: "The Self-Reliant
Community" with Jeffery Bercuvicz, director
of Rodale's Regeneration Project; Sue
Jackson; William Berkowitz - identifying local
skills, talents, and capital and using them to
take the community's future in hand. $50 +
$20 accomoclations. Prices include meals.
Contact: Community Services; P.O. Box 243;
Yellow Springs, OH 45387
WILLIS, VA
"Rebirthing Weekend" Michael McDowell. $50. Indian Valley
Holistic Cenier, see 9(1.7
24
W ILLIS, VA
"Healing Old Wounds" rele:ising the past. Tom Williams. Indian
Valley Holistic Center, see 9n.7.
UNICO I ST. PAR~ GA
"Earth Skills Workshop" for
the whole family with Eustace Conway.
Contact: Linda Rigell; Rt. l, Box 1426;
Clayton, GA 30525.
28-29
DECEMBER
7-8
13-15
FARNER, TN
Caving expedition. See 11/6-8.
5-6
SMOKY MT'N PARK
Winter
High
Country
Camping. The Smoky Mountain Field School.
See 9/19-20.
11-13
14
GREAT SMOK Y MT'NS.
Winter Field Botany. Smoky
Mountain Field School, see 9/19-20.
23-25
BRASSTOWN, NC
Fall Dance Weekend. JCC Folk
School, see 10/4-9.
WILLIS, VA
"Trusli ng In tu it ion"
following the inner voice. Tom Williams.
$60. Indian Valley Holistic Center. See 9n.7.
14
RADFOR~VA
"Leaving Egypt" - stage
production by the Roadside Theatre. See
9/22-27.
20-22
CHAPEL HILL, NC
Economics As If Earth Mattered
Conference with Herman Daly and Paul
Wachtel. Center for Reflection on the
Second Law. (919) 847-5819
WAYNESVILLE, NC
"Intuition: Gateway to
Knowing" - "Intuition is not psychic
phenomena.... It is the Soul and its expression
in form" - Joyce Keane. $20. Stil-Light, see
9n.5-27.
HOT SPRINGS, NC
''Tibetan Buddhism: Traditional
Methods for Spiritual Growth" - the Ven.
Tubten Pendey. $75. Southern Dhanna, see
ion.-4.
11-13
BRASSTOWN, NC
18
Olde Follcs Party.
19
Children's Pany. JCC Folk
School, see 10/4-9.
30
HALLOWE' EN (Samhain) the ancient Feast of the Dead.
30-11/1
HOT SPRINGS, NC
''To Leap Like :i Tiger: A Zen
Weekend" with B:irbara Rhodes. $86.
Southern Dhanna, see lOn.-4.
NOVEMBER
1-14
BRASSTOWN, r\C
"Log Cabin Building" course
with Peter Goit. JCC Folk School, see
I0/4·9.
6·8
FARNER, TN
Caving expedition to Cloudland
Canyon. Basic safety. geology instruction by
Snow Bear. Pepperland, sec IOn.-4.
6-10
HOT SPRINGS, NC
"Meditation Retreat for
Women" with Anna Douglas. $112. Southern
Dharmn, see ion.-4.
KATIJAH - page 29
FALL 1987
�STIL-LIGllT THEOSOPHICAL RETREAT
CENTER • a qu1el space for personal mcdiLntion,
group interaction through study and community
worlc, and spiritual semin:lrs. Contact Leon Frankel:
RL I, Box 32.6; Waynesville. NC 28786
CRAFTSPEOPLE -send price listings to Gif1td
/lands of NC, 331 Blake St; Raleigh, NC 27601
(Au'n: Bcm Grey Owl) - unique shop presenting
35-40 craflers' worlcs in Raleigh's City MlrkcL All
aafts considered.
ROCKIN' Willi BILLY B • Do the Dance of tht
Dragonfly or the Rock 'Roll of Photosyntthsis in
the "Music and the Natural World" workshop.
Available for bookings for schools or loc3l groups,
Jan. 29-Fcb. 4, 1988. Great motivation for kids!
Call Ken Voorhis (615) 448-6700.
FUTO~S
by Simple Pleasures • affordably p1iccd
Send SASE for info to: Simple Pleasures; Rt. I,
Box 1426; Clayton, GA 30525 (404) 782-3920
I HA VE ACCEPTED the responsibility to
participate m a powerful and imporunt cetemony to
be condut1Cd in Nov. '87 inside the Great Pyrnmid
in Egypt. I believe this wo1k will help uncarth
ancient and new information crucial to the
well-being of our planeL I h:ive received guidance
Lhm in order to go on this mission. I would have to
be sponsored. Plc.ise send don:itions t0: RL 2, Box
58; Willis. VA 24380 (att: Journey to Egypt) Tom W illiruns..
...AnJ I/it £11r//1 limf
APPLE TREES • grafted old-fashioned and
contemporary. Send 50 cents for catalog: Henry
Monon: RL I, Box 203; Gatlinburg, TN 37738
ASTROLOGICAL
CHARTS.
7-pllge
intcrproLntions of planets in signs and houses with
plancwy aspects. Easy to read. Great gift for the
newly-born. Send SS. name, date, time, and place of
birth 10 Touchstone; Rt. 2, Box 314·K: Vilas. NC
28692
ORGANIC FERTILIZERS, herbs, and
organically·grown, local produce at the WNC
Farmer.;' Market! Look for the Fairglen Farms stall.
units F and G in the wholesale area of the Farmers'
Market; 570 Brevard Rd.; Asheville, NC (704)
2524414
ELEMEl'.'TARY SCHOOL TEACHER, certified,
creative, self-motivated, and organized needed at
Valley School, a parent-governed 11ltcmati"e school
in Monongahela National Forest, WV Resume,
references to: Teri Kutsko; I Kirt St., Elkins, WV
26241 (304) 636-2979
THE APPALACHIAN HERR NEWSLETTER:
explonng the potential for herbs as ca.\h crops m
Appalachia. Subscriptions $12/yr.. Write:
Aopalnchj3n Herb Newslwcr • ASPI; RL 5, Box
423; Livini;sion. KY 40445
LAND TRUST in I.he forming on 57 acres near
Boone, NC ~king famihcs wiLh strong visions and
resources to manifest a peaceful place for our
children to grow in love nnd to survive the coming
of the new age. Paul and Susan Del Rios; RL 2,
Boit 314; Vilas, NC 28692 (704) 297-4937
ROSE AROMATICS • essential oils have been
healing body, mind, spirit, since ancient EgypL A
most plcasa.nt therapy! Dabney Rose; 108 Church
Rd.; Asheville, NC 28804 (704)254-9551
PURE HONEY • unheated and unfiltered. Poplnr,
locust., and sourwood. One of nature's blessings!
Price and ordering info from Jimmy Holladay, the
Beekeeper; P.O. Box 908; Black Mt'n., NC 28711
(704) 669-9788
.. ANQ THE EARTH LIYEP HAPPILY EVER
AEJ.El.· stories from folk U11ditions all around the
world chosen lO help protect all living beings by
bringing the world society a few steps closer lO
peace and respect for au life. Edited by Floating
Eagle Feather. $7.00 ppd. (All profits go to
Greenpeace and the Peace Museum). Order from:
Wages of Peace; 309 Trudeau Dr.; Metaire, LA
70003
ALTERNATIVE JUNIOR HIGH SCHOOL - At
Arthur MorgJll School 24 students and 14 staff lc:im
together by living in community. Curriculum
includes creative academics, group decision-making,
a work program, service projects, extensive field
trips, challenging outdoor experiences. Write: 190 I
Hannah Branch Rd.: Burnsville, NC 28714 (704)
675-42.62
DRUMS - Custom handcrafted ceramic-dumbecks 8c
wooden medicine drums. Call Joe at (704)
258-1038 or David at (704) 253-2846, or write ta:
Joe Roberts, 738 Town Mountain Rd.; Asheville,
NC 28804.
TECHNOLOGICAL
APPROPRIATE
COMMUNICATIONS • low-tech, economical
telephone systems for the altcmntive community or
farm. 2· 100 phones, a.utomatic or human-assisted
systems available. Write: TAC; PO Box 936;
Gatlinburg. TN 37730
MOON DANCE FARM HERBALS· herbal salves,
tinctures, & oils for birthing & family health. For
brochure, please write: Moon Dance Farm; RL I,
Box 726; Hampton, TN 37658
PEPPERLAND offers a vericty of outdoor education
for church, school, or civic groups
year-round. We will help you design a program for
your group. Send for information packet to:
Pcpperlnnd Farm Camp: Star Route; Farner, TN
37333
program~
1988 SIMPLE LIFESTYLES CALENDAR •
PhOlos of "CraftSpCOple of App:il:ich1a" by Warren
Brunner and suggestions for simple hvmg for each
day. S6.00 from Appalachia-Science in the Public
Interest; Rt. 5, Box 423; Livingston, KY 4~45.
All proceeds benefit the work of ASPI, n non-profit
corporation.
CHEROKEE INDIAN LANGUAGE classes. For
info, \\rite Robcn Bushyhc:id; P.O. Box 705:
Cherokee. NC 28719
APPLE TREES • Old·timcy and popul.1r
contcmpor.uy varieties on sumdanl, semi·, or dw:irf
stock. Send SASE for prices: Jeff Poppen: Long
Hungry Creek N~; Red Boahng Springs, TN
37150
ARCHITECTURAL ADVICE ANO DESIGN:
Adam Cohen; RL 2, Box 217; Check, VA 24072
SOCK-A-DOOZ PUPPET PETS • Walk 'cm, talk
'em. make 'em Oy. Wag their tails, you can try.
They will love you. bug you if you're blue. Now
PUPPET PETS can be your friends too.
Handcrafted by Bonnie Blue; 78 1/2 Pauon Ave.
(#10); A.~hevillc, NC 28801
FLOWER ESSENCES • Harmony with Nature &
SpiriL Gentle emotional suppon durmg tr.lllsitions,
specific issues, relationships. Opens
communications. Self-adjusting, non-toxic,
awareness "tools" for improving I.he inner quality.
Correspondence to: Elaine Gcougc, c/o Patchwork
Castle, Celo, 3931 HWY 80 So.. Burnsville, NC
28714
DAYSTAR ASTROLOOICAL SERVICE· natal,
transil, comparison charts. Very accurate. Only
S3.00 each. Chris and Will Bason; Rt. 2, Box 217:
Check, VA 24072 (703) 651·3492
KATUAH ·page 30
APPALACHIAN GlNSENG CO. - Stratified seeds,
seedlings, roots. Send for price list to: P.O. Box
541; Dillsboro. NC 28725
WEBWORKlNG is free.
Send submissions to:
Kil.l.uAh
P.O. Box 638
Leicester, NC
Katuah Province 28748
FALL 1987
�. /¥IDJ1lh wan~s to commtmicate yoiu· thougltts and feelings to the other people in the
b1oreg1onal province. Send them to us as letters, poems, stories, drawings, or
photographs. Please send yo1u contributions to 11S at: Ki:Wklh; Box 638 ·Leicester NC
Karuah Province 28748.
'
'
'
"Home" is shelter....."llome" is the heartll....•"Home" is conun11nity. Share yotu
plans, sketches, and dreams with the others in tlie bioregion in the winter issue ofKm.tklh.
The deadline/or conrriblllions is October 3.
What does spring make you think of? Send your ideas to us for the spring isme.
Mtdfrfnt- Alllts
BACK ISSUES OF KATUAH AVAILABLE
ISSUE lWO- WINTER 1983-84
Yona - Bear Huntus - Pigeon River Another Way With Animals - Alma Becoming Politically Effective Mouniain Woodlands - Katiinh Under lhe
Drill - Spirilwtl Warriors
full rolor
T-snlrts
In the traditional Cherokee Indian
belief, the creatures in the world today are
only climinuitive forms of the mythic beings
who once inhabited the world, but who now
reside in Galuna'ti, the spirit world, the
highest heaven. But a few of the original
powers broke through the spiritual barrier
and exist yet in the world as we know it.
These beings are called with reverence
"grandfathers". And of them, the strongest
are Kanati, the lightning, the power of the
sky; Utsa'nati, the rattlesnake, who
personifies the power of the eanh plane; and
Yunwi Usdi, "the little man", as ginseng is
called in the sacred ceremonies, who draws
up power from the underworld.
Each is the strongest power in its own
domain. Together they are allies: their
energies compliment each other to form an
even greater power. As medicine allies, they
represent the healing powers of the
Appalachian Mountains.
The medicine powers of Katuah have
been depicted in a striking T-shirt design by
Ibby Kenna. Printed in 5-color silkscreen
by Ridgerunner Naturals on top quality.
all-cotton shins, they a.re available now in
all adult sizes from the Kanfoh journal.
"To show respect for this supernatural
trinity of the natural world is to in turn
become an ally in the continuing process of
mnintaining hnnnony and balance here in the
mountains of Kau.iah."
To order, use the form below.
ISSUETHREE-SPRING 1984
Sustainable Agriculture - Su.n nowen • Human
Impact on the Forest • Childrcns' Education
Veronica Nicholas:Woman in Politics - Linle
People - Medicine Allies
lSSUE FOUR - SUMMER 1984
Water Drum - Water Quality - Kudx.u ·Solar
Eclipse· Clearcutling - Trout - Goin& to Wal&¥
Rom Pumps - Microhydto ·Poems: Bennie
Lee Sinclair, Tun Wayne Millet
lSSUE FIVE. FAU. 1984
Harvest - Old Ways in Cherokee - Ginsen& •
Nuclear Waste • Our Celtic Heritage •
Bioregionalism: Past. Present. and Futute -
John Wi!nol)I • Healing Darkness - Politics of
~
ISSUE SIX· WINTER 1984-85
Winter Solslice Earth Ceremony • HcrKp&Slurt
River - Corrung or the Ugbl - Log Cabin
Roota • Mountain Apiculturc: The Ril!lt Crop
- William Taylor ·The Future or the Forest
ISSUE SEVEN · SPRING 1985
Susiainable Economics - Hot Sprinas - Worker
Ownership· The Great Economy - Self Help
Credit Union - Wild Turkey - Re'J'Onsible
bwesting • Working in the Web of Life
lSSUE EIGHT· SUMMER 198S
Celebration: A Way of Life. Kauiah 18.000
Years Ago • S6Cred Sites • Folk Aru in the
Schools - Sun Cycle/Moon Cycle Poems:
Hilda Downer· Chcroku Heritage Center•
Who Owns Appallchla?
lSSUE NINE· FALL 1985
The Waldee Forest - The Trecs Spcalt •
Migrating Foresu - Horse Logging • Starting a
Tree Crop· Urban Trees • Acom Bread • Myth
Tune
ISSUE TEN· WINTER 19&S-$6
Kate Rogers - Cin:les or St.one • lntemal
Mylhmaking - Holistic Healing on Trial •
Poems: Steve Knauth - Mythic Places • The
Uktena's Tale • Crystal Magic •
"Omu-nspcalcing"
ISSUE ELEVEN - SPRING 1986
Community Planning • Cities and the
Bioregional Vision - Recycling - Communil)I
Gadcning· Floyd Counly, VA • Gasohol •
Two Bioregional Views - Nuclear Supplement
Foxfire Games - Good Medicine: Vasicns
ISSUE n«RTEEN - Fall 1986
Center For Awakening· Elizabeth Calllri. A
Gentle Death - Hospice - Ernest MoTgan •
Ocaling Creatively with Death - Home Buri.al
Box • Th" Wake • The Raven Mocker •
Woodslore and Wildwoods WiJdom • Good
Medicine: n...s..-Lodge
lSSUE FOURTEEN. Winier 1986-87
Uoyd Carl Owtc - Boogcn and Mummc:n AD
Species Day - Cabin Fever Un ..cnlty •
Homeless in KatUah - Homemade Hot Wall:r
Stovcmakcis Narrative - GooJ Medicine:
lntmpeci"5 Conummication
ISSUE FIFTEEN -Spring 1987
Coverlcls • Wom:m Forester · Susie McMahan
Midwife - Alternative Contraception •
Bioscxuality - Bioregionalism and Women Good Medicine: Mlllriacharial Culwn: - ~
ISSUE SIXTEEN - Swnmcr 1987
Helen Waite - Poem: Visions in a Garden •
Vision Quest - First Flow - Initiation •
Leaming in the Wilderness - Cherokee
Olallenge- "Valuing Trees•
-----------------------------------------------------------------------------------------------------KAJVAH: Biore~jonal Journal of the Southern Appalachians
Box 638; Leicester, NC; Katuah Province 28748
For more info: call Marnie Muller (7().1)683-1414
Regular Membership........$ IO/yr.
Sponsor..........................$20/yr.
Contributor.....................$50/yr.
Name
Address
City
Area Code
KAJVAH -page 31
~ess!
t1ot£r.t"'
Enclosed is S
to give
this ejfon an exrra boost
State
Phone Number
Zip
Back Issues
Issue# _ _@ $2.00 = $
Issue# _ _@ $2.00 = $ - Issue#_@ $2.00 = $ - Issue#_@ $2.00 = $
Issue# _ _@ $2.00 = $ _ _
Complete Set (2-11, 13-16)
@$19.00=$_ _
T-Shirts: specify quanticy
color: tan
S_ _ M_ _
L_ _ XL_ _
@ $9.50 each............$_ _
I can be a local contact
person for my area
TOTALPRICE=
postage paid
$_ _
FALL 1987
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 17, Fall 1987
Description
An account of the resource
The seventeenth issue of the <em>Katúah Journal</em> focuses on black bears: their place and future in southern Appalachia. Authors and artists in this issue include: David Wheeler, Sam Gray, Paul Gallimore, Mike Pelton, Robert McMahan, Jay S. Gertz, Scott Bird, Richard Harrison, Michael Hockaday, Martha Tree, Marnie Muller, Rob Messick, Richard Harrison, William O. McLarney, Bern Grey Owl, Will Ashe Bason, Douglas A. Rossman, and Troy Setzler. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1987
Table Of Contents
A list of subunits of the resource.
The Life and Death of Bear #87: Glady and The Pisgah Bear Project.......3<br /><br />Bear Story by Sam Gray.......6<br /><br />Issues (and a Few Answers) for the Black Bear: An Interview with Dr. Michael Pelton.......8<br /><br />The Challenger: The Wild Boar in the Great Smoky Mountains National Park.......11<br /><br />cougar: A Poem.......12<br /><br />Good Medicine: "Finding Allies in the World".......13<br /><br />"Me and My Walker Hounds" by Robert McMahan.......14<br /><br />"Smells Like Money to Me": A Report on Champion International by Jay S. Gertz.......16<br /><br />Bear: A Poem by Scott Bird.......18<br /><br />Green Politics in Katúah by Richard Harrison.......19<br /><br />Natural World News: Modern Science Restores Ancient Indian Maize | Protecting Our Mountain Wetlands | DOE Hot Meals Program | No Problem with Tobacco | Showdown at Flat Creek | NC Legislators Want Dump | Peregrine Nest Discovered.......20<br /><br />Turtle Island Talking: A Look at PeaceNet.......23<br /><br />Old Galaxies: A Poem by Michael Hockaday.......23<br /><br />Drumming: Letters to Katúah.......24<br /><br />Littering: The Same Old Story by Michael Hockaday.......23<br /><br />Fall Calendar of Events.......28<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Black bear--Appalachian Region, Southern
Bear hunting--North Carolina, Western
Black bear--North Carolina--Fiction
Black bear--Mythology
Animals--Poetry
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Bioregional Definitions
Black Bears
Cherokees
Community
Good Medicine
Habitat
Hazardous Chemicals
Hunting
Katúah
Katúah Organization
Pigeon River
Poems
Politics
Radioactive Waste
Stories
Turtle Island
Water Quality
-
https://omeka.library.appstate.edu/files/original/3567a630be59b5496463f585671f2635.pdf
61f182d69dcedf09a39a622f12601af3
PDF Text
Text
f
~
.
CK._ATUAH >
....
$1.50
ISSUE 18
WINTER 1987-88
BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS
._,,
•
�Photo by Paul Gallimore
(j~~-~-T-~H)
P.O. Box 873 Cullowhee, NC Katuah Province
Postage Paid
Non-profit Org.
28723
Note new address, inside/
ADDRESS CORRECTION REQUESTED
Permit #12
Cullowhee, NC
28723
�•
SHELTER IN KATUAH
Resource List....
.. ... .. .• •
On Bui.Jdlng andDulgn
Solar Compo ting ToileL.......... IS
October Qysk ............................. 16
P<>tms by Rlla Silns Qull,.n
Review by Ju/Ja N11111f411y Duncan
Good Medicine: 'On Sbelter"....... 18
The Future of the Black Bcar........19
COf(cnia Rqon
Natural World News.. .. ............20
CaldwdJ CtJlllfly I~
SlflOkia Wlldentas Bill
Poachers C.,lrt
MRS in CDngras
Forat Snvla Pba Al1Mll
Duh'1 Col~ Cred p;o}«t
AslwvUle R«,clJni CenlU
A Children's Page......................23
Drummang ......
Utltn to Kalllah
• ... 24
·A Bourn of Buds".. . .. .. .. .28
f'\ l'otm by Miclrod ffodtatlat
The presence of shelter
embodies much more than
just a building. It is a home,
a center around which
members of a family or
community emerge, travel
from, return to, and are
visited. Many of the most
important events in human
life find a place, time, and
meaning within the
structures we build. It is
here that we house or
integrate the activities of
our lives (birthing, growing,
eating, sleeping, playing,
working, dying...)
In many ways, "we are
what we build". Through this
kind of architectural mirror
is reflected the expression
of a cultural and personal
world view. We now greatly
attect the ecology of the
Earth by the impact of our
collective human existence.
The niches we carve out for
ourselves very often
intrude into the habitat of
other animals and
plants. Is it possible for us
to build our communities in
accord with the recycling
nature of the systems that
surround us?
Buildings are inherently
open systems that interact
with the forces of wind,
water, land, temperature,
season. and other living
things. Our relatedness to
the natural world can be
acknowledged through
designing shelter that is
actively aware of the flow of
energies coming into,
working within, moving out
of, and mingling among other
systems of the Earth, and,
particularly, of a bioregion.
By affirming patterns of
sustainability in the design
of our shelters and
communities. we foster
their existence and come
closer to being in harmony
with all that is.
-The Editors/
�......---..;~
(i.ATUAH)
EDITORIAL STAfF DDS J.s.s!LE;
Scott Bird
Sam Gray
Rob Messick
~1amie
Michael Red Foit
Manha Tree
David Wheeler
Muller
EDITORIAL ASSISTANCE:
Christina Morrison
Bob WiesellTl311
Sarah Jane Thomas
Hot Sauce
Cover: "Howie's Dome" ne:ir Bethel, NC.
Photo by Rob Messick.
Thanks lO Eart.hdanccr for the Invocation for this issue. which was
reprinted from lhe Educational Resource Ccmcr Newslcucr, P.O. Box
The Southern Appalachian Bioreglon and Ma1or Eastern River Systems
460; Floyd, VA 24091
EDITORIAL OFFICE THJS ISSUE:
Worley Cove. Sandymush Creek
PRINTED BY: Sylva Herald Publishing Co., Sylva, NC
WRITE US
AT:
TELEPHONE:
(704) 683-1414
KaWh...
Boit 638
Leicester, NC
Katuah Province 28748
01vcrsuy 1$ an imponant clement of bioregional ecology. both
ll.llural and soci.11. In lme with this principle, Katllah tries to serve as a
forum for the discUSSion of regional iSSlle$. Siincd articles express mly
lhc op1n10n ol the authors and arc not ncccuanly the opiruons of lhc
Kati.ah edit.ors or Slaff.
The lni.cmal Rc•'CllUC Servltc lw declared Kazuah a non-profit
organ11.ation under MlCtion SO I(cX3) of the ln=I Revenue Code. All
conuibutions io Katuali arc doducuble from personal income rax.
'LNVOCA.TWN
STATEMENT OF PURPOSE
Here in rhe sou1hern-mos1 heartland of the
Appalachian moU11Jains, the oldest moUnJain range on our
continent, Turrie Island; a small buz growing group has
begun to IOU on a sense of responsibility for the implications
of tltat geographical and cultural heritage. This sense of
responsibility centers on ti~ concept of living within ti~
narwal scale and balance ofumversal syswnr and principles.
Within this circle we begin by invoking the Cherolcee
name " Katuah" as the old/new name for this area of the
mountains and for its journal as well. The province is
indicared by its natural boundaries: the Roanoke Rfrer Valley
to the nonh; the foothills of the piedmont area to the east;
Yona Mountain and the Georgia hills to the somh; and the
Tennent/! Rfrer i'nlley to the west.
The editorial priorities for us are to collect and
disseminate information and energy which pertains
specifically to this regwn. and to foster the awareness t/IDJ the
land is a living being deserving of our love and respect.
LJ1•ing in tltis manner is a way to insure the sustaillllbilicy of
tlte biosphere and a lasting place for ourselves in irs
continuing evolutionary process.
We seem to have reached the fulcrum point of a "do or
die "siruarion in terms of a quality standard of life for all
living befogs on 1/iis planet. As a voice for rite caretakers of
this sacred land, Kawah, we advocate a ceruered approach to
tlte concept of decentralization. It is our hope to become a
support system for those accepting the challenge of
s1istainabi/iry and ti~ crea1io11 af harmony and balance in a
total sense, here in tliis place.
We welcome all co"espondence, criticism, pertinent
information, anicles, arrwork. etc. witlt hopes that Katuah
will grow to serve the best interests of tltis region and all its
living, breathing members.
- The Editors
KATUMI - page 2
WINTER 1987·88
�PROTECTING THE DREAMER:
Vernacular Values in H.cgional Architecture
by Sam Gray
ln his classic work, Poetics of
the French philosopher
Gaston Bachelard focused on various
levels of architectural meaning. He
suggested Lhat a basic feature of those
meanings we associate with the idea
of Lhe house is that the home protects.
It not only protects physically against
climate and weather, it protects
psychically as well. IL protects
thought, reverie, and dreaming.
That, perhaps, is its most important
function.
"The purpose of the house is to
protect the dreamer within," wrote
Bachelard. Evoked is the architecture
of dwelling - protective, sensual.
natural - grounded in a locale and a
time. In a word, vernacular, ar
adjective which connotes in buildint
economics, politics. cooking, or a
what it once described exclusive!
about language or poetry.
"Vernacular" is Lhe indigenou
the traditional, the homemad1
spontaneous, colloquial expression<
anything.
If a house of some order (tip
cabin. frame house, stone hous1
yurt) is important for huma
reflection and dreaming, it is littl
wonder that our psyches become s1
entwined with their architecture.
The house of our childhood i:
an architectural emity, a psychic
landscape and a context for memories
and understanding. So. too, is the
house of our plans, the house we
would build - the dream house of the
mind that we continuously construct,
revise, and renovate.
The dreamer. protected by the
house, dreams a house and fills n
with plans, voices, and ghosts that are
themselves protected by the house.
In our time, the architectural
space that shelters thought and
dreams has begun to fill with the
electronic dreams, projections. and
hallucinations of the national media
and markets. It is possible that the
traditional purpose of the house has
undergone an evolution. The
dreaming space, filled from within
~.
• continued on page 4
WINTER 1987·88
SM/ton I/oust. llaywood Coun1y. 1876-188(). Two-story frame howt
wl1h tngaged /WO-lier /'()rch bu1/1 by ConftlkraJt \'ttcran S~p,..tn J.
Shelton. 1he building now hawsts 1he Mumm1 of Nor1h Carolina
llaNficr<(rs.
Ap1'><11arl11a11 log cabin i11 uniikntifitd locale, circa 1900. Roofln~ is
chcstnUI or oaJc slt.:iks.
Jesst Cmp I/oust. Graham Counry. tarly 20th cen1ury. Two-s1ary
framt hou.~t of a "Y-p/an• foU!ld with some frequtncy in Graham
County bw rurt tl_.htWrt
KATUAH - page 3
�PR01 EC'Tll\\G THE ORl-:AMER
connnucd from J13gC 3
Gallaway llou.u l tanrylv'11lla CoUJtty, clrrn 1878 T'r<o•Jtaq
tOC!/
di
/armlil>~ '6ilh iabk
aJtd ~;iltrlDt r!ld bticl tldM11r11fr0111 '4 •
a 114 titr ~roe/p<nlt atTO.U UllW bay
Jlar
w lla1m. CllLrctLt Co1U1tv, IBSO 1882 f'Wo.srory britl /ttJllU
of lftDd 1td •t.i.p/an• ..~111 iltltTID! t1ii,,.J1tp Tl:e "'""'~' porr:h a TOIJ
tltLfa t ..idth t:ftM/.itilM ha.I s:mn ..wl lnacltts and balas:radt 71'~
brl
"' tbr bltJldint "~" mt:M on ilu
Cl111r ~11'1:1 loust lla¥>4'00d COIUIJJ lA:L I II UfllJl.1'1 r ...
•r plt111 brW: ho1<u •iJ/I
t l
l"lpcrtA aucw/att:tk/ta:J:nfll
tlt:fldr
un.n ..w1 balllft~
KATUAH p:igc 4
tic stCOnd Jnri.
\\uh the \\lute noise of the mas
dream. loses its cnp!lcit) to protect
nnd nunurc ubJCclt\C drenming
1 he contemporar1 mas
nrclutccturc of dv.elhng reflects th1
ero 10!1 Demographics, technology.
nd the market &re estabh hing n
stnndardized hou ing thai fills an
urb!lil or suburb:m topogrnph) \\hi ch
ha been stripped of all indigenous
populnuon!; and fe:iturcs.
1bc re uhing arrangement of
nrchitccturnl values lea,es the
dreamer (the subjecti\'e self)
unprotected, unjustified, and
nccidentnl.
What has been deleted from
contemporury mass architectural
expression of the house i the sense
nnd presence of the \'Cmaculnr, nn
element essential to the protection of
the dreamer.
There nre two architectural
clements of the vemnculnr house thnt
ore particularly impon:mt to the
protection of rc\erie and drcnming.
lbese arc the heanh nnd the porch.
Hoth v.crc corn istent features of the
vemacular houses of the Kn1unh
re ion an former times. ·1bc psychic
mean mg of the hearth go fnr b:tck m
time nnd the relationship of
henrthfirc and drcnm consciousness
have been discussed frequently in the
poetry nnd literature of architectural
meaning.
The porch or verandah is n
more regional nrchitectur:il feature.
Jn its grander, two-storied,
b:tlustraded fonns, it is derived from
the semi-tropicnl, colonial,
Canbbean nrchilecture or the 18th
Century. Yet it wns always n feature
of 1hc Southern Appalachian log
cabin. It is n medinting space situated
between the outside, the domain of
energies expended in agricultural
labor. and the cabm intenor, the
domnm of energies regenerated in
enung nnd sleepmg. h is n place of
repose, n place for dreaming.
The photograph oc:ompany mg
th1 text offer a sampling of the nch
leg C) of vemncul r hou es of the
Kntu h region. 1t 1s a lcgnc) that •"'
fnst d1sappeanng. These hou es that
have protected generations of
dreamer hn..·e themselves little
protection from the descendants of
the dreamers.
,
Wl~'TER
1987 8
�by Adam Cohen
pbns nuke 11 casa to csnmac materials and
to by out consttucuon sequence cffiaenlly.
My uplllTmion nf building 1n Ka1Wih
has been on a personal Incl as ...~11 as on a
professiolllll lr:vel. My aperienu rangt.s
from building for ma.timum economy to
building for maximum luiury BUI 1hLre u a
COmmJJn ft•cl111g I get from people n•eryonc
de.sires a spucc 111 KIUc:h ro l1vt./111ly.
To tmly e.rperitncc life means to live
on orhtr lt\•cls bcs1dct the phylical. A
/Mng Jpace llumlJ bt. bmh organic and
J1exihlc ·it mmt l>e oble w grow and chan~
ro mur all of our nuds. Ir IS rhur fuUng of
organic:, tccmorrucal arclurcc:turc rhar I strl~
f<1r 111 m)' wark, /n thu article I will 0U1l1M
tlui lxmc.r of bmldmg as rcmpcrtd by my
personal architectural phUosophy and
practical, professional ~rkncu.
But even 1hc best·latd plans run tnto
wiforcsccn diffaculncs. 1bc bes& ~-ay 10 deal
w11h this 1s 10 be flexible and to devise
cn::ulvc soluuons..
If you choose to have a house dra't•lll
for you, Rmcmbcr that 1he design proocss 1s
yours. One can move walls on papcreauly,
so 1akc dmc and uplore many options
bcfon: dccidin~ on I rmaJ plan.
To begin designing 1 dwelling,
oullinc the needs the suuaure should fulfill,
lis1 1he areas and livin& spaces desired.
1ncrc arc many ways to pu1 these spaces
1ogclhcr. Whal approximate square foocagc
is desired'? Is a linglc·unit or multi·unu
dwelling the best for the sile and the
inhabitants? Would you late IO hve in a
roundish, squarish, turtlc·baclccd, or
free-form dwelling? How tall should the
space be? Any lofts or second 5'0rics? Are
~J~n spaces « disunct rooms
A house rctain5 the energy put into
the builJ1ng. tnrusc the bullchn4 process
w11h good energy rrum 1hc be4mning to
stlllt the new dwelling off In the nght way.
smNG
Solar houses arc desirable in cvuy
biorcgion in the temperate zone. The sun as
hfc. Where I bvc in northern K.atiiah. I find
lhat we need house£ 1ha1 are flexible. Our
weather is iuch 1hat 1hc 1empcra1ure can
swing .SO degrees Fin a 12 hour period. We
can have snow on 1hc ground and 70 degree
F 1empcra1ures outdoors an r:ebruary.
1'hercforc. my emphasis h:is been on houses
1h:11 cnn be easily hCllted as well as cooled.
"Inc conditions in Ka1ii:ih indicate 1lu1 we
need house.~ 1ha1 heat up quickly :tnd 1hcn
rntha1c 1h:11 hc:i1 rapidly.
As u rule of 1humb, site n dwelling 10
fnce wuhin 10· 12 degrees or solar sou1h to
mnx1mi1.c solar uposurc. When choosmi; a
sue, consider 1hc direction of the prcvnahng
cold winter wands u well ns 1hc cooling
!iummcr winds. but keep 50lai orientat1on 11S
a domlnnn1 fnc1or because pl:tnungs and
olhcr buildings can serve as 1o1.1ndbrcaks as
the homcslead grows.
Water supply must also be considered
when choosing a she. A rchablc source of
clean 1.1.1ucr is csscn1ial for 1 homestead.
Gravity flow from a spring above the
building site is the ideal shu11ion and lhc
C3.Siest to develop.
W11cr from a well or another source
below lhc house can be pumped to a large
reservoir above lhc dwelling to crate a
gravity flow. Electric pumps nm bf AC
po"'cr from the &rid arc the least dcsuablc
way 10 accomplish 1his. Elccmc pumps
powered by solar cdls are better, but !hey
still arc high-1ech solutions. and they
depend on a high-1cch future. Some
appropriate pumping systems arc ram
pumps. micro-hydroelectric (stt KJllli.aJ1
#4 ), wind·powcrcd DC systems,
wind-driven compressed air sysacms, and
my personal favorite, the bicyclc·powcred
water system.
WINTER 1987-88
A chcmical analystS IS worth the pnce
dclcrminc the presence: or polluting
chemicals or organic m:ucnali in the waicr
supply.
IO
DESIGNING nm SITE
Having found a site with solar
exposure, wn1cr, and hopefully, 1
windbreak from the winier winds. m4kc a
rough site plan to help decide where to
locate the building. D111grnm 1hc she,
pencilling in essenu:lls like fruu 1rccs,
gardens. shop, sheds, animal houses, and
p:isturc. I like 10 1h1nk of hvmg structures as
p:in or cite landscape. connecting indoor and
outdoor space. A wcll·planncd,
m1CtCOnncctcd, outdoor IJllCC adds acsthetic:
qualuy 10 a homcsle.ad.
Our home is a central CCR lb1ICtUre
dlll we coaanually arc . ddiftl small aaians
a
onto. J b1ghly recommcncl dus way of
approaching design and buUdin1 lor the
owner-builder. Tbc inhial suuc:ture can be
C<Jm\'lcted durina the building 1C&10D to
provide shelter for the wima. Additions can
continue throughout the years following.
This also allows rime 10 change design. Jn
this
n:sidcntS can occupy lhcir home as
lhcy build It.
Once a general idea of the nccdcd
laving areas is clear, draw a "blob dll&rll1l"
{sec diagram I) to show 1he
1ntcr-rcla11onsh1p of the d1ffcren1 spaces.
The walls, floor, and roof mc~ly hold 1he
no1hangness 1ha1 is the living space.The
IClUal envelope which contains lhesc spaces
can be any shape or fonn. The following hst
of arc:tS, Starung from the loundatJon Ind
wortcin,1 up, gives some ideas which can be
used in design and bu1ld1ng These
simplified d1sc:un1ons an: meant only to
snmul11e and IO guide the reader's creative
war.
unagmanon.
DESIGNING A DWEU.JNG
Designing your own home is a
delight. As a general rule, lhc less
cxpcricnccd the builder and the mon: OUl5idc
help lha1 is going co be ailed on. the more
complete and thorough the building plans
should be.
A complcle sci of plans Includes
dimensioned fJoor plans, clcvanons, and
sectional drawings, IS well IS dc11ils ror
tricky areas and elccuical, plumbing. and
hcatin plans.
~o build a umber or ocher pre-cut
house. a farm plan is necessary. If much of
lhc consttuctlon is to be contnetcd out,
complete plans will make lhe work much
smoolhcr and much less expensive. Good
• Clllldmued oa ma1 pop.
KAn.JAH • PIF S
�FOUNDATIONS
In Katiiah the best foundation is
mnsonry. For lo ngevity, bug-proofing, and
structural 1megri1y, ~11he house on a stone,
0
block, or concrete foundation 16 1 24
inches deep. Unless the slopes arc very
siecp or the ground is very \Oft, this is
suflicient for this region.
Having said this, I will add 1h:11 a
time-honored Katuah foundation is
debarked, v. inter-cut, black locust posts set
about 30 inches into the earth with a n.11
stone m the bottom of the hole. This can be
a very effective method for n quick
beginning 10 a structure built to last 30 ye:in.
or less. (Of course. posts can be replaced 10
extend 1h1s lifespan.) llus would still outlast
most suburban hou~e~ constructed today.
for these arc built to a 25 year life
expectancy.
My favorite foundauon is stone.
Begin the wall 16 to 30 inches below the
surface and build to whatever height is
needed. Another easy foundation is the
"grade beam" as used by Frank Lloyd
Wright.
If the site is sloped, instead of making
one large cut, you might consider stepping
the foundation in small cut-and-fill
operations to save time and money (see
diagram 2).
Foundation insulation is optional, but
if it is used, it must extend at least two feet
below grade (ground level).
Proper drainage is imponant 10 a
lasting foundation. A foundation drain is
standard. The site must be graded, so that
water runs away from the house. If
necessary, French drains can be located a
few feet from the drip line in cases with
Clltrcmc runoff problems.
Photo by Adam Cohen
Wood floors arc quite cozy and
warm. Finished flooring can be laid on
rough-cut joists and subflooring material.
Planed tongue-and-groove finished floor is
the most desirable, but an inexpensive and
serviceable floor can be made by gluing and
nailing well-dried boards 10 the sublloor.
Should cracks appear between the boards,
they can be pointed with grouL
R..OORS
There arc many types of flooring
materials. If someone really wants 10 be
"grounded," the easiest floor is din. Din
and cement can be mixed for a durable
floor. A plain concrete slab can be used or
stone, brick, or tile may be laid on. Smooth
creek rock makes a pleasing floor surface. If
one spent one hour a day collecting small
creek rocks, in two weeks one would have
enough creek rock 10 do a large floor. If
desired, the perimeter of such a floor can be
insulated.
Soapstone is the best flooring material
for solar storage and radiance, in my
opinion, and is readily available in Katuah.
KATUAH - page 6
WAU..S
Sundard "balloon" framing is simple,
lightweight, and easy to cover. Use
rough-cut or recycled framing rru1tcrials for
the best price.
My favorite wood technique for
building wood-supponed walls is 10 use
large, upright members and fill in with
stucco, bricks, glass, bottles, stone, glazed
block, bone, or anything else you can set in
monar. Windows arc framed in with
rough-cut wood when using this method.
Masonry walls arc relatively
inexpensive, if stone can be gathered for
free. To speed up construction, a back-form
can be used to give a wall that has one side
stone and one side stucco (see diagram 3).
To construct frce-fonn structures, use rcbar
and plaster lath 10 create free-shaped forms
on which to lay cement I believe this offers
some of the freest expression available in
architecture.
It is important when designing walls
to think about windows. l cannot stress
enough how imponant it is 10 have as much
glazing as possible on the south side of a
home. The sun is vital, and the more of itS
radiance we can bring into our houses, the
healthier we and they arc. The north side of
the building is the darker side and takes the
STO!llE.--....
M~AP,
fcD~ fL'('tl<X(?
Z"4'
~- UP
fO~M
WINTER 1987-88
�The walls,floor, and roof merely hold the nothingness
that is the living space. The actual envelope which
contains these spaces can be any shape or form.
brunt of the cold winter winds, so
nonh-facing windows should be small and
well scaled. East and west walls also should
have windows, and these should be able to
open to welcome in the cooling summer
breezes from wherever they may blow.
Window quilts are easy to make.
They conserve wannth in the winter, if they
are put up when the sun sets to keep the
day's wanntb in and the night's cold out.
It is also important to know that
wiring, plumbing, and heating features may
be put in the walls. These must be
considered when naming. It is too late
afterwards.
1HEROOF
"Putting a roof over our heads" is not
just a figure of speech. The house roof not
only keeps rain off, but it can let light in,
hold solar equipment, and shape the interior
space. ln designing the roof, consider: Docs
the house want skylights? How will water
flow off the roof? Where should extra
bracing be put for solar panels? What shape
and how high should the ceiling be? There
nrc many possible combinations of answers.
I strongly believe roofs should not be
flat in Katuah. Even a sod roof should have
a slope for drainage. Flat roofs eventually
leak. Wood frame roofs can be built on a
flat or a curved plane. It is possible to frame
a curved shape out of suaight lumber.
Galvanized steel or shingles arc the
most common roofing materials. Both are
readily available and relatively inexpensive.
I have buih some roofs with rcbar and lath
using insulating cement covered with either
concrete or a strong cement scaler.
For a good discussion of roof shapes.
I suggest reading The Owner-Built Home
by Ken Kern and A Timeless Way of
Bu1ldjng by Christopher Alexander (sec
resource list, page 15).
Windows may be obtained from old
houses, a window factory may sell seconds,
or a neighbor might have a few old
windows stacked up in the back of the
garage.
Material hunting takes time, but it
does not cost a lot, it is fun, and it results in
a more individualized slructurc.
Heating with water in a wood-fired boiler is
the most healthy and practical system to
warm a house during Katiiah's cold
winters.
Catalytic converters arc a cheap way
to help the environ men" and I advocate their
use on all woodbuming stoves.
INSIDE OUT
SANITATION
I recommend the use of the passive
solar composting toilet (sec p. 15) in
combination with a grey water irrigation
system to process human wastes. I strongly
believe that the passive solar composler is
the most efficient way to take care of human
waste, cspccially in Katiiah, where the land
is generally mountainous, and septic fields
do not function well.
The time is coming when many
families in Katuah will handle human
wastes in a methane digester. It might take
the impetus of economic collapse to make it
common, but the digester can compost
waste and produce fuel as well. Septic fields
and waste treatment centers are barbaric
technologies and should be phased out in
favor of cleaner, better integrated systems.
The indoor/outdoor connection is
imponant. I suggest the use of decks,
covered areas, walkways, porches, living
trellises, and other connecting spaces to
draw inhabitants out into the fresh air and
sunshine. An outdoor kitchen, sleeping
areas, and living areas can be used most of
the year. The more exposure to air and
weather a person has, the more vibrant and
healthy that person's life will be.
All these aspects should be taken inlo
consideration in the design and conslJ'\Jction
process. What I have listed here is an
outline of ideas and techniques. tf the reader
is interested in further details and
correspondence on any of these or other
building ideas, please write me: Adam
Cohen; RL I, Box 217; Oteck. VA 24072
HEATING
How we get our heat is important to
our health. Wood or coal stoves arc drying,
dangerous, diny, and generally unhealthy.
MATERIALS
An important aspect of economical
building is materials. The way to build 11
house for $3.00 per square foot is to choose
a design that utilizes simple materials.
Check what is locally available for free or
for cheap. For example, in nonhc:m K:nuah
the population is one-third of what it was in
the 1930's. There remains a lot of empt}'
structures which contain materials that can
be recycled. Stone piles, brick, and glass
can also be found for free or for minimal
expense Local lumber mills have rough-cut
lumber and seconds at low prices. Local
building material factories may have
inexpensive seconds as well. Auctions
provide another source for che11p materials.
WINTER 1987-88
Photo t:sy Adam COhen
KATUAll ·page 7
�and interpersonal relationships develop. By reviewing a few
design patterns one quickly understands how shelter shapes
our daily life both practically and spiritually.
Consider the one room poplar log cabin built on a
stone foundation. When approaching this cabin one
immediately feels a cenain rustic blend of the canh with the
stone and log much as the mountain landscape itself. Take
this log cabin and set it into the side of a mountain so that the
earth covers the back wall, wraps the comers of the building,
and gradually slopes to floor level on the sides. The front of
the building is poplar logs on o stone foundatioon. From the
top of the hill one looks down and secs the cedar shingle roof
of the house and eanh. Walking around the front and sides of
the building one feels a sense of wannth. The cabin appears
to nestle into the mountainside. Windows on the front and
side walls let daylight and moonlight into the cabin.
We walk up the front steps 10 an open porch. It is
winter. PostS and beams cover the deck, but the roof panels
have been removed. The front wall faces due south, so that
winter sun passes into the cabin. The prevailing nonhwest
winter winds are blocked by a shelterbeh of white pines that
were left when the forest was selectively thinned before the
cabin was built.
poplar I"~ walls moder.Ile lhc comfon in the cabin as "ell.
Sp1mual nrchitccturc creates intu11ive space; ~pace
\lthere interaction between structural and human clements
takes place. Where the wall provokes new ideas, oot beC3use
the wall speaks to us, but because the wall speaks with
everything in the environment The ~r in the space is infused
whh hght, heat, :ind moisture as byprodu1."1S of the physical
surroundings. intensity of color, temperature, and humidity
all in1CI11C1 to create a unique ambience of space. I breathe this
ambience and it enters my bloodstream through my lungs. I
view this body as my cabin. A certain quality lives in this
cabin and the quality is a result of everything in it and around
it
A cool shadow wakes me.The late afternoon sun line
angles off of my body, as I sit up on the slate floor. I get up
and go wash my face in the kitchen sink in the southwest
comer of the room. I am splashing sunlight onto my face,
sunlight absorbed into tanks of water located off the
southeast comer of the front porch. Water enters the tanks
from a reservoir located about 100 vertical feet above the
cabin. Gravity pressure gives the cabin plumbing a sLrong
flow of water. An indoor shower is heated with solar energy
when available, and a large outdoor tub is heated by a wood
tire directly underneath. The overflow from the reservoir
empties into a small creek that maintains a steady flow of
water twelve months a year. Toward the bottom of the valley
a rom pump pushes water back up to a second reservoir near
cabin elevation. This second reservoir provides water for
irrigation of a fruit orchard, a terraced vegetable garden,
larger crop fields, 11 solar greenhouse, and assoned animals
and poultry.
Entering the cabin, one
feels a warmth shining from the
sunlight scattering across the slate
floor and glowing from the coals
of a masonry heater built into a
central chimney that passes up
through a cathedral ceiling.
The stonework on the
chimney is primitive and
beautiful, and as l walk over to
lean against it, l feel heat
radiating from the stone. I tum
and rest my back against the
stone and press my palms against
the warmth. The slate floor
attracts me and my hand reaches
for the sun-drenched gray. lt, too,
is warm to the touch. Walkin2
across the cabin, I find the nonh wall refreshingly cool, as
though the earth on the other side is touching me. I circle the
fireplace a few times and strangely miss the feeling of
comers in the cabin. An indoor-outdoor thermometer hangs
on the wall - indoor temperature, 72 degrees; outdoor
temperature, 15 degrees. The sun is high on this winter
noon.
Shelter can become more th:in just a place to stay warm
or dry It also can be :in experience of emotion stimulated by
our sensory responses.
When we speak of "appropriate" housing or
"appropriate" technology. the word "appropriate" has many
levels of meaning. I may feel lazy, like taking a nap in this
solar heat. That's appropriate for me. On a cold, winter day,
I set a one hour morning fire in the masonry heater 10 heat up
the chimney. That's it.
Let the contoul'l> of the land. the movement of the sun
and canh, and the shell of this mountain home follow their
natural course. That is appropriate, 100.
In my afternoon slumber on the wann slate floor, I
think of summer. The sun will not touch the slate floor then.
The roof panels will be in place so the south porch will be in
shade. The dense floor will remain cool just as the nonh wall
docs. Off the southeast and southwest comers of the cabin
the hickory trees are in full leaf and they block out the hot
morning and afternoon sun Windows on the cast. west, and
south walls allow breezes 10 blow through the cabin. Ilidden
an the ceiling framing is insulauon, the guardian of comfon.
Heat from the sun passes slowly through the exposed roof
and is vented through openings around the chimney. The
Waste products arc
disposed of in specific ways.
Human waste is taken care of in
an aesthetic, two stall outhouse.
Grey water from dish, clothes,
and people washing is drained
from the cabin into a gravel-filled
dry welJ just below the house.
Burnable trash is used in wood
burning, or incinerated. Plastic~
glass, aluminum, and other
recyclables arc collected and
delivered to tbe local recycling
center.
All of the energy systems
reviewed in this cabin so far
required no electricity for
operation. Electricity is a precious
energy form and should only be used where there is no other
practical substitute. Refrigerarion and cooking are the major
electricity consuming appliances, so in this house there is an
energy-efficient LP gas refrigerator and a gas stove. Beller to
use gns on site and utilize approximately 80 percent' of its
available heat thnn electricity, which, by the time it gcrs 10
your house. only provides about 30 percent of its available
heat.
The solar clothes dryer is a fifty foot rope suspended
between two poles. So the only major appliance needing
electricity is the washing machine. Other than the washing
machine, the house if outfiued 10 provide electricity for
lights, stereo, computer, blender, and other small
miscellaneous ncms.
The creek docs not have enough flow of water to
generate adequate electricity for a small hydroelectric system.
and wind pauems are too irregular around the house site for a
"'ind generator. The final choice for electricity generation is a
photovoltaic system that generates electricity. The solar
electric panels are mounted on the south facing roof pitch of
the cabin and feed into deep cycle batteries, where electricity
•~ stored and sent 10 the appliances ns direct current.
So we have a simple plan for a mountain homestead.
The basic energy needs have been met with appropriate
technology, but the technology is incomplete without the
human behavior to complement it. We live in an age of
plastic and steel. Many of our daily needs are dependent on
oil drilled on the other side of the world and automobiles
built and assembled on two or more continents. One way to
control the use of energy on the planet is to seek out ways to
A MOUNTAIN HOME
Wnucn lltld 11lustnlltd by
Greg Olson
Shelter is our tilter from the clements of wind, water.
and sun. It lS also a ~work that shapes our environment
The home is an enclosure of space where sensory experience
conunual on 1'"£C 211
KATUAH - page 8
WINTER 1987-88
�A LOOK AT SOME HOMEMADE HOUSES IN KATUAH ...
Madison County, NC
Pho10 by Paul Galllmore
Floyd County, VA
A$he County, NC
Watauga County, NC
WINTER 1987-88
Photo by Rob Messick
Photo by Rob Messick
Floyd Coun1y, VA
Joci<son County, NC
Photo by Adam Cohen
Photo by Adam Cohen
Photo by Rob Messick
KATUAH ·page~
�by Marnie Muller
In considering your bomeplace, it is
important to understand the earth energies of
the place you arc choosing. Cultivating this
sense of listening lO the primal energies of a
place h;u been practiced by many culture~
over thousands of years. Aboriginal peoples
still pay anenuon to these forces. There arc
people in China who still consult with their
culnue's t:raditionalftng-shui masters.
Here in these mountains ofKatiiah, some
oldrlmers and "newtimers" listen lo earth
energies by means of dowsing n0t just for
water but also for the more subtle earth
energies.
Presently, there is a call for a "new"
geomancy in order to design human systems
in alignment with earth systems. The ancient
I Ching ( The Chinese Book of Changes)
speaks of The Great Ham:>0ny. By
perceiving the wider rhythms and energy
nows of the living earth system in which we
participate, we can team to harmonize our
individual energy with the wider
'symphony' of place. In particular, in the
specific place where we choose t.o live, we
can find out about itS special
energies-wind, water, light as well as the
more subtle realms--and become pan of the
process rather than a blockage to it
"The id. a or movement of energies in
e
the earth, of the chl or the earth, and of the
possibility of harmonizing with such
energies is very old. Associated ideas of
blood, water, breath, chi, spirit, circulation,
machine, and organism figure here. A 4th
century tcXt speaks of the earth, 'flowing
and communicating within itS body as if io
sinews and veins' (Needham, Scitnct and
Civilization in China]. A 14th century text,
of interest for current thinking about
"universal planetary grid" or "earth
acupuncture", refers to a "mysterious
network" thus: (it) spreads OUJ and joins
iogtther evtry pan ofthe roors of dll!
tarth. ..Thousands and ttn thousands of
horiU>fllal and VtrticaJ lltins liJce warp and
wtft weavt lbgtther in muJual
tmbraet ...Taking all (including land and
sta) as earth, the stcrtt and mystery is thot
the roots communicare with tach other "
(Steven Post. Ralst the Stakes)
Perceiving the Earth as a living,
functioning being, our species can begin to
redevelop a symbiotic rel.arionship with the
specific eanhplace where we dwell
Reacquainting ourselves with the ancient
slcills of listening to the vibrant, subtle earth
energies is a significant step in lhis process.
Then as we live our lives, each aspect from
homebuilding to right livelihood to
ceremony... will more deeply reflect the
undercurrent Life patterns.
;
,,#
"In China, the dragon is a symbol of the electrically charged,
dynamic, arousing force that manifests itself in the thunderstorm. In
winter this energy withdraws into the earth. In early summer it becomes
actjve again appearing in the sky as thunder and lightning."
From I Ching, Tht Chintse Book of Changes
Description of terms:
Earth Htru: Energy emanatlng from Ille e:inh,
dcieclible by b1otogical means (cg. dowsing) and
physical means (with sensitive detection
ins1111mcnis (cg. geiger countcrS)) though not
normally obvious to the casual observer unless in
an especially sensitive state.
F1ng Shu/: A Chinese system which recognizes
energy Oows and forms in the landscape. It 1J1Cludes
mclhods of modjfying these forms 10 amclionue the
"eneray climate" of a site. Ljterally. means
'wind/Wald.
Grom1ncy: 1lie science of putting human habitalS
and activities into harmony with the visible and
invisible world around us. "Themes and concepts
from architecture, gcomcuy, geography, cosmology,
art, archaeology. mctrology, numerology,
astronomy, astrology. surveying, religion, and
mythology. all complex subjccis in !heir own right,
t<1J1 be seen to have a common root in cenaio
ancient pnictices which related them to a special
place, lime, cosmic position and purposc •. .EV1dcnce
from a great number of sources indicat.es that thclC
is certainly aomcthing linking all these enigmatic
fac.ts and universal practices, an age·old and
venerable science which may be called geom1111Cy."
~!ck)
Dowsiac: A means of delecting seemingly
imperceptible obJCClS or subtle encrcies by the
feeJjng of a rod Olf pendulum held m the hand.
Traditional wattt divining using a farted haul rod is
a form of dowsing which has provided evidence of
sublle energies present at sacred sites.
Gala: To the ancient Oreets, Oa.ia was lhe Eal\h
Goddess. In more recent times the name has been
utilised by James Lovelock to describe the entire
bimyslem or our pbnet - all !ho pbnis ..... imab and
fungi. plus the atmosphere. the oceans and the soil.
The Gaia hypothesis suggests that the Eanh's
biosySlem as ~-regulating; that. for example, 11 is
able to conllOI ilS aunosphcric tcmperawre as well
as the composiuon or the air, sea and soil so es to
maintain the optimum conditions for the survival of
life on the planet.
Chi: 'brealh of nature' : basic energy
~ Sacnd Sites: Special eanh pbcea ""h1ch have the
'-- ~
'- quality of bnnging an individual tO •more auuncd
state with Nature. Often associated wilh having an
abundance of "minus" (or negative) ions in the
elccuanagnctic field.
Eartb Acupuncture: A way of regarding earth
energies whereby the living Earth is seen es an
equivnlent of the human body m acupuncture terms,
with the flows of energy along the meridians and
with special energy centers or "ac:upuncture points".
(Most of tltac tuwu Jul•c M•1t d~fuud ilt £.,11t;
MJSUrlu: Alt l!J1plorator1 l11tro4Mttl.,. l1y BriDn
lorkmms illtd Plul'P lfLUluHt.. P"'14'Md by IM Nortlt
Eortlt/.fµ:.eriaCl'Ollp.)
Suggested Reading:
The Earth Spirit: Its Ways, Shrines and
Mysteries. John Michell, Crossrond Publishing
Co., NY, NY. 197S.
The Ancient Scltnce or Geomancy. Nigel
Pennick, Thames llld Hudson. Ud., London. 1979.
Earth Wisdom. Dolores LaChapclle, Finn Hill
Arts, P.O. Box S42, Silverton, CO 81433. 1978.
Shu/: The Sci,nce or Sacred
Landcape In Old China. Ernest J. Eitel with
oommenwy by John Michell. Syoergctic Press, 24
Old GIOOCCSICr Sttt.ei. London WC I Engl:ind.1984.
Feng
"Geomancy: A Tawny Grammar", Steven
Post in Raise tlr.e Stakes, Sprint. 1984 . Plllnet
Drum FoundalJOll, P.O. Box 3t2SI, Snn Francisco,
CA 94131.
Gain: A New Look at Life on Earth. J.E.
Lovelock, Oxford University Press, Oxford. 1979.
Tbe LMn1 Earth Manual of F•n1 Sh11I.
Su:phc:n Skinner OUt or print.
Nttdtcs or Stone. Tom Graves, Granado
Publishing Ltd., NY, NY.1978.
Tbe Divining !land: Tbe 500 Year Old
Mystery or Oowslnc. Cllristophcr Bird, New
Age Press. P.O. Box 1216. Blaet Mountain, NC
28711. 1979, 1985.
The Ley Hunttrs Manual: A Guide to
Early Tracks. Alfred Watkins, Turnstone Press,
Ltd., Wellingborough, Nonh Hampton~ire. 1927, /
1983
/
~----
"
•
14
~~----~;;.uonbyM~M~l~-~
KATUAH - page JO
)
I
~,~,
\\\
WlNTER 1987-88
�Earth-Sheltered Living
by Scott Bird
From prehistoric Limes to present, human beings have
lived sheltered by/within the Earth... in caves, within rock
wwls and cliffs. and in earth-covered lodges and houses. In
some pans of the world, members of tribes have gathered
toge1her to build their homes in common, underground.
Ciries housing thousands have been builL
Stone age cave dwellers who used nruural cave
forma1ions for shelter, pro1ec1ion, and temperature
moderation, benefiued from 1he even tempero1ures of living
within the Eruth. For example, the year round 1empera1ure in
the Mammoth Cave in Kemucky is 54 degrees F.
In many pans of 1he world today earth-sheltered
homes are a common way to build and live, especially in
China where over 10,000,000 people live in earth-sheltered
spaces in the provinces of Shensi, Shansu, Kansu and
Henan. Their earth-sheltered population has numbered in 1he
millions for generations, where schools, workplaces,
temples and shrines have been part of the underground
landscape since the 5th century BC, complete with gardens
on the roofs.
The mountain village of Matmara in Tunisia is home to
between 5·6,000 people where most shehers are
underground. An open counyard connects the individual
homes. Pedestrian tunnels connect different families of the
tribe to the main social group. Rooms are built with curved
walls and ceilings. In the center of each courtyard is a cistern
which is used to collect and store water with a system of
water pus.
In Cappadocia, a mountainous, barren region in
Turkey with severely exLreme temperatures, villagers have
lived continuously in 41 under~round cities since the 3rd
century. Some cities are built on as many as 10 levels and
house 30.000 people.
On this continent, the Pueblo Indian ruins at Mesa
Verde in southwestern Colorado were hollowed-out cliffs
built around 300 AD with rooms up to 80 feet in diameter.
Other native peoples of the southwest built earth-covered
winter homes and kivas.
Here within the Katuah province, the Cherokee
lndinns constructed earth-covered winter homes and lodges
(see "Good Medicine," page 18 of this issue).
Pioneer dugouls were built in the Great Plains in the
late 19th century as white people pushed wesrward. Building
materials were scarce, so grass and s:>il becl:me the simple
materials with which the pioneer families made their homes.
Though most of the structures were free-standing sod
houses, which were vulnerable and shon-lived, some
families actually excavated dugout shelters in the earth.
Today within the area of the United States. it is
estimated that there a.re between 4-5,000 earth-covered
homes and an undetermined number of earth-benned or
eanh-sheltered homes, that far outnumber those totally
eanh·covered. Once again, it seems that eanh-covered and
earth-sheltered houses are being accepted by the mainstream
population.
Eanh-sheltered homes today qualify for immediate
financing and immediate insurance, and they have gain~ a
high level of consumer acceptance. Earyh shelters ai:e ~mg
built by many .ltl"OUPS of people: the punsts, the surv1vaJ1sts,
the environmentalists, and ordinary citizens, who might
live, for example, on the Great Plains, which are subject to
tornadoes and proirie fl.res. And th~n there. are !hose who
simply want to tower their home heanng/cooling bills.
Earth·benning or eanh·sheltering means simply
bringing the earth as high as possible around a structure on
the nonh east, and west sides, leaving the south completely
open to 'accept the w~th of the sun. i:tie Tf'Of is of
conventional construeuon, though heavily insWa1ed.
Earth-covued homes, however, entail significantly more
expense to provide for extra load-bearing capaciry for the
roof, complete waterproofing, and the expense of
eanh-moving.
People who choose to live sheltered by/within the
Earth, do so for many iusons. In a house protec~ed by
Earth, both winter winds and summer heat have less impact
on the interior. The house takes advantage of the more even,
moderate temperature changes of the Earth. Earth-sheltered
buildings require less heating fuel and, therefore, relieve
pressure on our over-extended biosphere and pocketbook. If
planned carcfutJy, eanh·sheltered homes provide all the light
and ventilation of an above-ground home. Eanh·protected
homes are quieter, require less upkeep. are safer from natural
and human-made disasters. They arc also less of an
imposition on the life around them.
EARTH SHELTER UNDER CONSTRUCTION NEAR
BLOWING ROCK, NC. Dalaaed and built bJ Scott Bird.
- continued on next page
photos by Rob Musick
WINTER 1987·88
KATIJAH - page 1 l
�...................·.....·.................... ········· .... .
·continued from page 11
As you begin on the canh shelter path, the best place
to start is your library. Begin reading about earth-sheltering,
subscribe to a journal or two. Talk to others who have buil1
earth-sheltered homes in your area. Look for the pros and
cons of each design.
When you finally choose a home site, spend as much
time there as possible. Get 10 know 1hc sun's path there, 1hc
drainage patterns, c1c. Also spend time observing what
wildlife lives there in order to determine how you will share
the habitlt. Observe the wind pauems for your locale.
Also begin an inventory of your land. Arc there natural
wind fences on your land that will help to protect your
homesite? What is your soil composition? The soil rypc will
significantly effect the buildi~ process. What water is in the
immediate area? Engaging a local dowser may prevent a lot
of trouble and heanache down the road. Besides locating a
drinking water source, a dowser can also detect shallow
water veins as well as other complications that may be
present to your possible homcsite.
Resource List
for Earth Shelter Construction and Design:
Tiie llandbook of Earth Sl1elter Design. Make
Edelhart. A Dolphin Book, Doubleday & Company, Inc.,
Garden City, NY 1982.
This book is highly recommetUledfor purring you in touch
with the Earth Shelter movement. Very clear and inclusive,
lists earth shelter organizations, earrh shelter periodicals,
articles on earth sheltering. books, films, as well as earth
shelter designers, solar infonnarion by state, etc.
Ear th Shelttred Housing Design : Guidelin es,
Examples, and References. Underground Space Center,
University of Minnesota. Van Nostrand Reinhold Co.• Inc.,
During the energy cns1s of the I970's, people were
drawn cowards 1he lower fuel costs of solar, superinsulated
and earth-shehered homes. As the fossil fuel economy
rebounded, in1erest in earth·sheltering slackened as was
evidenced in a major earth shelter journal falling from over
18,000 subscribers to a present 2.000 subscriber b:ise.
People once again misiakenly believed thal the fossil fuel
supply was endless. Now as our economy faces 1hc
possibilily of a major collapse, reliable, energy-efficienl
earth-sheltered housing will once again offer an attractive
op1ion.
At the turn of chis century, Baldasarc Fores1iere spenl
38 years constructing/sculp1ing 65 rooms, courtyards,
grouos. 11nd gardens beneath 7 acres 10 Fn;sno, California.
The work was complete with atnums and rooms designed to
catch 1hc sun. The rooms contained many forms of plant life
including one tree 20 feel underground that was grafted with
7 differen1 kinds of citrus fruil. As Baldasare Foresticre's
cffons within the Eanh were aesthetic as well as func1ional,
we 100 can develop 1hc sensitivity to create a form of Eanh
sculpture with our earth-sheltered home designs. h is also
time in our hist0ry for us to re-establish a spiritual
communion with the planet, and living in an earth-sheltered
home is literally "close to the Earth."
As a professional homebuilder, the best advice I can
give prospective owners of earth shelter homes is to stay
closely involved throughout the entire home construction
project. Paradoxical as it may seem, special sensitivity is
most needed during the initial excavation of the home site.
This can make the difference between a site that looks as if it
has been cleared for a shopping mall and a homcsite that has
been carefully carved out of the Earth with respect and care.
You, the owner/dweller, will be the one to know how the
Earth looks and feels after the whole building process is
completed.
The solar warmth pcnncating a structure sitting in the
protective lap of Mother Earth can make each day a joy whe~~
one chooses to live with/within the Earth.
P"
Scott Bird is a professio11al residential designer
atUI builder of conven1ional atUI earth-sheltered homes in
the Katiial1 region. He works with Appalachian Building
& Design.
I
Earth -Sheltered H abitat: llistory, Architecture and
Urban Design . Gideon S. Golany. Van Nostrand
Reinhold Co., Inc., 1983.
Notes and bibliography in back of boolc are rich in research.
The $50 and Up Underground House Book. Mike
Ohler. Van Nostrand Reinhold Co., Inc., 1981.
Ear th Shelte red Homes: Plans and Designs.
Underground Space Center, University of Minnesota. Van
Nostrand Reinhold Co., Inc., 1981.
Construction information, plans and energy data for 23
successful earth-sheltered I~
A real bible/or ti~ Eanh Shelter fTl()vement, will help quiet
fears and insecurities concerning earth shelter planning,
design, building and living.
Untluground S poc•
Dept. of Civil & Mineral Engineering, University of
Minncsoia, Minneapolis, MN 55455
Bi-fTl()nthly journal of the American Underground-Space
Assoc.
Natural Solar A rchitecture: A Passive Primtr.
David Wnght. Van Nostrand Reinhold Co., Inc.. 1978.
Wonderful. sensitive design with Earth, sun. and
environmenl working rogerher
Underline
Underground Space Center, 790 CME, 500 Pillsbury Dr.
SE, Minneapolis, MN 55455
Qiurerly
Underground House Book. Stu Campbell. Garden Way
Publishing Co., Charlotte, VT, 1980.
The favorite of many.
E n ergy Inform
3528 Dodge, Omaha, NE 68131
Complete bibliography of earth-sheltered writings. $5.00
1978.
KATUAH - page 12
WIN'ffiR 1987-88
�..............·•• ••••·• .·~11 •• ••••••••••••••••.• •·•·• .......... •·•·•••••• •••••••••·••·• •·•·••• ..... ........................................... •·•·• ........ •·•·••••·•·•·•••·• •·••• •••••••••••••• -•••
•
..::··
Through the whole spectrum of
living systems, from planet Eanh to a living
cell, the natural world is abundnnt in
rounded fonns. Within this synergetic order
the organizing principle of a covering, or
membrane, that meets 11self around a
nucleus is the basis of any regenerative
structure. Found in anim31 bodies and the
homes they build, as well as in the shnpe of
plants, their seeds and the housing for their
seed$, is this dynamic pnuern of a
membrane with inward and outward curves
being strong, insulative, protcctive, and
interactive with environments.
With this example human beings can
build sheller that is in tune with these
patterns and can rejoice in this resonance.
Ovoid, spiral, polyhedral, and branching
designs are a practical and pleasing
alternative to many of the dull rectangular
schemes we now employ. These ovolo lend
themselves 10 many styles and uses as a
way of dwelling wirhin surroundings.
.
'.
·:
::
..
.•
·:
..
.·
(conUll!JCld on s-sc 18)
..
:·
..
·.
.
'
'
'~
..
.:
'
':...
© Drawings and Text by Rob Messick~
•/
wn-(rnR.. i'9s7:sil .... ········· ···· ·.. ··· ··· ··· ...... ,... ,. · ···· ····· ... ···.··· .. ······ ·......... ·· ····.... ··· ····· ··· ·.... ·.......··· ·· ··· ··· ···KA.ru.;.:1:i :·p~.&~ 13
�BRUSH SHELTER
by Snow Bear
As I.he autumn chill deepened into the sharp cold of winter,
it was important for native peoples to have a place to keep
wann when they were out hunting, away from their villages.
By watching how squirrels kept themselves andtheir young
warm and dry, native peoples learned the lesson of how to
build a stick and leaf nest It was a good way to keep warm
and dry without a fire. Here is a description of how to make
a temporary, primitive brush hut similar to those of the native
peoples here.
The brush hut provides warmth and shelter from rain and
snow, requiring no cordage or canvas in its construction. I
have spent a comfonable 15 degree night in such a hut with
no sleeping bag. When well made, it will shed heavy rain;
snow laying upon it becomes additional insulation. It takes
about I 1/2 -2 hours for a single person to make a shelter.
Unden;iand, however, it is not a home or a workplace when
made 10 cap1u~ body heat. An additional lean-co srrucrurc
can fill the need for workspace; it can be made using the
same method.
The idea is simple: to construct a low shelter framework
with dead and down branches and cover it thickly with leaf
liner from the forest noor. Essential to the Structure is a
strong ridge pole, at least nine feet long, placed wilhin the
fork of a living tree, three feet off the ground. In the absence
of a forked tree the proper height, I have used a strong, three
foot forked branch leaned against a tree trunk and secured
wuh long stakes pounded into I.he ground with a rock.
Staning at the end of the ridge pole that lies upon the
ground, stack branches up against the ridge pole. As you
place branches, alternate from side to side of the ridge pole;
the tops of the branches will interlock to keep the branches
from sliding off the ridge and serving to anchor the leaves at
the ridge. Remember to make the shelter at least twice as
SfAKE
'flALL
wide as your body: this will make a low, wide framework
that will keep its leaves in heavy wind. Less heat will escape
if your door opening is narrow and low. You can make a low
door after leaves have been put inside by using two forked
sticks to support a stout branch for a door lintel (see
dingrJm).
KATUAll ·page 14
Begin covering by using dry leaves. Always put leaves on
the top of the side you are working on; they will settle in to
the pince they are most needed. O>ver in dry leaves so thnt
when you push your hand in to touch the stick framework,
the leaves come up past your elbow. This is essential for n
brush hut that will shed rain. Then, if available, use leaves
(from beneath the dry, crackJy leaves of the forest floor) that
are maned and compressed. These can be lifted off the
ground like shingles. Start at the bonom and lay them in
rows, overlapping each row. If any funher anchoring is
needed, you can use branches. laying them upright as you
did to make the frame.
To stay wann in winter weather, further insulation is
needed. Fill the inside with dry leaves, then wriggle in and
roll side to side until the leaves are compressed into a
"mattress". Do this at least four times to get a mattreSs that
will stay 8"-10" thick when you lay upon it. Then fill it once
more with leaves (pack them in!) and crawl in. To funher
retain heat, you can weave a door plug with thin green tree
branches. After you crawl in, pull the door plug closed from
inside and pile leaves against it You may need to leave a vent
:11 thc top or the door plug.
Spend many hours in practice before you rely upon your
skill for your well-being. This is true of any primitive
camping skill It would be good to make at least six shelters
before testing your skill on a subfreezing winter's night. The
consequences of a mistake in building your brush hut could
be hypothermia and death.
Building a brush hut is bu1 one of many vnluable
skills the old time Cherokee practiced; they were a people
who could stay warm, dry, well fed, clothed, nnd
comfonable with nothing but a knife as their basic tool. May
we keep these skills alive, that our people may live in,,.; #
strength nnd well being.
,P'
Wll\.'TFR 19R7-811
�Resources on Build ing & Design:
Books:
I.ow-Cost, EntrtY Cfllcltnt SMltu for
tht Owner and JJulldtr, Edited by Eugene
Ecch. RO<ble Press lnc , Emm3us, PA 1~9.
1976.
Furoctmtnt: Bulldlnt with Ctmtnt,
Sand. and \Virt .Hnh, Sunlcy Aben:romb1c.
Sc hockcn Books. NY. 1977
Tht /Jousts of Mankind, Cohn Dul y.
Thom:is and Hudson, NY, 1979
Arrosanti, An Urban Laboratory, Paolo
Solen. Avant Books. 191!4.
Natural Solar Auhltuturr: A Passil'r
Primtr, 03vid Wright , Environmcnul Architect.
Van :>;osunnd Reinhold Co.• 1978.
Tht Tao Of Archllutuu, Amos th T1ao
Chang Princc10n Univ Prc.~s. 1956.
Tht Tfmlftu \Vay of Building
A Patttrn longuagt
Tht Oregon Expufment
ChrislOphcr Alexander, Cl al. Oxford Unrver.ity
Prc..<;,<;, NY.
From Tht Ground Up, John N. Cole and
ChNI~ Wing. L1Ulc, Brown and Co.. 1976.
Tht Stcond Old llou1t Catalogue, compiled
by Lawrence Grow. Universe Books. NY, NY,
1978.
&mh Shtlttr, David Martindale. E.P. Duuon,
NY. 1981.
Passive Solar ArC'hlttcturt- Loglc a nd
Btauty, David Wright and Dennis A.Andrejko.
Van Nostrand Reinhold, 1982.
An Agt of Barns. Enc Sloane Ballantine
Books, NY. 1967.
l.og Bultdtrs l/andbuok, Drew Lang~ncr.
Rod31e Press, Emmau~. PA 18049
Shelttr, Shelter Publications. Mounuun Boot..s.
P.O. Box 4811. Santo Barbara, CA 93103, 1973.
Tht
Vittait
as
Solar
Ero loty,
Procttdings of Tht Ntw
Alrht1t11
Thrtshold Gtntrir Dtsign Conftrtnrt,
E.Wlc.d by John Todd and 1':inc)· Jack Todd, The :'\cw
Alchemy lns111u1c. 237 Hatchvillc Road. East
Falmouth. MA 02536, 1980.
llandmadt 1/ouscs, A Guidt to /ht
Woodbutchu's 1t r1, An Bocricke and Barry
Shapiro. Scnm~haw Press, San Franci"Co, CA.
1973
Tht Compltte LOI I/oust Boole,
Do le
M;inn and R1ch:ird Slmuhs. McGraw-Hall, 1979.
Building tht lltwn I.of lloust, Charle~
McRoven Thoma~ Y. Crowell Publishers, NY.
1978.
llandcrafted Doors and Windows, Amy
ZolTarano Rowland. Rocblc, 1982.
Mud, Spac1 and Spirit: 1/andmadt Adobe,
Virginia Gray, Alan Macrae, & Wayne McCall
Capra Press, Sllllta B:irb:lra. CA. 1976.
A Goldtn Thrtad: 2500 Ytars of Solar
Archittcturt and Tuhnoto11. Ken Buui and
John Perlin. Cheshire Books, 19n.
Fantastic A rchlttcture: Personal and
Ecctntric Visions, Michael Scboyt and loost
Elfers. Harry N. Adams, Inc. NY, 1980.
Tht Owntr Built llomt; Tht Owner Built
Homestead ; Th t OM
•ntr Built Homtsttad
Rtvisittd, Ken Kem. Scnbners, NY.
How lo Malet Eltctrlcily from Wlnd,\Vattr
and Sunshlnt, John A. Kucd:en. Tab Boob,
Inc., Blue Ridge Summit, PA 17214, 1979
Rtin habltl ng
CitltS
a nd
Towns :
Dtslg nin1 for S us1ainability, John Todd
w1lb George Tul.cl Planet Drum Foundation,
P.O.Boit 3 I2S I, San Francisco. CA 94 131
Ptrmaculturt Ont. Bill Mollison and Da-.d
Holmgren , 1978. Pumaculturt Two. Bill
Molljson . 1979. Tagan Books, P.O. Boll 96,
Sunlcy, Ta~mania. 7331 Austmlia.
Dwtlting, by River, FrceslODC Publishing Co..
1974.
Pe r iodicals:
Adbbt Ntv. s, P.O. Boll 702. Los Lunas. N\1 87031
Ntw Shtlttr Magaunt, 33 Ea~t Minor Street
Emmaus, PA 1!!049
Altunatiw Sourcn of Energy. 107 S. Ccntml Ave ..
Milaca, MN S6JS3
New England Builder. The Journal of Light
Construction , P.O. Boll 278. Montpelier, VT
0.5(,02
FiM llomtbu1ldin1. Thc Tauton Press, Inc., 63
South M3in StrccL Newtown, CT 06470
Fine Wood Workin1. lllc Tauton Press. Inc ..
63 South Milin Street Newtown, CT 06470
Thi! Solar Collector (Soon to be The South/ace
Journal of Energy and Building Technology).
Published by the Southfnce Energy Institute. P.O.
Box S506, Atlanta, GA 30307
PASSIVE SOLAR COMPOSTING
TOILET
The typical live gallon flush IOilet consumes
approitim3tcly half of a household's conswnpl.ion of
water. This is about 12,000 gallons of waier / pu
person I pu yea to carTY 165 gllllons or body waste
co the place or disposal . What rcsulis is:
• Large amounis of valuable and sc:arcc pure
drinking Wlller is used
• Ground water and surface water is polluicd
• A useful, natural fertilizer is lost
• Energy-inicnsive nnd costly waste
ucatmcnt plnnis must be constructed
• The disposal of sewage sludge cau~
further pollution problems
We assume th:lt by nushmg and forgetting
we have solved the problem, yet in l'C3lity we have
only created several new ones. The watcrlcu
composting toilet is 11n alternative to these
problems. ll uses no water. thus chmmatlng
massive consumption used with Oush L01lcts The
<;i-lf.eonUlincd sy51Cm protects ground Md ~urface
wai.ers from conLDmmat1on. and valuable nu111ents
arc coo,·cncd into a s:in1tary nch humus lhal can be
applied directly to the orch:ud. MUmCnl3ls. and the
garden. With solar fC3llltCS, 11 needs no additional or
outside source of enctgy to complete the
decomposition, nnd there arc no mechanical or
moving parts. Because of thi~. 11 needs very hule
ml\inlCD311CC nnd l'CqWICS no additional Cllpcn5CS after
the original mst11llauon .. Watct conservation equals
energy conscrvalJOn m that no energy is nocdcd to
pump. store, or purify waste.
Compo5ting toilets arc a part of an
appropriate technology m that they renect a
low-cost soluuon to local problems. They are
simple co build and mam1:11n: nnd can be constructed
from locally available materials.
WINTER 1987-88
Scx,.b.\>I
:5 .·.
·
C.IW11'E:Y ·: " .:
lllc toilet conslSls of a c:oocreie block vauh
with a sloping "air s11u-case• system (sec diagram).
The org:lllic was1A:S move down the St:lll'CISC at a rate
that will insure aerobic dccomposlllon by the time
they reach the final storage chamber. Aerobic
decomposition means th:lt the ocg:inic materials a.re
breaking down in the presence or oxygen. The
compost pile is aerated in three ways: Fir;t, the
incoming air stream 1s prchC3lcd by the flat plate
sol.3r hot air collcc10r (eliminating the noed for an
adcbtio1131 power $0UtCC). and brought undeme:llh the
"steps" of the air ~talrcasc so th31 the au can
Cll'Culate from the bouom and on up through the
center or the pile. Second. the air is conducted
through the slotted and perforated four inch PVC
pipe ducts that run through the center of the pile.
Third, air nows over and across the pile, ovnpor:ating
citccss moisture and pulling olT the carbon d1oudc.
The solar chimney drives off the air c1rculat1on
system for the compostct by allowing the sun to
heat the air in the black vent si.ack. thus causing a
n3tural draft . The warm air rises by natural
convection and in tum pulls more air through the
colleci.or and through the compost pilc... the cycle
goes on.
Also. u's 1
mponant to lldd af1tt C3Ch U5C a
scoop or "dry Oush" materi31 nch in
carbon, ~ch as &Tl.~' cilppmgs. sawdu~1. leaves.
peat. and 111ood ch1J>l' You're building a working
compost pile here so you need enough fibrous
mlllCriJIJ to miit with the wastes to keep the pile
loose so n1r cnn circulate through. All odors arc
released through the solar chimney which ensures
the bathroom is free from odors at all tim~. The
humw; which is remo"cd 1s ooly live to ten percent
of the original volume as 9Q.9S percent will be
transformed 11110 carbon dioxide and water ,.apor and
rcle:iscd through the 'cnt. It will l3kc 3J'Pr0llma1Cly
two ycatli for the f~t decomposition pcnod, then
with the continuous proce.~s. three to icn gal Ions or
humus will be produc.xl per pcrsonfpcr year.
generou~
Dct:uled blueprints an: available for
SIS.OOfrom
Long Branch Environmental
l:ducanon Center
Route 2. Boit 132
Leicester, NC 28748
(704) 683 3662
KATUAH ·page 15
�Review of Rua Sims Quillen's
October Dusk
JULIEANNA
Bi' Timber, Mon1:1113; Sc•cn BuIT:lloc:; Press; 1987. 26 p:igcs
This collection of twenry-thrcc poems is as invumg a.s
a cool front porch in summcnimc Md opens to the l"C3dcr a
~orld of Appalachian place, culture, and ritual.
In Quillen's poems we arc rooted in a place of apple
buucr IT\:lking and calf binhing; a place where people look to
the seasons to tell them what work needs to be done. Herc
arc hard laboring people who draw such conclusions as 'The
potatoes from the garden/ lie scattered in the grass./
Tomorrow we will son them I and store them for winter."
This dedication is an intimate and loving gesture which leads
the reader to assume the couple in the poem, who sit on their
front steps after a hard day's wcrk and whose "eyes meet in
the fading light," arc lhc poet and her husband on their own
fann. Such intimacy is typical of Quillen's poems and is
neither offensively confessional nor self-indulgent, but rather
comfonablc and interesting-a glimpse into a panicular
Appalachian family's world.
ln these p<>cms rich in Appalachian culture, we notice
the effects of ume. Sometimes we sense the new imposing
itself on the old, as in "Time To Go". Here an old woman
sees a countryside overtaken by "multi-level
houses"-symbols of the new "American dream". But she
also observes young people taking over an "aged" farmhouse
and "trying to live in another time": ... solemn young
women in earth-colored clothing I chop wood and raise
chickens." She realizes that people !Oday arc facing a "hard
time," perhaps too hard, and she knows she has lived long
enough.
We often see old generations passing, as in
"Julicanna", in which "Mamaw" sits by the window and
recalls her past, not sadly, but acutely: "She can still smell I a
hot kitchen full of men I after a hard day ...." She sits with
her granddaughter, sometimes thinking she hears her late
husband "Paw I saying 'Julie' I and she almost answers."
Such moments in QuiJJen's poems are poignant, tender, but
rarely, if ever, repetful.
They are ultimately not regretful because Quillen sees
renewal in the passing of time and people. The poem
"Sunday School Lesson" (dedicated to the poet's son)
investigates the notion of new generations replacing the old,
as the mothet' ponders "how each of my children I resembles
someone long dead .•.. /The boy is my father I reborn I
with red hair." I find this poem comforting and a beautiful
and quite appropriate conclusion'° the collection.
My favcrite poems, however, are those that deal with
Appalachian ritual, as in "Revival", a poem which depicts a
child's perception of an old-time church revival, an event
filled with ta1Jc of fire and brimstone and infused with the
Holy Spirit ("Many moaned, cried I said Yes Lord"). The
child is confused and " [runs] out of the shadow into the
clean nl&ht air". The poem doesn't pass judgement on the
revival, but certain! y captures the mystery of the ritual as
seen through a child's eyes.
A second of Quillen's poems set in the church,
"Meeting House," offcis a touching glimpse of another
country ritual: counship. In this poem we find z.ekc Bays
riding his "spooked" mule into a church service. It's not the
event itself, despite its quirkiness, that gives this .J>OC:m its
reason for being. Instead, the hean of the poem lies in its
theme: the discovery of love. While Zeke apologizes fcr his
actions, he keeps his eyes on Anna Compton, a young
woman in the congregation, and this gesture signals to
everyone, including Anna. what Zeke feels for her. They all
know that "Zc.ke [will) be the one I to teach her about loving,
I sing little songs to her in the dark." These "little songs" arc
the essence of romantic love and will be as sweet, no doubt,
as that dark countty night when Zeke will sing them.
What I ultimately find most appealing about QuiJJen's
poems is her use of the concrete, her interweaving of crisp
illlllges that l can visualize and metaphors I can savor. In her
poems is a mngible world where one sees a "spring burst of
white blossoms", and smells "A musry sweat smell" of a
crowded country church, and hears "little chimney sweeps I
(that! cry in the blackness". This is a living world, the poet's
own, J suspect, that she has opened to her readers. We are
invited in for a while, and here we can discover, ponder,
and, I think, enjoy ourselves immensely.
Mamawfin1Jlly swps 11Jlking
She siis birdlike by the window
on a green vinyl chair.
Her toothless mourh opens, closes
collapses right inlo the face.
Her hands circle slowly around and around
as she talks,
every ~·ein dark bltl.t and swollen.
I warch and wait
can'r take my eyes off her.
Siu: keeps glancing ar the clock on the mlllllel
then back at me.
Eyes dull like old window fXJlll!S
stare oUJ the window 01 yestudays
w/u:n she worked wirh Ju:r /'1llJll
in steamy fields.
She remembers her babies,
rwo alive and grown,
rwo dead at birth
blood coming out their ears.
She can stifl smell
a hot ldtchenfull ofmen
after a hard day,
feel her own light, quick srep
move sure through ti~ gardi!n.
Someti~ she thinks she hears Paw
saying "Julie'
and she almost answers.
We sit together while
the old 1111J11Je/ clock ticks loud,
louder.
Ouiside the quaner moon,
the least lighl ofall,
hangs in the air
resting lighlly then
like that last spoken word.
OCTOBER DUSK
The evening dark
falls all around me,
iJs warm bl'eaJh
casts a shadow on my face.
Sitting 011 my front steps,
I am a candle flame
drawing moths and moS41'iu>es,
holding the mo~nts in my cupped hands.
He sils quietly /:Ty~.
memories ofthe day's work
swift moving cowr shared
lilcefall leaves in the yard.
The pol/JJQes from the garden
lie scanued in the grass.
Tomo"ow we will sort them
and store thunfor winter.
His hand rests on my neck
as he slowly stands.
He off the other dirty hand
us
to help me up.
Our eyes meet in the fading lighl.
We go inside,
surrendtring to nighl,
d1t: sm411 ofeanh still strong.
- Julia Nunnally Duncan
KATuAH ·page 16
-------------------.,WINT;-;-;::;:-=E=:R:--:1~9-:::87::-·:-:88
�October Dusk
by Rita Sims Quillen
MEETING HOUSE
When Zeke Bays rode his mule in10 church
the sweating preacher froze
open-mol.UMd
in the middle of a Bible vuse
and the sranled men rtoched in rheir coaJS
fo r tlu! guns they left at home.
Aunt Becky Summey fainted 011 tlu! women's side,
a crowd rushed around her
as Zeke struggled wilh the mule,
its flat hooves senin~ up a deafening echo
on the rough plank floor.
H
What in tlu! \'.'Orldr S1Jmeone said.
Zeke meanJ co answer
bw the mule walked sideways
and jarred a pewfull of deacon's wives.
Anna Compron hid a s17Ule
untkr a~ whit.e hat
when ZekefiniUly managed
to steer the mule toward the door.
She watclied his hard, dark anns
pull aJ the rope.
noticed that full and STllOOth mouth,
tlu! long eyelashes
that made people say he was too pretty
fora man.
Pausing at the door,
Zeke apologized/or himself
and his wild, spooked anUnal.
said lu!'dfu the door.
Everyone tw7red to sr.are QI Anna
becm.ue he looked QI her as he talked.
She ~d red as her 111/)tWs tinnias.
She knew;
he did, too.
Now everyone probably saw ii:
Zeke would be the one
to reach her aboUI loving,
sing liltJe songs to her in the dart.
COLLAGE
TIME TOGO
Tire old woman
spits amber StilT$ in the dust
standing on a long road leading nowhere
except Elmwood Hills Subdivision
where ""'1ti-level houses stand mtJSt/y empty
save for the Nnuican dream
<fwe.r bars, color1V, and pool tables.
And on down the road a piece
a lane mOlk l1y VW buses pressing down tlu! grass
leads wan agedfarmhouse
where rusty bu.eke.rs carch waur from the roof
and solemn young women in earth-colored clothing
chop wood and raise cAfcAzns:
living, walking memories
trying w live in another time
while the old woman
keeps si/en1 waJch
She holds lu!r breath, st.anding and ware/ling
between the IWO
there in the stardusr rood,
pocks her jaw with more tobacco.
She's thin/clng what a hard time
they will all have
and congratu/ares herselffor living just long eno11gh.
WINTER 1987·88
I hold the dl.m picture close to the light.
The background ls faded:
an old man's silhouette on a barnwall.
black On 8rtl)'·
a shaft of white sun slashing his face.
He holds a bale of hay on his left shoulder,
expruslon dirta
dueEast-
overlapping with the tiny grantlson
in the foreground
lying Ill the crib,
seemingly soulless
in that sl«p beyond remembrance
known only to the M\'.born and rhe dead.
Yet surely there nwsr /lave been
ho~d puffs ofair
passing through rhose he.an-shaped lips,
the soft body rising with eoch breath..
The missing lin/c
is the old man's son the baby'sfarher out ofthe picture somewhere
where f Qlhers always are,
leaving me to wonder about JUm,
impatient wilh my owA curiosity.
Ile is1ust another man,
seed bearing seed.
Why do I go begging for meaning
in rhe accidenUJI double - expos11re?
KATUAH - pa!!,e 17
�In the old days "shelter" meant just
that: a place to sleep and to get out of the
weather. A building or a structure was
not a place where people spent their
·whole lives, as it is today.
Jn a modem city, people go from one building - where
they live, eat, and sleep - by car to another building where
they work, and then go back again. They even exercise in a
building! Only incidentally do they get out into the open air.
These people live in a completely anificial environment. They
regard the natural elements as inconveniences to be avoided.
When I was a boy living with my grandfather and
grandmother, we would take all the doors and windows off
the house in April. By the end of May we had moved the
wood cookstove outside under a liule shelter, and my
grandmother would cook out there. We also slept outside.
We did not have tents or sleeping bags, so we slept under a
liule brush arbor we built to keep the dew off us. We slept
there until thunderstorms or a wet spell of several days
would make us go back inside for awhile.
We lived oucside and did everything under the brush
arbor and under the O'CCS until the last pan of October. Then,
when the leaves fell, and it swted to get cool, we would put
the windows and doors back onto the house, move the
cookstove back inside, and Stan 11 up again.
But even in the wintertime we would use the dogtrot,
which was a wide, covered passageway between the two
pans of the house, as a place 10 shell beans. whittle or carve,
make baskets, or work on other projects. We would eat there
in summer when the weather was rainy and we had
company. Folks would always visit and socialize there. Out
there it was alright 10 smoke or chew tobacco and spit.
When my grandfather was a boy, his grandfather
was living with his family. The old man was a strong
influence on the boy, telling him many siorics about how the
Indian people used to do things. That is why my grandfather
always liked the idea of houses with cane mat walls, the way
they were built before the white settlers came. He used to say
that building a structure that lasted beyond one's lifetime was
a burden on the Earth.
Back before they were all cleared, the river bottoms
were full of thick-growing river cane. The cane was an
incredible material that was used for many purposes. One of
the main use:. was to m:ike $iding for the houses in the
villages along the river bouoms. The women wove the split
cane into mats that '"'ere ~even feet tall and six to ten feet
long. These were hung on a framework of poles stuck into
the ground in a circular pauem. Other poles were lashed
across for bracing and 10 suppon roof rafter;. The roof was
made of bundles of broormcdge grass. which is waxy and
oily and repch water. These were bound in place to make a
thatched roof. In this way the people could build a dry
structure 1n a very, very shon time. If the mats were still
good in the fall, they might roll them up and use them again.
In some of the larger, more permanent villages like
Peachtree or Old Echorn, they would daub the cane mats with
clay. In the smaller villages they would replace the mats
every year and never daub them. One time when we walked
across the field where Old Echota was formerly located, we
found chunks of hard clay that bore the imprints of whole
cane leaves and stalks that had been pan of the old houses.
They also would build small towers in the fields
among the com and squash plants. Kids would take rums
standing watch in the small buildings 10 head off marauding
animals and 10 throw stones at the crows.
The old com-cribs were also built off the ground.
They were made of thin poles and were well-daubed with
mud. Every crack, even around the doorway, was tightly
sealed to keep rats and mice out of the gnin. They put up
com, beans, and dried pumpkin in pots and checked their
stores frequently.
The only permnnent structures were the town house,
which was built on a mound at the center of the village, and
the asi 's, or hothouses. An asi was a family storehouse,
guest house, sweat lodge, and winter shelter. They were
eanh-covered structures that were built on the surrounding
hills above the fertile bouomlands.
The asi was low and na1, usually constructed on a
slight rise to help the water run off. They were made of
wood, usually locust trees. Medicine people often made their
asi's with seven sides. the sacred number, but families
usually nude them square, 12 by 12 feet or JS by IS feet.
according to the size of the family. The: basic log structure
was covered with mats, then broomsedgc would be placed
on top of that, and then soil would cover that. Some of the
older asi's had grass growing on top of them, but the locust
never roued, and very rarely would they ever leak.
In the summenime the asi would be used for storage
or to house guests if the family had clan \isitors. although
the town house was also used for overnight lodging.
The asi would also be used for sweat lodge
ceremonies. A family would move its thi~gs out, and they
would heat up a pile of big rocks in a large fire outside and
carry them into the asi. A lot of people could crowd in 10 sit
around the steaming rocks. The sweat lodge was one of the
- continued on page 28
KATIJAH - page 18
WINTER 1987-88
�'The Grear Spirit did not give man
the right to destroy this great life."
(ucuptsfrom a ra/A: ta the bled btar conftrtnct by
Kay Littfr)Ohn. a Chcr'1Ut Indian}
My fotlu!r 011d grandfather and their
grandfathers before were asked to speak on
behalfof our animal relatives, which were
rapidly disappearing in their times: the snail
darter, the ivory-billed woodpecker, the
passenger pigeon, ti~ CoroliNJ parrot, and
1.lte list goes on and on and on.
Each one of my ancestors wlro spoke
om against the destruction of our relatives.
saw that tire native people of this country
were placed here by the Great Spirit as
caretakers. We see this great gift of mind
011d creativity as something we use 10 share
witlt all those two-legged, four-legged,
winged, water, and root creotiues.
We see ourselves as something not
set apart from our environment, but as a
pan of the whole .....
There is hope in me tltat thest people
who hove removed us as caretakers will see
the responsibility that we all share. I om
responsible/or pollwion, the disappearance
of the animals and plants, for hate, and
prejudice, as eoclt and every one ofyou are.
Our people were swept aside with tire
j11stijicotion of "manifest destinyH. This
archaic expression was used in tlte post to
ju.rtify cruel and unjust acts. This some
plulosoplty exists today, when it comes to
the nvo-legged, four-legged, roots, and
insea creanues
Let's not let "manifest destinyH be the
ckstruction of al/ life. The Great Spirit did
not give man the right to destroy this great
life
Great Spirit, my prayer is for Yonoh,
01u brother, ti~ black bear.
Concern for the black bear (Ursus
omericonus) in the Southern Appalachians
drew over 200 people to the Owen
Conference Center at the University of
Nonh Carolina al Asheville on September
29 10 hear a schedule of speakers presenting
different perspectives on the present and
future condition of the black bear and its
mountain habitat. The conference was
sponsored by the Environmental Studies
Program at UNCA, the Southern
Appalachian Black Bear Federation, Long
Branch Environmental Education Cenrer,
and Klu.UBh.
The presenting speakers agreed that
the black bears had survived intense
pressures, but that the species faced even
more difficult times in the near future.
caused primarily by the ever-expanding
human population. Opinions differed widely
as to the nature and the projected impact of
these pressures, but the mood of the
conference was one of guarded optimism
that if people of different points or view
could work together, the problems facing
the black bear could possibly be averted.
As Dr. Michael Pelton, professor in
the Depanment of Wildlife, Fisheries, and
forestry :11 thc Univer.;ity ofTenncssec said
in his keynote address. "We are sitting on
the last major long· term population of the
WINTER 1987-1-iR
THE FUTURE OF YONAH,
THE BLACK BEAR
black bear in the Southeast."
He said that the indigenous black bear
population had by its remarkable
adaptability overcome the threats posed by
the massive deforestation of the
Appalachians by the timber industry in the
early years of this century and the chestnut
blight, which wiped out the American
chestnut tree, the bears' most stable and
abundant food source.
"Diminishing habitat has without a
doubt been the single most imponant factor
that has impacted these animals," said Dr
Pelton.
"It is unlikely that any new habitat
will be created," he said, and called for
policies to proteet and maintain large blocks
of forested lands in the Appalachians for the
far-ranging black bear species.
"More miles of open roads and forest
management policies that decrease hard mast
(acorn and nut) production will lower the
carrying capacity of the forest for black
bear," said the biologist. "Roads affect
bears either through direct monality or by
bears having to shift their habitat to more
marginal areas, making them more
vulnerable to monality. A road policy must
be clearly defined and strictly enforced. That
is very important to the long-term stability
of the situation.
"We also need a management strategy
to perpetuate and stabilize hard mast
production in the Appalachians. This means
long tree harvest rotations to allow oalc trees
long-term mast production when they reach
maturity."
Roben Zahner, professor of Forestry
at Clemson University, underscored the
need to encourage the different oak species
in the mountains.
"At this point," he said, "When we're
talking about bear habitat, we're talking
about acorns.
"Oak trees are showing signs of
decline in different areas, and there is some
reason to believe that atmospheric pollution
is an influence."
Zahner also warned of the approach
of the gypsy moth, whic.:h has the capacity
to defoliate whole forests and is moving
toward the Southern Appalachians. There is
no way to predict what the elfcc.:h of the
moth infes1ation will be on the black bear,
but the larvae or the insect prefer green oak
leaves, and it will have a strong negative
effect on the mast-bearing trees, he said.
In light of these pressures to come,
Zahner advocated extending the roration age
of trees; implementing a strong oak
regeneration program; and keeping large
blocks of forest land intact to cushion the
effects of future pressures on black bear
habitaL
Lauren Hillm3n, wildlife biologist for
the US Forest Service, said that "population
management is a second critical factor for
the future of the black bear."
Citing population studies in the
Pisgah-Nantahala National Forest, she said
that "monality is at or approaching its
maximum sustainable limit..... Population in
the Pisgah-Nantahala National Forest is
probably not declining, but the population
appears to be characterized by a
preponderance of animals in very young age
classes."
This affects the availability of
breeding females necessary to keep the
reproduction rates up to the level of
occurring mortality. Shortening the bear
hunting season or pushing it back later in
the year tends to protect females, who go to
den earlier than the males.
A bright spot in the conference was a
report by Kei1h Langdon, resource
management specialist for the Great Smoky
Mountains National Park, who spoke of
promising results in the the breeding of
blight-resistant American chesmut trees that
one day might be able to reinhabit the
species' former range. New genetic
techniques developed by researchers
affiliated with the American Chestnut
Foundation have produced encouraging
results in eitperiments in Minnesota, said
Langdon.
John Stokes, storyteller and
musician, and the dancer Zuleika presented
on Iroquois Indian story about the bear. In
closing, Stokes said, "We have only one
statistic to offer you. That is that we arc
100% sure that the sumval of the black bear
is not a question of number-s, but a spiritual
question."
pfll'
KATUAH- page 19
�NATURAL
WORLD
NEWS
FIGHTING THE BIG BURN
IN CALDWELL COUNTY
by Barbara Kirby
(from a talk before t~ WNC A//iQJICe)
For nearly 1wo ye:irs the people of the
Mt. Hennon Community near Hudson in
Caldwell County, NC have been involved 1n
an intense fight to get rid of a hazardous
waste incinerator on nearby Lick Mountain.
The history of the incinerator goes
back 13 years to 1974 when the county
decided it would purchase the equipment
to burn hazardous wastes trom t.:aJClwell
and surrounding counties. Caldwell is a
m.'.ljor furniture producing area, with a lot of
noxious wastes as by-products.
In 1975 a fire in the incinerator plant
forced its closure, and the county officials
decided that they were not qualified to
operate the facility. It was leased it to a man
named Charles Foushee, who began
Caldwell Systems, Inc. (CSI). Charles
Foushee is the man who operated the
Mitchell Systems incinerator and was
unceremoniously thrown out of Mitchell
County a year and a hnl r ago.
In 19&3 the county commissioners
agreed to renew the CSI lease for 25 years.
There had been complaints of odors,
smoke, and pollution, but they were
low-key, and few people had been
involved.
In 1985 a man named L. C. Coonse
began serious opposition to the waste
incinerator. Following his lead, a group of
people organized as Caldwell Concerned
Citizens for a Clean Environment. Their
first act as a group was to ask the county
commissioners to form a study committee to
investigate the incinerator and determine if
any health hazards did in fact exist
Since that time we have met with
continuous obstruction. The study
committee was started eventually, and they
have done an excellent job with the aid of
hired legal and environmental expcns.
The study committee found several
instances of unsafe operation of the
incinerator planL As one example, the
manufacturer of the incinerator reoommends
that it bum no more than 1,882 pounds of
hazardous waste per hour. But the operators
go by the state regulations, which allow
them to bum 4,018 pounds per hour. The
incinerator bums 22 million pounds of
waste per year.
Halogenated hydrocarbons, a very
serious health hazard, are burned at the
plan1. On August 22, 1987 phosgene gas
(also known as mustard gas) was released
into the air. Several Mt. Hermon residents
were stricken by the vapors.
KATIJAH - page 20
Numerous employees have been sick,
and one person is probably going to die
from injuries sustained there.
Caldwell Concerned Citizens has
continuously pressed the county
commissioners to do something. We have
pressed the state. The state has been very
reluctant to work with us. They have started
studies and refused us access to the data
generated. Our group has raised $5000.00
to do our own soil and water studies, all of
which have shown contamination.
The county commissioners have been
under tremendous pressure from the state
Natural Resources and Community
Development (NRCD) and others to lceep
the incinerator open, because since the
closing of the Mitchell Systems plant, it is
the only commmercial hazardous waste
incinerator in the state.
We have found that part of the
problem in regulating a hazardous wa~te
incinerator is that there are very few
regulations. So tho incinerator operators can
truthfully say, "We meet all regulations,"
but that does not mean that they are not
hurting anythUig.
In October, 1987 the srudy comminee
finally recommended that the Caldwell
Systems incinerator be closed. At a meecing
on November 2, the county commissioners
said that they would ask CSI to leave. The
announcement was met with cheers from the
more than 400 people in the audience. The
commissioners continued by saying that
they would allow CSI to sell its business
and equipment to another company. They
did not set a deadline for when CSI had to
be ouL They did not tell us who would be
the new buyer. They did not say anything
about cleaning up the area, which in
Mitchell County was a job of several
months duration.
A near-riot ensued after that
announcement. and the commissioners left
under the protection of lhe sheriffs
departmenL
The outcome of all this is still not
clear, but there is cause for hope. At a
special meeting on November 9 the county
commissioners voted to temporarily close
the CSI plant. The final result still remains
to be seen.
Citizens is an orRanization of mountain
people just like all of us Their experience
shows us that we can learn what we need to
learn w deal with these issues. Ir's as simple
as chal.")
SMOKIES WILDERNESS BILL
PASSES THE US HOUSE
N.wnl World News Service
A bill co-sponsored by Rep. James
McClure Clarke of NC that would officially
declare 90% of the Great Smoky Mountain
National Parle a wilderness area has won
unanimous approval in the US House of
Representatives. Wilderness status would
protect the greater part of the Park from
road-building or any olher development.
This bill formally ratifies the past
management policy of the National Park
Service and gives it the force of law.
The House bill authorizes a payment
of $9.5 million to Swain County, NC and
forgives a $1.6 million loan to the county by
the Farmers' Home Administration to
redeem a promise made at the Park's
inception for a road to a family cemetary
located at Deals Gap within the Parle limits
A similar bill, S. 963, has been
proposed in the Senate, sponsored by NC
Sen. Terry Sanford and Sens. Sasser and
Gore of TN.
Sen. Jesse Helms has proposed
countering legislation in the Senate that
would cut the amount of land to be put into
wilderness and authorize the road to the
cemewy to be built through the Park.
Congressman Clarice expressed
optimism about the Sanford bill's chances in
the Senate, saying, "I think this is the best
chance we have to get this controversy
behind us. Everybody, even Senator
Helms, feels that the 23 mile. $400 million
road to the cemetary will never pass the
Congress."
(Taylor Barnhill ofthe Western Nonh
Caroli/Ill Alliance says, "Barbara Kirby is
not an environmental ex:perr. She is a school
librarian ar Maiden Elementary School in
Catawba Coulll)', NC. Caldwell Concerned
WINTER 1987-88
�CONGRESSIONAL ACTION
ON THE MRS
Nlllllnll Wmld News S.S-.a
POACHERS CAUGHT;
POACHERS CONVICTED
Acting on an anonymous tip, NC
wildlife officers caught and charged seven
men with bear baiting on Mackey Mountain
near Manon, NC.
The seven appeared in McDowell
County Oistnct Coun on Nov. 9. Four of
the men pleaded guilty to bear baiting,
which is illegal in NC, and were given a
minimum fine of $250, a suspended jail
sentence, and lost all hunting privileges for
two years.
Two others contested the case, but
were also found of guilty of the same
charge. They stated their intent to appeal the
decision.
The remaining case had not come to
!rial by the end of the day.
The poaching !rial was monitored by
the Southern Appalachian Black Bear
Federation, which is initiating an active
program to discourage poaching in Katiiah.
'This is the most flagrant case I've
ever seen. They've been doing it all
summer." Frank Pennell, enforcement
officer for the NC Wildlife Resources
Commission (WRC) in McDowell County
told the Charlotte Observer.
Responding to the tip, wildlife
officers investigated the baiting site, which
was just outside the boundary of the
Mackey Creek Bear Sanctuary. The officers
found enough snack cakes at the site to fill
two bushel baskets. Cellophane wrappers
from hundreds of other snack products
littered the ground around the area. The bait
was placed by the poachers to lure the bears
off the protected sanctuary lands, so they
could set dogs on their trail and run them in
unprotected parts of the Pisgah National
Forest. When the bears would finally be
shot, they would miles from the
incriminating bait site.
The actions of poachers threaten the
stability of the black bear population in the
Southern Appalachians. Poached kills go
uncounted in bear population management
statistics, and poaching from the state bear
sanctuaries violates areas that are set aside to
provide females a safe breeding ground for
a core population to maintain the numbers of
black bears in the mountains.
Defend the bean! Write to:
Ass'L District Attorney Sandra Pugh
P.O. Box 2143
Marion, NC 28752
Tell her that you arc watehing the bear
poachers' appeal case and that you care
about the outcome.
If any signs of other poaching activity
are seen, one may call the WRC "Wildlife
Watch" number, 1·800-662-7137, to repon
known or suspected violations.
Confidentiality is assured.
It is dangerous to personally intervene
with poachers and far safer to call wildlife
enforcement officers.
Compiled 111 patt from o uport ur tlw CharlOlu
Qbrmz,
The US House of Representatives
and the US Senate are on a collision course
on crucial high-level radioactive waste
legislation.
ln the House. a move toward a
momrorium and independent review of the
nuclear waste management program is being
led by Rep. Morris Udall (D-Utah) and
Rep. Jamie Clark of the NC Ninth District.
The vehicle is HB 2967 which would
institute a study commission to review the
actions of the US Department of Energy
(DOE) and halt any funher site selection
work for the two planned high-level nuclear
waste dumps and the MRS (Monitored
Retrievable Storage). which the DOE would
like to site in Oak Ridge, TN.
Senator Bennett Johnston (D-LA) is
pushing Senate Bill 1668 (the
Johnston-McOure bill) that would authorize
an MRS. The MRS would store 80-90% of
the nation's high-level nuclear waste.
If Johnston were to succeed in his
efforts, Karuah would not only be
threatened by the MRS, but would be one
giant step closer to receiving the second
high-level nuclear waste dump in the Ellc
River geological formation, just outside of
Asheville, NC.
Congressman Jamie Clar.Ice; US
House of Representatives; Washington, DC
20515 deserves thanks for sponsoring HB
2967, and NC Senat0rs Sanford and Helms;
US Senate Office Building; Washington,
DC 20510 need to hear from people in the
region who do not want the MRS and 1hc
high-level waste dump.
fA
PAC AGAINST THE
COMPACT
••
Nlllnl World News Service
The NC Political Action Committee to
Dump the Compact has been formed to elect
legislators to the NC Senate and General
Assembly that will withdraw the state from
the Southeast Low-Level Radioactive Waste
Compact, which plans to dump 32 million
cubic feet of radioactive waste in the state
over a 20 year period begiMing in 1992.
The group is planning to mount a strong
campaign around the state's May 3 primary
and November 8 election in 1988.
Contact the organization at:
P.O. Box 26071
Raleigh, NC 27611
FOREST SERVICE PLAN
UNDER APPEAL - AGAIN!
NllUnl World News Service
The Western North Carolina Alliance
(WNCA) and the NC Chapter of the Sierra
Oub have both entered fonnaJ legal appeals
of the Pisgah-Nantabala 15-Ycar
Management Plan to the Chief of the US
Forest Servicein Washington.
The WNCA is filing on the basis of
several violations of the Forest Management
Act of 1976. The act requires that forest
management be done on a site-specific
basis, that management promote biological
diversity in the National Forests, and that
multiple-use management (which includes
water, wildlife, and recreational needs as
well as timber harvesting) be practiced.
The WNCA in its suit says that the
Forest Service is not considering
management practices based on conditions
at individual sites, but rather is making
blanlcct prescriptions for clearcuning in all
pans of the forest. They cite the Forest
Service for managing the forest to promote a
few selected varieties of trees, rather than
promoting the wide diversity of trees found
naturally in the Appalachian hardwood
forest.
The suit goes on to say that the
widespread practice of clearcutting destroys
protective cover, old denning trees needed
by many mammal species, and
mast-producing trees necessary for many
species' survival.
The WNCA favors uneven-aged
timber management by means of selective
cutting.
The WNCA suit also protested the
extensive use of prescribed burning by the
Forest Service, calling the practice
"excessive and environmentally damaging."
The suit mentioned in particular the
controlled bum that was triggered by
dropping napalm in the Mica City Creek
watershed.
Both the Sierra Club and WNCA
suits called the Forest Service to task for
making many below-<:<>st timber sales.
saying that the agency did not, in the words
of the USDA, "accept a considerably greater
burden of proving that a below-cost timber
program is necessary."
The Sierra Oub lawsuit also charged
the ForcSt Service with projecting excessive
road building into the 15 year plan.
• continued on next page
WINTER 1987-88
KATUAH-page 21
�- continued from page 21
RECYCLING CENTER OPENS
AT ASHEVILLE LANDFILL
Nannl World News Scrviee
DUKE POWER MOVING IN
ON THE MOUNTAI~S
N-1 World News Scsv..,..
Duke Power Company is planning to
scour and nood 1,200 acres on Coley Creek
in 1hc heart of the Jocasscc wa1ershed 10
build a reservoir for a pumped s1oragc
hydroelectric project
The watershed is in the sou1hcrn
reaches of Transylvania Coun1y, NC, jus1
above the South Carolina st111c line. The
Horscpas1urc River, which was rccen1ly
inducted in10 1he National Wild and Scenic
River System, and the Whuewater,
1 hompson, and Toxaway rivers now
through the area.
The Jocassce Watershed is currently
undeveloped and unspoiled. The
well-known Foothills Trail crosses I.he area,
and it is home to the endangered Oconee
Bells flower and several types of rare fems
that grow on I.he north-facing sides of some
of I.he many waterfalls in lhe drainage. Two
colonies of lhe green salamander, rare in
this re~ion, live on Coley Creek. But the
high nunfall and abrupt chan~cs in elevation
that malcc this a unique area m the East also
make ii a prime area for hydroclectrical
development
Duke Power has submit1ed a draf1
application 10 I.he Federal Energy Regulation
Commission fora 2,100 mcgawan pumped
s1orage facility that will cost $3.3 billion to
construct. Plans call for a dam to flood the
main valley and two or three side valleys
and coal-fired electric plan1s that will
produce energy 10 pump water back uphill
during slack pcnods. A new road is
proposed from NC Route 281 10 the cast
side of Thompson Ridge - a 1,000 foot drop
over nine miles - to transpon heavy
equipment to the Coley Creek sile and to
maintain the project.
The Jocassec Wa1ershed Coalition
(JWC) has been formed to oppose the
flooding of Coley Creek and to press for
inclusion of the Whitewater, Thompson,
and Toxaway rivers in the federal Wild and
Scenic Rivers System. The JWC is
comprised of citizens' groups,
cnvironmcn1al groups. and individual
landowners and hunters tha1 use the
watershed. They arc being aided by the
Sou1h Carolina Wa1er Resources
Commission, which, fearing damage to
tr0u1 fishing waters, is urging protection of
I.he rivers in I.hat state.
'lhis is going 10 be a mon:: difficult
taSlc than saving the llorscpastun::," said Bill
Thomas, co-chair of the JWC, "because
Duke Power has owned the land since the
1960's."
The JWC is suggesting to Duke
Power I.hat providing incentives for energy
conscrvarion 10 reduce overall electrical
consumption would be a cheaper alternative
that would possibly obviate the need for I.he
Coley Creek dam.
Utility companies, par1icularly in
New England and the Pacific Northwest
have been using this option to avoid
installing nuclear power plants or other
unsightly and polluting electrical generating
facilities. Research has shown I.hat it is twO
to four times cheaper to invest in energy
conservation in preference to energy
generation.
At a meeting with Duke Power, JWC
representatives proposed tha1 1he company
hire a consullant 10 do preliminary research
into the possibility of invesung in energy
efficiency as a possible option. The
company refused.
"It seemed like a prcuy good idea to
us," said Thomas. "parucutarly since a
consultant would only cost $30,000 as
compared to the $3.3 billion budget for I.he
Coley Creek project."
The JWC 1s requesting that Katiiah
residents wrire to:
Tommy Rhodes
NC Depanment of Natural Resources
and Community Development
P.O. Box 27687
Raleigh, NC 2761 I
to ask that I.he 1hree rivers of 1he Jocassce
Wa1crshed be placed immediately under
state prorection.
To contact the Jocassec Watershed
Coalition, wricc:
Gil Leebrick
c/o Highlands Biological S1ation
P.O. Drawer 580
Highlands, NC 28741
Duke Power is also deepening its
involvement in the mountain region be
buying out the Nan1ahata Power and Ligh1
Co., which provides electricity 10 1he five
wcstcm-mos1 coun1ics of NC.
Veronica Nicholas, a county
commissioner of Jackson Coun1y. NC and
tong-time activist in citizen struggles with
Nantahala, calls this process "changing
masterS."
She observes, "By adding
Nantahala's area and resources and
developing the pump storage facility in
Transylvania County, Duke Power is a-ying
to create an in1cgrated generating system. I
think they're loolcing to a time when they
won't be able to rely on nuclur power."
The Buncombe County Board of
Commissioners, with the support of Quali1y
Forward, has opened a recycling cen1er at
the Asheville landfill, located seven miles
north of Asheville on Highway 251. Clear
glass, colored glass (brown and green
separated), newspaper. corruga1ed
cardboard, and aluminum cans may be
recycled. The cenlcr is open during regular
landfill hours: 8:00 am-4:30 pm,
Monday-Friday and 8:00 am- I :00 pm on
Saturdays.
The usual landfill tipping fee of Sl.25
is waived ror up 10 10 bags of garbage for
!hose who bring four bags of recyclables.
II has been estima1 that up 10
ed
one-lhird of all solid waste can be recycled.
Recycling to this cxtcn1 in Buncombe
Coun1y would depend on other recycling
1echniqucs as well as 1hc recycling area at
the landfill. Curbside pick-up, on-si1c
separation, and small, local commercial
recycling businesses would all make
recycling more convenient and profitable.
The remaining two-thirds of the
genera1ed waste could be composted, 1umcd
into fuel pellets, or compacted and
landfilled. All lhesc methods arc currently in
use elsewhere.
The Asheville landfill recycling center
is a response on the pan of citizens to the
idea of mass-bum incineration, which is one
waste-disposal technology under
consideration by the Buncombe County
Commissioners.
The major advocates of incinera1ion
arc mega-industries trying 10 comer 1he
SIOO billion spem annually in I.his country
on waste disposal.
Incinerators arc the most expensive
solid was1e management technology a
community can choose. They arc expensive
to opera1c, involving massive inputs of
non-renewable fuels, and repairs have
proven 10 be devastatingly expensive.
There are also major heahh and
environmental problems involved in
incineration. Fine particles of lead,
cadmium, mercury, manganese, antimony,
tin, and other heavy mc1als arc released in
the incinerator smoke. Dioxin, the mos1
highly carcinogenic of the synthc1ic
hydrocarbons. has been identified in
significan1 amounlS in incinera1or gases and
ash. The ash i1sclf is slated to soon be
designated a hazardous waste by the US
Envtr0nmcntal Protection Agency.
Although a small s1cp, the recycling
center at the Asheville landfill is a start
toward bet1er waste managcmen1 practices
and deserves resident use and support./
WINTER 1987-88
�A
CHILDREN'S
PAGE
Underground House - Abigail Bird, Madison County, NC
Under Water House
Sarah Reany
Floyd County, VA
I would have a big house under the
ocean and you got there by going through a
door in a house on an island. My house
would be shaped like a big mushroom. I'd
have a big window on lhe top or lhe ocean
to get sun power. And I'd have a fire at the
bottom or my house and a boot and I'd have
a bumblebee for flying away. I'd have a big
flower so the bumblebee can drink.
j
J
(
11..i
Mn
1 .:
.....
h" (; .m ifJ
v
f 11t 1.1t1 ~
,t
u1~t -t11e
9n"vtn../.
ti! ..>.
t.l.."l'OU..9"'
Ofltr( 5LiJQ
-
....
flJ1Jl. lC
j()(:;.o h 1..s B
td
__ _
Underground House - Michael Flowers, Madison County, N /
WI NTER 1987.:88
KATIJAH ·page 23
�Dear Friends •
DRUMMING
LETIERS TO KATUAH
Ko.lWth 1s still a\ good as alway\, but I do agree it
Y.ould be a i;ood idea to keep the old format. I'd hate for
~omc folk~ to i;et left out becau~e the price Y.Cnt up. Ju\t
some or the feedback I've also heard from some people who
enjoy looking forward to the ne:itt issue. Keep up the good!
Tara Cla)1on
Rougcmc:nt. :\C
.....Thanks for a great fall issue. In response to your
question: I'd rnthcr sec )oU mainl3in the ine:\pcnsive,
rccycleablc newl>print. Keep up the good Y.Ork.
Jeanene (Cabanis}
Cashiers. t\C
Dear Friends •
Let me tcU you what I feel is important in my life:
I stan a fire by spinning a wooden spindle. In doing
this, r re-enact a ritual that transcends the bounds of time.
Smoke curls from powdery, hot, black dust, and I am
re-establishing my link with nature through an act of
primitive humanity.
I skin the gift deer with a stone knife I made, and
butcher this friend who has given life for continuation of life.
Eating this sacred food cooked on my fire, I realize that the
deer is inside me and becomes pan of me, and I become pan
of 11. I wear clothes made from this deer's skin, and. as I
move, the deer moves with me. We arc one.
1 bathe in the stream, and the life blood of the Mother
Eanh cleanses me, and again I sec the connecting link
between my being and all of the universe.
By panicipating in a primitive life, in immediate
contact with the natural (real) world, I find comfoning,
meaningful relationships with all of my relatives in this
universe. I have lived outside for over eight years, nunurcd
by this primitive exi~tencc. During thi!> apprenticeship with
nature, a chief activity has been the use of natural materials
for appropriate "Earth Skills" technologies to make a lhing,
following techniques that natives have used in this area for
over 12,000 years.
I feel I have learned something valuable. and I want to
share it. I have found how useful "Eanh Skills" arc in
connecting humans and nature and stimulating spiritual
insight, :ind I te.ich these methods to others.
"Earth Skills" are life suppon activiucs through which
people involve themselves in nature, primiuvc technologies,
and primitive thinking processes.
In the barren realities of modem American life and
thought, "Eanh Skills" arc an avenue to understanding
another way of perceiving the world and developing a
foundation for spuituality based upon interaction with the
natural world.
On the surface, making a bucket of tree bark seems
practical only because it provides a wild woods container.
But in our day and culture, the experiment has a much more
valuable benefit: we gain a very strong perception and
understanding of a connecting linlc with the foreSt and with
the primitive skills that our ancestors depended upon. By
experiencing the physical connection, we arc opened to
appreciate the spiritual value of the event.
Leaming "Eanh Skills" relates an individual with the
na11ual world to produce a craft or ~riml!nr that brings a
person to the awareness of the connectedness of all things,
humans included.
•Earth Skills" lessons arc inherently spiritual. I never
need to mcnuon the word "spirituality" or to scare
conscrv:mves with phrases like "change m world view." The
latent revelations, connections. and meaningful guides need
never be anicul:ued. They just happen.
"Ennh Skills" give a strong, practical foundation for
under.;tanding spiritual realities by sharing Y.ilh the spirits of
the wild places.
Eustace Conway
602 Deerwood Drive
Gastonia, NC 28084
KATUAU ·page 24
Durable magazine format vs less durable newspaper
format · I'll opt for qunlity in either presentation. One awaits
Katuah eagerly each season because of hannonious weavings
of philosophy, issues facing our Mother Eanh, teachings to
share, verse to stimulate ponderance, etc. For me the present
format works!... ..
Bern Grey Owl
Raleigh, NC
I'm making a prayer
I'm gathering the kindling
I'm making a prayer
I'm clearing the way
I'm making a prayer
I'm striking the flint
I'm making a prayer
Lhat will illuminate
that will warm
or cedar and oak
Of maple and pine
Of coming Logether
I'm making a prayer
because iL is time
• Colleen Redman
Dear Editors:
We have high praise for the Fall 1987 K1IiiA!L and its
excellent anicles on the black bears of Southern Appalachia.
No bear species anywhere on Eanh can survive without local
and regional suppon, and that suppon depends primarily on
what people know about bears and their needs. Your issue
on the bears of the Kau.iah Province is a landmark step
toward meaningful protection of bears and their habitat in
your region. As planet Earth becomes less inhabitable as a
result of traRically misplaced national and international
priorities, the b:mle to keep p3tlS of Earth, habitable for wild
bears will help prcscIVC the health · and life - of the planet as
a whole. Keep up the fine work, because we arc all in this
together.
Sincerely,
Lance Olsen
President, The Great Bear Foundation
Missoula, MT
W1NTER 1987-88
\!
�Dear Editor -
While on a hurried
VJSll
Alar. your l.J.NJfturtd !M.
At tlir" bthtst )IOll btc~ my ad\/Usary
BtctJJ<U )'Oii .,.f:rt blood brotJo.u IO myfo~r llibc
I Ww -,Ollr tlto1111w GS )'Oii p11rswd IM,
I could 110t li111u to std 110rvislrmt111.
011 ONl on. yo11 pllTswd IM.
Soon I 1rtw wtak, nut to tartlt.
Ytt wht11 -,011 slew this body. I did llOI dit.
My soul tlldiutrlt.
to the new
library at Appalachian Suue this past week, I
chanced to see the notice of the upcoming
symposium on the black bear in Nonh
Carolina. It occurred to me that you might
find the enclosed poem, "Nemesis,"
appropriate at this time.
You will recall that Wilburn Waters
was noted as the famous hunter and hermit
in the White Top section of Nonh Carolina.
He was credited (?) with killing 108 bears
as well as many wolves and other animals. J
became interested in his story when I
learned he was my great-grent-grc:11-uncle.
Rev. M.D. Han raised the funds and built
the monument with the imposing black benr
on top. I visited the graveyard where it
srnnds this past summer, and it is still
standing in good condition and has numbers
of visitors each year. It is located near
Lansing, near Tuckerdale.
The symbol at the bottom right of the
poem is the Cheroke word for Yo-nu, the
bear.
Sincerely,
Mrs. Ruth Trimble
'----------------~-~"""' E11t11tually )'Oii too. my bro/her. wtrtftlltd
by rht inaor~ 1umd of mortality.
NEMESIS
Once./ was as you wert. A m1Jn tal/ and proud.
Ordained by the GreaJ Spirit 10 toll OJld :t'*'l!al
so 1ha1 I mightfted upon 1/itfruits of my labor.
In thtfv.l/nessoftlme I beCDml! ll'l!Oritd
by tht constant struggle 10 sustain lift.
Encwnbtrtd by fau.• I langtd 10 be
lilt:t tht Btar • frtt to roam DI will.
gathtring the berrits and mast.
I grnv faint with my disconttnl .
Tht GrtaJ SpiriI ltntw my OJlguish.
Maniftstiltg I /is arcant power I It
gra111td my heart's dt.wc
OJld cJiangtd mt into Btar,
c/ollting me in long si/Jcen hair.
I was Yonu, mighliesl of tht crcaturts.
None challengtd my right 10 bt
Yo11 lit tnto!nMd high on this /ouly kMll.
Mtnftlt ltd to trtet an effigy of me· froztn
ill rime • ovtr your grave 10 show rtsptct for
your prowess. They tOd /IOI perceive thtir efforts
wert dirtcrtd by tht Great Spirit and nor of
thtm.ttlvts.
I. too. ha11t rtsptctfor -you, mybrothtr. but
I SIOJld htrt not to honor you.
Rathtr. I stOJld guard 10 OJlChor your spirit
firmly ill rhe tarth until Yonu rerurns
unw his own 111 rht secret dtpdis and NXlows.
Ohly thtn w1/l I relinquish my vigil so thal
your spirit may ristfrom its fc11us and
soar .,.;,h """'
111 the etastlw harmony of rhe Uniwrse.
Ulllil )'OIL
We reprint two ofthe pomufrom the Drumming section of last Issue. A typographical error
changed the meaning ofone, and two verses ~e inadven0t1ly lef1 ow ofthe other. Our apologies
to the poers and to our readers. Ajirs1 rule of survival in any region is to stay on 1he good side of
your IDcal poetS!
The Lessons of the Hunt
Persimmon seed, I am•...
let me glisten in the sunlight
to paint you colours,
gold, bronze, amber forever.
let me be free 10 grow
to bear....
to w3tch my young sway,
to grow, to bear.
let me not lay
on the cold, damp ground
trample me not
for the Earth is my food
and the sunlight my wonderment
Persimmon seed, I am ....
betraying no man.
- Bun Grey 01111
Wouldst learn the lessons of the Hunt
From those who know them best?
Then one must go to marsh or wood
Where hunters seek their prey.
"Patience" says the stately Heron
As it stands in the shallows,
Waiting for a fish or a frog
To obligingly swim by.
"Concentration" says the Heron
As, one slowly moving foot at a time,
It stalks
A shining minnow.
"Patience" says the tiny Jumping Spider
As it dans along a vine,
Its huge front eyes alert
For an insect's telltale twitch.
"Concentration" says the Jumping Spider
As, forelegs el(tendcd,
It takes aim
At a foolish fly.
''Patience" says the coiled Rattlesnake
As it lies beside a log,
Waiting for an unsuspecting mouse
To follow its accustomed path.
"Concentration" says the Rattlesnake
As the mouse scampers closer,
For there can be
But a single strike.
"I see and understand," say I
"And thank you for your gifts.
Now I can tre3d the inner paths
To seek my own prey, Truth."
© Douglas A. Rossman
WINTER 1987-81!
KATUAH · page 25
�An Appeal
At the turning of this new year, we
would like to express to you some thoughts
and feelings about the Katuah journal at this
point in its existence.
We have been gratified at the
expressions of love and support that have
come in from readers and friends from all
over. Our primary goal is to have KatUah be
read and used. We see the journal as a way
for each of us in the region to share our
learning experiences, as we all try to find a
balanced, harmonious way of living in these
mountains. This element of sharing is very
important in the ongoing process of us
growing together and growing into the land.
Katuah is produced as a collective effort
of folks from around the region. ( Most of us
live several hours apart from each other.)
While some of the original members have been
continuously involved, the editorial circle
still opens and reforms after each issue of
the journal. Doing Katuah is a demanding task
that requires a lot of time and offers little
material recompense (but, oh, such rewards to
the spirit!).
Most Katuah jobs are volunteer (though a
few arduous tasks like bookkeeping are
compensated). Katuah does offer expense
money like gas and telephone calls, but simply
getting to the various meetings and to layout
is a big demand on people who are working for
a living. This is taking its toll on the editorial
collective.
We would like to be able to maintain the
journal at the standard it has come to reflect
in the course of the last few years. By
breaking the job list up into smaller pieces,
we could make it easier for everybody, while
bringing more variety and excitement to the
pages of the journal.
Opportunities are available to
participate in the Katuah adventure. With
added input, the journal could not only
continue to exist in its present form, it could
expand its functions in any direction the
participants wish to take it.
Besides help with actual production and
lay-out, Katuah also needs writers and
artists (and, of course, cartoonists!) to
work with the journal or to submit material
relevant to the region. The more submissions
there are, the more variety and interest in the
pages of Katuah. Even if submissions are not
about the selected theme for an issue, they
could fonn the nucleus for a future issue of
the journal.
Also needed are:
- An advertising manager. who could bring in
needed revenues for the journal, but also help Katuah
consciously encourage a regional marketplace by
spotlighting biorcgionally beneficial business
enterprises.
- A "Webworking" editor, who could work to
encouraie trade and barter between people, help oottage
industries to develop, as well as ftnd interesting and
creative additions to mnlce a Lively individuals' ad
section.
- A distribution manager, who could help get
Ka11iah out onto new store shelves and magazine racks
and help keep up the network of community contact
people.
- Additions to the poetry committee that evaluates
submissions and guides them into the pages of the
joumiJ.
- There is also a niche for a person or a committee to
keep track of the Katfiah T-shirt sales and offer
books, tools, stickers and other bioregional
pamphemalia through the mail order system.
- A calendar editor, who could compile a definitive
events Iii.ting and perhaps transfo"" the "Calendar"
section into a sun-moon-forest-garden-people almanac,
creatively showing the upcoming cycles for each season.
- Someone to be Natural World News editor, one
of the vital sections of the JOumal. At present it is a
patchwork of material picked up as we go along. This
section needs an on-going editor to stabilize news
presemations. keep in touch with contacts, add depth and
continuity to our coverage, and become kno""n as a
regional news conduit.
This is a position that could become an important one
for shaping news coverage 1hroughout the region. We
have ulkcd often about expanding NU/Ural World News
beyond the p3ges of the journal, but it would lllkc a
person or a group with vision and commitment to
actually make ~mething happen in this area.
�1"tNttR. TRAVEL tNG
"R.OUNDAJJOUT ~'JUA1l "
It has also been a fond hope that Katuah
could develop interest groups 1n areas of
importance for b1oreg1onal life. People
sharing a common interest 1n certain broad
areas could meet independently, at first to
see that their area of interest gets adequate
and incisive coverage m the Journal, but
developing into regional "think tanks" to
develop and deepen bioregional thought on
their chosen topics and perhaps to publish
independently of the journal. Forestry and
Wildlife, Water, Energy, Agriculture and
Regional Diet, Healing, Education and
Personal Growth, Sustainable
Economics, Shelter, Bioregional Theory,
and Spirituality are topics that have
already been suggested, but any aspect of the
new Appalachian culture could be treated in
this way.
Thinking bioregionally opens up new worlds
to our mind's eye and our heart's touch. It's a
participatory experience. If you think KatUah
as a journal or as an idea is a useful form
that helps you relate to life in the the Blue
Ridge Province, help us help it to grow. If you
can see your way to doing it, jump in. Share
the excitement of a group venture, and join us
as we seek to better understand the
mysteries of this place.
Blessings upon you at the turning of the
year's wheel.
- The Kstush sta"/
11as wt.nter t wifl he traveling tlirou9l1
Xatunli to botli broarfen anc! aeepen tf1e
biore9ionnf network tl1ougliout the province. t
wi([ travel as extensi.vely as time and
rcsotuces permt.t. 1he purpose of the trip is to
hudd up tfie Xatuah
cli.stributwn/local
contact people network. and to strengthen tire
two - way communication between the
journal cma the communities of the reljion.
tf you woul'cl like me as a representative
of Xatuali to visit your area, q you woul'cl
like to arrange a m eeting (!ar9e or small,
pubUc or private) to talk about our region, if
you can offer a floor to s~p on as t 'm
passing through, please write and let me
know, so we can taa. specifically about the
trip 's timing and schduling.
We can tf,o mutings or discussion 9roups
about b!acft, bears, nukes, !and use plans, or
any of the sugtjeSud "special interest areas ".
We could hole! beljinnf.ng semf.nars on the
meantn9 of the wore£ "biorel]f.on " and our
own unique area. IVe could tell stories about
clra9ons and the Uttk people. IVe could p!alJ
drums. IVe coulc! tf,o sweat Coclljes. IVe could
mut wi.th school 9roups or 9arc!en. clubs. IVe
can tf,o whatever is rUj/Jt for SJOUr weak.
Tfsi.nlt- about bei.ng a Xatuab contact
person for your area. 1he contact system is
tlie basic frameworF., of the XotUoh networft-.
IVe would Uke to 9et more local news, local
i.nterviews, local pi.ctures, stories, and
opi.nLons from around the regf.on. Let me
know, and we'{! get totjether to talk about U.
Hope to hear from you.
1hese are excULng times to Uve in. Let's
maft-e the most of them/
.Jlfl"'
c Io
-Davie! Whakr
X.aUiah BLorUJional Journal
Box ~8
Lei.cester, NC 28748
KATIJAH • page 27
�9004 nuttc£ne
continutd from pace 18
A Mountain Home
conunucd from page 8
As well as being above 1hc valleys,
the asi's were always si1ua1cd on 1he
wanner south- or west-facing slopes of the
nearby hills. When the weather got cold,
wc1, and nasty, the villagers would retreat
up the hillsid~ 10 spend the winter snug and
dry in their asi 's.
The opening into the asi was so low
that one had 10 crawl on hands and knees 10
enter. There was a wooden wall inside the
doorway Lo cul off Lhc wind. so one entered
by crawling in and turning to the right. The
wooden partition cut off most of the light,
too, so a bright fire of pine knots was kept
burning inside to provide light while the asi
was inhabited. Sometimes there would be a
smokehole, sometimes the smoke would
drift out the door. From time to time the
people of the family would smoke their asi
thoroughly with fragrant cedar or hemlock
to ex1ermina1c insects and vermin.
It must be remembered that the asi
was intended only for a sheller and not as a
living space. On nice, sunny days, even in
winter, the family would work in the
sunlight out of the wind in the warm,
protceted area in from of the asi. The men
might be carving or making arrowheads,
and the women would weave mats for the
walls of the summer houses.
Weaving the walls for your house
each year would seem like a long, tedious
job to people today, but the lndians would
sit together and talk while they worked,
sharing ideas and gossip. It was
communication; it was a social event, and if
one was raised knowing that the mats for
the walls of the summer house had to be
made each year, then it was just one of the
realities of living and was not seen as a
burden.
The asi also offered a place safe from
the spnng floods that came down the river
each year. The people could s11 on the
hillsides and watch the river sweep away
everything on the old village site except the
townhouse, which remained safe above the
waters on its raised mound.
When the weather warmed and 1he
waters subsided, the people returned to the
bottoms and built their summer dwellings
oriented around the townhouse.
The floods also deposited 11 layer of
fertile silt over the planting fields, so when
the houses were reconstructed, the people
set out seed for new gardens for the new
growing season. It seems like an easy and
practical way to live.
bencr utilize local resources for energy
production for our shelter. As we implement
appropri3te ways of living, we become
continually more aware of the spiri tual
nature of shelter.
The soil is the flesh, the water is the
blood, the rock is the bone, and the wood
is the sinew. For a person to experience the
energy of his/her daily lire within and
without IS II gifL
Greg Olson tksigns passive solar and
energy-efficient homes and teaches courses
in the E11viro11mental Swdies Program at rile
U11iversity of North Carolina at Aslrevi/le
His course "Environment, Design , and
Solar E11ergy" is offered every fall semester
and focuses on tlie use of alternate energy
systt!TTIS i11 building design. Write Greg at
211 Stoney Knob Rd.; Weaverville, NC
28787 or call (704) 658.()834.
MEMBRANE HOUSES
continued from page 13
Here are some specific LCChniqucs for creating
thcJc: pod-Idec houses 111 KatU3h:
•Build ribs or metal or plastic 1ub1ng on a
saonc or c:cment foundnlion. Sttttch wire mesh over
I.his frame and, by band, fcrroccmcnt lhe shell in a
numbet or I.ayers leaving openings and shuL-offs.
Pigments can be added 10 cement mix1urcs along
wilh ol.hcr mnrkings put on the membrane for a
mote involved blending with the land. It can take
around 28 days for a sl3lldatd cunng or cement in
Lhis process yCI there is a method of 7 d3y mois1urc
0
cur111g.
A Bourn of Buds
With an eye to woe and one to wonder,
I regard late January daffodils just
budding from the bare warm ground beside
my tilting woodshed, a way too early
to convey the full flame to the greentime.
Near them I stand, a little tilted myself,
feeling in the dawn sun some lightened sadness.
- Michael Hockaday
•con)truc1 fiberglass (or even cardbo3td)
molds, with horiwnaal scnms for casting purposes,
1111d blow a dry miiuurc or sprayed cement cnllcd
gunnne at high prCiSUrc onto the mold and
connccuvc mesh. The mixture as dry enough IO
suck 10 ceilings and can be shaped soon aftcr
spraying. Adv111113gc) to this method arc lh31 a mold
can be reused, and the curing umc for gunnue i•
only about 3 dnys.
•Malec a frame in which to inOa1e a I.hick
l»lloon lh3I can then be covered with wire mesh and
fcnoccmcntcd on the out:;adc. Also. in a m11Ch more
m1t1caie process. steel fibers can be added 10 the
concl"CIC mix - as a strenglhcncr • and sprayed al
high PfC.\'iUl'C ona.o a I.ayer of 11\lulation from the
inside of a I.hick balloon. The 51CCI fibers being put
in the mix itself arc a replacement for the ribbing
and meshmg of fcnoccmenL Air pressure can be
wed as a 1113in suppon during lhe spraying process.
•A grcnL mnny combinations of lhC$e
LCChniqucs can be used. along with canh henning
and adding on IO exilUng suucaurcs.
Rob Messick is a graplric artist and an
avid student of synergetics and whole
systems. flis work with mandalas,
m£mbranes and other organic forms portray
a wide spectrum of enviro~nts from tire
macrocosm 10 tire microCQsm.
sraphic by ChriotJna Mormon
KATUAH- page 28
wrNTER 1987-88
�Green
B..gcr Kin&)
Boont,,C
(704) l64·5866
• • • • • • • • • • • •
K"'-"r'UAfi
l\oa-\E
[) £.SIGl"I
~,p;::
-c t.•J ;::,,;\•'t'R.M~~.i,,·_
1~£!..:...~rJ ·4-)E..? ~, ,\t_·, 11..f: h
.. ;..:...- l:.
->
\
,- ..,. '~ .. , •"v:--~.
( 1:.l~ 1
:~ :-. .
~a .. _,
·=----
Green Line, lhe newsletter of the
Western North Carolina Greens, has just
published its second issue! Conceived as a
project in solurion-~riented, ecology·~as~
journalism. Green Line began pubhcauon 1n
Occober, with a well-received four-page
issue.
"Respect for diversity" is one of the
ten key values of the US Greens, and the
current issue, now eight pages, has further
expanded its already . diverse mix~ure of
local, regional, and n:monal news to include
political cartoons and essays that aucmpt to
penemue beneath the surface of the issues to
the core beliefs, values, and elhics of Green
philosophy.
"Decentralization" is another key
Green value, so the content of future issues
of Green line is very open to our readers'
contributions. Karzlali's readers are
welcome to submit reports, essays, poems,
graphics, or anything else that fires the
imagination.
Charter subscriptions are available
for $5.
The Gretn Une
WNC Greens
P.O. Box 144
Asheville, NC 28802
noon• llrli:his
Shopplna C•nl<r
(h.:hind
. "
. e Now " On Lme
L10
... ....) ... ' t.ii•\J
...4:;.. • ~ ~ (iL
7 ..:: .....-...., ",.. t"~4 o 1L
(70~)
Chinese
Acupuncture
and
Herbology
Clinic
Natural Food Store
& Deli
160 BroadWay
Ashevllle, NC 28801
253-5383
Where Bro.c!wri meets
Merrlmon Ave & 1-2.0
OPEN 7 DAYS A WEEK
Monday·Saturday· 9am·8pm
Sunday 1pm·Spm
<1>$5'.ffl~~cn WJ~
ll'JlD'.K§@
©~~
!l
The Elk River Coalition asks people
throughout the mountains to tum off all
electric lights in their homes and place a
candle in the front window from 7:30-8:00
pm on Sunday, December 6 as part of the
Sunday Nuclear Boycott (SNuB).
.
Boycotting nucle3;1"·ge~erated elec~
city for that shon penod 1s a symboltc
protest of the federal government's nuclear
waste policy and its implications for the
mountain region and all of the natural
world.
For further information, contact:
The Elk River Coalition
c/o Madison County
En vironmental Defense League
Mars Hill, NC 28754
J im Wayne Miller
LITERARY FESTIVAL
Emory & Henry College
February 4-5, 1988
More info: John Lang, English Dept, Emory &.
Henry College, Emory. VA 24327
Rt One With lbe Earth is a 1ounng
collection of Native American art on cxhib11 al Ille
Museum of lhc Cherokee Indian now through Dec.
14, 1987. Located Highway 441 N al Drama Rood.
Cherokee. NC. Open daily 9am-Spm. (704)
497-3481.
(704) 683-1414
68:M795
342 Merrimon Avenue Asheville, NC
{704) 258-9016
(704) 253-7656
'J\i(lee, 'lt~f 'Na~r~
BOBCAT
T-SHIRT
SHORT SLEEVE T: $10.00 ppd
Colors: Ecru, White, Sliver.
Sufoam (II. grHn) THI
LONG SLEEVE T: $14.00 ppd.
(lnclut»1 P•w Print on SIHv•)
ColOl'I: Ecru, Sliver, Te•I, White
S•tlsf11etlon •~red or ,.tum for full ,.fund.
Ple•u Indicate size, color,
sleeve length, qu•ntity.
........,.
r'I ~
Introducing the BOBCAT
This full color design Is hand-screened on
T-SHIRTS OF 100% PRESHRUNK COTTON
We •l•o
IN AOUL T SIZES S,M,L,XL
h•v• • tine or 1weetshlrt1 •nd
WINTER 1987·88
kids T-Shirts
I -...
=.::::.~.,........
~-
......c... ..
I:."""
.•
,.l.110414t6 a.l
"'-
ccaoca_,,,,.,_u1o111111•---·
'--==~=---1
.
IUUl_.-111
Village Hands
or
llandm:ide Objects Beaut)
rrom :ill O\er the world!
•ptciatWoi: in ile.m~ rrom llotp:il
&Tibtl
Open Dail,> 11:00am-6pm
43 Broadway
Ashcvllle, NC
(704) 252-4336
Located across from Stone Soup
KATUAH - page 29
�vf€BW0Rl51t§
APPROPRIATE PASSIVE SOLAR DESIGN,
blucprinLS and foll working drawings for homes,
shop$, and sheds. Creauvc dnlftina - your idc:is or
ours. Harmony Sunbuildcrs; P.O. Box 194; Sugar
Grove. NC 28697
NC FARMERS can gel 75~ reimbursement for
conservation m11113gement practices from NC Soil
and Water Conservation Comm. Cropland
conversion, tcmices, gm.•>s«I waterways, and other
erosion prevention measures. ConUICt locnl Soil and
Water Conservation District officci..
STARSPAN ASTROLOGICAL PROFILES:
Relationships, lire chart, forccasL~. Charts and
profc«101Ul taped readings also available. P.O. Box
10413; Raleigh, NC 2760S
GUATEMALAN REFUGEE SEED FUND: help
refugees in southern Mexico maintain lhcir culture
and d1i;nity by shirring a variety of •-egct:1blc o;eeds
directly to farmers. Write to: 2292 Grant Si..
Vancou,cr, BC, Can.:id.1 VSL2Z7
EUSTACE CONWAY· Guule and Teacher of
pnmitive Emh Sl1lls with cmphasi~ on fire
building, hide tanning, shelter, and foraging. He
ieachcs at public school~. parks, cnvll'Onmcma.I
centers, and classes of all lands. For mocc
information CODl.1Cl him at: 602 Deerwood Drive,
<i~ 1'Ci280S4 u call Allcm Stanley al (704)
1918 SIMPLE LIFESTYLES CALENDAR •
Photos of "Cnf1SpCOplc or Appabchia" by Wam:n
Brunner and suggcs11ons for simple h"mg for each
day. S6.00 from App:ilachia-Scicncc m lhc Public
lnlCrcSl; RL S, Box 423: LivingslOll, KY 4044S.
All prOCCCds bcnc!il lhc WOf'k or ASPI, a llOll·(llO!il
corpomuon.
ROSE AROMATICS - csscntilll oils have been
healing body, mind, spirit, since ancient Egypl. A
most pleasant therapy! Dabney Rose; Rt. 3. Bo~
286-A; Candler, NC 2871 S
CHEROKEE INDIAN LANGUAGE clnsscs. For
info, write Robcn Bushyhcad; P.O. Bo~ 70S:
Cherokee, NC 2871
ROCKTN' WITH BILLY B • Do lhc DO!lct of I~
Dragonfly or the Roel 'n Roll of PhotoS>nlMsis in
lhe "Music and lhc Natural World" work•hop.
Avnilablc for bookings for schools or local groups,
fan. 29-Feb. 4, 19gg, Great mouvalicin for kids!
Call Ken Voorhis (615) 448-6709.
FUTOl'S by Simple Pleasures • afford:ihly priced.
Send SASE for info ID: Simple Pica.sum;; Rt. I ,
Al TERNATIVE JUNIOR HIGH SCHOOL· At
Arthur Morg:in School 24 students and 14 staff lcnm
1ogether by living in community. Curriculum
includes crcnl.ivc ocndcmic:s, group dccision-maling,
a work program, scrncc projccis. extensive neld
uips, challenging outdoor experiences. Wri1e: 1901
Hannah Branch Rd.; Burnsville. NC 28714 (704)
675-4262
CUSTOM CELTIC HARPS • A'Colltl Bason:
Tra"ianna Farm: RL 1: Cbcck, VA 240n.
DRUMS • CllSIOID bandaafi.ed ceramic dumbc:cks &.
wooden medicine drums. Call Joe Robcns at (704)
258-1038 or write to: 738 Town Mountain Rd.:
Asheville, NC 28804.
Box 1426; CbylOll, GA 30S2S (~) 782-3920
A\tERICAN l!'.'DIANS of 1/16 blood. any tnbc,
accepted as mcmbcn of the Soulhc:lstcrn Cherokee
Confcdcro<:y. For application, wore: Chief Wilham
"Ratll<:.'>nakC" facl:son: RL I, BOJt 111: Leesburg,
QA 31763
sn-79n
graphic lilt to express and enhance our hvcs. l..ogos,
brochures, boou, porua1ture, window and wall
hangings. ConLict Manlui Tree (704) 7S4-<i097.
ASHEVILLE I BUNCOMBE COUJl<'TY SOLID
WASTE ALTERNATIVES PLANNING
WORKBOOK: A design for handling sohd w:ll>lCS
tn nny urban context. SIS from Long Branch
Env1ronmcn111I Education Center. Rt. 2. Box 132;
Leicester, NC 28748.
BARTERING NETWORK forming. Call Peter al
(704) 926-6250 for 1nformooon.
Am&.· stone.~ from folk uuditions till around the
M. TREE DESIGNS· lllustrauons and Design •
Beyond the p:igcs or lhi~ JQum:il, I work. in pencil,
colored pencil, inl, cul paper, :ind b31.ik. Fine and
AND THE EARTH UVED HAPPILY EVER
world chosen lo help protccl all living beings by
bringing the world society a few steps clo,cr to
pc:icc and respect for all life. Edited by Floating
Eagle Fca1her. S7.00 ppd. (All profiis go to
Greenpeace and the Peace Museum). Order from :
Wages of Peace: 309 Trudeau Dr.; Mellirc, LA
70003
DA YSTAR ASTROLOGICAL SERVICE· natal,
transit, companson chans. Very accurate. Only
S3.00 each. Chris and Will B11.wn: R1. 2, Box 217;
Qie(:k, VA 24072 (703) 6Sl-3492
STIL-LIGHT THEOSOPHICAL RETREAT
CENTER - • qu1c1 space for personal mcd1uuon,
group interaction through study and communuy
work. 8lld spirit.u.11 semi run. Conlatl Leon Fr.llllr.cl;
RL I, Box 326: Wayncsv1Uc, 1':C 28786
CRAFTSPEOPl.l'i • send pncc l1rungs 10 Ci/t~d
/lands of NC, 331 Bl.lie S1; Raleigh, l"C 27601
(Att'n: Bern Orey Owl) • unique shop prucnling
35-40 crahcrs' works in R.ilc1gh"s C11y M.utcL All
a:lfl~ coosidcrcd.
FLOWER ESSENCES • H.vmony v.alh Na1ure &.
Sp1ri1. Ocnllc cmOOC>llal ~ppon during lrnll~itions,
specific: hsucs, rcla11onship~. Opens
communication~
Sclr·OdJUSling, non · lox1c,
awareness "U>Oh" for 1mprovmg lhc inner quality.
Correspondence 10: F.b1nc Geougc, c/o PDtchwork
Castle, Cclo, 3931 llWY 80 So.• Bum!IY1llc, NC
28714
MASSAGE/BODYWORK THERAPIST 1mcrcsicd
m c~changmg trcatmcnL• for other 1CtYICCS/produc1S.
Call Peter 11 (704) 926-6250.
KATUAll - page 30
MEDITATION CUSHIONS from Carolina
Morning Designs. Traditional and inflatable .c.afus.
For free brochure, write: RL I, Box 31-B: Hot
Spnni;s. NC 28743
(I? GRAFICKS • I u~ lhe media of rcncols,
colored pencils, gouachc, pen and mk, aaJ
pltolognlphy in creating unique !inc and gralicl art.
I can make diagrams, logos, finished pnnLS, and
dc$igns for brochures, calendarJ, Cllrds, books. cte..
Mandalas and symbol> arc my tendency among
other styles. Concact Rob Messick (704) 754-6097.
THE APPALACHIAN HERB NEWSLEIJ'ER:
exploring lhc potcniial for herbs as ca'h crops 1n
Appalachfo. Subscriptions S 12/yr.. Wruc:
Appal3cbjnn Herb Ncwslcucr - ASPI; Rt . S, Box
423; Livingston, KY 4044S
MOON DANCE FARM HERBALS herbal salves,
tinctures, & oils for b1nh1ng &. family hc3llh. For
brochure. please wri1e: Moon Dance Fnrm; Rt I,
Box 726; Hampton, TN 37658
SAMADHJ FLOAT TANK for sale. Spcalcers and
pump. Foe back pain, medaation, relaxation.. Sl2.SO
(nc:goci:lble). Call (704) 68'.l-1103.
CAROLINA MTN. MACROBIOTIC CENTER
ortcn natural foods cooking classes, diewy
counselling, cducauonal lccUJn:~ ror a healthier life.
Torn or Debbie Alhos. Call (704) 254-%06.
WEB WORKING l~ free.
Send submissions to:
KaJ.ua.h
P.O. Box 63g
LciCCSICr, NC
Kaliiab Province 28748
WINTER 1987 -88
�Mtdfcfn,.. Alllts
Kil.IiJJJh wants to communlcace your tho11ghcs and feelings to the other people in the
bioregional province. Send chem to us as letters, poems. stories. drawings, or
photographs. Please send your conrribiuions to us at: K1lnJIJ.h,· Box 638; uicester, NC;
Karuah Province 28748.
There has betn a profusion of topics proposed for articles for the spring issue. Send
in ':iJ1W ideas! January 16 is tire submissions deadline/or Issue 19.
BACK ISSUES OF KATUAH AVAILABLE
ISSUE TWO · WINTER t983-84
Yon.ah. Be.- Hunlal Pigeon River . AnOlher
Way Wilh Animals • Alma • Bccomln1
ful I rolor
T-s61rts
ISSUE TEN· WINTER 198.S-86
Kile Rosen • C1tclcs or Stone • lruc.mal
Mylhmakin1 • Holistic He&lm1 on Trial •
Poans: SICYe Knal>lll • M y1hic Pbces • The
Uktena'• Tale • Crysral Maalc •
"Dlelnwpealana"
Politie&lly Effective - Mounlaln Woodllllds
K&lah l.1nder lhc Drill Spiritual Wrnwm
ISSUE THREE· SPRINO 1984
SUJl.wble Asnculnn. sunnowen • Human.
lmpacl on lhe Forui • Childrau' Ed11ea1ion
Veronica Nlo:holu:Woman in Politic. • Ullle
People· Medicine Alliea
ISSUE ELEVEN· SPRINO 1986
Community Planrun1 • Citiu and Iha
BicnaionaJ Vision • Recyelill& • Community
Glldcn&na· Floyd Col.ay. VA · Ouobol •
Two BiorePonaJ VMwl • Nudec Supplemau
Fo11"1tt Oamu. Oood Medicine; Visions
ln the traditional Cherokee Indian
belief, the creatures in the world today arc
only diminuitive fonns of the mythic beings
who once inhabited the world. but who now
reside in Galuna'ti, the spirit world, the
highest heaven. But a few of the original
powers broke through the spiritual barrier
and exist yet in the world as we know it.
These beings are called with reverence
"grandfathers". And of them, the strongest
are Kanati, the lightning, the power of the
sky; Utsa'nati, the raulcsnakc, who
personifies the power of the earth plane; and
Yunwi Usdi, "the littJc man", as ginseng is
called in the sacred ceremonies, who draws
up power from the underworld.
Each is the strongest power in irs own
domain. Together they are allies: their
energies compliment each other to form an
even greater power. As medicine allies, they
represent the healing powers of the
Appalachian Mountains.
The medicine powers of Karuah have
been depicted in a srriking T-shin design by
Ibby Kenna. Printed in 5-color silkscreen
by Ridgerunncr Naturals on top quality,
all-cotton shirts, they arc available now in
nil adult sii.cs from the Kan!:ID journal.
"To show respect for this supernatural
trinity of the natural world is to in turn
become an ally in the continuing process of
maintaining harmony and txililnce here in the
mountains of Karuah."
To order, use the form below.
ISSUE FOUR ·SUMMER 1984
Wauz Orum • WIU# ~ • Kudzu • Solw
Eclipse • Cturcuuma • TJ'OUI • Ooin& ., Wala
R11n Pimps • Micl'oll)'dro • Poems: Bennie
Lee Sinclair. Jlm Woync Miller
ISSUE EJGKT - SUMMER 1985
Cclebn11on: A Way or Life· Ka1u.ih 18.000
Yeat11 Ago Sacred S11es • Folk Atu in lhc
Schools • Sun Cycle/Moon C)lolo • Poems:
Hilda Downer Chtrok.ec Hcnlige C.-nu:r •
Who Owns Appalshui?
ISSUE NINE· FALL 1985
The Waldce Foru1 • The Trees Speak •
Migra11.n& Fore.ts • Horse Louin& • Startma a
Tree Crop • Urbln Trea • Acom Bread - Mylh
lune
Address
Enclosed is $
to give
this ejfort 011 extra boost
WINTER 1987-88
Phone Number
ISSUE FIFTEEN • Spring 1987
Coverlets . Woman Forester • Susie McMahan
Midwife
Ah.emaltvo Contraception •
81osuuali1y · Biorcaionalism and Women •
Good Medicine: M.in.tcharial Culan ·fad
...,.......
ISSUE SIXTEEN· Summer 1987
Helen Waite · Poem: Visiona in a Garden •
Vision Qucsl • Fant Plow
lnitiaLion •
Leamin& in lhe Wildcrneu · Cherokee
Ollllcnge • ·va1uin1 Tn:cs·
,~----
ISSUE SEVENTEEN - Fall 19117
Glady • Bear Su.y • M1chad PellOn • Boan
Good Medic-inc: •findina Albcs• • Bcai
Hun1.1n1 • Champion • "8C&I"." Poem • Grecns
"Old Oaluics:" Poem. ·uuering"
Back Issues
Issue #
.@ $2.00 = S_ _
Issue #
@ $2.00 =
Issue#_@ $2.00 = S_ _
Issue#
.@ $2.00 = S_ _
Issue # _ _@ $2.00 = S_ _
Complete Set (2-11, 13-17)
@ s20.oo =s__
T-Shins: specify quantity
color tan
s__
S_ _ M_ _
L_ _ XL_ _
Zip
I can be a local contact
person for my area
Arca Code
Siovcmake(s NanaU..e • Good Med1"1ne:
lnlalpecies Commurucauon
Regular Membership........ SlO/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
State
ISSUE FOURTEEN· Winsa 1986.87
Uoyd Carl Owle · Booaen and Mummas - AU
Spcciu Day • Cabin Fever Univeniry •
Hamel- in Kan.ah • Homemad& Hot Wall:l
ISSUE SEVEN · SPRING 1985
Sustainable Economics • Hot Spnnp • Worker
Ownership • The Creal Economy · Self tlolp
Credit Union . Wild Turkey • Re1ponsible
lnvcstul& • Wcn1Un1 m the Web or Ufe
For more info: call Mamie Muller (704) 683-1414
City
s,.._
ISSUE SIX • WINTl!R 1984-85
Winsa Sohlicc l!&ttl> Caemony • Hancpun.n
River • Comins or lhe UgJu • Loa c.btn
Rooca • Mounwn Ap;culnne: The Rill>' Crop
• W-llliam TayI«· The FD!ln or lhe l'oml
J(AilJAH: Bjoregional Journal oflhc Southern Appalachians
Box 638; Leicester, NC; Kauiah Province 28748
Name
ISSUE THIRTEEN · Pall 1986
Cenler FOT Awahnin& ·Elizabeth Callari· A
Gentle Dealll • Hospice • Eme.1 Morgan •
Dcalin& Crarively wilh Death • Home Bmial:
801 • The Wake • The Raven Mocker •
Woodllorc ud Wild"'OOC!a Wisdom • Good
MDC!iciroo: The
Lod&e
ISSUE FIVE· FAU. 1984
HltVest • Old Waya in Cherokee • Oinscn1 •
Nuclear Wuie • Our Cd11c Hcritaae •
Biore&ianahsm; Pu1, Present. md Fulllre •
John WilllOIY • Hui.in& ~ • Pohta or
Participalion
@ $9.50 each........... .$_ _
TOTAL PRICE=
postage paid
$_ _
KATUAH-page 31
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 18, Winter 1987-1988
Description
An account of the resource
The eighteenth issue of the <em>Katúah Journal</em> focuses on vernacular shelter: log, frame, stone, yurts, earth-shelters, and membrane houses. Authors and artists in this issue include: Sam Gray, Adam Cohen, Greg Olson, Marnie Muller, Scott Bird, Rob Messick, Snow Bear, Rita Sims Quillen, Julia Nunnally Duncan, Michael Hockaday, Rob Messick, Martha Tree, Barbara Kirby, Colleen Redman, Bern Grey Owl, Douglas A. Rossman, David Wheeler, and Christina Morrison. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1987-1988
Table Of Contents
A list of subunits of the resource.
Protecting the Dreamer: Vernacular Values in Architecture by Sam Gray.......3<br /><br />Dreams in Wood and Stone: Building Your Own Home by Adam Cohen.......5<br /><br />A Mountain Home by Greg Olson.......8<br /><br />Homemade Houses in Katúah: A Photo Feature.......9<br /><br />Listening to Earth Energies by Marni Muller.......10<br /><br />Earth-Sheltered Living by Scott Bird.......11<br /><br />Membrane Houses by Rob Messick.......13<br /><br />The Brush Shelter by Snow Bear.......14<br /><br />Resource List: On Building and Design.......15<br /><br />Solar Composting Toilet.......15<br /><br />October Dusk: Poems by Rita Sims Quillen | Review by Julia Nunnally Duncan.......16<br /><br />Good Medicine: "On Shelter".......7<br /><br />The Future of the Black Bear: Conference Report.......19<br /><br />Natural World News: Caldwell County Incinerator | Smokies Wilderness Bill | Poachers Caught | MRS in Congress | Forest Service Plan Appeal | Duke's Coley Creek Project | Asheville Recycling Center.......20<br /><br />A Children's Page.......23<br /><br />Drumming: Letters to Katúah.......24<br /><br />"A Bourn of Buds": A Poem by Michael Hockaday.......7<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Owner-built houses--Appalachian Region, Southern
Dwellings--Energy conservation
Vernacular architecture--Appalachian Region, Southern
Cherokee Indians--Dwellings
High-efficiency toilets
Geomancy
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Black Bears
Book Reviews
Cherokees
Children's Page
Earth Energies
Electric Power Companies
Forest Issues
Good Medicine
Habitat
Hazardous Chemicals
Katúah
Katúah Organization
Poems
Radioactive Waste
Reading Resources
Recycling
Shelter
Turtle Island
Western North Carolina Alliance
Wilderness
Women's Issues
-
https://omeka.library.appstate.edu/files/original/8a5a4fec25f2fc73cddbd86819a283ba.pdf
bf0a8b567e8a648b583874aca5cd8629
PDF Text
Text
,.
·.
~UAl:i~ ®URNAL
...
ISSUE 22 WINTER 1988-89
seeds of survival
$1.50
�When strong-hearted people keep on singing the Song of Creation,
they will find the true path, forgotten by many,
so Grandpa David says.
When prayer and meditation are used rather than relying
on new inventions to create more Imbalance,
they will also find the true path.
Mother Nature tells us which is the right way.
When earthquakes, floods, hailstorms, drought, and famine
will be the life of every day, the time will have then come
for the return to the true path ...
-from Meditations with The Hopi
~LJAH JOURNAL
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
�Global Wanning and Katuah .......... 3
by Kim Sarulland
Fire This Time ............................. 5
by lyfich Crabawr
Bioregions: The Context
for Reinhabiting the Earth .............6
by Thomas Berl)
Earth Exercise .............................9
by Marnie Muller and
2.oa Rockensrein
Poems and Drawings
by Kore Loy McWhirter.............. 10
Drawing by ESTHER
An Abundance of Emptiness......... 12
by Richard lowenJlia/
Reviews:
Thinking like a Mountain
Talkfog with Nawre .................... 14
Options For Regional Currency:
The LETSystem .......................... 15
by Fred MignoM
"Chronicles of Floyd" .................. 16
by "Granny" DeLauney
Knife, Axe, and Saw.................... 18
An lnrerview with Dorry Wood
Natural World News ................... 20
111c Bear Clan ...................•........22
Poem by luci11da Flodin ................. 23
Drumming: Letters to Kalllah ....... 24
Wcbworking .............................. 30
the Earth stirs in her dream
she wakens and arises.
she comes! she comes!
great in her gifts, striding with purpose.
each step an age in the evolution of life.
she is moving.
she will not remain to stagnate in our wastes.
she would be healed.
and we would break
through our brittle egg casings of separateness
to rejoin this planetary life community.
we are too powerful
to remain so ignorant
the change is begun.
we can cry out in pain or rejoice in our healing.
we Loo need to move. to work for the change,
to pray that the balance be restored
and, moving. we will be swept up and carried in the
wave of her motion.
�STAFFTI-IIS ISSUE:
Will Ashe Bason Rob Messick Mamie Muller
David Wheeler Chip Smith Christina Morrison
Kim Sandland Richard Lowenthal
EDITORIAL ASSISTANCE:
Scou Bird MlU'lha Tree Jack Chaney John Creech Andy Half-Baker
Lisa Franklin Sam Gray Michael Red Fox Marsha Ring
COVER by Martha Tree
INVOCATION by Andy Half-Baker
PUBLISHED BY: Kart1ahJournal
THE SOUTHERN APPALACHIAN BlORECION
ANO MAJOR EASTERN RIVER SYSTEMS
PRINTED BY: The Waynesville Mo1111tai11eer Press
WBITEUS AT:
KatWih Journal
TELE Pl JONE:
(704)683-1414
Box 638
Leicester. NC
Kaufah Province 28748
Diversity il> an impor13111 clcmcn1 of bion:gional ecology, both
n3tural and social. In line with this princ;iple, the Katiiah Journal
tries 10 serve as a forum for the discussion of n:gion:ll issues. Signed
article.~ express only the opinion of the authors and are nol ncccs.o;arily
lhc opinions of lhe Katuab Journal editors or staff.
The ln!Cmal Revenue Service ha.~ dcclru-ed KaJU4h o non profit
organization under sccuon SO I(c)(3) of the In LemaI Revenue Code. A11
contributions IO Kartlah arc deductible from J>C™lll3I income uu.
invocation
From the deep dark place in ourselves,
Through the darkest part
of the changing year,
Through the darkness
of the turning world cycle,
We know of troubles facing us,
and of hope bearing us on.
Birth, death, rebirth.
Spring, Summer. Fall. Winter.
STATEMENT OF PURPOSE
lltrt in tht southern-most heartland of the Appaluchian mounlllins. thl"
oldest mountain range on our continent. Turtle Island, o small bur growing grmip
has begun to take on a stn.ft of responsibiliry for tht imp/icarions of 1ha1
geographical and cultural heritagt. This .ftnse of ruponsibiliry ctnters on 1~
conupt of living within the natural scalt and balance of univtnal system.1 a.1d
principles.
Within this circle wt begin by invoking the Ch1•ro~e nam11 " Katiu.ih"
as the oldr
new nameforthi.1 area of the mountains and/or iu journal at well. 1he
provmce u indicated by its natural bawuJaries: rhe Roanoke River ~'allt•v ta th~
narrh: ti~ foothills of the piedmont arta to the east: Yona Mountain and the
Georgia hi/1.1 to the sowh: and the Tennessee River ~'allq 10 the we.11.
J'he editorial prioririu for u.1 are to colleet and disseminate 111/ rmatirJn
o
and energy which ~rtains sptcifically 10 this region. anJ rofoster the awarelll!u
that the land is a living being deserving of our love and respect. Lfring in thi.s
manner is a way to insure the su:uailrability of the biosphere and a lasting place
for ourselves in its continwng evolutionary process.
We seem to have reached the fulcrum point of a• do or die • situation in
terms of a quality sta/ldard of lift for all living beingson thi:r planet. Asa voice
for rhe carttak.trs of this sacred land, KariJah. we advocate a centered approach to
the co11cept of tkcentralizaiio11. /1 is our hape to become a .1uppor1 system/or
rhase accepti11g the challenge of su.staiMbilil)' and the creation of harmony and
balance in a total sense, here in this ploce.
We welcome all co"espondence. criticism. perti11e11t informa1io11,
articles. arrwork, etc wirh hopes that Kariuih will grow 10 urve rhe best intt:rms
of this regio11 and all its living. breathing mtmber.1.
-The Editors
We all grow and change.
Darkness is followed by light,
Sickness is followed by healing.
As Gaia goes around the circle
We reap what we have sown,
and plant new seeds for the coming light.
rrs NOT NICE TO FOOL MOTilER NATURE
�-~·
~
•.... •-:....i. ..•••·••.,,..........-: .,.• .........·• ""·. \ ....\, .••. . 1 • ••••• "• •••••.............. •·:. ; , ........ :· ; ...... .
{~~~~~ ... ~··· ....--~
·~.··
...~ .. .
GLOBAL WARMING AND KATUAH
By Kim Sandland
Just to satisfy a yearning for the breaking down of
barriers, this wricer is currently taking classes in the
beautiful, dramatic language of signs. a language
expressed with the bands and body and interpreted with
the eyes and the heart. My "sentences" arc stiJI a little
sluggish, my rtngerspclling a little awkward, and my
boots rattle around my ankles at the thought of
confronting a real live deaf person with no one's hands
around but my own. But someday. when I'm good
enough. sign language will allow me to enter the world
of the deaf and communicate with them. They will
understand me and I will understand them. It's all a
matter of knowing how.
There is another world that this human being would
like to know how to enter, another barrier to break
down. It is the barrier that prevents many people from
seeing and understanding the impact of human activities
on their Earth. It is the world in which many humans are
unable to interpret the language of the Earth, nor to hear
the voices of despair, cries of defilement, and pleas for
care.
Gary Miller, of the Depanment of Environmental
Studies at the University of North Carolina at Asheville,
hears the voices. In a recent interview, Miller outlined
the here and now of the global warming trend, the
depletion of the ozone layer, the increase of ozone
pollution, and acid rain - - all are similar in their origin
and require the same solution, says Miller. For Kauiah,
the pressures of environmental catastrophe are already
apparent, and growing worse.
Oak decline is taking place on our slopes, and
drought like that we experienced over the pa.~t <;everal
years may exaggerate · and acceler,11e - that decline.
Miller a!lributes chat decline to a number of different
factors, including poor forest management practices
earlier in this century. like the harvest of prime trees,
leaving poorer trees which are more vulnerable to
adversity. If the greenhouse effec1 has staned, the
climate will only get warmer, and intense summer heat
and drought may make plant communities vulnerable to
wiY1h@1e ecosystem~ !\!re :irlll
je@pudy, !l!lld m!ly ~sa;p]pem ....
S1l!lclb. as the s:plrl.1ce-ffir ~osyitem
~yjpical @f aihe lb.ii.gh.er S@11.11tllaem
ApJP!lh1clmh1llll elev!lti~:ins, tfot
exm!I!ljplle. 111ds we bow."
invasion by disease, insects, and fungi. Plants and the
animal communities they suppon may not make the
necessary adjustments to severe climatic shifts in a shon
period of time. They need long-term evolution, Miller
says.
Whole ecosystems are in jeopardy, and may
disappear - - such as the spruce-Cir ecosystem typical of
the higher Southern Appalachian elevations, for
example. This we know. We have known, says Miller.
about acid rain since the 1870's, and about the
"greenhouse effect" since before the turn of the century.
Unfonunatcly we arc only now monitoring the changes
induced by these pollution effects and may yet be a
couple of years away from cfTectivcly implementing new
control legislation.
In 1988 we experienced the effect of increased water
temperatures and decreased water volume in our streams
and reservoirs, Miller says. Higher water temperatures
mean less oxygen concentrated in the water; less oxygen,
increased coxins, increased temperatures will mean less
fhh. For Katuah, this affects not only our fishermen.
but our trout industries as well, Trout fisheries ha\'e
already begun relying on well water, which has less
oxygen capacity than stream water, and so have turned to
(con1111ucJ on nest pegel
W1.NT£R. - 1988-89
Drawing by ROB MESSICK
Jeot.Uan Journa!
p~ 3
�(continued from previous page)
oxygenation systems, powered wilh electricity, powered
by fossil fuels.
Increasing populations, resulting in higher nitrogen
pollution from the burning of fossil fuels in power
plants, factories, and automobiles, coupled with the
temperature inversions characteristic of mountain
valleys, will fill our mountain air with unbreathable
substances, says Miller. During lhc past summer ~zone
pollution reached the highest levels ever recorded in our
"Refusing to learn the issues, refusing to raise
taxes and refusing to commit resources to
resolving environmental problems, will result
in an uninhabitable planet. Deferring action
until later will only cost us more in the long
run."
area. More air-conditioning will be desired by people as
the years go by; more air-conditioning means more
burning of fossil fuels, and more pollution, in a
never-ending cycle of waste and want. It's already
happening.
More people will be here, too. Miller believes it is
impossible to consider the ramifications of current trends
for the Katuah bioregion alone, because what happens in
other bioregions will have a direct effect on Kattiah.
Rising ocean waters, increasing greatly over the next
20-50 years, are likely 10 flood coastal areas. Coastal
communities, both marine and human, may be
devastated. Our wetlands, the coastal estuaries, the hean
of lhe seafood industry and the basis of the foodchain for
all species, will be destroyed by advancing seas. Sixty
to 65% of harvested fish and shellfish now spend pan of
their life cycle in the estuaries, says Miller, and they will
be affected. People have already begun flocking to the
mountain areas to escape hot climates; people will come
in droves, bringing their indusuies with them, as the
coastal economies and environments are changed. There
will be more fossil fuels consumed, more water
consumed, more native habitat destroyed here in Kattiah,
in the face of an already-shrinking resource base which
is falling 10 the effects of global warming and global
waste.
We know about all lhis. We know about hot
summers [which will grow hotter), and about
temperature inversions [which will only serve to make i1
hotter and harder to breathe, for all species), we know
about increasingly severe storms and drought and
landscapes of fallen trees and wi1hered undergrowth.
We know because we have read it, heard it, we have
already seen it. But is it 100 late for Katuah? Gary
Miller has some defini1e ideas.
There arc 1hree keys to understanding and action,
according to Miller, which m3y not undo what is already
upon us, but may save a pan of whnt we have for future
generations. The first is education. Gary Miller believes
that we should have a national required curriculum in
environmental science in all our schools. Says ~iller,
"The future of our planet depends on how well people
understand the issues." Many people are not aware;
they don't read, and they don't understand. lf we read
and understand, we can change our own wasteful
behaviors, and we can demand more of our politicians.
Part of education, says Miller, is comprehending the fact
that solutions are expensive. Refusing to learn the
issues, refusing to raise taxes and refusing to commit
resources 10 resolving environmental problems, will
result in an uninhabitable planet. Deferring action until
later will only cost us more in the long run. This has
always been the case.
The second key is consuming less, doing with less.
As Miller says, every time you lhrow it away, you waste
energy, because it must be recreated, using virgin
resources and more fossil fuels. And waste must be
disposed of, or incinerated when we run out of room for
disposal. More air pollution. Miller believes that all
people could cut their use of elecuicity by 40-50% today
and srill live comfonably, provided they give up their
need 10 live in a totally regulated environment with
temperature fluctuations of only a few degrees. Miller
calls it, "a new e1hos--try 10 live with less or do
without," and we can begin it in Karuah. It's not so
new, because some of us have been hearing it for years.
We can participate at any of several levels of activity:
recycling, avoiding plastics, wearing sweaters inside in
the winter. We can promote mass transit and drive our
personal cars less. We can conserve fossil fuels by
pursuing solar energy and other alternative energy
sources, excepting nuclear power. In the realm of
electoral politics, we need to investigate politicians'
records carefully, vote for pro-environmental candidates,
and demand more leadership from them. We can send
money to organizations trying to save lhe rain forests
(and those working on behalf of the temperate forests as
well), which are vital to our atmosphere.
"If we do not, we will lose our freedom of
choice as nature takes over, causing hurricanes
of magnificent force, high temperatures we can
not tum off, ultraviolet radiation and skin
cancer, air we can not breathe, a scarcity of
drinking water, and deserts where once there
were forests."
And the last key, says Miller, is planning. For
Katliah, this means that local and regional officials must
decide what is the true human carrying capacity of this
region, taking into consideration dwindling water
supplies, protection of habitat, and disposal of waste.
This is not being addressed by local planners and
officials, says Miller. An obvious example is lhe plan to
have incinerators handle the solid waste overload--and
anything, says Miller, with lhe potential of c?ntrib~ting
to air pollution, compounded by temperature inversions,
should be ruled out. Indiscriminate promotion of the
area in an effon to attract new mdusuies and more people
should be curtailed, until we understand what a
shrinking resource base will mean to us in the near
future.
We must make these difficult decisions now, says
Gary Miller. If we do not, we will lose our freedom of
choice as nature takes over, causing hurricanes of
magnificent force, high temperatures we c~ not rum off,
ultraviolet radiation and skin cancer, air we can not
breathe, a scarcity of drinking water, and desens where
once there were forests.
To those who don't hear, we must find a way to
communicate, a language of respect, conservation,
pro1ec1ion, and realization, to be shared among all
species. We must find that language soon, lest our
message have no ears to fall on.
WtNTDt - 1988- 89
�FIRE THIS TIME
by Lylich Crabawr
"God give Noah tM rainbow sign.
No more willer, fire~ time.•
• Block spiritual
Looking around at the forest about
me, l soe great imbalance. I see the forest
suffering as a result of acid rain,
clearcuuing, and the drought we have been
having. These are clearly the result of
human influence. The world is in need of
healing.
But each imbalance has within it the
conditions that will restore equilibrium. That
is also true in this case. There is a change
coming, and it is coming on much faster
than people think. We are presently caught
up in a cycle of drought. This is not going
to go away next summer. We might get a
reprieve next summer. it might not be as bad
as this year, but the following summer will
be, and the summer after that will be as
well.
Some drastic climatic shifts are in the
making. Different areas might become
weuer, drier, colder, or hotter. These
changes will occur for no apparent rilyme or
reason. The Southern Appalachians happen
10 be an area that is becoming hotter and
drier. In fact, I think this area is going to
dry up severely.
There is going to be a massive die-off
of the forest. We are seeing that already.
The Black Mountain Range is being
denuded by acid rain. Already there are
streaks of dry places on the ridgetops.
panicularly around rocky cliff areas, where
the water drops out quicker. If there is no
rain, those dry ridges have no source of
water. Lower down on the hillside, water
collects and drains down. But as the
moisture falls off and the water table drops,
the ridges suffer the mosc.
Already, the dries! varieties of plants
live on che ridgecops: scrub oak, scrub
pines, mountain laurel, and grasses. Those
are the species that are adapted to living up
there. Ginseng. the orchid species, or big
poplar IJ'CCS do not live up there.
ln effect, what is going 10 happen is
that the dry ridgecop conditions are going to
move down the hill. As the climatic change
intensifies and conditions become more
severe, the poplar cove associations will
become scarce as 1he dry ridgetop
community moves down into what were
once rich, moist coves. The moisture-loving
species will hold out longest alongside the
creeks. But then 1he smaller, higher
watersheds will dissipate, and 1he dry
conditions will move fanher and fanher
down. There will be a terrible decline in the
little streams now running through the hills.
r do not know if major rivers will dry up,
but they are going to become a 101 smaller.
How far ii will go, J do not know.
We have somewhat of an advantage in that
we have a number of micro-climates and a
vancty of different plants here in the
mountains. That will help lo offset the worst
aspects of the change.
When the forest dies off on 1he
ridges, greal amounts of dry tinder will be
left on the.hillsides. And as the dry weather
continues, there will probably be
tremendous firestonns burning off that
highly flammable material. That is going to
create an incredible amount of pollurion over
the temperate forest 1,ones, which will speed
up the degradation of the atmosphere and
intensify the "greenhouse effect" a1 an
exponential rate.
On these steep slopes, if the tree
cover dies off and fires burn off the organic
maner on the top of the soil layer, the soil
will be washed down the hillsides very
quickly, because the vegetation and the leaf
mulch is what holds the soil in place. If rhe
vegetation dies on the ridgetops, the soil is
going to come down. Strip a hillside now
and see how fast it gullies; see how fast the
streams silt up and die. There is always
more erosion in time of drought.
The situation here is going to be
similar to that in the island nation of Haiti
where the native people cut the wood off th~
hills for cooking fuel. With the vegetative
cover removed, che tropical rains washed all
the soil off the mountainsides, and the forest
could never grow back.
The Appalachian mountaintops are
basically granite rock with a couple of feet
of soil on the top. They will be eroded
down to bare rock. This is already
becoming evident. Mt. Mitchell has two to
three times as much rock showing on its
face as it used to have.
Eventually I believe we will have an
environment here similar to that of northern
New Mexico: bare, rocky mountaimops and
fenile valleys. There will be perhaps trees
and streams in the valleys, but all around us
1he hills will look like New Mexico. It
won't be unattractive. New Mexico is a
wonderful locale in its own way. But it is
going co be sad 10 see the species disappear
that live here in these rich coves.
Conditions might stabilize before
then. They might become more disastrous
than that The weather is not necessarily
going 10 be consistcnL Just because our
summers are going to be horter, that does
no1 mean tha1 our winters arc going to -be
warmer. We may have even colder winters,
but with more drastic changes, like sudden
storms followed by warm spells, or terrible
fronts coming down out of Canada.
I do not perceive the greenhouse
effect as causing worldwide desert,
however; ii is causing worldwide drastic
weather changes. Tl is not getting hotter
everywhere, but climate fluctuations arc
getting more extreme.
The Carri bean and the Gulf of Mexico
recently experienced the wors1 hurricane
within memory, Hurricane Gilben. Gilben
produced the lowest pressure ever recorded.
But as the climatic shift progresses, we may
see cyclones and hurricanes the likes of
which we cannot imagine at this time.
Massive thunderstorms may produce
corrential rains. There may be floods like
thO'iC this area experienced in 1916, but the
effects may be worse, because there will be
no vegetation on the hillsides to hold the
water and the mud.
The Anasazi and other pueblo Indians
in New Mexico and Arizona had a similar
experience. They suffered a drought and the
vegetation died off on the tops of the mesas,
so that when it did rain, nash noocts came
down the valleys, destroying their crops and
gullying out the fields, before the land
became dry again. Where they once had
com and squash growing at the edge of the
creek, the water was now running in a
trickle at the bonom of a gully 20 feet deep.
This made irrigation impossible for them,
and the uncontrolled erosion would carry
away more of their precious bouomland
(c;onunucd an pqc 26)
1.Jl.NTER - 1988-89
Eiching by ROB MESSICK
XAt.i&M Joul'~ p~ 5
�Bioregions:
The Context for Reinhabiting the Earth
by Thomas Berry
Tlwmas Berry's new book The Dream of the Earth has recenrly
been published by Sierra Club Books. Ir is regarded as a major book
of our time. This excerpt provides an excel/em introduction to his
work on bioregional thought and humans' relationship with the
planet.
T he universe expresses itself in the blazing radiance of the
in the vast reaches of the galactic systems. Its most intimate
expression of itself, however, is in this tiny planet: a planet that could
not exist in ilS present form except in a universe such as this one, in
which it has emerged and from which it has received its life energies.
The planet presents itself to us, not as a uniform global reality, but as
a complex of highly differentiated regions caught up in the
comprehensive unity of the planet itself. There a.re arctic and tropical,
coastal and inland regions. mountains and plains, river valleys and
desens. Each of these regions has its distinctive geological
formation, climactic conditions, and living fonns. Together these
constitute the wide variety of life communities that may be referred 10
as bi0tegions. Each is coherent within itself and intimately related to
the others. Together they express the wonder and splendor of this
garden planet of the universe.
Slar'S and
The human species has emerged within this complex of life
communities; it has survived and developed through participation in
the functioning of these communities at their most basic level. Out of
this interaction have come our distinctive human cultures. But while
at an early period we were aware of our dependence on the integral
functioning of these surrounding communities, this awareness faded
as we learned, through our scientific and technological skills, to
mnnipulare the community functioning 10 our own advantage. This
manipulation has brought about a disruption of the entire complex of
life systems. The norcscence that distinguished these communities in
the past is now severely diminished. A degradation of the entire
natural world has taken place.
Even though humans as well as the other species are in a
stressful situation, few of us are aware of the order of magnitude of
what is happening. Fewer still have any adequate understanding of
its causes or the capacity to initiate any effective program for the
revitalization of these life systems upon which everything depends.
Disruption of the life process has led to a severe disruption of the
human communicy itself. If social tunnoil and international rivalries
have evoked significant concern. the disruption of the eanh's life
systems remains only a vague awareness in the human mind. This is
strange indeed when we consider that the disruption of our
bioregional communities is leading to a poisoning of the air we
breathe, the water we drink, the soil and the seas that provide our
food. We seek to remedy our social ills with industrial processes that
lead only to further ecological devastation. Indeed our sensitivity to
human conflict over the sharing of earth's resources has di~tracted us
from the imperiled condition of these resources themselves. a peril
associated with the loss of topsoil, the destruction of forests, the
desenification of fruitful areas, the elimination of wetlands and
spawning areas, the exhaustion of aquifers, the salinization of
irrigated areas, the damaging of coral reefs.
The urgency of a remedy for this situation is such that all social
groups and all nations are called upon to reassess the entire
human-earth situarion. As was indicated by Edwanl Schumacher, we
must rethink our industrial approach to "development." This
rethinking involves appropriate technologies, but also appropriate
lifestyles, and, beyond those, appropriate human-earth relations.
The most difficult transition to make is from an anthropocentric
to a biocentric norm of progress. If there is to be any true progress,
then the entire life community must progress. Any progress of the
human at the expense of the larger life community must ultimately
lead to a diminishment of human life itself. A degraded habitat will
produce degraded humans. An enhanced habitat suppons an elevated
mode of the human. This is evident not only in the economic order,
but also throughout the entire range of human affairs. The splendor of
eanh is in the variety of its land and its seas, its life forms and its
atmospheric phenomena; these constitute in color and sound and
Drawing by ROR MESSICK
loltNTER - 1988- 89
�movement that great symphonic context which has inspired our sense
of the divine, given us our emotional and imaginative powers, and
evoked from us those entrancing insights that have governed our
more sublime moments.
This context not only activates our interior faculties; it also
provides our physical nourishment. The air and water and soil and
seeds that provide our basic sustenance, the sunshine t.hat pours its
energies over the landscape--these are integral with the functioning of
the fruitful earth. Physically and spiritually we are woven into this
living process. As long as the integrity of the process is preserved,
we have air to breathe and water to drink and nourishing food to eaL
The difficulty has come from our subversion of this integral life
communily, supposedly for our own advantage. In the process, we
have tom apart the life system itself. Our technologies that do not
function in harmony with earth technologies. With chemicals we
force the soil to produce beyond its natural rhythms. Having lost our
ability to invoke natural forces, we seek by violence to impose
mechanistic patterns on life forces. In consequence of such actions,
we now live in a world of declining fertility, a wasted world, a world
in which its purity and life-giving qualities have been dissipated.
The solution is simply for us as humans to join the eanh
community as participating members, to foster the progress and
prosperity of the bioregional communities to which we belong. A
bioregion is an identifiable geographical area of interacting life
systems that is relatively self-sustaining in the ever-renewing
processes of nature. The full diversity of life functions is carried out,
not as individuals or as species, or even as organic beings, but as a
community that includes the physical as well as the organic
components of the region. Such a bioregion is a self-propagating,
self-nourishing, self-educating, self-governing, self-healing and
self-fulfilling community. Each of the component life systems must
integrate its own functioning within this community functioning to
survive in any effective manner.
The solution is simply for us as humans to join
1he earth community as participating members, to
foster the progress and prosperity of the bioregional
communities to which we belong.
The first function, self-propagation, requires that we recognize
the rights of each species to its habitat, to its migratory routes, to its
place in the community. The bioregion is the domestic setting of the
community just as the home is the domestic setting of the family. The
community continues itself through successive generations precisely
as a community. Both in terms of species and in terms of numbers. a
certain balance must be maintained within the community. For
humans to assume rights to occupy land by excluding other lifeforms
from their needed habitat is 10 offend the community in its deepest
structure. Further, il is even to declare a state of warfare, which
humans cannot win since they themselves are ultimately dependent on
those very lifeforms that they arc destroying.
The second bioregional function, self-nourishment, requires
that the members of the community sustain one another in the
established pallerns of the natural world for the well-being of the
entire community and each of its members. Within this pattern the
expansion of each species is limited by opposed life forms or
conditions so that no one lifeform or group of lifeforms should
overwhelm the others. In this function of the community we include,
for humans, the entire world of food gathering, of agriculture, of
commerce, and of economics. The various bioregional communities
of the natuml world can be considered as commercial ventureS as well
~\NTt:R. - 1988-89
as biological processes. Even in the natural world there is a constant
interchange of values, the laying up of capital, the quest for more
economic ways of doing things. The earth is our best model for any
commercial venture. h carries out its operations with an economy
and a productivity far beyond that of human institutions. It also runs
its system with a minimum of entropy. There is in nature none of that
sterile or toxic waste or non-decomposing liner such as is made by
humans.
The third function of a bioregion is its self-education through
physical, chemical, biological and cul rural patterning. Each of these
requires the others for its existence and fulfillment. The entire
evolutionary process can be considered as a most remarkable feat of
self-education on the pan of the planet earth and of its distinctive
biorcgional units. An important aspect of this self-educational
process is the experiential mode of its procedures. The eanh, and
each of its biorogions, has performed unnumbered billions of
experiments in designing the existing life system. Thus the
self-educational processes observed in the natural world fonn a model
for the human. There is presently no other way for humans to
educate themselves for survival and fulfillment than through the
instruction available through the natural world.
The fourth function of a bioregion is self-governance. Ao
integral functional order exists within every regional life community.
This order is not an extrinsic imposition but an interior bonding of lhe
community that enables each of its members to participate in the
governance and to achieve that fullness of life expression that is
proper to each. This governance is presided over in much of the
world by the seasonal sequence of life expression. It provides the
order in which florescence and exuberant renewal of life takes place.
Humans have iraditionally inserted themselves into !his community
process through their ritual celebrations. These are not simply hu1l13ll
activicies, but expressions of the entire panicipating community. ln
human deliberations each of the various members of the community
should be represented.
The fifth function of the biorcgional community is self-healing.
The community carries within itself not only the nourishing energies
that are needed by each member of the community; it also contains
within itself the special powers of regeneration. This takes place, for
example, when forests arc damaged by the great storms or when
periods of drought wither the fields or when locusts swarm over a
region and leave it desolate. In all these instances the life community
adjusts itself, reaches deeper into its recuperative powers and brings
about a healing. The healing occurs whether the damage is to a single
individual or to an entire area of the community. Humans, roo, find
that their healing takes place through submission to the discipline of
the community and acceptance of its nourishing and healing powers.
The sixth function of the bioregional community is found in its
self-fulfilling activities. The community is fulfilled in each of its
components: in the flowering fields, in the great oak trees. in the
night of the sparrow, in the surfacing whale, and in any of the other
expressions of the natural world. Also there arc the seasonal modes
of community fulfillment, such as the mysterious springtime renewal.
In conscious celebration of the numinous mystery of the universe
expressed in the unique qualities of each regional community, the
human fulfills its own special role. This is expressed in religious
liturgies, in market festivals, in the solemnities of political assembly,
in all manner of play, in music and dance, in all the visual and
performing ans. From these come the cultural identity of the
bioregion.
The fururc of the human lies in acceptance and fulfillment of the
human role in all six of these community functions. The change
indicated is the change from an exploitive anthropoccntrism to a
panicipative biocentrism. This change requires something beyond
environmentalism, which remains anthropocentric while trying to
limit the deleterious effects of human p~nce on the environment.
�(continued from previous page)
We have limited our discussion so far to the inner functioning
of the regional communities because these provide the most
immediate basis of survival. If these communities do not fulfill their
most essential functions, then the larger complex of biorcgions cannot
fulfill its role. Each of these bioregions is. as we have noted.
re/a1ively sclf-suscaining. None is fully self-sustaining since air and
water flow across the entire planet, across all its regions. So it is
with the animals. Some of them range widely from one end of a
continent to another. Birds cross multiple bioregional, and even
continental, boundaries. EvenruaJJy aJI bioregions are interdependent.
Tllls interdependence is presently accentuated by the toxic waste
poured into the environment by our industriaJ society. Such toxic
materials are borne across entire continents and even across the entire
planet by water and atr. Such an extensive continental problem
would not exist, of course, if each of the various bioregions
functioned properly within its own context.
The larger functioning of bioregions leads to a consideration
that the canh be viewed primarily as an interrelated system of
bioregions, and only secondarily as a community of nations. The
massive bureaucratic nations of the world have lost their inner vitality
because they can no longer respond to the panicular functioning of
the various bioregions within their borders. A second difficulty with
these large nations is the exploitation of some bioregions for the
advantage of Others. A third clifficulry is the threatened devastation of
the enrire planet by the conflict between bureaucratic nations, with
their w~aponry capable of continental, and even planetary,
devastation. To break these nations down into their appropriate
biorcgionaJ communities could be a possible way to peace.
The bioregional mode of thinldng and acting is presently one of
the most vigorous movements taking pince on the Nonh American
continent. Its comprehensive concern is leading toward a reordering
of aJl our existing establishments: political-legal, commercialindustriaJ, communications, educa1ional and religious. At present all
of these establishments arc involved in the devastating impact of
indu~trial society on the natural world. The human arrogance they
manifest toward the other natural members of the life communities
remains only slightly affected by the foreboding concerning the future
expressed by professional biologists and by others who have
recognized that the imminent peril to the planet is not exactly the
nuclear bomb, but the plundering processes that are extinguishing
those very life systems on which we depend.
Yet the numbers of those speaking and acting and leading
in. pro~rams of reinhabiting the eanh in a more benign
relauonshtp with the other members of these natural communities are
growing constantly. This movement, often referred to as the Green
Movement, is fostering an ecological or biorcgional context for every
as~~t of life, for educarion, economics, government. healing and
rehg1on. So far, the movement remains a pervasive and growing
m~e o~ consciousness that is groping toward a more precise
an1culanon of its own ideals, its institutional fonn and its most
effective programs of action.
othe~s
. Of primary imponancc in Nonh America is identifying the
vanous bioregions. To do that requires a sensitivity akin to that of
the s~amanic personality of tribal peoples. While bioregions have
~nai~ geographic boundaries, they also have cennin mythic and
h1stoncal modes of self-identification. This idenrification depends on
ourselves as we participate in this process, which only now we begin
to understand or appreciate.
/
Excerpted by permission of Sierra Club Books from The Dream of
the Earth, e>I988 by Thomas Berry.
Available 11 bookslOfes around the region or by d!rec1 mail from: Sierra Club
Store Orders. 730 Polit Street. San Francisco. CA 94 IOCJ. (Prepaid orders only,
enclose S 18.95 plus SJ.00 for pomge and handling.)
Towards the Legal Recognition
of the Rights of All Species
Finally. II 1s beginning to dawn on us humans that the wider Earlh
communlly with whom we exist have nghts, IOO. Afl species have rights··such
as the right IO habi1a1. the right to breathe clean air, the right to have access 10
good water, elC.··and it is lime for these rights IO be legally rocognued.
In The Dream of the Ear1h, Thomas Berry refers to The World Charter
fur :>lalure which was adop1ed by lhe U.N. in 1982. This chnncr can be a
valu:ible. dynarmc tool for draftJng a regional or local Ch.:incr for Nature. Citucns
groups. study grou~. 13Sk forces or individunls could speamcnd this effort IO 3dap1.
the charter lO 1he specific region where they live (or t0 draft an entirely new one).
The document can then be submitted to one's !Own council, county commission,
state legislature. etc. for adopuon.
Having the righ1s of other species be lcgnlly rccogni1.cd is an imPortnnl step
111 bnnging ourselves and our species more in balance with the Life community m
which we part.icipal.C.
If you arc interested an receiving a copy of The World Charter for Nature,
wr11e: Mamie Muller. KatUiJh Journal, P. 0. Box 638. Leicester, NC 28748,
Katililh Province.
Earth exercise:
a guided exercise designed for
personal/community/Earlh healing
Getting in touch with our own interior heaJing resoun:es as
well as those of the planet itself is an imponant facet of any
environmentaJ, political, or social effon. Often we see ourselves
as bucking the cultural ride and feel a sense of futility. Yet, it is
important to see the work that we each do, as an individual and as
pan of an organization, from a wider perspective.
The body wants to heal itself, the planet wants to heal
i1self. We need to let ourselves feel a pan of this wider biotic
system of self-healing. We don't have to invent or create a
"make-believe" connection, all we have to do is give ourselves
the opportunity to see these wider connections that eiUst.
There are many "spontaneities" within us that can be
tapped into in order to pnnicipate consciously in this heaJing
process but we need 10 get beyond our "everyday" mind to do
this. Exercises such as the one here can provide a
non-threatening, comfonable way to begin this process of getting
in touch with these resources.
As we become more familiar with this way of seeing, our
"everyday" self can more easily shift into this wider perspec1ive
as well. Even our breathing in and breathing out can gently
remind us of our intimate connection to the wider Earth process.
Another aspect to invite into this conscious participation is our
dreamworld, which so often remains isolated from our "regular"
consciousness.
This (next page) is a guided exercise for groups assisted by
a facilitator which was originally designed for and used at the
afternoon sessions of the second Annual New Priorities
Conference held this fall in Asheville, NC. The Conference
theme was: "Wake Up and Dream!" The exercise is intended for
both experienced as well as inexperienced facilitators.
-Mamie Muller
W'\JlfJ'Ejl - 1988-89
�Let every pan of your body feel a sense
of being relaxed .. .let an inner smile
come to you.... to every pan of your
body. (wait I minule or more)
Now that you arc becoming deeply
relaxed.... let yourself settle in to
yourself... ...to a place that feels very
secure to you....... very loving......very
beautiful... ...Let yourself feel "at
home" there. (pause)
Experience fully a sense of your own
well-being. Feel i.mmcrsed in it. Let Lhat
weU-beingness pour over you like
sunshine.
( wait 1 minute or more)
Earth Exercise I
cksUjnd blJ narnie nuller
cuut Zoa R.ocfunsui-n
In.structiollSfor faci/ital()r
Design the selling in the form of a circle whethu
indoors or out.Side. If'JOU/eel it is appropria1e.
have some taped music quietly playing as people
come in and se11le down (for uample. Kitaro's Silk
Road or some othu soothing music). Once all are
present. have everyone get corr(ortable. llandbags.
books. papers, should be m owsilk of the
bo1uularies of the circle. You, asfacilita1or, should
be si11ing as part of the circle. A.s 'JOU share this
t'.Urcise. be sure to speak slowly and distinctly in a
quiet. gentle manner. Be sure to leDW! quiet time
bcuween each phrase.
As you are feeling your own sense of
well-being...of joy.... begin to feel the
well-being of those around you ...feel
wannth and sunlight coming to this
circle hcre...immersing us all in a sense
of Life and well-being. (pause)
As you breathe in and out... .feel the
water coursing down from the
mountains... bringing life and
well-being to all....feel the roots of
trees as they grow deeper into the
soil..... feel the autumn leaves laying
themselves one on another as they
become pan of the eanh....ex.pericnce
Lhe plants around soaking in wamuh
and light from the sun.... making food
for themselves and for all... .listen 10 the
melodic call of the birds in the forest
trees. Watch the hawk circle in the
sky.......Feel the wind blow gently
across your face ....(pausc)
llere is a suggested "script" which you are
welcome to adapt for your own use.
...............Ex.er-ci.se.................
Right now, we will do a
relaxation/guided exercise having to do
with your well-being, the well-being of
others and the well-being of the planet
Just relax and enjoy it. Images,
thoughts or feelings may come to you;
don't be concerned as to whether you
are getting visunl images or not, just let
it happen. If at any time in the process,
you feel uncomfortable with this
ex.ercise, simply open your eyes and
wait for the rest of us to finish.
Let's begin.
Close your eyes, if you'd like..... And
begin to relax ...Take a deep breath
in .... pause for a moment .. then breathe
out ...Breathe in again .... pause.....and
breathe out Continue to breathe in this
way, and let yourself begin to relax as
you do this breathing. Breathe
in.... pause....and breathe
out..... Breathe in... pause....and
breathe out
Focus your attention on the place inside
yourself where you are pausing
... between breathing in and breathing
out.
(wait 1 minute or more)
Let your muscles begin to un-tighten
and relax .....Lct your whole body feel
free and comfonable.......... Breathe
in..... pause.....and ...... breathe out.
IJ\NTER. - l 988 - 89
•
Feel the self-healing that has been going
on....on this planet... for thousands of
years .... (pause) Feel yourself a pan of
this process.....(pause) ...you are pan
of this life-giving process...even your
breathing in ...and your brca1hing
out.. .. brings life.....
(I minute or more).
Now let us together imagine that this
sense of well-being is being restored
throughout our entire community
..... throughout our whole mountain
region. (pause) Let us imagine
well-being nowing through any painful
or distressed areas of our community
---both our human community and our
wider ecological community..... Let us
feel a healing an<l a strengthening taking
place.... Let us feel a sense of
empowenncnt coming to all who are
afflicted. The well-being of each of us
is integral to the well-being of all of us.
Feel a sense of health and sufficiency
being available to all in our community
here.
Envision yourself as an importanl pan
of this healing and restoring that is
begiMing to take place in our
community. Sec how you, in an
on-going way, fit into this process.
(pause)..Fecl yourself a pan of the
Life-giving energy that will help ~tore
this community to a full state of
weU-being.
(1 minute or more)
Now imagine the entire planet........fecl
the tangible. intricate connection of all
life.... .Fecl the planet itself being
restored to a state of well-being
...(pause).........Though it is much
threatened right now, the planet is
working vigorously towards
self-healing. As your own body acts to
heal itself... from a cut or wound
...sense the planet's ability to work
towards self-healing.... Begjn to feel the
undercurrent well-being of the planet
itself....Feel yowself a pan of this
process.
(1 minute or more)
Return now to your secure place within
yoursclf...and let your own well-being
be strengthened.....and be renewed
...(pause). Experience deeply the
well-being that is at the hean of things,
and let yourself remember this sense
fully. (pause)
Now, gently, come to this circle
here...... Begin to arise out of this
meditation. (pausc)....As you begin to
arise out of this meditation. let yourself
know that this ability you have to see
things in this way is available Lo you
whenever you need it. ..... Now come
and be fully present Lo this circle, here.
-end-
InstructiollS/or facililator
Agiun. you may want to play sootl11ng music softly
for a few momtnts to give people timt to -come
bock". Lock aroUNJ the entire circle Olld ma.Jr.t f~#
each ~rson ts alnght and is 'with you".
;crediisc
The concqxof"ll\lltt smile" is dn..,, from TOO<ll WO)<llO
Traruform Strus Into ViJa/111 by ManW. Ch1a. The
imagery or autumn leaves layina lhcrruel•cs one on
anolhcr comes from lhe poem "Autumn" by Ycvgcny
Ycvlahenko.
l'CSOlll<JCS'.
A good ldvanccd l'C9QWCe is Wor.tiitg l/Uilk O..i (Applibl
MtdllaJ1on for f111ui11vc Prabla..-Salvifll) by Margo
Adair. Wingbow Prus. 1984 Available from Boolq>eoplc
2929 ri!lh S1r«1, Bcriu:ley, CA 94710.
Mtdita1/ng wull Cliildun by Deborah RoU\an and
Spwsilig 1-d by Mmy Mwdock ltC good for begimeo
mdcbMen.
�we are buUdinge a house
I wondre wille we evre real/ye live inne rharre place
wille we die inne ine
I nevre go rhere
ine is imaginarye space contained
I amme ftdfilled
imagininge irtefromme thisse distance
looking uppe ane ine as w the nighte skye
baskinge...no, skewered ande roasringe
inne irres vasre brillianre promise
I canne imagine livinge there
butte I cannorre imagine tllisse bodye
seuinge f oote inne the doore
we are buildinge rhisse house withe oure handes
withe woles moved bye oure bodies ande oure lives
closinge oute the skye
we looke oute the windowes
ro gette oure bearinges inne the worlde
we enrre tlzroughe the doorwaye to become sometlunge
otlzre thonne whane we have beene
I muste come zo ourgrowe tllisse comainre
we are makinge
lilce anye orhre cru.slllCeanne
mye lwde shelle
I amme softe inside
I musre reste ande growe winges
inne tllisse place tharre keepes oute the worlde
thenne openne a/le the doores ande windowes
takinge mye daughrres bye the hande
flye oure everywhere
I aname thisse womynne
I speak withe herre voice
she has beenefarre
she has seene the manye wayes
110 one beinge cannefarlwme a/le herre visionnes
I amme rhisse womynne
I canne feele a/le man11re ofherre senses
swellinge ande flowinge inne herre bloode
she is worthye ofyou.re deepeste arre11do.11ce
a/le creanues grea1e and smalle
va.sre ande f ewe
are honoured bye herre giftes ande blessinges
I amme thisse womynne
I canne see through alle herre harde walles
o\·re alle herre higheste rampartes
the warmrhe inne the brigluc roomes ofherre hcarte
the joyouse wisdomme
abundan1e ande ge11ero11Se
inne the da.rke ferrite groU/lde o/ lierrc soulle
I amme thisse womynne
I COJllU! telle you
she bearres no mysterye or angre so greaie
thatte itte deserves none youre moste trusti11ge
ande rendre regarde
I amme tllisse womynne
emered ande conJained
I speake withe herre voice
~iUM Jo\lrna.£ P"'Jll 10
W\.Nn:Jt - 1988- 89
�"
somerimes the goldenn.e-handed one
wille arrende you
she wille rouclli! youre woundes
ande tlieye wille openne
bloominge like tlli! manyejWwres
a place w reste
cradlinge youre sorroM-'t!S
she canne do no wronge
alle lierre ministrationnes
are rlie rainnes' attendance
onne thirstye growule
she willes you tender/ye backe to life
you cann.e joinne thisse downpourre
amonge the greaifulle herbes ande grasses
reachinge joyous/ye
withe youre manye-petalled woundes
goinge to seede
thisse softe-spokenne invirationne
w 1111! springe
ofllJ!rre unconditioMOlle generositye
....
.....
.....
"•
-~
thisse lwu.se is tire cauldrenne
where we drive 01ue lives inne withe everye 11aille
a/le horde lessonnes are learned inr1e iues newe raftres
withe oure booces onne
we walke inne or oute 011ne the dayes irte ope1111es irres dnores
irtes walles ca/le to us inne oure sleepe
come 111110 me I wille give you reste
I .amme watchinge tire vaste surface of yo1u face
like the oceamU! forre signes of re11u11e
yorue habintalle morio1111es to a11de fromme mye shores
are so like the tide
tharre I waslie owe to sea ande re11une smootlw
Olide more rare eache time you release me
the hmLl·e standl!s onne the edge ofshore ande sl11Jllnwes
irce is the liglulumse visible
inne the dangerouse ande beawiftule fogge we trm:elle
to reaclie orie tJJwthre
sometimes I amme the lande creature/you rite sea 011e
the house is wliere we meete ande pane
inne otLre bootes and inne 01uejinnes
washinge inne ande owe ofi11es dnores ande windowes
like anye commormefLSlre
or mysteriouse glwste watchre-womynne we/le sunge
who changes herre skinne to jinde love owe of herre elemente
wlw longes forre a place to harboure
a/le tlU!se unruleye weedes ande l11Juntes/11eedes ande wantes
you are bttildingtll amme imagininge 1/iisse house
011ne the slwre ofoure lives givenne ovre
we are maldnge oure betides
le11e us lie inne themme tellinge tW lies
k>'LNTER. - 1988-89
• I slil11ed wmingc withe t's mne
highc <;choolc bccnusc I wns bored antic I
hked lhc rrcnche and<: oldc cnglishc wayc
of domgc 1.l11~e; the waye the wordes
lookc antic rcctc ... htr.c lhc!yc don1.c stoppe
butte s1ghc into !he! nexte a huJc. Nowe I
~ulle do iue to slowe mysclfc ande the
wortdc downc ju.st a little.•
poems and drawings by Kore Loy McWhirtcr
�completion.
Thus, paradoxically, consumerism is actually the undoing of
prosperity and abundance because it both fosters and feeds on the
feeling of lack., and of identification with only human creations
instead of the whole of creation. This leads to enslavement to
unending desires and to the frantic acquisitiveness of our culture.
How can we avoid panicipating in this mad delusion of
"consumerism" and "conquest"? l low can we be psychologically
heahhy and ethically aware? Undeniably, we are all somewhat
susceptible to the massive hype and pervasive illusion that surround
us. Under this influence, we tend either to resist our society and its
materialistic preoccupations or to acquiesce and "go for it".
Unfortunately, either way we end up trapped in reaction, and
emotionally chained, because both resistance and acquiesence involve
a kind of bondage.
ln order to neither resist nor acquiesce, we need to learn to
identify with that within us which is already complete, already
fulfilled, and to gradually merge with this inner Being which does not
always need "more". Without this inner development, it is very
difficult, if not impossible, to avoid being "possessed" by the
dominant thought-fonns and desires/reactions of mass culture.
An /1bu11d arice. of
€mpti11es5
by Richard Lowenthal
Our planet's deepening ecological crisis has recently been
forcing us to reassess our culture's most basic assump1ions and
attitudes about nature, society, technology, and prosperity. In
particular, it is now urgent tha1 we understand our culture's
pathological preoccupation with consumerism.
In earlier times, "consumption" referred 10 a disease, namely
tuberculosis; today it refers to an accepted social norm. Tuberculosis
was called a "wasting disease" which caused a person to gradually
weaken and "waste away". Is it possible that modern mass
consumption is also a wasting disease, causing the human spirit and
the Eanh itSClf to "waste away"?
Through this consumer mentality, our cul1ure has become so
out of touch with nature that we arc threatening the Eanh's capacity to
be a functioning suppon system - not only for ourselves, but for the
entire Life community of the planet.
Consumerism can easily be likened to parasitism, in which the
parasitic organism (the human species) lives off of and gradually
destroys the host organism (the Earth). In fact, Western industrialism
and "prosperity" has always been based on a profound disregard for
the Eanh and an unbelievably arrogant intention to "conquer nature".
What really concerns me most is the feeling behind labelling
people "consumers". For any culture to identify its members as
"consumers" is quite degrading. le reduces the complexity and
grandeur of being human down 10 the lowest - and saddest · common
denominator. To be a "consumer" is to feel anxious, hollow, waiting
to be filled ... cons1antly trying to fill the void inside, desperately
buying things to block lhe feelings of emptiness and isolation. ft is a
state of continual, ceaseless hunger without any lasting satiation or
X.Otuah Jo14rnQ£ pa<Je 12
I am here reminded of Homer's Odyssey and his story of
Ullysses' encounter with the Sirens. As Ullysses' ship approached
the island of the Sirens, he recalled the warnings of the sorceress.
Circe. She had told him that if he and his men listened to the
hypnotic singing of the Sirens, they would steer towards those
rapturous voices even against their will, and be smashed to pieces on
the rocky shore. It took considerable ingenuity and strength of will
for Ullysses and his crew to get safely past them.
So how do we, on our own Life journeys, get past the Siren
songs, the hypnotic allure of consumerism and immersion in
appearances? Ullysses' tale dramatically shows us that we mustn't
delude ourselves into underestimating their influence upon us. One
of the most dangerous characteristics of modem materialism is its
insidious seductiveness, its open-armed invitation to those places in
us that feel most insecure and needy. "Come," murmur the Sirens of
consumerism in unison, "I will feed you, care for you, fulfill you,
satiate you. What you need, I can supply! I am yours ... (and you are
mine!)".
Obviously what we really need is the awareness and inner
resolve to steer clear of the hypnotic spell of our modem-day Sirens.
Just like Ullysses, we need to understand the nature and power of
these forces which can lure us into a spiritual 'wasteland' of illusion.
Jn order to free ourselves from Life-denying, illusory "consumer
prosperity". we need to face and identify our modem-day Sirens.
Here are some that J have identified for myself....
The Siren of Induced Need and Desire
We are subc.onsc1ously l13incd by advertising (and ofttn school and family)
to believe that we always need something ouisidc of ourselves to help us feel
okay. The undcnmble purpose of commercial advertising is to get us to foci
vulnerable and 111COmplctc, usually by playing on our <:exual and social desires and
fears. And the purpo:>e behind &his, of~. is to crtalt "n~· and &hen make
money from the "needy" in any way possible. Jn the swkes1 tcnns, whnt'~
happening is lha1 our $C11SC of inner self wonh and dignny 1s deliber:uely being
undermined, so we will buy lhctt message and thcirproducL Adverti:;crs know lhal
fulfilled and self-assured people aren't c:isily hocked; thus, their job is to nmplify
our fears and m'iCCuntie~ v.hilc prc1cnding to .\tn:nglhcn and help us.
The ltUly diabolical lwisl in this sccnano is &hut when our needs and
de~res ate increased, our capacity for happiness and contcnuncnt co11cspondingly
decreases. What rcsulLS is a preposterous but deadly catch-22: we arc told, in
innumerable sublle ways, "You aren't happy, bill you could be happy by chBngmg
your ouiu circumstances .••.Of course. since there ate alway:; bt11tr eircums1D11Ccs
to aspire to, what you have and who you 11IC 1s never good enough, so you aren't
happy, but you could be by...eic."
So, ·round and 'round we go-unul we choo.i:e to get off this vicious
•merry• -go-round. llS viciousness shows up in painful and continual comparison
of who we are wilh who we supposedly could or should be-as well as in
1.11.NlDl - 1988-89
�judgement and comp:irison of Olhers. It presents appearances as ultimate reality,
denying the inner essence. IL affirms only what we IW and havt, not who we
inherem.ly art.
This judgemental aunospherc is all around us in our socicty--at school, at
work., at home, even in bed. In fact. oftcn 11's such an integral pan or our lives
that we aren't even aware of this subtle negauvity unless we're the obvious
victims of judgement .
The way to recognize compllllSOO and judgement is that it is always
sep:uative and contracting rat.hec lhan inclusive and exp:ins1vc. IL causes us to feel
defensive. different. "better" or "worse". and to close our hcarlS oo real hum31l
conlllet-and it inclines olhets to react t0 us in the same way. To avoid lhis Siren.
we need to cultivate discernment and empathy, which are humane responses
instead ofjudgemenull reactions, and t0 embrace this moment, os it acrually i.s.
'Ln many ways our f!Ujht from nature
ancl c!esire to remake the wort:<£
arises from our fear of the unknown, the
uncontrollable, and ultimately of death.
The Sirtn or Unlimited Prognss and Technological Sah·ation
One of our most cherished modem beliefs is thru the natural world is not
designed for hum:111 comfort and lhus needs cictens1ve remodeling. This belief was
our key LO Pandora's boit. and it h3s motivated our rclcntlc.~s b3ttlc with nature,
with all ilS ierrible and unforeseen con.sequences. We h:lve acted as if the Earth and
a.II its plant and animal life exist to be used or abu.~ by humans, and we h3ve
ignOICd the fundnmental oneness and iolCtdependcncc of all life.
Underlying all this is a profound misunderstanding of the Structure of life:
we have ignored the foct that nature - including human mllun: • is inherently
imbued witll form, limits, structure, and boundaries. We apparently forgot - or
wiUfully denied - that we too are bound by ccnain nntural and ~iritual laws. rn
Greek tragedy, the hero is always brought down by a tragic naw known as
"hubns"··a blind arrog;incc which denies limits and auempts to usurp the power of
the gods. The desire for power over ll3lUl'C is our tragic naw--and a nlllll'al proccs.~
of rctribuuon has been set 1n motion. The uue place for limitless creative
'progress' is in our social and spiritual m3turation.
in mampulnting and
"conquering• physical n:ality.
.
£ven proponents of "prosperity consciousness• can be mesmcriied by this
Siren. lf one secs the universe as absolutely unlimited, doc:; this automnucally
mean that Lhc Earth's resources are also unlim11cd? ...that every person has a
"divine right" lO unlimited wealth and prosperity? Will we continue to ci1pcrience
"abundance" if, through our own doing, our p131lct's ecosystem becomes mcapable
or supporung life?
Allowing oneself Lo become a participant once agnm m the vibrancy of
lhe 113tural world and to begin to appreciate the beauty and wisdom of limit and
form is a step toward freedom from this Siren of "No Limiis".
"°'
The Siren or Domestication and lnsu1111ion rrom Reality
In many ways our night from na1urc and desire to remake the world arises
from our fear or the unknown, the unconuollable, and ulumately of dcalh
I once wa' on the Slaten Island ferry. cm.~g New York h:lrbor at n1ghL
when suddenly I had a vision of all those immense towers and all lhJl light and
glare functioning tO obliterate the mght. to !iOmehow shut out and dwarf the
darkness. the realm of death and lhe unkllown. Daylight helps us feel safe and m
rel31lvc conucl--everything is clear. distinct, visible, and the ego likes thaL Night
is a different mauer aliogethcr-disunctions and shapes blur and blend. the familillr
becomes unfamiliar, nnd the sun disappears. leaving us "in the dark". And then...
thousands of star.1 appear in lhe heavens, rem1nd1ng us of mlimtc ~. not only
'out there', but within us as well.
This is quite intolerable for lhe ego bent on conuol. to order 10 preserve 11S
illusion of omnipotence. lhe ego mu.st crcate an altcmntive reality which shuis
out change. decay, death. silence, diutness. And lo and behold, with modem
technology bolstered by advertising, we have seemingly accompli$hed !hi.~. We
insulate our homes so we don't h3ve to feel lhe heat or the cold; we light up our
houses and our strcelS lO negate lhe night, and lhe glow from our c1ues blocks out
the stan; we have radios. TV's, lape players. etc. 10 enien.am us and keep silence
at bay: we wash and scrub and dcodoril.e and disinfect our bodies, our dishes, our
clothes, our noors until everything is spotless-so clean that there is no place ror
germs and decay and death tO g;un a foolhold·-or so adverli<;tt$ would have us
imagine.
k1tNTER. - 1988-89
We also shut away the darker side of ourselW!s--1.he irrational, angry,
lustful, sad or murderous rcelings that m1gh1 puncture our illu.~ion of control--and
uy our best to be "nice". always in control. Of course, this means it simply
won't do to be spontane00s and child-like. No, when we "grow up" we have to
behave like adults and plan everything. But boring and dcrulcning as this may be,
111. lcast it's safe-and lhe ego despcr.uely need!. to feel safe, because deep down we
know that this separate ego is itself an illusion. So nuher th31l face this and get
catapulted inoo another level or awareness, we cleverly devise count.less avoid3nce
mechanisms to distract us from the uuth.
There 1$, however, a huge dose of divlllC humor in au this-because having
to be in control actually feels terribly consuicting and uncomfortable, while
letting go of control and entering the !low of the moment feels bolh liberating nnd
very safe-after we eitpcriencc lhe fear and move through 1L Every time wechnnge,
every umc we let go of lhe past, we die a liule-but we're also reborn: and if we
continually ICL ourselves die t0 lhe past. we're also continually reborn. The cosmic
joke is: this is the power and immon.a.lity lhe poor frightened ego is constantly
wanting, but II has lO be willing to "let go" lO get lO 1L
Tbt Sirf'n or Over-orodutlivlty and Wasterulntss
This siren has had a dcvasm1ing impact on the environmcnL Its internal
"logic" goes like lhts: Westerners arc led to believe th3l somelhmg temble will
happen if they don't continually 111cn:ase their GNP, so they·re always pushing LO
grow. construct, or manufacture more and more goods. These goods are
increasingly dc.~igned to be disposable or 10 qUJCk.ly become obsolete. Afier all, if
people throw more things away, thcy11 have to buy more later, and I.his increases
production and profits. Perfunctory hp service is paid to the Idea of recycling. but
the dommant message sull "in lhe lllI" in this cuhure is that 1t is perfectly fine t0
waste resources 1r this increnses bolh eonvcrucnce and production. Even fwther, if
we're really "prosperous• m this cuhun:. we're able to throw things away at wall
and replace them (with "new, improved" ones. of course!)
:Every time we "throw somethiruJ
away " (where is "away"?) ... we add to
the out-of-control "9arha9t,fi,cation" of
our planet Home.
In olher words, waste, squandering, conspicuous consumption, gadget
mania, ond total d1~n for the environment are our measuring sticks for llow
"prosperous" we are! This attitude has more to do with ecological suicide than
prosperity. Every Lime we "throw somctlung away" (where 1s •away"?),
especially non-degradable pla~ucs and styroforun, we add to lhe out-of~ontrol
"g:irbagilication" of our planet Home. If lCllAnlS ever ucaled a house the way we
treat our planet. they'd be evicted immcda:ncly, and the Board of Health 11oould
prob:lbly condemn lhe property!
We've been vainly trying lO send our garbage abroad and to p:iy other
nauons to take 11 off our hands. In 1988 we've witnessed the sad spccll!Cle of
masses of g:irbage and medical refuse washing up on our beaches. again and again.
Thus, it's now impossible not to recognize that our garbage and our attitudes are a
major ecological problem. Yet the visible garbage is only the 1ip of the
iccberg--what about nuclear contanunatlon and other invisible, highly t0xic
effluvia?
True prospcnty would never give nse to such an absurd and ecologically
harmful "modus operandi". Conscious pl:lncwry 51ewardship clcrnands th.11 we be
awarc of waste and ac11·v~/y srop supponing 1L We can recycle most house.hold
wastes: we can simplify our live~ nnd decrease our "needs•: and we can help
Olhcrs do lhe same. In this way conscrvatlon can go hand-in·h:lnd with a d«pcr
prospenty that honors Life.
The Siren or Pain Avoidance and Addklion to Pleasure
People have always sought plca.wre and tried tO avoid pain, but modem
society has turned this iendcncy into a quas1·religious and fanatical faith. On
every side we are beset by messages and infCICllCCS that pleasure is "good• while
pam is "bad", and that we should always feel eitcited, happy. and carefree-which
mean~ that we must deny and suppress our pain at all co:.IS. This attitude can be
br117cnly obvlOU.,, as in most advcrus1ng; it can also opcr.llC very subtly, so 11 can
be difficult to pinpoint and counteract iL, effccis. One effect, though, is feeling
illi.IJy about eitpcriencing pain--it somehow <;CCII\~ almos1 un-American to be in
pain! But growing up can at times be difficult and painful. In order to become
mature adults. we sometimes have LO go through and learn from painful
�Book Review:
11iINKING LIKE A MOUNTAIN:
Towanls a Council of all Beings
by John Seed, Joanna Macy, Pat Reming, Ame Naess
1988; New Society Publishers; 128 pp.; $9.50.
Thinking Like a Mow11ain is a deep ecologist's prayer book.
Running Lhrough ils collection of essays, poems, rituals and
workshop notes is a pervasive sense of the emergence of Gaia, the
living planel, not as a quasi-scientific hypothesis, but a living
presence, a goddess.
The book's opening invocation by John Seed is a good
example:
"We ask for lhe presence of the spirit ofGaia ...Wc call upon
the spirit of evolution...We calJ upon the power which sustains the
planets in their orbits, that wheels our Milky Way in its
200-million-year spiral."
Directly relevant to the defense of eanh, Gaia is experienced
not only as presence pervading all, but as Seti', the larger Self of
which everything is pan. Experiencing the planet body as one's own
is for Seed the radical bean of deep ecology and something he
discovered Lhrough his own direct action defending the rainforest near
his home in New South Wales. "J was literally part of the rainforest
defending herself." "... we arc the rocks dancing."
This point 1s most powerfully made in 'The Testimony of
Graham Innes" which includes a p1C1ure of Innes buried up to his
neck as part of a campaign defending the Da.intree Rainforest against
the onslaught of bulldozers. "A slow dawning of awareness
(occurred) of a hitheno unknown connection. Eanh bonding. Her
pulse became mine, and the vessel, my body, became the vehicle for
her expression."
In addition to direct action, Seed suggestS a variety of
methods for inspiring the experience of deep ecology including
prayer, poetry, wilderness vision quests, and ritual of the sort
provided in thjs book.
Indeed "The Council of AU Beings" ritual developed by Seed
and Joanna Macy and described in the book by Macy and Pat Fleming
deserves detailed auemion. The ritual consists of three stages. The
first is entitled "Mourning."
Drawing on her experience with despair workshops. Joanna
Macy observes that the destruction of our life suppon systems is the
deepest and most pervasive source of anxiety in our time, that this
destruction is happening now, felt in our bodies as depression and
despair that we fear expressing because of the taboos set up in our
society. The first stage of the ritual acknowledges this despair - the
pain involved in the devastation of our soil. the loss of our forests,
the extinction of species, the poisoning of our breathe and blood, air
and water. The aim of the ritual at this point is to have the
participants "hear within themselves the sound of lhe eanh crying."
The second stage of the ritual is entitled "remembering."
Through both guided fantasy and active mimicry, panic1pantS reenact
the entire evolutionary journey of the cosmos, the planet and life on
earth acknowledging the real physical links of this journey built into
the coding of our genes.
The last stage of the ritual is the council itself with each
participant speaking for another life form and acting out the drama of
the contemoorarv olanetarv situation from a non-human perspective
as well as taking rums playing a human.
Jn addition to the ritual, the book contains poems by
Robinson Jeffers. Gary Snyder and Joanna Macy. an essay by Ame
Xatuah Journal pQ.CJe 14
Naess, beautiful rainforest illUSII'lltJons by Duilan Pugh and much else
useful for all of us working to generate the experience of deep
ecology.
It is interesting that in a collection of eanh prayerl> and
mvocauons to Gaia such as this, the selections are. w11h one
exception, the work of contemporary Western poets and authors
rather than excerpts from various Native American U'llditions which
have long revered the Great Spirit, Father Sky and Mother Earth.
(That one exception is a rcnrution of Chief Seattle's 1854 Duwam1sh
speech.) While the authors have undoubtedly been influen~ed by that
tradition, they represent what seems 10 be a new revelation shaped
both by contemporary science and contemporary vision. Their
poems, prayers and ritual evoke a spirit and offer a general fonn
rather than provide verbatim formulas. They begin to forge a path
into the teachings we must all be about the task of discovering and
inventing if the world of our children, let alone the world seven
generations hence is to survive as the rich luxuriant planet we have
known.
l must add that there is a healthy emphasis in the book that
ritual is not an end in itself but preparation for action by generating
deeply felt recognition that defense of the earth is self-defense. To
this end we join in the book's invocation: "O stars, lend us your
burning passion."
~
-Amy Hannon
Prinls by PAM and LIU TllOMAS
Book Review:
TALKING Wfl'H NATURE:
Sharing the Energies and Spirit ofTrees, Plants. Birds, and Earth
by Michael J. Roads
1987; H.J. Kramer, Inc.; 151 pp.; $9.95 (cloth)
The night was cloudy and I was alone with a book by the fire. So
l feh preny good Lo begin with,considering that's one of my favorite
places to be. but I was oot prepared for what the book would d~ to
me. As I read into it my heart opened and my sense of bemg
expanded. At midnight and half way through Lhe book, 1 could
contain myself no longer. I jumped out of my seat, rushed out the
door and flung my arms out 10 the night just as the wind blew the last
cloud from the moon and rushed past me in unbounded joy.
Ir's ha.rd to know what else to say about this book that really
matters. It is not as simple as the title implies, and yet in a very
deeply powerful way, it is simply about "talking with nature". It
brings that whole concept into an accessible reality. It is a sharing of
an unfolding that will touch you as deeply as your own untoldmg lies
within you. h holds vital pieces of wisdom, cruth and lighL It is
~
sweet nourishment.
• reprinted from 1~ EducOlional Resourct COOJ>(T(JJivc N~.tlt111er
IJ'\.N1£R. - t 988-89
�.. ..., ...
·~
•
"
. . . . . . . 'N.
r;:!:'1-~••.•.·~-'\..
IN
~~~i:r~ST
I
,i";'>. ................,
An Original Idea For Ka!Uah Oirrcncy
Options for Regional Currency:
A Look at
Local Employment Trading System
(LETS)
This network also increases the amou nt of personal contaet
between neighbors.
Reminding us of our true
interconnectiveness, it's a tool for the reweaving of ancient
pauems.or !Jibe and village. l~'s about simplifying and taking
respons1b1hty for our collective economic behavior. T he
LETSy~tem is an altemalive as well as a supplement to rhe
convennonal economy that can be implemented right now.
A LETSystem is a network whose members use a local
currency to allow them to 1rade foods and services without
necessarily having access to federal dollars. Members have
accounts which start with a balance of zero. Goods and services
which members want to obtain or provide arc listed in a monthly
mailing.
There are currently about 50 LETSystems operating around
the world, with much experience to draw from. Computer
software for operaung the ne twork is readily available. A
videotape, and a game which models the workings of the system,
can be used in educating folks about iL
Prices are stated in 'green dollars', a quasi-currency
equivalent in value to federal dollars. The lOtal of all member~·
account balances always equals zero. At any one point, there are
some accounts with a positive balance ("in credit") and some
accounts with a negative balance ("in commitment"). A stntement
of one's transactions and balance is received with the momhlv
mailing. A charge is deducted from each accoun1 monthly,
according 10 use, to cover the operating cos1s of the ne1work.
For example: John cu1s firewood. Pe1er 1s a weldcr, and
he wants wood bu1 has no money. John doesn'1 need any
welding done. Thai's usually where ii stops. However, if John
and Pe1er are members of a LETSystem, then John delivers the
wood, and Peter picks up the phone. He dials the LETSy,tem
answering machine and says, ''Hi, this is Peter, #48, plea~c
acknowledge John, #83, $75 for firewood. " This informauon 1s
fed to a computer. which increases John's account by 75 green
dollars and decreases Peter's account by 75 green dollars. In
tum, John employs a carpen1cr. the carpenter has a haircut, gels
some clothes made. buy~ food from a farmer. The farmer now
has a way to pay for a welder. so Peter gets to work again. In
this network people need never be unemployed because of a lack
of federal dollars in the communily.
Many transactions are likely to consist of pan green dollars
and pan federal dollars, as members take care of their needs for
cash. The LETSystem is compatible with the conventional
monetary system and simply increases the amount of local
economic activity.
What I sec happening as a next step is people who are
juiced up about tltis taking the time to consider the details. Then a
group of peo~le who feel clear about it can get the ball rolling by
actually starling a LETSysiem and organizing an educational
workshop designed to ium larger numbers of people onto the
network.
We are c~rr~ntly ro:m.in.g a LETSystem for the Floyd
County community in the Vtrg1ma portion of Katuah.
compiled by Fred Mignone
-rtprinrtd from Educauonol Rtsouru Coopt'raJi\'t', Box 80, Floyd. Virginia
24(~/
If you wo uld like to know more abo ut LETSvstcms
tha l a re c urre ntly fun ctioning in Cana da a nd the L.S.
as we ll as audio-vis ual ma te rials, send a d olla r to:
Lands man Community Servi ces, Ltd., 37 5 J ohnston
Avenue Courtenay, BC V9N 2Y2 C anada.
Olhcr rosourus:
Economics as If tht Earth Rtally Ma11utd: A Ca1alyst Guide 10 Socially
Conscious lnvtsting. Su'ian Meeker-Lowry. 1988. New Society Publishers,
P.O. Bo~ 582, Sama Crur., CA 95061
"The Local Employment Trading System•. Wholl! Earth Revitw, r-;o. SS.
Summer 1987.
Oraw1na by ROB MESSICK
W'l.N'J'ER - 1988- 89
X.OWah Journot pGCJe 15
�tft.e cft.t'ontcie.s of fCoycL
At the time of the change there were so many
wildly imaginative approaches 10 transformation; all
worked some, some worked a 101! What a time for
adventure and opponunity.... shining days.
One thing I remember, there was n lot of knitting
and darning going on. People just staned to draw up
the rough and tattered edges of the life cloth and sewed
them back together. One of the signs of it was the
coming of prosperity; all over people got together good
shelter and strong gardens, 1here was a 101 of local
commerce and baner. health re1umed 10 1he land and
birds came back. and bear. The people 1hrived no
maner what the weather. The seasons began 10 make
sense 10 1he people and they noticed the changes and
understood themselves.... they were able 10 help each
other, so prosperity returned.
The apprentice pa1h came into focus again. People
all of a sudden began to think of what they knew as a
gift and a tool of their trade. The work people did was
recognized as a pan of 1heir lifesong and deserved 10
be honored. Quality returned, and guild houses;
young folk traveled from guild to guild getting a taste
Text reprinted from EducatiolllJI R~ouret Ctnru Nt'Wslcutr:
Bo~ 80: Floyd, VA
24091
Drawing by 10
�•
r
.
O
_...
.. ""''
~~,
"
.'
>BMESSICK
. ~{)'.~J.. •1.~•
••:;\r;. •\I
"' • 'I , ••
',1~ ·~
..,
o,.,·
·:·
I(,,
of the difference, then they would take their pick. At
first everybody kept jumping from one 10 the next,
midst alot of smoke and dust, but it settled pre11y
quickly and folks could hear their intuits, which
always speeds things up. Now the choices usually are
clear. Of course, all the decision-making was helped
along greatly when we re-connected with our ancestral
helpers: the others or our group in the past, present and
future, who all want the same thing. They reminded us
that discipline Le; just remembering what you want.
And, of course, a big, big change came with the
passing of the age of leadership. We know now it was
really just a thought, but it projected such substance
and energy it was difficult to see thru it for a while....
like a heavy fog on the ridges. Bui by and by it lifted
and nobody needed a leader anymore, we all fell a
sense of purpose and had a plan, of course that
brought order - real orderliness like the way water
moves along, or fire bums, or a rock splits along a
line.
When I look back to the before rime, it's hard to
believe how all our lives were ordered by confusion.
Our power circuit was unplugged. So. or course, the
~
change was awesome at first, but 11 quickly became
normal... ..i1's easy to forget
I'm so glad 10 have seen these times.
-by Granny DeLauney
p
�.KNIFE, AXE, AND SAW
•
or
" Getting Pocketknife Religion"
Recorded by David Wheeler
Darry Wood thinks of himself as an
anisan. The word is French and refers to
someone who works in the middle ground
between an artist and a craftsperson.
"/ am happiest when I am creating
fimct1onal objects that are beautiful," he
says. And that sums up his work, whether
it is his house built of hand-hewn logs.
drawings, sculptures, cabinetwork,
museum-standard replications of the
eighteemh and nineteenth century clothing
of the Sowheastern Indian tribes, or the
self-made hand tools that he uses in these
projects.
Darry is also a master of primitive
camping techniques and the ancient native
technologies that have come w be known as
"Earth skills."
To whatever project he undertakes
Darry brings his fme sense of observation,
an intense power of concentration, and a
love for natural materials. These personal
qualities are constantS in all of his work.
As we calked at his homestead on
Buck Creek in Clay County (NC), Darry
scraped hair off a deer skin stretched tight
on a wooden frame preparatory to
brain-tanning the hide to condition it. The
rhythmic scratching of /us wahinle, as the
hide-scraping tool is called in the LAkota
Indian language. pwicwated his words as he
e.tplained that primitive skills were not
simply techniques, bill a way of life.
Katl1ah. You've JUSt returned from
doing an "Eanh Skills Workshop" wilh
Snow Bear and Bob Slack at the Unicoi
Staie Park in north Georgia. How do the
skills that you teach at those workshops
benefit the students?
Dorry Wood: We focus on making
fire without matches, going into the natural
environment and finding food, making
shelter without the use of metal tools,
brain-tanning, and 01her practical affairs of
life.
To me, these are primitive skills in the
highest sense of that word. People often
think of "primitive" as being crude or
obsolete. and I suppose a lot of people
would say that what we do in our
workshops is obsolete. h's not something 1
would care to debate with people who have
n much different system of values. But I see
what we are doing ill> "primilive" in the
Latin sense of the word meaning "the first,"
"the most basic" - "primary."
In practicing these ancient teehniqucs,
people inevitably touch back with
themselves, with who they really are. In this
day we are so insulated from lhc natural
world by plastic. aluminum, concrete, and
glass. we forget that we are of the Earth,
and that it is not Wi nn-Dixie and the Blue
Rjdge Mountain Electric Co-op and other
X4c.UM Jou.rna! p~ l 8
institutions !hat sustain us. It's the Mother
Eanh that sustains us, and by practicing
Eanh Skills people begin to see that in a real
way.
As we cook over an open fire, put our
hands into the flesh and blood of the deer,
and learn how to sharpen our knife and our
axe so that they'll serve us in the best
possible way, we can feel the simplicity of
life as it was in another time, and yet still
retain a feeling of just how relevant it is for
us in this time to take pan in the life process
as it has been continuing on this Eanh for
lhousands of years.
Our lifestyle has become so
dis-integrated, that living on a primitive
level for just 48 hours helps people
reintegrate in a way that lhey didn't realize
was possible.
What r teach are the basic skills of
life. It's home economics; it's rediscovering
our birthrighL
K: Even the practical techniques that
you talk about are highly sophisticated on
some levels. You showed me an adz.e in
your workshop that was made out of a
branch that was growing off the tree at just
the right angle, and showed me a ncshcr
that had a thong which went over your
wrist, so that it made your forearm into an
actual pan of the tool. Those tools show an
awareness of engineering lhat is more than
logical.
DW: Perhaps a more precise example
of what you arc talking about is the sticks
that make fire. Everybody has heard about
making fire by rubbing two sticks together,
it's almost legendary. Ir the knowledge of
how to create fire by friction were lost, it
would be very difficult to reinvent. There's
no telling how many thousands of years
human beings Strived to do this before
somebody succeeded. It must have been a
magical moment when a human being first
brought fire into being with his or her own
hands.
To actually bring fire, everything has
to be just so. h's not something one can
fake. The design of the tools has to be just
right. All the details of the fire-making
process have to be followed carefully or no
fire appears. This sk11l, or science,
whichever you want to call it, evolved over
lhousands of years. and while there arc
minor variations in method based on local
traditions and local material:., the basic
technique is always the same. Although this
is primitive, it is very specific. Like so
many things, it's easy when one knows
how and when one pays auention.
One of the basic facts of life in
America today that 1 have yet to face up to is
the operation of a computer. I know nothing
about it. And yet everywhere people are
doing it, and for a lot of people it has
become second nature, yet for me it's still a
great mystery. But ever since I was a kid I
have been making fire by friction and
preserving hides by brain-tanning, and all of
that is about as lhrcatening to me as making
a sandwich.
K: But operating a computer involves
only the pan of our brain that works with
logic. If someone is walking out in the
woods and sees a certain crook in a certain
kind of tree, and says, "Hey! There's my
adze handle," that involves knowledge and
logic but also an intuitive sense that does
not come into play in operating a computer.
OW. Let's say ii like this: to live in
the natural world requires a much greater
level of awareness than what most modem
people are used to manifesting.
I've thought about this a lot. In my
boyhood I was around some native people
who came as close as anything I could think
of to being prototypical savages. These
were native Creek and Seminole people
living in the Everglades of Florida, who,
unlike the Cherokees of these mountains,
were not exposed to the white people's
schools and churches throughout the
nineteenth and twentieth centuries.
Yes, they had some European goods;
they had guns and they had cloth; but they
spoke very liule English. The old man who
taught me how to make moccasins, for
instance, was named Billy Bowlegs III. He
welcomed me to watch him at his work,
from which I gathered that my young
sma.n-alecky level of awareness was preny
shallow compared to the level of this
100-year-old man, who from behind could
tell that a crow was in his com, grab his
single-barrelled shotgun and, hardly
glancing more than once at the crow, could
knock it dead
l.1tNJER - 1988- 89
�I saw that happen !>CVeral times when
people to go into the forest and create a
lifestyle. Put me down in the American
• hardwood forest with these basic tools.
primitive hunters in the times before
give me a linle time, and I couldn't imagine
European contact must have maintained a
a more ideal situation.
remarkable intensity of awareness to be so
totally at home in the wild environment. It's
It shocks people when I begin a
workshop by saying that w-hen they get
hard for us to imagine how finely-tuned
home from the hardware store with a
were the senses of those native people, w-ho
brand-new, American-made knife, they
lived with, and in some ways like, the
don't have a tool that is ready to use. The
animals · on the Eanh in a natuml way.
assumption is that a tool comes from the
store ready to go. The one cutting tool with
K So a simple thing like sharpening
which that is probably the case is the saw.
your knife 1s a staning point 10 reawaken
Saws work on a different principle, and
some of thnt.. ..
come from the manufacturer as good as they
DW: Surely. If I have anything real
arc going to geL
at all to offer people, something that the
But axes and knives need a whole lot
of work. It's very subtle, but the basic issue
average modem person docs not know and
needs to know, it is the knowledge of how
is the angle to whlch the manufacturer has
to sharpen a knife. That is the basic lecture
ground the bevel of the cutung edge. !l's all
that I give at almost any workshop situation
wrong for-doing practical work. h's way
that I'm in. h's the opening hand; it's the
too thick:
Before I use a br:ind~new knife or ~
foundation from which all the rest builds.
If we are going to create a viable
axe,) first do considetable filing OP it to
••
lifestyle in a natural environment, the basic : •
remove the n)etatjust behind the edge, So as
operation, upon which all the rest are built,
to taper it and thin ii down, .so it will
is to rune up a knife so ii will be performing
peni:trate wuhouL resistance. Once 1 've
done that, l hone a fine cutting edge on it
at the highest level. To do otherw11;e 1s like
asking a concen violinist to go on stage and
~with 11 stone. American.made knives
play Paganini with an inslJ'Umcnl that is out
genccally come with the bevel ground to
of tune. It's just not reasonable to do. And
40-45°, which is much too obtuse for most
cutting operations. So I immc0u11ely take a
yet that same level of ignorance is where
file and readjuSt that to an 20.25u angle.
most people are operating when they an: out
in the woods with a knife or 'an axe. Their
almost half as thick as the epge tMt they$11
tool is dull, because they don't know how
you. before I put ir 10 w6rlc. Most people
to manage it in a way that will make life
don't know to do that , h's not in the BfJ}'
easy and comfonable.
Scout Haiidbook. lt'i; not in '3ny of the
Witness the choice of word~ that we
common pl:tces where B ~rson might
have developed in the English l:in~age to
Cl';pc<;t lO iud such a thing.
say "in trouble" or "in danger." We ~·
"Sharpening the Ktiife" s my basic
"We're not out of the w6ods yet," imJ>ly"ng
sermon. It's a beginning)Jlace. It's a key
for us to open ourselves up so that we can
that to be in the wood. is to be in a
hazardous state and that we are~e and free
begin to look oeeper.
If someone is seekin& enlightenment
when we get out of the wOOds. That's the
implication. But l totally reject rhat pq1nt of
11 nd their kl!ife is dull, they have the
view, for I am safe and at home when I am ~roverbial canoe~ the horse.
~
in the woods.
\
"\...
.It 1s .ror thnt reason that I don't
K: This priruidve lifestyle involves
an awful Jot of sophi~ticnted physic~ and
pamc1pate in any workshop where I am
advenised, and this has happened, as one engineering !
who is teaching "survival skills." That's
\
._
how the army writes its manuals dedicated
DW: That's beCnuse these arc thing
to teaching people how to hve m the narural ~ lhat peopTe haven't rhouglit vet)'. much
. nbo\lt. To sharpen a knife rcg_ujres ~IJ!Y.
environment. They call it "survival skills."
But to me survival skills are knowing how
two-minutes, once someone knows liOW.1
0
to cross Peach_tree Street without getting run
do lL
J. . , . . /
It's all relative io v.hat one bas been
over by a taxicab or how to walk through
the ci~y at night wi~out getting mugged.
exposed 10 and what one's condluoning is.
But give me my knife and set me down
It takes me at least one hour lO communicate
to someone else an understanding of what's
somewhere in the eastern hardwood forest,
going on down there where the steel meets
and I'm just like Bre'r Rabbit in the briar
patch. I'm home.
the stone. I find, however, that if someone
pays attention for an hour, then they can
K: And so "keeping your knife
bring a knife to useable condition in just a
sharp" is a way for people to live their lives,
few minutes.
even in a modem context.
K: But it's not just the knowledge
DW: Right. l call this "pocketknife
and the understanding, it's also nece!>sary to
religion."
practice the motions.
The folding knife is our basic unit. If
we have our pants on, our knife is with us
DW. That's right. Mastery comes
at all times: that's the fundamental tenet of
with repetition, but there's nnother element
pocketknife religion. Proceeding from there
as well.
to the axe and the saw, we build our holy
fn hunting, even when someone
trinity. It is knife, axe, and saw that enable
acquires a skill and can perform it well, that
I was a kid, and I've often thought that the
1
of itself is not enough. When the moment
comes to strike. one has to be able to bring
one's full auention to bear on the necessary
action. One has to be there with awareness,
or else the arrow doesn't shoot the deer
through the hean. Mastering skills like that
requires practice beforehand, but that
split-second moment of action aJso requires
a "present awareness" of an intensity most
people can't comprehend.
That is one reason I go outside and
either shoot my blowgun or shoot my bow
and arrow at least once every day. It helps
me to tune myself up, because these are
things that I have done for a long time, and I
know that I can hit the bullseye when I get
myself very calm and very still and
concentrate on that bullseye with what I
think of as "a savage intensity!
It's the same reason Ted WilJiams had
such a good batting average. A sponswriter
asked Ted one time how he could hit the
baseball so well, and Ted offered what I
thin~ is one of the most famous quotes in
Qa.seball, "I keep my eye on the ball."
Jt's simple, yes, but the difficulty lies
in hllving the presence of mind to do it in the
J>recisc moment. I know how to shoot the
bOW and the arrow, but I don't hit the
bullseye every time, because most of the
time I'm up there loafing - manifesting
verage flakey behavior. But there arc
momen~ when I wake myself up, and I
look intensely at that bullseye. I don't have
to thmk about technique at that moment; I've
practiced the technique for year.;. What is
required is tile determination, in that
moment, 10.put into practice what I Jcnow
how IO do. If· I can concenuare my aucntion
for that one split instant, the arrow goes
clean Into the center of the target. But
oftentimes I don't seem to have the
motivation to oo it at that level. Of course
ihe,old-time P,Cople living on the Eanh lrad
to do it, or they would have starved.
It may not be a weapon; it may be a
tQOI that l have in my hand. If I intend to fell
a tree with an ~e. to do it efficien~ly I have
to deliver the bu of my axe precisely to a
little pinpoint-sized spot that I pick out on
the bark. Then the next cut has to intersect
first precisely. The way most people flail
away at a tree with an axe, it looks like a
be~ver's been working t~ere, whereas a
skilled axehandler leaves JUSt a few large.
clean chips.
fill e
K· Some people are predicting an
economic collapse. saying that our whole
economic system is going to be changed on
a scale more catastrophic than the Great
Depression. Do you think that these ~kills
and the awareness they engender would be
of great practical value in a situation like
that?
DW:
I would think: so. The
awareness these skills create would be
particularly valuable. I'm not prophesying
it, but should such a coll3pse come, there is
no doubt but that we would have to do
things much differently. How we would
live, God only knows. There are not
enough deer in the woods that everyone
could wear deerskin clothing. In fact there's
((DllJinucd on p.tg~ 23)
WlNJER - 1988 89
Drawing by ROB MESSICK
JCAl.Ucm Jol.lrna!
pa~
t9
�./',,,,. ,...~,....................,,,,,,,,,. ,,
......
..
......
....
\~
/.NATURAL
~
~
~
~
WORLD
.
::
=:
~
·\...... NEWS
·~
:::
..
~
.~/
..
....
~·
·•,,,,,,,,,,,,_.....•,.m.·-'''''''~''''''.
"WATCHIN' 'DEM
BOMBS GO BY"
Nlllllt&I World News Savia:
A convoy of three ~ked trucks
accompanied by five escort vehicles pulled
out of the Pantex plant in Amarillo, Texas.
The trucks carried nuclear weapons or
nuclear weapons parts. There was no way
to identify the trucks or their cargo except
by the distinctive "goalpost" antenna~ tha~
extended up the sides and over the dnvers
cabs, but they were being watched: As they
emergl!d from the plant gates, a smgle car
swung in behind the convoy, and word
flashed ahead along !heir route.
As they proceeded east along the
interstate, newspapers were alerted ~nd
sign-carrying dcmonstrntOr.> called at.tenuon
to I.lie presence of the bomb ~ruck:; m each
major city as the nuclear shipment roll~d
through town. The single sedan stayed. with
the trucks and their anned guard vch1cle$.
sometimes talking pleasantly with the
drivers over the CB radio and staying in
contact with a central switchboard in
Oklahoma City by cellular phone.
Before sunrise on the morning or
November 5, 1988 the convoy approached
their destination at Oak Ridge, Tennessee.
Thiny miles west of the town 12 more
vehicles joined their esc?"· but these cars
were unanned, full of noisy protestors. and
carried signs warning "H-Bomb Trucks
Ahead." As the trucks entered the town
limitS, the unofficial escort pulled ahead,
and as the big rigs pulled up to the gates of
the Y-12 Nuclear Weapons Components
Plant, they were greeted by shouting
demonstrators waving signs and banners.
This was Nukewatch.
During the week of October 31 November 5, tlie Oak Ridge Environmental
Peace Alliance (OREPA) joined the
nationwide Nukcwatch action by monitoring
the Y-12 Plant in Oak Ridge. Volunteers
maintained conslllllt surveiUancc at the Y-12
gates waiting for the specially designed,
unmarked "safe secure trailers" (SSTs) that
transport nuclear warheads, weapons
components, and nuclear ingredients for the
Department of Energy (DOE) .
Communication networks between Oak
Ridge. the Nukewatch headquarters at
Oklahoma City, OK and other weapons
:Kcitiuah JolU'f\Ot PQ'}e 20
installarions trncked nuclear convoys across
the nation.
. .
On the first day of monnonng,
OREPA truckwatcher Stephen Clements
followed a weapons transpon vehicle and
escon cars from the Y-12 gates, through
downtown Knoxville, and north ~n
Interstate 81 to Gaithersburg, Maryland in
the suburbs of Washington, DC. The
Washington Post followed up on the stozy,
and a reporter learned from a D~E
spokesperson that the truck wa~ carrying
97% pure, bomb-grade uranium to a
research reactor ai the Bureau of Standards
in Gaithersburg. A rcpon appeared in the
Post the next day.
The public scrutiny makes the DOE
nervous. They give possi?le t~s!'l as the
reason for their paranoia, but It 1s mo~
likely that they would rather that people did
not know that unmarked radioactive
shipments are passing down the highw~ys.
Nukewatch believes that people have a nght
to know how close nuclear war is to th.cir
personal Jives. Nuclear weapons production
becomes real to people when they realize the
truck they arc passing on the interstate 1s
loaded with parts for n~clea_r warhe~ds.
When shipments of radtoactt~e uranium
passing through an urban neighborhood
suddenly become visible~ it .brings home the
lesson that the first v1cums o f nuclear
confrontation are those affected by the
environmental hazards of nuclear production
and nuclear waste.
The Oak Ridge Enviro11mental
and Peace Alliance
Bo:c 1101
Knoxville, TN 37901
Call (evenings): (615) 588-9370
ISN'T IT OBVIOUS?
Nawral World NcWfl Savic:e
The North Carolina Forestry
Association has announced that with the
Western Nonh Carolina Development
Association's Forestry Commission it will
be launching a $30,000 "educational
campaign" to convince people in the
mountain area or the state of the benefits of
the clearcu11ing technique or logging. the
method preferred by loggers and the US
Forest Service for its economy, speed, and
ease of managcmenL
The camP,aign will be panially funded
by a $9,000 grant from the US Forestry
Association.
Clearcuuing has been coming under
strong and often bitter auack from all
manner of people in the mountain area or
Katuah. Besides being aesthetic~lly
unpleasing to humans, clearcutttng
diminishes already scarce wildlife habitat by
fragmenting valuable cover areas and
favoring yellow poplar and other
non-food-producing tree species over
valuable mast-producing species, like oaks
and hickories.
The US Forest Service: has also been
criticized for clearcumng trees on a short
rotation schedule, causing mast·bearing
trees to be removed before Ibey can enter
their period of highest produ~tivity •. and .ror
replanting clearcut areas wtth whne P.tne
trees which create vezy poor habuat
coodltions for most wildlife species.
USFS PLANSTOINCREASE
HERBICIDE USE
N.wn! Wodd News Service
The US Forest Service (USFS) has
released a draft environmental impact
statement that indicates that the age~cy
intends to increase the use of chemical
herbicides and prescribed bums in the
National Forests of the Southern
Appalachian Mountains.
The "vegetation management"
proposal covers the National Forests in. the
mountain areas of North Carolina,
Tennessee, Georgia, Virginia and Kentucky
and isolated areas in South Carolina and
Alabama a total of 5.2 million acres. It
defined V:ork in the areas of site preparation
(for planting of white pine ttees). corridor
(trails, roads, and utility linc:s> '!lainten~ce,
hazardous fuel reduction, wildlife clennngs,
and timber stand improvement operations.
The statement also considered the
impact of mechanica! and manu.al methods
of land clearing and stte preparation.
The statement was in the form of
eight alternative plans for management,
varying in intensity. The plans ranged fr~m
"no clearing" 10 clearing or preparing
173,000 acres each year. Under the most
intense regimen proposed, 3.3% of the
forest lands under study in the mountains
would be cleared or worked each year.
Herbicide use options varied from no
chemical treatment to treating 57 .~ acr~s
each year. Aerial spraying. by heh.copter 1s
considered in three of the eight opuons, and
1he alternative preferred by the USFS
provides for aerial applicauon~ ?n ru~ged
terrain and along some u11l11y lines.
Herbicide brands to be used would include
2,4-0; 2,4-DP; Tebuthiuron; Triclopyr. and
others.
.
The draft impact statement designates
a lOO·foot unsprayed buffer area around
wells, screams, springs, and private land
boundaries. and a 300-foot buffer .~ea
around private residences. No prov1s1on
was made for herbicide drift. The report
deemed that the poisonous spra}'.S ~ou!d
have "no significant effect" o~ w1ldhfe_ m
the spray areas and that se!ecuve sprar1ng
would minimize accumulauon of chemJcals
in the food chain.
These standards are unrealistic and
inadequate, and the persistent ~isoM being
used will have a strong negauve effect on
the plant and animal communities that live
on and in the forest soil and water.
Using heavy chemicals for economy
and convenience connicts with the USFS
mandate to protect the area's water sources.
The Appalachian public lands repre~~ts the
last large-scale habitat areas rem:.umng to
many species of wildlife. The l?resence of
str0ng and persistent toxic chemicals :vould
only contribute to the general degradauon.of
these already weakened and embattled hfe
systems.
.
.
Removing vege1a11on by chem1ca1
means takes money that could have
provided j~bs for moun~in ~sidents. The.se
jobs could improve the s11uat1on for counues
that have a low tax base because they
contain large percentages ofNati~nal.Forest
lands. Money spent on chcrrucals is divened
16'1.NTER. - 1988-89
�away from 1his region 10 gian1 chemical
manufac1uring conglomerates that arc major
producers of highly hazardou~ waMes.
The USFS draft environmental impact
sm1cment on vegeiation managcmcn1 seems
di-conceived and irresponsible. The public
will have the opponunity make commcnis
on the proposal until f-cbruary 17, 1989.
"Altcm:uive A," which provides for
"no treatment" is the only one of the
alternative plans that docs not in,'Olve the
use of 1ox1c chemicals. This is the bes1
choice for the fores1s until the USFS can
come up wi1h a be1tcr proposal 10 safely
manage the lands under their care.
Subm11 your comments to:
Bjorn Dahl, Fort·st Superl'isor
USDA Forest Scn•ice
Box 2750
Asheville, NC 28802
MRS HEARINGS
HeJrings on the proposed Monitored
Retrievable Storage facility for high-level
nuclear waste will be held in Atlanua, GA at
the Westin Peachtree Pl111.a Hotel from 9 am
- 5 pm on January 17, 1989.
For cronsponarion i11/orma1ion, write
Bo:c 291: Mars I/ill, NC 28754.
Biodiversity Bill Dies Will It Rise Again?
Nllllnll Wedd News Scr'liicc
HR 4335, the Nn1ional Biological
Diversity Conservation and Environmental
Research Ac1, did not pass the Congress
this year. Perhaps, however, i1 was a taste
of legislation to come as Congress auempts
to remedy what is now commonly
recognized as an environmental crisis of
monumental proportions: the mass
extinctions of other species stemming from
pollution and overdevelopment by the
human race.
The bill, sponsored in the I louse of
Representatives by Rep. James Scheuer
(D-NY) outlined a national policy for the
conservation of biological divcrsi1y and n
federal strategy for maintaining living
~ies and their habuat~ . The bill called for
a national research center devoted
exclusively to promoting understanding
about the conditioni. necessary to maintain
biological diversity and setting government
conscrvn1ion priorities. It also would have
amended the National Environmenial Policy
Act 10 insure that biological diversily y,ould
be required as a salient fac1or in preparing
environmental impac1 siatemcnis.
Ahhough the bill failed to pass the
Congress this year, it had wides11rcad
suppon and should be 11 s1rong contender
for passage in the next session of the
legislature. Write your representatives!
1"'lNTt:R. - 1988- 89
EIS ORDERED BEFORE CUT
BELOW CHEOAH BALO
Natural WDlid News Service
In 1979, during the days of 1hc
ill-fated Roadless Arca and Review
Evaluation II procedure (RARE II), the
Cheoah Bald area was the largc:.1 roadlcss
area in the National Fores1 lands in l\onh
Carolina, measuring 23,000 acres of
unbroken wild terrain. Roadlcss tracts
provide valuable wildlife habitat,
particularly for black bears, which arc
na1urally shy of roads, scnsi1ive 10 human
access, and rcquin: large, continuous range
areas in which 10 move.
Bui Cheoah Bald did not receive
wilderness designation in 1979, anCl when
the RARE II procer.s was nbandoncd, the
Fores1 Service moved quickly to cut roads
into 1hc area so that large tracts would be
removed from "roadless" status. Some
clearcuuing has already been earned out m
the area.
In 1987. however, when 1he US
Forest Service (USFS) announced plans to
clearcut ano1hcr 400 acres in 16 lr:J:CIS of
varying sizes in the Cheoah Bald area, the
Wilderness Society and other conservation
groups raised an outcry, and the USFS
consented to carr.• ou1 an cnvironmen1al
impact statement·(EIS) on the proposed
logging. This move sets a precedent,
because never before has 1he USFS
presented a full EIS for a clcarcuning
operation.
The usual procedure before a timber
sale is for a cursory "environmental
'ascr.sment" which inevi1ably produces a
verdict of "no significant impact" on the
environmen1 and rubber-stamps the timber
sale proceedings without serious
examination.
The crucial difference 1hat won the
Cheoah Bald area special consideration was
that the Appalachian Trnil passes through
the timber sale a~a. and some of the cuts
would be qui1e close to the trail, while
01hcrs would occur in vistas considered to
be among the mos1 spectacular along 1he
l,OOO·mile length of the trail. The Forest
Service's preccdcnt-seuing move, then. was
ra1her the resull of an aesthc1ic, rather than
an environmental, impact.
Other areas studied in the RARE II
proposal, the Big Creek area in Madison
County, NC, the Nolichucky area on the
.Nonh Carolina-Tennessee state line near
r:twin, TN. and the Wildcat area, which
adjoins the Great Smoky Mountains
National Park, also lie along 1hc
Appalachian Trail. Big Creek is a valuable
habiuu area as well as a scenic asset. as it
borders a wilderness area in the Cherokee
.National Fores1. that would be cxp:inded to
create an unbroken habitat area of 25,000
.acres if Big Creek were also designated
wilderness. Timber sales are planned in the
near future in Big Creek and Wilclca1, and
2,000 acn:s of the Nolichucky area arc to be
designated as available for logging, but
because of possible scenic disruption to tmil
hikers, these areas have an advantage in
their fight to ~m:Un primarily habirac :uus.
Aesthetic beauty does denote a
healthy. functioning forest community, and
it also is important for humans 10 find solace
from a ubiquitous civilization. However,
environmental needs ~ist even when they
arc no1 vi~iblc to human beings. There arc
01her roadless areas slaccd to be opened up
for clearcu1ring that will receive no special
consideration and no environmcnial impac1
Statements. Roads and timber sales will both
be pushed through in these areas, unless
citizeni> stand up for the rights of \\ildlife
and the habitat that suppons them.
Some of these areas are:
• Upper Wilson creek - 6,530 acres.
inventoried in the RARE U s1udy. A timber
sale will be proposed for this area m 1989.
• Linville Gorge Extension - 2, 138
acres adjoining the Linville Gorge
Wilderness Arca now slated to be opened
for timbering.
• Balsam Cone - a 13,529-acre area
on the eastern slope of the Black Mount.a.ins,
adjoining Mt. Mitchell State Park and
encompassing six peaks over 6,000 feet, of
which 3,400 acres arc to be managed for
shon·ienn or longer-rotation logging.
• Middle Prong Extension - 2,265
acres near the Sunburst Recrca1ion Arca on
the Pigeon River in Haywood County tha1
will be opened to longer-rotation logging.
• Snowbird Wilderness Study A~a a large 8.490 tract high in the Snowbird
mountin of Graham County, NC and
adjacent to a roadless area in the Cherokee
N:uional Forest of Tennessee containing
prime habitat area, some natural balds, and
groves of virgin timber. Thi:. area was
studied for formal wilderness designation
by the Forest Service, but wilderness sta1us
was declined in the 15 -year draft
management plan, which is presently under
appeal.
• Tusquitce Mountains - a
16,720-acrc area studied under RARF. II
;;outheas1 of Andrews, NC.
• Chunky Gui - 12,446 acres near 1he
Tu~uitcc Mountains area. 5,600 acre:; arc
slated to be opened to intensive logging.
• Southern Nantahala Wilderness
Extcnsionr. - tracts totalling 11,402 acres
that adjoin the Southern Nantahala
Wilderness Area, the Chunky Gal tract, and
wilderness areas in Georgia, studied as pan
of RARE II. 8,000 acres are proposed for
short-1enn or long·term logging, and the
'Trail Ridge road and timber sale is soon to
go up for bid.
• Fishawk Mountain - 4,890 acres
southeast of Franklin, NC that is to be
opened for shon-tcrm and longer-term
logging rotations.
For illfom1ation on how you can
participate in habitaJ preunurion ejfons on
t/1£ public lands, conuzcr:
Forest Voices
Box 1275
West Jefferson, NC 28694
{T
Petc.r Kirby
The Wilderness Society
1819 Peaclllrt'e Rd. NE
Atlanta, GA 30309
,..
p;I/
XAti&ah Journm p'"JC'- 21
�t
t:t
1
tt
41..li.r.i
lhe honeybees. Can you gather those without being s1Ung? And
lhey also cal odle.r inseclS, grubs, and rotting carrion. Do you have
lhe SIOmach for those foods?
•And in lhe fall !he bears eat lhe mast, the acoms end !he
nuts or the forest trCCS, lO ge1 faL for the win!Ct. The bears also
love lhe persimmons, pawpaws,and gropes lhlU grow in the woods,
bul the mast crops are what keep lhe bears alive in their dens.
"Wild foods arc powerful foods. Although they e.a1 li1lle
meal, black bears can grow lO 500 pounds In siz.e in these
mounlllins, although the females are generally less than I 50
pounds and the males less than 250 poWlds. Bears are strong! They
brealt branches from oak trees IO reach the tasty acorns. Bears are
fast! They can nm for eight to ten hours and can ouldisl!UlCe several
p:icks of dogs if need be. Bears are agile! They like best to run
through the thickets of lawcl and ivy IO lose their pursuers. Wild
foods give the bears their strcngth and endwance.
•Because you do not grow a black fur robe lhnl is warm and
beautiful, but are naked and hairless, I feel SOIT)' for you. You must
use olhcr furs and materials for clothing, and you musl have a den
to live in lhe year round."
And lhc Bear Old Man told them more things, and some of
the people listened carefully. and these in their own minds called
themselves the Bear Clan. and they put small images of the blnck
bear among the other objects on the swen1 lodge aliar and by their
sacred springs from which nowed their pure drinking waler.
And these humans began IO create a habimt for themselves
based on the word.s Yonah had 10ld them. They bulll lhemselvcs
dens 10 live in that were m3dc of rock boulders or heavy logs. so
1ha1 their homes were massive and cave-like, cool in lhe
summertime and wann in lhe wintcrS.
They walked I.he woods in the spring and found the wild
ramps, buL instead of enllllg !hem all, they replanted some in lhc
fore.q~ near lheir home den.~. and lhe ramps multiplied and sixcad.
They followed the c:rccks and picked lhe early branch leuuce
and ne11le leaves, but they would leave a number of lhe plant
people growing and kept lhe Slrenms running clear and
unobstructed, and always spoke a word of thanks to lhc plant
people as they gathered them, so !11at the green things would
conunuc tO feed the humans.
In their hollows and coves lhcy grew fruit 1recs, bolh
cu!Livatcd and wild, and among lhe trees they placed h1YC.10 or bees,
for they knew that this would please the Bear Old Man.
In olher fields they culLivalCd blnckberries, blueberries, nnd
raspberries close 1ogclhcr, as they grow on the mounminlops. and
m the summer they moved among the berry bushes foraging their
food much tn the manner of bears.
They tended gardens of corn, spring greens. squash,
climbing beans, and lhc roo1s of potatoes, onions, and
rich-smelling garlic. They let the polcewced. creasy greens, and
bmb,;quancrs grow, for Yonah told them the.~ greens were some
of the mo'l nutriuous of foods. Bul bccau.-.c the humans did no1
have the suong digestion of the bears, they had 10 hnng heavy
loo~ of wood lO their home dens 10 cool these foods 10 mnke them
pablllble.
In the woods the Bear Cbn encouraged lhc wild fruit trees.
The)' helped these trees wherever they found them growing by
keeping down the other uees around them 10 give lhc fruil uces
sp:icc nnd light. They spent a 101 or ume wandering through lhe
woods. jusl watching the IJ'CCS, plllDLS, and animals growing, and tn
I.he proper seasons they would come upon feasts of the succulenl
THE BEAR CLAN
Long ago, a young boy of the Chcrolcecs led his entire clan
away from I.he SCllled life of the village IO live in I.he forest. and
these people were lral'ISfonned inlO blaclc bears. Thus, says the old
Oicrokee legend. ~ the bear nation first crcalCd.
The spi:ril of the Wild Boy. who first led his people to their
new life in I.he wild, grew old and changed int0 YOO!lb, the Bear
OldMan.
Yonah returned once more 10 the sculemenlS where he had
lived before. He found his rebtives, I.he humans, much changed.
The villages were now large, and many new people lived there,
suange and different from the native people, with skins as pale as
fall mushrooms and hair of all shades of color instead of the
lustrous black of his own people's hair. Yet YoMh spoke lo lhe
humans, newcomers as well as the remnining native people, and
those who wanled IO live closely wilh the lnnd heard his words.
"You cannot wm int0 bears and come live in the foresl
with me as my people did once before. Times have changed; lhnl
way is closed, and ii perhaps may never be opened again. Bul I will
tell you what I.he bears know about living in the moumam forcslS,
Md, if you follow my insuuelions and conlinue 10 give the bears
honor and respect, you will be able 10 live here forever."
And the Bear Old Man lOld the People;
"The stcepesl mouniain land can support one female bear
for every six or eighl square miles. Males arc more of a luxury, and
the mounl3ins allow one only every 30-50 square miles.
"lmngine bemg able lO find all you needed for life within
six or eighl square miles of tnnd! You humans may no1 be able IO
do this. You do not have a warm fur coot growing on your back.
You do no< have the strong digestive system of a bear, who CM\ cal
anytlUng!
•And you humans have seriously overbrcd beyond the
capabilily of the land lo sustain you. You need to reduce your
numbers so lhat you can live with the land. lkmg crowded 10gclhcr
so closely is a filthy and dismal way IO live. Your numbcn> are so
great lhal you cannot forage in the open woods, bul must lend
certain plants and humbly serve their needs, in.'tcad of the plants
serving you, as il should be m the world.
"Truly, your lives arc going to be miserable ones indeed
until you learn IO control your numbers. The firsl duly of any
specie) of l:irgc animal is 10 cn~ure that enough off$pnng live 10
conlinue lhe Cllislcncc of the species. Bul lhe second duty of the
species is to limil lhc1r number' to what the land can pro,ide for.
Paying Ollention 10 those simple rcahues would <1erve you far
bcu.cr than your prcoccupalion with "good and evil," which in truth
do no1cx1st m the world. Yet, if )'OU aire for the water and the soil
ond lend your plants, you will be able 10 make a living in l11e
mountain.\, although you will never know the true freedom of
being a block bear m the wild world. Bui do not complain aboul
your lol, ror you have brouglu this on yourselves by your own
doing.
·em as lhe belll'S cat. Bears ea1 the CMly greens m I.he spnng
·branch lcuuce and sungmg ncu.lcs from lhc cn:cks - and dig ramps
from under the leaves on the forest noor. Squawroot is a special
food reserved for I.he bc3rs, and you canoot cal that.
"lo !he summer the bears cal the many bClncs and the fruits
• serviccberries, wild plum~. wild cherries • thaL grow on lhe
moum.ainsides. They alw fca.\t on the sweet honey 8lld lilrVae of
(conunucd on p. 26)
Print by ULA 11-IOMAS
WtNTER.. - 1988-89
�(conllnucd from page 19)
not enough wood in the woods for
everybody to heat with wood! Those of us
who do these things arc taJc.ing advantage of
unique situations which in no event would
be available to the greater population.
So I would not want people to think
that learning these skills would guarantee
their survival. The real value of learning
these old techniques is to gain a feeling of
greater self-reliance. I don't usually use the
tenn ''self-sufficient," because it would be
foolish under any circumstances to uy to be
totally sufficient unto one's self. But I think
that to be more self-dependent is a great
virtUc. Going into the woods and learning
to identify ccnain plant and animal species
can help you in your life - even if you never
have to know them to survive.
Another economic shakedown is
certainly possible. I don't know whether it
will ever come to that, but 1 do know that
when I am able to do something even as
basic as being able to identify the plants and
the other animals of the forest, I gain a kind
of self-respect that helps me go on and face
up to whatever it is that has to be done.
K: But doesn't it also add a sense of
depth and meaning to the processes of life?
DW: It cenainly does for me.
Strangely enough, when I am doing my
thing right, concentrating totally on what I
am doing, I sometimes get a linle flash of
insight into the fact of our monali1y. Death
is an aspect of life that is important to face,
but most people in our culture prefer to
avoid it. We would rather live as if we were
never going to die, as though we could
maintain our present state of existence
indefinitely. But if we look at it for just a
moment, the obvious conclusion is that we
are mortal: our bodies arc going to perish
and in some way go back to the Eanh. And
when I am living my life correctly, I am
preparing for my death by getting myself a
little calmer and a little bit more in tune with
the overall plan.
K: Coming to terms with that has a
lot to do with achieving that "savage
intensity," doesn't it?
DW: I think it does. Exactly! To live
life to the fullest is what we are talking
about. That's what real "savage intensity"
is: right there in that moment to let this fine
brain that our species has inherited be
working in such a way that it's got us
breathing the most air, hearing the most
sounds, smelling the most smells, and
seeing all that we can see in that moment,
fully. And when that happens we are not at
all self-conscious about it.
K : If one were self-conscious, it
wouldn't be happening.
DW: That's right. In that state the
brain is not thinking as much as it is
processing the natural senses. Then
anything we do and anything that happens
arc spontaneous responses.
K: There is also a beauty to a
spontaneous action, because it is instinctual,
naturally graceful, and right.
DW: Often times I get too romantic
about this aspect of my work, but I do
believe that there is enough substance there
that I can insist 1ha1 when everything i~
1. st.um&Ce4 upon tt.
wnUe watcfil.rn.J a &I.rd t.n fCLcfot.
on one of those flrst. wuUl.s t.firou!Jh t.fie wooc!s
of my mountoln home
reU int.a l.t mmost.
&ut was lns tont(y &«Mn &y Us lmmcnsi.ly
Thls 9l.anl.. remnant of fmun &.fell, r..runfl. sia(a(;Jmtus rcad1lntJ
t.ft.yward
um( trotted over surrounded by Hs ci..rcfo
aU of me f ithnlJ msidc the cirdc
ant( 1 watd\a( the
uy
und h .r.t.crwd t.o llw voi.ccs from whuc the r oo ts had. &«.n
and r..hcy t.oCd m e thc st.or I.cs
. . . of the 9i.unt trees •. of thc t~mc when thc chcstnut.s
towued over thc mounwins
.... uu 'i'-'"ns
anc! l f t!t part of I.he cages whU:fi arc t.hi.s (Qnd
and h."'w 1. was welcome.
kllNTER. - 1988-89
Drawing by MAR1llA TREE
flowing just right, I have momenlS lha1 arc
almost ecsraric.
When shooting the blowgun,
sometimes as I raise it up, I can feel where
the cen1er of lhc target is. And when I shoot
il, I can sense the flight path of the dan, my
consciousness follows i1 all the way 10 the
bullseye, and I know even before it hits that
it's going to be right on the mark.
Other times I might be working on a
piece of wood at my bench, and, although I
know I am shaping it, I'm not aware of any
intellcc1uaJ process going on. I'm just aware
that my body is moving in a rhythm, and
that a wonderful result is occurring between
this natural material and the tool I am
holding, which m many cases I have made
myself.
Even though I will never get rich
doing what I do, the possibilicy for making
a modest living and at the same time
enjoying myself is going to keep me a1 it the
rest of my life, as long as I have eyes and
breath. Again, it's what I think people are
seeking through spirirual disciplines that are
supposed to lead to enlightenment or
happiness. When it's done well, this very
ordinary, everyday process of creating
useful things for a living can accomplish
that.
That's why I, with mock seriousness
and yet with real sincerity, say that this is
religion 10 me, this business of tools and
material and trying to c:1;trac1 the best I can
from them. In doing so. I realize my highest
potential and that of the tools and the
material - having them all working together.
�DRUMMING
LETIE RS TO KATUAH
Dear KO!Uah,
Have you ever wondered why so few Americans have suff.cient
interest in environmental problems, and their solutions, to join
organizations, such as the National Audubon Society, (one of the largest
environmental organizations with a membership of only about 0.2
percen1 or our population) and support i1 in its efforts to solve our
environmental problems?
Dear K01Uah,
... I found the Ka1Uah Journot at a restaurant named Stooc Soop in
Ashe,•ille, NC and was nourished by both. J found the work you are doing very
empowering and wish you all good energies in continuaLion. Tiie EARTH is
healing thanlcs to us all!. ..
Sincerely,
Maria Tncp:icz
DearK.J.,
Greetings in the light. I'm writing to thank you for the Fall issue. Also
thanks for printing my letter in the "Wcbworking" section. The Kim Sandl:ind
anicle "Gin of the Chestnut• was very informative. My prayers arc with you.
I'm the prison librarian. I place copies or KJ. on the magwine rack when I run
through with them.
With love, in peace,
Riek
And upon Mocher Earth I crouched,
And the Voice wns within ....
New Beginnings
from the Drum quietly echoed.
New Begionings
from the fcathcrcn:atioo in prayer.
New Beginnings
in lhecircle of service for my
brothers and sislefli
as
my oolh providcth for mankind
your feather lay gently
when the Drum had 'llOken....
simply the lasting vision,
New beginnings,
all my relauves.
- Bern Gn:y Owl
Dear KatUah,
...I was in W. Virginia for the fll'St ume this spring for
the Wildflowcr Festival m Blacltwater Falls State Parle- it was
grc:u Cun! Met a man there leading a field trip who had this
lfemendous encrgy...a native of W. Virginiit..He said he got up
every morning and said: "This day is gomg to be a 101• and
added "It usually is.• This prompled the following poem:
Yesterday is aln:ady gone ..•
Tomorrow will get here when ...
Today is all I've really gOL..
And It's gonna be a 10!
Many than.ks,
Barbara Wickersham
Knoxville, Tenncsste
Drawing by ROB MESSICK
You could take any 300 Americans, load them on n jumbo jet LO
some dcstinatioo, and there would be immediale and great con<:cm when
they had the slightcsl awareness of any problem with lhe plane's
environment. indicated by such events as decrease m cabin pressure,
increase in cabin temperature. sudden appcamnce or unnatural odor, etc.
And everyone, or course, is concerned when there are immediate and
obvious changes in the earth's environment in their vicinity. Who is
bored when they arc aware of an eanbquakc. volcanic eruption, tidal
wave, hurricane or tornado?
Yet very rew people I know, especially from my former habitat
(Long Island, NY) exhibit any emotlon, other than polite, sbon-term
interest, turning tO boredom, when I try to discuss the implications of
the discovery of a large bole m the 01.one layer in the atmosphere over
the South Pole. Their general viewpoint is something like •1 don't sec
how they can say It LS caused by escape to atmosphere of chemicals used
as refrigerants or aerosol propellants. Anyway, it is all to teehnical ror
me, and I don't believe there's anything to worry abou1 anyhow.•
A high government official, when told destruction of the ozone
layer could cause a great increase in the incidence of skin cancer.
responded with "People will have to learn to use more sunmn cream,
wear hats and wear datlter sunglasses.• This, or course, is hardly a viable
solution to the problem
In regard to the acid rain problem: it is rather difficult for the
non-teehnically oriented person to undcrsllll1d and accept bow smoke
from powethousc stacks containing combusuon products or a fuel
contaminnm (sulfur) can be convened, at very high altitudes, through
contact wi1h the ozone layer in the presence of the ultra-violcl
component of sunlight. into another gas. This. when absorbed into
water (rain, snow, or fog) in the aunosphere produces sulfuric acid.
Up on Long Island I listened to radio station WNEW. The ir
weather man seemed to be environmentally con<:emcd, so I wrote and
suggested he give. as a pan of his repons. the acidity (ph) of the most
recent precipitation to indicate its potcntial to cause acid ram damage.
He replied, · 1 think it is a good idea, but since acidity is expressed as ph
few people would under.;tand whal I was rallcing abouL Therefore, there
would be liule interest in the data.•
People, when faced with problems hard 10 understand and whose
solutions will cost them and change their lifestyle prefer, instead, to
look for and emphasi7.e reasons, mostly irrelevant, which will allow
them to believe there are really no problems and to proceed on the basis
that everything is alright.
II might be well to reeall tha1 in January 1987 ano1her
spaceship, the Challenger, and its crew were destroyed because lhosc in
ch3rge ( exccutiv~ of NASA and M<>rton-Th1okol) refused to listen to
their engineers about a problem with its boostet rockc1 seals. They
continued to proceed with the launch to save money. save face. and
maintam a good press. One of the results or their proceeding was that
they did none of the above.
One can only hope the same fmc does not befall the spaceship
Earth because of the ~me short-sighted, mista.ken awwdc on the pan of
the go,'CITlmcnt and the public m, so far, refusing to heed the advice and
warnings of expens and envll'Ollmentalists on the problems mcntJoncd.
as well as on many more.
There is one cond1uon that might prevent it. Those "m
authority" might come to their senses soon enough to prevent it because
they, also. arc ridmg this space ship. (edited)
J. J. Combes
Newland, North Carolina
ltJlNTER. - 1988- 89
�The Third
Dear Sirs:
t-.1r. Runer was in town last week nnd solved my puulemcnt. Earlier in the
month I hlld received the autumn issue o( your journal and had no idea who sent ii.
Wh:it a ~utiful piece of work on my favourite subject • the American Chc.~tnut.
I re:id every word nnd learned so much. Would you please sent me four copies
of this issue tO be used in my missionary work with <;0mc friends in Pcnnsylv:mia.
There are st.ill rolks up there who remember the talcs their folks told of this
1ru1gnificen1 tree.
Yours truly,
J.N. Salv1ro
Kensington. MD
NEW ZEALAND(IP
CHESTNUT
GROWERS ASSOCIATION INC.
P.O. Box 1328, lnvercargill
New Zealand
Dear Sir:
We would be pleased 1f you could supply us w1lh a copy or the Fall 1988 ediuon or
the KatUah Jourlll.ll which has cx1ensive nniclcs covering chcslllut rcscatth.
Cordially yours.
NEW ZEALAND CHESTNUT GROWERS ASSOCIATION INC.
ERNEST NEW
Executive Director
Dear KmUah,
Carolyn and I just got your letter and papers t1us morning. The enclosed
paper has been in circulat.ion for two years:
"You art invittd to con1emplme tht idta btlow, to sinctrtly short your idtas
about a just and ptactful world:
Cltarly lift on tht planet is in jeopardy. What will it takt to revtrst tht /tar,
tht weapons, the pollution, tht monopoly, tht inttr'Vtn/Wn ...and project Uft toward
abundance, coopuation, and environmental and social compassion? /low can wt
txperience such a miracle? "Consciousness crtatts form" /Seth/. PleaJe bt
prac11cal. fless than 500 words/ Art you willing to bt published? __yes _no.
Please include your llD.ml!, address. and a short tkscriptwn ofyourself.
It is our intention to circulate tht comributions, to create a conllnuwn and an
on-going forum
Facts. feelings. ideas. positivt creations art welcomed.
Transformation is inevitable. It is cltarly the will of the human race to live on
abundantly wt// into thtfuturt. Spirit awakn!
Send your responses to:
NamMt~ Consciousness
Box578
Ctnter Barnsttad, NII 03225
P.S Feel fret to copy and distribute"
My answer is: That best friends must bond around common pnnciples: to
share. care, heal, and enhance life locally in BIOCELLS by the thousands in every
BIOREGION. Each aulonomous cell is joined to the biorcgion by commitment to
the values.
Please share this invitation to respond with your readers.
Thanks,
Bruce
Center Barnstead, New Hampshire
I've got news for you. A Higher Jntclligencc has hlld me to know some
information about the way the Universe functions. What I learned was tha1 the
computers that we arc all growing so fond or arc a Gacan trick. The plan is Iha! the
h~man race will dump all their intelligence into those neat plastic boxes, then Gaea
will tum off the power. and it all will be gone. Then we'll be free! And we'll find we
dJdn'l need It anyway.
love.
l
..,'\.NTER. - 1988- 89
hildegardc
North American
Bioregional Congress
by Lisa Franklin
This summer I represented Katuah at the third Nonh
American Bioregional Congress (NABC Ill) held in a small
outdoor school nonh of Vancouver. B.C. Magical things had
happened to me while traveling on route to the congress, so I
came expecting more. 1 wasn't disappointed. It seemed that
an incredible exuberance just bubbled out of everyone.
At the morning circles we shared songs. information
and a sense of harmony that spread 1hroughoul 1he day. The
committee mceungs revealed an amazing array of qualified
and .in~onne~ individuals s~aring their ~nowledge. Some
spectaltzed in water qual11y, some in permaculture,
education, forest management, green cities, herbs. dow~ing,
etc.
Ideas were bounced around, scenarios entenained, and
a lot of creative. intellectual energy zipped about. The
previous congress resolutions were reviewed and any
proposed changes were brought before the plenary during the
last couple of days. This process was an inspiration to me
personally, and several different projects are now a part of
my life due to these idea sessions.
1 have begun working on an All Species Project in the
Asheville Alternative School and have been working with
education about organic agriculture and promoting local
production of organic produce. The proceedings from NABC
111 will be published in the spring of 1989 and will give
explicit deiails of the comminee discussions, their decisions,
and 1he plenary votes on issues brought before the whole
assembly.
Throughout the congress we were honored with
presentations from various native peoples from Tunle Island.
During many of these, we wept openly for the pain in their
lives which they shared with us. We took to heart the plea for
help that was extended by them. These people are asking to
be allowed to live their Lnlditions, as arc all native peoples
around the world, so that this spirituality can help to heal the
planet. May we each do whatever we can to let il be so.
The evening biorcgional presentations were a stream
of creative, honest ways of sharing the pain, humor and love
felt for the different partS of Tunic Island and the state of the
environment. The presentation for lhe Karuah bioregion was
well received and consisted of a Cherokee welcome song, a
creation myth, a slide show accompanied by banjo picking,
poetry, stories of home and family, and slides wi1h
commentary on lhe soulhem Appalachian trail
Late night drumming and dancing helped folks
loosen up after lots of intellectual discussion. It was a time
for physical expression and fun.
In the shon period of one week, we 300 or so people
bonded togclher into a tribal group, which no one wanted to
leave. Throughout 1he week, each person was working,
talking, lhinking, living, and breathing to find ways for all of
us to exist in greater hannony with our Mother Earth and all
the living things on it. We realized that we were seeds to help
the next shifl in consciousness happen and that we can help
the earth survive by loving her and not getting discouraged,
and by allowing that love to come lhrough our intellect to
solve problems. So at the week's end, reaffirmed in the
purpose that brought us together, we allowed the wind to
scatter us again so that each could set in motion the changes
needed everywhere to evolve life lo another level of
awareness. This is the energy that can help prevent worst
case scenarios in world problems and bring about change. I
am honored to have been a pan of it.
To obtain a copy of the Proceedings ofthe Third North
American Bioregional Congress, send $8.00 to:
Seth Zuckerman, P.O. Box 159, Petrolia, CA 7555
¥
Xo"'°" Journal ~ 25
�(continued from page 5)
each time it rained, so they moved on. They
still had water enough to drink, but the land
would no longer produce food.
Flash floods might come through my
little cove and take out my bottoms, as
happened to the Anasazis. The creekbcd
might suddenly become such a gorge that I
couldn't build a bridge across it, because it
was draining such a big torrent each time.
On the other hand, a mudslide might come
down the valley, and where my house and
fields once were, might suddenly be tree-top
high with ~ clay and boulders. That might
be the way of it I am not very optimistic.
As the cycle deepens, big fronts of
weather will be created. When big fronts get
moving, they move farther before they can
be dissipated. Strong, fast-moving cold
fronts could come down out of Canada. The
Sll'Onger they are, the further south they a.re
going to go. There may be routine freezes
in Miami at that lime, because the turbulent
weather will suck the winter fronts further
south, meaning more violent snow, cold, or
whatever, with each approaching front As
soon as a cold front dissipates, there may be
a SIJ'onger front approaching from the south,
bringing up warm, moist air or rainstorms
that thaw the ground and confuse the plants'
growing cycles. All one can say for sure is
that the climate will become turbulent and
unpredictable.
In ages past as the Earth evolved and
the climates changed, as in the wanning and
freezing periods in the time of the ice ages,
the process of change was a gradual one
talcing place over thousands of years. Plants
and animals had a chance to migrate, and
everything could adjust to maintain the
equilibrium. Species were extirpated,
cenainly, but many life-forms were able to
maintain their range in suitable habitat
conditions.
That is not the case this time. The
most disastrous element of these changes is
that everything is happening so fast, that
this time the desen plants in Arizona will not
have a chance to migrate to Kauiah to
replace the forest trees. And the plnnts here
are not going to have a chance to migrate to
New England or to some place more
habitable. They are simply going to die! The
difference is that this change is an artificial
one; it is not induced by natural causes. The
whole world is threatened, and, like a
patient thrashing around in a fever delirium,
the change is going to be convulsive and
simultaneous. There are not going to be safe
havens to flee to, because the change is
going to be happening everywhere at once.
It is going to be world-changing. It is going
to take a high toll on the animal and plant
species we live with today.
With the vegetation gone and the
soil gone from the hillsides, the damage
done will be permanent. There will come a
time when the world will get weuer again,
but it might be in 100,000 years. Of course,
we might get lucky and it might take only
10,000 years. To regenerate the vegetation,
of course, would take eons longer than that,
but I do not believe that conditions here will
ever again be the same as they are now.
The greenhouse effect is a cycle
already in motion, and it's not going to
Stop. The government does not even admit
that there is a problem yet The government
admits we are in a drought, but they assign
it to natural causes and will not admit that
the pollution, the ozone, or the nuclear
waste, are threats to our survival. The
government has just begun to mention skin
cancer as a possible effect of the degradation
of the atmosphere. Skin cancer is the least
of it! It may take 20 years to get skin cancer,
and someone could starve in six weeks.
The governments will recognize the
problem in a few y~ when it is too late to
do anything about it. Even if they said
tomorrow, "We've got a serious problem.
We're going to cut all traffic, you can only
use your vehicle half as much. Burn half as
much gas. Bum half as much wood. We're
going to shut down half the plants. We're
going to cut worldwide energy use in half,"
it would still be too late.
In the first place, a cutback in energy
consumption will never happen as long as
the profit motive is the first priority. But
even if we could make an immediate change
in the way we live, we might slow the
oncoming cycle down or we nU$ht not slow
it down at all, but we are not going to avoid
it. At this point it is snowballing. The
causes are all tied together, they are already
in motion, and I do not see any way that we
are not going to have to bite the bullet. We
caused the problem, and we are going to
have to face it. Basically Tdo not feel called
to conjure or to pray for relief from this
problem, because the only relief now is a
healing, a realignment of the Earth's
energies.
AJJ that we can do now is to try to
avoid contributing to the problem, do what
we can on behalf of the world environment,
let people know what is happening, and
prepare ourselves physically, mentally, and
spiritually for whatever future is coming.
But just in case, I'm going to plant
some cottonwood trees around my place and
put some western chokecherries in along the
creek.
Lylich Crabawr is an Appalachian
native of Scottish descent. He lives with his
family in a moUlllain cove also inhabited by
turkeys, hawks, owls, a pileated
woodpecker, gnomes, and others of the
Little People. He wrote on "Circles of
Stone" for Katuah Journal 1110.
_,
(continued &om page 22)
wild fruits freely offered.
They also encouraged the young nauve chestnut trCCS with
prayers and songs, and whenever they chanced t0 find a U'CC bearing
nutS, these were e:igerly distributed to all parts of the region and
planted, wntchcd. and aided. Their efforts began to produce results.
for more and more cheSUlut trtcS began to grow without the killing
disease cankers. The magic of the Beat Clan was known to be
powerful, because it was causmg the chesuwt trees IO appear where
they h3d dlsappeared before.
In olhcr fields the Bear Clan planted nut uec.~ • cultivntcd
chestnulS. filberts, and walnuts - and they mode sure to gnlbcr
acorns from the foTCSt each year (su K:11Uah /19 - ~ds.), so that in
the fall among the Bear Clan lhcrc was a frenzy of activity when,
lilce the bears, they hurried to store enough food for the winter
But, because they could not line their bodies. with fnt like their
relatives the bears. they lined the insides or their home dens with
dried foods and nuts tO last them through the winter months when
snow covered the mountaintop.s and nothing grew through the
frozen ground.
Because they did not have the powerful mow teeth of the
bears lha1 could crush hickory nuts and acotru1 to a fine powder,
they hlld to grind lhe.ir foods between stone wheels. This they did
and combined the com and nw flours together inlO the llllt cakes
they tiokcd in their healed ovens.
One winier sciveral families tried swallow111g fecal plugs. a.~
the bears do to close their systems, so they oould fast and steqi
through the winier months, but that expcrimCTit came to a messy
end, and they round thnt they were humw after all. with human
limitations and a human nature that they hnd IO follow.
By living like the bears. the Bear Clan came to be more
like the bcnrs in their bodies and their ways. They tended 10 be
heavy and hairy. The men were strong, oftentimes quanelsomc, and
sometimes ferocious, even among others or their own clan The
molhcrs were wide. soft, and co1y, with enormous laps to snuggle
into. Tiie young women were also large, and were known as strong
fighlCIS if aroused, and ricrocly 1ndcpendcnt. Tiie women ruled the
home dens, and the cave-like shcllCIS were wann retn::11S where food
was plentiful even 111 wanter, and the young ones grew rapidly.
Among their own the Bear Clan were mostly jovial.
fun-loving, and playful. But lil:c their relatives in the woods, they
were somcumes moody. seemingly inOucnced in a dramatic wny by
the cycle of the seasons and the tides of the moon.
Bear Old Man saw the many changes, and he was glad. He
visited the Bear Clan often and brought them the best dreams
during the long nights of winter. Many or the dreams were
personally enhghlClling. others granted special powers of healing or
working with the elements, while others were strange or prophetic.
so that the Bear Clan shared a deep knowledge among themselves,
although 11 was never spoken.
And the Bear Old Man spoke ID the mount.ain spirit.s, and
they provided well for those who followed the way of the block
bears, and the Bear Clan lived full lives for generations beyond
counung In the hills of Katilah.
,,#
p
WtN'TEJt - 1988-89
�(corwnucd from page 13)
experiences as well as pleasurable ones. So if we deny our p:un, we never get lO
grow up. we never have to grow up (we 1maginc)... wc'll be "forever young" ...
The cruel irony is that this "faith" has been turning us int0 a culture of
spoiled, self-indulgent "takers" who want nothing more than to suc..le at the
breast of our bountiful tcchnolog1cal "mother". Think about TV-bound "couch
potatoes"; tremendous use of both legal and illegal drugs: the fanuwic rise in "Cast
foods". "convenience" storCS, and quick fixes of every description. The need for
immediate gratification is an infantile trait, and inability to dc:il with p:iin is a
sure sign of emotional and spiritual imm111.urity.
This siren of pain avoidance can be extremely elusive and dangerous
because its message often comes across in a cheerful, breezy, thoroughly
innocuous way, as if getting rid of pain was such an obvious benefit that nobody
could even question iL The real meaning is far from cheerful, though. The
underlying theme invariably implies that life on Eanh i.\ difficult and painful, so
we need to create an artificial, human-made reality to escape from our fear and
pain. This is expressed quite openly in most drug advcrtisemenis--and then people
nnively wonder why we have such a "drug problem" m this country! In one ad for
a "p:iin-ltiller", a jaunty, successful businesswoman is portrayed in action. while
the background music sings. • r haven't got time for the pain, I haven't got room
for the pain, etc.".
But what happens to the pain we supposedly get rid of? What if pain is a
messenger, come 10 tell us of a potential or present problem in our lifestyle?
What then? Answer: we've lost (at least temporarily) a clue LO our health and our
inner identity. But the pain will show up somewhere (or sornellmc) else, JUSt hke
our garbage on the beaehcs--thc problem is merely put off and avoided, not really
gotten rid of at all. Obviously, we haven't succeeded in our quest 10 eradicate the
problems and pain of living-in fact, we seem to have increased them, if we look
at what's happening around us. The truth is, It's impossible to outwit nature, and
pain and pleasure arc both natural aspecis of life. Pain is a signal, a vital
indicaior. Denial of pain is really denial of information that is being relayed to us
by our body/being.
Only if we're willing lO embrace the full range of cmotions--lO experience
the hcighLS of rapture and the depths of pain-are we able to reach full maturity.
Our planet and our cul lure is in a massive "healing crisis", and we as individuals
need to be able to empathize with the p:iin our world is expcriencing... thc pain of
the animals, the planlS, the sky, the oceans.... not deny it, if we arc to be able lO
assist in the healing. And we need to feel our own pain and the pain of our
brothers and sisters everywhere. if we arc to develop compassion, wisdom. and
wholeness. There is no quick fix, and the only way out 1s through.
The Siren or lud ividualibm 1o1ud Nou -com mun io ri
This Siren works to undermine our sense of interrelatedness and
community. The frontier-era ethic of "rugged individualism" seems lO have given
way to a consumer-Oriented ethic of "p:issive individualism" ·-which combines the
isolation and separateness of the former with the neediness and passivity of the
"ideal consumer".
There arc, however, powerful human needs which can only be met through
communicauon and interaction, and when community breaks down, no amount of
consumption of things can fill this gap. The truth is that we arc individuals and
members of many diffeccnt communities-both social and natural. But in western
culture we've made individualism our god and tried Lo banish the idea of
community, even associating it with "Communism".
Some striking examples of individunli.sm run ramp:int are:
The glorijicaJion of the auJol'fWbile and the tkcline of railroads, trolleys and other
forms ofpublic transportOJiorr. Most cars on the road have only one or two people
in them. walled off from others within their mobile mctalhc box. Work. home,
friends arc often great disl3Jlccs from each other and so the dependency on the
aut0mobilc is reinforced. Urban design often glorifies the car more than human
interaction so the isolation becomes more "set in stone".
The tkJ)<ndency orr recorded SOWlds. Creating music used to mcan getting togc1hcr
with other people. either to listen or 10 play an instrument or sing. But toda> it's
much simpler to JUSL put on a record or a casscue without having LO socialize or
put out any cffon. This is wonderful up to a point-·but when people arc out in
public with tiny earphones in their ears, oblivious IO the sounds of life :iround
them, and intent only on lheu inner cxpcnencc, perhaps it's become another way
to create separation and isolation and to deny rclatiomhip.
"/he corrtinued diminishment of J)<Oplts' ho~ life. The M>Cial dimension of
homclifc has been steadily shrinking--from the cxtcndcd family, lO the nuclear
family, lo :.inglc-parcnt familie:., t0 couple$ living together -..ithout children, to
people living alone. The extended family has practically disappeared m western
culture. And aclual homelessness has been increasing at a very frightening pace as
well.
JlNTER - t 988-89
the l'fWVt towards instantarrtous food. Eating used LO be a basic, shaied form of
communion. But today, cooking and c:iting togclhu i:; no longer nccessruy-cxccpt
for rare holidays. Instcad,the food industry offers us thOU!i:lllds of prcfabricalCd
foods. Wlmt we've lost in term~ of nunurance nnd nourishment 1s noc made up for
by the variety and convenience of industrial food products. There is also a
profound difference between supcrmarkelS and old-world style markets
-supermarkclS are not conducive lO socializing.
Siren or Spir ilual Mater ialism and Dependency
Even those who are "aware• can be caught by consumption mania and the
drive for "more", whether it is material . psychological, or spiritual.
Mother Teresa, while visiting the US, felt strongly that Americans are the
poorest people she'd ever seen-lost amidst a multitude of possessions. separated,
starving for love, she said. With little cultuml acknowledgement or suppon of
the non-material dimension, it's often hard to maintain awareness of our inner
essence. Thus, we may be 1ost' in this deeper sense as well. This loss of self leads
directly lo the povcny of soul Mother Teresa describes.
The result, of course, 1s that we look outside ourselves for our power and
satisfaction. We often project our own power onto authority figures or 'sy~tcms'
such as churches, astrologers, psychics, doclors. 'channelling', and spiritual
groups. We then look to these sources for dirccuon, validation. The guidance
received may be quilc helpful. but the use being made of 11 fosterS unheahhy
dependency. The emptint$ and hunger underneath IS sull there, as is the denial,
the desire to gloss 11 over. But u is only through jOUmeying inio the hean of that
emptiness that the cycle can be broken, and our inner abundance can f1owcr.
To be and feel abundant is a state of experienced "beingness•-a stat.e of
wholeness, fullness. satisfaction. love, gratiludc. Gratitude is the essence of true
prosperity consciousncss--to embrace all of life, to be humbly and truly
appreciative of our daily food. our breath, our friends, our growth--even our pain.
It is a deep reeogn1uon of, and rcspecl for, the inter-connectedness of all living
things.
The
All of these Sirens, and others, are best able to entrap us when
we feel ourselves alone, separate from the human community and
from the wider Eanh community. When we feel rooted in the wider
Reality of the true human spirit and of nature, the consumption
mentality has less of a hold on us. In fac1, it becomes decidedly
unreal.
Our culture wilh iLS emphasis on constant consumption hides
an elemental cruth from us -- one 1hat is essential for us to rediscover
in breaking our bondage to the consumer mentality: namely, that
"emptiness" is an imponnnt aspect of any essenrial growth cycle. It is
only when we are able 10 appreciate a stale of true emptiness (the
'creative void') ... thal we are capable of seeing what we need and
what we don't need...that we are able to see the amazing abundance
of creation. It is then, in a spirit of gratirude and humility, that we are
able to experience our own inherent abundance.
When we experience this 'beingness'., we no l?nger ha~e lo
heavily iden ifv ourselves with our belongings, beliefs, projects,
money, etc. We no longer need to create our identity that way.
Human beings do seem to be "identifying". creat.ures, 1hough--so our
only option is to upgrade what we. tdenufy with. As.we l~am lo
identify with more universal, fulfilhng values and re~nt10nsh~ps, we
can honestly feel complete with or without those things which we
"consume" or have been "atLaChcd to".
We who believe in conscious growth and a deeper sense of
prosperity for ourselves and lhe planet ha~e the res.ponsibility of
re-creating community and ways 10 share this sense ~th each other.
Ritual sharing, celebration, and all the . vaned forms of
communication/ communion are things we need in order 10 feel 1n1ly
alive to feel prosperous and fulfilled. This is so imponant--and we
have 'so much to unleam...and so much to learn about living together
and with ourselves and the Eanh. But we've got to do il, if we truly
wish to enjoy the abundance that's available to all of us an<! the entir~
Life community. True abundance is a fonn of love, and like love, .tt
grows when we share it, and it withel'!t when we gra~p and clutch 11
tightly 10 ourselves.
�The Planetary Initiative
The Watauga
Land and Water Conservancy
"Open land and pure water for
all...for all time to come" is lhe motto of lhe
Waiauga Land and Water Conservancy, a
group forming to work in the upper
drainage basin of lhe Watauga and New
Rivers.
The group is not an advocacy group,
and want to reach out across all political
lines to form a broad-based group to acquire
wilderness and agricultural land through
donation and purchase. They envision
leasing land to farmers when appropriate
technology would be employed.
The Conservancy is still in the
fonnarive stage. 501 (c}3 non-profit status is
being sought.
For more information, contact: Gay
Gingrich (704) 963-5614 or Lowell Hayes
at (704) 963-5835.
• Su.son Rttd
DE.51GNS
by Rob Messick
lllus1ra1lon & Design
In Pen & Ink and Colore<I Pcnc II
An estimated 1.5 billion people will
be participating world-wide for the third
annual World Healing Day, an international
observance aimed at raising our awareness
of global issues. The event is unique in that
all participants will be located around the
world in more than I 00 countries, and all
services will be held at 12 noon Greenwich
time, 7:00 AM EST. More than 500
peace-related organizations and all major
religious faiths will be included in lhe event,
with emphasis on prayer, meditation, and
song creating a global mind link ac one hour
in time to express the desires of people to
live on planet Eanh.
The initiative was originally taken by
the Texas based Quanas Foundation in
1984. The first World Healing Day was
held on December 31, 1986. with more than
500 million participants. The size of the
global event grew to 800 million in 1987.
The event is presently coordinated by
the "Planetary Commission", a world-wide,
non-denominational, non-political organization without headquaners, structure, or
fundraising activities.
Interested persons are invited to
attend the local observances.
(In Asheville, NC: local
observances will be December 31, from
6:30 11111il 8:00 AM at Central United
Methodist Church, 27 Church Srreet. For
further information contact Gloria Free ar
(704) 274-7539, or James Cassara at (704)
252-2819.)
Workshops. ..
at Ille NC BiodomeCommuniJy
Waynm-lflt, NC (704) 916 0273
Integration of Creative Landscape
Design
Instructor: Bob Gow
The family's food & family fun; Landscaping
shelter for animals and friends; Food
production as an artistic expression; Designing
our evolving bioregional landscape
J a n. 21 $30 (or $25 w/ other garden or
herb workshop)
The Herbal Medicine Chest
lnstructor: Cindy Heath
Herbal Remedies that may ta.Ice lhe place of
aspirin, antihistamines, antibiotics. pain killers
and other commonly used drugs.
We will be making an herbal remedy to take
home.
February 4 $30 (or $25 w/ other garden
or herb workshop)
Relationship Enrichment
lnstructors: Jofannie Karla & Marie Rocchio
A workshop for commiued couples.
Overnight arrangemcntS available.
For infonnation: (704) 926-1625
March 4 & S $185 per couple
The Nursery for Home Use and Profit
Instructor: Bob Gow
Exploring gounnct vegetable production,
flower and herb cultivation, rock gardens, &
landscaping with native cultured materials.
March 28 $30 (or $25 w/ other garden or
herb workshop)
P 0. 13<>X :!hOI • Boone. '-C: 2tlti07 • 7Cl4J754 h0!17
e1ti11ae "''"'""''""
uA
..Her/Ju/JJ111 e1i11ie
u C. w.1E11E M.S. Ac.0
UC.~T
.A--"""1 .
THE ALTERNATIVE HEALING HOT-LINE
1-800-544-4980
A frtt 10 thr public r~fttr.tl '(_"nlcf' .Jod N-'lk>n.11 \.V"fn<-.,,
~witchbo•rd •
...u... tti....Ji., o..,~, I tt,
1':\TTO~ \L DIRECTORY OF 1101.ISl IC
PRACTITIO"lt:Rs. H•:ALERS, SCl1 001 <;,
Cl-:'-'Tl'RS & RrTRF.ATS
l'hon~ lh~ HOT·llNE fO find ouf how )nur pr•ctia,
«h.,.,I, he.ling trnfrr or rrfr,..f on t... li<f~ in fh~
'll•lion•I Oirttinrv.
?J/E_,A/'C ~io£Jo/1E Co.Ql,~U.tAty'
i/vFtES 8()1.t. 'toJoi/ ~s /It' tJuA. /JioPcJ///;/(tc ~..f!'t
.
.&-o ; &fr-'1/ff'l9st A.CT,tf£'9T5 W&?M"S#¥.S
/
/
S#'.ELto.Af·C'oY~ ,.f/J.
l{t 2 .13~ 11~ w.Ay/.esr;l'fE
(701'-) ?2t,-027J
A'. C.
.2378(,
�WORKSHOP ON
FORMING A
LOCAL LAND TRUST
The Nonh Carolina Natural Heritage
Foundation announces a two-day training
conference on March 17-18, 1989 to assist
people in forming a land trust (local land
conservancy) and designing land prote~tion
projects. The goal of the conference 1s to
assist the formation of more non-profit land
protection organizations and to strengthen
the communications network between
people and organizations interested in
protecting the land.
.
Topics covered at the workshop will
include: definition and history of landtrusts;
organizing, building, and maintaining a land
trust organization; land protection methods;
and tax laws. A training manual and
extensive reference materials will be
provided.
The workshop will be held at the
Ka nuga Episcopal Center near
Hendersonville, NC. The event is expected
to cost $90 per person, which includes two
night's lodging and five meals.
For registration information, write to:
The NC Natural Heritage Foundation
P.O. Box 11105
Raleigh, NC 27604
or call
The NC Natural Heritage Program at:
(919) 733-770 I
'.M-'.EDlClN'.E ALLl '.ES
In the traditional Cherokee Indian belief.
the creatures in the world today are only
diminuitive forms of the mythic beings who
once Inhabited the world, but who now reside
in Galuna'ti, the spirit world, the highest
heaven. But a few of the original powers broke
through the spirilual barrier and exist yet m the
world as we kno w ii. These beings are called
wilh reverence •grandfathers·. And of them,
the strongest are Kanatl, the lightning, the
power of the sky; U/sa·nati, the rattlesnake.
who personifies the power of the earth plane:
and Yunwi Usd1, "the lit/le man·. as ginseng is
called in the sacred ceremonies. who draws up
power from the underworld.
Each is the strongest power in its own
domain. Together they are allies: their energies
complement each other to form an even
greater power. As medicine allies, they
represent the healing powers of the
Appalachian Mountains.
The medicine powetS of Katuah have
been depicted in a striking T-shirt design by
Ibby Kenna. Printed in 4-cofor silkscreen by
Ridgerunner Naturals on top quality, all- cotton
shirts, /hey are available now in all adult sizes
through the Kalanu bioregional mail-order
wpplier.
Order shirts from: KALANU
Box 282; Sylva, NC
Katuah Province 28779
Please specify size: Sm.. Med., Lg.•
X-lg.
~~
~ WINGS WAY CONSULTANTS
Multi-Level Wellness
Nutrients for Body, Mind, Spirit
J..~~
.......
Rr
,._1.~.
.,_~~I.
L1l6e
t
"1
f'I
1~r.
Cl.nu 5.>q, and mor~
.l.lf~
ft • • t:n• io~u'
"' ~
Bluebird Bol• nlcalb~ .;;,!-1>
r;J~
PO Bo~ 12"1
Mnklon. NC Z8734
~/
'ljo
'1..: . ,•'
.,,~B.irbara R<'nnen,nycfpr PhD
~· ·
rum
D
wor115
I
IN
Ashiko Dr ums
738 Towu Mou.nl&i.A Rd.
Aabnille, N.C. 28804
(704) 258-1038
-
~'
-...,
.-'.
~
""'"'
A so:
l
I
Natural Food Store
&Deli
/"\ edrc1Ne 0RvM~
c ~RAMIC
Ou111bcc.k$ ...
S+R 1'f5
Member NC Water Ouahly AS$0Ciatlon
RANDALL C. LANIER
704·293-5912
1.11.NTEJl - 1988-89
HWY. 107
RT 68 BOX 125
CULLOWHEE, NC 28723
KRLRNU
Soec1J1z1N9
Woo,f eN
WATER PURIFICATION EQUIPMENT
SOLAR PRODUCTS
Send requests to: Lucille Griffin;
Rt. 2, Box 42; Newport, VA 24128
KHLRNU
(704) 688-7016
All natural
ANNOUNCEMENT
The American Chestnut Cooperators'
Foundation reports a very good harvest of
American Chestnut seeds this year and has
nuts available to willing cooperators. The
seed is free and will be shipped with
planting a nd care Instructions. The
Foundation requires only a brief annual
progress report on the seedlings each
September.
P 0. Box 282; Sylva, NC;
Katunh Province 28789
LUCHIA MAISON
1>i...A .. f1
.....
'/-a fumf- 'L Jf(lltL
841 Highway106
Higlilands, NC 28741
(704) 526-5638
Write for a f ree price list,
f rom :
Send $3.00 & long S.A.S.E. for Samples
& Catalogue
Box 1477
Old Fort, NC 28762
Members of the Elders' Circle of the
American lndlan Council will speak at a
weekend event at The Mountain Camp and
Conference Center in Highlands, NC on
March 17-19. They will present the native
perspective on important environmental,
social, and political issues.
The fee for the two-day meeting will
be $128, which includes two nights lodging
and six meals. For registration infonnation,
contact:
The Mow1tain Camp and Conference Cenrer
BI OREG I ONRL BOOKS
AND TOOLS FOR LIU ING
IN RPPRLRCHIR
Cost· $9.50, includes postage
P.O.
NATIVE ELDERS TO SPEAK
D~ vMcAses
'-
RAftl es
SeNd
160 Bl'Olldw8y
JI
,~~
-f R CA-f Afo j
o
-
AsheYllle, NC 28801
wi... a-dwlry....MlrTtmon Ave• l-240
~
OPEN 7 DAYS A WEEK
Monday·S.urday: hrn·8pn>
Sunday: 1pm-Spm
(704) 2.53-7656
�-ef6BWoR/S!t!g
APPROPRIATE PASSIVE SOLAR design,
blueprints. and foll working drawings for homes,
shops, and sheds. Creative drafting.....your ideas or
ours. Harmony Sunbuildcrs; P.O. Box 194; Sugar
Grove, NC 28697
MOTHER'S BREATH HERBAL PRODUCTS high quality herbal extracts, ointments, and oils,
lovingly created.. Send for free brochure 10 RL 2,
Box 25 I; Vilas, NC 28692.
ALTERNATIVE COMMUNITY on bcauliful lnnd
near Cherokee, NC seeking families desiring grcalet
cooperation and self-sufficiency. Based on SpirilUal
and ecological values. Property now available. Call
(404) 778-8754 for info.
WANTED: LAND in western NC. Family seeks 5
or more acres, preferably near Cullowhce, to
pn:scrve and evenllla.lly inhabiL ff you have or know
of affordable land, coniact Bob and M3Jy Davis; 213
Wesunoreland CL; Georgeiown, KY 40324 (502)
863-4267.
RM DESIGNS • I use lhe media or pencils, colored
pencils. gouaehe, pen and ink, and pbOtOgraphy in
creating unique fine and graphic an. I can make
diagrams. logos, finished prints. and designs for
brochures. ~dcrs. cards. books, etc. Mandalas and
symbols are my tendency among other styles.
ContaCt Rob Messick (704) 754-6097.
r:o:
SI~ LIFESTYLE CALENDAR • The photos
on llus page appear with Olhcr striking portraits or
moumnin people in "The F:iccs of Appalachia•
c:alendar. Procccd.s support lhe work of Appabchia.
Science in the Public lnlCJ'CSL To receive your
calendar postpaid, send $7.00 to: RL 5. Box 423;
Livingston, KY 40445
"TREASURES IN THE STREAM" • a casse1tc iape
of 50ngs by Bob Avcry-Orubcl. $10 10 RL I, Box
735; Floyd, VA 24091.
M TREE DESIGNS: fllustrallons and Design .
Beyond the pages of !his journal, I work in pencil,
colcwed pericil, ink. cut paper, and bauk. Fine and
graphic an tO express and enhance our lives. Logos,
brochures, books, por11aiturc, window and wall
h;)ngings. Coniact Manha Tree (704) 754-6097.
HAND-CARVED WOODSPIRITS. mystical
hiking staffs, and wall hangings by Steve Durican.
For brochure, please write Whippoorwill Studio;
RL 4, Box 981; Marson, NC 211752.
...And Tk Earth Lived llappily Ever Aflu ·stories
from foll: traditions all around the world chosen tO
help protect all living beings by bringing the world
socie.ty a few steps closer 10 peace and respect for all
life. Edited by Floating Eagle Fealhcr. $7.00 ppd.
(All profits go to Green peace and lhe Peace
Museum.) Order from: Wages of Peace; 309 Trude.au
Dr.; Mctatre, LA 70003.
JOURNEY INTO THE SLICKROCK Wildcmcss
Area. Boys, fatbtt-son, falher-daughtcr expcdillons.
Learn observation and woodcraft in the deep w~.
Burt Kornegay, experienced guide. Sliclcrock
Expeditions; Box 1214; Cullowbce, NC 28723.
AMRITA HERBAL PRODUCTS • Comfrey,
Eucalyptus, or Golden Seal salve, Lemon or
Lavender lllcccream. Made wilh natural and ~llal
oils and love. Send for brochure: RL I, Box 737:
Floyd, VA 24091.
MOON DANCE FARM HERBALS • herbal salves
tinctures, & oils for binhmg & family health.
brochure, please writc: Moon Darice Farm; RL 1.
Box 726; Hampton, TN 37658
FUTONS by Simple Pleasures - affordably priced.
Send SASE for info 10: Simple Pleasures; RL I,
Box 1426; ClaylOll, GA 30525 (404) 782-3920.
STIL-LIGHT THEOSOPHlCAL RETREAT
CENTER • a quiet space for personal meditation,
group interaction through study, and community
work, and spiritual seminars. Contact Leon Frankel;
RL I, Box 326; Waynesville, NC 28786.
EARTH REACH EDUCATION ASSOCIATION
teaching primitive skills tO children and adults.
Robert Martin. Jr. and Jeanne Moore; Rt. I, Box
178-A: Ferrum. VA 24088.
llEIRlOOM GARDENING and Saving Your Own
Suds, pamphlet with specific Instruct.ions on
growing, harvesting, and storing non-hybrid seed.
Sl.00 w/ SASE. Also, SEEDS . Sl.00/packec
velvet bean, wormsced, mullein, brown cotlOll,
luffa. All from Hoedown Organic Fann. Rt. 1, Box
188·1: Quincy, FL 32351.
CAROLINA MTN. MACROBIOTIC CENTER
offers natural foods cooking classes, dietary
oounsclliog, cducntional lectures for a helnlhitt life.
Tom or Debbie Alhos. Call (704) 254·9606.
WANTED: SOAPSTONE for carving and
sculpting. Wiii pick up. Barter or cash. Please call:
Scott BU'd (704) 683-1414
"ESSENCE" • the all-one skirt/dress/
jumper/pantaloons with nursing pockets. Eanhwcar,
ROI. Box 75..CI; Carlton, PA 1631 1
FREE LABOR - I would like to learn about
beekeeping and building New Age Housing. Willing
to worlc for- free during lhc summer All I a"1c is a
place for my tcm and an occasional meal. Contact
Chris Irwin: 1712 White Ave.. Knoxville, TN
37916 (615) 673-0653.
INDIAN VALLEY RETREAT - 140 acres in Blue
MEDITATION CUSHIONS from Carolina
Morning Designs. Tradittonal and innatablc i.afus.
For fr~ brochure. write; Rt. I. Bo~ .31-B; Hot
Springs, 11\C 28743.
A~TERNATIVE
COMMtlNll Y in the Smoky
Mt M. of Cl.SI TN. 10 acre.~ with creek. springs,
vie"':s· good nc1ghboc~. Be a part for S!!SOO. Call
whe (615) 4S3·1S38.
Ridge mountain~ with facilities available to n:nt ror-
groups or individual retreats, c11hcr guided or
unstructured. Send for information and c;ea.<ional
c:ilcntlar or healing tr.IClsfonnativc e•·ents to: Indian
Valley Holistic Center. RL 2, Box 58: W1lhs, VA
2-l3!!0.
MOU/ER £ART// N/ilVS " no longer rcJ1r1nung
back issue<:. AJpha.B11 ha' many, at co~cr pnce plus
postage. Wntc Alpha·B1t; Box 465; Mapleton, OR
97453.
Grurhk• ~OIVlaJ ofApfdl.Ji·>UaSc1mu in 1>.c Pub/re
/N.,,~JJ from the "Arralacltia, /0&9 • Slf1l('lc LJ/~
C""7dir."
\\'EB WORKING 1s free. Send subrn1ss1ons to:
Kattiah Journal
P.O. Box 638
U:scc,tcr, NC
Katliah Pro•·1nce 28741!
kllN'TEJl - 1988-89
�Send articles, drawings, and photos of what interests you about
the Katuah region for the spring issue of the journal.
The KatUtih Journal wants to communicate your thoughts and
feelings to the other people in the bioregional province. Send them
to us as letters, poems, stories, articles, drawings, or photographs,
etc. Please send your contributions to us at: Kau'lalr Jo11.mal. P. 0.
Box 638; Leicester, NC; Katuah Province 28748.
The summer issue of the Kati1aJ1 Journal will deal with the menning
of.1h.e word "Peace" a~ a dynamic process that can replace
e:iusung structures of domination with vibrant new relationships.
BACK ISSUES OF KATUAH AVAILABLE
ISSI IE 11-IREE ·Spring 1984
Sustainable Agricuhurc - Sunnowers Ruman Impact on lhe Forest - Childrcns'
Education - Veronica Nicholas:Woman in
Politics· Lui.le People - Medicine Allies
ISSUE FIFTEEN ·Spring 1987
Coverlets • Woman Forester - Susie
McMahon· Midwife - Altermuivc
Contracepuon - Biosexuality •
Biorcgionalism and Women - Good
Medicine· Mauinlchal Culwrc - Pearl
ISSUE FOUR· Summer 1984
Water Drum • Wnter Quality - Kudzu Solar Eclipse • Clearcuuing - Trout Going 10 Waler - Ram Pumps ·
Microhydro - Poems: Bennie Lee Sinclair,
Jim Wayne Miller
ISSUE SIXTEEN - Summer 1987
Helen Wane • Poem V1s1ons in a Garden
• Vis ion Quest • First Aow • Initiation •
Leaming in the Wilderness - Cherokee
Challenge· "Valuing Trees"
lSSUE FIVE - Fall 1984
Harvest - Old Ways in Cherokee Ginseng • Nuclear Waste • Our Celuc
Heritage • B1orcgionalism: Past, Prescm,
and Future • John Wilnoty • Healing
Darkness - Pol iucs or Participation
ISSUE EIGHTEEN· Winter 1987-88
Vernacular Architecture - Dn:ams in Wood
and Stone • Mountain Home - Earth
Energies • Enrth·Shellercd Living •
Membrane Houses Bru~h Shelter ._
Poems: Octobu Dusk - Good Medicine:
"Shelter"
ISSUE SIX - Winter 1984-85
Winter Solsuee Earth Ceremony
Hor.;cpaswre River· Coming of lhe Light
• Log Cabin Roots • Mountain
Agriculture: The Right Crop - William
Taylor - The Future of lhe Forc~t
ISSUE SEVEN - Spring 1985
Sustainable Economics • Hot Springs Worker Ownership - The Great Ecooomy Sclr Help Credit Union • Wild Turkey Responsible Investing • Working :•1 the
Web of Life
ISSUE EIGHT· Swnmer 1985
Celebration: A Way of Life • K:11iiah
18,000 Years Ago - Sacred Sites - Folk
Ans in the Schools • Sun Cycle/Moon
Cycle Poems: Hilda Downer - Cherokee
Heritage Center - Who Owns Appalachia?
ISSUE NINE- Fall 1985
The Waldee Forest - The Trees Speak Migrating Forests • Horse Logging •
Starting a Tree Crop • Urbnn Trees •
Acom Bread - Mylh Time
ISSUE NINETEEN ·Spring, 19&8
Pcrleandra Garden - Spring Tonics •
Blueberries· WildOowcr Garden$ - Granny
Herbalist - Rower Essences • "The
Origin of the Animals:• Story - Good
M.:<.licm.:: "E'U~cr· - Be A Tree
ISSUE THJRTEEN - Fall 1986
Center For Awakening· Eliuibcth Cnllllri
- A Gentle Death - Hospice · Ernest
Morgan - Dealing Creauvcly wilh Death Home Burial Boit - The Wake - The
Raven Mocker - Woodslore and
Wildwoods Wisdom - Good Medicine; The
Sweat Lodge
ISSUE TEN· Winta- 1985·86
Kale Rogers - Circles of Stone - Internal
Mylhmaking · Holistic Healing on Trial .
Poems: Steve Knaulh - Mythic Places •
The Uk1ena's Tale - Crystal Magic • Drcamspeaking.
ISSUE ELEVEN - Spring 1986
Community Plnnning • Cities and the
Biorcgional V1s1on - Recycling Community Gardening- Floyd County.
VA • Gasohol ·Two Biorcgional Views •
Nuclear Supplement • Foxfire Games •
Good Medicine: V!Sioos
ISSUE FOURTEEN - Winter 1986-87
Lloyd Carl Owlc - Boogcrs and Mummers
- All Species Day • Cabin Fever
University - Homeless in Ka1iiah •
Homemade Hot Water • Stovemakcr's
Narrative - Good Medicine: Interspecies
Communication
ISSUE TWENTY· Summer, 1988
Preserve Appalachian Wilderness
Highlands or Roan - Cclo Commuruty Land Trust • Arthur Morgan School Zoning ls.~ue - "The Ridge" - Farmers and
lhe Fann Bill • Good Medicine: "Land" .
Acid Rain - Duke's Power Play Cherokee Microhydro Projcc1
ISSUE TWENTY-ONE· Fall, 1988
Chcslnuts: A Na1ural History • Restoring
lhc Chestnut • "Poem of Presetvntion and
Praise" - Continuing the Qucs1 - Forests
and Wildlife· ChestnUlS in Regional Diet
- Chcslnut Resources - Herb Note • Good
Medicine: "Chnngcs to Come• - Review:
W~rf: legends Li~
/'
~UA~QURNAL
P.O. Box 638
For more infonna1ioo:
(704) 683-14 14
Leicester, NC KatUah Province 28748
this effort an txtra bOosr
I can be a local contact
Address
City
Back Issues
Issue#_@ $2.50 = $ _ _
Issue#_@ $2.50 = $ _ _
Issue# __@ $2.50 = $ _ _
Issue#_@ $2.50 = $_ _
Issue# __@ $2.50 = $_ _
Complete Set (3-11, 13-16,
18-21)
@ $30.00 $_ _
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Name
Enclosed is$
State
Zip
person for my area
Arca Code
Phone Number
to give
=
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 22, Winter 1988-1989
Description
An account of the resource
The twenty-second issue of the <em>Katúah Journal</em> focuses on the relationship between humans and the environment. Authors and artists in this issue include: Kim Sandland, Lylich Crabawr, Thomas Berry, Marnie Muller, Zoa Rockenstein, Kore Loy McWhirter, Richard Lowenthal, Fred Mignone, "Granny" DeLauncey, Lucinda Flodin, "Esther," Rob Messick, Amy Hannon, Pam Thomas, Lila Thomas, David Wheeler, Martha Tree, Bern Grey Owl, and Lisa Franklin. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1988-1989
Table Of Contents
A list of subunits of the resource.
Global Warming and Katúah by Kim Sandland.......3<br /><br />Fire This Time by Lylich Crabawr.......5<br /><br />Bioregions: The Context for Reinhabiting the Earth by Thomas Berry.......6<br /><br />Earth Exercise by Marnie Muller and Zoa Rockenstein.......9<br /><br />Poems and Drawings by Kore Loy McWhirter.......10<br /><br />An Abundance of Emptiness by Richard Lowenthal.......12<br /><br />Reviews: Thinking Like a Mountain | Talking with Nature.......14<br /><br />Options for Regional Currency: The LETSystem by Fred Mignone.......15<br /><br />"Chronicles of Floyd" by "Granny" DeLauney.......16<br /><br />Knife, Axe, and Saw: An Interview with Darry Wood.......18<br /><br />Natural World News.......20<br /><br />The Bear Clan.......22<br /><br />Poem by Lucinda Flodin.......23<br /><br />Drumming: Letters to Katúah.......24<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Human ecology--Appalachian Region, Southern
Global warming--Appalachian Region, Southern
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Black Bears
Community
Ecological Peril
Economic Alternatives
Education
Forest Issues
Habitat
Hazardous Chemicals
Katúah
Poems
Politics
Radioactive Waste
Reading Resources
Stories
Turtle Island
Water Quality
-
https://omeka.library.appstate.edu/files/original/cbf32695fba405c0cff45e3e9c54db62.pdf
616631b2f61e4f3060a633a13326ea4d
PDF Text
Text
$1.50
ISSUE 25 FALL 1989
.
for all things wild
I
,..
�October 27, 1989
"Restoring Biodiversity in the Southern Appalachians:
A Strategy for Survival"
Owen Conference Center, University of ~orth Carolina Asheville
A major conference bringing together scientists, educators, government land managers,
and conservationists to speak about the condition of the Southern Appalachian habitat and
the necessity to
initiate new programs for habitat
preservation
and restoration to
maintain the
the southern
diversity of life in
mountains.
For more
information
call (704)
251-6441
Registration: $20.00.
October 28
October 28
"Wild
in the Streets:
The Feral Ball "
"For All
Things Wild"
Warren Wilson College
Swannanoa, NC
Issues and strategy
discussion among activists
directed to arrive at means of restoring
biological diversity in the Southern
Appalachian region.
Speakers: Reed Noss, Laura
Jackson, Robert Zahner, Peter Kirby,
Jamie Sayen, David Wheeler. Open
discussion period.
Registration: $5.00. For more info:,
call (704) 298-3325 (Ext. 250).
rock to the music of
Grandmother
and
One Straw
We call upon the spirits of the wild!
Come costumed as one of our native
mountain species - or to express your
own wildest self!
8:00 pm. Location to be announced.
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
�The Great Forcst ........................... 3
by Sam Gray
Restoring the Old-Growth Forest........5
by Robert 'Zahner
Regional Planning
for Habitat Intcgrity................... 8
by Laura Jackson
A Question o f Value ...................... 10
hy Dm·id Wheeler
Closing the Gate
on Forest Devastation ................ 12
by Anna Muir
Poem: "Sparrow Hawk" ................. 13
by Julia NUlllllJJ/y Duncan
A Place for Bears ......................... 15
An Interview with Dr. Michael Pelton
Poem: "There Fell the Rain Healing" .. 16
by Annelinde Metzner
Eastern Panther, Where Are You?...... 17
by Patrick Clarlr.
Oak Decline ................................ 19
by Hetllher Blair
People and Habitat ........................ 2 1
by Chip Smith and Lee Kinnaird Fawart
Perpetual Wild Sanctuaries ..............23
Natural World News..................... 24
Drumming ................................. 26
Living Green .............................. 29
Baner Fair................................. 30
(Natural) Resources ...................... 31
Events Calendar........................... 32
Webworking ............................... 34
1'"iirt. t 989
To sense what ls happening In the
mountains, we begin by perceiving
the Southern Appalachian region as
an ongoing. functioning. organic
euent. ..within the greater biosphere.
We can then tdenUfy ourselves and
our species In relation to It and sense
our place within Its evolutionary
history and cycles of renewal.
From the perspective of the whole
we are one species among many each \vith its own contribullon to
make. each wilh its own demands for
habitat. When there is a disturbance
in the pattern of the whole. the
effects even tu ally reach every
inhabitant.
Human beings have been here for
very few of the millions of years the
forest has been patiently growing
within a dynamic balance. In recent
times. our perception of these forests
has often lacked wisdom and
humility. resulting In actions
destructive to our home.
We can sense our relationship to
the whole, but we will never be able
to encompass It with our Intellect
alone. We are in it and of it. This Is
the Great Mystery of existence.
Intuitively we can perceive this
Mystery.
We can revere It and
celebrate lt. And by acting tn concert
with the Life cycles, we can come to
know It more fully. This knowing
then leads us to respond.
In thls issue of Katuah. we look at
biodiversity and habitat ln the
Southern Appalachian region and
how they are being disrupted.
Finding out about the current
situation In Katuah prompts us to
acuon--to speak out. protect. restore.
Throughout the articles. it becomes
apparent that to truly understand this
region. we need to experience.
acknowledge, and serve the region as
a whole.
-The Editors
Biodiversity is defined by ecologist Recd Noss llS "a
full complement of the native plant and animal species in
their natural or normal patterns of abundance."
Biodiversity is the foundation of evolution in any
biorcgion.
Habi tat is defined as an interdependent community of
life that supports the various species that live within iL
Habitat is the foundation of biodiversity.
�STAFF THIS ISSUE:
R.ichacd Lowenthal
Christina Morrison
James Rhea
Manha Tree
Rob Messick
Mamie Muller
Chip Smith
David Wheeler
EDITORIAL ASSISTANCE:
Scott Bird
Jack Chaney
David Red
Kim Sandland
Heather Blair
Sam Gray
Marsha Ring
Morgan Swann
Thanks as well to Joe and Rhea and the Mountain Garden.
We offer special thanks for the influence of
Grandfather Mountain.
COVER by James Rhea
PUBLISHED BY; Ka11"1h Journal
PRINTED BY; The Waynesville Mountaineer Press
EDITORIAL OFFICE IBJS ISSUE: Globe Valley
W&ITEUS AT:
TELEPHONE;
(704) 683-1414
Katt1ah Journal
Box 638
Leicester, NC
Katuah Province 28748
Diversity is an imponant clement of bioregional ecology, both
nmwaJ and social. In line with this principle. the KatU/Jh Journal lrics
to serve as a forum for the discussion of regional issues. Signed articles
express only the opinion of the authors and are not necessarily the
opinions of lhe Ka1Uah Journal editors or staff.
The Internal Revenue Service has declared KatU/Jh a non-profit
organization under section 501 (c)(3) of the Internal Revenue Code. All
contributions to KatU/Jh arc deductible from personal income tax.
'LNVOCA.TWN
Do you think you can take over the universe
and improve it?
I do not believe it can be done.
The universe is sacred. You cannot improve it.
If you try to change it, you will ruin it.
If you try to hold it, you will lose it.
-from imsage 29. Tao Te Ching
attributed to Lao Tzu
™E SOUTHERN APPALACillAN BIOREGION
AND MAJOR EASTERN RIVER SYSTEMS
STATEMENT OF PURPOSE
Here in the southern-most heartland of the
Appalachian mountains, the oldest mountain range on
our continent, Turrie Island; a small bur growing
group has begun to take on a sense of responsibility
for the implications of rhar geographical and cultural
heritage. This sense of responsibility centers on the
concept of living within the natural scale and balance
of 1miversal systems and principles.
Within this circle we begin by invoking the
Cherokee name "Kaufoh" as the old/new name for
this area of the mountains and for its journal as well.
The province is indicated by its natural boundaries: the
Roanoke River Valley to the nonh; thefoorhills of the
piedmont area to the east; Yona Mountain and the
Georgia hills to the south; and the Tennessee River
Valley ro the west.
The editorial priorities for us are to co/leer and
disseminate information and energy which pertains
specifically to this region, and to foster the awareness
rhar the land is a living being deserving of our love
and respect. Living in this manner is a way ro insure
the sustainability of the biosphere and a lasting place
for ourselves in its continuing evolutionary process.
We seem to have reached the fulcrum point of a
" do or die " situation in terms ofa quality standard of
life/or all living beings on this planet. As a voice/or
the caretakers ofthis sacred land, Kac-Uah, we advocate
a centered approach to rhe concept ofdecentralization.
It is our hope to become a support system/or those
accepting the challenge of sustainability and the
creation ofharmony and balance in a total sense, here
in this place.
We welcome all correspondence, criticism,
pertinent information, articles, artwork, etc. with
hopes that Kac-Uah will grow to serve the best interests
of this region and all its living, breathing members.
-The Editors
f"~U..
1989
�It may be that
s.ome little rcx:::>t
of the sacred tree still
lives.
"-lou-ish it then,
that it may leof and
bloom and fill
with singing birds.
- Q,lock Elk
Until recent time a great inland forest overlay the eastern
ponion of Nonh America-a continuous biologic fabric extending
from Nova Scotia to Alabama, west along the tributaries of the
Mississippi, and boundaried in the east by the pine barrens and
lowland marshes of the coastal plain.
This forest had its origins in an ancient circumpolar forest
system that dominated the temperate zones of Asia, Europe and
Nonh America in the Eocene epoch of the Teniary Period (50
million years B.P. [Before Present]) when the continents were
closer together. In spite of the intervening continental drift,
successive ice ages and vast chasms of time, there remain, to this
day, striking botanical linkages in the existing forest remnants of
these continents. This is panicularly evident in genera such as Acer
(maples), Panax (ginseng), Cory/us (hazels}, Populus (poplars),
Cornus (dogwoods), and Rhododendron.
(continued on ncxl page)
f'ca!t. t 989
Ji:.ati&ah Jo\lrnQL p1i9e 3
�(continued &om page 3)
The vast inland forest of Eastern America was geophysically
dominated by the long spine of the Appalachian Mountains which
determined the Forest's biological stTucture and diversity.
Contemporary references to what remains of this forest employ
terms such as "mixed mesophytic", "eastern hardwood" or
"temperate deciduous" to describe it. For purposes of this essay,
acknowledging its extent, its ancient origins, its astounding
diversity and resilience, its immense productive capacity, and its
profound effect on various human populations over the past 10,000
years, it will be telllled "The Great Forest".
When ecologists first began attempting to describe temperate
forest ecosystems, they developed the model of succession and
climax growth. This model, describes a developing forest that is
undergoing a series of stages in which pioneer plant communities
and their associated fauna colonize the area and are then replaced by
successor communities of larger trees until a forest of dominant
trees, known as the "climax forest" establishes a stable equilibrium.
This climax old gTOwth would cominue until some "disturbance"
such as fire, disease, climate change or human impact takes out the
climax community and the succession cycle begins again.
The succession-climax model is a useful one for
understanding the ecology of the Great Forest. It helps us to
recognize the importance and relative stability of old growth forests
and it describes how biotic communities in a forest maintain and
transform themselves over time as they respond to discontinuities
and disturbances, panicularly those caused by humans.
The first humans in the Great Forest were nomadic
gatherer/hunter groups who arrived after the last glaciation some
10,000 years B.P. These groups ranged over many thousands of
acres of oak-chestnut climax growth as well as other forest biomes
and while their impact on the forest was small by contemporary
standards, it was nonetheless important. Fire was the principal
instrument of ecologic change and was to remain so even into
recent rimes.
By 1900, the only remaining large boundary
of the original Great Forest lay in Katuah - the
Southern Appalachian highlands. Within two
decades that too was gone.
Seventeenth century Europeans observed and commented on
the burnings. "The savages," wrote Thomas Morton, "are
accustomed to set fire of the country in all places where they come
and to burne it twize a year, viz: at the spring and the fall of the
leafe." The purpose of the burnings was no less than ecosystem
management: facilitation of travel, augmentation of browse area for
game, encouragement of desirable herbage such as blackberry.
raspberry, and cenain grasses. the increase of mast-producing trees
Uke oak and chesmut on the drier, warmer soils of a burn area, and
the destruction of vermin and pests such as fleas. Selective burning
by the lndfans promoted a mosaic quality in the forest ecosystem
and created areas in many different stages of succession wilh
extensive boundary areas and a greater variety of game and plant
habitats - a phenornonen ecologists refer to as the "edge effect".
Thus the Indians practiced their own subtle kind of forest
management and husbandry. So subtle in fact, as to be undetected
in early European descriptions of the Great Forest. When 17th and
l 8rh century promoters of North American real estate extolled the
"natural" abundance of the land, they were unaware that they were
describing an ecosystem that the natives had been shaping for
thousands of years.
Other imponant aspects of the complex relationship between
the Great Forest and its native inhabitants escaped the notice of the
Europeans. As William Cronon points out in his masterful
ecological history of New England, Changes in the Land, a central
fact of temperate forest ecosystems is their periodicity. The
overlapping cycles of light, dark, long days, short days,
waxing/waning of the moon, the flow of sap, the rurting of deer,
spawning of fish, the matings of turkey, bear and frog, the fruiting
of plants and the migration of birds... these and myriad other
contrapuntal rhythms of the Great Forest's energy cycles were
understood and celebrated by the natives. Their own life rhythms of
seasonal nomadism, work, ritual and play were evolved from the
greater cycles of the forest . The European immigrants' experience
of natural cycles, on the other hand, had been filtered for over a
millenium through a culture offixed abodes and a social hierarchy
that discouraged nomadism as well as wilderness.
It is in the context of the periodic cycles of the forest that
Native American spirituality can best be understood. The Indians
did not attempt to manipulate, through magic and ritual, these
cycles to their own ends and were often confounded or amused by
the imprecatory prayers of the whites seeking the blessings of good
harvest and fortune from an awesome and distant god. Rather, their
own spiritual practices were designed to attune and inform
themselves to the subtleties of the forest's cycles. The
anthropologist Bronislow Malinowski recognized this when he
wrote in Myth and Primitive Psychology, "Magic never originated;
it never was created or invented. All magic simply was from the
beginning, as an essential adjunct to all those things and processes
which virally interested man (sic)." The natives inhabited an
animated forest world that was alive unto its fanhest recesses with
seen and unseen powers. Their task - the task of mind - was to so
organize themselves as to develop understanding of and
consonance with these powers.
When Europeans began to arrive at the Great Forest of North
America in sufficient numbers by the mid-17th century, they were
not disposed to recognize the animated universe that sustained the
natives. They could not or would not see the forest that the natives
knew, nor could they recognize the subtlety and intelligence behind
the Indians usage of the forest as habitat, susraining process, and
sacred ground. The European immigrants faced the Great Forest
with a conflicting array of perceptions and attitudes. The forest was
at once a threat and an opportunity.
The dominant sentiment in regard to the forest was that it was
an enormous commodity. Coming from lands long divested of
forests held in common, the right to extract and expon timber
almost at will was an overwhelming prospect 10 early
entrepreneurs. Wood was the main raw material for residential and
commercial building on both sides of the Atlantic, but it was even
more in demand as an energy source. Seventeenth and eighteenth
century industries in metallurgy, glass making and ceramics
required enormous amounts of wood for firing furnaces and for
charcoal. Individual household consumption was also extraordinary
by european standards. Peter Kalm, a Swedish naturalist visiting
colonial eastern America in 1749 wrote," an incredible amount of
wood is really squandered in this country for fuel..." As early as
1640, Boston was experiencing wood fuel shortages and most
major New England and mid-Atlantic settlements were soon to
follow.
foll, 1989
�The principal commodity that the Great Forest represented to
the E.uropeans was the land itself. Their original concepts of real
propeny were derived from the manorial system of feudal Europe
and can be ascenained by reviewing the terms or the Royal Charter
to the Massachusetts Bay Company:
"To have to houlde possess and enjoy the aforesaid
continent, lands, territories, islands, hereditaments and
precincts, seas, waters, fishings, with all and all manner their
commodities, royalties, libenies, prehemynences, and
profitts that should thenceforth arise from chcncc, with all
and singular their appunances and every pane and parccll
thereof unto the said councell and their successors and
assigns for ever."
The comprehensive, medieval, abstract quality of these early claims
underwent an evolution as they passed through the lexicon of 17th
and 18th century New World institutions, but the focus on
"commodities, royalties, liberues and profitts" never changed.
What also wen1 unchanged, leading to countless
misunderstandings and much bloodshed, was the European
assumption of the sovereignty of propeny rights granted through
'legal' title 10 Land. To the natives, the notion that parcels of land
could be considered commodities, bought and sold like cattle,
boundaried, possessed, 'improved', divided and sold again or
transferred to heirs was absurd. For them, land tenure was a
function of usage and usage was linked 10 the mobility that was a
central part of the strategy of resource management based on
periodicity. The Indian villages moved from habitat to habitat to
find maximum abundance with minimal work and reduced impact
on the land while the Europeans, in fixed abodes on their titled
propeny, worked long hard days 10 intensively farm or 'improve'
land with the eventual result being ecological degradation. It was
the concept of 'improvements' - replacing forest with fields and
pasture and the building of sheds, barns and homes - that soon
became the colonial justification for dispossessing the natives. A
people who moved around on the land and worked it so lillle could
have no justifiable claim to possess it. There were plenty of
references in the bible and in Calvinist theology to back up such a
sentimenL The unimproved forest with its native inhabitants was
eventually seen as an affront to progress, and Christian community.
r"u, t 989
With God's backing the righteous began to exterminate or conven
the savages and 'improve' the Great Forest out of existence.
The decimation of the Great Forest proceeded in two fairly
distinct historical phases - the first, occurring in the colonial period
and lasting until about 1850, can be termed pre-capitalist. It was
characterized by the deforestation patterns of an agricultural
economy. The best land was cleared for field crops and pasture.
Commercial extrnction of timber for energy or wood products was
confined to terrain accessible by human/animaJ power. The second
phase was indusoial/capitalist and it continues to the present day.
Utilizing machinery, organized capital, and cheap local labor, the
forest was harvested to satisfy national and international timber
demands. As habitat for the incredible diversity of wild plants and
creawres was impoverished, fonunes were amassed by men far
away who were never required to look upon the devastation. By
1900, the only remaining large boundary of the original Great
Forest lay in Katuah - 1he Southern Appalachian highlands. Within
two decades 1ha1 too was gone.
As humans, we have known the forest in many ways - as
home, as sustenance, as sacred ground, as repose, as commodity,
as teacher, as refuge. Our species is only now realizing the extent
of its power 10 diminish the radiance of the Great Forest. We are
beginning to understand a glimmer of what was... for we were once
forest-dwellers. Today there is an archetype becoming known in
the human spirit ...of regeneration. There is an embryonic
recognition of what we have lost and of what we must restore. We
cannot continue as we have done. The forest calls 10 us to come
back, for our own sake and for the sake of all our relations
dwelling therein.
The quotation from Black Elk that begins this essay captures
this hope for us when he speaks of the roots of the Sacred Tree the Tree of Life. The Sacred Tree, a universal symbol of
regeneration of both the human spirit and of the Earth, nourishes
our memory to recall that though the Great Forest has been felled, it
cannot and will not ever leave us.
wriuen by Sam Gray
plU>co ofJoyce Kilmer Memorial Forest on page 3 by
larry Tucker
x.at.Uah JounuiL p!UJ•
s
�Restoring the Old-Growth Forest
by Robert Zahner
A thing is right when it rends to preserve
the inregriry, stabi/iry, and beauty of rlze biotic
community. Ir is wrong when it tends
otherwise.
- AldD Leopold (I 949)
We stand at the threshold of a great
decision. We are on the verge of re-defining the
importance of our mountain landscape, its
natural habitats, and the Life forms they support.
Science has shown tha1 such habitats are vi1al to
planetary life support systems where natural
communities of interdependent plants and
animals can maintain reservoirs of biological
diversity.
When extensive logging destroyed the
primeval fores1s of the Southern Appalachian
Mountains, a critical factor for biodiversity,
habitat continuity over large areas, was
eradicated. During the century between 1830
and 1930 forest clearing and burning ravaged
native bio1ic communities and terminated
unknown numbers of plant and animal species.
Habitats were fragmented, and many surviving
endemic species were left in smaU, isolated
communities.
ln the first quaner of the twentieth century
the Southern Appalachian National Forests were
established as watershed preserves. Federal
conservation policies permined many forest
habitats to begin the natural process of restoring
themselves. This regrowth ecosystem, or
second generation forest, was similar to the
original primeval forest only in that it still
contained most of the original plant and animal
species. Today, after 60 to 80 years of recovery,
the new forest is still maturing, still unfolding its
species composition as new niches are created in
the complex progression toward what modem
ecologists term an "old-growth forest." But it
still has a long way to go to reach biological
maturity.
There is now the potential to restore a
diversity of species that would resemble the old
primeval forest. There is also the danger,
because of present National Forest management
plans, of losing much of the restoration already
gained. The United States Forest Service
(USFS), administered by foresters who are
highly competent timber managers, interprets the
Congressional Multiple Use-Sustained Yield Act
of 1960 with a strong bias toward harvesting
commercially mature timber. The Act states
implicitly, however, that al/ resources of the
Notional Forests ore to be managed for sustained
yield. Other acts of Congress go on to define
natural diversity as a vital resource of 1he public
lands, and mandate that this resource shall be
maintained through habitat preservation. This
paper is written with the intent of furthering
public knowledge of this important
environmental issue.
Three Levels of Diversity
lo the despoilment and fragmentation of
the original forest, three levels of diversity were
either destroyed or placed in jeopardy: ( l)
genetic diversity within species, (2) species
diversity within habitats, and (3) habitat
Xatium Jo~rrmt P"9e 6
diversity within landscapes. We have no record
of how many species were irretrievably lost, but
1oday we are beginning co count the numbers
that are presently endangered and threatened
with extinction. Let us consider how lhese three
types of diversity are essential for a healthy
bioregion, and how all three can be restored as
the new forest grows toward biological
maturity.
Genetic Diversity: A great many
species counted as rare today could again
become more abundant if we allow natural biotic
processes to evolve unmolested.
For example, in the forest of today the
mountain gentian plant (Gentiana decora
Pollard)_grows singly or in small colonies in
damp, rich wooded habitats, generally isolated
from other members of the species by unsuitable
habitats. Gentians are pollinated by several rypes
of inseclS who are able to cross-fertilize separate
colonies of the plant. Thus, if undisturbed by
human activity, pollen exchange will increase
genetic diversity within the gentian species over
an ever-increasing area of 1he mountain
landscape. This renewed generic vitality is
critical to the future well-being of the species, as
human-caused environmental changes continue
to force all forms of life to adapt to such stresses
as aunospheric pollution and accelerated climatic
warming.
The same situation is true for literally
thousands of species of plants and animals
throughout the mountains. Each example
f"~U.. t989
�requires its own special sening, but the common
theme is natural balance. An endemic terresual
mole salamander, Ple1ho<k>n1ordani, is a highly
significant insectivore in the world beneath the
leaf litter of a mature hardwood forest. This
salamander requires large areas of ~ontinuous
forest cover to afford geneuc n11gra11on among
populations. Thus. when the cwopy overhead is
fragmented or removed. breeding populat!ons of
this animal disappear to reco.,,er only w11h the
re-establishment or the mature hardwood fores t.
Many species of reptiles. amphibians, and
anhropods w11h limited mobi:ity have similar
requirements for genetic exchange.
Conditions that promote generic diversity
arc essential so each species can adapt and
evolve, panicularly in light of the accelerating
environmental changes expected in the next
century.
Species Diversity: The next scale of
diversity is that of species within habitats. This
is often misinterpreted by federal land managers
to mean "the greatest number of differe nt
species for each given unit of land."
It is well kno wn that the na tural
succe ssio n of weed y species occupying
disturbed sites provides a wealth of diversity in
te rms of to tal numbe rs. The Southern
Appalachian Mountains today abound w ith
disturbed sites, the result of Jar.d clearings, road
bui lding, comme rc ial and reside ntial
development, forest c learcuuing, agricultural
activity, and wildfires. Therefore. the weedy
plants and small animal species that characterize
early succession habitats are most commo n
throughout lhe region.
But what about species diversity in other
habitats once prevalent in the primeval forest?
Two hundred years ago a north-facing site at
3,SOO feet elevation in the Blue Ridge
Mountains would likely have supported a mature
oversrory of 20 or more tree species, with many
large trees over 200 years old. The midstory
would have been composed of perhaps 20 or
more species of smaller trees of all ages, from
reproduction saplings fillin1 canopy pps to
very old species adapted to live out their lives in
the shade.
Many tree species, such as basswood
(TUia ~rerophylla VcnL), yellow birch (Betula
alleghaniensis Britt.), buncmut (J1111lans cinera
L.), mountain maple (Acer spicatum Lam.),
mountain winterbcny (Ila mofllana T . and G.),
ycllowwood (Cladrastis kentulcea Rudd), and,
of course, American chestnut (Castanea delllQta
Borich.). were more common in this ancient
foresr lhan they are today.
Shrub spec ies were numerous, and
carpeting !he ground in many places were large
colonies of painted trillium (Trillum undulatum
Willd.), baneberry (Actaea pachypoda Ell.),
do g-tooth violet (Eryrhronium americum Ker.),
um brella-leaf (Diphylleia cymosa Michaux).
jack-in-the-pulpit (Arisema triphyllum Schott.),
and many fem species.
Rotting logs provided substrate and
micro-habitats for many S1>ecies of fungi.
mosses. splecnwons. and all the attendant
invertebrate and small vertebrate animals that
were essential to the health of the entire larger
community. The large trees. living and dead.
provided food, shelter, and breeding situations
for many birds and other venebrate animals that
require a biologically mature. undisturbed.
mixed hardwood forest habitat. The mature
forest was a dynamic biotic community that
f'Q{L, t989
supported a large array of
interdependent species.
!'\one of the plants or
animals mentioned above is
exceptionally rare today. although
a number of today's threatened or
endangered species. such as the
small whorled pogonia (lsotria
medeoloides Rafinesque), could
well have been present in such a
habitat. The particular
corn/Jination of these species.
however, taken together as a
functionmg ecosystem. is today a
rare occurrence.
What species m ight be
present on such a site today'!
Following the indiscriminate
logging and burning at the the
tum of the century, conditions
were so severely altered that the
second-grow t h forest now
consists typically of a mixture of
60 to 80 year o ld oaks and
hickones, with perhaps fewer than 10 other tree
species. More prominent today are the
m1d-successional species: yellow poplar
(liriendendron tulip/era L.), eastern white pine
(Pinus strobw L .), black locust (Robinia
pseudoacacia L .). sourwood (Oxydendron
a rboreum L.), sassafras (Sassafras albidum
Nee s.), and stump sprouts o f Americ an
chestnut. Scauercd individuals of most of the
original species are also present, but the species
composition is so drastically altered that the
highland forest is typically c lassified as
~oalc-hiclcory" ralher than "mixed hardwoods."
Large cavity trees arc rare. The large
decomposing logs that typify biologically mature
habitat are largely absent from today's regrowth
forests.The number of undcrstory and ground
cover species are now reduced, retaining those
that thrive on disturbance, such as species of
berries (Vaccinium and Gaylussacia) and
rhododendron.
Early succession habitat caused by human
disturbance is the only habitat type that is
well-represented on the second level of
biodiversity, the diversity of species within
habitats. But the forest communities are slowly
maturing, and species enric hment is occurring
gradually in those habitat s that arc left
undisturbed. Biologically mature habitats, or
old-growth mixed hardwood forests, are again a
possibility within the next century.
Just as genetic diversity within a species
is e ssential for adaptation for survival in a
changing enviro nme nt, so spec ies d iversity
with in a habitat is essent ial for the whole
community of interdependent plants and animals
to meet the demands of evolution. The future of
those species combinations best adapted to old,
mature hardwood forest communities depends
on the integrity of the entire habitat.
Habitat Divers ity: Differentiation on
the third level of biological d iversity, that of
habitat diversity in the regional landscape, has
also been gradually emerging in the Southern
Appalachian Mountains throughout the second
half of this century. The national forest-; provide
large, contiguous blocks of forest area. which,
if they continue to be left und1stur_bed. ha~e the
potential to mature into a mosaic of diverse
forest habitats, each accommodating its own
composition of species, and all together making
provision for the genetic diversity essential for
species evolution. The key requirement for this
regional diversity lies in maintaining a continuity
of undisturbed habitats across the landscape.
Disconnected habitats that are left to
mature as isolated fragments cannot serve as
more than small rcfugia for generic material.
Such limitation confines ecnetic variation within
the boundaries of each of these tiny habi1a1 areas
and restricts the potential for evolution to
respond to future changes in the cnvironmenL
The current policy of national forest
management is to accommodate landscape
diversity by pwcscrving fragments of old growth
stands dispersed throughout a landscape that is
predominantly even-aged
st~nds .of
commercially valuable tree species wnh
provisions for a few important species of game
animals. This concept of diversity is analogous
to the preservation of species in arboretu ms.
bota nical gardens, and zoos. Cen ainl y a
bead-lily (Clinronia borealis Raf.) in a cultivated
garden has lost most of its wild "lily-ness,"
because a wildflower removed from its natural
habitat is no longer serving its role as a strand in
the web of life. In like manner, a fragment of
old-growth forest preserved in a landscape of
managed young forests has lost its essential
nature, as it is no longer a pan of the web of
biological e volution in the region its generic
material serves.
At the level of habitat diversity. just as at
the two lower levels. the ability or an entire
bioregion to adapt and survive environmental
change depends on the diversity of its natural
habitats. The greater the number of mature
�REGIONAL PLANNING FOR HABITAT
INTEGRITY
by Laura E. Jackson
Laura Jackson is the author of the study
Mountain Treasures at Risk: The Future of the
Southern Appalachian National Forests, a
comprehensive overview and critique of the US
Forest Service's Land and Resource Managemem
Plans for the six national forest areas of the
Southern Appalachians.
Laura is completing graduate work at the
School of Forestry and Environmental Studies at
Duke University. She wrote the sllldy in
cooperation with Peter Kirby, regional director,
and other staff members of the Southeast
Regional Office of the Wilderness Society under a
Stanley Fellowship grant The book is published
and made available by the Wilderness Society.
Mountain Treasures at Risk is an excellent
resource for anyone who is concerned about
habitat i11 the Sowhem Appalachians. The text is
clear a11d to the point. The graphs and tables are
pleasing to the eye and revealing in their content.
Forest issues are de-mystified in a way that only
someone with a clear comprehension of the
dynamics involved could articula1e. 8111, most of
all, Laura Jackso11's suuiy is invaluable because it
is wriuen by someone with no ves1ed economic or
poli1ical in1eres1 in 1he Appalachian public lands b111 rather by someone with 011ly the interests of
1hefores1 01 liean.
The book talks in a straigluforward way
about tlie effects 011 the forest of below-cost timber
sales, over-roading, and the i11equities i11 budget
and emphasis show11 i11 Forest Service
management programs. The swdy co11clt1des with
guidelines/or managing the Sowhern Appalachian
11a1ional fores ts 10 protect wild la11ds a11d the
biological diversity they harbor, meet recreatio11al
and aesthetic demands, and restore the forest
1wilo1.
011 page one of Mountain Treasures at Risk
the report states that the two major flaws i11 the
Forest Service ma11ageme111 approach is the
agency's emphasis 011 commodity ex1ractio11from
the mow11ai11forests Olld their failure to recog11ize
the Somhern Appalachia11s as a regional habitat
system (in other words, a bioregio11).
/1 says, 'This report is the only ctunulative
analysis to dote to examine the Forest Service's
plaru for thil unique nwumuin environment." This
is true. Many t/1a11ks.
In the following article Laura Jackso11
explains further the differences in understanding
that result from viewing the Ka11'iah provi11ce a11d
its disti11ctive habitats as a whole, rather than
breaking it into administrative pieces....
·DW
Mountain Treasures at Risk is available at M
charge by writing to tht Wilderness Society Southeast
Regional Office at 1819 Peachtru St. NE; Atlanta, GA
30309. (Jlowevtr, consider making a volU11tary donation.
Tht reference is wt// worth It.)
>C.at i'.&ah Journat paqe 8
T he fragmentation of Souther n
Appalachian habitat is the familiar result of a
utilitarian value system that prizes goods
production and consumption over a healthy
relationship with our land. Forest managers ask
how their stands can fulfill national timber
quotas. State governments ask if thei r
wilderness fragments arc sufficient to satisfy
recreational demand. But their questions are
framed within self-imposed limits of vision that
reach only to the orderly edges of administrative
boundaries. Consequently, they are too narrow
in scope to address what arc now the most
critical issues. In this age of dwindling native
populations, dying mountaintops, and other
large-scale ecological catastrophes, we must
adopt a broad regional perspective in order to
evaluate and implement essential environmental
solutions.
The regional framework provides a logical
context by which to approach land management
decisions. The natural expanse of an ecosystem
(like a prairie, desert, or mountain range) with
its local resources, indigenous populations. and
traditional activities, can suggest
environmentally appropriate patterns of growth
and development. Requiring collaboration
among public agencies and private owners, the
regional perspective is gaining support around
the world as the solution to maintain ecological
systems and the integrity of the
human/environment relationship.
As the dominant land manager in the
Southern Appalachians, the US Forest Service
is in a position to best exemplify the philosophy
of regional stewardship. Currently, however,
the agency is under extensive criticism for its
unimaginative, homocentric planning and
management techniques. The Forest Service
conuols approx:imatcly three million acres in six
Southern Appalachian national forests. Despite
the contiguity of these lands, each national forest
is administered as a separate unit. Staff vision
and authority stop at the legal boundaries. As a
result, individual forest planners have set
inconsistent standards for managing shared
animal populations, lost opportunities to protect
roadlcss areas that straddle state lines, and
purposefully altered rare habitat in order to
incroduce elements already common on adjacent
private lands.
In the Katuah province, towns and private
inholdings comprise about half of the acreage
within official national forest boundaries. These
lands support agriculture, industrial forests,
developed and roaded recreation, and other
human-altered environments. Consequently they
have attracted hardy, invasive wildlife that
thrives in modified senings and displaces native
mountain species. A crucial role of federal
stewardship, therefore, is to promote natural
habitat continuity as a public investment in
biological diversity, clean air and water, and the
Southern Appalachian wild native heritage.
A satellite's-eye view of the Southern
Appalachian Mountains shows the Appalachian
public lands as a green island standing alone
above lowlands crowded with human beings
and the products of their ac1ivi1ies. This
mountainous ecosystem of tremendous natural
beauty and scientific importance is also in
increasing demand as a source for consumptive
supplies. A closer look would show public
forests fragmented by private inholdings,
development spreading across newly-cleared
hillsides, and wildlands straining under
increased resource use. Yet, to date, the core of
the Southern Appalachian habitat survives
relatively intact.
Invisible from overhead, yet just as real in
its effects on the highland forests, is the
administrative fragmentation that further stresses
the region's habitats. Southern Appalachian
forests fall under the jurisdictions of five state
governments, as many federal agencies, and
dozens of counties with differing objectives for
the use of their mountain commodities.
Countless private corporations also make
decisions based on their own perceived interests
in the resources of the Ka1uah province. The
accumulated effects of numerous land-use
decisions made in the isolation of corporate
boardrooms, federal office buildings, and the
offices of county or state agencies threaten 10
mortally fragment Katuah's natural systems and
desuoy their ecologi.cal functions.
If the administering agencies could view
the mountain region from the viewpoint of our
imaginary satellite hovering above, their
perspective and consequently their management
priorities might be changed:
• From overhead, it is clear that the
Southern Appalachians are a biological island,
the last remaining large block of forest habitat in
the southeast. Many areas can contribute to the
regional and national timber supply, most of
them better than these steep mountain forests.
But where better can we look for wilderness,
and the shady, moist storehouses of
undiscovered ecological value?
• The region's remote ridgelines and
pristine streams constitute rare wildland linkage
opponunities for migration, genetic exchange,
and the daily roamiogs of wide-ranging
mammals. These travelways could also extend
to wildlands in the Central Appalachians to the
north, and perhaps south into the Florida
peninsula as well, to ensure strong, adaptable
populations of black bear, mountain lion, and
other large predators. Broad corridors
connecting natural habitat areas along the length
of 1hc Appalachian range would serve as
ecological escape routes in cases of severe
environmental stress, whether of human or
natural origin.
rau.
19e9
�•The Appalachians are the headwaters of
all the great rivers east of the Mississippi. If
streams and rivers are not pure at their origins,
they can never be clean anywhere along their
length.
The expanses of forest that cover the
green mountains are also a fountainhead of
valuable oxygen in an increasingly polluted
armospherc.
• A regional perspective would correct the
misconception that each national forest should
provide the public with equivalent proportions
of all resources. The southeast supports an
abundance of cleared fields, thickets or young
"pioneer" trees, and the understory plants and
animals associated with early successional
habitats. However, areas of contiguous, remote
forest and old-growth comrrunities are precious
and rare. Species plentiful in one nationaJ forest
might be uncommon everywhere else; therefore
these should be preserved at the expense of
more ordinary forest uses.
• Research priorities and resource
inventories also attain broader significance when
framed in a regional perspective. State wildlife
officials and federal land managers currently
repon environmental characteristics in terms of
acres, head counts, and dollars. Such data arc
easily tabulated and readily available by state and
ownership category. Yet these quantitative
measures fail to capture the more comprehensive
information that is critical 10 effective habitat
management
Ta!L, 1989
• To ensure that resource u1ili7.ation docs
not deplete an ecosystem's natural variety,
managers must monitor across the landscape.
They must mitigate the encroachment or
common edge habitat into the diminishing forest
interior. They must delineate and protect
multi-state blocks of continuous forest and
migration pathways. Responsible stewardship
also requires improved biodiversity
measurements, the promotion of ecologically
rich old-growth stands, and the restoration of
degraded lands. These and other research
objectives necessitate inter-agency cooperation.
working relationships with private landowners,
and a more holistic view of the natural
environment and our relationship to it.
The responsibility for regional planning
docs not lie solely with public agencies.
Farmers, industrial foresters. university
administrators, even individual homeowners
must ask how their lands contribute to the
environmental landscape. Particularly those who
profit financially from Katuah's natural features
- the outfitters, resort managers. and members
of the entertainment and service sectors that
surround public lands - should suive to maintain
the integrity of the regional environment both as
a business investment and as a means to
compensate the land for its free use. Private
landowners can do a great deal to strengthen the
vitality of the region by managing their land to
help reconnect the broken pieces.
The time has come for landowners and
managers to acknowledge their shared
responsibility for environmental stewardship.
We can no longer afford to view properties as
discrete units unto themselves. to be modified,
unadvised, by their current legal authorities.
Businesses, families, and public agencies arc
but temporary guardians of many tiny pieces of
the Eanh. Yet the natural processes that permit
our physical survival, as well as foster creative
imagery and inspiration, besr operate
unconstrained by anificaJ divisions. In order to
maintain for the future the fundamental
life-support systems of humans and other
species, we must begin to counter the legacy of
fragmentation with a commitment to
environmental unity.
We must explore land uses that do not
deplete the Eanh's suitability for the other life
forms with whom we exist. We must instill a
deep appreciation for nature and natural
processes in our schoolchildren. We must not
insist on using. viewing, or populating every
available surface, so that truly wild expanses
may sustain the large animals who suffer in our
presence. Much to their credit, federal agencies
in the Southern Appalachians arc now
experimenting with cooperative management
programs. These require our encouragment and
participation. Ccnainly sacrifices of power,
pride, and privacy will be necessary to restore
our suffering environment Yet their significance
wanes beside the tangible and spiritual rewards
of a cooperative survival mission never before
attempted and never more important.
x.atfulh Journm pCUJe 9
�A Question of Value
by David Wheeler
The decades between 1880 and 1920
were the years of the timber barons in the
Southern Appalachian Mountains. This was the
great "logging boom," in which virtually all the
first-growth, "virgin" forest was cut off the
Appalachian slopes.
Fortunes were made during those years,
but the money did not stay in the mountains.
The wealth went to the corporate magnates and
investors in the eastern cities and in Europe.
When the ravishing of the Appalachian forests
was completed, the big companies headed for
greener forests to the west, and the local people
were left with a strong dependency on the
wage-earning system and without the means to
support it.
Today the old-growth forest, the first
forest, is gone, but the view that the forest is a
collection of resources, there for the use and
benefit of human beings still underpins our basic
attitudes and policies toward the Appalachian
woodlands.
The US Forest Service exemplifies that
attitude. Their policies and priorities suue plainly
that they consider the growing of hardwood
timber to be the fir.a purpose of the Southern
Appalachian national forest land.
In the Jefferson National Forest in
Virginia, two-thirds of the Forest Service budget
goes into timber-cutting and road-building,
which is directly tied to logging operations. In
the Nantahala-Pisgah National Forest, 40% of
the budget is allocated to timber and roads.
Beyond that, a good portion of the
adminis1rative budget (which comprises 25% of
the overall budget and is tallied separately) also
goes to overseeing timbering and road-building
operations. Only 3.4% of the NantahalaPisgah's annual budget goes to monitoring and
providing for the needs of wildlife.
The road-building that logging operations
demand is the most expensive and damaging of
all the activities carried on by the Forest Service.
This is particularly true in the southern
mountains where the slopes are steep and highly
erosive (see page 12).
The justification for this continued
environmental destruction and human intrusion
into remote habitat areas is the familiar "jobs and
money" refrain. Much ado is made of the timber
shortage that would result if unconstrained
logging in the national forests were to be
stopped. Timber industry lobbyists declare 1ha1
old-growth forest is wasteful, that there is
already more than enough land set aside for
habitat, and argue against evidence that shows a
forest diminishing in native diversity and
threatened in its ability to provide the clean water
and air that help to nourish life on the planet.
Unhappy over the timber quotas set in the
Forest Service's Land and Resource
Management Plans for the National Forests in
the Southern Appalachians, the timber interests
demanded, and won, an agreement from the
Forest Service to sponsor a timber demand
study, thinking that would give them leverage to
XQt\mh Journc:i! pa9e 10
Phoro by Roo Musick/Profea Ligltthawt
further increase the Forest Service's emphasis
on timber cutting.
The result was the "Southern Appalachian
Timber St udy" prepared by a team of
researchers headed by J. Edward de Steiguer of
the Forest Service's Southeastern Experiment
Station. The repon exploded like a bombshell
onto the environmental scene.
First, rather than verifying a strong
demand for hardwood lumber from the National
Forests, che repon found that the prices offered
had actually been decreasing over the last
decade!
. And, rather 1han showing that the
Nauonal Forests were making an important
contributi?n co the region's timber output, che
report pointed out that che National Forests
contribute only 10 percem of the regional timber
supply. And this 10 percent is largely wood of
poor quality, used mostly for making pallets and
boxes, but also for railroad ties, mine props
plywood, chipboard, and finally paper pulp. A
portion of the better-quality hardwoods are used
as veneer woods and in the manufacturing of
furniture, decorative trim, and hardwood
floorin~, but the study mentioned in passing that
a growing percentage of best hardwoods were
being exported out of che country 10 buyers
overseas!
The Forest Supervisor's office in
Asheville, NC stated that only 700 jobs
throughout the North Carolina mountains were
directly relating to timber harvesting in the
national forests. In rhe Ka111ah province only
rwo counties, Graham and Swain, are dependent
on logging in the national forest as an important
pan of their overal I economies.
But the forest, like anything that lives, is
much greater than the sum of its parts. The cash
price of the standing timber is a paltry amount
compared to the true worth of the forest. How
could one appraise the rich diversity of life in
Karuah, unequalled in the temperate zones of the
world? We can on.ly be grateful for the priceless
blessings of dark soil, pure water, and clean air.
We cannot calculate the inestimable value of the
fragile quality of wholeness.
There has been much controversy lately
about clearcutting and the methods by which
timber is cut in the National Forests. However,
as biologist Glenda Zahner has said, in the face
of the perceived dangers to the survival of the
whole Appalachian habitat it appears that the
question is not how timber is taken, but whether
timber should be cut at all in the Southern
Appalachian narional forests.
Well-known are the infamous national
forest "below-cost timber sales" that have come
to light in the past few years. These are sales in
which the expense of the wood, site access and
preparation, and the administrative management
of rhe sale are not covered by the price received
in the sale con1rac1. Thus, the Forest Service has
actually lost money selling timber in many pans
of the country, including the Southern
Appalachians.
Figures collected for 1987 from the six
National Forests in the Southern Appalachians
(including the Pickens Ranger District of the
Sumter National Forest in South Carolina) show
that the Forest Service lost $5.5 million dollars
in that one year alone from their disastrous
timber policies.
Below-cost timber sales constitute an
unauthorized hand-out 10 the lumber interests
from the agency • and thus from the US
taxpayers. The $5.5 million deficit from one
year of clearcutting the forest could pay 275 of
those 800 working timber-related jobs in the
North Carolina national forests one year's salary
of $20,000 to leave the forests uncut and to
protect them as viable and living habicats.
The succeeding generation of trees that
replaced those carried away during the great
Appalachian lumber rush are now reaching 60 to
80 years of age. The trees are approaching
sawlog girth and soon their growth rate will
begin to slow. This is the age of economic
maturity (not to be confused with biological
YaU.1989
�•
maturity, which is anywhere between 200 and
500 years of age). This is a critical decision
point in our policy-making: is the forest to be set
back to the staning point again, or is it to be
allowed to continue on toward the old-~wth
stage to provide optimal habitat for the native
foresr species?
The Forest Service has made its position
clear. On page 33, de Steiguer's "Southern
Appalachian Timber Study" said, "From 1977 to
1986, the National Forests progressively
increased the harvest volume of all stumpage
products except softwood pulpwood. Real
prices fell during the same period. In fact, the
price lines are pracrically a mirror image of the
volw11e lines." The report showed that the rate
of timber cutting in the Southern Appalachian
National Forests doubled from 63 million board
feet in 1977 to 126 million board feet in 1986,
even as prices were declining.
Wise business practice would suggest
witholding supplies when t.he price is low. The
Forest Service has done e1tactly the opposite
during the last decade, selling more and more
timber for less and less money. Because timber
quotas have been determined on the basis of
political considerations rather than a response to
the real market, taxpayers have been paying for
the privilege of having the National Forests
clearcut by the timber industry.
At the time of this writing, the Forest
Service is planning to again double timber
cutting levels in the Southern Appalachians
between 1986 and 1996. If timber sales continue
10 lose money at the same rate that they are now,
then the money lost on below-cost timber sales
wiU also double during that time.
Under the current versions of the Forest
Service's Land and Resource Management
Plans for the Southern Appalachian national
forests, almost 2/3 of the national forests are
deemed suitable for logging, and all of that area
is scheduled 10 be cut within the next 50 years.
The narural cycle of succession leading to an
old-growth, climax forest habitat will be cut
short throughout two million acres of the
national forest lands. Oak trees, many of which
will be just beginning to produce the acorn mast
so important to black bears and many other
forest inhabitants, will be toppled in clearcuts,
and a portion of the cut-over areas will be
burned or sprayed with poisonous herbicides
and planted in straight lines of white pine trees,
which create inferior habitat for most forest
species. The large, open clearcut areas left to
regenerate naturaUy wiU invite yellow poplar
trees to invade and take over land that may have
been dominated by oaks and other tree species
that prefer some degree of shade. Clearcuts do
encourage diversity - a diversity of weedy plant
and animal species at the expense of increasingly
rare old-growth habitats.
Today the old pattern of lumber
extraction is being renewed as "the international
timber commodities market." Once again,
Appalachia is being relegated to the position of a
t:olonized economy from which raw materials
leave the region for processing elsewhere, along
with the power and the profits.
The United States is vinually the only
country in the world with the capability to
produce temperate hardwoods for expon. Most
of the American hardwoods, particularly the oak
lumber that is most in demand, come from the
ratt.
1989
Appalachian Range. Canada is supplied almost
enurely from the nearby Nonhem Appalachians.
Because they are of higher quality, the northern
hardwoods are also preferred in the
discriminating European market. Buyers in the
Far East, however, are more price-conscious,
and increasing amounts of Southern
Appalachian wood has been sold in Asia.
It is difficult to determine how dependent
on foreign sales the mountain timber industry
has become, because lumber to be shipped
overseas is shunted from logger to wholesaler
and perhaps to several brokers before it finally
reaches its port of embarkation. The US
Depanmenr of Commerce conveniently requires
no records of the point of origin of exported
lumber.
Industry representatives and Forest
Service analysts say that of the total amount of
hardwood cut each year, only 40-50% is large
enough and of a quality that could be considered
for export. They estimate that approximately
20-25% of that export-grade wood is sent
overseas. However, because this is the
highest-quality material of the wood species that
are most in demand, the economic value of the
exponed hardwoods is much greater than their
percentage in volume and is very important to
the hardwood market as a whole.
Distribution of Annual Timber Removals
in the Southern Appalachians. 1980-1986
Fnrms
25.5%
Miscclb ncous
Owner.>
l1riV"J tC
52.8%
Nauona I Forests
10.0%
Oz hcr l'uhlic Aboencics
1.9%
S~ Moun1ain Treasun.sOI Rislc
Much of the expon trade in hardwood is
in kiln-dried, rough-sawn lumber. which is
processed in foreign plants and used for
cabinetry and furniture manufacturing. The
country of Taiwan is among the largest buyers
today. UnHke Japan and West Germany, which
produce furniture largely for their own internal
consumer markets, Taiwan manufactures
furniture for export, mostly to the United States.
The Taiwanese furniture industry is modern and
efficient, and labor in that coumry is so cheap
that they can pay to import lumber from the
United States and then ship finished products
back 10 sell at competitive prices in this country.
John Syme, forest economist at Clemson
University says, "Quite a lot of the furniture
manufacmrers, panicularly in North Carolina,
Tennessee, and Virginia, are buying fumimre or
components produced in Taiwan and other
Pacific Rim countries and then selling them
along with what they manufacture domestically.
This is typical of chairs in particular, and other
items that have a high labor content."
It is possible that consumers in the town
of Sylva, Nonh Carolina could buy furniture
that was made in Taiwan of wood that was cut
within 25 miles of their own home. While they
might notice that a piece is stamped "Made in
Taiwan," they probably would not notice that
the price tag includes fees for shipping the
materials halfway around the world and then
shipping the finished product aU the way back
again.
To stimulate a market that is not
fast-paced enough for their liking, timber
industry profiteers are supplying materials to
keep alive wood-based industries in countries
that, due to misuse and overpopulation, have
already displaced their native forests. On paper,
the hardwood timber industry generates great
profits at the export game, but little of the money
made ever returns to the region where the wood
was originally grown. The materials are sold
from the mountains with a minimum of
processing - jobs are being shipped away along
with the wood. II is the brokers and traders in
the large eastern cities who benefit from timber
exporting. They are few, bur they benefit
greatly.
Sending raw materials to have value
added elsewhere is not advantageous for the
regional economy, but ultimately it is the forest
that pays the greatest price. Ir is the Southern
Appalachian lwbicat that is being cut and shipped
away overseas. It is the black bear's food
supply, the shady canopy protecting the ginseng
plant and the delicate ladyslipper. It is the cover
that hides the thrush, rhe tall guardians who
draw down and measure out the pure running
water. It is the integrity of the biological system,
that subtle sense of balance that is intangible, yet
so important.
Here again is that persistent question of
value: for what we are losing, what do we gain?
The approach that sees the forest trees as
materials for human use requires chat the trees be
cut down and carried away - extracted - before
they are of value.
But the other approach that sees value in
the wholeness of living communities requires
that humans keep their hands (feet, and wheels)
off large areas of the foresL The Southern
Appalachian national forests are a significant
land area in the Southeast. They could be a
magnificent habitat area. Timber cutting, which
supposedly is providing the greatest economic
benefits, is proving to be a public liability
instead. The national forests in the Kan1ah
province are providing very litcle timber, very
few jobs, and very litlle money to the local
people. Yet for those scanty benefits the
mountain forestlands are suffering inestimable
damage to the natural habitat chat will take
centuries to repair where it is reparable at all.
It is time 10 bring our forest policies back
into balance with the forest.
The "Southern Appalachian Timber Study" by de
Steiguer. ct al., is available from tlze USDA Forest
Service; Box 2750: Asheville, NC: Katuah Province
28802. This anicle also drew heavily on the excellent
resource Moumain Treasures at Risk by Laura E.
Jackson (see page 8).
�Let's Close The Gate To Forest Devastation
by Anna Muir
"Our forests are national rreasures nor national rreefanns."
- St1u11or Wye/le Fowler, Jr. (D-GA)
As far as land use is concerned, the key to
protecting the Southern Appalachian forest
habitat is to deny human access. Access means
roads.
"In 1985, narionalforesrs in the sowliern
Appalachians contained 4 ,95 J miles of
permanent Forest Service roads. The agency
plans ro add 3,263 miles of new road ro this
transportation sysrem by the year 2030 in order
to meet increased timber sale levels. The
resulting 8,2 14 miles will surpass rlie distance
from Denver, Colorado, to New Zealand. In
less than 50 years, these national forests will
support alrrwsr two miles of road per square
mile of land, nor including state, county, or
private roads."
budgeted $13,600 per mile c road gentle slopes
o
and $22,700 per mile/or sreep slopes."
- Laura E. Jackson, Mountain Treasures at Risk
Timber sales add up to a net liability for
the Forest Service and thus for the US
taxpayers. In the Southern Appalachians alone
logging cost taxpayers $5.5 million in 1987. It
is a vicious paradox, because preliminary road
building doom;; any chance that a timber sale
might clear a profit before cu1ting even starts.
Present policy states that the only viable
method of timber cutting is clearcutting. Under
repeated clcarcuning the original forest is never
given a chance to grow back, thus clearcuuing
represents forest fragmentation and species
discontinuity on the grossest scale. But loggmg
depends on the expensive permanent roads
installed at the taXpaycr's expense. No roads, no
clearcuts.
- Laura£. Jackson. Moumain T~ at Risk
R oad const ruc ti on c reates severe
disruption throughou t many square miles of
national forest habitat. The soil erosion and
stream siltation associated with logging
operattons arc predominately the result of the
roading necessary to remove the timber. Great
amounts of topsoil, D"CCS, and native herbaceous
plants arc displaced all along the many miles of
roads pushed into the forest habitat. Roading in
steep areas undercuts soil and rock structures,
maximizing erosion, often res ultin g in
rockslides and soil slumping.
"Access is rhe demise of bear habirar, and
anybody with comrrwn sense will tell you that.
The bear in the Piedmont has been wiped out
and replaced wirh people. For every mile of
road you punch imo these rrwuntains and leave
open, you're jusr pulling anorher nail in the
bear's coffin." - John Collins, wildlife blologw and
big gamt program coordinawr, NC Wildlife Resources
Commission. quoted 111 Wildlife in Nonh Carolina
rrrJg<UIJIL
In an inter-depanmental memo released to
the public, US ForeSt Service Regional Forester
Jnck Alcock stated that, "Approximately 98
percent of all recreation (in the national forests)
takes place within three-fourths mile of a road."
Oisregardfog the obvious question of where is
one to find a patch of national forest that 1s nor
three-fourths mile from a road, the regional
forester's statement gives some idea of the
tremendous negative impact of forest roads on
the natural habitat and how tremendously helpful
closing roads would be to the rejuvenation of
that habitat.
'This is a wasteful program that continues
a Jcind offar red calf existence even in these days
of tremendous budget dejicirs ....ln the last si.:c
[!Seal years alone the Forest Service constructed
3,725 more miles of road than needed, by its
own projec1ions, for rimber harves1ing. Such
unnecessary roadbuilding was1es the taxpayers'
money, while valuable fish and wildlife habirar
is destroyed."
- Sen. Wyche Fowler. Jr (D-CA) on the floor of
the US Stnate. July 29. 1989
The primary purpose of the forest roads
in the Southern Appalachian national forests is
to bring in logging trucks. The Forest Service
has claimed that the mosaic of roads interlacing
the national forests is necessary to support the
jobs and money generated by timber cutting.
However, this claim has been proven false.
Timber sales on the national forests have
actually been losing money in recent years (sec
p. 10 ), and a primary reason is the cost of road
building in the steep mountain terrain.
"Across rhe nation, approximately
one-half of all Forest service rimber expenses
are artribwable to road costs. Road construction
is expensive, particularly in mountainous
regions where many national fores rs are located.
Planners for 1Jie Jefferson (Na1ional Foresr)
Jc:.citUah Journm
p ~ 12
197S
11l6S
19115
2030
T OTAL REGION.
• Past, Current, and Projected Forest Service
Permanent Road Milage on the Southern
Appalachian National Forests, 1974-2030.
Soun:..
flfowitam Trtasuru ill Risk
"The excessive logging scheduled for
remore and sreep terrain requires a degree of
roading that will severely degrade rhe moumain
environment. Within 50 years. 3,263 miles of
new, permanent roads are pro;ecred for rhe
Sowhern Appalachian national foreslS. Road
consrrucrion is rhe most damaging activity
conducted in norional fores1 management. Even
miligalion ml!asures cannor prevent erosion, soil
compaction, and habiratfragmentarion - ongoing
results of road consrruction and subsequent
use." - Laura E. Jackson. Mounu11n Treasures at Risk
The greatest damage by forest roads 1s to
habitat values as they occur in remote areas of
the national forests. And the most damaging
aspects of the forest roads are those caused by
"cumulative cffectS" - those incremental changes
that considered together add up to debilitating
qualitative changes in the overall environment.
Here is an example of "cumulat ive
effects:' A road was bulldozed to a clearcut site.
The logging trucks and heavy equipment went
in, did their job and, after some months, came
out, leaving a treeless forest area compacted and
criss-crossed by caterpillar tracks.
Some of the loggers were bear hu nters,
and they noticed bear sign while they were
doing their work. So, that fall, trucks with
kennel boxes mounted on the back raised dust
up and dow n the road, until the bear s were
hunted out, and the hunters moved elsewhere to
finish off the season.
Now familiar with the area, some of the
hunters brought a picnicking party to a pleasant
pool they found in the creek flowing beyond the
logged-over area. The following year some of
the families rerurned to the clearcut to pick
blackberries. And o ne of the teenagers
remembered the picnicking party when he and
his friends needed an isolated place to park and
drink beer, so four-wheel-drive vehicles
careened up into the forest several weekends in
succession.
The Forest Service, noticing all the use
their small, rough forest road was attracting,
upgraded the road to "meet the traffic demand"
with the result that tourists in their large cars
could ride all the way to the top of the ridge to
enjoy the view .... And so it goes.
Each of these uses is not significant in
itself. Each is legitimate in its own way. But.
compounded together, the overall effect is
devastating to the natural habitat that once
existed on that ridgetop, protected by several
square miles of impenetrable forest. Cumulative
effects all too often add up to a habitat
destroyed.
f"l:ltt, t 989
�"Anyone who can't see that open roads
hurt bear habitat has got to be blind."- John
Collins, wildlife biologist and big game program
coordilliltor, NC Wildlife ReS(Jurces Commission
Besides the direct monality due to road
kills and increased hunter ingress, roads are a
primary cause of the forest fragmentation that is
one of the greatest threats to habitat in the
Karuah Province. Roads mean people, and black
bears and other large forest-dwelling animals
shy away from traffic-bearing roads, so that
large areas of previously umouched habitat, far
wider than the actual area of the roadbed itself,
are eliminated with the construction and
subsequent use of new roads. Thus, the
creatures native to the old forest are pushed into
smaller and smaller range areas that are less and
less desirable as living spaces as roads are
constructed in areas that were once prime
habitat.
New roads also mean wide strips of
cleared land and carry "edge effects,'' one of
which is rapid invasion by early-succession
("weed") species of plants and animals, deep
into the once-unbroken foresL
Multiple Use M o dule
(MUM)
Rud NDM ill NaJural Areas JoMrnol
"Mr. President, we already have an
excess of Forest Service roads through our
national forests ...."
- Sen. Wyche Fowler. Jr.
(D-GA) on the floor of the US Senate.July 29, 1989
In the interest of habitat preservation, not
only should the US Forest Service halt its
road-building program in Katuah completely,
but in key habitat areas existing roads should be
closed, erased, and planted with fast-growing,
hardwood, pioneer tree species to restore the
natural character of the once-roaded areas as
quickly as possible.
Closing forest roads completely and
permanently would open large expanses of
forest in which the black bear and other
old-growth dependent species could roam
freely, strengthening the gene pool, and
rejuvenating and expanding the present
populations. Closing roads is a necessary
prerequisite for any programs to reintroduce
large carnivorous animals, such as the mountain
lion, to restore proper predator/prey balances in
the forest. Closing roads is a key pan of any
program to restore old-growth habitat in the
,
Southern Appalachian Mountains.
SparrowHawk
The sparrow hawk became his friend,
though distrusting him at first,
not seeing that when the man found it
entangled in fishing line at the junkyard,
he meant anything but harm.
But it softened as he sat in the
dark room beside it
silent, his eyes averted,
letting it discover that he held it captive
only because he cared
and would offer freedom when the May hills were green
and the air sweetened and warm.
Trust came when he fed it chicken
and trained it to fly from his fist
at field mice and grasshoppers,
nurturing its strength and confidence
to face the world again.
Yet he was reluctant to give it back
to the endless sky and distant Blue Ridge,
saddened not to hear its chirp
or feel the light talons as it lit on his head
or see the solemn brown gaze;
but his time with the hawk was borrowed,
and as it flew beyond the pines vanished with the stirring breeze he was glad to have known 1t at all.
- Julia Nunnally Duncan
T11Ct, 1989
D1awU1g by RobM~sick.
�TA
by Heather Blair
fg[(,
1989
�A PLACE FOR BEARS
An Interview with Dr. Michael Pelton
(This 1nttr11itw 1s a continuation of a
conlll!rsation btg"" ill issut 17 of the Ka!Uah Journal.)
Katuah Journal: What are the basic
clements for good bear habitat?
Pt/ton: In 1970 we questioned
southeastern state fish and wildlife agencies
about bear habitat Respondents indicated across
the board that black bears need good food
sources (acorns and berries) and thick
understory cover of some type There seemed to
be common agrccmcnt that these were necessary
clements for good bear habitat.
1bc third element is privacy - some degree
of seclusion and remoteness. Of these three
clements there is no doubt that the
privacy/protection element is the most irnponant.
Black bears are omnivores and have a broad
food habit. Throughout their range in North
America nuts and berries are always present.
Where these arc present the species will survive,
but only if there is some degree of privacy.
Kattlah Journal: Then how about the
effect of roads?
Ptll()n: Road density and rramc volume
arc the two factors that interact to determine the
degree to which a bear will avoid crossing or
even coming close to a road.
The animals can be affected in two major
ways. First, the road may make the habitat less
desirable. Therefore they shift their home range,
usually to a less desirable habitation. Thus they
would be more vulnerable to monality, as they
would have to move around more to find
adequate food, denning sites, or cover.
Secondly, a road may result in direct
monality. Besides obvious factors like road
kills, the mere presence of a rood invites people
to use ii. The more it is used, the greater the
possibility that hunting will be one of those
uses.
Katuah Journal:
Are there other
cumulative effects of roads?
Pelton: Certainly. Once a road is in place
and opened, it attracts all kinds of human
intrusion, whether it's logging or hunting.
The Twelve Mile Strip (an area between
the east border of the Great Smoky Mountains
National Parle and the Pisgah 1"ational Forest) is
an imponant dispersal area from the Park. It is
also a major hunting area. However, the Twelve
Mile Strip is essentially devoid of a resident bear
population. There is a high degree of road
access, which means heavy hunting pressure,
and the 1-40 freeway separates the Twelve Mile
Strip from the national forest, which is ccnainly
a barrier to bear migration.
A recent ttaffic surve)' we did on l-40
found that during the daytime a vehicle passed
the counting point every three seconds. At night
the traffic slowed to one vehicle every seven
seconds. The only real land bridge is the steep
ridge that runs over one tunnel. We also know
that there arc 13 or 14 culvcrtS in that area which
could be used to cross under 1-40, but we don't
f'11U, t 989
~ "11-Rltea
know if they arc being used. From road kills
we've found, we do know that bears do
occasionally tty to cross the highway.
When traveling the coastal area of Europe
last year, l found it very interesting to see their
road construction techniques. At locations where
we would "cut and fill" in this mountainous
countty, they "bridge and tunnel." It struck me
immediately that the "bridge and tunnel"
concept, for whatever reason they used it, is
ideal for animals in that it leaves large corridors
for dispersal movements, in contrast to the "cut
and fill" method that we use at present
The availability of acorns
drives the dynamics of the black
bear population in the Southern
Appalachians.
Katuah Journal: That's interesting,
especially since another major freeway is being
proposed up the 1-26 corridor into Tennessee. It
seems like it would be time to bring up
something like that.
You have also talked about acorns and
their imponance to the black bear population.
Pelton: The availability of acorns drives
the dynamics of the black bear population in the
Southern Appalachians.
Black bears react to this concentrated
energy source in amazing ways. Ecologically,
physiologically, and behaviorally they go
through a ttemendous change each fall.
Bears tty to incorporate prime acorn sites
into their home ranges. But acorns produce
sporadically, and in any given year black bears
will leave their traditional home range areas and
travel for miles to congregate at oak stands that
have abundant acorns.
During this "feeding frenzy," as we call it,
they sometimes seem to ignore a human
presence in situations in which at any other time
they would have jumped into the bushes and run
away. They also show much more tolerance for
one another at these focal eating areas. There
seems to be larger numbers of animals in smaller
areas than at any other rime of the year.
It also appears that bears can shift their
ability to digest various foods, particularly to
assimilate the fall mast more efficiently. Acorns
account for their ttemcndous fall weight gains,
which arc all put on as fat
Considered together, all these changes
point to the importance of acorns as a source of
food for the black bear. During the fall months
they put on their most significant weight gains.
This fat accumulation must carry them through
the winter denning and into the cub-bearing
season. We have been able to correlate the
availability of white oak mast and the percentage
of females lactating, and we found a direct and
significant relation to acorn production. More
dramatically, in the event of a failure of the
acorn crop, there is an almost complete faillll'C of
black bear reproduction. If alternative mast
c rops fail as well, it could mean w inter
starvation for the animal
The size of the acorn crop also directly
affects black bear mortality. A scarcity of mast
necessitates greater movements on the part of the
bear population. This makes them much more
vulnerable to all the factors of monality. It
affects them coming and going: natality
(reproduction) and mortality.
For example, in Tennessee this year the
state fish and wildlife agency is having to deal
with a lot of three year old male bears moving
out of the Great Smoky Mountains Narional
Park and ending up in Gatlinburg and
Sevierville. There is a dominance hierarchy
among black bears, and the subadult males of
two or three years of age tend to be the ones
who get kicked out and have to disperse to new
ranges.
This example fits in with events that
happened in 1984 when there was a tremendous
mast faillll'C. No cubs were born that year in the
Great Smoky Mountains National Park. That
meant that all the females were available to be
bred in 1985. Therefore, they all had cubs in
1986. These are the young bears that are now
(conlinuod on peg~ 16)
XAtUAh Journot Pll98 t 5
�bein& forced to look for new homes. It's
interesting how this situation today was
precipitated by the events of five years ago.
Katllah Journal: How docs clcarcuuing
affect black bears?
Pelton: My main concern is that
clearcutting may be subtracting from the
"principal," 10 put it in economic terms, of mast
producuon. There is a trade-off between the
summer mast that is produced for a few years
and the years of hard mast production that are
lost when oaks arc cut down. But my main
concern is that it appears that foresters still don't
have a full understanding of how 10 carry out a
clearcut and have predictable results in terms of
good, strong oak regeneration. We have made
numerous observations on the Pisgah National
Forest. In those instances it seemed that they
were not getting the regeneration they should
have. Thus this becomes a major concern. Once
a srand is cut, it may be lost to acorn production
for many, many years.
Another concern is denning. Bears do
sometimes den in the areas of thick undergrowth
created by a clearcut, and that's fine, but where
dogs are used for hunting, there is greatly
increased hunting pressure. The bears seem to
sense their vulnerability. The more exposed they
are, the more apt they arc 10 leave and abandon
their cubs. Female bears in particular need
secwe sites, such as large cavities in old, hollow
trees or rock crevices, in which to den. The
more secure the denning site, the more likely
they are to stay put.
Twenty-five or 30 years ago clearcuts
were hundreds of acres in size. Over the years
they have been shrunken in size until now they
are down to less than 40 acres in the Southern
Appalachians. These are beuer for most forest
species. It means more unbroken. contiguous
areas. Smaller cuts spaced apart seem 10 be a
more logical cuuing regime. Adjacent stands
should be allowed 10 mature to mast-producing
age.
Katllah Journal· What specifically could
we do to help improve habi1a1 for 1he black
bears?
Pelton: I think we need longer timber
rotations. I still contend that we need 10 examine
rotation times in light of the importance of
acorns 10 bears and other species. I have a
feeling that the rotation times need 10 be
lengthened to give the forest as a whole a chance
to be as it productive as it can be 10 produce the
food that is necessary. That production time
varies a lot from one variety of oak 10 another,
but I think that the rotations are probably still too
short
The other need is, as I mentioned before,
that foresters pay a 101 more attention to oak
regeneration when they cut. They need 10 make
ha1
sure that regeneration is advanced enough, 1
there are enough young oak seedlings and
saplings on the ground, so that maple or tulip
poplar or any other species don't overwhelm the
oaks and take over the site. Clcarcuts should
also be spaced so that acorn-producing stands
are adjacent.
roads. We have had a history of roads being
opened and closed, opened and closed,
re-opened and closed again in response 10
various political pressures.There needs 10 be a
consistent and Slandard policy throughout lhe
region regarding roads. Without it, there's no
doubt that roads are going to be quite detrimental
to black bears. Even gated roads arc being used
for illegal hunting. Total closwe may have to be
undenakcn.
The state agencies in North Carolina and
Tennessee are bolh putting a lot of thought into
their bear sanctuaries. It migh1 be timely 10
examine the sanctuary boundaries in relation to
where timber management activities and roads
will or won't be, so that lhe efficiency of the
system can be enhanced. They could make sure
I.hat the boundaries of a sanctuary take advantage
of a cenain prime white oak stand, for instance.
I think we need to learn more about designing
sanctuaries, but with a liule bit of thought and
planning, perhaps the system could be improved
considerably.
Dr. Michael Pelton has studied the
black bears in the Sowhern Appalachians/or the
last twenty years. He is recognized world-wide
for his knowledge and experience with bears
and has advised bear research and restoration
projectS in Norrh America and Europe.
Rtcortkd by David Whukr
Transcribtd by Marsha R111g
Edictd by Kim Sandland and Dovid \Vhttltr
About roads .. .ln a report I presented in
1985, I said that under present conditions black
bears needed 10 have wilderness or
quasi-wilderness, because of the indeterminate
policies of the Forest Service about closing
'Jfu:rc fell tl1e min liealin9
forty rlays
am! w e were fwatl ng, we w ere spfushi"'J
am! Caugfi£119
boos wUh our rwses in f wwers
aml throu9h tlui trus, nug9ets of s unlU)ht
and •v•rywhcr• 9run reachL"'] to fwld us
bark to touch am! 9run sprou ts, forgotten
in corners wfu:r• 9run had com. rw more.
C£u
7Mr• /eJ1. tlu& rain fu:ali"'],
mil£"'] am! f a!l£119,
remLmli"'J us of paths. rivulet.s /or9otten,
paths unilwtujit of, ways too new to Lrn<UJi.ne,
the joy of clesctmt unforesun, abandoned
to tlu& twists of mud am! stone, un.ltwwn,
new, quid.Ly. abrupt, steep.
rai,n remlndL"'J to fall w'tlwui ceasi"'],
fall 9Uully, /all gratefully,
fafl, lo119Cr and try f or tlu& bottom,
Ln mud, Ln stornJ, Ln green, Ln greetJ$St
magnif£ceru;e of rain,
the rain that falls ~lL119.
f"aCL, 1989
�ArlWOl'.I: l¥y JamM Rhea
If you ever talk to an old-timer, and you mention the word
"panther," be prepared for some emotion-laden and perhaps
superstitious stories. Human fear of the unknown has influenced
and shaped the Eastern panther's destiny. Because of this fear the
Eastern panther has been almost completely wiped out in eastern
Nonh America.
This article is an.anempt to decipher myth from reality and
to present evidence for or against the existence of the Eastern
panther today.
TI1e following is an example of the typical panther story
told to an old-timer of today by his or her parents:
'The night was dark and still. Daddy put a log in the
fireplace and then tricked us liule'uns in bed. The only sounds
were the hoot of a screech owl and inseccs serenading. And then,
all of a sudden - a clt1unp, on the roof!
Wha1's that, daddy?'we asked in fright.
They got us children down and we gathered around the
fire. We could hear the creature pacing back andforch above our
heads. It was rryinR ro claw up some shinRles!
'Don't be afraid,' Mommy cold us, 'it'll be alright.'
Daddy grabbed his gun from the wall. We knew it wasn't
a/rig Ju. Then there was a loud, piercing scream! We knew it was
the call of the painter."
Is this scenario accurate - or is it just exaggerated mountain
folklore? Was the Eastern cougar, or "painter," as it was called
by the mountaineers, so bold as to come up to a human home and
threaten to attack and kill humans? Do panthers still exist in the
Southern Appalachians? What were, or are, they really like?
Cougars were almost completely eliminated in eastern
Nonh America soon after it was seuled by European immigrants.
The attitude toward the great cat was the same auitude which
caused the "taming" and destrucrion of the wilderness. The
settlers anacked the animal, fearing it would prey on livestock
and humans. Also, the destruction of the deer population through
over-hunting and land-clearing, and direct hunting of the Eastern
cougar saw this subspecies to its demise.
1"aCC.. l989
According to Robert Downing, former Forest Service
officer in Clemson, South Carolina, the Eastern cougar (a
subspecies which differs from the Florida panther, western
panther, and twenty-seven other subspecies of Nonh American
panthers), is as elusive as the answer to the questions asked
about it. Many factors complicate the picture. First we must
understand the habits and peculiarities of the panther.
A cougar (Fe/is concolor) will live almost anywhere there
are deer, or enough of the other animals of its prey base, such as
racoon, opossum, rabbit, skunk, and fox. Deer, however, are by
far the preferred prey of the cougar. All predators are best
adapted for a specific prey animal. The deer is the right size and
speed for the cougar and has come to be almost the cougar's only
food source. ln Mexico where deer are few or non-existent,
panthers prey on smaller rodents solely. This means that the
panthers must spend more time and energy to kill more animals,
but also shows their exrreme adapuibility. Unlike bears. panthers
will not eat the meat of an animal they have not killed themselves.
Occasionally an individual panther will acquire the habit of
preying on livestock, although that occurrence is rare. Cougar
are not and have never been a real threat to livestock. Wild boar,
however, are definitely a possible prey animal for the cougar
(which has implications for restoring balanced ecosystems in the
Great Smoky Mountains National Park). Panthers feed only once
every week or two. They kill only when hungry, usually eating
pan of the deer and caching or hiding the rest to finish later.
Robert Downing is called at least once, and sometimes
several times, a month to investigate reponed sightings of the
Eastern panther. He is presently rraining other Fish and Wildlife
officials how to identify and verify rracks and scats. Only a
rrained expen can tell the difference between a panther track and
that of a large dog. Cats walk with their nails retracted (to keep
them sharp). except on rare occasions when they are in a hurry.
Panther scats average one and onequaner inches in diameter, and
are smooth like those of a bobcaL Another panther habit is to kick
up a pile of din and leaves on the edge of its territory and urinate
on it. This habit is also shared by bobcats and foxes, so it takes a
trained eye to determine the difference. Tracks are difficult 10 find
in the mountains because the ground is either hard clay or the
(continued on p:ige t8)
JC.at ®h Jo1mmC. pa9e t 7
�FRONT
COUGAR
"'"~
(continued from page 17)
constant rain washes the tracks away. Snowfall helps to locate
tracks, but high mountain winds, subsequent snow storms, and
melting make tracking in winter as challenging as any of the
seasons.
With so many sightings reported, Robert Downing finds it
hard to believe they can all be wrong. But it is also hard to
understand why there has never been an Eastern panther hit on
the highways, when 5-15% of the Florida panthers (another
subspecies) arc killed each year on the road. Perhaps the Florida
panthers find roads more desirable to navigate than low, rugged
wetlands. a problem the Eastern cougar would not have.
Cougars were formerly common throughout North and
South America. where they existed mostly on deer, bison, and
elk. Today only small pocket populations survive, mostly in the
western United States. Panthers are loners, rarely traveling in
groups or packs. An individual cougar in the west occupies a
10-20 square mile territory. In Florida each panther uses 50-60
square miles because the population pressure 1s not as great
There is no regular mating season for panthers. They will
breed any time of the year once they come to maturity at three
years of age. However, breeding for any one panther occurs only
once every two tO three years. The two or three kittens in each
litter are raised by the female. After weaning at two to three
months of age, they accompany the mother on hunts.
The panther ranges in length from five to eight feet,
including the tail, and weighs from eighty to two hundred
pounds. Their call varies. It can be soft like the cooing of a dove,
a rattling growl, or an eerie shriek -- sometimes described as
resembling the scream of an old woman. The panther does not
scream when it is about to attack, as myth would lead us to
believe. The bark of the grey fox is sometimes mistaken for a
cougar call, although there is no resemblance. Some owl calls
have even been mistaken for panther howls.
In Florida, and many eastern states, panthers are protected
as an endangered species. In western states cougar are managed
by state fish and wildlife departments as a game animal. In
Texas, there i s no protective legislation for the cougar
whatsoever.
A known population of panthers exists in Manitoba which
has spread west into Ontario, and south into the Upper Peninsula
of Michigan, Wisconsin, and Minnesota Maine is an ideal habitat
for the panther, as there are large areas with no public roads and
large deer populations. But so far no panthers have been
officially sighted there.
Before there can be any action taken to protect the Eastern
cougar and its habitat, the presence of the Eastern cougar must be
confirmed. Roben Downing has written a report fol' the USDI
Fish and Wildlife Service entitled: "The Current Starus of the
Cougar in the Southern Appalachians." In it he describes recent
reports, historical aspects, searches for sign, and research needs.
The Forest Service and the Fish and Wildlife Service pooled their
resources and sponsored Roben Downing's study when the
controversy came to a head in 1977. At that time several groups
threatened to bring suit against the Forest Service unless it hailed
timber harvests in an area where several cougars had reportedly
been seen. If you think you have seen a cougar or its sign, this
repon may help you to determine a true sighting.
The conclusion of Robert Downing's study is basically that
there is yet no conclusion as to the status of the Eastern cougar.
Although it seems fitting and right for panthers to be inhabiting
the southern mountains, not one official sighting has been made.
Until then, panther advocates have no basis for demandfog
protection for cougar habitat
The best thing one can do at this point is to get a copy of
"The Current Status of the Cougar in the Southern
Appalachians," learn all one can about tracks and panther habits,
and keep one's eyes and ears open when roaming the hills. The
true spirit of native Appalachia will shine forth when species such
as the panther (along with the American chestnut, gray wolf, and
black bear) are existing together in stable and self-sustaining
populations.
Roberr Downing's reporr, "The Current Sratus of the
Cougar in the Southern Appalachians," is available from rhe
Denver Wildlife Research Center; Department of Forestry;
Clemson Universiry; Clemson, SC 29631.
The Earth First! Biodiversity Project is collecting data for
an Eastern Cougar Study. Your help is needed to document
cougar sightings and habitat use in the eastern states.
If you see a cougar, remember as accurately as
possible the location; a description of the animal including height,
length, approximate weight, length of the tail, and distinguishing
marks; a description of the terrain; and an account of the event
Send information to: Eanh First! Biodiversity Project
2365 Willard Road
Parkersburg, WV 26101
Cougar tracks have four toe pad marks in a
semi-circle ahead of the larger metacarpal pad. There are usually
three lobes on the back of the metacarpal pad. The tracks of adult
cougars measure 2 3/4 inches or more in width. Cougars have a
central lead toe on each foot, and the two middle toes are not
symmetrical, but one is normally farther forward than the other.
Dog tracks appear similar to cougar tracks, but the toes arc
almost directly opposite each other, and claw marks arc always
visible ahead of the toe marks. Bobcat tracks are similar in
appearance to cougar tracks, but smaller. The tracks of a young
cougar will appear the same as those of a bobcat.
If you see a cougar track, make a plaster cast.
Here is how:
I) Prepare the ground surrounding the track by removing
any debris. Carefully remove any loose objects in the track itself.
2) Take a strip of light cardboard or plastic long enough to
surround the track, fold it into a circle and fasten lhe ends
togelher. Set it around lhe track.
3) Mix Plaster of Paris according to directions on package.
Once mixed, plaster sets quickly, so be prepared to pour
immediately.
4) Pour the plaster slowly over the track, taking care to fill
all the recesses, especially the toe marks, to avoid air bubbles.
Pouring too quickly will disturb the track. Pour plaster one inch
over the track.
5) Allow the plaster to harden. Then lift the cast and
carefully wipe away excess din and debris.
/
raet,1989
�Last fall, when the mornings turned c
turned to gathering firewood, we didn't hav
south-facing slope behind rhe cabin was doned
oaks. We discovered enough snags just along
the wood stove stoked all winter, and without I
summer I've found enough dead and dying oak
house next wioter, too.
Oaks are treasured trees -- valuabl~ fo~~r. !f!l~per
provide, valuable for their shady canopy and
wood and their sturdy beauty. But something is
oak forests of sourbcrn Appalachia. Since the
ll980's,
we've seen an increase in the mortality of oaks la
~land
h3nlwood fcxests throughout the eastern United ~ This
phenomenon, called• decline, has been o b s e r v e - y
since the early 1900's, bat foresucs~.ud 1
are just beginning to tmensi.v~ it! Ciiiil'di
k
is having on the forest ecosystem.
Oak decline is not caused by a single discaa odDlilllPa. bot
a series of interactions between environmenw strelles,
diseases, and insectS. A healthy oak ~ will begin to dec:Uae
when it is subjected to unusual stress, such u drought; fiosl
iniury or spring defoliation by insects. This causes physiological
changes in the tree and its root n~omes vllJn~ IO
lltlCk by the annillaria root'l'Offungus (Ari1tiJJaria metled), wllil:b
aormally lives on roOlS of dead trees. This runaus killS put oflhe
mot sySl!Cm, further weakening the tree and making it sa~
above ground auaclc by other diseases and iosects. The
two-lined chestnut borer (Argilus bilineatus) is often fond in
uees at this stage, its larvae making meandering galleries dna&b
the inner bark and eventually girdling the tree. As the aee
declines, ns growth slows down and the crown dies bact. Tbe
dead branches exposed as the leaves die are the most obvious
signs that a tree is being seriously stressed. If good condieiom
return, a young, vigorous tree may be able 10 recover, bat an
older tree will continue to decline and eveniually die, UiUll1y iwo
to five years after the stress first occured.
The U.S. Forest Service has been conducting surveys
throughout Karuah to determine how widespread oak decline ~
and which areas arc affected most severely. By combining aerial
surveys and data collec1ed on 1hc ground, resarchcn have
de1crmincd that oaks are declining in all southern upland
hardwood forests, but the damage varies greatly in different
areas. Oak species in the red oak group (including bhd. scarlet
and nonhcrn red oaks) are much more likely to decline lhan !hose
in the white oak group (white and chestnut oaks). Oak decline
1ends 10 be grca1cs1 in areas where trees naturally grow most
slowly -- on ridgc1ops, on shallow, rocky soils and on southand wes1-facing slopes.
Age is a fac1or, too. "Declines arc, by and large, diseases
of ma1ure trees." according to Sieve Oak, forest pathologist with
the Forest Service. "However, chronological age may not f>e the
best measure of tree maturity. On a high quali1y site, an
80-year-old black oak might be considered middle-aged, but on a
poor site the same ttcc would be a senior citizen, and probably
more prone to decline".
Oak seedlings arc relatively intolerant of shade so they
••id
br
'°
have a hard time establishing themselves under a forest caoopy.
Once a dominant tree dies and more fight reaches the g10lllld.
1hey tend 10 be out-competed by fas1cr growing seedling -yellow poplar, maple, sourwood, black locust In order 10 be
sure !hat oaks will be present in the next stand, it's generally
agreed tha1 there must be a substantial number of oak seedlings
and saplings already growing in tbc undcrstory before lhe
dominant trees die.
"If it doesn't maucr what kind of trees replace declined
oaks, then decline is of no consequence because some
regeneration will happen", Sieve Oak says. "But given the
problems of oak regeneration, it's not at all clear !hat oaks wilt
replace themselves after decline".
Understanding the biological causes of oak decline and
where it tends to occur gives some clues as to why we are seeing
ao increasing number of dead oaks in the green mountains of our
bioregion. Kan1ah forests were almost decimated by the "cut ou1
and get otlt" logging practices which prevailed around the tum of
!he century. As a result, the majority of these next-generation
forats are now in the 60 10 90 year range -- the age al which
oaks become more vulnerable to the stresses that cause decline.
1llc long-1erm drough1 we arc experiencing is surely a
contributing fac1or. Overall, the raie of global wanning since
1970 is higher than a1 any earlier recorded rime. If our heedless
consumption of fossil fuels continues to blanket the earth with
increasingly heavier layers of carbon dioxide, the drought stress
caused by higher tcmpcra1ures will have dire consequences for
the whole ccosys1em, and oaks may be among the firs! obvious
casualties.
Oak decline is also predicted 10 increase with the steady
advent of the leaf-hungry gypsy moth as It chews its way south
into these foresis. The gypsy moth, an insect pcs1 introduced 10
Nonh America in the ninc1eenth cen1ury, is expected 10 cause
significant amounts of defoliation in the near future.
One of the major current concerns about oak decline is the
impact it has on wildlife. As their crowns die back, declining
oaks produce less hard mast (acorns) and the nutritional value of
the mast may not be as high. In one declining stand surveyed, the
acorn yield was predicted to be 58% lower over five years than
would be cxpcacd in a hcahhy stand.
"Acorns arc very high in fa1 and carbohydrates", explains
Lauren Hi1hmn. Forest Service wildlife biologist. "They arc one
of 1he highest energy foods in !he forest".
This shortage creates a grave situation for all animals
which depend on acorns for fall and winter food -- black bear,
deer, eastern wild turkey, racoon, squirrel and other small
mammals. The populations of preda1ors such as bobca1, cougar
and raptors a.re also adversely affec1cd by decline, since much of
their prey consists of small mammals dependant on acorns.
According 10 Hillman, decline also decreases the diversity
of acorn species. Having a variety of mast in the forest, she says,
"cushions failure in one crop which may have a poor production
year. Given periodic hard mas(shonages, this could be a critical
fac1or for wildlife survival".
And !he impact of oak decline on wildJife wilJ be even
grca1er in the future because many dying oaks will be replaced by
(continued oo page 20)
foU, 1989
JC.atimn Journa! p1i9e 19
�olher species of trees which won't produce any hard mast.
"Black bear reproduction is directly dependent on. hard
mast availability", continues Hillman, and she asscns that 1f oa1c
decline continues to jcapardizc this food source, "the black bear
.
.
might not stnive".
If we consider long term trends m climate, the s1e~dy
advance of the gypsy moth and the current age of our .f?"=sts, 1.t is
reasonably safe to predict that oak decline is.a cond1uon wh~ch
will not be disappearing in the near future. Is 11 a problem which
needs to be addressed by forest management practices. or should
oa1c decline be viewed as one factor among many in the evolution
of a continuously changing ccosyst~m 7
.
The oak-dominated forests m the mountains of southern
Appalachia arc a result of land use history ov~r the last 200 years.
Past agricultural use of the land, woods _grazing, fire control and
the chestnut blight have all contributed to the present
predominance of oaks. But given ~hat we know a.bout ~ak
regeneration, it's a fair bet that there will
fewer oaks an K~u3!1
forests in the future if some oak decline management 1s!11
undenaken. If the resultant changes in wildlife habitat, species
diversity, wood supply and aesthetic valu~s are acceptable, t~en
there isn't any reason to try 10 reduce the impact of oak decline.
In areas where there is liule or no interference by humans, such
as in designated wilderness areas, oak decline and other n~tural
events are allowed 10 run their course. Then the ?Utc.ome 1s not
influenced by the imposition of management ObJecuves which
determine which resources to promote, oflen a1 the expense of
other resources.
However oak decline is increasingly being perceived as a
problem of fo~st health in forests which are being managed to
maximize one or more of these resources. The recently released
Draft Environmental Impact Statement co".ering the Grassy Gap
and Wesser timber sales in Nantahala Nauonal Forest. is one of
1he first public documents to address oak decline as a
consideration in the action alternatives.
The environmental and topographic factors which inc~
the incidence of decline cannot be altered by forestry pracuccs.
However there arc silvicultural treatments which can reduce the
effects of decline if the objective is to maintain a vigorous oalc
forest.
be
One such treatment is thinning. Reducing the density of
trees by thinning, especially when the trees arc ~l~tivcly young,
should help alleviate water stress. However, 1h1~mg can cause
an increase in armillaria root rot fungus, and u may actually
increase moisture stress if decline is already in progress by
exposing more of the soil surface to the drying effects of the sun.
Another management strategy involves encouraging oa1c
seedlings and saplings to grow in the understory of o~ stands
which arc declining, or which arc at high risk for dechne. As
noted earlier, oa1c seedlings under the shade of mature trees tend
to be out-competed by more shade tolerant species. If the growth
of these competing seedlings, saplings and shrubs is controlled,
the young oalcs will be in a position to talce advantage of
increased light when the mature trees arc gone.
The method chosen to control competing understory
vegetation is likely to cause some. controversy, si.nce .using
herbicides appears 10 be more effecuve and economical m the
shon tenn than cutting down the competing plants by hand.
Hopefully, this decision will be carefully considered in view of
its potential long term costs.. Much more needs t~ be ~nown
about the complex interacuons of these che1D1cals rn the
ecosystem before herbicides arc given a seal of appi:oval.
.
Some silviculturists advocate a second phase m the crcanon
of a vigorous stand: cuning down the declining mature trees.
From a silvicullural point of view, harvesting the big trees allows
enough strong light to reach the ground for the oak seedlings to
begin growing rapidly. Forest manag~rs "!BY .also .choose to
harvest declining trees based on economic obJCCUves, 1f the trees
can be sold as timber.
Harvest methods have been at the center of a great deal of
debate recently, with clearcutting generating most of the
opposition. And the controversy is likel>: to become eycn ~ore
intense with this issue, because clearcutung has been identified
by many silviculturalists as the most effective way to manage.oalc
decline. They affirm that if ~equate numbers of oak Sec<!lmgs
and saplings arc present rn the understory, clearcumng a
declining oalc stand is the most reliable way to ensure that ~e
following stand will be less susceptible to the stresses which
initiate decline.
The major harvest alternative to clcarcutting is managing an
uneven-aged forest by selectively cutting small groups of trees.
This harvesting is done periodically, usually every 10-20 .Y~·
and the trees arc selected in such a way that at least three d1sunc1
age classes will remain in the forest Uneven-aged stands are
valued for containing a diversity of ages and species of trees and
for their basically intact forest canopy.
However, oak decline is more likely to increase in stands
which arc managed this way than they arc in clearcut stands,
because uneven-aged harvest requires more logging road
construction, as well as more entries into the stand. This means
there is increased potcmial for soil compaction, i:oot system
damage and mechanical damage to the trees which arc not
harvested. These injuries decrease a tree 's resistance to the
stresses which cause decHne.
Skillful horse logging would subs1amially decrease lh~se
risks and would make uneven-aged management a beuer option
for declining stands. Unfonunatcly, neither the timber industry
nor the Forest Service consider logging with horses an
economically viable practice. Small woodland owners, without
the market pressures of big business, may find that using horses
to log decline-prone areas, thereby creating space_ for youn.g
vigorous trtts 10 grow, is a good way 10 m:in11ge de.chn .. on 1he1r
land and encourage biodiversity.
.
Oak decline is a biological fact in the forests of Katuah.
Watching robust, bountiful oak trees slowly lo.se th~1r stren~th
and die is an emotional experience. Oak decline is an issue which
gives us a chance 10 discuss what we value most about our
.
forests, and how we want 10 influence future forests by the
decisions we make now.
Photo abow, armillaria root rot fungus, courtrsy c{Strp~tt W. Oak
f"llU,1989
�PEOPLE & HABITAT
While many view the pastoral scenes and
remote majesty of the Southern Appalachians as
all-enduring, trends in human population
l migration and unrelenting resource extraction
have had monumental effects upon wildlife and
the diverse flora of their native habitat. Today
litlle remains unaltered by the effects of human
activity. The landscape we view today is a
threatened glimmer of what was once, but it still
exists as one of the most diverse ecosystems on
the North American continent.
A universal tenet that holds true for every
form of life is the ecological principle of
carrying capacity: a given habitat can only
suppon so many individuals of any given
species. Beyond that threshold the numbers of
the given species begin to decline or that species
begins to impinge on the ability of the habitat to
function and support other forms of life.
The principle of carrying capacity holds as
true for human beings as for any other life form.
The difference is that we are so insulated from
the greater environment by the barriers of
civilization, that we often do not realize the
impact we are having on local, to say nothing of
distant, habitats. In the case of homo sapiens the
situation is funher complicated by the effects of
a highly-developed technology, which adds an
additional element to the equation by magnifying
the impact of a given number of individual
humans.
Bioregional awareness leads us to become
as regionally self-sufficient as possible, so that
we restrict the impact of our presence to our
own bioregion. We also realize our
responsibility to accurately determine the
region's carrying capacity for human beings and
to limit our numbers accordingly.
A historical perspective of human
manipulation of the Katt.lab province will help
raise the question of the proper carrying capacity
for human beings in our bioregion - the level
that allows for the preservation of wild habitat.
land already subject to conditions of dire
overpopulation. The Old World represented a
virtually inexhaustible well of humanity that
flooded over the new frontier. After the
mountain highlands were first penetrated by
DeSoto in 1540, the question of access was of
paramoum importance in the development of the
Southern Appalachians.
The Indian culture tied to the land and her
offerings was rapidly overrun by the streams of
white-skinned settlers that moved in along the
major Indian trails 'through the Shenandoah
Valley and from the Atlantic Tidewater area,
widening the trails into roads as they went so
that others could more easily follow.
The first small communities sprang up
along the river valleys and larger coves of the
Watauga, French Broad, Little Tennessee, and
Hiwassee watersheds. Although few and far
between, their presence was marked by the
agrarian need for cleared land. The bottomlands
and wellands were cleared or drained firs1, and
!hen trees were felled on the side slopes to make
room for more fields and pastures. As the first
sertlemen1s became towns, the clearings spread
deeper into the mountains following small and
muddy roads that wound along the river and
stream tributaries.
Early In habitants and First Immigrants
The Cherokee Indians and the indigenous
people before lived in balance with their world,
utilizing the offerings of their Eden. Sources
estimate the native population co be about
22,000 individuals throughout the entire region
in the early 17th century. This number is
somewhat lower than pre-Columbian levels
because of war and disease brought by white
settlers. (Today, that number would be
considered only mediocre actendance at Fulton
County Stadium in Atlanta.)
The native people manipulated their
environment with a technology based on fire and
scone tools. Even though they had developed a
sophisticated system of agriculture before the
arrival of the first white people, it is clear they
never exceeded the ability of the region to
support them. They did not interfere with the
capability of the habitat to provide for other
forms of life; quite to the contrary, the native
people relied on that capability for their
continued existence.
The arrival of the first Europeans,
however, changed conditions drastically. The
first immigrants represented the overflow from a
1'a!L, 1989
Plwlo by Rob MusidJProject Ug/llhawlc
These first settlers lived largely off the
land, much in the manner of their native
predecessors. Like the Indians before them, the
white settlers annually burned off the forest
floor. However, because of their greater
numbers, this had a much greater effect on the
forest than it ever had before. Even so, until the
end of the 19th century most of the mountain
highlands remained an impenetrable wilderness.
Daunted by the richness of the New
by CHIP SMITH and
LEEK. FAWCETT
World, the Europeans regarded the productive
capacity of the land as limilless, leading them to
farm and hunt carelessly and without regard for
the future. Because they were completely
ignorant of ecological balances, they
exterminated game species of animals and birds
and slaughtered the native predators so that their
domestic livestock could free-range in the
woodlands. Hogs and turkeys were particularly
well-adapted to the forest environment and
thrived on 1he fall mas1 provided each year.
Once fattened, these were gathered into large
"droves" and walked along the "drovers' roads"
to markets in the piedmont
Mountaineers also traditionally foraged
for medicinal roots in the forest. As commercial
demand for these natural remedies began to
grow, medicinal roots became a prime baner
item in town and at the crossroad country stores.
As wagonloads of ginseng and other potent
roots and herbs began to roll down the twisting
mountain roads to the eastern cities, the rate of
trade began to threaten the survival of ginseng
and other herbaceous forest plants.
The Industrial Era
Grinding mills and small saw mills were
the height of industrial production in the
highlands until the mid-I 800's. The barter
system was the usual means of exchange. The
US Census estimated the population in the 18
western counties of North Carolina ac 200,000
in 1890. The lifestyle was still based primarily
o n subsistence agriculture, hunting, and
foraging.
However, in 1880. the first train into the
mountains pulled inco Asheville, and the
Southern Appalachians were changed forever.
The railroads represented a new degree of
access, and they brought exponential population
growth, absentee land ownership, and industrial
commerce.
The population of the city of Asheville
(which today is only somewhat greater than
65,000 people) mushroomed from 2,000 in
1880 to more than 10,000 by 1890. Tourism
also arrived on the rails, and sanitariums and
luxury hotels offered all the comfons a tired and
ailing flatlander could desire.
Commerce was the primary reason for
pushing through the railroads, and in the
Southern Appalachian region, commerce meant
timber. Large traces of land, often
30,000-200,000 acres in size, were opened up
to exploitation and soon surrendered their
bounty. Temporary company towns were built
at the base of major watersheds and railroad
lines extended into the highest coves.
The early timber barons were
industrialists, not foresters, and they neither
knew nor cared about the ideals of sustained
timber )'ields and forest regeneration. Their
mastery of the new steam technology gave them
access to the most remote reaches of the
mountain forest, and the destruction they
wrought there was unprecedented. The damage
to the species composition of the forest was
irrevocable, as was the damage to the soil. By
the early 1930's 80 percent of the mountain
(continued on page 22)
JC.awc:ih Jo'4rnat plMJe 21
�(continued from pqc 2 1)
landscape had been burned over. Little was left
to shield the soil from the area's high levels of
rainfall , and severe flooding occurred in 1896,
1901, and 1909, and periodically into the
1940's.
A mountain native, the Reverend A.E.
Brown provided first-hand insight in an
interview in the Manufacturer's Record ip 1910:
" ... these mountains were full of sparkling
brooks and creeks which required a two or three
week rain to make them muddy; today a few
hours of rain will muddy them .... Many of the
mountain streams are dry throughout the
summer and fall, while in winter, the waters
descend in torrents and do vast damage
rendering wonhless the bouom lands... The
sides of mountains have been denuded of their
topsoil and bouom lands have been overflowed
and swept away... "
Shortly after the end of World War I most
of the timber barons had tom up their tracks and
moved on to the Pacific Northwest. By 1930
only a few companies, such as Champion
Corporation, were left In the wake of the timber
rush, and at the onset of the nation's worst
drought and the chestnut blight, little was left for
human or beast.
The Present-day Forest
(or Wha t You See Is What Is Lefi)
Between the I 940's and the I 960's the
population of the Ka1uah province remained
static or even dropped The mountai n binhrate
remained high, as it had in the past, but many
young folks left the mountains to find wage
work in the cities of the east and the midwes1.
The bumpy roads offered a way out of the
mountains tO seek the American Dream.
During the 1960's and the I 970's,
however, a change took place. The isolation of
the "backward" Appalachians began 10 look
appealing to flatlanders sick of noise, crowds,
and pollution, and perhaps sick at heart at the
manner in which they earned their wealth. The
very isolation that had protected the mountains
from industrialization for so long now proved
their strongest attraccion. City-dwellers realized
that they could "have" that isolation - all they
lacked was a way 10 get there. Thus began the
era of the four-lane. The Appalachian Regional
Council brought in federal money 10 help state
governments upgrade old roads and build
modem expressways.
During this same period agriculture
declined sharply in the mountains - and with it
declined the traditionally high binhrate that had
always characterized Appalachia in the minds of
outsiders. With the construction of new roads,
in-migration became the driving force in the
population growth of the Ka1uah province.
Today the rate of biological growth (che ratio of
the binh rate 10 the death rate) remains at flat
zero or in fractions of a percentage point (0.07
percent in 1984), while the rate of in-migration
continues 10 rise dramatically, putting the overall
population growth of the Southern Appalachians
well above the national average. The number of
retirees translcx:ating to the mountains raises the
percentage of monality, but a look at the figures
shows the dominant influence of migration on
the regional population.
Lack of access has always been the
limiting factor on growth • the growth of human
populations, economic development, and
Xat®h Journal pa9e 22
industrialization - in Appalachia. Lack of access
protected the wild nature o f the mountain
habitat. Now the cork is out of the bottle. The
sporadic stream of in-migration has turned into a
flood. As over-populated Europe once offered
an inexhaustible supply of humanity to fill up
the New World, the large eastern cities now do
the same for the mountains, as the in1ersu1te
highway system offers an easy means of travel.
Along with the increaSe in new residents,
there has been a tremendous increase in demand
for recreational opponunities in the Great
Smoky Mountains National Park and the
national forests. Today, human management and
human use penetrates 10 the deepest reaches of
the forest on 4,900 miles of forest roads and
touches every aspect of life on virtually every
acre of the mountain forest habitat.
Meanwhile, wildlife has been pushed
back to the most remote areas of the forest in
search of food and safety due 10 the clearing
necessary for roads and development and the
associated noise.
Environment Committee assures us that al l this
developmen t can proceed with no impact
whatsoever on the "beautiful mountain scenery
that is so imponant to all of us" - in fact, it'll be
even beuer, because there will be more people
here to enjoy it wilh us.
Typical of this approach is the l-26
Corridor Association, a coalition of Western
Nonh Carolina industrialists, developers, and
their followers, who believe it is imperative 10
immediately upgrade the present Route 23 to
interstate proportions through Madison County
10 the Tennessee state line providing a d1rec1
connection between Asheville, Johnson City,
TN, and the large industrial cities of the
mid west.
Jerry Grant, the biggest developer in the
Katuah mountains, provides the following
insight via the /-26 Corridor Association
Newsletter: "We would be on the way to
somewhere - not the end of the line. We think
Asheville and this region are extremely fortunate
10 have an excellent liveability factor. We are
able to attract the right kinds of industry."
Those who still espouse this approach
have not yet realized that whenever we perceive
something as a resource, then it is automatically
for sale. And once sold, it is no longer ours. It
is gone.
In another public relations publication of
the l-26 Association, WNC at the Crossroads:
Crisis or Opportunity?, this theme of
development continues:
"Improving the US 23 gateway to
interstate standards opens the entire Ohio Valley
and Nonheastem US to the WNC mountain
expenence....Imagine how many more travelers
would discover WN~ if traffic now using I-77
and 1-75 could re-route via 1-26 through the
scenic Southern Highlands.... An interstate
would produce many business opportunities
away from its interchanges. Well-designed and
The North Carolina Highway Bill
(or Come One, Come All!)
This summer in Nonh Carolina the state
legislature passed a $9.1 billion Highway Bill.
Governor Ji m Manin's plan is 10 place "every
resident in the state within 10 miles o f a
four-lane road," build by-passes around seven
urban centers (includi ng Asheville), pave
10,000 miles of secondary gravel roads by
1999, and the remaining gravel roads in the state
by 2006 (see page 25).
To hear the road boosters talk, the new
roads are going 10 bring in all the good aspects
of industrial culture and none of the bad.
There's big bucks in it for everyone, we are
told, and, because we live in the mountains,
things will be as nice as they always were. The
;
N
PR(S(NT 4 LA~ES
--
fV\Ul'l.E CONNfClORS - - -
W
/
'll:/~E
v"' .
r
•~
I
I
\I
\
I
'\
\
I
\I
\
\
'\
f'aU:, 1989
�perpetual wild sanctuaries
It ts both a form of reverence
and a human need that we learn
at this time to intentionally leave
some wild places alone forever.
At this lime In Earth history. our
human species Is severely and Irreversibly
tmpacttng the ecosystems of the planet. As an
acknowledgement of our reverence for Life and
for the sake of our planet's biological heritage.
ll Is Important that we lntenllonally leave
perpetual wild sanctuaries where humans do
not enter....places where the non· human life
fonns tnd1genous to a pan.tcular area arc able
lo proceed lndeflnltely. undisturbed by human
presence. judgement. or Intentions.
This Idea Is not wtlhout precrdrnt. In
New Guinea there arc small areas of natural
vegetation left amid lands that have been
ovcr·grazed and ovcr·cut for cooking fuel.
These small fragments of natural diversity are
the burial grounds. rabu areas. sacred to the
spirits of the ancestors. where It Is blaspht>my
to tread.
In old English estates. amid the
Impeccably kept lawns and gardens. there Is
one comer kept wild "for the fairies • that Is
never entered These are probably areas that
would difficult lo matntaln anyway. and these
days the tradition Is most likely kept with
tongue tn cheek. but ll Is slill kept, as ll has
been for generations.
In the small country of Costa Rica the
newly-established tropical dryland forest
national park Is divided Into three pans: one
pan ts open to appropriate commercial use.
one pan Is only open to tradltlonal native use.
and the remainder Is not open to human use at
all.
Here In Katuah. there have always been
energy centers and sacred sites endowed with
spiritual power that were never entered except
by lndlvlduals or small groups of people who
felt compelled to venture there to fulfill a
specific spiritual mission.
ThJs idea could be easily translated lnlo
our own lime. lf people took ll to heart. Small
areas could be set aside on small tracts of land.
but setting aside a mountain range or large
areas of the forest to be forever undisturbed by
human presence would make a significant
difference tn the conditions of habitat and. no
less Importantly. would transform our
relationship to the land.
It Is both a form of reverence and a
human need that we learn at this lime to
Intentionally leave some wild places alone
forever. All who feel so tncllned are Invited to
set off an area of land - however large an area
for whJch the tndlvldual or group feels ll can
accept responsibility - as a perpetual wild
sanctuary. This could be done by purchase.
decree. or by personal witness. The areas could
be regarded as sacred shrines. devlc
dwclllng-places. burial grounds. or liberated
1.ones. In whatever manner It Is undertaken.
this commitment tnvolvcs a responstbtllty lo
respect the boundaries and lo urge others who
might come tn contact with the area to do the
same. It also Involves educallfllt the young
about the nature of this area and the purpose
for selllfllt ll aside. that they might be willing
to continue the practice.
ll Is time lhts Is brought forward as a
serious suggestion.
May all beings live wUd and free!
Plca.\C !lend any commcnis expressing your
rcacuons, dreams, or visions about a perpetual wild
sanctuary lO KatiUih Journal: Box 638: Leicester, NC
28748.
(conlJnUOd from Pl&C 22)
developed interchanges therefore not only
enhance the corridor's immediate environs, but
also seive as gateways which entice additional
development into surrounding counties.
"Regionally, the 1-26 gateway will
increase traffic throughout WNC. Thus,
thousands of businesses - both established and
yet-to-be stand to benefit...The US Chamber of
Commerce has determined that each additional
100 manufacturing jobs have the following
positive (sic) benefits on a given locale:
Non-manufacturing jobs .. ...............&!
Population increase...................... 202
Family units .............................. I 02
Increased school enrollments............ 61
(t ndguote)
The effects would certainly be positive for
the developers and real estate speculators who
stand to make a lot of money selling off the
mountain habitat. For current residents,
however, land booms do not necessarily mean
more jobs. They do mean higher taxes as the
local people absorb the costs of expanded water
supply and waste disposal services to provide an
infrastructure for the new industries. They do
without fail mean over-crowded schools, higher
crime rates, increased noise. congestion,
sedimentation. air and water pollution.
Richard Stiles. an economist for the
Western Nonh Carolina Tomorrow group, a
primary motivator behind the push for an 1-26
corridor, actually maintains that an
interstate- level highway would be less
ecologically damaging than expansion of the
present Rt. 23. He says that this is because an
interstate would have only limited access, rather
than being lined with development.
Such an analysis shows a complete
ignorance or disregard for the idea that there is
any limit to the regional canying capacity for
human beings.
T11U, 1989
Ptn:cmage Change in !>()pulation Size. Ra1c of Na1ural lncrcase.
and Net Mignuion Rate for lhc Average of !he Eighteen
Wt"stcm Counlle• of We.tern Nonh Carolina, 1940-1980
LEGEND:
- - Rate of PopulallOD Change
-""" ··· · Net Migrabon Rate:
· • • - - Ra1e of Natural ln~ase
25
20 -
15 10 5-
0-5 ·IO·
. :?Q -
1940-50
1950-60
1960-70
1970-80
(1971 l'"'JOC- )
Source: S«io-£c()namlc OverviLW of W~s1u11 Vorrli. Carol1NJ
fo r ti!, Vtu11aMla PusaJi VaiwNd Fou compilttl by the
.•t
Sou1hnn Appalachian Ccnlef, Man Hall College, Mars Halt,
NC
Direct displacement by the interstate
construction and resulting commercial
development will remove thousands of acres of
relatively undeveloped habitat. Migration routes
and range areas of different animals will be
disrupted by the cut-out, paved-over, and
fenced-in interstate route.
A new interstate route will greatly increase
fragmentation of habitaL The forest north of
Asheville will be severed by a route comparable
in size and volume to the 1-40 interstate. Instead
of one habitat area • however patchy and ragged
it is at present - there will be 1wo smaller areas.
The local gene pool, already in disucss, will be
divided in half once again.
However. the most damaging effect will
be the ucmcndously increased volume of traffic
that will pass over the new highway. A new
superhighway will mean more use. more
commerce, more in-migration, more human
demands on the already over-stressed
habitat. We long ago overshot the capacity of this
region to suppon the weight of our population.
As access opened the mountains to the ravages
of unrestrained technology at the turn of the
century, so now is it bringing in unrestrained
numbers of human beings. We arc the greatest
threat to habitat in the Southern Appalachians.
Rather than manage the forest to meet our
unending demands, we need to manage
ourselves. our numbers and our way of life. that
the forest may continue. In the long run, this
would be the best for all the inhabitants of the
mountain forestlands. ourselves included.
This process requires values that are at
once new and at the same time very, very old.
These values arc the substance of the biorcgional
vision. We need to learn/remember them and
pass them on. Only then will we be able to
approach a reasonable carrying capacity of
human beings in the Katuah province of the
Appalachian biorcgion.
~
Xot.Uah Journot p119e 23
�J
CAPTIVE BEARS FREED!
"ROAD MANIA" SLOWED
NabJral World News Service
Senator Wyche Fowler, Jr. (D-GA) led the US
Senate lo adopt an amendment to the interior
appropriations bill that cut the road-building budget of
the US Forest Service by $65 million.
Vowing lO curb "road-building mania" in the
Forest Service, Fowler called on his Senate colleagues to
pass the amendmenL They responded 55-44 in favor of
the measure. Twenty-rive million of the recovered money
would be returned to the federal treasury. The balance
would be used for stewardship programs, habitat
improvement, and land acquisition.
In calling for support of the amendment, Fowler
cited a Congressional Research Service study that found
that road construction was the most environmentally
damaging aspect of the Forest Service timber program.
OTTERS MAKE A COMEBACK
... AND A GETAWAY
Natunil World News Service
CARNIVOROUS PLANT LISTED
Norural Wbrld News Service
NllUnl) World News Service
Recent events in Cherokee drew attention to the
plight of caged and exploited black bears. One evening
this summer, several bears were "liberated" from
Saunooke's Bear Den show by unknown individual(s). A
large hole was cut in the outer wall of the enclosure,
through which the bears escaped along the creek into the
surrounding woods, and hopefully into the Great Smoky
Mountains National Parle.
The outcome for the escapees is unknown:
Saunooke has made no comment as to whether or not the
bears were quickly recaptured or escaped into the wild. In
any case, this evem effectively brought the bear's
situation to the attention of local media.
People for the Ethical TreaUTient of Animals
have annouoced plans to protest in Cherokee on
September 9, 1989. They have been warned off by the
Chief of the Eastern Band of the Cherokee Nation,
Jonathan L. Taylor. A clear message appeared on August
15, 1989 in the Asheville Ci1iz11n-Times that any animal
rights protesters would be arrested and prosecuted for
"interfering• with the reservati.on practice of exploiting
bears. lo a pointed way. it is clear that on the
reservation, as in many areas or Katuab. the rights or
humans to exploit the bears supercedes any rights of the
animal species.
Loss of freshwater wetland habitat has
eliminated or threatened many plant and animal species
throughout the country. The US Fish and Wildlife
Service has recently proposed to add to the Endangered
Species List the mountain sweet pitcher plant (Sorrounio
rubro ssp. jonesii). Native only to a few motmtaln bogs
and streamsides in southwestern North Carolina and
northwestern South Csrolina along the Blue Ridge
Divide, the mounuiin sweet pitcher plant has been
reduced from 26 known historical populations to only
10. The pitcher plant has been the victim of drainage of
bogs. flooding. convctsion or the land for agriculture and
grazing, various other forms of land development, and
collection. Eight of the remaining 10 populations
survive on private land where they may be subject to
habitat alteration and collection by fanciers or
carnivorous plants; the other two are situaicd on State or
South Carolina lands. but are also vulnerable to
recreation and illegal collection.
The mountain sweet pitcher plant, like other
carnivorous plants, traps and digests insects for food. 11
grows up to 29 inches in height, producing showy.
typically maroon flowers gracefully suspended on single
tall stems, each covered with a hood. Insects. attracted to
the mouth of the pitcher by sweet secreted nectar, crawl
or fall into the pitcher. Their escape is prevented by a
smooth slippery surface just inside the mouth of the
pitcher. and by stiff hairs lining the interior or the pi!Cher
tubes, pointing downward. The insects are digested in the
enzyme.filled fluid secreted int the pitchers.
The mountain sweet pitcher plant and its related
species have long inspired curiosity and wonder. Unless
they are protected and s:ived they will soon inspire only
memories. Your comments can be addressed to the
Asheville Field Office: US Fish and Wildlife Service;
100 Otis Street (Room 224); Asheville, NC 28801.
ACID RAIN A PROVEN KILLER
NabJral World News Service
A link between acid precipitation and a wsease
which bas killed thousands of dogwood trees may have
been proven by US Forest Service plant pathologist
Robert Anderson and colleagues. Dogwood anthracnose,
or dogwood blight, caused by Disculo fungus species,
was first found to be infecting trees in the Northeast and
the Pacific Northwest about 10 years ago (see Kotuoli
Journal #21). Since then, it has spread lO many of the
Southeastern states and caused high mortality among
both woodland and ornamental dogwoods. More than one
quarter million acres in Kllttiah have been affected by the
disease.
Otters, absent from the Smoky Mountains
following excessive trapping and logging activities
during the 1930's, are making a comeback. Not only are
they successfully surviving in several reintroduction
sites, they arc claiming ierritoric:; across mountain ronges
from their points of rcintr0duction. Nine nvcr otters
were rclea.~ into thc Little River on the Tennessee side
of the Great Smoky Mountains National Park, and at
least two have crossed into Nonh Carolina drainages.
The ouers arc eluding the tracking efforts of
researchers. even though fitted with surgically-implanted
radio transmitters. Kim Dcl..o'1ier, wildlife biologist for
the Park. says, "Most of them have moved extensive
disuinces from the release site to other drainages. We
really don't know why they are moving so much."
Recently, biologists have been able to track the otters
only by air. A few oucrs from a 1986 release project an
the Cades Cove area of the Parle also were sighted later in
Nonh Carolina waters.
FtShermcn have expressed concern that ottcrs will
destroy game fish, but analysis or oner scat from river
banks bv University of Tennessee researchers revealed
that scat piles contain no trout bones.
"Trout are fast and much harder to catch," says
DeLozier. Instead. the otters prefer slow-moving fish like
white suckers. daces, sculpins, and hogsuckers, says
DeLo1Jer. For the ouers, •...these slow-moving fish ate
like picking sweets from a candy store."
The next proposed release of river ouers will Ulke
place as early as this winter in a watershed on the Nonh
Carolina side of the Park...but don't expect them to stay
there for long.
Xai.imh Journal pmJe 24
The disease is chanictcrized by putple-rimmcd leaf
spots. followed by twig, brunch. and stem cankers. Trees
ID the forest • parucularly trees growing ID moist
environments at high elevations - suffer more from
anthracnose than omrunental dogwoods located where the
disease can be controlled by cultural practices. Among
wild dogwoods, the disease is expected to continue 10
spread throughout the South.
In the past researchers had not been successful m
producing anthracnose symptoms on trees which had
been inoculated with lhe Disculo fungus in the
laboratory. In the recently reported experiments. one year
old dogwood seedlings were exposed to various levels of
simulated acid rain at a Forest Service lab. The seedlings
were then exposed to Disculo inoculum and the
subscquem rate of infection was noted. Exposed to the
fungus alone, the trees showed no sign or the blight. but
as the rain acidity levels were increased there appeared a
corresponding increase in infection. Research is
continuing to determine if the acid rain/anthracnose
connectio~an be observed in dogwoods growing under
field cond111ons.
Anderson's work will be helpful in effons to s:ive
the tree that bears the North Carolina state nowcr.
Perhaps more importantly. however, his experiments
have proven a link bclwecn acid rain and plant disease and
decline. It is commonly accepted that airborne pollution
is contributing 10 the deaths or red spruce and Fraser fir
treeS at high altitudes in the mountruns, but Anderson's
experiments offer the first scientifically accepted proof
that acid min is a major culprit in any instance or forcs1
degradation.
The logo above symbolizes the commitment of
the Blue Ridge Environmental Defense League to protect
the integrity of the New River. The group is demanding
that the State of North Carolina carry ou1 its
rc.~nsibility to protect the river as a fcder:illy-dc.~ign:ncd
Wild and Scenic River area. The New is presently
designated a Wild and Scenic River for 26.5 miles or its
length, but this designation is threatened by an alarming
rate of de,•clopmcnt along its banks and a proposed water
treaUTient plan! upstream of the fcderally-pro1cc1cd zone
(sec Ka1t1aliJourna/ If 24).
Join the Blue Ridge Environmental Defense
League's efforts on behalf of the New River. Contact
BREDL: Box 1308; W. Jefferson, NC 28694.
raC!., 1989
�.
SAHC TO REVISE PROPOSAL
Nmural World News Strnce
The Southern Appalachian Highlands
Conservancy (SAHC) has announced !hot il will drop o
proposed National Scenic Area Proposal thllt the group
hnd drafted as potential leg1slauon 10 define m:inagemcnt
policy for the 24,000 acres of spcc18Cular landscape
known as the Highl:inds of R0311.
The ongin:ll propos:>I met w11h protest from local
l:indowncrs and building conl13Ctors who felt thllt lhcii
propcny rights would be violated by the plan.
The SAHC sud m a prepared sl3tcmcm, "Since u
has been our hope from the beginning !hot a proposal
could be drafted which met with the approval of all
part1e~ •... SAHC has withdrawn 1ts proposal for lhe
present and 1ntcods IO revise the same <;<>as IO hopefully
'™=Ct the conocms of local l'CSldcnts md landowners.•
The conservauon group pbns to hold both formal
and informal mceungs with all CO'ICcmcd to come up
wilh a new and belier proposal for keeping inl.3Cl the
beauty of the Roon Highlllnds.
NC ROAD BINGE
Nonnl World News Service
The North Carolina state legislature
overwhelmingly passed a bill o~ July 26 that will
contnbute greatly to mushrooming development in the
Klllliall province. By a House vote of 95-19 and a Senate
vote of 39-11, lhe legislature raufied a highway package
rood bill calling for S9. I billion for road construction
throughout the Slate.
In campaigning for the bill carher, Republican
GovClllOI" J1m Martin vowed IO bnng every resident of
the state within 10 miles of a fow--lanc highway. The
bill would fund major road-building and road-widening
projects and pave thousands of miles of ara,-cl roads.
Pnrndox1cally, the governor turned against his
own bill when Senate Democrats added a provision to use
incrca~ vehicle sales taxes for 11110 years to fund pay
raises for 1eaehcrs and swc employc:cs. But legislators did
not respond to the governor's last-minute call to tum
down lhe revised bill.
Among the projects IO be funded by the massive
highway constrUCtion act are widening of US 23 in
Madison County 10 cn::ue a four-lane roadway between
Asheville, NC and Johnson City. TN: widening of US
19-19E between Mars Hill and Ingalls m Avery County:
expansion of US 19 between Bryson City and Andrews:
widening of US 441 soulh of Franklin: and construction
of a loop IO circle west of Asheville between 1-26 and US
23.
1"c:i[(, I 989
FRIENDS OF GRANDFATHER
temperawrc in the river, which would cause populations
of fish and olha- life to decline.
Geologically, the Grandfather Mountain Window,
where some of the oldest rock exposed on earth juus out
of the gl'OWld, provides a unique glimpse into the past. 11
is estimated lhat Grandflllher Mountain is between 625 to
680 million years old, placing its formation during the
Precambrian era, a time when life still existed primarily
in the seti. and microorganisms were prom111CnL
Fncnd~ of Grandfather is c , rently securing
501(c)3 non-profit status with the Elisha Mitchell
Audubon Soc1c1y. It has also received suppon from the
Blue Ridge Group of the Sierra Club and is worlcing with
the Trust for Public Lands. To become involved or 10
send a donation to the Friends of Grandfather Mountain
Fund please write to them at: P.O. Box 239: Sugar
Grove, NC 28679.
Nonnl World Ne"°' Service
On !he northwest slope of Grandfather Mountain
hes 1,200 acres for sale. 900 acres of lhis is owned by
lhc Wilmore Corporation, headed by John Williams and
Hugh Monon. A master pion has been drawn up which
any developer interested in buying the property must
agn:c to. Tiie sellers see this master plan. which includes
a ski slope, shopping mall. convention center, golf
course, and 200 or more homesiteS as being earned out m
an envll"Ol\mentally conscious way.
Friends of Grandfather Mountain is a group of
concerned local citir.ens working to keep these
envuonmentally sensiuve areas mtact by initiaung a
media cnmpaign and an effort to purchase the land. By
purchasing the land and placing it in the care of a
conservation organi1.auon, perhaps future generations can
enJOY at least one moun1:1m whose i.rrcplacable beauty
lives unscathed.
In protceting the land, douns of species of plants
and animals would also be protccted. Many vnriwes of
irces, and several rare nnd threatened plants and animals
eiust on and near the 900 acre tract up for sale. Of pnme
botanical concern are the Blue Ridge goldenrod and the
Hclleri bla7jng star, both growing on the Profile Cliffs
directly above the endangered land. These species are
listed as critically globally imperiled by the Natural
Heritage Program. The Blue Ridge goldenrod is also
CODSJdered endangered by the State of North Carolina.
DU"CClly off the Shanty Springs Trail arc bent avcns and
lnuhng wolfsbane. These bcauuful plants arc also
globally imperiled. Their ap(>C3rllllce is considered rare
nnd highly localized.
The proposed development would also displace
hundreds of animal species mcludmg: deer. racoon,
opposum. red and grey fox, bobcats and an occasional
bear. Newly discovered is the presence of the northern
Oying sqwrrcl, a "Jlt'CiCS endangered in the Sl&IC of North
Carolina, just above the glade on the Shanty Springs
trail. These small, nocturnal creatures seem 10 be
declirung because of changes in vegetation and habitat
disturbance. The population of these rare squirrels at
Grandfather Mountain is the farthest north the species has
been discovered in the state. Also, disturbing the territory
below the hacking site for young endangered pe.rigrine
falcons may reduce the chance of the mature birds
renuning lO breed in lhal area.
From the westtm slope of Calloway Peak, the
highest peak in the Blue Ridge Range, spring three
pristme streams which form the headwaters of the
Linville and Watauga Rivers. Both rivers are currently
being proposed for designation as Outstanding Resource
Waters. The Watauga River may be unable to support
additional treated wastewat.Ct, awaillng further LCSts by the
NC Division of Environmental Management. Wastewater
treallllent standards for the nver have already been made
motC Stringent, and in some 111.S1allCC$ new pcnmts have
been denied. Any silt or 1dditional emuent into lhcsc
headwaters may ruin the nver"s quality. Of critical
imponance is the potentinl increase of average water
ACID VEINS
Narunl World Ne"°' Sen-a
The final mslallment of a ten year study on acid
rain for the Kau1ah biorcgion has recently been released
by Lhe Environmental Prolec:tion Agency. The final
rcpon states th:11. 1f current sulfur emissions continue et
the present rate, 129 streams in the region will become
acidic within SO )'ClltS, and 203 additional sueams will be
occasionally acidic.
Researchers also projected the possibility of
increases in sulfur emission during the same 50 year
period. Starling with a steady inc= of 20% in the first
10 years and continuing for 15 years, then leveling offin
the next 2S years. At lhis level 159 streams would
become acidic:, and 340 would be potcntJally vulnerable
IO periodic acidification.
Presently there are no S11C811lS in KatWlh that are
considered aciC:ic, and jUSt lhree are eswnated IO have an
ac1d-ncutrali21ng capacity or lower than 50
m1cro-equ1valcnts per liter • the estimated vulnerability
threshold or streams becoming temporarily acidic during
heavy snow melts and rainstorms.
Sulfur dioxide, wh.icb is convened in the
atmosphere into acid, 1s primarily produced by
C031-buming power plants and other industries.
Oxides or n11.rogcn arc released in approxim3tely
similar amounts by automobiles and industry. Even
though the CIU"Tcm presidential admlnlscraUon has
proposed a 10 million ton reduction in sulfur diollidc
emissions and a two million ton reduction in nitrogen
oxide releases over the next decade. one of lhe best means
to reduce poisonous emissions is energy conservation,
which lessens lhc need for both existing and proposed
power plants.
Here are some organizations that offer catalogs
contammg energy-effiCIClll products: Tiie Renew America
Prop:t: 1001 Connecticut Avenue NW (Sutte 63&):
Washington, DC 20036 (&02) 862-2999 and The Rocky
Mountain Institute: 1739 Snowmass Creek Road: Old
Snowmass. CO 81654.
�Gathering
I dream the spirits gather,
Gather in a space outside my
Room. They call my name over
DRUMMING
And over, I stand
Before them and their voices are
The howling of wolves, lhe cooing of doves,
LETIERS TO KATUAH
We are in another place,
They are touching me,
I feel like a candle
With a tall flame,
They give me messages,
When I wake I can only remember
The voices of doves,
Of Wolves, and the way
We wavered over this world,
Dear KatUah.
I'm writing to thank you for sending the
Katilah Journal all the way over to Swil.l.erlandl h's
very important lhat people sian to think and care more
and more about our environmental problems ALL
OVER the world!
I'm looking forward to your next issue!
The seem of sandalwood.
- Palricia Claire Peters
YourS sincerely.
Christine Moser
~t:.~S·
p$.
o-t$S
~ ri..~ \)~ tjl{C\;1!1
~G·s~~s
.~'.tS ....o~
,.c9v~st:.•S v
J\}t>G1!i :iS ~~
Dear Friends at Katrlal1 Journ(l/:,
Dear Katilah Journal People,
Your summer '89 issue on Ptau in the
Mowttains was a moment of serendipity for me as well
as good energy and inspiration. It connected with my
moment of comple{ing a silk screened print inspired by
and incorporating the Cherokee words for Water and
S~
7~(~:t;;)are:\JA 0' (pUJL'-)
Phone~ally pronounced:
~
-
q Ma.
Justice prevails - this time - in S.E. Georgia. If
here, anywhere! Your publication is excellent, keep it
running. Can we do an exchange with you?
At this time, it's a little out of balance, but the
best we can do. h's all part of the same problem greed and power.
Pax,
Martina. John and Donna
St. Mary's, GA
~
L/A1.,;1
-tho 1t1 :JU..
Several Cherokee people (Laura King, Pheasant
Driver, Mary and G.B. (Going Back) Chiltosky) helped
me with this identification and pronunciation.
~ 1hi1 G: spoken with urgency because water is
critically essential to life.
yours, delighted and connected,
Margaret Gregg
Jonesborough. TN
love Story
! lie wirh the Eanlt
Ukea lover.
Embracing Her
Enfolded in Her fragrance
In the heat of Her body
Through langucrous swooning afternoons
And rhythmic pulsing nights.
She is
With me
Dear KatW!h folks.
A new book is out. that all serious gardeners
and fanncrs should have. h's called Secrets of the Soil
by Peter Tomkins and Christopher Bird (Harper &
Row, 1989). Please try to get a copy!
- from Knotts Island, NC
Arowuim£
Inside me.
Oneness.
Greenness.
Wilderness.
Wildness.
Swirling in the spiral
Lost in Mystery.
Knowing the Unknowable.
-Mary dt La Va/ttte
Xatiulh Jou.rnal p1i9e 26
f'aU., 1989
�Dear Friends.
Greiuly enjoyed your spring issue. ns usual.
need to call your attention, however, to what I consider
the Planet Art article's wholely uncritical appr~~al of the
current 'crystal craf.e'. So I thought I would send along
Earth F1rster. Karen DcBraaJ's brillnnt linlc piece on
crystals as an 31ltcdote. from 'Live Wild or Die', n recent
Eanh First! dcnvauve. Please consider pnnting 1L
Sincerely.
Bill McCormick
Crozet. VA
Enclosed anic:lc {b) Karen OcBf.131):
Crystals. Their shimmering beauty vibrates
deep into your being, helping your being, helping you
setf-actuahzc wuh healing powers und guided
imageries. Cool and hip, right? New age and stylin',
yes? But at what price? Well. hell, can a price be put
on spirituality? Can a price be put on how the earth
feels when her powerful energy trnnsm1uers and hc:llers
arc ripped from her bowels for a profit, be u monetary
orspmtual?
The ripping (np off) of crysuils from the earth
is causing her to ulcerate. Great eroding <;ear; rc,ult
from the hungry hordes scouring the U.S.N:uional
Forcsts (mainly in Arkansas) and areas in other
counties, such as Mexico and Brazil. Armed to the
teeth wuh screwdrivers, shovels and bulldozers,
new-age hucksters and spiritual profiteers.
well-meaning heaters and seelcers of the sacred arc
mining and tearing at the earth with no thought of the
cost to her. The environmental impact of our
spiritually starved, buclc-hungry droves is not a
consideration.
Think about it. The next time you stroll by
Toots for Fools (no kidding) or any other nashy
crystal store in Santa Crut or elsewhere, and sec those
t.v. si1~ cryslJlls glimmering in the display window,
think about the hole it left when it was wrenched out
by its roots. like a bloody wisdom t00th from a gum.
And all those smaller oncs... thcy aren't laying around
the forest noor like pine cones.
"It resembles Gold Rush Days." said
Montgomery County Sheriff James Carmack in
Spectrum (Dee. 23, 1987). when asked about crysllll
seekers in the Oucitn National Forest and surrounding
areas in Arkansas. According to Carmack, people
vandalve the area by stealing crystals from legal mines
and digging illegal muics. These all cause erosion. The
Forest Service liberally grants crystal mining permit,,
3Ccording to Spectrum. but the fees generated don't
begin to cover the cost of m:>nitoring the mines or
contr0lhng 1llcgnl hunters.
Sure. crystals are poweiful. But maybe they are
where they are for a reason. Leave them there, where
the earth c11n use them as she sees fiL It is mter.:sung
thnt newagc folks, who profess to care for the earth are
so blinded by the crystal light that they are dcstr0ymg
whnt they profess LO love. Their cryswls are bloody.
Docs our endlessly raped earth need more of this?
The NFS and the crystal-hungry massc.~ need to
hear from environmentalists: crystal mining 1s yet
another massive wounding that our earth doesn't need.
We need to heal ourselves by healing the earth.
Boycou crystals! If you own them, don't O:iunt them,
which encourages others to get them. Let the NFS
know th3t you don't want them to grant any more
crystal mining permits. Let people know that crysrols
belong to the earth!
''
• J
'·
I
.'
Draw111g by Sw Adams
Dear KatUah,
I picked up the wonderful winter issue of your excellent and much needed publication at the Tremont Center in
the Smokies. This issue has changed my perception and my life. I hope to live in the area some day. although I mny
Opl to have a cabin in the woods of Kentucky or Indiana. It has been a dream LO live m the forest for a long time • by
a stream. I wish to support and join the struggle for unity with the planet we inhabit. for stopping heedless
exploiUltion and destruction, for nurturing life. I am in the process of nunuring my own life (much damaged in
childhood). This nunurmg is most harmonious with the healing of the planet.
Thanks for your work,
Starfire
Forest Voices
I
Sleeping on the wall of the world
arching over the sun with the c11n•e
off est trees
or
wlwse tips are rwe11ry leagues high
i11 the morni11g light
casting golde11 leaf shadows
in this green place.
The high wind
orchestrates irs wisdom
with the forest:
Be at peace with the fly
and pain of bursitis
Let the heali11g ofthe pla11et
be pan ofyou.
Be one with me
2.
Hush, the gods of the forest
are speaking.
They toss the sun with their fingers.
The liale gods rising
from the growui
are staffs oftruth,
each blade ofgrass
a word of wisdom.
3.
listen,
the voice ofthe wmer sings,
the naiad ofthe stream
whispers
10 the silent one
who rests by her way.
The butterflies above
are mating
and the weefolk
are white water rafting
dow11 her tiny rapids
in small spherical crafts.
She says thar happiness
is here with the jwnpingjish
alld the drops of rain
quietly sampling
the edge of1he storm.
Here hidden and safe
I would wish to stay.
4.
W01erfa/ls
in nLrlung laugluer
as white fire ascends
in balance
ofcoll/I/er energies
providing
one another's needs
in mandala
of reality,
body alld spirit.
-S111rfire Soledad
f'p(t, 1989
�(conlinucd from page 7)
habitat types represented in the landscape, the
belier the possibilities for rhc survival of rhc
whole. Older, more mature forests musr extend
over many contiguous sites, not just on ridges
and in coves, for successful migration of
species. For life to adapt 10 changing conditions,
reproduction of all but the most highly .inobile,
weedy species must occur on adjacent sites.
Following the mosr recent ice age, forest
communities migrated at a rare of only a few
miles per century as the climate v.'nmled over rhe
course of thou,ands of years In the coming
century, species tha• cnmnnsc marurc fore t
communities musr migrate ar a rate perhaps I0
times faster, an impossible feat from isolated.
fragmented habiratS.
Optimum regional biodiversity, therefore,
requires a continuity of habitats across the
landscape in a mosaic of mature communities
that includes all topographic conditions: ridges,
nonh and south slopes, coves, streams and
gorges, balds, and bogs. FederaJ protection has
recently been extended 10 many of rhc latter
communities (at least those thar are not
commercially imponant) as Congressionally
designated Wilderness Areas. But nearly all of
the remainder - the large areas of contiguous
second-growth forests that arc now
cconomicaJly mature - is destined for violent
disturbance before the tum of rhc cenmry.
Defining Old-Growth Forests
Forests managed for commercial timber
and wild game species provide a great diver:;ity
of plant and animal species through logging and
other planned disturbances. Therefore, it is the
conclusion of Forest Service policy makers that
timber and game management activities meet the
legal requirement for biodiversity. The one
condition that managed forests do not meet is
that of providing for the types of natural
diversity in critically short supply: those
associated with mature old-growth forests. The
condition "old-growth" is defined by the
Southern Region of the US Forest Service as
any forest stand over 100 years of age. This
completely arbitrary definition fails to meet the
biological requisites for a mature forest, because
it simply means that any forest stand older than
an economic rotation for commercial timber
harvest is classed as "old-growth."
From the biological standpoint, an
old-growth forest contains trees in all age
classes, including dying, standing dead, and
fallen dead trees. Because most of the trce
species that comprise old-growth stands in the
Southern Appalachian forests do not reach
biological maturity for 200-400 years (and
pcrhnps longer 10 be wcll-rcpresenied in t11e
dying and dead tree categories), the present-day
second-growth hardwood forests must be left
free of disturbance for at least another 150
years. Even then, many micro-habitat niches
provided by old windthrown trees, standing
dead snags, and rotting logs will not become
available until yet another century has passed.
More imponantly, most of the plants and
animals of our second-growth forests represent
mid-successional species, which are not those
that will eventually be present in the climax
communities. The maturing forests of today will
undergo dynamic changes in species
composition when left undisturbed until they
reach a condition of biological old-growrh.
JCGtwm )o"rnaL paq~ 28
Artwork by Joma RN!a
Herc we should dispel several common
misconceptions regarding old-growth forests.
First, old-growth srands arc not decadent.
On the contrary, they arc dynamic and teeming
with life. As old crees fall. many new niches are
created for other plants and animals, both in the
canopy overhead and in the rotting wood on the
forest floor. Many microhabitats undergo
constant micro-successions of plants and
animals, as new niches arc created and old ones
disappear.
A second myth is that "old-growth" is
synonymous with "wilderness." This is
cenainly not true in eastern Nonh America,
where we have very liulc true old-growth in
areas that have been Congressionally designated
as "Wilderness." There is one important
difference between the two. Legal Wilderness is
by definition for hwnon beings. a commodity
for people to enjoy as a recreational experience,
and it is managed as such by the public
agencies. Old-growth forest is for bioro,
preserved for the intrinsic value of all the
various forms of biological diversity therein.
Managing for old-growth, however, does not
exclude use by people. rn fact, old-growth
forests enhance benefits such as recreation,
wildlife habitat, visual quality, and stream
quality, as well as providing for essential
biological diversity.
Restoring Old-Growth Diversity
We return full circle to the opening
paragraph of this paper. "Today we stand at the
threshold of a great decision" - one of the most
imponant for public land use since the creation
of the national forests.
Current management plans for the
Southern Appalachian national forests call for
widespread timber harvest, largely by
clearcurting, for most of the 60 to 80 year old
second-growth stands that have reached
economic maturity. There arc provisions in
some forest management plans to temporarily
preserve five percent of each harvested
component (approximately 50 acres for each
1000 acres harvested) for old-growth .
However, these temporary reserves are only
fragments surrounded by young managed
stands, and even these may also be harvested in
the future. Tree species in the young stands
created by harvesting will be heavily biased
toward those with known commercial value,
such as eastern white pine, yellow poplar, and
the red and white oaks. This would reduce
natural diversity ai.d would also reduce the
potential for genetically stable communities in
the future. An orientation toward timber
management is not going to maintain regional
biological diversity in its broadest sense.
The United States IOOth Congress stated,
"The Eanh's biological diversiry is being rapidly
depleted at a rate without precedent in human
history....Mosr losses of biological diversity are
largely avoidable consequences of human
activity ....Mointoining biological diversity
through habitat preserv01ion is often less costly
and more effective than ejforrs ro save species
once tltey become endangered." (Quoted from
H.R. 4335. 1988, emphasis added).
We frequently hear reports of
distinguished biological scientists warning that
human-caused destruction of naturaJ habnats is
the single most serious threat to survival of life
as we know it on our planet. The loss of genetic
diversity and the loss of entire ecosystems arc
occurring at an accelerating pace around the
world. The Southern Appalachian Mountains arc
a pan of this grim picture. But the existing
public lands have the potential to restore the
natural diversity provided by the old-growth
forests currently missing from the Appalachian
biorcgion. Unbroken, naturally-functioning
habitats must be restored here to provide the
basic life suppon systems necessary to carry all
forms of life through rhe unfolding ecological
catastrophe of our times.
We can overcome rhc mental blindness
that would have us believe that providing
commodities for people is the uhimote use for
the Appalachian national forests. We can expand
our vision to keep in mind the value of habitat,
the foundation for all life. Whole and healthy
habitats provide the necessary elements for the
continued survival of the entire global
ecosystem.
Robert Zollner was a professor of
forestry at Clemson Universiry specializing in
the ecology of Sowhern Appalachian hardwoods
until lus retirement in 1988.
f'~U.. 1989
�LIVING GREEN
<O Christoph and Mary-Clayton Endcrlein
The Oreen Movement is more than 1 political ideology because Green vallltS also involv~ how we live every
day. This list is for thl>se who have lhe "Green Spirit" and would like IO i~rponlle II further tnlO _daily
living...Only by activating the ilel1IS on lhis list, can our grea1-grea1-grea1 gra~c~1ldren have an opponunuy.
interacl directly wilh lhe grea1 whales, lhe elephanlS. the ravens, lhe wolves. This hs1 was created by Interspecies
Communication board member ChrisU>ph Enderlein and his wife Mary-ClaylOll. Feel free IO copy. bul do llOl change
i1 wilhoul permission.
'°
Recycle paper, glass, and metals
.
Recycle motor oil, dispose of hazardous waste responsibly
Use cloth diapers
Reuse egg cartons and paper bags
Avoid using styrofoam
.
Avoid disposable plates, cups, utensils
Use rags instead of paper towels
.
Use paper bags, not pa~r towels to drain ~se
Give away rather than dispose of unneeded nems
IO. Use the back of discardable paper for scratch paper
11. Be responsible and creative with leftover food
12. Use the water from cooking vegetables to make soup
13. Mend and repair rather than discard !llld replace
14. Invest in well-made functional clothing
15. Buy bulk and unpackaged rather than packaged ~oods
16. Purchase goods in reusable and recyclable containers
17. Buy organic, pesticide-free foods
18. Avoid highly processed foods
19. Eat foods from low on the food chain
20. Compost your food scraps
21. Grow your own food (even small kitchen gardens)
22. Volunteer to start or help with a community garden
23. Suppon your local food co-ops
24. Discover where the foods and goods you buy come from
25. Buy locally grown produce and other foods .
26. Use glass and steel cookware rather~ alu1TU11um
27. Volunteer to maintain local parlts and wilderness
28. Buy living Christmas trees
29. Plant trees in your community
30. Learn about the plants and animals in your re~on
31. Discover your watershed and work to protect II
32. Oppose the use of roadside defoliants in your area
33. Use non-toxic, biodegradable soaps and cleansers
34. Use non-toxic pest control
35. Don't buy products tested on animals
36. Keep hazardous chemicals in spillproof containers
37. Put m a water conserving shower head
38. Take shoner showers
39. Tum off the water while you brush your te~th
40. Put a water conservation device on your toilet
41. Learn where your waste and sewage goes
42. Learn where the energy for your home comes from
43. Suppon your local utility's conservation programs
44. Hang your clothes out to dry
45. Be sure your home is appropriately insulated
46. Weather-seal your home thoroughly
47. Heat your home responsibly, with renewable energy
48. Don't bum green wood
49. Choose the longterm investment of solar energy
50. Tum off lights when not in use
1.
2.
3.
4.
5.
6.
7.
8.
9.
Ta!!.1989
Drawing by Rob Messi<:lr.
51. Tum down your hot water heater
52. Lower your thcnnostat and wear warmer clothes
53. Buy energy efficient elccuical appliances
54. Keep your car engine well tuned
55. Drive a fuel-efficient car that uses unleaded gas
56. Walk, bicycle, carpool, and use public transponation
57. Shop by phone first, then pick up your purchases
58. Use rechargable batteries
59. Research socially-responsible investments
60. Suppon local credit unions
.
61. Suppon local shops and restaurants. not chruns
62. "Adopt a grandparent" from the local senior center
63. Volunteer to cook for senior citizens
64. Provide for children in need
65. Hold a community potluck to meet your neighbors
66. Pick up liner along highways and near your home
67. Sponsor a clothes swap
68. Become involved with community projects and events
69. Organize or panicipate in community spons
70. Be responsible for the values you express
71. Educate yourself on global and "Third World" issues
72. Participate in sister city and cultural exchanges
73. Learn about the cultural diversity in your region
74. Work for global peace
75. Learn how your legislators vote, let them know your views
76. Be an active voter and anend town meetings
77. Vote for candidates who support green values
78. Become involved with your child's school
79. Encourage your child's natural talents and interests
80. Organize or join a toy co-op
81. Put toxic substances out of reach of children
82. Teach your children ecological wisdom
83. Listen to your children's needs and suppon their dreams
84. Discourage the use of violent toys in your household
85. Communicate openly with your co-workers and friends
86. Acknowledge someone who provides quality service
87. Work to understand people with different values
88. Be conscious of the struggles of oppressed people
89. Unlearn cultural sexism and racism
90. Acknowledge individual spirituality in yourself and others
91. Donate blood if your health permits
92. Explore ways to reduce the stress in your life
93. Practice preventive health care
94. Exercise regularly and eat wisely
95. Bring music and laughterinto your life
96. Learn about the medications you put in your body
97. Practice responsible family planning
98. Learn First Aid and emergency procedures
99. Take time to play, relax and go into nature
JOO.Decrease TV watching and increase creative learning
IOI.Have fun and be joyful!
JC.atiuah JournGt p!MJB 29
�Whether you are a New Age prosperity
afti m1a11onist or an idealistic pauper avoiding
guilt by association with money, either way you
look at it, inflation has deemed our dollars paper
symobls of wealth that does not exist. A
practical person cannot help but wonder how
long before the big balloon pops and blows all
our preny greenbacks away.
There is a low-level anxiety present
concerning our inflated economy which has
prompted many people 10 s1ockpile food. move
back to the land, and in many other ways be as
self-sufficient as possible.
This awareness is helpful in keepi ng us
on our 1oes and ready for change, which is
inevitable, even if it is unpredictable. However,
survivalist consciousness can be devastating if
you spend all your energy preparing for the fall
of the existing order and deny yourself the
bounty of the present, which is all we have
really got.
It seems important to balance respect for
the preseni solu1ion of problems within 1
he
world in which we live, however imperfect,
with a vision and steps LOward an economics
rooted in life.
Barter Fairs offer a deeply satisfyin g
eicperience for those who long to participate in a
tangible, life-oriented exchange system, where
true value is considered.
As an example, here is a trade I witnessed
at a Saner Fair in Idaho a few years ago:
George had an anvil that Dennis wanted,
but all Dennis had brought to trade were
moccasins, which George did not need. Dennis
kept coming back to George longing for that
anvil, which George could not find anybody
else to take. Meanwhile, George had found
some gorgeous jewelry he could not live
without, and in talking to the crafter he
discovered that she was looking for some
footwear. George told her about Dennis. They
did a threesome, and the goods shifted hands.
All three lightened !heir loads and left richer.
Ideally the three people involved in the
trade did not translate their goods into money
value and compare their worth that way. They
each il~d a.a abundance of something of which
they no longer had a need and convened it into
something they preferred to carry around with
them. The anvil may have been worth $150
new, but to George it was just unused heavy
baggage. Those jewels might have carried a
hefty price tag at a craft fair. but since George
had such a yearning gaze and such an open
smile, the artist easily chose to exchange them
for Dennis' moccasins, which could never have
been sold for so much money, but fit her feet
like her own skin, to her infinite comfort and
delight.
BARTER
FAIR
All judgement on money ethics aside,
bartering goods and services without the value
translation of money is a stimulating,
heart-warming, and enlightening activity. The
true value of things is discovered to be
subjective. The shifting of a fair full of items to
their most valuing recipients is wondrous in its
unfoldment; the grounds for transfer are
infinitely variable.
The phenomenon of the modem American
Bane. Fair originated in the Pacific Northwest, a
r
region with a well-developed bioregional
awareness and a strong emphasis on
self-sufficiency . The fairs are held
semi-annually. The autumn fairs, coinciding
with harvest season, are heavier on agricultural
produce. In the spring, people bring more
handmade items produced during the long
winter. Both fairs are rich in reunions of
friends, music-malting. sitting around campfires
late into the night, and all the peripheral activitiCl>
of the time and place.
Barter Fairs are different than flea
markets, although many people do bring used
clothes, tools, and other goods to trade. They
are more akin to the county fairs in the country.
There is a spirit of festivity and pride in personal
accomplishment and a sense of the bounty that
comes of humanity working with nature. They
are a celebration of the fruits of this union within
a region of Earth.
There is no reason I can see that Saner
Fairs need to remain unique to the Northwest.
Our southern highlands, historically short on
money and high on resourcefulness, seem
naturally suited to generate and support this kjnd
of community celebration and self-sufficiency.
Barter Fairs carry on a spirit with ancient
roots in prehistoric times, when wandering
tribes periodically gathered together in great
council circles to define and experience their
cultural autonomy. During later agric ultural
periods fairs continued to stir human souls.
Now in the age of K-Mart when you can hardly
find a service station for your car, and pliers fall
apart after one use, it is especially good to come
together to celebrate our connectedness and
support each other in our skills. Barter Fairs in
Katuah will breed a healthy blend of personal
pride and community empowennent.
(Anyone with ideas on a good location to
hold a Baner Fair in Kat1'ui11, please contact me.
The main considerations are a flat place large
enough to accommodate camping, parking, and
trading for l ()() or so barterers and some daytime
visitors; a good water source; and reasonable
access by larger vehicles.)
- Morgan Swann
wrire clo KatUahJournal,
orcaU (704)298-1770
'1\iaee, '1Wll~l 'Nat\Jri\ls
KRLRNU
T-SHIRTS. S WEATSHIRTS
For ADULTS and CHILDREN
BIOREG ION AL BOOKS
AND TO OLS FOR LIUI NG
IN APPALACHIA
ORIGINAL HAND·PRINTED
NATURE DESIGNS
CALL or WRITE for
FREE COLOR CATALOG
Natural Food Store
The besl text on Deep Ecology,
Sacred Land Sacred Sex
Rapture of the Deep
&Deli
160 Broadway
Ashevllle, NC 28801
Where Broactw.y ~
Merrlmon Ave 6
~240
by Dolores LaChapclle
"...we should be glad 1/ia1 we have teaclws such as
Dolores LaC/iapelle." - Katu:ih Joumnl 1123
OPEN 7 DAYS A WEEK
Monday-Satu rday: 9am·8pm
Sunday: lpm·Spm
$23.00 (Price Ulcludes postage)
NC resikrus plt!4Se add S'k sales tax.
Orderfrom: KALRNU
(704) 253-7656
JGQtiwh
Jo~rnat
pl:ll)e 3 0
P 0 Box 282, Sy/yo, NC; K01aoh ProYinu 28789
f'at!, !989
�The dates are set. The location is chosen.
The Fourth Norch American Bioregional
Congress (NABC IV) will be held August
19-26, 1990 in the Gulf of Maine Bioregion on
the shores of Lake Cobboosseecontee ("where
the sturgeon leap" in the Penobscot language)
just west of Augusta, Maine and the Kennebec
River.
This Congress finds the bioregional
movement at a critical juncture. The burgeoning
ecological crisis is going to test the depth of the
movement's commilment. The stakes are high,
and while Third World countries are currently
taking the brunt of the ecologicar impact, we 100
feel the
pressur~
here in North America
a.~
the
fortes maintaining industrial society struggle 10
keep their power.
But times of crisis are also times of
change. What we are witnessing could possibly
be the last days of induscriaJ civilization. A great
deal depends on what we do in the decade
ahead. The bioregional movement could be at
the pivot point of a great change, or it could end
up as just another bit of flotsam sucked down
the tubes. The values we hold to and the actions
we take are what will decide. At NABC IV we
will have an opportunity to clearly state those
values and decide how we will put those values
into action.
Excerpt from World Charter for Nature
NABC IV
The Eanh is calling to us. Are we ready to
listen?
A delegation of bioregional folks from ·the
Kaulah province will crave! to the Gulf of Maine
for the NABC IV. We would like to see the
Southern Appalachians well-represented at the
Congress. Make plans now if you are interested
in attending.
For information on the forming Katuah
delegation, contact:
K011"1h Journlll
Box 638
Leicester, NC
Kanlah Province 28748
(704) 683-1414
For information on the Congress, contact:
Gulf of Maine Biorcgional Network
61 Maine St.
Brunswick, ME
Gulf of Maine Bioregion 04011
• Leopold, Aldo; A Sund Country Almanac; Oxford;
Oxford University Press, 1949
• Lovelock, J.E.; Goio: A New look at Life on
Earth; Oxford; Oxford University Press, 1979
A Shon List of Sources and References on
Biodiversity and Habirat Relevant to the
Southern Appalachian Forest
• Margolin, Malcolm; The Earth Manual: I/ow to
Work on Wild Land Wi1hou1 Taming /1, Berkeley:
Heyday Books, 1985
• Berger, John J.: Restoring the Earth: /low
Americans An Working to Renew our Damaged
Environment; New York: Alfred A. Knopf, 1986
• Maser, Chris; Tht Redesigned Forest: San
Pedro, CA; R. & E. Miles, 1988
• Berry, Thomas. Tile Dream of 1h11 Ear1h; San
Francisco; Sierra Club Books, 1988
• lfuxton, Barry and Melinda Crutchfield, eds.:
Tiie Great Fores/: An Appalachian Story: Boone, NC;
Appalachian Consortium Press, 1985
• Cooley, James L, and Jane H. Cooley, eds.;
Natural Divtrsi1y in Fores/ Ecosystems: Proceedings of
tht Workshop: Alhens; Institute of Ecology, University
of GA. 1984
• Frome, Michael: Strangers in lligh Places;
Knoxville, TN: University or Tennessee Press, 1966
• Gordon. Lorimer C.: S1and flis1ory and
Dynamics of a Southern Appalachian Virgin Forts/; Ph.
D. dissenation, Duke University DepL of Forestry and
Environmental Studies, 1977
• Harris, Larry D.; Tht Frogmenltd Forest: Island
Biogeogrophy Theory and 1he Prtstrvo1ion of Bio1ic
Diversi1y; Chicago, IL: University or Chicago Press,
1984
• Jackson, Laura; Moun1oin Treasures al Risk;
Washingion, DC; The Wilderness Society, 1989
• Kulhavy, D. L., and R. N. Conner,
eds.;Wi/derntss and Natural Artas in Eas1ern United
States: A Monogtmenl Chai/tinge; Nacogdoches, TX;
Stephen F. Austin State University, 1986
1"titL, I 989
• Ma.stran, Shelley Smith and Nan Lowerre;
Mountaineers and Rangers: A flis1ory of Federal Fores1
Monagemenl in 1he Sowhern Appalachians. 1900-1981:
Washingion, DC; US Dcpan.mcnt of Agriculture, 1983
• Michaux, F.A.; Travels 10 tht Westward of 1he
Alleghany Moun1oins in the States of Oliio. Kentucky,
and Tennessee in 1he Year 1802; London; Barnard and
Sulizer, 1805
• Myers, Normnn Or., gen. ed.; Goia: An Atlas of
PIOlll!tory Monagtmem: New York; Anchor Books, 1984
• Nash, Roderick F.; The Righ1s of Nature: A
History of Environmental E11iics: Madison; University of
Wisconsin Press, 1989
• Norse, Elliot A.; Conserving Biological
Diversiry in Our National Fortsis; Washington. DC; The
Wilderness Society, 1986
• Norton, Bryon G., ed.; Tht Preservation of
Species: Tht Value of Biological Diversity; Princeton,
NJ; Princeion University Press. 1986
• Pringle, Laurence and Jan Adkins; Chains,
Webs, & Pyramids: Tht Flow of Energy in Na1ure; New
York; Thomas Y. Crowell, 1975
• Raven, Pete.r H.; The Global Ecosys1em in
Crisis; Olicago:The MacAnhur Foundation, 1987
Adopted by the United Nations
General Assembly
(9 Nov 1982)
".... I. Nature shaU be respected and iis essential processes
shall not be impaired.
2. The genetic vinbility on the earth shnll not be
compromised; lhe population levels or all life forms, wild
and domesticated, must be at least sufficient for their
survival, and to this end necessary habitaL~ shall be
safcguan:lcd.
3. All areas or the canh. both land and sen, shall be
subject to these principles of conservation; special protection
shall be given to unique areaS, to representative samples of
nil the different types or ecosystems and to lhe habitats or
rare or endangered species.
4. Ecosystems and organisms, as well as the land,
marine and atmospheric resources that are utilized by
humans. shall be managed to achieve and maintain optimum
sustainable productivity, but not in such a way as to
endanger the integrity of those other ecosystems or species
wilh which they coexist.
5. Nature shall be secure.<! against degradation caused by
warfare or other hostile activities.
6. In lhe decision-making process it shall be recognized
lhat humans' needs can be met only by ensuring the proper
functioning or natural systems and by respecting the
principles set forth in the present Chnner...."
This UN Charter can serve as a starting point for
local areas and regions to draft their own Charter for
Nature. Legally recognizing the rights of other
species is a critical step in bringing our species' syslem
more in balance with the Life systems in which we
pa rt id pate.
If you would like a copy of the entire UN
Charter, send a SASE to: Mamie Muller, Katuah
Journal, P.O. Box 638, Leicester, NC 28748 Katuah
Province.
Please keep us in touch with your efforts. Ho!
• Seed. John, Joanna Macy, et al.; Thinking Wee
A Moun1oin: Towards A Council Of All Beings:
Philadelphia; New Society Publishers, 1988.
• Shands. William E. and Robert G. Healy; Thti
Lands Nobody Won1ed: Washington, DC; The
Conservation Foundation, 1977
• Shands, William E., and John S. Hoffmnn, eds.:
The Greenhouse Ef!u1. Climate Change, and U.S.
Fores1s; Washington, DC; The Conservation
Foundation, 1987
• Spurr, Stephen H., and Bunon V. Barnes; Forts/
Ecology {3rd edition); New York; Wiley and Sons,
1980
• United States Congress: Technologies to
Main1ain Biological Diversity; Washingum, DC; Office
ofTechnology Assessment, 1988
• United States Department of Agricult.ure, Forest
Service, Southern Region; Atlanta, GA; Land and
Resource Monagtmenl Plans and Final Environmenlal
Impact S101emen1s:
C!Jauaboochee-Oconec National Forests
(Georgia), 1985
Cherokee National Forests (Tennessee), 1986
Nantahala-Pisgah National Forests (North .
Carolina), 1987
• Wharton, Charles H., and Harvey L. Ragsdale;
The Values of Unmanaged Notional Fores1s in 1he
Sou1hern Appalachians; Atlanta, GA; The Georgia
Conservancy. 1983
�evenrs
SEPTEMBER
19-22
ASHEVILLE, NC
"Parkways, Greenways, Riverways: The Way
More Beautiful" linear parks conference. lnt.crdisciplinary
discussion of al1ematives to preserve the scenic landscape
againsl development, pollution, billboards, and
commercialism. Sponsored by the Appalachian
Consonium. Great Smokies Hilton. Regis1rotion: $~25.
For more info., call (704) 262-2064.
,,
22-2'
. rt'
~J/\(
~-
/
,,r /
"\' ~ . .
)
-J V\J
<:--.._//
Ii= ::J ~ r
HOT SPRINGS, NC
"Walking Gently on the EartW' ~
with John and Penelope Youngb L
J
ynam1cs o evo UJ1on a t. e I ig so~ 't,.;p "
psych_ology ...a new evolutionary mysn.~sm.
Reading: The Dream of the Ewth b~ Tf":mas
Berry. SI 10. Sou~ern Dharma RylrQal C\\J'te~ RL ).
°·
/
(
OCTOBER ,
~
·
C,f{EROKEE, NC
Cherpkee Indian Fall Festival. Crafts, dance,_
stickball, archery, blowguns. exhibi~. midway. o..ilyadm~n: $3. A,! lhe Indian Ccremon,il\l Grounps.
3_7
Box 34-H; Hol Spnngs, NC 28743
t~
¥"' \ ) ,/
V--V \~
ASHEVILE NC
P
Child ~musical fantaS al>oul children
.
•
. .
eace th •
\, Y1
bnngmg peace to c world. Thomas ,vohe Audiionum.
Advance: S6 aaulls, $4 children and sr. citizens. Door: $7
d SS ~ . (704)
_
684 5530
an
·1
n
"I~ ~his r_etreat we will explore togetJ1er n
spmtual1ty of the Earth 1n harmony_w1
· if
J ·
nd h ·nS· hff ,, ~th
d
22-24
r
~
)
MORGANTON, WV
"
John Henry Blues feStiv#. ~usic,
workshops, theaLCr, more. Greer P•vill~. W~ver (
Park. Contact: Ed Cabbell; John HeorWl
SQl\iety;
Box 1172; Morgantown, WV 26507. 0fl4)~9 60?.
ASHEVILLE, NC
'11ie 'Dream of the 'Eartli.
'I1iomas 'Berry, autlwr of '11U '1>rtam
'Eart/i, 'flli{! sfum with us his concerns a6out mu
pfanet anti What fu means 6y "reinventin9 tk
fuiman at tk species kveC. 9:00 AM Iii Noon. Al
the Jubilee! Community Ccmer, 46 Wall StrccL For
more info, caJJ Mamie Muller (704) 683-1414.
23
ASHEVILLE, NC
African Drumming Workshop with Darrell
Rose. Noon 'ti! 3 pm. S20. At Troy Set7.ler's For
directions and info.: (704) 683·3405.
Evening African Drum performance with
Darrell Rose and Michael Saleen. Al Stone Soup, 9 pm.
FINCASTLE, VA
Firsl Annual Southeastern Men's Conference,
"Male Initiation and Isolation· wilh poet Rohen Bly,
James Hillman, Michale Meade (storyteller and musician
in the Ccllic tradition). and John Stokes, tracker.
Jn the post the "emotional bodies" of men were directly
ae1iva1ed by the interaction with elders, grand/others, and
mentors...What happens when the grandfathers are
aistant? ...How to hold to the duryofa father and not lose
the passion of a son? ...How to explore the rage, grief.
s'lro.me, anger, and joy inherent in the male psyche?
Registration: $450. For more info, wriie Fred Stephens;
'Box ~2; Raleigh, NC. or call Doug Lcaster(919)
782-2900.
·FILLED·
Write to bll put on mailing Ii.st for next year.
1
5-JS
MADISON, VA
"Wilddmcss Leaming Quest" - exploring lhe
viild, exploring ~e self. Sl60. Sevenoaks Pathwork
Center; Rt. I, BOX'~; Madison, VA 22n1.
17-20
'°6-8
JONESJWROUGl:f, TN
NAP~S Na~al Sl~rytelling Pe$,tival
fcaturirig mllJly famous nam~ in story·tellirjg. S5°'adull
»<>j·membets, S2S chi\dtt.n, $125 f~milie$. For ~re
inp>.• write f4ation3J AssQciailon for th~ Pn:se._rvalion &l\d
pcrpc1uati6o of Storytelll{lg: Box.__309; Joni;s,boroug~ .
37659foc call
~l~ 75~·2171.
- )
™
23
14-19
!p'tOXVl,LLE, TN
~nnual mecling of the Natural Areas
Assoc!lidon, \lllldentlal land conservation and restoration
organization. The fust day of the meeting will be devOLCd
1o th~lJibila.t of'lhe Soulhem Appalachian Mountains.
PulilcffiiViteb.. Hrau Regency Hotel. Contact J. Ralph
JordaJ;\TV ~; Norris, TN 37S2S (615) 494-9800.
.,_)
I
20.22
BLACK MOUNTAIN, NC
The Black Mountain Fall Festival wilh
,.s
lRASSTow ll, NC
~
/ ,.....
Vassar Clements, Allen Fontenot and the Country
Fall Festival al the JobD C. Campbj)ll Folk
dljuns. Roy Bookbinder, Rhythm in Shoes (step dance),
SchooL-'Mus)c. craftS, country danci1,1g. · )ohn._C.
• and more. Grey Eagle and Friends; Box 216; Black
Campbell Follc Sch09l; Brasstown, ~c· 28906,
Mountafo, NC 28711.
11·15
H.IGHLANDS, NC
20-22
HOT SPRINGS, NC
"Visual EnvironmentaHsm· photography
"The Song of Creation al Harvest Time•
workshop in the field and in lhe dnrkroom wilh Robert
harvest celebration in the Jewish tradition with Lynn
Glenn Kelchum and Michael Wilder. $250 includes
Goulieb, storyteller and rabbi of the Nahalat Shalom
lodging. Appalachian Environmental Ans Center: Box
Community, Albuquerque, NM. SI LS. Sou.them Dharmn
5SO; Highlands, NC 28741. (704) 526-4303.
Relreal Center. See 9/22·24.
12
BLACK MOUNTAIN, NC
WomnnSong at McDibbs. "Socilll concern
through harmony." S3. 119 Cherry St. (704) 669-24S6.
27
ASHEVILLE, NC
Thomas Berry will give the sermon at the
Equinox service of the Jubilee! Community. Service
begins at llAM 46 Wall S1rcc1. {704) 252-5335
ASHEVILLE, NC
"Mountain Sweet Talk" - a lwo-acl play with
the Folktellcrs, Barbara Freeman and Connie
Rcgan-B lake. The Folk Art Center Theater. Thursdays
lhru Saturdays - S pm: Sundays - 3 pm. TickctS: SS
advance from Malaprop's; SIO dooc. Reservations, cnll
(704) 25S-l l 13.
29- LO/I
ASHEVILLE, NC
"Restoring Biodiversity in the
Southern Appalachians: A Strategy for
Survival" conference on mountain habitat
13-19
24
NEW MARKET, TN
STP (Slop the Poisoning) School al the
Highlander Center. Tactics, strategy, and networking for
those working to stop industrial pollulion. Pre-register.
Call Highlander at (615) 933-3443.
30
CULLOWREE, NC
Moumain Heritage Day at WCU campus.
Clogging, shape-note singing, exhibils, crafts, food,
musical events, kids' shows. For more info, call (704)
227-72ll.
30-10/l
SWANNANOA, NC
Women's class on Jamaican culwral ceremony
with Rev. Queen Mother Azula. For more info, call:
(704) 29S-3935. The Eanh Center; 302 Old Fellowship
Rd.; Swannanoa, NC 28776
12-29
HI GHLANDS, NC
"Praying Feel and Dirty Hands"
Intergenerational Peace Conference led by Stepanie
Nichols. Carol Powers (The Peace Network) and Bob
Alpern. Programs on US/USSR cooperation, connict
resolution and non-violence, overcoming slrCeotypcs,
more - "leading people into action." SSS includes meals
and lodging. The Mountain Camp and Conference
CenLCr; 841 Highway 106; Highlands. NC 2S741. (704)
526-5S3S.
14
AS HEVILLE, NC
"Danger Down Under" groundwnter pro1CCli011
workshop. Health risks, citizen action, simulations.
Keynote: Larry and Sheila Wilson of Highlander Center.
S:30-4:00. Owen Conference Center, UNCA.
Pre-register: S15 to Clean Water Fund of North Carolina:
l lS Person St.; Raleigh, NC 27602. For more info, call:
(704)251-0518.
(Sec ad on back cover.) Pre-registration: S20 to
"Resloring Biodiversity..." c/o Box 233; Hot Springs,
NC 28743. For more info, call: (704) 251-6441.
27
ASHEVILLE, NC
Earth First! Road Show with Dakou Sid nnd
Roger Featherstone. Music and rabble-rousing. Stone
Soup, Broadway and Walnut. al S:OO pm. $4.
28
ASHEVILLE, NC
"For All Things Wild" Forest
Rescue Action Workshop. Strategy meeting
for activists wishing to help defend and restore
Appalachian habitat. (See ad on back cover.)
Pre-regiStration: SS to "For All Things Wild" c/o Elmer
Hall; Box 233: Hot Springs, NC 28743. For more info..
call: (704) 29S-3325 (ExL 250).
Drawing by Rob Messick
f"aCC., l 989
�10-12
28
4
ASHEVILLE, NC
·wt1d In the Str••h: The Feral
Q.all· Do.-..:• with Grondmother o"d
Strow
Com•
c::o&-tutT\ed
o.s
your
Q,...
BLACK MOUNTAIN , NC
David Wilcox, vinuoso local songwriter, at
McDibbs. S4. See 10/12.
fovortt•
~"·"'• onlmal or bird ... or .som•tN""S
10-12
MADISON, VA
"Living the Sacred Round: Lessons from the
Medicine Wheel.• Sevenoaks Pa!hwork Center, see
1W15-18.
wlldl
B 00 """" Loccrtlon to be c:>l'V'C>unc:.ed
10-12
CAMP NEW HOPE, NC
Celebrating the Dream ofthe Eanh
Earth, isn't this whaJ you want
28-29
WA YNESVlLLE, NC
"Chi Kung: An Ancient Taoist Mysiery" with
Ellen Hines of the Chinese Acupuncture and Herbology
Clinic, Asheville, NC. S50 includes room and board.
Contact S1il-Light Retreat Center; Rt. I, Box 326;
Waynesville, NC 28786 (704) 452-4569
NOVEMBER
4
FLETCHER, NC
"Improving and Maintaining Soil Fertility," a
conference sponsored by the Carolina Farm Stewardship
Assocuiuon. $15 includes lunch. For more info., call
Fairglen Farms (704)252-4414.
invisibly to arise in us?
11
(Rilke)
Reflecting the key Lhemes of Thomas
Berry. the conference will focus on the cerebral
as well as ki11esthetic interpretations of the
Dream of the Earth. With Miriam Therese
MacGillis, Amy Hannon, Marnie Muller, and
others. Workshops include: "Evolutionary
Remembering," "Exploring the Dream through
Movement and Sound." Annual Conference of
the Center for Reflection on the Second Law.
Info: CFRSL; 8420 Camellia Dr.; Raleigh, NC
27612
Cost: $9.50, includes postage
(NC residents please add S~ sales tax.)
raU,1989
CELlNA, TN
TN Alternative Growers Assoc. Fall
Conference. Includes soil improvement and backyard fruit
production. At Sta.nding Stone State Park. info: (615)
232-7777.
DECEMBER
BLACK MOUNTAIN, NC
Mike Cross at McDibbs. Shows at 8 and 10
pm Tickets SIO in advance. See 10/12.
..
...
Please specify size: Sm.. Med., Lg., X-Lg.
11·19
BLACK MOUNTAIN, NC
Livingston Taylor at McDibbs. Shows at 8
an 10 pm. Tickets SS in advance. Sec 10/12.
15-17
Beer & Wine Making
Supplies
•: Bulk Herbs, Spices, & Grains :.
In the traditional Cherokee Indian belier. the
creatures in the world LOday are only diminuitive forms of
the mythic beings who once inhabited lhe world, but
who now reside in Galuna'li, the spirit world, lhe highest
heaven. But a few of the original powers broke through
the spiritual barrier and exist yet in the world as we know
it These beings arc called with reverence "grandfathers".
And of !hem, the sirongest are Kanali, the lightning, lhe
power or the sky; Utsa'nati, the rattlesnake, who
personifies the power of the eanh plane; and Yunwi Usdi,
"lhe little man•, as ginseng is called in the sacred
ceremonies, who draws up power from lhe underworld.
Each is lhe sirongest power in its own domain.
Together !hey arc aJJies: tJ1cir energies complement each
other 10 form an even grcatct power. As medicine allies,
they represent the healing powers of the Appalachian
Mountains.
The medicine powers of Katuah have been
depicted in a striking T-shin design by Ibby Kenna.
Printed in 4-color silkscreen by Ridgerunncr Naturals on
top quality, aU-couon shins, they are available now in
all adult sizes tllrough the Kal:mu bioregional mail-order
supplier.
Order shirts from: KRLANU
Box 282; Sylva, NC
KatW!h Province 28779
SWANNANOA, NC
Marketing Alternative Crops seminar at
Warren Wilson College. Call Fairglen Farms (704)
252-44 14 for more info.
2
Natural Foods
rt'.ED'LC'LN'.E A.LL'L'.ES
WAYNESVILLE, NC
Weekend Meditation Retreat with Dorothy
Abbenhouse, president of the Theosophical Society in
America. $60. Stil-Light Retreat Center. See 10/28-29.
Vitamins & Supplements
Wheat, Salt,
& Yeast-Free Foods
Dairy Substitutes
•: Hair & Skin Care Products
111
200 West Kina Street. Boone NC 28607
\.•
'\..,_
704-264-5220
~~':"'
WAYNESVILLE, NC
Discussion and practice of "The Yoga Sutras
of Patanjali" wilh Leon Frankel. $60. Stil-Light Retreat
Center. See 10/28-29.
224'. broadway
ashcvi.lle. n.c
288o1
704-252-8404
=•
Ill
..
carolina costume
compaey
_J~ .._________________,
1
=-~
MOON
Gilts of Celebration
(EARTHWAY BOOKSTORE)
Books • New Age Music
Wildcrafted Herbal Producu
Gemstones • Unique Cards
Magazines • & More
WATER PURIFICATION EQUIPMENT
SOLAR PRODUCTS
Member NC Water Ouallly Assoeiallon
RANDALL C. LANIER
704-293-5912
HWY. 107
RT . 68 BOX 125
CULLOWHEE, NC 28723
(704) 264-7242
315 E. King Street, Boone NC 28607
e1ti11ese .,4(11p1111(/11re
DESIGNS
111tli
Jler/Jp/gl/I e/iHi(
by Rob Messick
lllustralion & Design
in Pen & Ink and Colored Pencil
P O Box 2601 • soone. NC 28607 • 1704)754-0097
78 EMT CMESTNUT STREET
AS>il:VIU.E. NC 28801
704 2S8-llOl6
M.C. M.VEBE. M.S., Ao.0.
UC. ACUPl.INCT\JRIST
EU.£H Hll<ES M.Ac.. ¥ M.
UC. ACUPUNCTIJRIST
�LEAD TESTS • Is your plumbing leaching
poi.~onous lead into your drinkingwatcr? Find out
for sure • lead-testing kit from the non-profit Clean
Water Fund of NC. All you need for Sl2. Send a
check w/ name and address to CWF: 138 E.
Chestnut St.; Asheville, NC 28801
MOCCASINS, handcrafted of elkhide in the
traditional Plains Indian style. Water-resistant,
rcsolable, and rugged - great for hiking! Children's
and infant sizes available. Write: Blue Feather
Moccasins; Box 931; Asheville. NC 28802. or caU
Patrick Clark at (704) 253-5047.
BLIGHT RESISTANT CHESTNUT - hybrid
American/Chinese Dunstan chestnut lJ'CCS - blight
resistant, limber growth form, productive orchard
crop with large, sweet easily-peeled nuts. Chestnut
Hill Nursery: Rt. I, Box 341-K; Alachua, FL
32615 (904) 462-2820
APPLE TREES - old-timey and popular
contemporary varieties on standard, semi-, or dwarf
stock. Send SASE for prices: Jeff Poppen: Long
Hungry Creek Nursery; Red Boiling Springs. TN
37150.
UNION ACRES, an alternative community for 20
families based on principles of stewardship,
equality, consensus, and simplicity. Spaces
available. Apply to Caroline Grant: Rt. I, Box
61-J; Whittier, NC 28789 or call (704) 497-4964.
ADOPT-A-TREE. Trees are the great conservators
of the planeL The Adopt-A-'Ire.e program will help
malce the vital connection between individual people
and individual trees. Donations accepted. For more
info. write to Box 144, Sugnr Grove, NC 28679
CHRISTIAN MA TCH-A-FRlEND seeks to bring
together Christian men & women. Interested
persons, advenisc free. We arc non-profit. For
information please send a self-addressed envelope io:
Gospel Ministry. P.O. Box 654, Clinton, TN
37717.
RENEWAL PROGRAMS- I provide individual and
corporate renewal programs for businesses &
organizations interested in healing themselves and
providing empowerment 10 others. Write: Kathie
Pieper c/o Pieper Associates, Rt. I, Box 238
Waynesville, NC 28786.
NEEDED: CHJLD-LOVING PERSON who loves
Lo be a nanny and housekeeper for my four
children. Hours, wages negotiable. Rm. and bd.
available. Asheville area. Call Morgan (704)
689-5382.
NEW AGE - group forming. All interested in
shnring about spirit to spirit communication,
channeling, visualization, healing, chakras, tarot,
etc. Emphasis on spiril and our connecLion lo
Mother Earth, visualizing positive growth and
nunuring. ConUICt Theresa C&rlson, 7501 Ruic Rd.,
Knoxville, TN 37920.
PEPPERLAND offers a variety of outdoor education
programs for church, school, or civic groups
year-round. We will help you design a program for
your group. Send for information packet to:
Pepperland Farm camp: Star Route; Farner, TN
37333.
"THE GREENHOUSE EFFECT' - a complete
rcpon on our changing environment for the next 60
years. $17.00 poslpaid, or write for more
information. Lorien House, POB 1112, Black
Mountain, NC 28711-1112.
APPALACHJAN GINSENG CO. ·stratified seeds,
seedlings, roots. Send for price list to: P.O. Box
547; Dillsboro, NC 28725.
DRUMS ·Custom handcrafted ceramic dumbecks &
wooden medicine drums. Call Joe Roberts at (704)
258-1038 or write 10: 738 Town Mountain Rd.:
Asheville, NC 28804.
THE PEOPLE OF THE ONE SONG - booklet of
stories and poems that tell of the people's dreams,
rituals, roles, and relationships from the arthetypal
memory of the past, present, and future. S3 to
Colleen Redman: One Song Scribe; Box 634;
Floyd. VA 24091.
MOON DANCE FARM HERBALS - herbal salves,
tinctures, & oils for birthing & family health. For
brochure, please write: Moon Dance Farm; RL I,
Box 726: Hampton, TN 37658
WOMANSONG - ongoing choral group forming.
Songs of beauty, meaning spirit, fun, peace,
cooperation, sisterhood. Come and sing! Mon.
evenings, 7:30-9, Asheville, NC. (704) 254-7068.
X-citUah Jo1mmL pci9e 34
SEA KAY AKlNG - Come enjoy peace and
solitude traveling with the rhythms of the sea.
Classes. day trips, overnight tours, custom charters.
Kayak/Sail boat tours to the Bahamas. Kayak tours
to Costa Rica. For more information contact:
Chnrlie Reeves, Sea Level Inc. POB 478 Tybee
Island, GA 31328 (912)786-5853
ORGANIC HONEY - Tulip Poplnr, Sourwood
and WildOowcr. From Patrick County, Virginia. No
chemicals. no white sugar, no heat, ever Strained
through cheesecloth and packed in heavy glass
canning jars. For a 4-oz. sample of our premium
sourwood and our catalog, send $4 to: Wade
Buckholts & Megan Phillips; Route 2. Box 248:
Stuart, VA 24171. (703) 694-4571
LO cook
NAMASTE FAMILY needs brothers and sisters to
join us in Lovi~g. Giving, Growing. Send Sl2
donation for writings and videotape to Namast~
Family; RR2, Box 578: Barnstead, NH 03225.
THE WATAUGA LAND AND WATER
CONSERVANCY • is a not-for-profit charitable
trust set up to protect the values and ecological
settings which sustain us both spiritually and
economically. If you are concerned about the purity
of the headwaters and watercourses, and the
preservation of wild and agricultural lands GET
INVOLVED. Write to Quality Living Publications,
POB I, Valle Crucis, NC 28691
"MAGIC AFTERNOONS" - for children at the
Unitarian Church of Asheville. An an program with
Linda Metzner in music, Norma Bradly in visual
arts, and Barrie Barton in creative movemenL It
begins Sept.ember 18th. Call 254-7068 for details.
NATURE LOVERS' COMMUNITY· Christians
only. SIOOO gives you life time ownership rights
on .5 acres. Whole prope.n y consists of 45 acres of
wooded calm and privacy. Write: Gospel Ministry,
P.O. Box 654, Clinton, TN 37717.
ITS THE ACHOO! SERVICE - Patch the clown
brings laughter and fun to the hospital. Join him
and the Gesundheit Institute at 2630 Roben Walwer
Place, Arlington, VA 22207 or (703) 525-8169.
PURE SORGHUM - and sorghum based desserts
toppings and chocolates. Handmade in the
Appalachian foothills. Free sorghum recipe brochure
send SASE. Candy sampler (2-KY Buckeyes &
2-Bourbon Balls) $2.00 postpaid. Golden Kentucky
Products, POB 246, Livingston, KY. 40445. (606)
453-9800.
MOUNTAIN DULCIMERS • made of black
walnut, red cherry, or maple. Tops available in
wormy chestnut, butlernut, sweetgum, sassafras,
western cedar and other woods. Contact: Mize
Dulcimer Company Rt. 2, Box 288, Bloumville,
TN. 37617 (615) 323-8489.
WEBWORKING is free. Send submissions to:
RHYTHM ALIVE • Handcrafted African- Style
Drums, workshops, learning tapes. drumbags. and
accessories. Please send SASE to Rhythm Alive! 85
Phenix Cove Rd. Weaverville, NC 28787 (704)
645-3911.
Drawing by Rob Messick
Kat1'ah Journal
P.O. Box 638
Leicester, NC
Katuah Province 28748
:r~u;.1999
�The Karuah Journal wants to communicate your thoughts and
feelings to the other people in the bioregional province. Send them
to us as letters, poems, stories, anicles, drawings, or photographs,
etc. Please send your contributions to us at: Kattiah Journal; P. 0.
Box 638; Leicester, NC; Kan1ah Province 28748.
The Winter 1989-90 issue of the Katuall Journal will be
concerned with the challenges and opponunities involved in
"Raising Children into a New Consciousness." We are interested in
hearing first-person stories, alternative schooling information,
children's resources (books, places to go. etc.), and any other
creative or pertinant ideas. Don't forget the canoons (kids love
canoons!).
BACK ISSUES OF KATUA H JOURNAL AVAILABLE
' ,!,!';;..,
~
~-
-
The Spring 1990 issue of the K atuah Journal will be
focusing o n "Wellness in the Mountains." We are looking for
information and articles on those who contribute to the healthful
quality of life in our southern mountains; especially through
accivities which promote self-responsibilicy and a high level of
wellness as the nonnal living state. A broad look at wellness might
include topics like stress management, spirirualfry, retreats and
adventures, service to others, Earth stewardship, having fun,
education, family and other relationships, fitness and nutrition, or
other areas of a satisfying lifestyle.
lncluded in the "Wellness" issue will be a directory of goods
and services related to wellness. There is no cost for a listing in this
directory. Please send in your name, practice, and a shon
explanation of your work or product, if you wish to be listed.
ISSUE EIGHT · SUMMER 198S
Celebration: A Way of Life · K.uuah 18,000
Ycan Ago • Sacred Sites - Folk Ans in lhe
Schools Sun Cycle/Moon Cycle - Poems:
Hilda Downer - Cherokee Heritage Cenaer Who Owns Appalachia?
.
ISSUETHREE SPRING 1984
SUSllllJUlble Agricuhure - Sunflowcn - Human
lmpac1 on lhe ForcSI - Childtcns' Education
Veronica Nicholu:Woman in Polilics - Uule
People - Medicine Allies
ISSUE FOUR ·SUMMER 1984
Water Drum Water Quality • Kudzu • Solu
"i Eclipse · Clurcu1ung · Trout • Ooing IO Weier
~I Ram Pllmps . Microhydto - Poems: Bennie
Lee Sincl&ir, J1m Wayne Miller
ISSUE FIVE · FALL 1984
Harves1 • Old Ways m Chcrolt~ • Ginseng •
Nuclear Waste - Our Cehic Heritage Bioregionahsm: Put, Prucnt. and Future John Wilnoty Healing Oatkness • Politics of
Partlcipation
ISSUESIX - Wl.NTER 1984.SS
Winter SolsticG EAl'lh Ceremony - Horsepasturr
River - Coming of lhe Ligh1 - Log Cabin
Root• • Mountain Agriculture: The Right Crop
- Williun Taylor . The Future of lhe Forw
ISSUE SEVEN • SPRING 1985
Sust1111able &:onomM:s • Hot Springs • Wortcr
Owncnhip - The Gru1 Economy • Seit Help
Credit Union • Wild Turltcy - Responsible
lnvCS1m1 • Working in lhc Web of Life
ISSUE NINE - FALL 1985
The Waldce Fo re11 - The Trees Speak Migrating Forats - Horse Logging - S1ar11ng a
Tree Crop · Urban Trees • Acom Bread • Mylh
ISSUE FIFTEEN - Spring 1987
Coverlets • Woman Forester • Susie McMahan
Midwife - Ahcmativc Contraception •
Bioscxuolity - Biorcgionalism and Women Oood Medicine: Mairi.=hal Culture . P1t1Jrl
LSSUE SIXTEEN - Summer 1987
Helen Waiae • Poem: Visions m a Garden Vi11on Ques1 • First Flow • ln1llllllon
Learning in lhc Wilderness • Cherokee
Olallcngc - "Valuing Trees"
Time
ISSUE TEN · WINTER 1985-86
Kate Rogers • Circles of Stone - lntemal
Mylhmalting • Holistic Healing on Trial •
Poems: Steve Knaulh - Mythic Places - The
Ulttcna's Tale - Crystal Magic •
ISSUE EIGHTEEN · Winier 1987-88
Vernacular Archiaecrure . Drcanu in Wood and
Stone • Mountain Home • Earth Energies •
Earth-Shchcied Living - Membrane Houses •
Brush Sheller • Poems: October DMsk. • Oood
Mcdic111C: "Shclaer"
~g·
ISSUE ELEVEN SPRING 1986
Community Planning • Cities and the
Bioregional Vision • Recycling · Community
GIJdenin&. Floyd CoWll}', VA - Guohol Two Bt0rcgional Views - Nuclear Supplement
Foxfire Gatnes • Oood Medicine: Visions
ISSUE THlRTEEN · Fall 1986
Cenaer For Awakening · Eliu.bclh Callari · A
Gentle Death • Hospice - Ernest Morgan Dealing Creatively wilh Oealh • Home Burial
Box • The Wake • The Raven Mocker •
Woodslore and Wildwoods Wisdom · Oood
Medicine: The Sweat Lodge
LSSUE FOURTEEN . Winier 1986-87
Uoyd Carl Owle • Boogcn and Mummers - All
Species Day • Cabin Fever University •
Homclca in Katuah - Homemade Hot Watu
Saovernalter's Narrative • Good Medicine:
lnaerspccics Communication
~UAt;)OURNAL
ISSUE NINETEEN - Spring, 1988
Perlcandra Gorden - Spring Tonics • Bluebarics
Wildnower Gardens - Granny Herbalist •
Flower Essences • '"The Origin of lhe Arumals ·
Saory • Oood Medicine: "Power" • Be A Tree
ISSUE TWEJIITY - Summer, 1988
Preserve Appalachian Wilderness - Hig)ilands
of Roan - Celo Community - Land Trust •
Arlhur Morgan School - Zoning hsuc • "The
Ridge" • Farmers l1ld lhe Farm Bill - Oood
Medicine: "Land" - Acid Rain - Duke's PowcT
Play • Cherok~ Microhydro Project
uve
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor .....................$50/yr.
Address
Enclosed is $
10 give
this ejforr an extra bOost
Zip
I can be a local contact
person for my area
Area Code
"'"'· 1989
Phone Number
ISSUE TWENTY-FOUR · Summer, '89
Deep Listening • Life in Atomic City - Di.reel
Action! · Tree of Peace - Community Building
Peacemakers • Ethnic Survival • Pairing
Projcc1 - "Baulesong· • Growing Peace in
Cultures - Review: The Chalice and the B/Dde
P.O. Box 638 Leicester, NC Katuah Province 28748
Name
State
ISSUE TWENTY-THREE - Spring, t 989
Pisgah Village - Planet An • Green City •
Poplar Appeal - "Cl- Sky" • "A New Eanh"
Black Swan - Wild Lovely Days • Reviews:
Sacr('Jf land Sacred Sa, / cc A1e • Poem:
"Sudden TaOils"
lSSUETWENTY-ONE - FaU, 1988
Chestnuts: A Natunl History - Restoring lhc
Chestnut - "Poem of Preservation and PnUc"
Continuing lhe Quest - Forests and Wildlife
Chestnuts in Regional Diet • Chestnut
Resources • Herb Noie • Oood Medicine:
"Changes to Came" - Review: Wliue u1ends
For more info: call Mamie Muller (704) 683-1414
City
-·-
ISSUE TWENTY-TWO - Wintu, •gg.g9
Global Wanning - Fire This Time • Thomu
Berry on "Biorcgions" • Eanh Exercise • Kor~
Loy McWhirtcr - An Abundance of Emp1iness
LETS - Chronicles of Floyd • Derry Wood
The Bear Clan
Back Issues
Issue#_@ $2.50 $_ _
Issue# _ _ @ $2.50 = $_ _
Issue# _ _@ $2.50 = $_ _
Issue# _ _@ $2.50 = $_ _
Issue#_@ $2.50 $_ _
Complete Set (3-11, 13-16,
18-23)
@ $35.00 = $_ _
=
=
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 25, Fall 1989
Description
An account of the resource
The twenty-fifth issue of the <em>Katúah Journal</em> focuses on biodiversity and habitat: forest ecosystem, old-growth forest, regional planning, forest devastation, black bears and Eastern panthers, and living green. Authors and artists in this issue include: Sam Gray, Robert Zahner, Laura E. Jackson, David Wheeler, Anna Muir, Julia Nunnally Duncan, Annelinde Metzner, Patrick Clark, Heather Blair, Chip Smith, Lee Kinnaird Fawcett, James Rhea, Rob Messick, Marnie Mikell, Patricia Claire Peters, Mary de La Valette, Sue Adams, Starfire Soledad, Christoph and Mary-Clayton Enderlein, and Morgan Swann, <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1989
Table Of Contents
A list of subunits of the resource.
The Great Forest by Sam Gray.......3<br /><br />Restoring the Old-Growth Forest by Robert Zahner.......5<br /><br />Regional Planning for Habitat Integrity by Laura Jackson.......8<br /><br />A Question of Value by David Wheeler.......10<br /><br />Closing the Gate on Forest Devastation by Ann Muir.......12<br /><br />Poem: "Sparrow Hawk" by Julia Nunnally Duncan.......13<br /><br />A Place for Bears: An Interview with Dr. Michael Pelton.......15<br /><br />Poem: "There Fell the Rain Healing" by Annelinde Metzner.......16<br /><br />Eastern Panther, Where Are You? by Patrick Clark.......17<br /><br />Oak Decline by Heather Blair.......19<br /><br />People and Habitat by Chip Smith and Lee Kinnaird Fawcett.......21<br /><br />Perpetual Wild Sanctuaries.......23<br /><br />Natural World News.......24<br /><br />Drumming.......26<br /><br />Living Green.......29<br /><br />Barter Fair.......30<br /><br />(Natural) Resources.......31<br /><br />Events Calendar.......32<br /><br />Webworking.......34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Forest management--Appalachian Region, Southern
Human ecology
Black bear--Appalachian Region, Southern
Regional planning--Appalachian Region
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Black Bears
Community
Ecological Peril
Economic Alternatives
European Immigration
Forest History
Forest Issues
Forest Practice
Geography
Habitat
Hazardous Chemicals
Katúah
Poems
Politics
Reading Resources
Transportation Issues
Turtle Island
Wilderness
-
https://omeka.library.appstate.edu/files/original/1f2e1b45f5e29afd5e7816d6d6f26b51.pdf
e62be1d7412c88f48ec27a25918ab429
PDF Text
Text
ISSUE 26 WINTER1989-90
CHILDREN
$1.50
�~LJAt-t JOURNAL
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
Postage Pa1d l
Bulk Mail
Permit #18
Leicester, NC
28748
�Coming of Age in the Ecozoic Em .............. l
by Tlwma.1 Berry
Kids Saving Ratnforest................................4
b) Sama/a l/ir.H
Kids' Treccyding Company............ .......... 5
ConOirt Resolution and the Family............ 6
by Ellie Ki,,cade
Developing the Creative Spirit. ...................!i
h\· /.i1uia J1c1mer
The Balloon is a Unicom ............................9
b) Art.1p1ri1 Swdio
Birth Power.................................. ............ 10
b) luc111da Flodin amt .Wanlru Pnk111s
Birth Bonding........................................... 11
b\ Jan \'erJiaexhe
Coming of Age in the Ecozoic Era
The Magic or Puppetry:
An Interview with Bonnie Blue................ 12
by 111omas Berry
by Chriltinll \.forri.w11 uiul Karc11 n mk1m
Horne Schooling..................................... 15
II) 001111 Wnmiward and Trilli Scver111
Ceremony................................................ 16
Trailin/llud
Mother Earth:
The i\atur;1l Classroom.......... ..... .. ... . •IX
111 Sma11 Grie.mwicr
Bmdegradable Diapers............................ 1R
lw Al'l\'a .Ill/ Romm
Resources............ .................................. 19
Gardening Tips tor Children ............ ..... 19
by T<>m )'n1111gblood-Pe1er.e11
\
i\atural World News............................... 20
"From the
Diary of a ~1odem Child".......... .. 24
by Roh Messi< k
Pocket Culture::.......................................24
by \Viii A.1/ie Basm1
Drumming......................................... ..•. 26
Fon:st Rescue:
An Ecological Manifesto.............. 29
Webworking.......................................... .30
We are now at the end of the Cenozoic
Era of the planet Eanh's 4.5 billion year history.
During the Cenozoic time which has been
occuring for the last 65 million years. most all of
the lire fom1s with which we are familiar came
to their foll development. The Cenozoic is nlso
when we humans came into being. I lowever.
this era is rapidly being tcm1inated.
Not only the human, but even more so.
1he functioning or the entire planet is being
altered. The climate, the chemistry of the
atmosphere. 1he wa1er and the soil, our relation
to the sun, all the bio~ystem' of the planet, e\en
the geological structure of the planet: all 1he'e
are being altered in the most extensive
transformation that has ta.ken place on the planet
Eanh in the last 65 millicm years. So extensive
is the d1ssolu11on of the life systems of the Earth
during the past century that the viability of the
human cannot be taken for gr-Jnted.
T he long-term survival of our children
depends on understanding the depth of what is
happening to the planet at present--it is essential
to admit that what b occuring 1s nothing less
than biocide. It also depends on rekindling a
relationship between the human and the natural
world that is far beyond the exploitive
relauonshi ps of the industrial mode. A different
kind of prosperity and progress needs to be
understood which embraces the wlwle Life
community. All our human institutions,
professions, all our programs and acti vities need
to funcuon now m this wider Life community
context.
It is time to evoke the emergence of a new
E.'Uth period which can be identified as the
Ernzoic era. Even now the shift is beginning to
1;ike place in which a relationship or mutual
enhancement between humans and the naturnl
world is being regarded no1 only as possible but
essential to planeiary survival. I low do our
chtldrcn fit in wilh 1his change . .
Hea/1hy £111"irm1me111
Our children need a healthy Eanh in
which to live. A sickened planet is not
conducive to healthy children physically, or to
their emotional or psychic security. Continued
conu1mination of water, soil, air and other life
syMems by unnecessary and unsound
production practices is jeopardizing their future
existence ao; well as that of the planet.
Children need pure air and water and
sunligh1 and fruitfu l soil and all those living
fonns that provide the context in which human
existence can be properly nunured. Only if this
context is kept intact and an appreciation of it is
passed on will we fulfill our obligations to our
children and to the planet.
Membership in the l ife Community
Our children need 10 be able 10 see that
they are members or the whole Life communiiy
of the natural world about them, not just
members of a local or even global human
community. Human society as such is an
abscraction. The only real community is the
entire community of the natural world. No pan
of this integral community has either existence
Dra1< tng by Rub Mo.nick
t 98S
c:ontu1ucd an p. 3
�J<eLlAHJOURNAL
~STAFF THIS ISSUE:
Andy Half-baker
Rob Messick
Marnie Muller
Rodney Webb
Chip Smith
Richard Lowenthal
Christina Morrison
James Rhea
David Wheeler
Heather Blair
EDITORIAL ASSISTANCE:
Stephen Bartlett
Will Ashe Bason
Susan Griesmaier
Michael Havclin
Scott Bird
Jack Chancy
COVER by Zack Brick, age 6, of Floyd Community.
Reprinted from the Blue Mountain School Calendar
(for sale from Colleen Redman; Box 634; Floyd, VA 24091)
THE SOUTHERN APPALJ.CHIAN BIOREGION
ANO MAJOR EASTERN RIVER SYSTEMS
PUBLISHED BY: Kanlah Journol
PRINTED BY: The Waynesville Mountaineer Press
EDITORIAL QFACE nus ISSUE:
Worley Cove, Sandy Mush Ouk
WRITE US AT:
Ka1Wih Journal
Box 638; Leicester, NC; Katuah Province 28748
TELEPHQNE: (704) 683-1414
Ka/UahJournaJ is on SkYland BBS, Asheville, NC.
For information, call (704) 254-6700.
Diversity iJ an important clcmeot or bioregional ecology, bolh
nalUral and social. ln line wilh !his principle, the Kataah Journal tries
io serve m a forum for lhc discussion of regional issues. Signed aniclcs
express only the opinion of the authors and arc not necessarily lhe
opinions of lhe Kataah Journal edilOl'S a staff.
The ln1U1181 Revenue Service has declared Kataah a non-profit
organiulion Wlder section SOl{cX3) of the lnicmal Revenue Code. All
contributions IO Kataah are deductible from pcrsooaJ income tax.
'LNVOCA.TWN
I think ouer ogoin my smell oduentures,
My fears,
Those I thought so big.
For ell the ultol things
I hod to get
And to reach,
And yet,
There Is only one greet thing The Only thing To Hue,
To see the greet doy thot downs ,
And the light thot fill s the w orld.
- Inuit song
STATEMENT OF PURPOSE
Here in the southern-most heartland of the
Appalachian mountains, the oldest mountain range on
our continent, Turile Island; a small but growing
group has begun to take on a sense of responsibility
for the implications of that geographical and cultural
heritage. This sense of responsibility centers on the
concept of living within the natural scale and balance
of universal systems and principles.
Within this circle we begin by invoking the
Cherokee name " KatUtih" as the old/new name for
this area of the mountains and for its journal as well.
The province is indicated by its natural boundaries:
the Roanoke River Valley to the north; the foothills
of the piedmont area to the east; Yona Mountai11 and
the Georgia hills to the south,· and the Tennessee
River Valley to the west.
The editorial priorities for us are to collect
and disseminate information and energy which
periuins specifically to this region, and to foster the
awareness that the land is a living being deserving of
our love and respect. Living in this manner is a way
to insure the sustainability of the biosphere and a
lasting place for ourselves in its continuing
evolutionary process.
We seem to have reached the fulcrum point of
a "do or die " situalion in terms ofa quality standard
of life for all living beings on 1his planet. As a voice
for the caretakers of this sacred land, Kat"'1h, we
advocate a cenlered approach to the concept of
decentralization. It is our hope to become a support
system for those accepting 1he challenge of
sustainability and the creation of harmony and
balance in a total sense, here in this place.
We welcome all correspondence, criticism,
pertinent information, articles, artwork, etc. with
hopes thaJ Ka/Uah will grow to serve the best interests
of this region and all its living, breathing members.
-The Editors
~
k)t,nt.er ,1989-90
�Coming of Age in the Ecozoic
E r a-continued from p. 1
or life apan from the other members or the communiry.
We arc awkward at this manner of thinking because many
of our religions as well as humanist traditions carry a cenain
antagonism toward the natural world. But now the refusal to
acknowledge the intimate membership in the corrununity of Earth
is leading to their own destrucrion as well as that of the planet.
The next generation can survive only as functional members of
this larger community. Our children are instinctively aware of this
wider sense of identity. We need only foster I.his awareness.
Earth Literacy
Our children also need to be literate about the Eanh. They
need to learn not only how to read books composed by human
genius but also how to "read" the Great Book of Nature. Again,
absorbing this Great Book is natural to children. Alienation from
this primary educational experience has been, in our generation,
the source of unmeasured disaster to every aspect of human
existence.
A true prosperity requires being able to understand the
language of nature. Native peoples know this language. II is
primarily the language of the Earth, a language of living
relationships that extend throughout the universe. We have here
within this Nonh American conrinent a superb natural setting in
which our children can become Eanh-literate, capable of
undemanding what their world is telling them.
Energy Awareness
Our children need to understand how to function with the
energy of I.he sun and wind and the water rather than with the
energies of fossil fuels or of nuclear processes. Our inabilny to
use these other energies properly has led to a situation in which
the planet Earth is covered with grime and poisons. These toxins
are not only eating away with their acids the very stones and
structures of all the great cities of the world, but they are also
harmful to the planet itself.
The understanding of more benign energy forms and the
skills to interact with them effectively are absolute necessities for
the survival of our children in a sustainable life context. In
addition, it is imponant 1ha1 these energy systems be designed
with sensitivity and a sense of appropriate scale.
Our children also need to understand the healthy limits of
their bioregion's capacity to provide energy and to suppon life.
They need to be encouraged to envision a way of life that can be
compatible with Lhose natuml limits. Helping children get in Lhe
habit of conservation as well as recycling is an imponant step tn
encouraging them to co-exist with the rest of the life community.
Food
Our children need to learn gardening. The reasons for this
reach deep into their mental and emotional as well as into their
physical survival. Gardening is an active participation in the
deepest mysteries of the universe. By gardening our children
learn that they constitute, with all growing things, a single
community of life. They learn to nurture and be nunured in a
universe Lhat is always precarious but ultimately benign. They
leam profound reasons for the seasonal rituals of the great
religous renditions.
More immediately, however, i'> the question of physical
survivaJ. With the ever-increasing loss of soil on which
food-growing depends, with the rising innaiion in the economic
sphere, with the need for food grown in a proper organic context,
and with the crowded situation in our urban centers, the capacity
of our children to grow a significant umount of their o~n food on
very limited areas of Eanh will become an increasing urgency.
Elementary education especially might very well begin and
be developed in a gardening context. How much the children
could learn! A language related to life! Emotional responses 10
blossoming and fruitful plants. social cooper:11ion, death as a
source of life. They could learn geology and biology and
ascronomy. They could learn the sources of poetry and lner.iture
and the ans. They might even be saved from the sterile and
ephemeral world of Atari.
WUller. 1989- 90
Participawry Role
Our children need to be prepared for their role in the
fruitful functioning of the Great Earth itself, the first and greatest
of all "corporations". They need to learn that the underlying role
of all human corporative enterprises is to enhance the functioning
and meaning and value of this primary corporation, the planet in
which we live. If the Eanh becomes bankrupt there is no future
for anything that lives within the Earth.
The remarkable achievement of the Earth in its natural state
is its ability 10 renew itself and all its living forms. There is a
minimum of entropy in the Earth system_ Energies arc cycled
recycled indefinitely. The infrastructure renews itself. No
human process can do this. NeiLher automobiles nor Madways,
nor subway systems, nor fossil fuels, nor railways, n..ir power
plants, nor nuclear generating plants renew themselves_ They
Inst but a few years and then rust away and the resources of the
planet arc no longer sufficient 10 renew them.
A completely different role of the human in relation to the
Earth begins to identify usclf. One which functions in a different
fashion and with different ideals from the highly entropic,
exploitative manner in which our culture functions at present.
Recognizing our intimate membership in the whole Life
community and becoming literate in its wisdom and language,
our role becomes that of dynamic panicipator. ln recognizing this
intimate connecLion, we begin 10 understand and align ourselves
with 1he natural world's capacity to be self-emerging,
self-propagating, self-nourishing, self-educating, self-governing,
and self·hcaling.
Experience of the Sacred
Our children need to understand the meaning and grandeur
and sacredness of the Eanh as revelatory of the deep mysteries
and meaning of the world. Rather than teaching them to disdain
the natural world as unwonhy of their concern. it would be most
helpful if our religious traditions would move toward a stronger
emphasis on the glorious phenomena of the universe about us as
modes of divine communicauon.
In a special manner, through celebration and ceremony,
our children need to observe and esteem the spontaneities of
nature in our own bioregions here in the different areas of Nonh
America; spontaneities that give expression 10 genetic diversity
which is the most precious endowment of the living world.
Without 1he marvelous variety of living forms that swim in
the sea and live and move upon the Eanh and ny through the air,
our own human understanding, our emotional life, our
imaginative powers. our sense of 1he divine, our capacity for
verbal expression; these would all be terribly diminished. If we
lived on 1he moon, our sense of the divine would reOcct the lunar
landscape: our cmouons. sensitivities and imagination would all,
in a similar manner. be through a lunar mode of expression.
So with our children, they are what they are and have such
remarkable expansion of life because of that share in the natural
world that they have here within the Nonh American continenL
The radiance of their surTOundings is even now reflec1cd in the
radiance of our children's countenances.
Sc11se of History
Our children need a sense of their historical role in creating
this coming ecological age. 1hc F..cozoic. This future world is
something that has never existed before within the context of the
whole planeL We are involved in an irreversible sequence of
planetary developments. For the first time an integral form of the
planet Earth wi1h all its geological contours, its living forms and
us human presence has become possible as a vital, functioning
plane1ary whole expressing itself in its unbroken sequence of
splendors tn movement and song and an infinite variety of color
in the sky and throughout the continents.
There 1s truth in the expression--· The Dream is at the heart
of the Action. The greatest gift we can give our children is to
assiM them in their dreams of a planet of pure air and water and
sunlight and soil. where the community of all living beings can:.,;l!I'
~·
nourii.h in the celebration of existence.
A
Thomas Berry noted geologian and awlwr of The Dream of the
Earth (Sierra Club Books, 1988), is presently collaboraring with
physicis1 Brian Swimme on a new book, The Universe Story.
l'lb •'lnoenu Reny
�~iftFJ. §trfilkT~ ~ftfp
$11~~ ~ ~~T:P41
in
'!8~&11.
illus~uon
by Jermain Mosely
Mrs. Woods' science class at
Asheville Alternative School has
been studying forests and
rainforests in particular. We went
to the "Discovery Place" in
Charlotte to see an exhibit on
Rainforests and have studied
about forestry in class and at
Holmes State Forest.
We have learned that if all the
rainforests are destroyed then our
oxygen will decrease a whole lot.
We have also learned that the
rainforests are ancient. They are
very special and important to us.
They give us many products as
well as 1/2 the world's animals
and plants.
Our class is getting together and
making money to help save these
forests So far we have almost
made $300. With that we will be
able to buy 10 acres of land out of
a rainforest in Belize .
Jc.iiWcih Jo1Ul1Q( pllc:Je 4
'
•I
We have been raking people's
leaves in our neighborhood for
$1.50 or more if the yard is really
big. All of the people's yards we
have raked, have given a little bit
extra. One boy in our class raked a
medium size yard with his friend
tor a man and got $30.00.
We have worked very hard on this
project and hope that we will
encourage other people to pitch in.
We put pictures in the halls of our
school. A few nights ago we had a
woman named Mrs. Jeanne
Cummings come to our school to
show some slides of her
'Earthwatch' trip to a rainforest in
Borneo. We had live entertainment
and refreshments that night. It
was very exciting for all of us.
Do whatever you can to help save
the Rainforests, it is important to
all of us and we hope that these
Rainforests will survive.
/
By Samala Hirst
kll-ntcr, 1989-90
�Ph""'' b~ Karen W•tkin'
Hey, all you people out there,
have you heard of the new business Kid's T reecycling Co.?? !!
It all started when our teacher started talking about
how imponant trees and recycling are. We think 1hat
this is a great Saving-The-Trees business and a grea1
class project.
We sell all sorts of recycled paper producls like paper
1owcls. rissuc and 1oilet paper. On 1hc lirst day we
only got two orders. Then we got more and more
orders every day and week. We have $65.00 so far.
Do you know when we get older there won't be many
trees lefl? There won't be hardly any paper. Don't let
1hat happen! We all need to recycle. S1art now at
Kid's Treecycling Co. We are in third grade at
Asheville Alternative School. South French Broad
Avenue. A ... hcv1llc. NC 28801. Ourtcacheris
Victoria Maddux. You can call her in the evening at
{704)- 645-4593. Call now and become a "Recycling ..
Ci1i1en"
-·-hy: llana Craig. l.arJ Weaver, Ken;. Wahcr,\Vill lknnen.
Molly Ru ... h and Alesia Summey.
l./UlU:t, 1989-90
�Conflict Resolution
and the Family
Conn1ct. Every family has it. Household chores,
homework, messy rooms, schedule connicts, ~pace invasion~.
values collisions, power struggles, and scape-goating have all
been long-srnnding and universal sources of stress in 1hc
American family. The quality of family life. though, is
detennined not by \.\hethcr or not a family has conflict but by
what they do with it.
It is commonly recognized that parents have a great
innuence on the overall process of dealing "'ith the inevitable
conflicts that plague families. What is frequently overlooked.
however, is the contribution that children have 10 make in the
conflict resolution process. Children are our greatest source of
inspiration and creativity; they have internalil.ed fe\.\er rules and
limitations and "yes--bu1--tha1 wouldn't work bccause"s and have
a natural spirit of discovery that can set the stage for new and
more expansive ways of thinking.
This article is based upon my own experience as a par.:nt
and as a conflict management consultant and educator. coupled
with the perspectives of my daughter Dana. age 14, and my son
Nick, age 10. We will citplore three imponant variables which
operate to affect an individual\ or a fomily'~ response to conflict:
Spirit, Personality/Well·Being, and Skillfulnes5.
by Ellie Kincade
Spiritff he Spirit of Possibilit)
Spuit is the auitude with which we approach problems and
conflicts, and is the foundation of the process of resolution.
Thomas Crum, author of The Magic of Conflict. makes two
imponant points about the nature of conflict:
ConOict js a na111ral phenomenon. We see it everywhere in
nature - the magnificent beauty of mountains, canyons, beaches
was formed by eons of connict. In our human relationships,
from the intra- and interpersonal through global levels, the
choices we make determine whether the intense energy inherent
in conflict will be a del.tructive force or as Crum says. will be
"the best sandpaper around for smoothing out our lives"
ConOict js noi a comest. Winning and losing are goals for
games. 001 for connict resolution. Resolving connict is rarely
about \.\ho\ right: it's aboul the acknowledgement and
appreciation of differences.
Dana's summary of a positive spirit toward conflict is:
*Trust one another.
,. Approach problem situations with lo\'e. (Y?u can
love someone and be angry at the same nme.)
t.n.rtrt'r',~90
�•Be flexible and willing lO undersl:lnd another's
point of view.
Nick adds:
•Take responsibilny for your own "stuff' and
realize thal whal you do affects others.
•Anticipate your own and others· needs and try to
prevent conflicts from happening.
•Have a sense of humor, even when there are
problems!
Every family has to find its own unique way of
discovering and fo:.tering a spirit of possibility for dealing with
issues. Families who creatively integrate faith, hope. charity. and
love, and playfulness into their everyday lives develop the
flexibility. willingness and perspective to change gracefully and
powerfully over time. They bring this creative power 10 every
conflict or advei;ity they face.
The family who believes that it is possible to find win/win
solulions (rather than win/lose solutions) to their conflicb. finds
them! A fringe benefit of lhis philosophy about confl1c1 1s that
children (and eventually 1heir parents too!) learn that what they do
and say makes a difference, thnt conflicts can be resolved v. ithout
baules and that problems lhat seem "impossible" to solve arc
really just challenges to human flexibility. compassion and
creativity.
Dana defines respect as the wtllmgness to allow each
person the freedom to express their true and unique self.
Affirrmng differences, making allowances, and building on those
differences facilitate conflict resolution. We've grown up with
homogeny as an ideal. Think about the all-American metaphor of
the "melting pot" where cliversity becomes lost ma kenle of drab
glop. Consider, instead. 1he image of a salad where each
ingredient maintains its discrete qualities while adding volume,
texture, nourishment, variety, and beauty to the whole.
Each individual's personality de1ermines their preferences
and style in dealing with conflict. Nick emphasizes that often he
needs space and wants to be left alone when conflict arises; when
he "cools orr· he is better able to talk about it. Dana usually
wants to talk things out nght away, bu1 sometimes wants time 10
think things out alone. She stresses the importance of asking one
another for what we need and being considerate of our different
needs. Individual differences rue, in fact, one of the greatest
resources in problem ~olving. Division of labor conflicts can
often be easily resolved by having family members volunteer for
their "favorite" chore. For example, Dana and Nick bo1h like to
cook: I much prefer the mindlessness of cleaning up afterward.
Dana likes carrying in the firewood and Nick builds and tends the
fire. or cour.;e those preferences and inclinations do change in an
evolving household, so frequent communication and negotiauon
arc a musr.
In a favorite 'Peanuts' car1oon. Sally is complaining, "I
hate everything! I hate the whole world!" Charlie Brown
responds. matter-of-factly. "I thought you had inner peace."
Sally replies. "I do, but I still have outer obnoxiousness!" We all
have outer obnoxiousness. the level and intensity of which is
directly relatec.! 10 our general state of well-being. One's state of
well-being (or lack 1hereof!) may be lhe most significant factor
affecting the individual's ability to respond to conflict with
tolerance, flexibility, creativity and a "Spirit of Possibility."
The three of us agree thnt a bad day at school or work,
exhaus1ion. pressures of upcoming events, or a general sense of
malaise is often the root of our outer obnoxiousness which can
lead 10 conflict. Here are several things families can do to
enhance 1he well-being of individuals and the family unit:
Herc are some fun ways families can develop and exercise
the "Spirit of Possibility":
•Play games like, "There's Not Only One Way 10 Do Anything".
Discover throogh brruns1onnmg the many f>O"-s1h1l111cs m a snuauon.
How many different wa)'~ arc there to m:ike p<1ll<!akcs? To plant a tree?
To w~h a window? Wc"vc ycl IO find an acuvity lhal can he done m
JUSl one way. Make the jOlhl)' or brrunstonnmg commonplace. so tl1'1l
11 occurs more na1urally in connict snuauons.
•Keep 1rnck of "Impossible Things• that happen an the world Read and
d1SCus.s news s1orics, historical evenL~. sporting accomplishmenb.
amazing inventions, ulcs of survival and raniaslic JOumcys, and mo~l
1mporwuly, personal life cxpcncnccs m lhc accomplishment or "The
Impossible". For example:
Remember when ...
..."Nick almost gave up finding a shark's t0olh at the beach-and then
found live!"
·~"Grandma 105t her diamond ring m lhc gnx:cry ~iorc parking 101 and
wcnL b:lck lhat nighl and found 1L"
..."Dana though I she'd never be able to afford her trip to the Soviet
Union and !hen raised all the money for tile lrip by selling hct pocll)
books."
Our true contcmpornry heroes arc ordinary people in ordinary
cin:umslallCCS who occomplish cx1100td1nary tilings.
• Acknowledge. and celebrate seasonal changes and cytlical
llllnsfonmuions, e.g. watch 1hc moon wax and wane. gardcM grow.
birds migraic. cocoons spin and haich. seeds di\-pc.rsc. Notice and honor
developmental changes in ram1ly member;: e.g. have celebrations m
honor or landmark events. bcginnmgs. endings. and annavcrw1cs-·
there's always something IO cclcbrutc, rrom lo<;t w:cth to maJor rites of
passage. American l1'3d1tion I\ lacking in mual. Look to other cultures
and uad11ions and creaic your own! Gncve the losses and welcome the
new growth !hat rollows
Personalil~ Factor~
and Well-Being
(I) Eyeball the week ahead 10 alert one anolhcr abou1 high ~lre5' limes
and ask for cxlr'd supJ10n, e.g. Nack mak<:S school lunches when Dana
has a track meet so she can get some cxtnl rest: Dan3 covers dinner
when I need to prepare for a worlc'\hop. Communic~ning m advance
•Experience and affinn your conna:ledn~ to tile world·•ll·latgc Mike
family dcc1s1ons about what contnbuuons io m:t.lcc 10 commumty and
global service projects. The needs, a~ we look around u•. arc
overwhelming. Learning lO make choice~ aoout how to u<c: our
personal energy and rc~rces 1s a b;i~1c hfc skill for hvang m th" age.
Remember the story of 1hc person at the edge of the '>Ca, tossing
beached si.arfish back mto the occan. A man appro:1chcd und '"I.ell,
"Why arc yoo bothering to do tha11 Then: arc so mnny. Whm d11Tcrcncc
docs it make io save a few?" 11ui person p3uscd. thought. smiled nnd,
tossing ano1hcr \lllffitj\ mto 1hc sea, replied •1t make' a diffcrcnc.: to
that one:
•explore mull1-cuhurnl perspectives by cncuuragmg c~changc~
through pen.pals. ho,11ng mtcmauonal ''i\ltOrs, or travel D.> your
g1fl·shopp1ng lhrough catalog., that \upport collage mdu\trlC\ 1n
,·nrious cuhures around the world. Dana involved our cnurc famil)·.
from C03Sl to coast, in her ci111..cn-diplnmacy trap to lhe Soviet Union
lhis past summer She enhanced our ·spirit or Po~1l>1hty" by making
her own dream come true and ~he created a network of connectedness
bctwc:cn many Sovic:ts and Americans \\ho share the larger dream or
world peace.
&.>Lnte.r, 1989-90
about schedules 1\ connic1 pn:vcnuon!
(2) Milke \tree;,; mnnagcmcnt a family alTair. Take walks. have joint
"temper tantrum'· 10 let off sicam. talk about your drc3111s, give one
anolhcr massag~. have ·,1op-:icuon hug~· (prionty hug> can mltrTUp!
any ac11vi1y, C\cn an argument). Plan healthy menu.' together, hsien lO
music. dance. LAUGll A LOT! llavc nightly snuggles before bed.
Every f;tmily ~ds to discover and invent 1ts own 'tlC'' managcmcn1
plan Suppon one another's mdl\·1du.al \l.l'CSS marugcmcnt programs,
IOO. Dana ruid Nick ga>c me space for mcd11auon, racqlldball, or naps.
Tran.•;pona110n to tllcir 'JX>rb. academic and ~ul cvcnL~ is a pnoruy
for me.
(3) Learn w1lh your ch1IJrcn wmc tools for ccn1ermg. n:laxauon 8lld
sp1r11ual renewal Pra)'Cr. mcd1ta.t1on, visunli1.ation, brealhmg, }Oga,
dance. ~ns. and CCr1ilm man1al JI'\.\ (p:llllCUlllfly the nuid, powerful
and non-v1oleni ans suc;h as a1k1do and T11.1 Cha). arc all ways to
develop a relaxed, Oc.ublc. balanced. aucnuvc, and strong poMllre.
From tl11$ ccnicrcd siate at is easier to move with confidence and care
through life's ngors.
(oontiml<d an~ 23)
�Developing the Creative Spirit
by Linda Metzner
Imagine a warm, lazy summer's day, sky very blue.
You are on your back watching clouds roll by. What do you
sec there in the clouds? How docs it sound to you? Can you
move the way the clouds move?
What are the possibilities? Can your imagination take
you places you've never been before? Are there new ways to
get there?
If we are not utilizing the body-mind's creative
capabilities, we are allowing ninety percent of the nco-conex
--the largest and most recently-developed pan of the brain--to
go unused, an ocean of untapped potenrial. The work of a
lifetime, in tenns of mind evolution, is to make new
connections, to use the heart-mind, the whole brain and the
nervous system, to crave! to new realms on new paths, 10
envision and create ever-greater inter-relationships among
things.
A deeper goal of the teaching of creativity. and of an,
is to offer a starting-point, a vocabulary of the spirit, tools
for climbing through the changing terrain of the mind. The
dilemmas of our lives are dealt with by looking not just or the
problems but with them, around them, inside and outside of
them, and beyond them.
Imagination, "the ability to create images not present to
the sensory system;· involves the creation of thousands of
physical connecting links between neurons in the brain. If the
neurological structures for creative thinking are allowed to
develop in childhood, regardless of the end product of the
imaginative thought, then the resulting system of abundant
connecting links will be available to the adult as well.
Joseph Chilton Pearce, m his book The Magical Child.
speaks about a cenain point in childhood, especially between
the ages of seven and eleven, where vmually any suggestion
can be adopted and utilized by the child, if it is given without
doubt or ambiguity. Wnlking through fire, healing ~·ith the
hands, clairvoyance, many typ;!S of "paranormal" abilities arc
really extensions of creative thinking exhibited by children
given "pennission" to experience them.
Here are a few travel tips for the lifelong journey of
nunuring the creative spirit within ourselves and others:
Play. relax, go slow. New ideas will come from places
that are beyond your conscious control. Make time for
them.
Listen to your dreams, your flashes of insight, your
intuition. Try not to label mind processes as weird or
useless. Don't be shocked if you hear of other sounds,
colors, or beings a child is conscious of. You arc tapping
into a world Edith Cobb calls "common-plus-cosmic".
Give yourself guidelines for creative activities.
AJlow the mind to play with one or two small features,
and explore all the possibilities: a few colors. a few
textures, a musical interval or timbre.
Try to have material that presents ever-increasing
challenges, but stay grounded in past work. In teaching
music, try to stan with the body, with movement. for
every new idea introduced.
JC.Qiiuih
Journat p1t9e 8
"Compe1itions are for horses, not anists" (Picasso).
Don't compare, rate, evaluate or "improve" anyone's
work. Ask the anis1 to tell abou1 ii and get some insight
into her/his thinking.
Have some open rime, some open space, and some
open materials. Keep a box of bright colored papers,
scissors, glue, fabric. markers, pencils; loose clothes for
movement: a variety of sound-makers; typewriter or tape
recorder for stories.
Study and learn. Be aware of how others are taking
new leaps and exploring new territory.
Look for examples in life of an going outside old
boundaries: murals, mobiles, architecture, pantomime,
storytelling. This is the same evolutionary process found
in frogs, flowers, and blue-footed boobies.
Look at how it's been done in other places. In Africa,
animal forms become patterns on cloth; in Bali, girls
dance as goddesses in a trance state; in China, a five-note
scale played on bamboo pipes forms an orchesrra. Other
cultures have already transcended some of the artistic
boundaries that we've inherited in ours.
After working alone, try working with one or two
others. Your ideas may expand synergbtically, way
beyond what you had alone.
Learn simultaneously to respect others' crearions as
you create your own. Sometimes this calls for quiet
listening or watching others, or spending time with
someone else's finished work. What new ways does
he/she open up 10 you?
A mind that craves new solutions, new paths. can leap out
of trenches of conditioning and make miracles happen. This.
after all, is how the Universe 1s being created, even as we
speak!
RESOURCES:
CATALOGS
• Animal Town CoopcraU\'C Ventures
PO Box 2002. S:tnlll Barbara. CA 93102
• Chmabcny Book Scrvice
2830 Via Orange Way Su11.c B, Spring Valley, CA 92078
• Geode Educational ()pllon~
PO Box 106, We.~1 Che.qcr, PA 19381
• Music For Lillie People
PO Box 1460, Redway, CA 95560
• Suzuki Musical lnsuumcnis
PO Box 261030. San Diego, CA 92126
• World Music Press
11 Myrtle Avenue, PO Box 2565, Danberry, CT 06813
SUGGESTED READING
Adams, James. The Cart 01ld Feeding of Ideas. Addison· Wesley. 1986.
Amabile, TCIC.~ Growing Up Creative Crown Publishers, 1989.
Cobb, Edith. The Ecology of lmDgina11on in Childhood Columbia
Umvcrs11y Press, 1977.
Gardner. Howard. Frames of M111d: Tht TMory of Multiplt lnttll1gtncts.
Basic Books, Inc. 1983.
Pearce. Joseph Chihon. TM Magical Child and TM MallU;al Child Matures.
E.P. Dunon, New York. 1977
Piening, Ek.lcchan:I and Lyons, Nick. Educating as an Art, The Rudolf Si.cincr
Mciliod. The Rudolf Si.cuicr School Press. NY. 1979.
Reck, David. TllL Music of tM IVholt Earth. Charles Scribncr'5 Sons, NY.
1977.
~
lmdo Merzner reaches Orff music and co.directs Anspirit, a
srudio of creorive orrs in Asheville. NC. She is a composer 011d
arranger and direcis rlie choral group, Womansong.
H.l~nter, 1989-90
�The :Balloon Ls A. Unworn
These ukas /or cJ.vfik>plrJ.9 c:reattvit!I i.n mlldrcn '""
s!Jared U'ith us from A.rtspu1t, 11 i;reato-e art..s studio 1n
Asm:i•1Jle, NC. 1'!4:mbcrs 1nc{Ulk: 1'frls A.rrwld. (day). 'BarrU:
'Barron (m<wcment), Norma 1Jradky (paper), Vicki.
aadh~UIJ (ft/x:r ), and lmdu 1'f4Urwr (musu;).
Xak.e a sefJ-portrait with pieces of coCored.
paper. Choose the coCors that
you.. IJorr.. as smaU:
' - mmn the most to
or as i.ur9e as ~ou Llke.
1.nter , 1989- 90
�by Lucinda Aodin and Martha Perkins
We need co recognize how imponant it is that women
take back their power· the natural power of creation is ours.
While a woman feels most in concrol of the birthing experience
in her own home, it is most important that she be able to
exercise her power wherever a binh should happen.
Women often do not realize the tremendous reservoir of
power that is theirs to tap into when they are delivering a
newborn. Birthing a child is the most powerful activity that our
bodies can perform, and a woman who can binh with power
will be a better mother and a stronger woman. No matter where
a baby is born, the mother should be able to accomplish it with
the full power that is inherent in the act and with the dignity of
womanhood.
We recently viewed a slide show of binh as represented
in an throughout history from cave glyphs to modem
obstetrics. Traditionally women are shown birthing upright,
strong and confident. A woman helper ·or sometimes a man •
is behind her; a midwife is below and in front of her. Paintings
and drawings from around the world and throughout the ages
of history all depict this trinity of birth... until modem times.
As the picrures draw closer to the present, the woman
sinks fanher and farther back into the images until she
disappears from the picture altogether. In recent photographs of
operating room situations the woman giving birth is not even
visible. She is flat on her back. her whole body draped except
for a gaping vagina, which usually has been cut. She is not
mother or a person, but a thing. Watching those slides brought
home instantly what has happened since our birth power has
been stripped from us.
functions of her body, mind. and spirit, and she is delivered.
She is not giving birth, or delivering her new-born life. She is
being delivered, which implies that she is being set
free ... "Deliver me from this childl" ... who is then taken away
to the nurseries, to the bath, to be re-warmed after its small
body is chilled.
This separation creates much emotional hardship for both
parents and child. But the love of a mother and a father is
amazing. It reaches beyond the hardship and bonds in love
with their child • but childbirth and bonding does not have to
be so hard.
We tend co think of power in terms of its mis-use rather
than thinking of power as being healing and strong. A
woman's birth power is power in its pure sense: power that is
not manipulative, not selfish. Birth power is selfless. Labor is
a series of overwhelming surges of energy, powerful waves.
Binh is a power act. It is one way in which a woman quests for
a vision and finds her pince in this life. In giving birth a woman
must exercise the ultimate strength of yielding. In yielding to
her labor she draws on the energy of the life foroe. Our culture
tends to consider yielding as an act of weakness. But in giving
birth, yielding is the strongest act. h is the strength of the
whole uruversc that brings a baby into chis world.
When birth is a narural act of power, a woman is not
delivered. She embraces the power of her womanhood, yields
to the strength of her body and her spirit, and gives her baby
passage into his or her own life. Watching births we have
learned that a midwife's job is to guide a woman into her
power· to work with a mother, to educate her, and to help her
to use her innate knowledge. It is amazing to watch the change
in a woman as she comes into her power.
Entering a hospiial a woman feels small and
insignificant, like a pebble amid the looming technology. It is
unnerving. The situation is out of her control and her mate's
control as well. Every intervention tells her that she knows
nothing about the procedures of birth and that her instincts arc
not to be truSted. The hospital staff is in command. She is not
IO yield tO the power of birth. Rather, anaesthesia takes over the
We arc successful as midwives when at the end of a
birthing the woman says, "I did it. Thank you for helping me."
If a woman says,"I couldn't have done it without you," we
have not done our job well enough. The mother deserves the
credit. After all, she has done all the work. If someone were to
ask us, "What is the job of a midwife?", we would reply, "To
give back chc power."
.
~t.UA.h
.
.
JounwaC p"'.JS 10
�•
To rcali1.C the binhing power we must first relearn the
birthing process. It is an ancient process, a wise way, and
generations of humaniiy have proven that it works. Then,
anned with our knowledge, we must demand 1ha1 our
institutions change with us. Our hospitals. doctors, nurses, anJ
midwives have to allow us as women to have control over our
own health - no, we as women must take control.
Families will never be srrong until we take back the
power of birth...and until we have power and strength in the
family. we will never truly heal the Eanh.
Lucinda Flodin and Manha Perkins art both motlU!rs a11d
work togetlier as a midwife team in the area s11rrn11ndi11g their
lwmes in the Doe River watershed.
by Jan Verhaeghe
Midwives nuending home binhs know the success of
their calling-the welfare of the mothers and babies in their
care-depends in pan on the special time immediately after
birth. No midwife worth her salt, excep1 in a m.iner of life or
death, would take a b:lby from the mother.
What exactly is binh-bonding? Birth-bonding is the
uninterrupted time immediately following binh when 1hc
mother and baby establish the foundation for their
relationship by re-connecting in every aspec1 of their now
separate lives. The most intense and the most important
period for birth-bonding is the firlit two hours but cenainly
Iasis until the baby falls into 1he deep steep infants experience
St!Veral hour.; after binh.
During bonding, mother and child becollll! linked
psychically in a way that defies our ability 10 analyze the
experience. The newborn is extremely impressionable and
everything that happens during this period leaves a deep
imprinL The natural longing of 1he baby is to re-establish i1s
cquilibrium--to be wann, 10 be held, to suck. to hear a
familiar heartbeat. To be separated from the mother at this
time must leave a la.sung and discressed memory. I believe
bonding is visual, tactile, aural, oral, olfactory, and
hormonal and occurs most easily when the mo1her holds her
baby and interacts wi1h it through the senses during 1hc
sensitive period immediately following birth. The "en face"
posilion--touching and being touched, hearing and being
heard, feeding and being fed. learning each others
smells-are complex interactions that occur with case when a
baby is placcd--and left--in its mother's arms.
The mos1 immediate person to bond wiih a newborn i~
the mother, but it is very important that fa1hers also bond
with their infantS. Fathers who have had 1he opponuni1y to
bond with one child but not with another 1ell 1he same storie_,
as the mothers of these children. Fathers of C-sccuon babies
often are better·bonded with their infants than the mother
simply because a woman who has just undergone major
surgery cannot give her full allention to her infant Siblings
bond wi1h an infant v.ith outsianding positive results as .... ell.
Many well·mcaning physicians and hospnal personnel
feel tha1 a mo1her's holding her baby for a few minuies on
!he delivery table constitutes "bonding". However, true binh
bonding means mother and baby are nm scpara1ed for hours
or even days following 1he birth. While the imponance of
binh-bonding has caugh1 the auention of many hospitals, us
~,it.er,
l 989•90
specific meaning and significance has often become sacrificed to
hospital routine. For citample, the widespread use of anaesthesia
in hospiial binh.s continues to be common practice.
My first three binhs in 1hc 60's were under Demerol
and Scopolaminc, an amnesiac. With "scope;• a mother
"forgets" the birth Cltperiencc and is too drugged to look at her
baby who is also drugged. Twenty-four hours later, I was given
my first look at my baby. I had no memory of the binh, and the
baby seemed a perfect stranger. Having missed out on sucking
during the minutes following birth, the baby seemed not to know
what to do the first times at the breast, and I invariably felt
rejected by each of my babies. I also felt inadequate as a mother.
With each baby, a kind nurse suggested trying again later and
went off to the nursery to give the baby a bottle. As a result I and
many other women often questioned our ability not only to
breastfeed a baby but to care for an infant. Later on many of us
found little satisfaction in raising our young children.
b:lby but to care for an intan1. Later on many of us found
linle satisfaction in raising our young children.
I am fonun:11e to have had another chance at childbinh
and an opponunily 10 experience birth-bonding with two
babies. With these babies or the 70's, one born in a hospital
but with no drugs, the other born at home attended by a
midwife, 1 breastfed with ease and confidence. In addition, I
never felt any alienation from my babies, never knew
post-partum depression, and experienced child rearing as a
joyous and fulfilling experience--in my 40's.
As a result of my mid-life binh experiences. I became
a labor suppon person, childbinh educator. and activist.
Undoubtedly the most important a.~pect of my las! 1wo binhs
was the binh-bonding I had with my babies. Meeting and
observing many mothers and babies over the last eigh1 years,
I am convinced 1hat bonding has a profound effcc1 on how
we parent and on how our children grov. spiritually as well
as mentally and physically.
When I first became nctive with childbinh in the RO's,
I could not help bu1 noiice that mothers who expressed joy
and who had an air of serenity about them as they dealt with
their children were mothers who had drug-free deliveries and
who were not separated from their newborn. ln 1nlking and
corresponding with moihers who had experienced binh
bonding with one child but no1 with another, I found the
same story over and over. There were many more
difficulties of every kind where there was linle or no
bonding. These babies had problems feeding, cried more,
were often unhappy as toddlers. The mothers often fell
rejected by the babies, were frequcnily depressed, and
questioned their abilities 10 mother Where there was
bonding, the opposite was true.
While no one wants a mother to experience any more
pain than is necessary, the use of anaesthesia in whatever form
is 1he factor most likely to prevent bonding. While an epidural
anaesthetic (injected between the layers of the covering of 1he
spinal cord) allows a woman 10 be awake, it canies with it
many risks that make funherintervention likely. With an
epidural, a woman mus1 lie almost motionless for a long time
which compromises the baby's oxygen supply often making a
C-section necessary. Even if she avoids surgery, she has no
control over her body from the waist down and often
experience~ headaches which further inccrfen: with the bonding
process.
Natural childbirth may seem an impossibility 10
women v. ho have been taught 10 fear the experience.
However, with preparation and loving suppon. the great
majori1y of women experience childbirth a:; an exhilarating
even! with binh·bonding the a.\pcct that has the most positive
long-term effect.
Jan \'erliaeghe lives in tlw Hendersonville, NC are.a and
provides c/Uldbirrh prepara1im1 for ho~ and hospilJl/ bin/~
XcltUM )o"-rt1.GL PIMJC
l
l
�The Magic of Puppetry
An Interview with Bonnie Blue
by Christina Morrison and Karen Watkins
Karuah: How did you become a professional
puppetee11 You said it was a gradual process?
Bonnie: J used 10 be an extremely shy,
sensitive, unself-confident person. And going
from 1here 10 an outrageous puppe1eer... you
could ask why such a change?
Kanlah: Was it the positive response to your
gift with puppetS?
Bonnie: I didn't have the confidence to see my
gif1s. ll was playing with children. And by
doing voice exercises, breath exercises, mime,
developing charac1er, realizing what my body
was doing when I was hunched over and
covering my hean. And just grokking those
things, understanding them, made me open
up. That's all. I just got to break my own
rules.
Katuah: And do all those things your puppets
were doing!
Bonnie: Yeah, through the puppets I got to do
them. And I got 10 realize how fun it was to
run around my universe smashing my rules
and "supposed to's." And then I got to see
this whole new person in here that I liked!
You know, self-likin~. It's so much fun
teaching self-liking. Kids like themselves...
they say, "I made rhis puppet and irs great!
Bonnie says it's great. I know it's grear!"
Kau1ah: Do you make your own puppets?
Bonnie: Yes. Snooge was the first puppet I
built. He's a three foot tall abominable
snowman with a 2 year-old personaJity. So he
says things like, "You! Come! Give me hug!
Oh ho, that tickle Snooge; that make me
happy!" (laughter)...That kind of lovable
fella. And the show was a take-off on
Scrooge; that's bow we got his name.
Ka!Uah: How do you manipulate them? On
strings?
Bonnie: I know ... well, I'm glad you're here.
(laughter)
Frog: You know, its a funny thing about
peoplc--thcy'll laugh al anything, won't you?
AHAHAHA!! Oh, look at that- there's a gnat!
Bonnie: No there's not ...
Frog: No wonder I've got a headache...
Frog: Right up thcre ...comc on you liule
guy...(hystcrical laughter) HUSH! You
might sea.re him away! ... bcre be comes!!
(buzzzzz·---slurp!I) 1 LOVE GNATS!!
Bonnie: And the other hand makes your ann
move, and T don't have more hands to rn:ike
your feet \lr'alk.
Katuah: Oh that's great! The kids must go
wild. I bet they can talk to him for hours and
cell him all their feelings...
Bonnie: Yeah, they do. and I.hey wanna touch
him a loL.
Frog: Get their hands in my mouth ...
Bonnie: These arc moving mouth puppets so
they·~ not on strings. I play with Mr. Frog
most often in the classroom- he's a good lap
puppet. Snooge is hard lo put on my lap, but
Frog here...
Bonnie: He does a series, Frog here. He comes
to the classroom and helps me teach. First of
alJ, l teach three forms of character. Physical
character-when they build their own puppets
they think about how we look and our
differences, like hair color, etc. The second
fonn is vocal cbaractcr-nol just talking but
sound effects:
Frog: Hi! (deep, froggy voice)
Frog: .... Nyaat...... ncooow .....secceccuurp! !
Kawah: HL Frog!
Bonnie: And the third form is movcment--how
lo move their hands when they're making it
talk. And within moving character you have
the concept of gravity. For example, you
Frog: Hello...about time I got outta my basket.
);:Q Li4an
l
''
( .
don't let a puppet float because frogs don't
float - they jump up, they come down. So we
do this and he helps me teach gravity. The'
way I do it is he begs me 10 make him walk:
and I say, "I can't, I only have one hand-one
hand's in your head, see?
Frog: Aaarrghhh!!.... But I wanna walk!
Bonnie: I'll make you hop!
Frog: I don't wanna hop. I never liked to hop.
I wanna WALK!!
Bonnie: So then he'll say, "Hey. haven't you
been teaching these kids how to use puppcts7"
And 111 say "Yeah". And he'll whisper to me
-and I love making puppelS whisper cause the
whole class is listcning·--hc'll say...
Frog: ...Maybe a couple of them could help me'
walk ...??!
Bonnie: So we do. A couple of kids come up
and each takes one of his sticks and I say.
"Now before you sum, remember we have lb
exaggerate everything with a puppet. We're
gonna lift each leg high in the air, bringing It
far forward ... "
Frog: Jllicelegs,huh?
Jomrm! pa«Je 12
I
I
1\:
Winter, t 989-9l
' f
I
1
•ll
�Bonnie: And then down just a linle in front of
the other leg... And then I get them going
really fast and Frog'll say, "Oh this is so
exciting! So exciting! I get 10 walk!" And his
legs are going everywhere and he goes
"AAAHHHHI!" and falls down! Major
crash!... And then he goes:
Frog: .... UUUUHHH ..... .AAARRRGHHH!!
....(painfully pulling his legs up) How long
have you two been walking, anyway? Don't
you know you don't pick up both feet at the
same time? That's hard on the old frog belly...
(J1ysrerica/ laughter)
Bonnie: (to us) Are you alright? h's a
wonderful way to show teachers how 10 use a
puppet to teach a concept.The kids don't even
know they're learning about gravity... they'rc
having fun.
try, even when it comes to folding a piece of
cardboard. Third graders will say, "I can't; do
mine!" And I'll say, "Silliness!, of course you
can! If r gave you a snowy hill and a piece of
cardboard you'd bring it back to me loonng
like a rag!" And then every time, no mauer
what it looks like, I'll say, "Perfect!,
wonderful!, you guys are so good!"
Katuah: Do you stage any productions in your
program?
Bonnie: No, I don't have time. First I do a
demonstration of puppet types. I bring in
shadow puppets, string puppets, rod puppets
and scenery puppets--trccs that talk. And full
size body puppets like Momma and Baby
Dragon.
Ka!Uah: And they're getting their bodies into it,
so it's not just this abstract concept.
Bonnie: According to Dr. Joseph Chilton
Pearce, who wrote The Magical Child,
children ICMn best when rhey use their bodies.
That's why they'll be banging, clicking,
rocking ... and then they're told to sit ~till! But
a lot of rcachers now are using this idea. They
say,"When r reach syllables, we drum!
Katuah: And your kids also make their own
puppets, right?
Karuah· They must love having a puppet to take
home.
Katuah: And do their kids get out of hand when
they're with you ... because they need to let
loose?
Bonnie: No, actually they don't. The thing is
that Lhcy're not very creative - they're afraid to
try. In classrooms where the teachers are
saying "very good," "good for you," "my
class is so great!"-- the kids can't wair. They
Slllrt throwing their voices right away, they're
anxious 10 explore new ground. But where
the teachers are afraid and need to have
"proper" behavior, the children arc afraid 10
Wlnter, 1989-90
Bonnie: I encourage the teachers to follow up.
And after creating and learning to use I.heir
puppet I let each one come up and do
something wilh their puppet for the class. So
they really discipline themselves and focus on
it and create an imaginary friend ... and. you
know?, its not really imaginary anymore.
Katuah: Most kids are taken out of their
imaginations and into "reality" way too soon.
And all the creative potential that's losL..
Bonnie: It's true. The imagination is a preuy
special space. C first learned this watching
mime anists. Totally blank scage and they
create imagcs...pulling ropes, falling in love,
picking a flower. And the audience secs the
flower, a yellow flower and it smells like a
daisy ....
I do a story called "The Fishes' Wishes",
where puppets are by a nver, going fishing
and there 's a troll under a bridge and all that.
And once a 3 year old came up afterward and
said, "How come your feet aren't wet after
standing in that river all that time?" So there's
a magic that goes on between audience and
performer... that realm of imagination where
you can walk without your body and be there
with other people. And it's a place of extreme
pleasure.
Katuah: It's also unportam for kjds to work
through their feelings with fantasy. Like dolls
--it's play therapy. But \\.hen they get past
second or third grade they get messages that
it's not ok to pretend. they're not supposed to
play dolls (especially boys). And puppets give
them that okay.
Bonnie: Yes. They bring in an old sock,
knick-knacks, buttons, lace, etc .. and I
provide the furl) hlllt and moving eyes.
Bonnie : Oh gosh, they love these puppets.
First they glue the fabnc mouth pieces
together, which 1s prcuy challenging, and I
take it as an opportunity to affirm them.
Number one, when you're working with
puppets you cannot fail. Anything you do 1s
brilliant, and the more you do of it, the beuer.
So they make brides, punk rockers, little
girls, a lot of dragons. Then I say, "Go home
and empty your junk drawers!" And the next
day they bring in all kinds of stuff to decorate
them. Fabric, nut shells, boule tops, yarn ...
and we lay a big pile on the table and I insist
that the children do all the choosing.
And some teachers just can't sra11d it. They'll
say, "Red and orange don't match". So I say,
"But it doesn't maucr with a puppet- the
wilder the beuerl Let's see what it looks like."
Its just the "shoulds" we all learned as
children that they're passing on ...
Kaniah: So you leave them t0 create plays on
their own.
Bonnie: 1 think kids are pretty willing to
pretend up until third or fourth grade. Mostly
sixth grade is the oldest age I work with.
People are afraid to try puppets with older
kids.
Kauiah: Why?
When I introduce Momma Dragon I
say, "One of the things we're going to study
is character- physical, moving and vocal
differences". And while I'm doing that I'm
putting her head and hands on and I say, "Has
my physical character changed, by the way?"
And they say, "Yeah!" And I spread my body
out and start breathing really deep and take a
big, slow step. By then they're backing up,
staning to squeal. Then I slowly tum around
and make her look at one of the kids who's
not backing up 100 much. And then I come
forward and swallow that child!
Katuah: Oh my Goddess! You're kidding!
Bonnie: No--the head is so big it could
encompass your whole body. And then she
stands up and says "YUMMM• " And that's
how I begin the program.
Then they stan thinking about what they want
to make, and the second day, we glue the
mouths of the hand puppctS together. Then the
third and founh days we finish the puppets
and the fifth day we do skills ... breathing,
talking, eye contact, gravny, moving. sound
effectS.
Bonnie: In America, people think puppets are
for children ... in the European countries
people know puppets are for all ages. And
puppetry is also fairly new here, whereas it's
thousands of years old in Europe and the
Orient.
I love the origin stories. I know there used to
be puppets of Jesus that opened and closed
their eyes and mouths, and most of these were
burned during inquisition times--and I
imagine so were the puppeteers! And in Java
the puppeteer has been their spiritual teacher
for cons. He goes from village to village and
sets up his scrim and docs a shadow
production for 2 or 3 nights ... and of course
they don't have lights, so they use the fire. In
India and Java they call the veil of the shadow
scrim the "veil of the worlds".
Kauiah : There arc so many ways to use
puppets that most people aren't aware of. I
taught French 10 a kindergarten using a puppet
who only spoke French. He'd tell me he was
embarasscd cause he couldn't speak English
and was afraid the kids wouldn't like him. So
immediately the children said, "tell him we'll
continued on next page
JC:ol.UM Jo14rnoC pcaqe 13
�speak in his language!" And they all wanted to
learn French so they could talk to Giuseppe.
Bonnie: How perfect. I'd really like to work in
the depths of the education system and give
teachers the tools to usc ...altcmatives. Most
are so frustrated with all the paperwork. They
say, ''I used to be able to do art work with the
kids but I don't get to have fun with them
anymore."
gone into ans. And their parents have grown
up with very little ... but through this program
they meet so many different kinds of artists. It
gives them an idea of the world other than
T. V. and their own backyard.
When I first staned "'ith Mountain Ans I was
just going to perfonn and teach abou1 puppets.
And then I gor the idea for having kids make
1he1r own puppets and so much has come out
of it--all the characters- I had no idea.
Katuah: Do you ask teachers to stay in the
room while you're there?
Karuah: Getting the kids involved ... expressing
rhemselve~. Thar's the magic of i1.
Bonnie: I like the teachers to be there and pick
up on it and help our. And I've also had
teachers inhibit the class wnh their "supposed
to's". Especially with the sound effects. That
drives teachers crazy 'cause they've spent all
year teaching the kids not to do those things.
And then I'll say,"Lct's hear your voice. let's
hear it loud!", and the kids arc going wild and
the teacher's looking at the door...(laughs)
But they've got to realize they can let it all
loose. They can take a puppet and be fun and
make the kids laugh and they won't lose
conrrol or respect, they will gain it. If they
dare to share with a child in their realm, then
they've gotten inside and can teach much more
effectively. If they'll go into the child's world
rather than criticizing the child for not being m
the institutional world ...
Bonnie: The primary value is definitely
expression--in every form. in any form--and
the accep1ance of that expression. Self
acceptance: teachers accep1ing their
self-expression, children accepting theirs.
teachers accepting children. and children
accepnng teachers.
At the end of my program when the kids
introduce their puppets 10 the class. every
once in a while I'll get a teacher who'll do it,
too, and the kids love it! They'll say."Wow!.
she made a voice for her puppet"' And I know
the teacher might feel like an idiot. especially
when she's supposed to be a standard in a
group and she's asked to do things that are
real weird and silly. So going through and
daring to feel that sillinesi. and create an
expression--daring 10 do that is. I think, the
greatest transformer. I've seen it first of all
with myself, ho11. brave I've gouen, and I've
seen it with the cluldren.
In 1his process I've taken a close look at life
and how we hold ourselves, the way we look.
our hean area. With a puppet. if the bean's
covered you know how Lllat feels • it's sad.
And with love you're throwing it out. With
anger, you cover it, tum it away. look down
the long nose. I teach those types of
expression.
Katuah: Their world ...
Bonnie: It's not even the teacher's world - it's
the 'supposed to be' world. And they were
taught 11 and they're still trying to be very
good at it. But there are lots of exceptions...
like Mrs. Thompson in Brevard. She takes her
lcids out and teaches them to plant trees and
grow seeds and mke care of animals. She
teaches respect for nature. And she docs ii on
her own.
Katuah: What's your feeling about the
Mountain Arts Program?
Karuah: You're reaching a 101 about human
relations and the self--much more than just
"puppets".
Bonnie: h's wonderful. The thing I love about
it is we're touching the really rural
communities. If it wasn't for Mtn. Ans those
kids wouldn't be gelling hands-on contact
with artists very often.They have strong
spons programs but not a lot of funding has
Bonnie: Teachers will say, "Kids that never
talk have their puppets talking!" Or, "I learned
so much about this child from his puppet and
what it's saying."
Sometimes I see children who might be abused
at home and they'll punch their puppet or the
JC.citiwh Journa! pciqe t 4
puppet 1s very aggressive and wants 10 chew
and bite. So I might say to the puppet,
"What's your name?" And the puppet says.
"None of your business". And I say, ''Well
aren't you glad to have a boy like this?" "No.
I hate him." And I say, "But he sure did a
good job making you. that I can say for sure".
And the puppet gets quieter, softer ... So I
plant a little seed of positive. It's all I get ume
to do but it could be taken so much funher.
That's why I encourage them to hug the
puppet...
Katuah: And make friends with their puppet.
Bonme: Yes. Because they're expressing to
themselves, talking 10 themselves. Another
1hing about problem children ... If you have a
class of twenty-eight kids and one or two are
hyperactive or disruptive, the teacher usually
puts them in the hall because she doesn't have
1ime to deal with them. So I know that child is
lacking love. Love really heals a battered
child. So the disruptive child I find. which
doesn't happen much 'cause with puppets
even those children arc usually pretty
engrossed ...
Karuah: They just want a little more attention
from you.
Bonnie: Exactly. And that's what I give them. I
give them what they wanr. I make them come
up front and hold my hand. I'll pat 1heir hand
or put my hand on their shoulder if they'll let
that happen. And I'll say, "you need to hold
my hand, that way if you don't hear my
message with your cars, you'll feel it from my
energy". I reach them about communication
without words. I'll use gesture and mime and
rouch because the problem children need to be
touched.
Katuah: Do you wish you had more time to
spend wnh each group?
Bonnie: Definitely. It'd be nice to teach
puppetry as a full time cumculum. If you have
a good puppet teacher you can have art and
thearre in the same school. .. and you don't
have to use only puppets. You could combine
creative writing, theatre and an .•. And you
might be doing Midsummer Nigl11's Dream so
conum:cd on p. 28
WLntcr, 1989-90
r
�by Doug Woodward and Trbh Severin
There arc many different reasons pan:nts
might want to teach their children ut home. As
parents, the two of us panscularly want to
nurture in our children the 4u.1lities of love
crcativuy. mdcpendcnr thinking, enthusiasm for
learning, a po~11ivc ..elf-1mage. and a spim or
co-opcra11on (rather than compctiuon) with
others.
As there is no altcmauvc school in Macon
County where we live, we at one point were
seriously considering moving to an arc:1 that
offered a good choice in alternative education
Then we heard mention or homeschooltng and
decided that maybe the quality education we
sought could best be provided right here at
home.
The "social problem" often mentioned in
connection with homeschooling gave us pause.
however. We were afraid that our young one>
might become isolated at home and not have
enough interaction with other children. Our
worries were needless. We found that there
were many other families involved in
homeschooling m our area, and that there were
plenty of activities planned to bring the
homeschoolers together. The more we read and
the more we interacted with other families, the
more assured we were that the "social problem"
of homeschooling was not a problem at all. As
we watched the children interactmg in small
groups, we could not help but think it was a
favorable co.1trast to the usual social experience
found in a classroom of 25 or 30.
If, like us, your family is interested in
homeschooling, you might find that you are not
as alone as you might think at first. Even in rural
Registration
The suuc of North Cnrolina requires that 11 child
be registered by age seven for public, private, or
homeschooling. For informauon on Ille requ1remcnis f0<
regis1ntlion of homcschoolcrs, wmc:
Staie of North C..olma Division or Non·Public EdllCllltOn
c/o Ron Helder, DIJ'CCtor
532 N. Wilmingion SL
Raleigh, NC 27604
(919) 733-4276
The states of Virginia and Tennessee regmcr
homcschool children through the county bonrd$ of
education. Contact your local board for mfonnalioo.
areas the homeschooling population h
significant, and chance~ are that the.re will be a
support group dose by.
Homeschooling support groups can serve
1heir member' in a number of ways. l.c:r's loClk
at the children first ·1 hough it\ true that the
parents can direct the kids toward rradit1on:d
mu~ic cla;scs, sports activities, and classes for
special skills. socializing with other
homcschoolers has benefits all its own. When
families get 1ogc1hcr, the age grouping is vertical
and scattered. not horii.ontal as is found in an
onhodox classroom. A ~ix-year--0ld might learn
1he needs of an infant. share thoughts with a
teenager, and deal with adults on a personal
level r.ither than as authority figures. Harmony,
tolerance, and cooperation are fostered.
Even wuhin the fun activities,
opportunities for learning abound. For example,
our group pressed apples this fall. Children
involved in the ga1hering, washing, chopping,
pressing, and bouling of organically grown fruit
are likely to come away with more than just the
mste of juice in their mouths!
Adult members of a support group always
have their own skills 10 share, whether they use
these skills in the course of earning a living, or
whether these are activities that they just love
doing. And do not forget the emerging skills of
the children. They, too, have something
imponant to teach the adults. if we will listen.
Family activities • planned so that bo1h
spouses can panicipate - are the heart of the
social opportunities in a support group.
Potlucks, field trips, campouts, and service
projects are but a few of these.
On the other side of the coin, mcntorship
Finding Help
for Your Homeschooling Program
Magazines
llomt EdJ<c011011 MogortM
Box 1083
Tonaske!, WA 98855
programs offer a one-on-one growing and
learning experience. Here a child can select an
adult who offers a skill m which he or she 1s
interested. The child makes the contact and
together the child and the adult work our a time
when that skill is being used and the young one
can ohscrve or participate.
Support groups also offer the parents
infoimation to help them get staned and to aid in
dealing with legal requirements. The group can
also provide curriculum help, creative ideas,
workshops, connection to state or national
homeschooling organizations. and plain old
empathy!
We greatly appreciate the nexibility and
choice involved in homeschooling. The
children's love and enthusiasm for learning has
been fostered by studying subjects in which
they are most interested and when the readiness
is there. We srudy subjects in an integrated
manner. always making it "hands on" as much
as possible. If the children become interested in
Indians, we get involved in native dance,.music,
cooking, crafts, st0ries, and more. Since we
continue to be actively involved in bicycle
touring, canoeing, and ,backpacking, we just
take the cllildren along. We can spontaneously
take off on an adventure withowt the hqsS'le of
school schedules. A family field trip is a highly
educational expcriem.:c:! •
Leaming togettier continues to be exciting
and challenging as our falJlily-continues io.make
its own path into eCluca[lpn'. No longer do we
~lk about relocating to anoiher ~a in S8anfh of
an education that fits our children's needs, for
we've found it right here ~t home.
A Bcka Book Publications
Box 18000
Pensacola. fl.. 32523
Calvcn School
IOS Tuscany Rd.
Bnllimorc. MD 21210
Oak Meadow School
Bol 712
Blacksburg, VA
24060
Gr11wing Witlwut Sclwo/111g
2869 Massnchuscus Ave.
Cambridge. MA 02140
The Sycamon: Troe
Ttaching Books and Matt rlals
CoSta Mesa. CA 92627
Rainbow Resource Center
The loc:al library is a good place to begin your
search for aYllllable homeschooling mrucrials. Some local
libraries have worked with homeschooling groups in
pun:hasing books, petiod1cals, and assisting in the
Organlu t ions
National Homeschool Assiocialion
Box58746
Seattle, WA 98138
(SOO) 486-135 I
(S<rvius: o quarterly newsle11u. teoclttng rt-'Ourct
file, homuclwol trove/ directory, tttn·IO•lttn program,
apprtnticeslups and mtntorships for homtschooltrs.
student uchan~, oN1 o 11twslt11tr digest ~rviu.)
k'lnwr, l 989-90
Box 365
Taylorville, lL 62568
2179 Meyer Place
John Holt's Book and Music Siorc
2269 Massachuseus Ave.
dcvelopma11 or vcrucal files on homc.schoolmg.
Cambridge, MA 02140
lnrorma tlonal Book1
Educational Spccuums/
JltNnlSdtool RtDtkr
Bluestocking Press
Box 1014 (Dept. AF2)
by Mad: and Helen Hegener
Ttaclt Yowr Own by John Holl
Pliurvillc. CA 95667
�-If! 1' SUI., J11,,t'J1, Sf
(If/ ye fl1•f -nt•i/e ~ ff, , -Ae"
·Ceremony
/ 6it1 rP'U -Aeor ,,,, e.t
/1t fo r~11r 11'1/t(f (
~I J
Ct1'>Ht.
c'"'J'"' ye, I httf /.rL
1v?Ake 1~~ pt1fh $wt"o'/I, tf,.f ii
fhe br~w 'J' ffte f 'r jf ,
1
ff! f: M~Js, CJ,"Js, ~,>t, y;,,.Jf
fJ/ f' lf,.f
111 ftt.
I /;/II rtsf "'",...;-...,I
/h'/o 1""" >tt/J$f 1ft4J
e '14W '4/e..
On f ye, I iyl"re,,.
Sf,lf
11
/11'1v1
Cini
4 ir
Q
11J4~t Ifs?"#, Sht~"1, tf,.f if '114 r,4d
'!
ifte hnnJ "/ /(,e se<n.J hill
~! ~t
Jf lls Valle~s, 1?.ivtrf, L~s,
1
7fe,~, C/r4'~eJ; 1df
r of 7'e f4rft.
e
/ /,/&/ r,#11 ftear n.e !
/hfo 'f""4r m//{ff ~o au..~ ti '1e~ /,(~
Ohse,,f '/'' I iH>tff.,rc..
"WJii<~ ii~ /'"'It, SmooH,1 f/,o/ if Jn'!J read
-/4t br~w 1 /f,e
tJ,1 hi//
rJ
tk Omalia 1"£an prayer Urtmtm!J introtfucine a
new6orn dsi!tf to tk natural worUf.
Ofun, in cqnttmporory cultuns, tk new5orn is fo~
introtfuutl w tk fiuman cOtlflflunity and to tk tfiviru
orrftr··out not spu.ifially to tk natwTJl ul0rl4.
!Here in tliis urem.ong, tk naturof wo& is atftfresstd
rllrectly in anrwuntin9 tk arrival of tk diilrl into tk
mUfst of tk wfwfe Lift community.
'Ifijs is
Illustration by James Rhea
.t, '
==
........
Q .,,,.
��Mother Earth The Natural Classroom
Early one morning, I sat outside with my
dnughtcr reading a children's ~tory .. h "'as a
story dealing with bircb, habitat, animal
adaptations. predators, and camoullag_c. In the
middle of the story. we nouccd the 11n1est bare!
dan under the eaves of our garage. How did ii
get lhrough? It :.queaked underneath such a
small space. !low hard to believe. More careful
observation ~howed uo; there was indeed a
hidden nest. We could h.'lrcly see the bits of
l\\igs showing through. What a pcrf.:ct
accompanimem far the story we were reading.
It was one of those wonderful examples of
~ynchronici ty. One 1.hat Nature is so famous
for, if only v.c arc patient and obscrvan1
CnOUl!h .
~ If only classroom tC.'lching could h:ivc
more moments like that in science or
environmental studies. In my teaching
experience, I have noticed how attuned to nature
students become when they arc allowed. More
often than not, experiences like that arc reserved
for "field trips," and those occur too
.
infrequently. We are usually forced to bnng
natural science inside the classroom rather than
r.ake the students directly to the Eanh.
Twenty years ago, when l first read Si/enc
Spring, 1 was amazed nt how we were S?
closely intenwined to the Eanh. Why didn't we
pay nuention back when it was written?
Couldn't we have avoided many of our recent
environmental pitfalls? Now, as we enter the
L990's, having had some very harrowing
cnvironmenrol disasters, it is clear that schools
can no longer ignore the imponance of teaching
and providing hands-on experiential
cnvironmenlal programs. Leaming has to extend
beyond the boundaries of the classroom.
For the past three years, I have been
involved with the Nonh Carolina
Adopt-A-Stream Program which is part of lhe
National Save Our Streams Program. The
Strcam Program activities are primarily
bands-on, very environmentally conscious
lessons. Since our school is a five-minute walk
from a stream, we are able to rcgulnrly take
advantage of the opportunity to visit the stream.
The children considered the activities
wonhwhile and fun - and could see that they
were making a difference. The program
integrated well into our second and third grade
cwriculum by including science, social studies,
languuage ans. creativity, and problem-solving
skills.
In order to allow children to realize what a
unique and precious place our Eanh is and to
understand their participation in it, we need to
step outside of our classrooms. Mother Eanh
can teach us about our home, but we need to
make provisions for being th.ere in direct contact
with her. Students need to be outdoors ·
observing, listening, sensing - when Mother
Eanh shares her synchronistic lessons with us.
Second grade .mlllem Quinn \Vardin andpre-kindergarrner Anna Srein cleaning a srream ne.ar rhe_r
1
scltool on Clean Streams Day, 1988.
Photo by Tun Reid
Biodegradable Diapers:
Not What They Say They Are!
It sounds like a dream come true disposable diapers that are environmentally ~fe.
"Degradable is a wann and fuzzy word, hke
organic and natural," said R.A. Denison, a
senior scientist at the Environmental Defcnst:
Fund.
Unfonunately, "These plasucs are being
sold as a way to reduce waste and that is a
hoax," says Jeanne Wirka of the Environmental
Action
Foundation.
A truly degradable material breaks down
into basic constituents like water and carbon
dioxide through natural pr~esses. The n~w
diapers do indeed break down 1mo...smaller b11s
of plastic. But in the dry, oxygen·~tarved
environment of modem landfills, they might not
break down much at all.
"Li11lc is known about what happens
during and after the degradation process to
chemical additives, toxic heavy metals. and
other plastic ingredients," said Ann Beaudry in
an anicle in Motlutring Magazine. And "even the
eventual breakdown inr.o small pieces of plastic
offers no solution to the landfill capacity crises
because the breakdown of throwaway diapers,
disposable or biodegradable, take up just as
much room in the landfill as the original."
Large amounts of human waste arc also
- Susan Schneider Gries~!# deposited in the landfills possibily b!'Ceding
virulent strains of pathogens such as poho virus
fr'
Suggested Rtadint:
which may find 1.heir wny to underground water
SltariJtg Nt111Ut with Children by Joseph Bh3tat Cornell
sources. Toxic chemicals also follow the snme
Keepers oftlu! Earth by M. Caduto
route to the water sources.
Streamwalkingfor Kids by Gwen D1ehn and Susan
There has been a large eco-marketing
Gricsmaict (NC Stn:am Watch Program, 1988)
campaign for single-use "biodegradable diapers"
C!IMtcling people ONl nlJIJVt, Lesson plans. (Great
targeted at natural food stores and environmental
Smoley Mll\S. !nstirute at Tremont, Gre:u Smoky
catalogs, aimed at reaching environmentally
MlnS. National Park. Townsend, 1N 37882)
conscious parents.
Xl••Unh 7ournnt PIUJ'- 111
For four and a half years our family has
"recycled" cloth diapers in the wnshing machine.
You can use 1.hem from one child to the next,
tum them into rags when they're worn out, and
let them truly biodegrade when they're no longer
usable.
Of course cotton production often uses
pesticides, but there is little comparison betw~n
that and the daily disposal of 5 to 15 plasuc yes, PLASTIC! · diapers.
Most kids are in diapers for 2-3 years.
The cost comparison is nbout $84 per month for
disposables, $26 per month for clor.h through a
diaper service, or a one time cost of about $50
for a few dozen cloth diapers if you buy and
wash your own.
"Each family that chooses natura l,
recyclable conon diapers for their child prevents
I ton of waste from entering the solid waste
stream each year," wrote Benudry.
I hope this makes you reconsider whether
f
you want to buy into this fal~e dream o_ the
disposable diapers or the reality of creaung a
healthy environment . Let's stop trying to take
the easy way out.
For more resources and infonnarion on
how and why to use cloth diapers, feel free to
call me at the Traditional Binh and .Natural
Family Health Colleccive; 36 l Sterling St.;
Atlanta GA 30302 (404) 880-9172.
'
- Aviva Jill Romm
"Doubts are Voices on Dcgracbblc Ptasuc: W3SJ.c." NY
Tim(S, 10/25~9
"B1odcgr11dablc Diapers: A Pseudo Soluuon." Ann E.
Beaudry. Molhtring Magam1t, Fall. 1989
•
"The Ethics or Diapering," R.W. Hollis, Motltering
MaglWM. Fall, 1989
~
Wi.nt..er , 1989- 90
�RESOURCES
Tips for
Gardening with Children
Parenting
from Tom You11gblood-Pe1erse11
.\lo1huU1J: \lag;vmc
P.O. Bo~ lo'IO; Santc Fe. NM 87'>0-l
Start i.mall - a 6' x 10' garden can be a perfect ·
size for a liule one.
N11n1inng Tf>d.1~
187 Cao;clh Ave.: San Fmnc1S1:0, C,\ Q-l 11-l
Have fun! I put this toward the top of the list
because remember, beauty b in the c:yc of the
beholdl.'r. This means no garden is perfect, and
it's as much the proceH as ii is the results, for
children.
Education
/'h(' C)t 11/The Chtld., Rulh \fueller
(!'le" Soc1c1y Publishers)
The best garden layout is narrow beds - no more
lhan three feet wide so the children can work
from the edges - and wide paths that can fit two
willing and eager workers.
Ch1ldhodd- l lu. l\'aldorf Pc·r.1{1('Cli>-c, by ~ancy Aldri.h
R1. ::?. Bo~ :!675; We>.iford, VT 05-19-l
Grc:en J~ic/Jcr
c/o Tim Grant: 95 Robcn Succt; Toronto, Onwrio
M5S 2K5, Canuda
What to plam? Whatever the children like toe.at
and nibble. lf that list 1s shon, you can
supplcmem wtth vegetables and flowers 1ha1 are
especially fun to grow. Like cherry tomatoes,
sunflowers, ever-bearing srrawbcrries and
nastuniums. All of 1hese can be nibbled
fresh ..... tmmedia1e gratification is one of the
easiest ways to keep children interested in the
garden.
National Dirtctory of Alttrnative SchocfJ, National
Coahuon of Al1crnauve Community Schooh
R.D. I. Bo~ 378: Glcnmoorc. Pa. 193-l 3
1lorne ~1wn Magaw11:
P.O.Box IOIB: Tona.tj{e\, WA 98855
\1t:rlyn s Pt!n
P.0.Box 1058: Ea~t Greenwich, RI 02818
Skipping Stones
80574 H:11.c1ton Road: Coungc Grove. OR 97424
Our Fwur<' al Stake: A lunugtr's Gwck 10 Stopping the
Nuclear Arntf Rare, Melinda Moore & Laurie
Ol'i<:n, ti tJ/ , (New Soe1e1y Puhfohcrs)
l.111/e Fritnds for Pt!aa
4405 29th Street; Ml. R.1n1cr, MD 20712
Kid'IArt Nt!WS
P.O.Box 27-l: Mt.Sh:lsm CA 96067
Nauonal Home School Assocwuon
P.O.Box 167; Rodeo, NM 88056
American Montcsson Sococty
ISO Sib Ave.: New York, NY 10011
Waldorf lnstilutc
260 Hungry Hollow Road
Spring Valley, NY 109n
Stop War Toys Campaign
C/o Wur Re''-'lCrs' Lcaguc - NE
Box 1093: Norv.•11:h. CT 06360
Who's Calling tilt Sho1.1: /lo" to Re~nd £f/wn·tly 10
Children's Fascina11on Kllh Illar Play and War toys
by N311ey Crls.<oon-Pa1ge and Diane Levin
(New Society Publishers)
Stopping Abuse
Nallonal Child Abuse HOl Linc, l-800-4AC-HILD
National Association for I.he
Educ111ion or Young Children
1834 Connccticul Ave. NW
Wa~ing1on, D.C. 20009
Children's Defense Fund
122 C St NW; Wa.'>hingion. DC 20001
The Nalionnl Association for Mediation 1n Educauon
425 Amity St.; Amhcrs1, MA 01002
Child Welfare League of Amcnca
440 First SL NW (Suue J 10)
Washington. DC 20001
Nnlional Coaliuon or Altcrnouvc Community Schoch
58 Schoolhouse Rd.: Summertown, Tn. 38483
End Violence Agamst lhe Next Gcncruuon, Inc.
977 Kcclc1 Ave.; Berkeley. CA 94708
Changing Schools
Teacher; College 918
Ball Struc l.inivcrsity
Mu11cie, IN 47306
ramily Violence Research Program
Family Rc=h UiboralOry
Univcr~11y of New Hampshire
Durham, NH 03824-3586
Peace and No n-viole11ce
An OutbrC'alc of fi:aci:. Sarah P1nlc.
A "fanual on Nonv1oltnci: and Childrtn.
compiled ancJ edited by SitphanicJudson
(New Society Publishers)
,,li..n t.er, 1989-90
Kidsrights
3700 Progi:c~ Blvd.: Mount Dora. FL 32757
N3UOnal Chtld's RighlS Alliance
P.O.Box 17005; Durham, NC 2no5
National Commiu.ce for the Prevention or Child Abuse
332 S. Michigan Ave.; Chicago, 0. 6060
Get real 1ools. (small ones), not toys for your
children. No matter how young, don'1 waste
your money on flimsy plastic 100ls in toy stores.
Purchase smaller-sized good quali1y tools for
$4-$5.00 from hardware or garden shops.
Have the children wear old clothes and shoes.
I telp the child clean and put away all tools when
finished.
Again, HAVE FUN!
Tom Youngblood-Perersen ls director of
the MAGIC Commu11iry Garden programs in
A!iheville. NC. fie and his wife Berh eat
11aswriw11 buds in their own garden with their
five year-old so11, Evan, and plan to imroduce
the1r newbofll. Campbell, w rhe fun of it, as
well
Childre11's Media
Four Arguments for tht Elimination of Television
by Jerry Mander
Action fat Children's Television
20 Unh·ersity Rd.; Cambridge, MA 02138
Council on lnitrracilll Books for Childn:n
1841 Bro:idway; New York, NY 10023
Lollipop 'PoWCJ Press
30S £.Chapel Hill St.; Durllam. NC 2no1
Much of I.he information for these resoiuces came from:
lloliftic Educa1ion Rt!'oli<"W,
P.O.Box 1476; Greenfield, MA 01302
'Ifuml;s to X/n.!JO'l 'Xlfl9for fufp in cmnpili119 tfiis
resourus listintJ.
/
X4ti4ah ) o'4rnat palJtl 19
�HOSTAGEPANTHERTOWN
FREED
ACTION FOR BEARS BRINGS
RESULTS
Nlllrll World News Savice
Nlllrll Worid News Service
With the aid of the Nature Conservancy and
national politicians, negotialions for a major hostage
release wcre compleled Monday, No~cmber 27 when
6.295 acres of the Panlhcnown Valley in the headwaters
of lhe Tuclcascgcc River WllletShcd were tnWfcrrcd IO the
US Forest Scrvke.
The valley has been the sub.)CCt of controversy
since 1988 when Duke Power Company bought Ille l.r1ICt
as part ol ilS land acquisition program for a high-voltage
11811Smission line IO go lhrough the hcan of Transylvania
and Jackson counties In North Carolina. Much
opposition IO the pawer line cenicrcd lllOWld lhc idea of
"Save Panlhcnown Valley."
Oulte bought the propeny suddenly in 1988.
Ownership of the whole property was a powerful
negotiation IOOI 10 help Duke secure 11S preferred route
for the power line. Once the route was established.
selling the propcsty to the Nature Conservancy was easy
for the ginnl energy corporauon, as 11 only required an
800 acre comer of the land for the tmnsm ission line
right-of-way. The sale softened some opposition 10 the
power line, which 11"ill cause ml1JOT habi1a1 disruption
along its route and spur damaging development in its
service area, nnd gave Duke ihe appearance of being
syrnpnthetic IO cnvironmcnial issues.
However, Panlhcnown is a unique and scenic area
and home IO several rare plant species. IL~ future appcnrs
10 be much more secure. The Forest Service will
temporarily manage the land under a 4-C land
management classification, which restricts use 10
non-motonzod recrcauon and favOlli black bear habil31,
and promised IO preserve its 'ICCnic beauty and unique
geological and biological features. The publrc attention
the valley has received will most likely be a strong
guarantee for lhn1 promise.
A demonstration on behalf of black beats cag
on the Cherokee lndioo Reservation for tourist auraction
bas apparently brought results. The September
demonst.ration, led by PETA (People for the Ethic
Treatment of Animals) and allCnded by 100 maJChers
including many Crom the rcserva1ion, wallccd from
Oconoluf1ce Visitors' Center 1n the Great Smok
Mountains National Park to the infamous Saunooke'
Bear Land, cited as providing some of the wors
conditions for animals among CAhibits tn this country.
Chief Ed Taylor mcl the group and told them no
ID meddle with internal affairs on the reservnlioo and
go home. The response to this was a chorus of shou IS
"We are home!" from many of the dcmonsi.nuors wh
were residents of the reservation. The Chief then told lh
group ihat Indians were tired of outsiders telling the
what lO do, app:ircruly forgetting lhal. the exhibit owners
on whose behalf he was speaking were all while pcopl
who hnd leased space on the rcscrvntion IO cash in on lhe
summer tourist now. Muuenng, Taylor then got into hi
car and retired from lhc scc.ne.
But Taylor was affected by the dcmon~tration.
The following month he brought a resolution into th
Tribal Council thnt wou Id hnve required that bears
kept in "natural habitat areas" on penalty of SI ,000 fo
''iolallon. The Council. however, replaced this rcsolu tio
with one that said the caging o( bears 1s "presenting
problem• and nuthorized the Council 10 invcs1ig:ue th
pol>~ibility of the habitat area.
BENTON MacKA YE TRAIL
After nine years 3 dedicated group of volunteers
has comptcu:d a 78.5 mile hiking trail from Springer
Mountain, Georgia Lo the COhuua Wilderness Arca on
the Tcnncs.'iCC "lllle hnc.
The hiking p:ith is called the Benton MacKaye
Trail after ihe founder of the Appalachum Trail system.
Pans of the trail follow an early fll3n for the Aflll3l3chian
Trail. which was later ch311ged IO ilS prcscn1 route.
The remarkable aspect of the Benton MacKaye
Troll is that it was constructed entirely by voluntcc~.
who have worlccd steadily over a nine-year period to
complete the uaJI through the Goorgia mounuuns. Much
work still needs Lo be done 10 bring the path 10 11s
proposed termination po101 in the Great Smoky
Mountains National Park, but trail votun1cers were
jubilant to have completed lhc first ~uge of the route.
Officials of the Southern Region of the US
Forest Service agreed early rn the llllil's hisiory Ihm they
would back the propo:;ed route if the Georglll segment
were completed.
A Tennc.'iSCC chapter of the trail volunlecrli has
been formed IO extend ihc trail nonhwan:t through the
Unicoi MounUlill.\ IO reach the Smokies.
• scurce: article by John llarmon (n 1hr Atlanta
Journal-Constitution, October 14. 1989.
FOREST PLAN REMANDED
Narlnl World News Service
The Chief of the US Forest Service, Date
Robenson, on September 28, 1989 sent back the
bclcllgucrcd Land and Resource f\.lanngemem Plan for the
Nantahala-Pisgah National Forests, saying in panicular
Ihm the plan places too much emphasis oo clC31CuWng
as the method of choice for lumbenng and 3Jso allows
projected umber sates that would fail 10 recover their
CO~ts.
While not spcc1ficnlly outlawing clcarcutting or
any limits on its use. Robcn.o;on dircctcd the N-P
National Forest staffs 10 research altcmauvcs w the
clcarcutting technique and to be more nex1b!e m their
thoi~ of logging methods. His denial Ytllidatcd yc:ITS of
work by conscrvation groups, parucul:irly the Western
North Carolina Allianc~. to convince the Forest Service
to stop 1ts smgle-minded reliance on the clcarcuumg
ux:hnique.
The Chiefs directive also said the rorcst rtan did
not adequately JUstify proposed timber sales Lha1 would
have resulted in the loss of additional tax money IO
subsidi1.e clcarcuts in the Southern Appalachians. In
1987 the Nantahala·Pisgah National Forests lost a total
of S2.5 million in bclow-<:ost limber sales. (l1lc For~l
Service accounung procedure was changed in 1988 lO
make it more d1fficull 10 dctcnmnc the economic swtus
of timber SJlcs 1n indl\·1duat rorc.sts. hut 11 Is csumated
that tosses held steady or rose slightly in that year.) A
rccelll study author11cd by the Forest Service, Tiie
Southern Appalachian Timber Study. documented a
decade-long price drop in hardwood lumber in the
Southern Appalachians. Robcnson's memo duected the
Nauonnl Forests ndm11ustrauve siaffs to incorporate these
more recent figures m their review of timber ~les
policies and umber qUOlaS.
Chief Robertson's remand order showed most
clearly the political nature of the US Forest Service. for
the issues of clcarcutung and below~t salcs that he
dealt with in his administrative order were drawing much
negauve publicity IO the agency. However, the Chief,
white urging caution in the construction of fore.~ roads,
did noc suggest any specific changes in road pohc1e.s in
the N3ntahala-Pisgah Na11onal Forc.,ts. Alw, white he
called for specific plans 10 provide hab11111 for 12
threatened and cnd:lngercd ~pccics, he did not cnll for a
forests-wide roadlcss areas survey IO determine the noed
for wildcmcss areas and undisturbed habnat. as called ror
m particular by the rcgion:ll office of ihe Wilderness
Society. Thc.sc 1s~~ arc as 1mponan1 as lhc clcarcumng
issue. but 11 ~med th31 ihcy were neglected m ihe
Chiefs repon because they had not aroused a vociferous
public outcry ag111ns1 the For~t Service as h3d the umber
policies.
The message is clear; 10 bring chnnge to the
nauonal forests, stir 11 up.
~uing
II
WE BRING GOOEY THINGS
TOLIFE II
Narunl World Ne"'• Service
South of Hendersonville Nonh Carolina, in th
below the East Flat Rock comm unit
where some I 50 peorle draw their drinking water
concentration~ of a canccr·causing mduslnal solvcn
exceed the siatc stnndard by at least 3.500 times
The General Electric lrghting fixtW'Cl> productio
plant in lfcndcr,on County has ~ixu:cn undergroun
Storage t.anks, two waste water trcaunent ponds, and
sludge 1mpoundmcn1 on land owned by the plant. Tw
landfills. a recently reported le:tlcing drain pipe, and
1983 chemical spill arc all contribuung factors to lh
!isling of this s11c by the Nonh Carolina Clean Wate
Fund as one of the 22 WOrsl groundwntcr contaminatio
site.~ in Nonh Carolina.
The Fund has also C!\llmaled ihat 35,000 peopt
in lhe stale arc drinking water w11h some degree 0
contamination. Nonh Carolina has the c;ccond highcs
number of household wells in the United States
(822,000) as there is a ready supply of gruund water
SOlllil of which is working 115 way to the sea from lh~
mountains of the Katuah region. It appears iha1 we Ill'
playmg a dcm11I game of "chemical do-or-dare" wnh
untamtcd war.er, esscnunl to our health and lhnt of lhc
groundwntc~
b~hcre.
A~ one of the "toxic 22" shes of sever
contamination in Nonh Carohnn, General Elcctri
contmucs to release poisons inio the underground wnters
which participate in lhe cyd1c now of water through Lhc
E:uth. It tna)· seem like these chemical ·sotu11ons' are
gone from 'sne', yet when they rc.•wface will G.E. really
be bnnging good things 10 life?
. To register comments concerning G.E.'s
you can ca.II the G.E. coMumer products
IOll·frcc number 1-800-626-2000.
praeucc~.
�PICKENS DISTRICT
FOREST WATCH
Nanni World News 5cr'1ice
WHAT'S H.A.A.P.-ENING??
Narural World News
ELA (Ecological Living Ahemativcs), a broad·
based eco-forum rccenlly ronned in East Tcnncs.'ICC, is
addressing some local problems lhal threaten the Holston
River 00..tjn and area rcsidcncs' heallh. One of the group·~
firs1 ac1ions was an 1nformnuonal demonslra1ion to
promoic press coverage of an upcoming pubhc bearing
concerning a permit rc-issunl for the was1e-wa1er
1tCalmen1 facility or 1he Hols1on Army Ammuniuoo
Plani (H.A.A.P.). located in Hawkins and Sullivan
counties. The plan1. managed by Easunan Kodak,
manufactures RDX, Composiqon B, HMX, HMX·TNT,
RDX-Plaslicv.cr and other spe(:1fteally ordered exple>sive
compounds used m the U.S. and sold on the in1cmational
weapons markc1. The action consis1ed or 15 ELA
members cxh1b111ng signs reading "National Dcfen~ al
Whose Expcn~?" and "Don'1 You Wish You Could Ea1
The Fish?" as well as posters promoung the lime and
d:llc or Ille publt<: hearing. Mcmbcts handed OUl lcallclS
to employees ond mo1ori~1S pa~smg through I.he busy
faciory inu:rsccuon.
!\.lost hearings m Ille o.rca receive small aucnd:ulCe
and liU!e or no public eommenL However. the heanng.
held Nov. 30. auracicd approx1ma1ely 30 people,
indicating the success of the group's action. Al the
beanng, comments were scheduled 10 be limi1cd to
subject maucr rclevan1 lO NPDES Permit #TN0003671
only, relating specifically to water polluuon control
guidelines. Activ1s1S speaking, though, insisted on
citing several problems at the plant which contribuLC 10
water pollution. even though they were not included 1n
the pcnniL
Among these problems is a huardous waste
landfill at the plant that has recently been re1llrflCd to
service. ft is feared that leaching from this area. as well
as other runoff from the 5800 acre plant, could cause
additional accumulauons of 1oxins in the river. Among
the elcmenis seeping from the munilion~ plant are vinyl
chloride, chromium, cyanide and nickel. Some IOxins Ind
heavy metals occur m the daily discharge crtlucn1 in
amounts grca1er than one pound per day; some occur in
ci1cess of 10 and 15 pounds per day. All discharge goes
inlO the HolslOn River which must absorb other wastes
as well. Eastman Kodak's PET plastic factory lie.:; just a
rew miles upstream. On Nov. 15 Easunan cxpcnenced a
"typical" spill loosing 36,000 pound., or acetic acid in10
the Holston. These accumulations, as well as ogncuhural
run-off, together contaminate the river which is the
source or lite Ci1y of Morrisiown's drinking waLCr
supply.
1f you would hke IO register comments on Ibis
and other problems concerning water pollu11on in
Tennessee, wri1e to: TN Dept. or Heallh and
Environment (Div. or Water Pollution Conttol); 150 9th
Ave. North: Nashville, TN 37219, or call (615)
741-7883.
If you would like IO know more about ELA and
upcoming activiues, write to: ELA; P.O. Box 851;
Jonesborough, 1N 37659.
k'i.nur, 1989-90
1
1l
'.'
While the "Up State" may be viewed as ju~t a
smllll comer or South Carolina. it holds a promineni
place along 1he cas1.em cscnrpment of the Soulhcm
Appl3chain Mountain Range. It is 31so home 10 a
growing number or bioreg1onal folks actively involved'"
the "public input" process of the Sumter National
Forest's Andrew Pickens Dislnct.
South Carolina Forest Wa1ch is presently
appealing two comparunen1 plans in the Chauga River
watershed. 1xlscd on the lack of a prcharvcst "hydrologic
survey•. which would have addressed the prot.cCtion or
two brook trout sucams and the conversion or the forest
IO a pine plantation. Additionally. the planned umber cut
was based on a study conducted in the piedmont and not
on steep mountain slopes.
"Those who arc only good with hammers sec
every problem as a ruul." Quoting Abraham Maslow.
Forest Wruch ttca..~urcr Richard Cam eqilamed that the
1985 Long Range Pinn for the district reveals a narrow·
minded approach to muluplc use. "The Plan relics
heavily on the conversion or milled hardwood and pine
forests to pllllltations or hybrid pines plan1ed on ten by
ten foot spacm~ Wildlife received very llUle auenuoo .•
"In order 1ha1 we might co1ribu1e to the
re-educa11ng of the Fores1 SCfVicc, we've done a 101 or
Sllldy on our own. Aside lrom our meetings with the
USFS and private timber interests. our bimonthly
mce1ings host a variety or speakers and lcanung
experiences. We also manage 10 gel out and cruise
management companrnenL~ in the Picltcns Oistr1c1."
For more information on the South Carolina
Forest Watch, wntc:
P. 0. Box 657
we.,tmmstcr, South Carolina 29693
CLEARCUTTING
HAS ABAD DAY
Natural World News S..,.jc.,
Research findings reported at a US Forest
Service-sponsored work.shop in September di.o;putcd the
notion that clcarc:utling provides crucial forage for cen.ain
species of wildlife. The audience at the "Wildlife
Considerations in lmplemcnung the Land and ReSOUtce
Managemcn1 Plan" mccung was addlCsscd by =hers
from various soulhcastcm universities.
Recent work Bl the Univen1ty or Georgia has
shown that deer appear IO be very adaptable 10 a wide
variety or forest types. Contrary to popular belief, deer
depend less on the type of browse found in clcarculS than
they do on a variety of hard mast (acorns and nuts)
provided l'y mature forests. Turkey research 11 Clemson
h:l.s also revealed tha.l 1urkeys make liulc use or clcarcuts,
needing a variety or hard and soft mast.
Similarly, Univcrsi1y of Tenncsscc reseateh ha~
shown that bears make very ligh1 and seasonal use of
forage in clcan:uts. depending more heavily on a good
selection or hard mast. Furthermore. the roads as.<;0eiBICd
with logging have proven IO have a severe impact on
bear populatlon.s. Bears have been found to use rough
woods roads and skid lnlib as they LrBvel in scarth or
forage, but they avoid ~ystcm roads, whether open or
closed to vehicle traffic. Thus, roads affect bear
populations by effectively reducing Ille size of their
range. as well as by providing easier access for hunLCr.>
and poachers.
Representatives from the NC Wildlife
Commission also spoke and indicated their concern
nbouc the effect of the Forest Servicc·s !'03d·building and
harvc.qing practices on wildlife population<.
THE CASE OF THE
DISAPPEARING TRJTIUM
Natural World News SetVice
The US Dcparuncnt of Energy (DOE) has again
suspended 311 commcrciai ~hipmcnts of 1ritium. the
radioacti"e ~ used in nuclear wlll1lc::lds, after significant
quantities of it turned up missing. Tritium is used in
biological and energy research and in making luminous
lights, signs. dials and w:u.ches as weU es being used to
increase the power or nuclear warllcads.
The halt in tritium shipments was 111nounccd in
July or 1989 after an inconclusive search for: five grams
or the element that laboraiory records said had been
shipped to commercial customers. bu1 which buyers said
had never arrived. ln August. the DOE said it would
resume mosi shipmcnis after bilS or the missing malerial
were found. The dcpartmcnt discounlcd the likclihood or
theft at that time. Only a few special shipmenis have
been made since then.
An in1emal lab rcpon said d~pancies in the
shipping records d:lted at least IO 1985. In some cases.
customers reportC<I they h3d received 40 percent ~
tritium lhan they had paid for.
A copy or the confidential July 20 report and
rclalcd Oak Ridge documcnis were obtained through a
legally enforceable request under the Freedom of
Information Act. lnvesLigators for Martin Marien.a Energy Systems, wtuch nms opcr311on:; at the Oalt Ridge
nuclear complex, said in the report that a significan1
amount of 1r11ium had been losL m a lest shipment
bc1 ween buildings. It appeared lhat Ille I~~ amounted to
abou1 two grams. approxima1ely half thc amoun1 used in
a smglc aiomic warhead.
According 10 the conliden1ial rcpon, workers
loaded the Lriuum into a container, which was sent to
another bu1ldmg. There pan of the contents of the
coniamer was unloaded for sampling, then repacked and
scn1 back 10 11.s ong1nal locauon. Thrcc-qW111CrS of the
tritium was lost in that round trip. Leakage and
procedural jXUblcms wcte ruled OUL
Reprcscniative Edward J. Markey (0) or
M3ss3chusctts swd, "You have IO \l/Olldct what kind of
Keystone KOJl!I operntion the Dcpanment or Energy ha!.
down at O:ik Ridge. when they lose more than 22,000
cunes or tntium in a I.Cl;! designed IO find out why DOE
keeps on losing l.nlClt or tritium."
DON'T CROSS
DA GREAT PUMPKIN
Nuunl WorldNcwsSavlcc
The WCSICnl North Carolina Alliance undcrsoc:ml
lhe gTOUp's opposjuon to wide.~ead clcarcu1ting in the
na1ional forests by staging a Halloween day
dcmonsLretion in front or the US Forest Service
headquaners m Asheville. The action specifically
protested a proposed clearcut near thc popular Craggy
Gardens area on thc Blue Ridge Parkway. The clcen:ut
would be in full view or tourisis at the visitor cerucr.
"Even the Great Pumpkin says, 'Don"1 cu1
Craggy.'" rc3d a sign held by young David Gilmour of
the group. The Alliance noted that lhis panicular cut.
which would be 12 acres in $tlC and less than a mile
away from the visitor center, is especially mappropriatc.
(Other acuvists were of the opinion. however, that the
Forest Service should be required 10 do oil their
clearcutting within sight of major IOW'i.\t auractions.)
As a result or the aucntion the Craggy clearcut
has received, the Forest Service is re-evaluating the
!ituauon. lrutcad of allowing the ll'BCt IO be clearcut, the
agency may n:quuc selective culling. which would lca.-e
~ or the trccs standing • or 11 may spare the enure 12
11CrtS. The decision is yet 10 be announced.
JC.at~
, l
Jo\&rnaL p1i9t1 21
...
'
�Natural World News
SPE C IAL REPOR T
ALARKA CREEK
CONTROVERSY
by David Wheeler
The headwaters of Alarka Creek rise high on the
Cowee Ridge, where !he North Carolina counllc.~ or
Swain, Jackson, and Macon comer. The creek\ origins
are on !he Alarka Laurel properly, l1lOtC than 2,000 :icre.~
of IJlnt.I which includes 35 :icre.~ of a unique red
spruce-bog association. The creek runs lhrough 2,000
acres or watershed uninhabited by human bemgs, along
!he way wmbting over the Alarka Falls. once a place for
fasting and p111ying held sacred by lhc native Chcrokcc
people. Until 11 reaches the Alarb Community in Swam
County. lhe wate.rs of lhc croelc are clear and support a
nallll'lllly-reproducing populntion or brook IJ'Oul
However, Alarka Creek is in clanger. The Alarlc.:J
LaW'Cl propcny, owned as an invcStmcnt by a panner.;hip
or land speculators, has been on the market for years.
Only now is a developer showing <iome interest in the
acreage. The identity of the developer is a catefully-kcpl
~ret. but it is known lh:lt plans for the Almb Laurel
propcny include a golf course and a luxury resort.
At the request of William Mcl.amey, an aqu:ttic
biologist living in Macoo County, biologists from the
NC Dcpruuneru of Envuoruncntal Management {DEM)
visited Al:uka Crcd: and ~led the wnu:r.;. Biological and
chemical tcsL:i confirmed that lhe wntershcd met the
stringent standards for qualirica1ion as a state
"OulSlanding Resource Water• (ORW). Streams 11ut
11\CCI ORV/ standards arc lamentably very few. and.
clearly, Alarka Crock is an lllca worlhy of protection.
But omcu1J efforts 10 preserve Alarka Creek have
run Into an ob!<lllCle. There is still resentment in Swain
County towards the insensitive acuons or big
government, which m the mid-1940\ condemned !;ind in
Swain, OSl.CllSibly for the citpans1on of !he Great Smoky
Mountains Nauonal Part, but which in ac1U3!11y lumcd
OUI IO be largely for lhe bencn1 of lhc Tcnnc.'--« Valley
Authority for lhc creation of Fontana Lake.
The focus for 1hc ire of 1his generation of Swam
County citi7.cns is a promise made by the govemmcm i.ll
the time of the land acquis1tOl1$ for a road that would p;is~
on the north side of 1hc lake. now within lhc Park
boundaries. That promi~ was never fulfilled, althoogh
lhc infamous North Carolina Senator Jesse Helms ha,
blocked a bill lhal would have finanC13lly compcnsalcd
the cow11y.
The uprc_o;s1on for 1h1s anger 1s a group called
"Citizens Against Wildemc.~~: which ha.~ a siorcrrom
office in Bryson Ci1y. lhc Swam county _,eat. The group
owes 1l1 existence and probably much of 1L~ crroc11vcncss
to the slrollg wppon of Senator Helms Alway' on the
lookout ror a political situation IO man1pulau: 10 has own
advantage. Helms took the "Ci111.cn~ Against Waldcmc.s"
under his ••mg and has fanned 1hc fires of their
rcscntmcnL The group's baule-<:ry 1s; "We are ltvmg
poorly because 85% of our county 1s under federal
control."
Abrka Creek lw been caughl rn the whirlwind
This ,.."a$ clc;arly revealed when a reprcscmauvc from the
Trust for Pubhc Land journeyed up tO lhe mountains to
look at the an:a at William Mcl..amcy's !QQUCSL
"He thought he was coming up to look at <1 pn:Uy
creek with a waterfall," said Mclarney. "Bui when he
51,.. the area. he said. ilus )!)ould be a national priority
fo •ur organi1.ation!' When he communicated h1~
lin1' "I'' IO the nntional office. they agreed w1lh hi$
II.\
<r.lcnt and gave cooseru 10 the project Bui to make
a lnJnsfcr, they needed sponsorship from some
appropriau: n:itional political figure. such as a senator or
a congressional reprcscn1J11Jve but none was to be found.
The reason: Jesse Helms. So efforts by the Trust for
Public Land to help A!arlca Creek have been stalled:
The Alarb Creek issue came to a head when lhe
DEM held a public hearing on lhe ORW classification 111
the Bryson City courthouse on the evening or November
2. 1989. The district couruoom was p3Ckod. Over 250
people aucndcd the hearing, mos1 of 1hem on short
notice, because the public announccmcn1 or the mceung
h:id nol been published in the county newspaper until the
week before the hearing dale. Mosl of lhe speakers
present were from Swam County, and m~l expressed
strong opposition to an ORW classilicauon for Alnrka
Creek. Regnrdless of the ickology behind 11. local power
is a fonnidablc force and noc to be underestimated.
The proposed development on Cowee Ridge
seemed to be synonymous with economic pro~rity m
lhe mind.~ or most or those who spoke agams1 the ORW
classific:iuon. Several dccned the opinions of "oul'idc~·
from ncighbonng M:lcon and Jackson counties when they
spoke in support or prou:cuon for Alarka. "You're JUst
saying that because !'.iacon alre.ady ha.' six malls." called
a woman from !he audience at one poim.
"!l's very ironic." eommcnlCd William Mct..amcy.
"They were calling people who laved 20 miles away
'outsiders.' while a California developer who ha..,n't even
revealed his name 11nd was rcprescnicd only by 1wo
Georgi.i lawyClS is considered one of lhcir own.
"PCISOllally. I would l\OI favor any ~lution to the
ultimaic fate of the Big Laurel lh:11 would lock Swain
County people out. and a big development would do lh;al
more effoctivcly than nnything else anyone could do. The
kind or people who would frequent that place don't want
locals around Swain County rcsidcnis couldn't afford to
buy a membership. and even If they were w gc1 m !here,
they wouldn'l find whnt they were lookmg for . 1 don't
think any or lhc.<;c people play golf.
"There would be short·lerm jobs building lhe
resort complex and a few permanent JObs taking care or
!he buildings and lhe grounds. Bul by all acounLs 1he
m3m access rood is more than likely going LO go down
!he Macon County side of the mounuun. Until 1t reaches
the Alarka Community. the road into Swnin Cou.nly is
cxuaort.11nari!y ~lcep. A four-wheel drive vehicle can
make ll prcuy casily...whcn lhc roat.l's dry . However, 11
would be a tremendous JOb to put a first-<:lass. paved
highway in lhcn: th:11 would be comrorublc anti snfc ror
expensive car;.
·1 feel SltOngly that lhe economic benefits ror
Swain Counly are being grcally exnggemte.d. Swain
Coumy would receive an addition to their tax base and a
few minimum wage jobs, bul lhen lhey would also gel
all the run-off and all the golf course pcsuc1dcs, and lhe
county would have a 101 of add1t1onal costs for
ma.inu:nance and county service.~.
• Anolher element of irony 1s lhal dcvclopmcnlS
arc rrcqucnlly ralionnlizcd wi1h lhe argumeni lhat
property values arc going to go up (which in lhis cnse I
am sure 1s true), as if that were a good thing. For a
l'C311or or person who has a piece or property and is
interested in selling ii, a rise in property value.~ is a good
lhmg. Bui for an)•onc else who is Uying 10 hold property
or 1s m the market to buy property. a rise m costs is an
unwelcome development These people may not be able
to alTord to buy land or may lose propeny they already
own v.hen the land values go up. The grca1 majority or
people from Swnin who spoke up in favor of
development arc acwally ca.~ing themselves out the door
by calhng for big monc) IO move mto thcll'county."
The hcanng in Bryson City did not tell the whole
story. When they heard of the Alarka Creek dilemma.
other local people, largely from Jackson and Macon
coumies, responded with a massive leuer-wnting
campaign to tho DEM c;ilhng for protection or 1hc
watcr,hcd. Apparently Alarka Creek is well·known and
:ipprcc1111ed as o spccanl place by many people in its
\·icinuy.
There was also $0me reaction 10 1he strong
pressure exercised in Swam County by the Ciuzens
Aga1ns1 Wilderness group. One local woman lOOk lhc
swnd a1 the publu: hC.lling and lCMfully told the audience
to pay aucn11on 10 what they value and be cautious about
what they would lhrow away. It was obviously a great
effort of will for her to male such a swtcmcnl, and she
wns the only speaker m support of the ORW mc:isure
who received applau:;c from the crowd.
111crc were othcn; who did not dare 10 lake 1h:11
courageous suind. Wilhom Mclarney said lhat he
received phone calls after 1hc mecung from Swai n
County nntives who had attended the h.:aring, but felt too
mumidated IO publicly voice support for Alark.a Creek.
"It's a complicated issue." s:iys Mcl.amcy. "The
people of Swain County have real grievances.
parti,ulatly in rcgnrd to Fonwl\3 Lake. Unfortuna1cly,
these gricvanres arc being man1pul3tcd.
"The wider issue to 'TIC. which gives me pause
when I lhmk about it, ts whnt has the greater soc1cly
done lO the...: people 10 create the situation 1hu1 c;cpn:.. \Cd
...
1lo;elf at th;it hcunng?"
~
Or1wmg by Junca Rhc•
�The synergy that 1s created when each family member take!)
responsibility for their own well-being and suppons the
well-being of others, is another resource that serves the process
of resolution when conflict docs arise. And of course, the greater
the level of well-1>¢ing in the household. the less obnoxiousness
and conflict there is!
Skillfulness/ Talking it Out
According 10 Dana and Nick, "talking it out"--and
sometimes over. under. around and through--is the main process
for conflict resolution. There are three aspects to that
communication process: lisrening, Expressing, and
The quality of family life is detennined
not by whether or not a family has conflict but
by what they do with it.
Problem-solving.
lisrening. Although the most powerful communication
skill, listening remains underused by us all. It is still much easier
to give advice, preach, argue, moralize, lecture, or change the
subject than it is to reaJly listen 10 what someone else is saying.
"We listen with our answers running," a colleague of mine said
recently. Reflective or ac1ive lis1ening, on the 01her hand. is
listening with your heart, listening for the unique essence of the
speaker's experience, and letting the other person know that they
have been heard by repeating back to 1hem their message as you
heard it.
It is particularly challenging to lis1en to another person's
point of view in the mids1 of a conflict situation; i1 is, however,
the cornerstone for resolution. Listening acknowledges and
validates (not necessarily agreeing with) the other person's
perspective and encourages important data in the conflict to
emerge.
Expressing. The other side of listerung is expression statements about perceptions, interpreta1ions, thoughts, feelings,
wams, and actions. In conflict situations, it is helpful to state
your experience in a way that gives specific information that can
be clearly understood by the other party. Such direct expressions
arc commonly called "I Statements," (as opposed to accusatory
"You Statements.")
Nick is the resident expert on "I Statements" in our house
these days. His fifth grade class is studying conflict and its
resolution in a Mediation Center program called "Fuss-Busters."
Through the guidance and modeling of a gifted and committed
teacher, the students are learning to express their anger and
frustrations in an "l feel
when, _ _ __
because
" format. The objective of the "I Statement" is
to communicate your feelings in a way that does not put down or
attack the other and engages their assistance in resolving the
conflict. Nick explains that if the other person does not respond
helpfully, then it's time to ask the teacher for help. As the year
progresses, trained student mediators m the classroom will be
available 10 help resolve those conflicts.
Dana reiterates that being assertive and letting your family
and friends le.now what you're feeling and what help you need
from them prevents conflict from building up. Communicating
immediately and specifically and in a non-blameful style opens
the door for positive resolution.
Problem-Solving & Conjlicr Resolurion. Frequently, the simple
expression of feelings or needs and a chance to vent or be heard
dissolve would-be conflicts. Just as often, however, living in
these bus~, high-stress, complicated times, family members need
to put their heads together to solve problems. We've noticed that
unsolved problems become conflicts to become resolved· if
Confl~CtS arc ~Ot fCSOlved, they re-emerge, often growing in
magrutude until .a blow-up occurs, or, worse, family members
separate and distance themselves from one another in an
avoidance pattern.
.
. Consider these typical modes of responding to conflict
snuanons:
I. Competition - "I win,• J get all rrry needs !Mt; you get 110thi11g.
2. Accommodation - "You win," I give ui; you get everything.
3 Avoidance - Neithu of ws geu a.ny1hing.
4 Compromiu - EtUh of ws gi11es a /i11/e fJJld gets a li11le.
.S CollDbor(JliJ)n - "Win - Win,• we wief111t IN probum aN.i
fwJ a crtasive sollllion that sat4fies both of our Mtds.
lollnter, J 989-90
~!though each o~ these a~proaches may be appropriate at
some umc, ~oU:iborauo~ provides the m~st longlasting and
mutually sausfyang soluuons. In collaborauon. the problem is
auackcd - not the people! And what would it be like if the
problem were embraced as an opportunity to fine-tune family
functioning, rather than attacked?
In the process of collaborative connict resolution, a critical
stel? is for ~II concerned to clearly define the problem in terms of
their own interests and needs. After carefully listening to each
person verbalize their side of the conflict. then all can come to an
agreement on the definirion of the problem.
In their book Gerring To Yes. Fisher and Ury recount che.
example of t~o sisters fighting over one orange. Finally, in an
effort to be farr, they compromise and cut the orange in half. One
sister takes her half, peels the orange and cats the orange. The
other sister takes her half, throws away the fruit and uses 1he peel
to bake a cake. Clearly, a far superior solution would have
emerged had they identified what each person's interesis were.
The more accurately the problem is defined in terms of basic
interests and needs, the more easily and quickly it can be solved.
The process of creatively managing conflict, stress and
change in families is a dynamic and continuous one. The more
enriching, supportive, compassionate and fun that process is. the
less resistance we feel coward it. When conflict is approached in a
"Spirit of Possibility" toward healthy change, when individual
differences and personal well-being are protected and honored,
and when families are committed to using the skills of open
communication and problem-solving, conflict becomes a resource
for growth rather than an clement of disintegration.
Ellie Kincade 1s assisrant director of 1he Counseling Cemer ar
UNC-Aslll!ville. She is also a consulranr in t/11! Aiki approach 10
creQlive corf/lier resolutwn. conducring workshops in the fields of
edµcarion and human services.
SUGGESTED BOOKS
Ct11ing 10 Y1.s Roger Fisher and William Ury
TllL Magic ofCofl/liCI Thomas Crum
Parent E/ftctiveness Traimng Thomas Gordon
Swttl D'eamsfo' Lillie Onts: Btdlimt! Fan/IJJks
10 Build Self Estum Michael G. Pappas
RESOURCE ORGANlZATJONS
Childrcn"s Ctcativc Response to Conflict
c/o Fclbwship ofRcconcili.11.IOn
Box 271, Nyack. NY 10960 (914) 358-4601
Na-th Carolina Ccn1e1 for Peace Education
214 Piusboro Street, Chapel Hill, NC 27514
(919)929·9821
The Eanh.stcwanis Network
cto The Holycatth Foundation, PO Beu 10697
Bainbridge Island, WA 98110 (206) 842-7986
The Mediation Cciucr
408 County Court House. Asheville, NC 28801
(704} 2S 1-6089
The Nauonal Association for Mediation in E.ducation
425 Amity Sueet. Amherst. MA 01002
Parents llld Teachas for Social Rcsponsib.ility
PO Box St7. MOtCIOwn, VT 05660
�From the Diary of a Modem Child
How can I find a moral sense
when falsehood lives
protcetcd in governments?
\\'hen playing false becomes the norm
kids begin 10 wonder what's the form?
Our role model> have been S10len
our culture hns been stolen,
corponue bored rooms determine
our feeding, our clo1hing,
tnmsp<>rting, and :;chooling style
A way of gathering in council
has been stolen by govcming images
or faces we never see
Menning ha:; been
~laced
by scllini;,
polling. and man ipulaung ...
Waste bas been accelerated
a~ we consume resources
and spil out the remains
on pi lcs of rock idols.
profiteering religions.
and streams of vidio Ulpc
Is then: any way we can reclaim our live.~
from corporate and industrial wastelands
or pictures that lie,
jobs that don't work, :ind 'inter uiinment'
tha1 teaches escapism a.~ a way of life
that rcsponsibilily is boring·
doesn't move fast enough •
requires too much undeNanding ...
Who is more immature
the grown or the growing?
At times it is in·sensing 10 think and feel hov. much and
how quickly some aspects of human ~ociety are vanishing. It is
as though the forces of our ungainly comple~ evolution arc
usurping our ability to Ulke the time 10 recognize 1he v.onder and
POCKET CULTURES
by Wtll Ashe Bason
When we look seven generations away we first sec ourselves
and our children and then the grandchildren that are on tne Way.
This is where our impact on the future is. I low arc we raising
ourselves and our children and prepanng for our children's children
Now? How can we restructure our lives so as to bener nunure
ourselve:. and our children and our children's children? What sort
of environmcm is best for growing whole and healthy humans?
How do we bring this environmem into reJlilV in Katuah?
Many of us "grew up" in the false commumries of modem
amcrican cities or suburbs. These were and arc cnvironmenL<; which
foster alienation. Almost everywhere is owned hy someone. People
are "at home" only at home! lllc streets arc the only common
ground around, and they belong 10 cars. There 1s relatively dense
population without the community spin1 which would make such
density bearable or even pleasurable. In reaction against this, some
of us have chosen to live in rurul areas. We have tned to isolate
and insulate ourselves from the dominant culture. Our children
don't really underswnd this but they do understand that they want
to be able 10 sec their friends more often then they do now, living at
lhe end of funky driveways at 1hc end of long din roads. Fulfilling
this need usually means school and spons and other activities
which are driving us to drive. But the driving is not the worst of it,
How can we build a new society, one without the faial dis eases of
the old, if we send our children during their fol'TTl.llive yC41l'S to
institutions whose very nature fosters competition, where
s:icredness of place and being arc not even on the graph. Modem
)C"I
uon Jo~r~
pn9~ 24
necessity of simple enduring cultural bonds. Child "forwaroing"
in the context of a dominating culture, or absence of culture, can
be a very unsettling, frustrating, and paradoxical experience. Do
we re-invent human cullurc again to satisfy the need to bring
rights and meaning through the symbols we put into practice? Do
we attempt some kind of symbiosis with a decaying power
structure that needs a dose of creative innovation? Or do we just
open the floodgates and let the grimy warer of predigested images
and infonnation come into our senses without any sense of
becoming in-sensed?
The ad-age of images and sounds coming across screens
and speakers 10 thousands of people each day may seem "cool"
and scintilating but what arc their effects on the long-range
accretion of mind, feeling, and decision for a child? Is it possible
10 create a suppon network that promotes family healing in the
face of squashing pressures from a society that apparently
doesn't represent or value many of the vital aspecb of its own
being? Some of these impon-ances are sustainability, care for
those less privileged. more extensive ecological well being,
relevant work. a sense of the biological region we inhabit as
home, and a healthy supponive extended family.
What is the c:ltect of poverty on families m the Katuah
region (and not just for us SCRUFFIES or Smanemng
C:1retakers, Rurally Urbane, Fueled For Impoverished Ecological
Survival)? What is the real effect of turbulence in 'broken
homes' and 'instant familes' full of conflicting and compromising
inrerests between close relatives and step-relatives on the gcner.il
patterns of society?
Perhaps 1hese questions arc 100 deep, yet these are the
kinds of far-reaching ques1ions often coming to awareness these
days. A major difficulty in trying 10 summon the context in
which our vitals can flourish, wilhou1 being continually
smothered in stress, manifests in the allure of electTOnic media,
and its exrensive computer manipulation of visual and acoustic
"space" that we all share. As this auruo/video gaming sucks in
more and more attention it is essential io realize that it is not a
clear expression of the whole mind of our species. The complex
whole fields of human life encompass far more than movies.
sit·coms, ads. and canoons could ever fuUillingly u:mslate.
Commercial media is IJ'Uely an aucmpt by the few to dominate or
falsify for the many. The right of choice in the means and content
of any particular kind of media hypnotism should be considered~
primarv to essential responsible hum:in freedom .
~•
Corporeally. Rob Messick
American public schools are lhe melting po1 lef1 on 100 long to boil.
They arc tee vec reali1y. At their best. they are only capabk of
teaching the parts. Meaning lcs> lhL~ of wurds and dead f~g.
organ:.. Our children only choose them because we haven t given
them an alternative. We have presumed and pretended that
providing an ahemative to school was mostly a mauer of legality
and academics. In fact tt means providing a commun11y in which
children can find friends as well as intellectual stimulation and
emotional security.
11 is no1 enough 10 m~ulute ourselves from the dominant
culture. We have 10 create new culture. Not another candidate for
dominam culture. but hundreds and thousands of pocket cultures.
Pocket cultures that anfully represent unique hum:in ad:ipiarion to
unique and sacred places. Cultures m harmony with their
environments and thus in harmony with each other. A iangihle
culture of l'C.'.11 relationships between people and animals and plants
and water and din and stone and architecture and real stuff hke that
there and not a culture of tapes and magazme.~ and books and
workshops and videos and seminars and full-Oedge~·n8J'$. etc. The
culrurc that we have built m each other's heads is beautiful and true
and meaningless unless it leads to way of life, which it will.
The world is changing rapidly. Humans arc very. very
numerous and on the move almost everywhere. Everyday we hear
about more refugees and more homeless people. Earth's cities are
overcrowded and choking on their own waste. It is a world of
villages that will emerge from this nigh1marc. A world in which
people once again know their neighbors.!'- ~orld ~ sobered by the
environmental con sequences of our unthmking acuons. that respect
for and worship of nature will once again be no1 the dommant bu1
lhe only religion.
(c:on11nucd on ncxc P•&•)
kllnter, l 989 - 90
�I know lll3Jly people of good ecological conscience who have
bought land and wish 10 have a comm~nir_y. yet insist on living
miles from each other. If a person ts wishing to move 10 one of
these communities. about the fauxcs1 pas one could make would be
t0 pick a house s!~t I~ near 10 a!1 ~i~ting home, ~nd 100 near
usually means vmhin sight of. This 1ns1s1ence on d1s1a~ce seems .
downright unfriendly when J_udged by '!ie Cherokee. T1beun. Thai.
Dogon, Greek. Zulu, or Zuni (to name 1us1 a very few) standards.
There is a very good book called A Pmtern Language by
Christopher Alexander and some ~f his friends: and this l?ook i~
very highly respected among arch11ecrs and designers for its radical
and coherent approach to archi1cc1ural planning. There is a paucrn
called "connected play space"' and the book goes on to cite
information to the effect that there is a direct corm;pondencc
between neurosis and the number of friends that a child has
growing up. Alexander and company used some statistics on family
size and average 11ges of children and came up with the figure of 64
families as the number needed 10 insure that all children would have
a good chance to find friends. They suggest that what children need
is a community of this size in which each home borders on a
continuous play area. In such a place, children would do much of
the work we now call childcare. This is a much more time-honored
and natural arrangement than the pauems we sec non-functioning
around us at present. Children learn responsibility in taking care of
other children. They also generally have a whole 101 more fun
tllnte.r, 1989-90
hanging ar&ind with other kids. Saner and happier kids could help
spread these virtues 10 the older folks.
Adolescents have a compelling need to be around their own
kind, which suits the rest of us just fine. This is sure easier 10 bring
about in a small community than in isolated fanns1eads. Young
people have a terrible SIJ'Uggle just trying to exist economically
IOday. In villages and small communities young people can get
good jobs and sec their friends regularly without the expense of a
car. The ttansition from child 10 adult can be more gradual and
na1ur.t.l 1han the current IJ"Cnd which is usually to move away from
parents and friends who can function as a suppon group. Perhaps a
101 of suicide and depression is related to fear.; of nor being able 10
"make it on one's own'.' In a village or small community \\C: make
it on our own 1oge1her, a much more reasswing and slllblc
arrangemem.
Perhaps future generations will look back at the dominant
culture's concept of land ownership with the same horror with
which we now view slavery. Up until fairly recently most of the
\\Orld's people lived an agricultural village communities in which
some or all of the land was owned or used in common. This
common usage certainly more clearly reflects the basic biological
reality of 1he planer we share. Children growing where some of the
land is ~hared have a bener chance of learning ro see land as an
en111y in it's own right.
�Dear KatUah,
Another excclltnt issue (Fall, 1989) ·But I mu't Like exception with
lhc statement m Pnmck Clark's otherwise Cine arucle on the Eastern
cougar/panther/paint.er. He wn1es: •Although it seems fitting and right for
panthers tO be inh:lbiung the southern mountains. not one official sighting
has been made. Until lhcn, panther ad"ocat~ have no basis for demanding
protection for cougar habita1.0 (p.18)
Wrong. The burden or proof is on the government to "prove" !here nr.:
no pamhcrs. Until then. we must err on the side or lhc cml:ingcrcd cnt1er :llld
manage as though lhcrc arc cougnrs.
Curr.mil)· wildlife managers go by the dictum, •Extine! until proven
ext.anL • We must rever<;e this: "Extant until pro"cn e~tincL • 01hcrwise,
unscrupulous and/or incompetent managers c:in ignore even the best
sightings. awruung the day someone brings in a cougar carcass to prove ther~
1ll'C (oops, wue) cougan here.
No compromise,
Jwmc Saycn
Prt.ltnJt Appoluchian IVildl!l'MSS
DRUMMING
LETTERS TO KATUAH
Yts, wt agru. f hanks. Jamie. ·eds.
Dear Kaui3h.
At first. thank you for sending me a copy of the Katlinh Journal and
the U.N. Charter for Na1Urc.
I agree wilh your "StatemenL or Purpose·'. I enjoyed about all lh.:
Joumal's articles, you're really on the right way; I wish every 81oregions
should have a journal like yours.
Herc in ltaly, the BiOregional Movement is ju.st starting. That's fine.
but I lhink. they're sull a bit humon-ccnu:rcd.
I. as member of lhe Italian Wilderness Association's D1rec11ve
Council. am trying hard to spread an ccoccnuic awarcncSl; among i~
members..
O.K. Happy llllils tO all of you.
Cioo,
Morcul Giuseppe
Mantova, Italy
Dear Folks,
Congratulations on your grc:it "For All Things Wild issue!
I, IOO. am deeply concerned nboul the "Norlh Carolina road binge."
The same insanity grips Virginlll. We need 10 form a coohuon ag:Unst the
most environment.ally dcslIUCtivc clement in technology. (I wrote an article
about it in lhc earth First' Jow-nal, Vol. IX, No. II. 1988).
The on-going and looming cnv1ronmcnuil destruction is truly
pl:inct-shalung and i~ the mojor clement in lhc "grccnhot1~ effect" when the
infrastructure is considered
Unfortunately there seems to be a strong block, e"cn among
cnvironmcntahSlS, r.t. the automobile. We need t0 overcome lhis nnd tach
individual mu.it act to reduce dependence drastically
Tunnies ngoin for a great issue.
Enrlh Firstl
Bob Mueller
Dear Kaltiah,
I have enclosed several pamphlets explaining lhc Na11onal Peace T3X
Fund Bill. This bill 1s designed to allow !hose persons consc1cn1iou.~ly
opposed IO war IO have thc military ponion Of their taxes dirccled toward
peace rclaled proJCCl.S. Over onc-lhird of our 1ru1 dollars arc going for current
military expenses, 10 say nothing or lhe add1tionnJ 19% t0 take Ct11e of past
military expenses.
Fof mon: inform:iuon aboul lhc Peace Tax Fund Bill, please write io:
National Campaign for 11 Peace Tax Fund
2121 Decatur Pt. NW
Wa-.hington. DC 20008
(202) 483-3751
Mrs. llarold Sir.Idler
Dear Ka.Wah People.
I think you JUSt keep geuing better and bcuer! Congrntula11on~ on
puumg t.ogethcr an cons-1stently fine JOUmal.
But I'm upset! I can't believe Kataah of all plaec.,. lhousht 11 wns ok
to pnnt a want ad for "Christions Only." J really gOt goosct>umps when I '1111\
that ad. I wonder why none among you removed 1t from pnnt Did you think
it would offend no one? (Why?)
l~s so out or your charnctcr 10 print something discnmin:itmg "'h1ch
could only be painful to members of our emerging community I'm sure you
won't do u ngain. bu1 I want to let you know how I feel.
Sincerely.
Randee Brenner GoodslJl<h
Thanh for )'011.r kind words for 1~ Kaulah Journal. l\'t fttl that
inc/1Uw11 of 1~ ad is not 11uusarily n11.1 of choracta for ·1\'eb,.·orl11111"
which fr 111tt.ntkd to h('/p connect people cf t~ rtgwn with rach mhu. Thll.S
ii rtfkcu the divusity ofpeople and 111tuc1.11111~ rtgio11.
To i11dicatt that a f1U1ctio11 is "for chrwians 011/y" dot.< not
necessarily co1Utit11.1t discrimlflaJiDn. bw rather Is 1ntt!ndtd to connut
"'.t:mbus cf a s~cijic interest group. • tds
JC.a• ah Journm ptu)e 26
l.ltnlcr, 1989-90
�Hau Kauiah,
I am wriung lh1s lcllcr to you m reference to our ncwslcucr called
'echoes of lhc drum'.
I am interested m pulling 11 m the wcbworkmg section of lhc Katllah
Journal. Bui I wlll explain a liulc about ii before I go any further.
'echoes of lhc drum' 1s no1 your onlinnry ncwslcucr. It is not hke the
of the ocwslcucr~ that only put news in 11. The news thnt we put in the
newsleucr revolves around und1tional teaching or the Ntui\'C American
Indians and lho1r Sacred Red Road. h eamo 11bou1 as a need to be able to get
1r.1du1onal tcachmgs m10 the iron houses (prisons) throughout Tunic hlJlnd.
rcs1
I was a member of the Thunderbml Pmon Alliance. but when I saw
that their goal was ne>I to tench but to become an acthl't sort of group. I
separated myself from thc organi1.a1ion. And followed the mcditmc teaching
thu1 I was brought up in. As a Lakot.a and descendent of several medicine
icachers and trad1uon;ll leaders of my people, I left the radical a' u vi st ways
behind and chose 10 seek a more aauvc involvement in gcmng the trnduional
tcoch1ngs ms1dc the 1ronhouscs. And since money wns a big factor 111 not
being able to buy books frQm publishers. I <;ought a \•isie>n "hlte I was
inside lhc solitary confinement MX"llon of the Staunton Corrccuonal Center.
As I fasted and prayed to Wnkan Tan~a. the vision came 10 me. And m the
vision l saw the Ancestors calling out 10 me 10 tca.:h the teachings of all
indigenous tribes. and not just only the Lakota way,. Because 111-.dc the iron
houses there were more than JUSt Lakol<ls and behind the iron doors. The
vision told me 10 remember bad. to when the drums sounded out with
messages 10 the different villages. To become one with th•· 'ound of lhosc
drums. And Ihm was the bcgmmng of the' ision or which I now follow. And
1hal 1s where the ncwslcucr got 1lS name from. II h called 'cch<X!s of 1hc
drums'.
The hardcM pan afterwards wa.~ to spc.ik to the Eld.: rs and TClKhcrs of
the different tribes, to help me in this end<'.a,·or. And they saw the sUlt'Cfll)' in
whal I wa.~ doing. And th.:y have all come 1ogcth.:r and pro' id~ me 11. ith
teachings I will cnclo'e a copy of the ncw,lcuer. The next part was 10
resolve the issue or nm to wruc each and every warden of the different iron
houses 1hroughout Turtle hland. So I went to the Lihrary of Congress m
request for an I S S.N permit. And u 11.as granted. and therefore clc;mng
another step m getung the teachings inside the iron houses by way or a
ncwslcucr
And from the initial 75 ncwslcncrs that were sent lo 1hc guys and
women 1hroughou1 Turtle hl:md, the ncwskncr has grown to a ma1l111g l"t
of over four-hundred and flfiy now. And 1hc 1mponan1 thing 1s thal 1hc
ocw~lc11er 1s free or chargc. This is in ;icc;ordancc wnh the traditional 1c:11;hcrs
that I have gi,cn my word to, that I would m no way ~II what 1~ given to us
by th.: Grl'lll Sp1nt. And therefore I have done so. And II will be the pohr~
thal th.: newsleucr will never be sold, nor will then> Ile a -.uhscripuon r.i1e ror
ll.
The one message " 1hu1 the ncwslcuer is nQI onl) for 1nmale<. bu1
for ull who wisll to lcum from the teaching th:u arc in the newsletter>,
We don't a.sk for any donation for the ocw~lcncr. we asi.. that 1f
anyone wishes IO receive the ncwslcuer, tha1 lhcy help with the postage of it
We give to all that Wl.'h 11, whether they can aHorJ to send postage or not. It
will not be denied to anyone that wants 11. And our mo1lm1t hst 1s growing
daily. So 1f an)·onc who wishes to rccc1\'C it. they c311 do so by writing the
following people and they will be pul on the mailing li\t.
I.) Thundcrhawk, 157372, Editor
Rt.2Box Ill BIWld, VA 24315-9616
2.) Moonyccn Scay, Publi:>hcr
P.0 Box 860; Vcron;i, VA 2441!2
3.) Zandc Griffith, AsM. Editor, 'echoe.~ of the drum'
R.R. 1; Box 11 l·B: Pamphn. VA 23951!
From v. hat I ha\'c 11. riucn you may lake anylhmg oul of 11 and put 11
the Wcbworkmg scc1ion. Or 1f you choose 10, you may me and wnt.:
nhou11hc ncwslcucr once you have read 11. I will do~e thi' lcuc-r for now.
lllld m clo~1ng I Jlf8Y that th.: Four Wm<;h do grant you the People of Kat~1
Jllany of beautiful 'iOngs of joy. \\'akan Tanl;a ntCI un wclo.
I rClld your wonderful papcr and was cxcucd by it. You arc really
doing a grea1 thing by pubhshmg the kind~ of things you prin1. One
cmicbm: 11.hy nOI prim on recycled p:ipcr'!
Sintetcly,
Lonna Richmond
Kno~villc, Tcnncs.~
Good question! Ont wt've often cn11sidertd. With all our local
pruittr.<, rtcycltd paper would nu:an tlrat 1<-e would havt to bu}' o full roll of
rtcyclt:d new.<print UI an enormous prirt wt cll!lnot anywhere near afford.
Rccytlahlc f'<ll'e.T u tht be.ft wt con dQ riRht now. ·eds.
Dl:ar KatU.lh,
I just had 10 write and express appreciation for your summer '89
issue. It 1s a very thorough message mspinng all who read 11: to act rather
than to ri:act. JOin wilh others for peace, listen mlhcr th.an shove. Welcome
messages to a world or people rc.idy to run if we ,,lightly scno;c a hmt of
bcm!l pushed. And lhcn ...as I looked for your address I saw a book review on
/hr Chaliu arid Tiit Bladt--an incredible book I'm currently rtadmg Some
things ju,1 fall in place, don'1 they!
My heartfelt th:inks,
Brcc1.e Bum.\
Quincy, Florida
in
Visual comments on tefc~·ision by Thom Preston (left)
and Rob Messick (above).
Muakyc Cya.,m.
Thunikrhawk
1t K.Ul®n • 1.1 nDI paqd 27
;r.
''
Jour r '~
ft
�New ELF In Town
For six years Franklin and Susan Sides
have been head gardeners at the Mother Eanh
News demonstration gardens in Hendersonville
in the upper reaches of the French Broad River.
Now they have taken the first steps to distill their
collective experience into a self-published
newsletter that, in their words, "chases the soul
of gardening."
Rather than emphasizing the "how-to"
aspects of gardening, their small publication will
concern itself more with the delights and fears,
the successes and mistakes, the small revelations
and moments of humor that gardening brings.
The Sides are asking for help for their
infant publication. Quotes, shon articles, humor,
poems, prayers, leuers, diaries are all eagerly
solicited.
And, of course, chan er subscribers are
also welcomed. The first issue of this infant
publication is scheduled for March, 1990.
To contact Franklin and Susan Sides with
submissions or inquiries, write them at: Rt. I ,
Box 57; Fairview, NC 28730.
continued from p. 14
The increasingly critical planetary
environmental situation has led many activists,
both young and old, to the conclusion that polite
protestations are not enough ro solve our present
ills and that means of direct action arc necessary
to save life on Earth in all its many
manifestations.
This holds true for the Ka1uah Province as
well. A core group of fifty activists has fonned a
Southern Appalachian chapter of Earth First!, a
continental group known for its srrong stands
and creative actions on behalf of the planet and
all its species. The local chapter has taken the
name Earth Liberation Front (ELF).
The new group is action-oriented. At its
first meeting the chapter decided to make its
initial focus the controversy over cleareutting in
the watershed from which the city of Asheville
draws its drinking water and took 11 field trip out
to the area the following week.
"This is only a beginning," said one
activist, identified only as Roadkill, "The
natfonal forests are being decimated by roading
and habitat destruction, and rampaging
development is taking over more and more
available habitat area. Our goals are to bring an
awareness of the ecological law of 'carrying
capacity' to the human population he~ and to
restore wild habitat hy creating a large biosphere
preserve in the Southern Appalachians that
would be linked by connecting corridors to other
preserve areas up and down the whole
Appalachian Range "
To jom ELF in its effons as pan of Eanh
Fu-st! or for more information ahout the group,
write them at Box 17 I: Alexander. l\C; Katuah
Province 28701.
'-''=
'I $
~~ BARE
.~
..=.,.;
11'
:J
ESSENTIALS
Natural Foods
.~
..
Wine Making
The Spirit of the Wild
James Rhea's artwork that was the logo
for the "Restoring Biodiversity in the Southern
Appalachians" conference and the cover of Issue
25 of the K011iali Jmmw/. is now available to ;ill
as conference posters and T-Shins.
The poster. are beautiful. four·color 11" x
17'' renditions of the native species portrJll with
conference information below and are available
for $2.00.
The T-shins arc heavy-duty, all-cotton.
silkscreencd by Ridgerunner Naturals. Only
large and extra-large sizes remain. They are
available for$ l 0.50.
Prices include postage. NC residents
please add 5% sales tax.
All proceeds from the sale of these items
will support rescue actions for native habitat in
the Southern Appalachian forest.
Order fmm· KALANU
Box 282; Sylva, 1\C
Katuah Province 28789
•: Bulk Herbs, Spices, & Grmns
Vicamins & Supplcmcnrs
Wheat, Salt,
& Yeast-Free Foods
Dairy Substitutes
•• Hair & Skin Care Produus
•
I11 200 west Kini! Street. Boone NC 28607
.. \....
~\)-=-
:c
:c
111
__)~
704-264-5220
~·
=4'..
1
124 broadway
ashevJlc. nc
28801
]04-252-8..(04
carolina costume
compa11y
Katuah: Approval - giving 100% approval so
there's no failing involved - that's what's
lacking in our schools and why there's so
much fear. It's incredible when you see how
receptjve kids are to approval • 'cause Lhey
have so much to give.
Bonnie: It's attitudes. As the teacher walks
through that door - how the children respond
as a group is directly related to her attitude.
Directly. I've seen it so many times that l feel
it's an absolute truth. If the teacher is
affirmative and listens to the children and
inspires creativity then the children are eager
to learn.
Teachers all have to take psychology but if it's
not their interest they may nor use it. But
everybody's interested in what's fun and
funny. They say people learn 80% mo~e
effectively when they're laughing! Ev~~ tf
you're not using puppets you l'lln be pos111ve
and have joy in th.: classroom more often than
not.
Katuah: Could you say what you love most
about your work?
Ilonnie: h 's fun' I have a great time. ll's
definitely not something I cho:,;e - the puppet:;
chose me.
/
~
Beer &
Supplies
you could get literature in there, 100. But
there's so much specializing in schools that
you don't get to put things together. And
puppetry puts it together.
I'd like to see the<ltre become a standard pan of
elementary education ... for teachers to have to
take puppetry in order to be educators. I've
created workshops where I teach teachers how
to use puppets in the classroom and Textend
that to counselors and therapists ... anybody
who works with people. I'd like to get rid of
some of the rules and standards and replace
them with imaginative, affirmative attitudes
and teaching methods... then you're right on
the crux of the whole problem in the
institution.
801111ie Blue ca11 he camacted a1
PO Bo.\ lo57.
Asltcville. NC 28802 (7()./) 6./5-9918.
l\10LNTAIN ARTS PROGRAM
C'rc.1w.I 1n I IJ1!3, lh~ Mouniam Mts Progr-dm
(\!AP) ha." 'J'O!Nm.'d hundred' of ani,t·m rc,11kncc
rrogram< for sd1ool • in wc,tcm 1'C. \' isu;il anisl< .
dr~mall\IS, Jugi:lcr'. clo" ns, rn1111~'· mu,1cians,
crafl<Jl<.'Of>l.: and wr111 ""orl. in >ehool\ r11r a wc.:I••11
;i umc, 1yricall> '11<.·nJmg al kasl l\\O week' In a
rnun1v. Rcs1Jcnc1c' i:"c -iudcms an opponuniL}' 10
r:it1ic,1patc m tfifktcnl an forms With \\Or~ing
profc""onJh who ha'c ll tugh lc,cl of energy :inJ
,111hu,,..1.,m for their a.t. An) one intcrcslCJ m ha•mg
.1n ar11s1 1n their .s<. hoot may coma< I a "chool
.1dm1ni,1talor :ind rcq11~,I a 'l.tAP rrogr.un C'urrcntl)·
\IAP 1s .;cr,·mg 14 coun11c' with 27 .ir1""· An"tlrom ;ill d1sc1pllnc\ arc cnrnuragcd 10 a[>f>I). For
inronnouon or to reqllr\l llll ap1•ha111.. n, ""tc \11\P.
no, 11611. Bumw1lk:, ;-;c 21!71.!, (7(>1) f.8~·721'
t.>rntlr . t 989-90
�FOREST RESCUE IN THE KAT UAH PROVINCE
(An Ecological Manifesto for the Southern Appalachian
Bioregion)
These are program ideas drawn from the discussion at the
forest rescue action workshop. "For All Things Wild," held on
Saturday, OcLOber 28 at Warren Wilson College. The workshop
was held on the day following the conference "Restoring
Biodiversily in the Southern Appalachians: A Strategy for
SwvivaJ" and drew heavily on the ideas and analysis presented at
the conference.
All human use wirhin the biosphere preserve area must
conform to the demands of old-growth habita1 10 maintain ample
numbers of all native species. A grassroots initiative will be
needed to bring this issue before the federal Congress.
2) There can be no funher road construction within the
regional biosphere preserve, and we must begin clo~ing exi~ting
roads that in1erferc with the needs of old-growth habuat species.
The context for these proposals is the Preserve
Appalachian Wilderness proposal envisioned by Jamie Sayco of
New Hampshire. Put simply, the PAW proposal calls for a
system of large evolutionary or biosphere preserve areas along
the AppaJachian Mountain Range connected by wide mignuion
corridors to enable the movement of individual species and
genetic information up and down the length of the mountain
range. The preserves would maimain a variety of viable habitat
areas and characteristic ecosystems in protected landscapes large
enough to suppon the largest native carnivorous predators and
diverse enough to maintain all representative native species. (For
a more detailed explanation of the PAW proposal, see Ka11iah
Jour1111/, Issue 20.)
The "Restoring Biodiversity in the Southern Appalachians"
conference clearly demonslTated the necessity for profound and
immediate change. The Appalachian hardwood forest is being
severely compromised by human activities It may soon be unable
to fulfill its integral role in local and planetary life support. We
arc already in a crisis situation, and we need to think .and act
boldly to meet the ecological demands of our time. The current
political and social realities are self-serving and irrelevant due 10 a
distorted world-view which values the continued dominance of
Lhe human species al any cost. To conform to these present
realilies would only lead us further along a suicidal course. A
bold new vision based on ecological reality is required instead.
To correct the imbalance beLWeen the human inhabitants of
these mountains and our natural habitat, and to preserve the
original inhabitants - the native species - we must act. These arc
necessary first steps toward ecological sanity in the Katuah
Province:
l} A// the 3.5 million acres of public lands in the Southern
Appalachian Mountains shall be mandated to be a regional
biosphere reserve. AU inholdings need to be incorporated a~d the
national forests shall be extended to the purchase boundanes to
complete the biosphere preserve area.
'lljaee, '1\!tllngl 'Na@raj,s
T-S HIRTS. SWEATSHIRTS
For ADULTS and CHILDREN
ORIGINAL HAND·PRINTED
NATURE DESIGNS
3) Commercial logging in the biosphere reserve area must
cease. This would not be an undue economic hardship for the
region, as only 10% of the wood cut in the Southern Appalachian
region comes from the areas presently in national forest.
Compared 10 the ecological and social value of a large preserve
area, the dollar value of logging in the national forests is
inconsequential!
4) The Southern Appalachian Biosphere Preserve must be
connected to other natural areas. To this end:
- create a wide, viable wildlife corridor between the
Cherokee National Fores1 in Tennessee and the Jefferson
National Fores1 in Virginia
- re-define all major waterways as aquatic habimt corridors
from the mountains to the sea
- and create a corridor connection between the Southem
Appalachian bioregion and the Florida Peninsula biorcgion.
5) Bring human population lo a level within the ecological
carrying capacity of the bioregion - a size which does not
interfere wi1h the integrity or functions of the natural life
community in the Southern Appalachians.
,
Rather than promote accelerated growth, we must work to
decrease human numbers and impact to bring our species to its
proper level of influence within the region.
6) T ake a leading role in efforts to end atmospheric
deposition/air pollurion that is destroying the Southern
Appalachian forest and contributing to global warming.
7) Change our individual and social consciousness and
lifestyles to harmonize more closely with the natural conditions:#
the Southern Appalachian bioregion.
p
..
- David Wheeler
t!lti11ue At11p1111t/11re
all
Jler/J111D111 t!li11it
CALL or WRITE for
FREE COLOR CATALOG
DE..5 1GNS
by Rob \lessic.k
Jllus1ra11011 & Design
in Pen & Ink and Colored Pencil
Natural Food Store
& Dell
160 Broedw9y
Ashevllle, NC 28801
Wher9 Broedw9y ~
Mmmnon Ave & ~40
OPEN 7 DAYS A WEEK
Mond.)'·S.un:lay: lllim-8pm
Sund.y; f ptn-Spm
(704) 253-7656
Wl.ntcr, 1989- 90
~t.Uah )ournGt P'"Je 29
�RECYCLED PAPER! - Directory of products
sources for the sou~ Suggcsacd donation S 1.00
ao Western Norah Carolina Alliance, PO Box
18087. Asheville. NC 28814 (7~) 258-8737.
HOMESCHOOLING FAMILIES gaaher on a
weekly basis. weather permitting, at Lake Louise in
Weaverville, NC on Wednesdays from 11:30 am
until 1:30 • 2:30 pm. We arc a small group, very
mfonnal, and open to anyone who wanas to join us
to exchange energy, infonnauon, ideas. and
playume. For more information, call Alice
Coblcnu (7()4) 6S8-2676.
BIODYNAMICALLY GROWN Com seed.
Mini-pops to giant fillers. Varieue.~ for no-aill
wilhoua hclbicidcs • and fOf compos1 ralher lhan salt
rcnilization. For caaalog please send SASE 10 •
Union Agriculwral lnstituae, Ra. 4 Box 463S,
Blairsville. GA 30512.
MOUNTAIN DULCIMERS • m3de of black
walnua, red cherry. or maple. Tops available in
wormy chestnut. buuemut, swcctgum, o;o~fras.
western cedar, and other woods. ConlllCt: Mize
Dulcimer Company; RL 2. Box 288; Blounaville,
37617 (615) 323-8489.
GREENING CARDS· concspondencc and advocacy
cards for people who care. Onginal an reproduced m
color. (10% of proc;ccds don<lled ao proJCCLS ror peaoc
and jus11ce.) Wriae to Ginny Lentz. LovEanh
™
SEA KAYAKfNG ·Come enjoy peace and solitude
llllvehng wiah lhe rhylhms or lhe sea. Classes. day
trips, overnight aours, cusaom charters.
Kayal;/Sallboat tours 10 lhe Bllhamas. Knyak tours
to Cosaa Rica. For more informntion contaca:
Charlie Reeve:;; Sea Level Inc.: POB 478; Tybee
Island, GA 31328 (912)786-S8S3
Creations: Box 144S: Black MounaaJn, NC 28711.
MOON DANCE FARM HERBALS· habaJ salves,
tincaures. &: ojls for birthing cl family health. For
brochure, please wriac: Moon Dance Fann: RL I,
Bolt 726: Hampton.
37658.
™
SCffiNCE TEACHER, ecologically aware, dcsm:s
land in KatUah, preferably E. Tenn. or W. North
Carolina for evenaual il\Mbiaauon. Mu.~1 lie well
w/ road fronaage. Conaaca: B. Bicmullcr: Soulh
Brunswick H.S.: Mammoch JcL, NJ 08852.
AUTHOR SEEKING RECIPES for wild fOOds
10 comribuaors JR book
upon publication. Recipes needed for fi'lh. game,
wild plants. Thomas K. Squier, N.D.: Ra. I, Box
216; Abcrdc<:n NC 28315.
cookbook. Will give c.rcdia
CONSCIOUS COUPLE & infana, wish 10
learn/wort on organic farm for housing + slipcnd
OR carelake a residence on acreage. Very comm1aed
and sincere. Wana to leave ahc cuy and profcss10ns
to work IOW8rd scU sufficiency. Can rcloc:ue Cllrly
June '90. Open to Options. Please Con13c:1; Dan &
Barb Umbcrget: 347 Sinclair Ave. N.E.; Allanm.
GA 30307. (404) S21-2971
SKYLAND • log on to the computer bulletin board
or the Smokies. Networking. plus new~ on the
environment. natwc photography. giuncs. compuaer
utilities, much more. Conaiiet Michael Havelin.
sysop, (704) 254-7800.
NATIJRAL CHILDBIRTH CLASES 'PCCiali1mg
In Lile Bradley Method. Classes arc small and
include nutrition physiology. consumerism.
parenting skills, and rclaxaaion and labor SUJll'O'I
techniques. For more informaaiOn call or write
Maggie Sachs; 808 Florida Ave.: Bri~tol, TN
37620. (61S) ?M-2374.
"THE GREENHOUSE EFFECT" • a complete
report on our changing cmironmcna for lhc ncxa 60
years. $17.00 po~tpaid, or write for more
information. Lorien House; POB 1112; Blac~
Mountain, NC 28711-1112.
•
PURE SORGHUM - and sorghum based dcsscr~
toppings and chocolates. Handmade m the
Appalachian (OOthiUs. Free sorghum recipe bto.:hure
send SASE. Candy sampler (2-KY Buckeye~ &
2-Bourbon Balls) S2.00 J>Cl'\lpaid. Golden Kcntuc:ky
Products; POB 246: livmgslOO, KY 40445. (606)
453-9800.
X.Oti&ah Jo\4rno! p"'Jl' 30
WANTED: HOUSE TO RENT. Profo..
"S1onal ccllha
and arust with one child are IOOking for a country
house. m lhC SUITOUn<ling A1.hev1llc, NC area from
June I, 1990. Please conuact Ron & Rachel
ClearfielJ: 7800 Colhn.~ Avenue; Miami Beach Fl..
33141 (305) 86S-048 I.
CIRCLES RETURNING • a new cassette by Bob
Avery•Grul>cl' This JS music 10 touch lhc soul and
heal ahe heart. Lynes included. To order send SIO
per casscuc to: Bob Avcry·Grubcl; Rt l Box 735:
Floyd, VA 2400 I
St..~FOODS • fresh. hand-made herbal skin
prepwaaions at '="able onces. Send for price list~
106 E. Ma111 SL. Johnson City. TN 37601
REMEDY FOR rnE COMMON COLD?· I've
found one; it\ natural and 11 works Send S3 and
your SASE to: Heaven on Enrah; 482 Whue Oal.
Cle Rd.; Burnsvlllc, NC 28714.
RENEWAL PROGRAMS· I prov1Jc mdiv1dual and
corporate renewal programs for bus1ncsse~ &
organi1.ations interested m hcahng thcmsclvc~ and
providing cmpowcrmcna 10 oth.:~. Wrote· Kalh1c
Pieper c/o Pieper A~~oc1ntcs: Ra I, Box 238:
Waync.~v1llc, NC 28786.
CREATION SOAP- lund·crnfacd herbal soaps from
the Blue Ridge Mounwn.~. Rose and bvcndet soaps,
mo1>1uri1.mg bar, slumpoo/cond1t1oncr bar. Contnet
Anna: RL I, Box 278; Blowmg RoU, NC 28605
(7™) 262-2321.
YOGA FOR ALL AGES- Ongoint; cla.<;:;C.S m the
Asheville lllC;l, workshops for group~. aml rnvaac
sessions. Give your..clr the s1fa or wellness and
peace. For more 1nfonna11on .:all Bo~ Kelly
(704) 2.S4-8698.
ORGANIC HONEY· Tulip Poplar, Sourwood,and
Wildnowet. From Patrick Counay, Virginia. No
chemicals. no white sugar, no hC11t, ever. Strained
through cheesecloth and packed JR heavy glass
canning J31'S. For a 4-oz. sample of our premium
sourwood and our catalog, send S4 10: Wade
Buckholas & Megan Phillips; Route 2. Box 248:
Stuart, VA 2A 171. (703) 694-4571
STIL-LIGHT THEOSOPHICAL RETR EAT
CENTER • a quiet sp3Ce for personal mediaalion,
group inaerneaion through study, and community
won:. and ~p1titual '1Cm1rnir;. Conmca Leon Frankel;
RL I, Box 326; Waynesville, NC 287116.
MOCCASINS, bnndcruftcd of elkhide in ahc
trlld1lionnl Plains Indian style. W:ucr rc,~iswna,
resoluble, and rugged • gtC<lt for hiking! Children's
and infana sizes available. \'/rue: Blue Feather
Mocca~ms: Box 931: Asheville. NC 28802, or call
Pollick Clark Bl (7~) 2S3-5<};7.
NATURE LOVERS' COMMUNITY • Chrisainns
only. S1000 gives you hfctimc owncl'>h1p righlS on
.S acres. Whole propetty consists of -is acres of
wooded calm and privacy. Write: Gospel Ministry;
P.O. Box 6S4: Clinton, TN 37717.
RHYTHM .6LIVE • Handcrafacd African- Style
Drums, workshops. learning tapes, drumbng_~. and
aacssoncs. Please send SASE IO Rhythm Ahvc!;
SS Phaux Cove Rd.: Weaverville, NC 28787 {704)
645-3911.
NEW AGE · group forming. All mtcrc~aed m
\haring about spirit to spirit commun1cotion,
channchng. v1suah1auon, hc;ihng, chokrns, IMOI,
etc. Emphasis on spmt and our connccaion to
Mother Earth, v1suaH1mg po~11ivc growth and
nurturing Conaact· Thcrc"a Carlson; ?SOI Ruic
Rd .. Knoxville. TN 37920.
WJ:BWORKING 1s free. Send submLssioos to:
Kattlah Journal
P.O. Box 63R
Lc1.:.:,acr. NC
Katllah Province 211748
Wint.er, 1989- 90
�The Kan1ah Journal wanrs ro communicate your thoughts and
feelings to the other people in the bioregional province. Send them
to us as le11ers, poems, stories, articles. drawings. or pliowgraphs,
etc. Please send your comributions to us aJ: Kati/ah Journal; P. 0 .
Box 638; Leicester, NC; Kati/ah Province 28748.
The Spring 1990 issue of the Ka11foh Journal will be
focusing on "Wellness in the Mountains." We are looking for
information and aniclcs on !hose who contribu1e to the heahhful
quality of life in our southern mountains; especially through
activities which promote self-responsibility and a high level of
wellness as the normal living state.
Issue 28 of the KatUa11 Journal (Summer, '90) will take up
the topic of "Carrying Capacity" and the burgeoning impact of the
human presence and human teehnology in !he mounrains. The issue
will look beyond the last induscrial smoke-cloud and past the end of
real estate, when we apply !his imponant ecological principle to our
own selves.
BACK ISSUES OF KATUAH JOURNAL AVAILABLE
ISSUE THREE · SPRING 1984
Sustainable Agricuhure • SunJlowcn • HWTWI
Impact on Ille Fon:st • Cltlldrcns' Education
Veronica Nicholas:Wom1n m Poli11cs • Linle
People • Medicine Allies
ISSUE FOUR · SUMMER 1984
WateT Drum • WalCT Quality . Kudzu - Solu
Eclipse • Clc.vcuuing · Trout • Going IO Waler
Ram Pumps - MICIOhydro - Poems: Bennie
Lee Sinclair, nm Wayne Miller
ISSUE FIVE . FALL 1984
Hll'Vcst • Old Ways in Cherokee . Girucng ·
lofuclear Wu1e • Our Celtic Heritage ·
Bioregionalism: Past, Pre""t, and Future •
John Wilnoty • Healing DatlaiC$S • Politics of
Participation
ISSUE SIX · WINTER 1984-&s
Winier Solstice Eanh Ceremony • Horsepastur<
River • Coming of the Light • Log Cabin
Rooia • MO\llll&in Agiculture: The Right Crop
- William Taylor ·The Future of the Forest
ISSUE SEVEN · SPRING 198S
Sustainable Economics - Hoi Springs • Worker
Ownership - The Great Economy . Self Help
Credit Union - Wild Turkey • Responsible
Invuting • Woricing in lhc Web of Life
ISSUE ElGIIT - SUMMER 198S
Cclcbntion: A Way of Life · KauW. 18,000
Ye«n Ago • S-W Sites • Folk Arts in Ille
Schools • Sun Cyclr./Moon Cycle • Poems:
Hilda~ . Chuobe HaUa&e Cenll::r.
Who Owns Appilachia?
ISSUE NINE· FALL 198S
The Waldu Forest - The Trees Speak •
Mi&ratin& Forata • Hone Louina - Swtini a
TrecCrop • UtbanTrea -AQQQI Bn:.od . Myth
Tmo
ISSUE TEN · WINTER 198S-i6
Kate Rogers • Circles of Sionc • Internal
Mylllmaking • Holistic Healing on Trial •
Poems: Steve Kmulll • Mytltlc Places • The
Uktena's Tale • Crystal Magic
"OrcamspW.ina"
ISSUE TWENTY ..ONE • Fall, 1988
Chutnuts: A Natunl Hwory • Restoring the
Chc:AAut . "Poem or Preservation and Praise"
Continuing the Quest - Forests and Wildlife
Chestnuts in Regional Diet - Chestnut
Resources • Herb Note . Oood Medicine:
"Changes to Come" • Re•iew: Wliuc legmds
Live
ISSUE ELEVEN · SPRINO 1986
Community Pl1nning - Cities and the
Bioregional Vision - Recycling • Community
Gardening· Floyd County, VA - Gasohol •
Two Bioreglonal Views • Nuclear Supplement
Foxfire Games · Ooocl Medicine: Visau
ISSUE TWENTY-TWO · W°U11er, '88--89
Global Warm.ing • Fire This Tune - Thomu
Berry on "Bioregions" · Earth E.xcrc:is4' . Kort
Loy McWhiru:t - An Abundance or Emp<inea
LETS - Cllroniclea of Floyd • Darry Wood .•
TheBIOlltClm
ISSUE THIRTEEN . Fall 1986
c - For Awakening • Elizabelll Callari - A
Gentle Death • Hospice • Ernest Morgan Dealing Creatively with Death • Home Burial
Box • The Wake • The Raven Moc.ku •
Woodslorc and Wildwoods Wisdom • Oood
Medicine: The s.._ Lodge
ISSUE TWENTY-THREE - Spring, 1989
Pisgah Village • Pl111e1 An - Orcen City Poplar Appeal - "CllOllt Sky" · "A New Eulh"
Black Sw1n • Wild IAvcly Days - Reviclwa:
Socred Land Socr«d Sa; Ice "6«. Poem:
"Sudclcn Tc:ndrits"
ISSUE FOURTEEN . Winter 1986-87
lJoyd C.rt Owle • Boogers Ind Mummcn • All
Species Day • Cabin Fever Univonity •
Homeless in Kaulah • Homemade Hot Wat..Stovemalter's Narrative - Oood Medicine:
Interspecies Communic:alion
ISSUE EIOITTEEN. Winter 1987-88
Vamcular Archilecture • Dreams in Wood and
Sione • Mountain Home • Earth Energies •
Euth-She.llcred Uving • Membrane Houses •
Brush Shelter • Poems: Octobu DWJt. • Good
Medicine: "Shell.Cr"
ISSUE FlFTE.E.N • Spring 1987
CoverlelS • Wom1n Forester - Susie McMahan
Midwife • Alternative Contraception •
Bioscxuality • Bion:gionalism 1nd Women Oood Modicinc: MAlriudW Culture - Petarl
ISSUE NINETEEN · Spring. 1988
Perelmdra Cl~ · Spring Tonics • Blueberries
WildOower Gardens - Cranny Herbalist •
Flower Eucnces • "The Origin of lhc Animals:
Siory. Good Modlcinc: "Power" - Be AT"'°
ISSUE SIXTEEN · Summer 1987
Helen Waite • Poem: Visions in a Garden •
Vision Quest - First Flow • lnitillion •
Leaming in the WUclemess • Cherokee
OWJcnp - -Valuing Trees"
ISSUE TWENTY · Summer. 1988
l'luave AppaJacru.n Wildr:mw · HiaJ!landl
of Roan • Cclo Community - l.IDd Trust Anh11r MOf1111 School - Zonin1 luue • .,,,_
Ricl&e" • Farmers and \he Farm Bill • Good
Medicine: "lMld" - Acid Rain - Duke's Power
Play · Chaokee Miaohydro Projoc:t
ISSUE TWENTY ·FOUR - Summer. '89
Deep Listt:rting · Life in AIOmic C"lly - OiftlCt
Actlonl · Tree of Pe.ce • Commuruty Buildlftg
Pcaccmaltcrs - Ethnic Survival • Pairing
Project • "Ba.tllesong" • Growing Peace in
Cullurea · Review: Tltc Clta/iuOlld IN Blatk
ISSUI! TWENTY-FIVE· FALL. 1989
The Gn:at Forest • Resl.orina Old Orowtlt •
Regional Planning • Tunbcr • Forest Roada
Poem: Sparr- Hawk. · A Pl..:e f« Bun •
'7/uu FLU 1/tc RtWi HLaElfl" • l!utern
P1nthcr • Oak Decline • People md Habiw
Wtld S--n.s - Daner Fair
- - - ---- - - - - - -- - - - - -- - - - - - - - -- ---- - - - - - -- - - - - - - - - - - - - ~UAtt)OURNAL
P.O. Box 638 Leicester, NC Katuah Province 28748
Formo~info:
Name
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Address
City
call Mamie Muller (704)683-1414
State
Zip
Enclosed is $
to give
this ejfon an exua bOOst
I can be a local contaet
Area Code
loll.mer, 1989-90
Phone Number
person for my area
Back Issues
=
Issue# __@ $2.50 S_ _
Issue# _@ $2.50 = $_ _
Issue# __@ $2.50 = $_ _
Issue# __@ $2.50 = $_ _
Issue#_@ $2.-59= $_ _
Complete Set (3-1 J, 13-16,
18-25)
@
S3s.oo =s__
1
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 26, Winter 1989-1990
Description
An account of the resource
The twenty-sixth issue of the <em>Katúah Journal</em> focuses on children and parents: their roles in family and in the bioregion. Authors and artists in this issue include: Thomas Berry, Samala Hirst, Ellie Kincade, Linda Metzner, Lucinda Flodin, Martha Perkins, Jan Verhaeghe, Christina Morrison, Karen Watkins, Doug Woodward, Trish Severin, Susan Griesmaier, Aviva Jill Romm, Tom Youngblood-Petersen, Rob Messick, Will Ashe Bason, Jermain Mosely, Marnie Mikell, James Rhea, Martha Tree, and David Wheeler. This issue also features an interview with Bonnie Blue, puppeteer. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1989-1990
Table Of Contents
A list of subunits of the resource.
Coming of Age in the Ecozoic Era by Thomas Berry.......1<br /><br />Kids Saving Rainforests by Samala Hirst.......4<br /><br />Kids' Treecycling Company.......5<br /><br />Conflict Resolution and the Family by Ellie Kincade.......6<br /><br />Developing the Creative Spirit by Linda Metzner........8<br /><br />The Balloon is a Unicorn by Artspirit Studio.......9<br /><br />Birth Power by Lucinda Flodin and Martha Perkins.......10<br /><br />Birth Bonding by Jan Verhaeghe.......11<br /><br />The Magic of Puppertry: An Interview with Bonnie Blue by Christina Morrison and Karen Watkins.......12<br /><br />Home Schooling by Doug Woodward and Trish Severin.......15<br /><br />Ceremony: Traditional.......16<br /><br />Mother Earth: The Natural Classroom by Susan Griesmaier.......18<br /><br />Biodegradable Diapers by Aviva Jill Romm.......18<br /><br />Resources........19<br /><br />Gardening Tips for Children by Tom Youngblood-Petersen.......19<br /><br />Natural World News.......20<br /><br />"From the Diary of a Modern Child" by Rob Messick.......24<br /><br />Pocket Cultures by Will Ashe Bason.......24<br /><br />Drumming.......26<br /><br />Forest Rescue: An Ecological Manifesto.......29<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville</em> <em>Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Puppeteers
Conflict management
Natural childbirth
Child rearing--Appalachian Region, Southern
Home schooling
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Black Bears
Community
Education
Electric Power Companies
Folklore and Ceremony
Forest Issues
Habitat
Hazardous Chemicals
Health
Katúah
Poems
Politics
Radioactive Waste
Reading Resources
Recycling
South PAW (Preserve Appalachian Wilderness)
Transportation Issues
Turtle Island
Villages
Western North Carolina Alliance
Wilderness
Women's Issues
-
https://omeka.library.appstate.edu/files/original/6ac3b2d6326ea4a47a252670915b7c24.pdf
39d93874ae21ffbb586dcabe91047fcd
PDF Text
Text
ISSUE 27 SPRING 1990
$1.50
BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS
�Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
�Personal and Planetary
Transformation:
A Holistic Model of Healing.......... !
by Richard Lowenthal
The Healing Power...................... 4
by David Wheeler
Peace to Their Ashes .................... 6
by Sam Gray
Healing in Katuah........................9
by Doug Aldridge
"When Left to Grow" ................. 10
a poem by Rob Messick
"Calling to the Ancestors,
Calling Our Relations" .......... 11
poems by Stephen Wing
PERSONAL AND PLANETARY
TRANSFORMATION:
A HOLISTIC MODEL OF HEALING
The l3elly .................................. 12
by Lisa Sarasohn
by Richard Lowenthal
EARTH DAY 1990 !!. ................ 15
a special pull-ow supplement
Food From the Ancient Porest.. .. .19
by Snow Bear
Natural World News ..................20
Good Medicine .......................... 24
Drumming ................................ 26
Leners to Katuah Journal
Events ...................................... 29
Webworking ............................. 30
It is abundantly clear that the Earth is in
the midst of a tremendous ecological crisis.
Human societies the world over are also
experiencing phenomenal changes and crises as are the individuals who live in them. Our
collective destiny seems to be shifting rapidly,
and may well be careening out of control. A
very good question, at this point in our
evolution, is "What is happening to us and to
the planet - and where are we heading?"
Our planetary crisis, like all crises,
combines great danger and great opportunity.
If we are to meet the challenge successfully,
we need to understand both the dangers and
the opportunities - and learn how to deal with
them.
The best model I have found, to help us
approach comprehension of this planetary
crisis, is derived from the holistic
understanding of health, illness, and the
healing process. In order to better understand
what is happening on a global scale, we need
to consider the recently-articulated possibility
that the Earth may in fact be one huge living
being, with its own self-regulating systems.
Both the Gaia Theory of Lovelock and
Margulis, and Peter Russell's work on "The
Global Brain", point in this direction. If the
Earth is truly an individual, indivisible being,
the processes of personal and planetary
healing may mirror each other in many ways even more, they may be inseparable.
In the holistic view, physical i!Jness is
often the result of unresolved emotional and
spiritual issues, as well as the build-up of
toxic waste-products in various organs and
tissues of the body. Our increasing
understanding of the human psyche, and of
the interaction between mind and body (if
indeed they can even be separated), has
shown that suppressed emotional traumas and
long-buried negative self-concepts have a
constricting, deadening effect upon the
body/mind. They, too, may thus be
considered powerful toxins which 'poison'
our entire body/mind system. Their effect is
reflected in, and amplified by, the
accumulation of chemical toxins in the body an excellent example of the mirroring effect
implicit in the holistic model of healing. That
is, our body/mind system is an integrated
whole, in which toxins on one level indicate
(continued on page 3)
�STAFFTinS ISSUE:
Susan Adam
Heather Blair
Rob Messick
Mamie Muller
Lisa Sarasohn
Scott Bini
Jim Houser
Richard Lowenthal
James Rhea
Chip Smith
Rodney Webb
Manha Tree
David Wheeler
EDITORIAL ASSISTANCE:
Will Ashe Bason
Trip Halbkat
Michael Red Fox
Phil Ross
Jack Chaney
Michael Havelin
Marsha Ring
Kim Sandland
COVER by Martha Tree
Special thanks Kitty Boniske for providing a home for this
issue, and to Phil and Allen for their hospitality and
forbearance.
PUBLISHED BY: Kat"'1h Journal
PRINTED BY: The Waynesville Mounraineer Press
EDITORIAL OFACE JHIS ISSUE:
The Cenier for New Priorities, Asheville
WRITE US AT:
Kar"'1h Journal
Box 638; Leicester, NC; Katuah Province 28748
TELEPHONE: (704) 754-60')7
KalUah Journal is on Skyland BBS, Asheville, NC.
For information, call (704) 254-6700.
Diversity is an important clement of bioregional eoology, bolh
natural and social. In line with !his principle, lhe KatUalt Journal 1rics
IO serve as a forum for !he discussion of regional issues. Signed anicles
express only lhe opinion of lhc aulhors and are not necessarily lhe
opinions of lhe Ka1Ualt Journal edilOrs or slaff.
The lnlCmal Revenue Service has declared KatUalt a non·profit
organization under section 50l(cX3) of lhc lnlCmal Revenue Code. AU
conlributions IO Ka1ao1t aic deductible from personal income tax.
'LNVOC:ATWN
From the dark below
The young stem curves upright
Green into light
Leaves open their cluster
In the sun they sing
Wisdom of the stars
And blossom in the life of all creation
1l!E SOUTHERN APPALACFDAN BIOREGION
ANO MAJOR EASTERN RJVER SYSTEMS
STATEMENT OF PURPOSE
Here in the southern-most heartland of the
Appalachian mountains, the oldest mountain range on
our continent, Turtle Island; a small but growing
group has begun to take on a sense of responsibility
for the implications of that geographical and cultural
heritage. This sense of responsibility centers on the
concept of living within the natzual scale and balance
of universal systems and principles.
Within this circle we begin by invoking the
Cherokee name " Kat1'ah 1' as the old/new name for
this area of the mountains and for its journal as well.
The province is indicated by its natural boundaries:
the Roanoke River Valley to the north; the foothills
of the piedmont area to the east; Yona Mountain and
the Georgia hills to the south; and the Tennessee
River Valley to the west.
The editorial priorilies for us are to collect
and disseminate information and energy which
pertains specifically to this region, and to foster the
awareness that the land is a living being deserving of
our love and respect. Living in this manner is a way
to insure the sustainability of the biosphere and a
lasting place for ourselves in its continuing
evolutionary process.
We seem to have reached the fulcrum point of
a " do or die " situation in terms ofa quality standard
of life for all living beings on this planet. As a voice
for the caretakers of this sacred land, Katuah, we
advocate a centered approach to the concept of
decentralization. It is our hope to become a support
system for those accepting the challenge of
sustainability and the creation of harmony and
balance in a total sense, here in this place.
We welcome all correspondence, criticism,
pertinent information, articles, artwork, etc. with
hopes that Kat1'ah will grow to serve the best interests
of this region and all its living, breathing members.
-The Editors
"'-t\&nh )ournaL Pci<Je 2
/
SprLnlJ, 199 0
�(conlinued Cmm peac 1)
toxic build-up on other levels as well. Spiritual, emotional,
mental, and physical problems :ire completely intertwined and
interdependent. There 1s no separation between them, yet there is
a twist to this scenario - there is usually a "time lag" involved in
physical manifestation.
This idea of "time lag" is imporunt, because it indicates
that we may not sec visible, outer effects or iMer trauma or
constriction for a long time. Conversely, when we do see outer
effects, or when we consciously "feel bad," we can be pretty sure
that toxic ideas or feelings have been poisoning us inwardly and
subconsciously for some time, and/or our bodies are
overwhelmed by toxins and stress.
Since all the various "levels" of our being are interacting to
produce "disease" (dis-ease). the most effective healing method
addresses what is happening on each level simultaneously. In
particular, it deals quickly and directly with any physical
"presenting problems", especially those that are imminently
life-threatening. (This is the fort.e of modem medicine.) It would
also - and even more importantly - prescribe a process of gradual
detoxification, "remedial learning", and therapy to help the
person heal on the deeper, more intangible levels as well
These deeper levels of healing present some problems,
usually of a psychological nature. What happens is this: as the
body/mind starts releasing toxins - physical or emotional - we
enter a "healing crisis" which can take many forms. Often there
be brief l'CCUJ!Cnccs <?fold illnes~s which were suppressed
with drugs; chemical toxms st.an coming out through the skin,
which can brcalc out in pimples, boils, or rashes; and we may
experience nausea, weakness, and dizziness. These physical
symptoms are not "problems" in themselves • in fact, they arc
pan of the solution. Problems arise when we give in to fear and
believe we arc "getting sick", instead of understanding that we
are releasing toxins as we heal.
But here's the rub: since repressed emotions arc
themselves mental and emotional toxins, it is likely that we will
experience a lot of fear - or anger, or sadness - as buried
emotions are surfacing to be released. We wiU also be releasing
and experiencing our cultural fear of emotion, and our training to
be afraid of our fears! For this reason, we need extensive
preparation and prior education about the nature of a healing
crisis: what it means, what to expect, and how to deal with the
emotional discharge. The crucial clement is that we learn to look
beyond OUlU appearances or the temporary ill feeling, and ro trust
that the body/mind krwws very well how ro heal itself when it is
w!"
properly supported in doing so. Withour this krwwing, this faith,
healing is much more difficult.
4) Simultaneously, humanity as a whole is starting to
awaken to the mind-boggling depth of the issues involved.
Tremendous social problems such as drug and alcohol addiction,
di~i~tegration of the familr, distrust of government, teenage
suicide and pregnancy, SOCJal apathy, and overall deterioration
of education and our quality of life arc spurring people to seek
new ways, new answers. The success and rapid spread of the
Alcoholics Anonymous movement, its many off-shoots, and
therapy and support groups is one facet of this process.
The primary toxin being released is
our toxic belief in separation - our
misunderstanding of our relation to the
universe, nature, and other people.
5) The entire planet and all of humanity is going through a
healing crisis involving the generation and release of toxins on
every level. The crucial issue seems to be this: whatever we
refuse to deal with inwardly MUST eventually appear outwardly,
and KEEP appearing outwardly until we 'get the message'. This
means that our 'inner' psychological reality and the 'outer'
ecological reality are in fact ONE reality. Because we have
allowed such a toxic build-up within ourselves and our societies,
and have NOT dealt with our inner and interpersonal realities
effectively, our world is mirroring our internal denial--by
manifesting externally the pain we believe we've 'avoided'. Thus
unbelievable amountS of deadly toxins arc being produced either
intentionally - i.e. plutonium and chemical/biological weapons or as industrial wastes. And these toxins arc either stored away
for 'safe' keeping or dumped directly into the planetary
ecosystem, with disastrous results.
This process is the 'outpicturing'- the outer result - of
psychological toxins that have been accumulating for several
thousand years. The primary toxin being released is our toxic
belief in separation - our misunderstanding of our relation to the
universe, nature, and other people - and with it the overwhelming
fear and defensiveness this disempowering belief generates.
6) As humanity's emotional negativity and toxic belief
systems rise up from the depths of the collective unconscious and
come to the surface (become conscious). they at first cause an
increase in violence, immorality, greed, exploitation, and
narcissistic behavior. Initially, people identify with these
surfacing negative patterns and act accordingly; they may
temporarily become even more fearful, self-centered, and
exploitive (as we've seen during the 80's). This 'regression' is
Now, if we apply chis practical, yet visionary, model of
healing to our planetary crisis, we might arrive at the following
"diagnosis":
part of the healing, difficult as it is to accept; it is making our
inner reality outwardly visible and tangible - and inescapable.
1) We arc now experiencing on a planetary scale the
destructive outer effects of long-standing, toxic beliefs and
feelings operating within us, and within our social structures.
The intensifying pollution and degradation of the Eanh is a
reflection of humanity's inner pain, denial of interdependence,
and emotional and spiritual degradation. The outer problems we
arc generating arc mirroring back to us, in no unccnain terms,
the concrete, tangible, and inevitable results of our arrogant and
divisive belief systems. This outer reality is making our
intangible INNER reality visible. Though we have prided
ourselves on our 'enlightened self-interest'. we arc now being
forced to see that our modern way of life is neither enlightened
nor in our best interests - or the best interests of the planet.
2) Some of these outer effects are threatening our survival
and the life of the planet - effects such as tropical deforestation,
over-population, the "consumer mentality", acid rain, the world
arms trade, erosion of topsoil, production of huge amounts of
nuclear and chemical hazardous wastes, etc.
3) These life-threatening problems should be dealt with
immediately, to at least reduce their impact and buy time so the
body (of humanity and of the planet) has the time and strength to
recuperate somewhat. This would require ecological, political,
and social activism on a very broad-based, grass-roots level. It
would also require that we institute educational processes that
help people oo COMMUNICATE and COOPERATE more easily.
~~S!J'UCtivc tendencies we have set in motion may really be the
We thus need to recogniz.c that all the "terrible" events and
SprLnq, 1990
1moal messengers of a far deeper, positive change; we need to
remember that appearances are not always what they seem. And
we especially need an educationaJ approach that can help us get
through the darkest moments - or years - of this planetary
"healing crisis." A vision of the positive end result - the
proverbial "light at the end of the tuMel" - will be absolutely
necessary, if we arc not to lapse into judgementalism, impotent
rage, or despair.
Fonunatcly, we already have such visions available to us.
Many writers and 'futurists' are exploring and communicating
a~ut the incredible transformations already occurring in such
diverse fields of human endeavor as physics, biology, the
psy~hology and treatment of addiction, 'citizen diplomacy',
sohd-waste management', economics, and world politics.
All these developments have one thing in common: the
gradu~I shift from a mechanistic, separative, controlling mode of
consciousness to an ecological, holistic, relationship-oriented
mode. This shift aligns us with the Earth; it is the fundameotal
inner shift which will allow us, as it progresses, 10 adapt to the
immense changes we arc experiencing. The old order based on
separation, exploitation, and fear is dying. Let us assist in this
tremendous transformation process, and panicipatc in the birthing
of the new, with courage, determination. and love.
,,
JGQt®h Jo1Mnat
PQl}e
s
�THE HEALING POWER
by David Wheeler
The Appalachian Mountains are old, and their power is
subtle. But their power is yet strong. Standing over the eastern
seaboard of the Turtle Island continent, the intangible influence of
~e Appalachians racli~1es out over all the lowlands so thickly
mhab11ed by human bemgs. As surely as that power is invisible
and inexplicable, its subtle influence is also vital 10 maintaining
the balance of life of the eastern half of Tunle Island.
To the original inhabitants of the Southern Appalachians
"medicine" meant power, and the mountains were always know~
to.~ sacr~ and powerful. Traditionally, Cherokee Indians of a
spmtual mind would plunge every morning into the river that
flowed by each village. Thus they partook of the medicine of
water and mountains. They ate wild foods and healed bodily
ailments with roots dug from the ground, roots lhat were full of
the medicine of the mountains.
C:Cnain peaks or waterfalls or other special spots in the
mountams were known as sacred sites where the spiritual energy
of the mountains was concentrated. The native people went to
these places for fasting and prayer, to find who they were when
they came of age, and, if they could, to die when their time was
at an end. They knew that these were sacred places, for they
could sense the energy directly. And did not Grandfather Eagle,
the most sacred of creatures, choose to live on the mountain
heights?
The ftrst white people who came to the mountains were in
awe of the imposing presence of the Appalachians. On the
~urface, the fi~t immigrants who followed 1he early explorers
mto the mountain coves and "hollers" seemed to be too engrossed
!n sim~ly making a livelihood .fo~ themselves, and too caught up
m praying to an abstracted Chnsuan God, to recognize the power
of mountains - but inside, deep down, they knew.
Others, coming 100 years later, recognized the power of
mountains and came for healing. First by carriage, then by
~I, they came to escape the flatland heat and to cure a variety of
ailments - most often tuberculosis, for which the only cure
known in both Europe and North America was to retreat to the
mountains. Well-known resort centers, spas, and sanitariums
were .built, an~ their prospe~ous ~de became an important early
cash mdustry m the mountains. This type of commerce was at its
peak when the lumber barons were just beginning their
exploitation of the region's timber trees.
Only the rich could afford the healing offered in the
mountains, so the patrons of the fashionable resort/healing
centers were largely southern aris1ocra1s with a sprinkling of
northern industrialists. The Line between "healing" and "vacation"
often became quite blurred. It was sometimes hard 10 tell a
popular spa from a resort hotel, as the same building often served
both purposes.
The warm springs of the town now called Hot Springs in
Madison County, and other mineral springs along the French
Broad, became known as healing places, and several spas were
constructed during the middle 1800's for people to "take the
waters."
Wilma Dykeman tells of the great resort/healing centers in
her regional history, The French Broad. She wrote:
"Health and pleasure were the attractions of the watering
places: the first providing a worthy excuse for the indulgence of
the second. Advertisements of the period mentioned immediate
cures, upon use of the mineral waters, for 'Diseases of the Liver,
Dyspepsis, Vertigo, Neuralgia, Opthalmia or Sore Eyes,
Paralysis, Spinal Affections, Rheumatism, Scrofula, Gravel,
Diabetes, Consumption and Chronic Cough, Diseases of the
Skin, Tetter, Indolent Ulcers, General Debility, Sleeplessness,
and Nervous Prostration.' The waters of many places were
reputed good for barre nness in wives and impotence in
husbands.
th~
Drawing by Rob Messick
Spri:rMJ1 ! 999.•
�''The Wann Springs, most famous of all the French Broad
watering places, mentioned in one of their brochures that
partaking of their minerals would 'bring the bloom back to the
chec_k, the lustre to the eye, tone to the languid pulse, sr:rcngth to
the Jaded nerves, and vigor to the wasted frame.' From all
co~tcmpo_rary accounts of t~e social life of the place, its patrons
amved with cheeks already in full bloom, eyes overflowing with
lustre,_ and pulses. in no need of stimulation beyond that of
moonlight on the nver or the shady tum in a lover's walk."
The city of Asheville became the hub of both the health and
society circles. In 1888 a German doctor named Carl van Ruck
established the first large tuberculosis sanitarium, arid, as word
got out about the beneficial mountain climate, others soon sprung
up around the area.
. . . To ~he wealthy visitors, who knew only the highly
c1v1hzed life of the lowlands, the mountain landscapes were
exotic and wild. The fine "foreign folk" thrilled at the rugged
scenery, the waterfalls and swift-running creeks, and the
mountain air, so cool and crisp even in the summertime.
T?<1ay, muc~ the same attractions bring people to the
mount~1ns. Ostensibly, they say they come for tourism and
rccrea~on, but the deepest _need is for healing: the healing of
relax~on from ov~·paced lifestyles; healing from crowdedness,
poll~uon, and existen?Cs overfull of people and machines;
healing from banal rouones, fast food, and TV-screen lives· but
most of all, healing from an inner emptiness of which they~ no;
know the source.
Easy accessibility has brought the culture of civilization
~eep into the m.ountains. They are no longer strange, exotic,
isolated, and wild, as they were to the early socialites who
thronged the fashionable watering spots during the late I800's.
But there are what seem to modem urbanites to be great expanses
of unbroken forest. There is water that is actually drinkable as it
~m~s out from a spring! This is a functioning native habitat this 1s wholeness, the world as it could be.
There are so few examples of natural native environments
in the eastern pan of the continent that the forests and mountains
of ~ppalachia serve ~ ~ important grounding point for urban
v1s1tors. From a hfe in which the human influence is
omnip~nt, from an environment that is largely manufactured or
synthesized by human hands, the Appalachian hardwood forest is
a d.ose of reality. The ~~man spirit needs places like this by
which to refresh our sp1ms and to judge our actions - a mark
from which we can see if our culture is straying.
This sense of wholeness could be the cornerstone for a
whole new relationship between the human species and the
mountains. As it becomes increasingly rare, that sense of
wholeness becomes increasingly precious. Restoring the heaJth
of the. Appalachian forest by ending commercial exploitation and
allowing the forest to grow towards its natural climax state would
be the key to this new relationship. It would transform the
physical landscape of the mountains and would perhaps also
work to change the inner landscape of human society as well.
This new balance would require a greatly reduced human
prc~nce in the n:iountain habitat area. The primary use of the
region at present is as a resource base to support a large number
of human beings - but this is obviously not the purpose of
existence for the mountains. This has to change.
The "resources" of the area, the continuing life cycles arc
needed instead to support large numbers of trees, herbac~us
plants, and native wildlife. There must be a core habitat area that
is no.t violatc;ct by human beings, but used only in ways that are
consistent with the demands of the natural habitat - a biosphere
preserve. With conditions throughout the world already under so
much pressure from the human presence, the mountains should
be primarily a place for restrained visits.
But there is a possibility that a greatly limited number of
humans could create a right livelihood in a buffer zone that
surrounded the central preserve by leading others to the
wholeness .~f the land - relating specifically through healing.
learning, spintual exploration, art, recreation, and initiation.
SprlrMJ, I 990
. These kinds of activities need, of course, to be approached
with great care. When the value of an experience is in the
wholeness of it, then practitioners must be careful that the sense
of wlwle'!es~ is not ruined by the number of people arriving to
take part in 1t. Access would need to be carefully rationed. This
level of experience is obviously not to be degraded with crowded
parking lots, souvenir snips, or giant ridgctop condos. People
come to the mountains to treasure what is rare and special - and
strong - about them. It destroys their special ambience to make
them over to appear just like every other place frequented by
humans.
At the Cumberland Island National Seashore off the coast
of south Georgia, ~mping is by permit only and reservations
must be.made well 10 advanc~. This policy is intended to protect
the fragile nature of the seaside habitat. A similar policy would
serve well in the Appalachian biosphere preserve to protect the
fragile sense of wholeness.
This sense of wholeness could be the cornerstone
for a whole new relationship between the human
species and the mountains. As it becomes increasingly
rare •. that sense of wholeness becomes increasingly
precious.
Thinking .in t!tis vein leads to visions of the possibilities of
a new way of life 10 the buffer zone - a way of life that could
partake of the power of the mountains without diminishing it
The beginnings arc already in place. Carefully and respectfully,
the rest can grow.
Th~re are .~dy many summer camps and several outdoor
leadership tra1mng programs that draw on the natural
surroundings and provide challenging expeditions, environmental
education, and initiation experiences for young people (sec
KatUahJournal #16).
There are already several major colleges and universities in
the Ka!Uah province. They need to re-orient their direction of
study to focus on the ~l~gical context of their region, but they
represent excellent fac1h11es that arc already available. Like the
University of Tennessee in Knoxville and North Carolina State
University do at present, the learning institutions of the region
could provide headquarters and support for extended field
expeditions and field schools in the wild. Like the Great Smoky
Mountain Institution at Tremont they could teach the knowledge
and the values of the wild.
Other courses of study could be les$ fonnal such as
tracking sch~ls that taught skills and deepened awarcn~ss of our
plant and animal relations, and nomadic primitive Eanh skills
schools that created their own camps wherever they were.
A new vision for the mountains would also include more
~calin~ centers scauered among the hills, where people could
retreat to convalesce, or choose among a variety of healing
programs. These centers could also be used for educational
seminars and conference/retreats.
.
Spirit~al centers, like the existing Southern Dharma Center
m Hot Spnngs, NC, could also hold seminars and spirituaJ
retreats, as well as guide long prayer fasts and vision quests deep
in the uninhabited biosphere preserve area.
In this way the mountains could contribute to the
r7juvenation and ~nrichment o.f the human spirit. At the same
ume. by approaching the land m a manner that was once again
respectful and reverential, the humans could continue the work of
transforming our relarionship with the land.
The mountains will heal themselves, if we allow it. If we
can bring ourselves to allow it, then the mountains will be here
with all their power to heal us when we need their healing.
It. all could come around. The ghosts of the grand old
mountain health resorts could return once again to inspire a new
transfonnation in mountain life.
�Peace To Their Ashes
by Sam Gray
The earliest myths of the Katuah bioregion
available to us are those from the Cherokee people
collected by James Mooney a century ago (1887-1890)
on the Qualia Boundary in interviews with tribal
elders who were among the last surviving links
with the most ancient oral traditions of the tribe. It
~011/,' be fitting to observe the centenary of this
important cultural transmission with an invocation
of gratitude to these elders: John Ax, Swimmer,
Taywadihi, Suyeta, Ayasta, and to the spirits,
creatures, all our relations about whom tl1ey so
eloquently spoke. In Mooney's words, "peace to
their ashes and sorrow for their passing", for wit/I
them pa~sed away a universe of animated grace,
subtle wit, profound teachings, and recitative power
that will not come tllis way again.
James Mooney was an ethnologist, a skilled
tta.nsmittcr of oral traditions, who included ethnographic and
historical data in his book Myths of the Cherokee. He
refrained from interpretive comment about the meaning of
various themes within the narratives.
Int~rprecive th~o~cs about mytholo~ical discourse arc
very ancient. Hellerusuc and Roman wnters as diverse as
E~emerus, Ovid, and Pausa_nius made interesting, though
bnef, comments on the funcoon and nature of myth. Within
the last century a great many, more complex ideas about
myths have been developed by anthropologists,
psyc~ologis~s. and culrura_l hi~torians. An unbiased survey
o_f this vast liter.uurc leads inevuably to the conclusion that no
single theory, idea, or typology can satisfactorily account for
all the myths of a given culture. This literature. as a whole,
does estab~ish that ~yths have imponant links to various
psycholog1ca1, social, and cultural themes within and
beyond th~ society of o~gin and that the centrality of
mytbopocs1s to the evoluuon of human consciousness is
indisputable.
For the anentive there is, somewhere within the
mythological narrative, an opening - a door through which
the things spoken of in the narrative connect with things
unspoken inside ourselves. The legacy of the Cherokee
elders, transmitted by Mooney, and the accumulated
awareness of the function of myth in consciousness permit
us to respectfully approach the ancient myths of KatUah.
JUDACULLA
.
On Caney Fork Creek in Jackson County, NC. there
is a large stone about the size of a recumbent bison. h is of
steatite-sandstone composition and is covered with incised
graffiti, pictographs, pcuoglyphs, or "Indian writing." The
local name for this stone is Judaculla Rock. A few miles to
the east, high on the ridge above the Caney Fork watershed
at a ~lac~ _wh~re Jackson, Haywood, and Transylvania
Counties Join, 1s a cleared area known to the white sculcrs
as Judaculla Fields which was often used by them as a
summer pasture for livestock. This ridge, grassy bald, and
the vast watershed beneath was generally known as the
abode of him who some thought of as "The Indian Satan":
Judaculla.
I have known this place and the name Judaculla since
binh, having descended on the maternal side from those
earliest white settlers in the Caney Fork the Scotch-Irish
clans of Parker and Coward (cow-herd). My grandmother
grew up on the farm that included Judaculla Rock and her
brothers, father, cousins, and uncles used to drive livestock
up the long trail each spring to take advantage of the lush
grass covering Judaculla Fields. My grandmother related to
me that when she was a li!tle girl she was told to sweep and
clean the rock. Whether this was to occupy an energetic child
on a long summer day. or expressed the notion that it was
better to have the satanic writings exposed to the christian
light of day than be covered by din and undergrowth, to lie
there, eventually forgotten and unsuspected, and work some
mischief on later generations, I never learned. She also told
me that on occasion, groups of Cherokee Indians would visit
the rock, camp beside it and "sing and wail all night long".
These and other stories were told me about this place when I
was a boy, and at ftcqucnt intervals over the four decades of
my life I've visited the rock and the Caney Fork watershed,
drawn there by an energy I could neither wholly identify or
describe.
It was upon reading Mooney's Myths of the Cherokee
that I learned further truths about the place. Judaculla is an
English corruption of the Cherokee name, Tsul'ka/u
me~ing "slant-eyed," and he was a mythic hero of th~
ancient Cherokee. The Judaculla Fields arc known in
Cherokee as Tsunegun'yi, meaning 'white place', referring
doubtless to the uninterrupted whiteness of the snow-clad
bald in the winter and resonating further with the ancient
Cherokee cosmology in which the color white was associated
with peace and well-being. It was in the peaceful fields of
Tsunegun'yi that the slant-eyed giant Tsu/'kalu had his
abode.
TSUL'KALU
. A giant, a great bunter, lord of all the game, wild,
sohtary, of monstrous aspect, never seen, but heard often
enough during summer storms, rumbling around up there on
Tsunegun'yi ; this was Tsul'kalu. And like all who are
solitary and monstrous, Ts"l'kalu knows loneliness and in
time, goes looking for a mate. There is a beautiful Cherokee
girl, call her Sada'yi, who lives with her mother down
(continued on page 8)
Sprl."'J, 1990
�.,~(~)
Spc~. 1990 ~
�(continued from page 6)
along Caney Fork. Sada'yi has begun to sleep apart from
her mother in the asi, the cave-like dugout made of logs and
earth that was a common feature of Cherokee homesteads.
By sleeping in the asi, Sada'yi indicates the autonomy of her
young womanhood and her receptivity to the unknown. So
one dark night Tsul'ka/U comes to her. She tells him that
her mother has said whoever she chooses for a mate must be
a great hunter and provider.
"I am that," says Tsul'kalu and, though she has not
yet seen him, she senses his power and his truth and she lets
him enter. His huge body fills the darkened asi and there is
just room for her own small body to lie beside him. ln the
morning, he is gone and outside hangs a freshly killed deer
on the drying poles. They continue in this way for many
ni~bts.
Eventually Sada'yi's mother, ever practical, points out
that they have enough meat, could her mysterious and still
unseen lover possibly provide some wood for the winter
fires? The next morning they find whole trees, tom roots
and all from the eanh, piled in the clearing. The mother,
though puzzled, is pleased and $he presses for funher
se.rvice: could he chop the wood for \hem? Next morning all
the wood has been removed; the clearing is empty. Chopping
and stacking wood is an activity embedded in the human
order, and Tsul'kalu has emphatically pointed out that he is
not of that order.
Sada'yi's mother, an irrevocable voice of the human
order, begins to insist upon seeing her daughter's strange
lover. She wants to know more about him, take his
measure, encompass him, and harness his prodigious
powers. Sada'yi conveys her mother's request to the giant
and after some persuasion he is willing. He insisrs that she
(the mother) must prepare for a shock and above all she must
not react to the sight of him by losing control and screaming
out, "USGA'SETJ'YU!" meaning "frightful". So next
morning, he remains in the asi past daylight, and when the
mother lifts the flap to peek at him she, of course, goes away
screaming, "USGA'SETl'YU! USGA'SETl'YU!" In spite
of her intentions, the encounter with this intrinsically wild,
monstrous, disproponionate being from outside the human
order obliterates her control. Tsul'kalu vanishes and does not
return for a time.
Meanwhile Sada'yi has her menses and there is a
copious flow of blood. Her mother, disappointed there's
been no conception, and meddling now ever closer into the
affairs of the lovers, gathers the blood and throws it into the
river. When next Tsu/'ka/u visits Sada'yi, he asks,
"Where's the child?"
When told there's been none, he asks, "Where's the
blood?"
She takes him to the river bank where the blood was
thrown in. Something calls silently to him from the river
and he goes into the dark waters, dives down seven times
and emerges with a small worm, which he carries cupped in
his hands toward the asi. By the time be has reached it, the
worm has grown into a baby girl which he hands to Sada'yi
saying; "Your mother does not like me and abuses our child,
so come, let us go to my home."
She embraces the child, takes leave of her mother, and
they go together up the mountain to peaceful Tsunegun'yi ..
T he New Garments
Although the figures and events in a mythic narrative
arc usually distinct, the narrative as a whole sometimes
seems inconclusive and directionless, as if it were silently
linked to other myths or to moments outside itself. The myth
connects with ourselves and with the world but in ways that
are elusive and not always subject to articulation. In this, the
myth is like the dream. Upon waking we often feel that
remembered elements of the dream are meaningful; chey
connect with and inform consciousness. Sometimes a patient
analysis of the dream will elucidate these connections but this
process is never free of a potential collapse because we know
there is always more; that the recollected dream arose from a
region that remains disordered, directionless, and connected
to material we cannot reach. Recognizing the original unity
of myth and dream, the Australian Aborigines call the source
of their myths and scories, "The Dreaming".
The myth of Tsu/'kalu connects us with the
relationship between the human order and the wild, almost
incomprehensible order of nature itself. Tsul'kaltl is of this
latter order. He is, in a sense, lord of it by virtue of his
disproponionate, monstrous aspect, his magical energies that
supply food and create life from what the human order
discards (menstrual blood), and his refusal to be fixated by
human seeing and judgement. Tsul'kalll's huge hands can
make love to Sada'yi , silently kill the deer of the forest for
her sustenance, and fonn a womb for the gestation and birth
of their child. Like the forces of nature, be sustains the
human order and, at the same time, is irrevocably in
opposition to it. There is but one way the human order can
experience and comprehend Tsul'ka/u's order, and that way
is indicated by the monster giant himself in the final episode
of the myth:
Sada'yi's brother has come to Tsunegun'yi to see
her. He asks to see her husband also. She relays the message
to Tsu/'ka/u and he instructs: "You must put on new
garments in order to see me."
The brother indicates he is willing to do this.
"Go then," says Tsul'kalu , "and tell your people to
gather in the townhouse and fast for seven days. During that
time they cannot leave the townhouse or raise the war
whoop. At the end of seven days I will come to them with
the new gannents and then they can see me."
The brother recurns and explains all this to the people.
They very much want to see this giant lord of the game and
immediately gather into the townhouse to begin the fast.
Now there is one man among them who is not of
them. He's from another place and of another clan. This
man steals out of the townhouse at night and eats. On the
seventh day the people hear a great roaring coming down
from Tsunegun'yi. As it comes closer it becomes deafening
and they are all terrified. Suddenly, he who has broken the
fast can bear it no longer and runs from the townhouse and
the village shouting the war cry. The roaring ceases, then is
heard receding back up into the high mountains around
Tsunegun'yi where it is silent. The people never c lothe
themselves in the new garments, and they never see
Tsul'kalu.
The meaning of this episode offers profound insights
into the nature of Cherokee spirituality. The new garments the purified desire of the people - have no exact equivalents
in contemporary secular experience. They are the necessary
transformation that a people must undergo in order to face
sacred power. Sada'yi was made "new" by the purity of her
erotic surrender to the god. The people as a group were co be
transformed by their surrender to the God's discipline. It was
this discipline that would have sustained their well-being,
their courage and their silence in the face of the
mind-destroying power of the slant-eyed monster Tsu/'kalu.
WA DON'
8prLfl9, 1990
�HEALING IN KATUAH
by Doug Aldridge
Hin the search for wisdom, the soul must sojourn upon the
earth, and dJUing this stay it will be enlightened as to the purpose
and care of the earthly temple, the body oft/ie soul, or the body.
Children can be taught the uses of growing things and their
prepara1ion. Many have not the desire to learn them, and seek not
the knowledge which is all abow them. These then must rely
upon the medicine man, such as I, to help correct the results of
ignorance. Mankind must experience and grow through all
phases of wisdom before becoming evolved into the higher
realm. If the spirit is moved, then shall the knowledge be
acquired. The Grear Spirit speaks to all."
- Mauzsan
Powhatan shaman, 1603
I - A Karuah Healing
I am a relative newcomer to Katuah. In seven years here
my family and I have taken root, and with each passing year we
have found greater aliveness in our relationship with the land and
its people. This growth has emerged primarily through a
closeness to the eanh - found in gardening, foraging, wood
gathering, and living in increasing harmony with nature. Two of
our three children, Autumn-Leaf and Forest Hean, were born at
home in an old house perched at the edge of Cherokee Forest.
The attendants at their births were friends, not technicians, and
they came to suppon us in the growth of our family. The skillful
assistance of Lucinda Aodin (see "Birth Power" issue 26 Winter
1989-90) was instrumental in the success of our homebirth
experiences.
Living this close to nature - a half mile from the nearest
neighbor, a half-hour from the nearest four-lane road - cultivates
a trust in unseen powers. We sense that we are surrounded and
supponed by the same forces that suspend the stars in the clear
depths of the heavens above our house, that sustain the grasses
through the freezes and thaws, that warm the eanb from within,
while they hurl the sun in its daily changing arc above the
ridgetops.
Our home wasn't built here for convenient access to
anyplace else. It's a steep, winding mile of a dirt road down to
Highway 321 as it curves around the mountainsides that drop
down to Watauga Lake. And the TV reception is about the worst
on the East Coast. But it is well situated in other, more important
ways. Abundant springs, up behind the house, kept us in plenty
of water through the driest days of recent drought. Strong winds
rarely reach us in the shelter of the ridges. Water flows into the
house by gravity, and the kitchen stove doesn't care about power
outages, because it bums wood. In winter, a sheet of plastic
around our front porch cuts our heating needs and creates a
sunroom for the whole family.
Closeness to our environment has had a profound impact
on our faqlily's health of body, mind, and spirit. Plenty of fresh
air, pure +.tater, sunshine, and relative freedom from noise and
light pollution make this a nunuring place for a young family and
contributes to our peace of mind. Spiritually, our homeplace
draws us closer to the Oneness of All Life. It is that spirit - The
Great Spirit - that called us here six years ago. And the lessons
we've learned here prepared us to find another home, larger in
proponion to our growing needs, and well-watered, wellSprl."'J, 1990
sheltered by the lay of the land, with good southeast exposure
and plenty of garden space - another old homeplace where
generations of Kauiahans have been born, raised, and grown old.
"Seek ye first the Kingdom of God," said Jesus of Nazareth,
"and all these things will be added unto you." I believe that. I
also believe that seeking the Kingdom, today, means returning to
the source, and I thank God that it is still possible in KatUah.
II - Seeking Guidance
In the winter of 1987-88, friends from Charlotte, Nonh
Carolina recommended that we get in touch with Harold Green, a
healing ans practitioner. While the family was thriving, we hoped
Harold could teach us more ways of preventing disease and
promoting our own well being. We had never had cause to turn
over our responsibility for our children's health to anyone else.
My wife Barbel and I felt we needed more guidance than we
could get from books.
When Barbel first spoke with Harold on the phone, he
looked inward for guidance, as he often does when asked
questions; he "got a yes," and agreed to come up from Charlotte,
where he was teaching healing ans and giving personal health
consultations, working - as always - for donations. I have seen
him work for no personal gain, and I have seen him accept a
feather and a stone with the same sincere thanks he gives for an
offering of money. The most imponant thing, in his view, is that
each individual take responsibility for his or her own welJ being.
Harold Green, it turned out, practiced Native American
healing ans. He is an associate of Chief Two Trees at the Native
American Studies Institute in Old Fon, North Carolina. Both
Harold and Chief Two Trees teach that each individual must
become a healer in order to be cured of "dis-ease." As the Chief
put it when I asked him recently about the philosophical basis of
this teaching:
"Everyone is a healer - everyone - but the art of healing is
studied only by a few. What we're about is to teach people to
heal themselves. The Christian Bible says 'Physician, heal
thyself.' So everyone becomes a healer. Now the art of healing
has been passed down through generations and generations."
Commenting on the surrender of personal power involved
in our transition from an agricultural to an industrial society,
Chief Two Trees said, "People got into the habit of paying
somebody else - to raise their garden for them, to manage their
health for them, to spend their money for them. They even pay
their minister to manage their spiritual being for them. They gave
away all their power, kept nothing for themselves. So what we're
about is to teach people again to go back to growing their own
garden, even in the smallest amount. Learn how to identify, to be
in harmony with nature through a garden. I don't care if it's in a
window, in an apartment Know the value of fresh food with life
force in it, freshly harvested within a few minutes of being eaten.
Second, we also teach people to think for themselves in a
spiritual way. Because no one can walk in your moccasins."
Harold Green's first visit to our home in the winter of
1987-88 was an experience that opened up for our family new
avenues of knowledge and practical, usually simple, techniques
of healing and preventive medicine. We quickly recognized in
him the teacher we bad been seeking. The home remedies he
(continued on next page)
Drawing by Rob Messick
�(continued from page 9)
taught us 10 concoct from leaves and roots, berries and bark,
herbs and flowers, brought us greater strength and vitality. And
the act of gathering and preparing natural tonics and remedies
deepened our kinship wilh the land, making real the concept of
the interconnectedness of narure, humanity, and spirit. Gathering
black walnut leaves and hulls in summer 10 dry and hang in the
pantry can be mere ritual (which has value). Drinking black
walnut tea, on the other hand, can be merely medicinal. But
when I gather them myself and prepare a tea and drink it and
serve it 10 my family, then I combine lhe healing virtues of rirual
and medicine, and the benefit is greater than the sum of the pans.
Harold's work with us has helped our whole family 10 heal
huns ranging from physical to spirirual dis-ease. Sometimes
through common sense advice, a1 other times through the
intuitive gift by which he channels divine guidance, and always
with a rich fund of practical knowledge, he has 1augh1 us to
reclaim personal power and heal ourselves.
The responsibility for ta.king or not taking his advice is
ours, and we do what we think and feel is right. Although we
were strict vegetarians, we have introduced medicinal quantities
of meat into our family fare at his recommendation. We have
been strengthened by it More slowly than he would have liked,
we have taken to sharing the knowledge of healing arts nutrition, iridology, herbology, reflexology, acupressure,
massage, crystal therapy, dream analysis, hydrotherapy - that we
have been building over 1he years.
ill - A Katuah Healing Continues
When I slatted seeing Harold Green, I thought I was in
good heallh, despite a bout of blood poisoning a year before that
could have killed me had I not gone to a hospital. By the time
Harold came there was only a scar on my right hand to remind
me that when it came to preventative medicine, I had a 101 10
learn. In fact, my immune system was still dangerously weak. I
began my own healing by taking responsibility for my condition
and accepting Harold's guidance. I attacked parasites first with
herbs and later colonies. I strengthened organs, whose weakened
condition showed in my irises, with specific foods and
supplements. l treated my ears and mouth, which had bred a
systemic yeast infection, with tea tree oil (mixed, for use in cars,
with castor oil in 1:10 proportion). All this strengthened my body
and helped eliminate toxin-producing, energy-sapping parasites.
(Chief Two Trees maintains that 85% of all diseases are caused
by parasites.) Gradually, I made gains in overall vitality.
. \'(hen I was strong enough in spirit, mind, and body
(whtch 1 really one strength), I entered a deeper level of healing.
s
My new-found strength was drawn inward, focusing on the
work of healing from the inside out. The ground I had gained
physically was apparently lost during this time. I feh weak and
listless. I developed rashes as toxins were discharged through my
skin. I had to trust my intuition that I was getting better, because
I felt sick.
At that time, in the fall of '88, I intensified my use of
therapies Harold taught me. lridology helped 10 identify organs
and systems that needed nutritional suppon. The "laying on of
hands" through massage, acupressure, and reflexology improved
energy flow through my body. Hydrotherapy sped up the
elimination of 1oxins. Through dream analysis I was able to lay
hold of the taproot of my trouble, a parasitic liver condition.
This period of intense healing lasted about cwo months and
subsided in the winter of '88-'89. The evidences of its passage
are 1he presence of healing signs in the irises of my eyes, along
with a general reduction of iris discoloration associated with
toxicity. I now have a new vitality that includes a much stronger
immune response and heightened energy and productivity.
Through this experience I have learned that medicine which is
limited to relieving symptoms maintains the underlying causes of
disease. True healing leads back through the symptoms to the
underlying cause, making the cure complete.
The ripples of my well-being have spread outward into
other areas of my life where progress was blocked. I'm writing
for a wider audience. More money is coming in. We will soon be
moving to our own home from a rented one. Barbel and I are
sharing more widely in the healing ans movement, and we have
found another teacher in Rudolph Poss, Ph.D., Director of
Boone's Life Energy Center. We are both working at the Life
Energy Cemer as therapists. Barbel recently returned from the
first of a series of trips to New York City where she shares her
knowledge of healing ans.
Yes, the ripples of my own healing carry the work of
teaching and healing far beyond my horizon. Change starts in
your head and works its way out from y.our guts. But it doesn't
stop with you. Heal yourself and you'll heal your world.
Physician, heal thyself.
Doug Aldridge is afather, a healer, and a writer. He also
teaches at The Kid's Country School (a homeschool in Doe
Valley), and is a lecturer in English at Appalachian State
University. He practices pressure point therapy at the life
Energy Center in Boone.
~
WHEN LEFT TO GROW
Surrounded by forest
That clothes the land
Wilh fallen leaves
From sleepy trees
The warming sun
An occasional breeze
The ever flowlng creek
By this peacefully calm day
Closely following this windey stream
Us cool motion over rounded stone
That makes a constant sound
Coursing the way lo an open sea
Hovering in the wind
Being like lhe white cloud
In clear blue sky
Gliding over rolling countryside
These hairs like limbers
When left to grow
Become long and full
This body like rolling hills
When lefl to grow
Becomes intrinsically well and appealing
A mind like integral relations
When left to grow
Becomes clear and tuned to pattern
JC.atUah Journal: pc:iqe 10
Poem and Drawing by Rob Messick
Sprl.nq, 1990
�Calling to the Ancestors, Calling Our Relations:
Poems by Stephen Wing
Feather and Shadow
We have come to the lime of the choosing
of ancestors.
This is the place where my ancestors came down
from thcir square hole in the sky
The world is
bigger than we can see, that
long horizon promised.
So they built ships.
My ancestors grew com here, this is the clearing
where they danced the year
Preparing to abandon
their bodies, they built cathedrals
where the ancient groves had been.
The world is bigger than we can see...
One by one the monks
fell unconscious in thcir cells.
My ancestors camped here in the Winter
of the Early Snow, they knew th<? spot by the stars
The unknown continent grew
vaster as they conquered,
the invisible cities grew richer
in their delirium: each
Crusad<?r, each Conquistador
conjuring a private mansion,
lying in his fever and his cloud of
mes.
This is wh<?re the young men came
fasting and singing, alone in the sacred land
It might have been my great-grandfather
bending, the boy at the plow
too young to remember that horizon
of unbroken acreage, hanging back
against the pull of the mule
to pluck a flint-shard from the vanished prairie grass -
Visiting the Deer
This is where my ancestors came
to honor their dead, this windy ridge in the sky
He looks up. Douds break
into feathers, streaking over
the horizon. He sees one
sweep across the sun and the bright land of his father falls
into shadow.
We have come to the time of the choosing:
This is my native place.
This mountain. This creek.
This is my native place.
•
Sp r Lr19, 1990
Going up to visit the long view
at the top of the hill
today I have
travelled the deer-trails:
bending to duck under
where the deer duck under
branches,
leaping where the deer l<?ap
dry ravines, coming at last
in to open sky:
gazing down where the deer gaze
down on human hospitalities
with wild shy suspicionWhen I caught my breath
I looked down and saw only
the houses of my
neighbors, the loop of road.
Going back I travelled
as usual down the track of tires
in the dirt.
Drawing by James Rhea
JC.atUah
Journm
pQ4Je 11
�Pabllillg ofVislutM Krisluta
Jaipur, India
The Belly
Your Belly Pulse ls The Earth Mother's Heart Beat
Your belly pulse
is the earth Mother's
heart beat.
Press into yourself:
exit the breath, expireand sink,
sink down in to
the consecrated center
intense, dense, compressed,
the consolidated possible;
life engaged unto itself,
life drawing light unto
itself, life compacted to the
one still one point.
And press yourself out again:
be filled by the breath, inspired--
to live,
to live in to
the world that's ever being born from you:
galaxies expanding, stars chasing stars,
filling, bursting the radiating joy,
life swelling beyond
itself, life exploding
light, life spiraling outward,
the turning world.
Your belly pulse
is the earth Mother's
heart beat.
The earth trembles
her rhythm
through us; our feet skip
along her surface
while beneath she beats
her molten drum.
-Lisa Sarasohn
C Lisa Samsohn 1990
by Lisa Snrasohn
Our bodies are a gift from the earth: the solid substance
of who we are comes from the soil. By the powers of sun,
water, plant and animal life, the soil's minerals undergo a
change in fonn and we incorporate them as organ and gland,
corpuscle of blood, muscle fiber and bone. Our bodies arc the
gift of a woman's belly. It is in a woman's womb that our
Lives begin to take on form. The umbilical cord links our
bodies to our mothers, bringing nutrients directly into our
bellies.
The belly is the measurable center of our bodies: it is at
the mid-point between the crown of our heads and the soles of
our feet. Healing traditions the world over -- the ancient
cultures of Egypt, India, China, Japan, Greece, and the
Americas -- know the belly to be much more: the center of our
vitality, the place from which we live. These ancient traditions
recognize the belly as the source point for our physical and
emotional well-being. for our sense of individual wholeness.
Clearing and strengthening the belly through movement and
breathing techniques leads to resrnenl health, freedom from
fear, self-mastery, and the power of personal presence.
These same traditions also recognize the belly as the
source point for our spiritual well-being. Clearing and
strengthening the belly allows us to experience our individual
Sprl.f\9, 1990
�connectedneu to the universe, to sense our intimate
participation in the Great Life. Although our original. physical
connection with our mothers' nourishment has long been
severed, there's a subtle cord mnaining between our bellies
and the mother-world. A vortex of primordial. creative energy
swirls into and out of our bellies, feeding our spirits and
sustaining our vitality - if we allow it to do so.
A clear, strong belly provides a secure feeling of being
"at home" - at home in the body, at home on this Earth,
well-rooted and generously nurtured, kin to the creatures with
whom we share this planet. In this light, attending to the
strength and health of the belly not only enhances our personal
immunity from disease, such attention also brings fonh our
personal contribution to healing the planet When we embody
the knowledge - when we feel it in our bones and know it in
our guts -- that we are one with the Earth, preserving the
integrity of our natural systems will no longer be a political
issue. It will be a mauer of self-respect.
Jn writing this anicle, my intention is to inspile you to
honor your body, and particularly your belly, as you would
have others honor the Earth. Drawing on my studies of
biology. regional planning, yoga. and lhcrapeuric massage, I'll
outline the anatomy of the belly, indicate a range of cultural
attitudes regarding lhe belly, and explore their influence on our
well-being.
What's In a Belly?
The Vital Organs
The abdomen ranges from the pubic bone of the pelvis to
the muscular diaphrngm at the base of lhe rib ca~e. It houses
the vital organs of digestion, elimination, and reproduction:
stomach, liver, gall bladder, pancreas, spleen, small intestines,
large in1estine, ovaries, uierus. The digestive organs process
and absorb nutrients, satisfying our hungers and providing the
energy and substance we require for all our life processes. It is
here, too, that toxins and waste products arc neuttalized, soned
out, and prepared for discharge.
Without regular physical exercise, mental stress and
shallow breathing tend to increase muscle tension and reduce
circulation throughou1 the body, increasing the accumulation of
toxins and unbalancing the flow of glandular secretions. These
factors can contribute to a host of abdominal dysfunctions,
including common ones such as indigestion, intestinal gas,
constipation, and menstrual discomfort.
From the poini of view of Western anatomy and
physiology alone, exercising 1he body, wilh particular attention
10 the belly, would seem to offer substantial health benefits.
The Body-Mind Connection
Jn her books You Can Heal Your Lift and Heal Your
Body, Louise Hay suggcs1s the specific patterns of thinking
which set the stage for various physical conditions. She
indicates lhat the accumulation of fat in general represents a
person's excessive sensitivity and his or her need for
protection. The fear a person feels, lhough, may be "a cover
for hidden anger and a resistance to forgive," she writes. ln
particular, a fa1 belly may reflect "anger at being denied
nourishment." She offers a positive affirmation to replace the
negative partem of though1: "I am always safe and secure. I
nourish myself with spiritual food and I am satisfied and free."
The psycho1hcrapis1 and bodyworker Lyn Davis Genelli
considers lhat the "pot belly" or "beer gut" which some men
develop reveals their "need to protecl their vital organs from an
attack." A large belly, she suggests, offers a sense of
protection in "the 'wars' of the production plan1 and corporate
suite..... Despite 1heir protesta1ions, men unconsciously love
their fat [belly) and feel tha1 the ownership of one... is a sign of
security, prosperity, and survivorhood."
My experience working with people who come to me for
therapeutic bodywork is in accord with the ideas these writers
Sprl."'J, 1990
have proposed. The condition, shape. and inner sense of the
belly reflect a person's willingness and ability to nouriJh himor herself emotionally, to digest new expcrieoces, to release the
past, to be courageous in the presence of risk, to generate the
self-approval which helps a person feel safe and secure.
ln working particularly with women, I find that
imbalances in the belly often relate to issues regarding
creativity. A bloated belly is like a storehouse, the place where
enormous creative power has been stuffed because expressing
that power has seemed to be either impossible or unbearably
risky. A woman who has not yet found a satisfying way to
express the fertility of her imagination may well embody the
image of the "pregnan1 virgin."
A woman's belly also ponrays her feelings abou1 her
sexuality and womanhood. Conflict.s related to sex,
pregnancy, child-bearing, rape, incest, and abortion will often
influence the belly's health.
The Belly Center
Japan: Hara
ln Japanese cuhure, the point two inches below the navel is
named "tanden". To indicate the whole abdominal region, the
Japanese use the ierm "hara," which literally cranslatcs as
"belly." Hara refers to this central physical region of the body,
and 10 much more: the rich human potential for psychological
and spiriiual development. The person wi1h hara is, as
approximated by our language, "gutsy." He or she has
developed the clari1y of his or her "gut feelings" and
consistently acts on the strength of this inner knowing.
In Hara: The Vital Cenier of Man (sic), Karlfried Graf Von
Durckhcim details the role of hara in the Japanese tradition and
also characterizes the physical, psychological, and spiritual
benefits of developing hara 10 people of all cultures. According
tO Von Durckheirn, the qualities of a person with hara include:
a feeling of boundless energy; enhanced immunity from disease
and rapid recovery from illness; easy and graceful movement;
creative imagination; tranquility, pa1icnce, inner calm and
flexibility; confidence, endurance, conienonent; penetrating
insight; a capacity for quick and mature decision-making; the
experience of security and lhc ability to mee1 changes with
equanimity and poise; a sclf-<:ollected harmony.
Von Durckhcim indicates that hara is significant for us on
two levels. For the individual, possession of hara "gives one a
special strength for living in this world." And on the universal
level, through hara "one is enabled to realize consciously one's
own being in the Great Being which is the ultimate meaning of
life." As hara develops and a person senses his or her own
immersion within, and identity with, the Great Being, he or she
"joyously experiences a new closeness to the world, to people
and lhings, to nature and God..."
India: The Ch.okras
The spiritual and healing traditions of Japan have evolved
from their initial source in yoga, the science of
self-development origina1ing in India more than 6,000 years
ago. Yoga recognizes a subtle core of life energy moving
through lhc body from the base of the spine to the crown of the
head. Along this column there are seven energy centers - seven
"chalcras." Each chakra corresponds to a location in the body
as well as t0 specific issues and concerns.
The belly region includes the firs1 three chalcras. Muladhara
chalcra is at the base of the spine, and rela1cs 10 our sense of
physical security and our individual survival, issues of trust
and mistrust. When lhis chakra is weak or congested a person
may typically experience fear - including fear of death, worry,
anxiety, and a fear of !erring go: "I feel threatened by ..." On a
regional and global level, solid was1c disposal and pollution
control seem to be "firs1 chakra" issues.
When it is clear and strong. the energy of lhis first chakra
generates self-sustaining instincts, urges, and initiatives; a
respectful awareness of the body and its functions; and a
healthy concern for self-preservation. I think of wilderness
survival training as a healthy "first chakra" activity: "l can take
(continued on next page)
JCQtUah Jo1.4mat PacJ'I 13
�(continued from page 13)
care of myself; I am always safe and secure."
1be second chakra is Swadhislhana, corresponding to the
reproductive organs and relating to sensuality. When energy is
congested here, a person typically experiences boredom,
frustration, and disappointment, often as the consequence of
overindulgence: "I feel incomplete unless I have ..." On a
larger scale, the problems related to over-production and
over-consumption of material goods arc "second chalcra"
issues.
In its clear expression, the second chalcra suppons the
faculties of imagining, generating ideas, recognizing
distinctions, and making choices. Enjoying beauty - savoring
tasty foods, appreciating good music, talcing delighi in vibrant
colors and rich texrurcs -- seem to me to be a healthy "second
chakra" expression: "Everything I need is already available to
me; the Universe supports me with abundant joy."
lower body, and belly center--between Heaven, Earth, and
the condition of being human. In order to perfect any pose,
holding its alignment with minimum cffon and maximum
relaxation, a person must discover for him or herself how to
intensify and use the strength of bis or her own belly. In this
process, a person also discovers how to sustain a balanced
relationship among upper body, lower body, and belly center.
1 see the belly as the point where energy descending
from the heavens through the torso meets energy ascending
through the legs from the Eanh. Such is the condition of being
human: living between the poles of heaven and earth,
embodying spirit, enfolding energy into matter, incorporating
consciousness.
The Cultured Belly: Views From Around the World
"If we are to heal the Earth,
let us start as close to home as possible:
let us start with the portions of Earth
which are our bodies."
The Wisc Woman tradition of herbal healing seems to
take a similar view. This ttadition perceives the intention of
Life to be so nurturing that our immediate environment
provides exactly the plants we need for promoting our
well-being. And these plants arc so abundant that we tend to
regard them as common weeds.
The third chakra is Manipura, ar the navel. It relates to
issues of personal will and the sense of emotional security.
Energy congested here often reveals itself in feelings of
jealousy, anger, resentment, hostility, and greed, resulting
from comparison and competition: "I bet I can make him
do .... " In a regional and global context, a third chakra issue is
political domination of one group of people over another.
As the energy at the third chakra clears and resolves, an
individual feels a secure sense of personal identity. I think of
healthy third chakra expression as self-empowerment - taking
assertive action in one's own best interest, motivated by self
esteem, and acting upon one's values no matter how unpopular
they may be: "I am at peace with my own feelings; I approve
of myself."
The stretching and breathing exercises of yoga energize
and clear the first three chalcras by bringing awareness to the
belly and by stimulating the flow of life energy up through
the central core. Some poses, such as Standing Leg Stretching
and Shoulder Stand, invert the torso and so apply the force of
gravity to draw the flow of energy down from the base of the
spine towards the crown of the head. Other poses, such as
Bow Pulling and Balancing Stick, require standing and
balancing on one leg while raising the other; they are difficult
to do without maintaining a sense of the belly as the pivot
point around which the body turns. In order to maintain
balance for more than a few seconds, a person must compress
the belly in towards the spine, increasing the density of the
belly center.
Poses such as Cobra, Locust, and Bow clear the
abdominal energy centers and also develop the power of
muscles in the abdomen, buttocks, and lower back. While in
these postures, a person must press the belly into the floor,
grounding it securely. Given this firm central contact and
support, the upper and lower portions of the body can lift
almost effortlessly: establishing the connection of the belly
with the Eanh allows the spirit to soar.
The poses of yoga bring the body into a configuration
which demonstrates the relationship between upper body,
As already mentioned, Oriental and Asian cultures
regard the belly with greatest respect, understanding it as the
center of life itself. Other cultures have given special attention
to the significance of the belly as well: belly dancing in the
Middle East and the vigorous ttaditional dances and midsection
massage of the South Sea Islanders ensure that the abdominal
muscles remain well-toned. I understand that two Australian
aborigine women will greet each other when they meet by
touching their bellies and foreheads together.
In American and European culture, the prescription for
physical beauty has included "belly in, chest out", as if the best
belly were an invisible one. Current fashions-high heels, tight
jeans, "tummy conttol" devices in underwear and pantyhose-work to flatten the belly, increasing the relative volume of the
upper body.
Hiding the belly and bringing attention to the upper body
signify the value our culture places on mental activity, speed,
and agility. Our attempt to raise Lhe body's center from the
belly to the chest, says Von Durckheim, reveals how we reject
our relationship to the Eanh: "The urge to transcend gravity is
quite natural to man (sic) as a spiritual being, but the desire to
break loose from the vitalizing bond with the solid earth is in
conflict with the law of his (sic) terrestrial existence."
European culture did not always consider the belly with
such distaste, however. Von Durckheim writes: "In the
Romanesque and Gothic sculpture the belly is clearly stated and
expresses strength...and calm acceptance of the bond with
earth....The Gothic belly seems 10 say: 'You cannot win
Heaven if you betray Earth."'
In The Obsession: Reflections On tire Tyranny of
Slenderness, Kim Chemin links our cultural attitude about
women's bellies with attitudes about pregnancy and childbirth.
She suggests that a womanly appearance-including a naturally
round and ample belly-- is threatening. It reminds us of a time
when as tiny infants we were helpless, totally dependent for
our survival on this huge, looming, rather frightening creature
called our mother. To see a woman with a large belly is to
revisit a primal sense of woman's awesome power.
Conclusion
A friend of mine often says, "How we do anything is
how we do everything." How we relate to our bodies and to
our bellies tells the ttuth about how we tend to the Earth and its
natural resources.
If we arc to heal the Earth, let us start as close to home
as possible: let us start with the portions of Earth which are our
bodies. Going beyond conceptions of good and bad, of
opposites and adversaries, to recognize the sanctity of all that
exists--including our very selves--this is the consciousness
which heals our bodies and will be healing our planet. And
we have a practical way to develop this consciousness, by
clearing and strengthening our bellies.
~
8pf'l-n4j, 1990
�~~
~UA~Jjf>URNAL
.
SPECIAL EARTH DAY 1990 EVENTS SECTION
Earth Day Just Dawning........ .
Earth Day affords us the opportunity to
publicly recognize our home planet as our source of
sustenance and nurturancc, and to acknowledge the
need Cor it to be honored, protected, and
appreciated. It is a time to admit that it is home
and life support systell\not just ror us humans, but
for the whole ecological life community in whjch
we participate. It is a time to celebrate its beauty
and diversity and its incredible cvolvement.
It is also a time to take responsibility for
this richness which we have been given. We must
recognize tha t our Insatiable demands are
darkening the future of life on this Earth. Even as
we accept that grim reality, we can rejoice in the
fact that by realizing our responsibility, we also
realize our power-that when we begin to change
ourselves and our lifestyles, the planet can begin to
renew Itself.
Let us mark Earth Day 1990, not as a
one-day affair, but as the beginning of a decade of
change, a decade of action toward an ecologically
sound future. Earth Day has the potential to be a
significant catalyzing influence. It can help to
mobilize an ongoing, citizen effort towa rds
~luating our environmental crisis and responding
to it. Earth Day can also provide an opportunity
to engage a much broader constituency on local and
regional levels.
Environmental action, the green pledge, the
environmental audits for home, business, and
institution, the pledge of allegiance to the Earth,
the Earth flags .... All of these need not become
"have-beens" artcr April 22; ra ther, they need to
become habits. Earth Day provides practical
guidelines and tools which can be shared with the
wider community --on an ongoing basis.
Our actions on behalf of the Earth during
the decade lo come are what will make Earth Day
1990 a mearungful even t. The problems we face
are global in nature, but our actions must begin here
at home in o ur own region:
• The extinction of Sp<'Cies threatens the
future of evolu tion. We can work to slop the
extinction of species by helping the black bear
here.
•Exploitation of the Earth as "rcsoun:cs• is
eroding the basis for life. We can help to stop
exploitation by protecting the forest here.
•The life cycles of the Earth arc being
poisoned by our pollution. We can join the effort to
stop the poisoning by demanding the beginning of
the end of acid rain. We can do something to stop
the poisoning by purifying our waler here.
It is almost 400 years since European people
first stumbled upon this continent. The invading
culture has been changing the face of this land
ever since. Now it is time to change ourselves. As
we celebrate the Earth, let us also accept our
responsibility ror lt.s future.
• The Editars of the Karuah Journal
....·..·:::·.·.·.::::::·:-:.:~..----······ ········..•
·····...
...
·········...
·.
'R.1-tu/uina a/ 1111~/wi4 ww1wns afW. '.UIM. inWuli"8 •IS ""'iJru!ir.fol4 (will• taj/) ill rtfatiDn 10 W. pfantti
6y
111ntr um.
~6 Musi4._
�Join in the celebration...
EARTH DAY
April 22, 1990!!
Celebrations and events will take
place "locally" all around the planet. In
our Katuah bioregion, there will be a
variety of events on Earth Day and
surrounding it. Here is a partial
listing ...Come join in the celebrations!
WATAUGA COUNTY, NC
APRIL 17 *Children's poster exhibit and Area
environmental exhibits. At Boone Mall. •concert by
Bill Oliver, well-known educator and environmental
follcsinger. At ASU Rosen Conccn Hall, BroyhHI
School of Music. Cont.act Harvard Ayers (704)
262-2295.
APRIL 18 • Environmental Exposition all day •
Earth Day storytelling with Karen Wallace. Al
Watauga Public Library. •Bill Oliver, mid-day conccn;
Judy Hunt, St.ate Represent.alive, speaking, 12:30 .
12:50 pm ; Earth Garnes, I - 2 pm. At ASU Mall.
•Speaker: Michael Robinson, Director, Na1.ional Zoo.
8:00 pm. Reception to follow. At ASU Fanhing
Auditorium. Contact Melissa Banh (704) 262-3098.
APRIL 19 •Environment.al exposition a.11 day: Janet
Hoyle, speaking 12:30 - 12:50 pm; Children's concen
with Bill Oliver, 1:30 - 2:30 pm. At ASU Ma.II.
•8:00 pm, Speaker: Thomas Berry, in1emationally
known speaker and author of TM Dream of IM Ear1h.
Reception to follow. Al ASU Farthing Auditorium.
Contact J. Linn Mackey (704) 262-2418.
APRIL 20 •s1eel drum band, 12 noon, a1 ASU Ma.IL
Tree planting on lhc ASU Mall, then moving to the
Boone Greenway. •Plant sale. a.i Rankin Gn:cnhouse.
• Awards, Children's poster exhibit, 7:00 pm. At
Boone Malt
APRIL 21 •Music on the ASU Mall. Bike-a-thon.
New River and Watauga River Clean up.• AJJ Species
Day Parade, starling 10:00 am, al the parking lot at
inlefSCCtion of King and Water Sts.. ending a1 ASU
Mall. Prizes for elerncnt.ary, middle, and high school
lellehers and studcnts...everyone invited to participate.
11:00 am, free ice cream. Cont.act Karen Lohr (704)
262-4089.
APRIL 22 EARTH DAY •Morning, Interfaith
worship.• Fun Run/Walk.• Earth Day ceremonies,
Earth games, storytelling, and music, beginning 12
noon. At ASU Mall. Cont.act Karen Lohr (704)
262-4089.
APRIL 22 EARTH DAY • Sunrise Ceremony with
stories and song. *Nature and wildlife hikes
throughout He nderson County. •Earth Day
Celebration, hands-on activities, storytelling, music,
recycling demonstration. Jackson Park,
Hendersonville, NC. Coniact Ms. Freudenberger (704)
693--0135.
BUNCOMBE COUNTY, NC
MARCH 19 • APRIL 30 Tree Planling. ConLact
Monte Wooum, Quality Forward (704) 254- I 776.
MARCH 29 Asheville-Buncombe EARTH DAY 1990
Community Meeting, 5:30 pm at the Unitarian
Univcrsalist Church (Charlolle SL). AJJ are encouraged
IO plan events for our own neighborhood or area and IO
voluntccr to help with local projects and events. To be
included in an area-wide calendar of Banh events, call
Dory Brown (704) 622-713 1 or write:
Asheville-Buncombe EARTH DAY 1990, P.O. Box
5855, Asheville. NC 28813.
APRIL 2 • 7 River Awareness Weck sponsored by
Warren Wilson College. Culminates with Swannanoa
River Clean-Up on SalUrday. Info: (704) 298-3325.
APRIL 7 Glad-Bagalhon open 10 groups and
individuals wanling 10 participate in litter clean-up
project and weigh-in contest. Contact Jane Wilson,
Qwilily Forward, (704) 254-1776.
APRJL 9 • 13 Project Pride Weck. sponsored by
Quality Forward and Asheville-Buncombe EARTH
DAY 1990. Experiential environment.al education
through lhe ans and sciences for students of Buncombe
County Schools. Info (704) 254·1776.
APRIL 16 *Free day al lhc Nature Center, Gashes
Creek Road, Asheville. (704) 298-5600. • Artisl°s
Earth Day exhibit unveiled; artists will exhibit !heir
environmental an in the unoccupied storefronts on
Haywood St. and Pack Square, Asheville.
APRJL 16-20 • Earth Weck at Aficrschool Programs;
Monte Wooten of Quality Forward is willing to come
to Asheville afl.erschool programs to give t.alks on our
earth and its environment. Cont.act Monie Wooten
(704) 254-1776. *Landfill Tours for EducaJOrS: group
or organization opportunity to tour local landfill.
Cont.act Steve Heisclman, landfill recycle coorinator,
or Monie Wooten, Quality Forward, (704) 254-1776.
APRIL 20 Conference: Resources a1 Risk: The
Effee1s of Acid Precipilation and Ozone on 1he
SoUJMrn Appalachians. 8:30am-4:00pm UNCA Owen
Center. Sponsored by: Western North Carolina
Tomorrow, USDA Fores t Service-SE Forest
Experiment Station and UNCA Environmenlal Studies
Program. Registration $5.00....Caten:d Lunch $5.00.
Contact: Fn:d Huber (704) 251-6104.
HEN DE RSON COUNTY, NC
APRIL 21 Art Auel.ion. Work donated by notable
area artists, proceeds go to saving the wetlands in
Henderson County. Cont.act David Malpass (704)
697-9557.
APRIL 20 Ctltbra1 IM Earth Story Thomas Berry,
ing
intemalionalJy-known spealce.r and aulhor of The
Dream of IM Earth (Sierra Club Press, 1989), will
give a talk at Owen Conference Center. UNC-A as pan
of community-wide Earth Week aclivities. 7:30pm.
No charge. Reception follows.
APRIL 21 The Sixth Annual Environment.al
Summit: Al IM Crossroads: lmpacl of Devtlopmenl
on Environmenlal Qualily. Speakers include.: Thomas
Berry, Cynthia Sullivan, BilJ Holman and others.
UNC-A Owen Conference Cent.er. Cont.act: (704)
251-6104.
APRIL 21 "Earth Energies" talk by Morgan Eaglebcar,
an Apache medicine man and great grandson of
Geronimo. 10:00-12:00pm; Opponunity to partake in
a sweaL Two lodges builL Beginning 12:00 noon.
Love offering accepted. At Eanh Center, Swannanoa,
NC. Cont.act: Zoe&. Jim Martin (704) 298-3935.
APRIL 21-22 Chez Op1 ion plans to show
environmental videos and distribute pamphlets in
SLOrcfront location on Haywood SL, Asheville, NC.
APRIL 22 EARTH DAY Celebration!! EvetyOllC is
invil.ed to wear Green for show of Earth solidarity!
• Bike ride for children and adults through downtown
Asheville. 12:30 pm. Contact Steve Millar (704)
254-0414. •Earth Day parade begins a1 2pm in
Downtown Asheville and marches IO City/County
Plaza. Everyone encouraged Lo join in!! • Earth
Games, Rainbow Games, and environmenlal exhibits
geared toward children. after the parade, at Radisson
Plaza Parking LoL •RALLY, wilh music, speakers,
sLrCCt lhealcr, and booths offering food, environment.al
products and information. •Bring your recyclables;
Scot Sanderson will have a recycling booth and will be
accepting plastic milk jugs. green and clear plastic
soda boules, aluminum, and sorted glass.
Pr oj ect EARTH (Environment.aJ Arrangement
Requiring Transportation that's Homemade) will aeate
a moveable environment.al display and show it in the
parade. ConlllCt: Project Eanh, PO Box 5855,
Asheville, NC 28813.
Re-invent Fair Have fun creating inventions from
recycled malCrial. Ideas can be pratical like making
sandals from old I.ires, or imaginative, like making a
perpetual motion machine from odds and ends. For
form and details, cont.act: Quality Forward, PO Box
22, AshcviJle, NC 28802 by April 16.
KNOXVILLE, TN AREA
APRIL 16 Murray Bookchin will speak a.t University
Center, UT campus. 7:00 pm
APRJL 21 • 22 EARTH DAY ECO-FAIR. Earth
Day Office: (615) 974-0643.
APRIL 21 EARTH DAY Benefit Concert. Earth Day
Office: (615) 974-0643.
APRIL 22 EARTH DAY Events • 5-K "Run for the
Earlh", sl8rtS a1 9 am a1 UT Vet School • Dance
againSt DeslrUCLion Marathon Benefit Dance• Video
festival •Earth Day Office: (615) 974-0643 or Center
for Global Sustainabili1y: (615) 524-4771.
�JOHNSON CITY, TN
NORTH GEORGIA
OTHEll RESOURCES:
APRIL 22 EARTH DAY CELEBRATION,
Downtown Johns on City, 1:00pm -5:00pm.
T~·planting, Music, storytelling, displays, recycling
fundraising, and Adopt-a-planter program. Contact;
Beuy Anderson, Director of Downtown Association
(615) 926-8546.
APRIL 17-22 Earth Skills Gathering. Twelve
individual ~ showing a wide variety of Native
American skills. Contaet: Darry Wood (704)
389-0428.
Eco-Net, an international computer network
link, will carry a national bulletin board for the
sharing of information, graphics, and ideas for
EARTH DAY events. EcoNet, 3228 Sacramento
Street, San Francisco, CA 94114/ (415) 923-0900.
KINGSPORT, TN
Earth Day Activities and events throughout Nonh
Georgia, contaet: Jirn Sneary (404) 226-0116, Dalton,
GA; Andrea Timpone (404) 535-1976 Gainesville,
GA; Christa FrangiJunorc (404) 351-3456 Atlanta.
GA.
APRIL 19 "Young Ecologist" Action Award presented
at Watauga Audubon Society Meeting.
GREENVILLE, SOUTH CAROLI NA
APRIL 21 EARTH DAY ACTIVITIES at Bay's
Mountain State Park, near Kingsport. Info: (61 S}
229-9447. Also Glad Bagathon and Recycling evenLS
in Tri-Cities area. Then. gathering at Davy Crockeu
Stale Park.
APRIL 22 EARTH DAY CELEBRATION sponsored
by Watauga Audubon, State of Franklin Sicmi Club
and ochers. Bluegrass music wilh cnvironmenUll lyrics,
storytelling, T-shins, 1-5pm at Bruce Park in
Kingsport.
FLOYD COUNTY, VA
APRIL 2 1 EARTH DAY AcnVITIES/ FUN DAY
FOR KIDS Kite flying. rccycUng exhibits, music,
food, local speakers. Contaec Mary Day (703)
763-2000.
EnvlroNet sponsored by Greenpeace Action and
open to the public. Greenpeace Action, Bldg. E,
Fort Mason, CA 94123. (415) 47U767.
APRIL 21 Earth Day Activities at Roper Mountain
Science Center. Speakers, music, booths, distributing
ttceS, ceremonial ucc-planting, free Ben & Jerry's ice
cream, living farm demos, and organic gardening,
nature walks, 9am-3pm. • Recycling Fa ir at
Greenville Braves Stadium, 8am-3pm. Contact: Linda
Elmore (803) 281-0090 . •Parade from Ci1y Hall lO
Heritage Green, 3pm-5pm. Contaet Jay Rogers: (803)
232-3690
APRil.. 22 EARTH DAY CELEBRATIONS around
the area. • Music at McPherson Park, 3pm-5pm.
Contact Mary Ellen Settlemycr (803) 240-4326
*EvcntS at Furman University, coruact: Amelia Fusaro
(803) 233-1232. Otl>cr Earth Day Activities &: related
events, contaet: Earth Day Steering Committcc for
OTHER EVENI'S
IntemaUonal ECO-City Conference will take
place in Berkeley, California, March 29- April
1, 1990. Keynote speaker. Dennis Hayes, Earth
Day Director. Info: Cerro Gordo Dorena Lake,
Box 569, Cottage, Grove, OR 97424. (503)
942-mO.
Earth Day Wall St. Action on Monday, April 23.
Contact: Brian Tokar, P.O.Box 93, Plainfield,
VT 05667.
Greenville, George Actehef (803) 288-8782;
OTHER EARTH DAY CONTACTS:
BLACKSBURG, VA
APRIL 17
Rainforest Sympos ium. Conl8ct:
Si.ephanie Trimmer (703) 951-5173.
Klds Netwotk Students all over North America
can share environmental data. National
Geographic Society, Ed. Services, Dept. 1001,
Washington, OC 20Cll7. (800) 368-2728.
Earth Day 1990 National Hdqtrs (415)321 -1990
Earth Day 1990 SE Regional HdqLrs: (404) 352-4080
Earth Day Southeastern Campus Coordinaior: ~i
Calloway (404) 876-8634
EARTHWEEK "MESSAGE OF THE DAY"
Earth Weck will nationally focus on an
"EnvironmcnUll Message of the Day": Monday (April
16} Energy; Tuesday (April 17) Recycling; Wednesday
(April 18) Waicr, Thursday (ApriJ 19) Alternative
Transportation: Friday (April 20) Toxics Information;
Saturday (April 21) Outdoor/Recreation. For more
info: Diana Aldridge (41S} 321-1990.
APRIL 18 Environmental Teach-In. CEC Auditorium.
1:30pm-9:00pm.
APRIL 20 •Earth Grove Dedication. Tree-planting.
ConL&ct: Heather McEllroy (703) 552-7897. •
Rainforest Benefit Concert. Buddy's ResL&urant
9:00pm.
APRIL 21 •Broomln' & Bloomin' Clean-Up 9:00am1:00pm •Bike Parade 2:00pm-3:00pm •Earth Festival
at Duck Pond 3:00pm-6:00pm. Contaet: Linda Binner
(703) 961-0586.
APRIL 22 PEACE-EARTH DAY CELEBRATION
Noon 'ti! Dark. At Amphitheater, Virginia
Poytcehnical Institute. Contact: Elizabeth DuFrane
(703) 232-2338. Environmental Audit Information for
Arca Colleges and Businesses. Conlllct: David
Hirschman (703) 951-8949.
ROANOKE, VA AREA
(jreen P{etfge
I pfeage to /Q my sfiare in savin9 tfu plamt 6y
f.tttin9 rny conum for cfu environment sfiape fww !:
Jilct: I pf.t49e to tU1 my utmost to recycle, UJnserve
tMl'//!J• saw fl/OUr, use efficient transportation, arul try to atfopt
a Gfestyf.t as if every tfay were 'E.arlli 'Day.
Purcfuue: I pfuf9e to 6uy l11llf use only tfwse proi{uct.s
feast fuzrmful to tfu environment. ?rlorwva, I wilI tlo 6usiruss
witli corporation.s tliat promote 9{06a{ environmental
ruponsi6ili ty.
'J/ote: I pk49c to vou arul support tfwse uuufufaw
wfw tkmonstrau an a6itflne UJnurn for tfst erwirrmment.
Support: I pfufae to support tfu pass49e of louJl. stau
arul fuftrol laws ana inurnational treaties tliat prouct tfu
environment.
Earth Day Activities &t related events. Coniact: Chris
Barlow (703) 774-0581 or 989-0802.
You COii return this pledge to your local Earth Day group or
mail ii 10 Earth Day 1990, P.O. Box AA Stanford Uni..,ersity, C.4
94309
�SUGGESTIONS FOR
PERSONAL INVOLVEMENT
·ElkinglOll, John, et al. The Green Conswner. Penguin,
1990.
•Capl:in, Ruth and Staff of Environmental ActK>n. Our
Earth, 011rstlwts. Bantam, 1990.
'.You tTUtJ(u want tQ.........
~ a hih - ~ a 6~ - diiM a tru - /Jiflt. t1ie
'Lartli a !Jift - (U{qpt a struzm - plant a tru 6e a utter·critter - astfast footf places tq use fess
protfur.t padc.Jiuitlfl - fimit use of pesticitles ion't tn:at soil fi{(J 4irt - avqjtf petro·cfilmicDl
transportation - fast for t1ie tlay -wal(.. G9fitfy.
jl
Recycling
• Help start a recycling routine at your school or
workplacc...aluminum cans, office paper, glass, CIC.
•Encourage your city and county governments lO set
up a curbside recycling program • Get your local
newspaper to print on recycled paper • Help gel a
"boUle biU" law passed by your Stale legislat.ure
Alternative Transportation
• Get bike lanes adopted for your city and county
Have some streets closed periodically, open only to
bicycles. • Ask that public uunsponation be improved
in your area and that mini-vans be explofed as part or
the solution.
Pfeage of jt{{egiance
to tfie 'FArtfi
I p(eage affegiance to tft.e
'F,artft., arul to tfie /fora, fauna
arul fiuman (ije tftat it supports,
one pfanet, irulivisi6(e,
witfi safe air, water ana soil
economic justice, equal rigfits
arul peace for a«.
Education
• Encourage your school to use the Earth Day '90
Lesson Plan and Home Survey which looks at energy
conservation, home toxics, transporuilion, water
conservation, and recycling • Encourage schools and
colleges in your area to conduct the Environmcnial
Audit • Adopt-A-Stream or other environmenllll project
at a natural area near your school • Tree-planting
aroWld school, and food for wildlife landscaping
Community Awareness
• Award businesses that use environmentally sound
practices • Help convert an urbnn vacant 101 inio a parlc.
or community gardens space • Support regionally and
locally owned businesses. • Buy products grown or
produced t11 lhc region • Invest in regionn.I businesses
Flying the Earth Flag!
Now is lhe time to encourage businesses,
schools, scout troups and others in the
community to get in the habit of publicly
displaying the Eanh Flag.
Sizes available: Large 3'x5' durable
nylon for inside or outside use; Medium 2'x3'
cotton for parade or inside use; and small
6"x9", on 15" stick. Available regionally and
nationally.
One regional source is: AshevilleBuncombe EARTH DAY 1990, P.O. Box
5855, Asheville, NC 28813.
Corporate Accountability
The Valdez Principles
A coalition of leading environmental organizations and
social investment firms have drafted a set of ten
guidelines for corporalC conduct concerning the
environment. They ore referred to as the Valdez
Principles. They address the issues of pollutants,
sustainable use of natural resources, rcducuon and
disposal of waste, energy efficiency, conservation, riSk
reduction IO employees and surrounding communities,
maarketing of safe products and services, damage
compensation, disclosure of poienulll hazards, need for
environmental representatives on corporate boards of
directors, and the value of annual corporate
environmental audits.
A copy of the Valdtz Principles is available from local
Earth Day groups as wrell as the Earth Day 1990
national ojfi~.
MAGAZ I NES
•Earth Island Journal. Enrth Island lnsutuLC, 300
Broadway, Suite 28, S:in Francisco, CA 94133
•£ -The Environmental Magazine P.0.Box 6667,
Syracuse, NY 13217. (800) 825-0061
•Raise the Stakes. Planet Drum Foundation, P.O.Box
31251, San Francisco, CA 94131
•World•Watch. Worldwateh lnslltut.c, 1776 Massachu:.eus
Ave., NW, Washington, OC 20036.
THINGS TO DO...
•The Earth Works Group. 50 Simple Things You Can
Do To Save The Earth. Box 25, 1400 Shlmuck Ave.,
Bcrlceley, CA 94709.
•MacEachcm, Diane. Save 011r Planet: 750 Everyday
Ways You Can llelp Clean Up the Earth. Dell, 1990.
-Council on Economic Proiorities. Shopping for a Beller
World. 30 Irving Place, New York, NY 10003
GOO D BOOKS...
•Raven, Peier H. The Global Ecosysuim in Crisis. The
MacArthur Foundation, 140 South Dearborn St.,
Chicago, n.. 60603, 1987.
•Berry, Thomas. The Dream of the Earth. San Francisco:
Siena Club Books, 1988.
•Sahtouris, Elisabet. Gaia: The Human Journey from
Chaos 1 Cosmos. 1989.
0
•Lovelock, J. E. The Ages of Gaia: A Biography of our
Living Earth. W.W. Nonon & Co., 1988.
•Myers, Nonnan Dr., Gen. Ed. Gaia: An Atlas of
PlaMtary Manageme/I/. New York: A(IChor Books. 1984.
•World Commission on Environmentand"DevolopmenL
Our Common Fui11re. Oxford: Oxford Uni.vcrsity Press.
•Nash, Roderick. The RighJs of NaJurt, A History of
Environmental Ethics. Madison: University of
Wisconsin Press, 1989.
•Taylor, Paul W. Rts~ct for Na111re: A Theory of
Environmtntol Ethics. Princeton: Princeton U. Press,
1986
•Berger, John J. Restoring the Earth: /low Americans
Are Working to Renew our Damaged Environmtnt. New
York: Alfred A. Knopf, 1986.
•Register, Richard. Ecocily Berkeley: Building Cities for
.4 lleaJtlty F"""'°~· BcrJco!Qy, Nortll Atlllntic Books,
1987.
•Berg, Pe1er, et al. A Green City Program For San
Francisco Bay Area Cities & Towns. San Francisco:
Planet Drum Books, 1989.
•Tokar, Brian. The Green Alternative: Creating on
Ecological Future. San Pedro: R. & E. Miles, 1987.
•Renner, Michael. Rethinking the Role of the
Automobile. Worldwaich Paper #84, 1988.
•Todd, Nancy Jack and John. Bios/1e/1us, Ocean Aries,
City Farming: Ecology As The Basis of Design. Son
Francisco: Sierra Club Books, 1984.
•Margolin, Malcolm. The Earth Manual: /low io Work
on Wild land Without Taming It. Berkeley: Heyday
Books, 1985.
•LaChapellc, Dolores. Earth Wisdom, 1978. Also Sacred
I.And, Sacred Sez-Rap111re of the Deep, 1988. Finn Hill
Arts, P.O. Boll 542, Silverton, CO g1433.
•Henderson, Hazel.The Politics of the Solar Age.
Alternatives to Economics. Doubleday Anchor, 198 I.
· Sale, Kirkpatrick. lluman Scale . New York: G. P.
Putnam's Sons. 1980.
· Fulc:uolca, Masanobu. The Ont-Straw Revoluiion. An
ln1roduction 10 Natural Farming. Emmaus: Rodalc Press,
1978.
°:Meclter-Lowry, Susan. Econo1T11cs as If the Earth Rl'ally
Mallued. Philadelphia: New Society Publishers, 1988.
•Sprctnalc, Charlene. The Spiritual Dunensions ofGrun
Politics. Santa Fe: Bear & Company, 1986.
•Seed, John, Macy, Joanna, et al. Thinking like A
Mountain : Towards A Council Of All Beings.
Philadelphia: New Society Publishers, 1988.
This regional EARTH DAY 1990 EVENTS section
is compliments of Kaluah Journal; Bioregional
Journal of /ht Southern Appalachians , P.O. Box
638, Leicester, NC 28748. Published Quarterly.
Subscription: $10/year.
�FOOD FROM THE ANCIENT FOREST
by Snow Bear
In all the seasons, these mountains speak to us of their
beauty and sacredness. But ln the springtime rebirth of the
plant people, that beauty is projected in vibrant colors,
awe-Inspiring forms, fantastic abundance, and incredible
diversity. It is a good time for human beings to go to the coves
where ancient trees stand, to rest and watch, listen, and learn;
there Is strength, healing, and sustenance to be found there.
Some of the richest soil on Earth can be found In these
coves; In one such place I pushed my arm into deep, black loam
up to my elbow. In such soil grows Incredibly nourishing, vllal
foods. As you gather food from these coves, remember that the
old forests are disappearing beneath the chain saws and
bulldo:ters of a nation hungry for lumber and profit. I have been
told to speak prayerfully and announce my intention to the
spirit running through the life of that mountain. Pass over at
least four plants before picking one. Restore earth and leaf mold
to any holes left from digging roots - in fact, leave no visible
traces of your plant gathering. Do not gather plants in a heavily
trafficked area, such as hiking trails. I have been taught to
acknowledge the taking of any life with prayer and a gift (of
sage or t. bacco).
o
•In April and early May, the flowers known to botanists
as the spring ephemerals blanket the mountainsides. Many of
them are choice edible plants that grow abundantly to allow
gathering for food. Some of these Include:
TR0UT ULY (Erythronlum americanum) A yellow lily emerges from between two green and brown
mottled leaves. The leaves have a sweet flavor and may be added
to salads or cooked as potherb. The leaves that have no blossom
are choicest; after blooming there may be a slightly bitter
aftertaste. The bulbs are edible when cooked.
TOAOSHAOE TRILLIUM (Trillium sessile) •
The young leaves before fully unfolded have a sugary, sweet
taste. Bitterness makes the leaves unpalatable when the
blossom emerges. This trillium (and T. erectum, T.
grandiflorum) are good raw or cooked, but harvest only where
abundant.
SPRING BEAUTY (Clayton/a virgin/ca and caroliniana)
and RUE ANEMONE (Anemonella lhalictroides) - can often be
found together in immense patches on wooded mountain slopes.
The pea-sized tubers are an excellent addition to soups, stews,
and steamed greens.
•The ephemerals described above grow, blossom and die
quickly. Their growth cycle ends when the trees leaf out. Other
edible spring wildflowers have a longer growing season. These
include:
INOIAN CUCUMBER ROOT (Medeota vlrgln/ana) This wildflower occurs in so many different plant tribes such
as: mixed hardwood climax forest, hemlod< glade, dry oak soils,
or moist creekbanks. It often grows in large patches that may
be thinned. Its root ls while, crispy, and watery, similar to
cucumber or water chestnut in flavor and texture. It is best
eaten raw.
(continued on next page)
Sprl.ncJ, 1990
Drawings by K.im S111dland
�SC FOREST WATCH GROUP
WINS APPEAL
Nlllnl World News Savico
The South Carolina Forest Watch group worting
foa.<£.sfia<f:e
-Jr.ill i u,m,
(continued Crom page 19)
SOLOMON'S SEAL (Polygonatum biflorum) Until the end of August, the leaves and roots may be harvested.
In spring, harvest only lower leaves to avoid disrupting the
flowering cycle; after seeding, the top leaves are more tender.
The leaves, like the root, are sweet and slightly mucilaginous.
The roots are often three-quarters of an inch thick and ten
inches long. Try harvesting the oldest (back) end of the root,
leaving two-thirds of the root undisturbed. The root Is a good
source of complex carbohydrates when cooked In soups and
stews.
RAMPS (wild leeks - Allium ttioocum) Ramps are the only wild plant still honored with festivals by
entire towns! At these festivals, people may saturate every cell
in their bodies with the pungent, garlic-like smell of ramps
without being shunned by family, friends, or neighbors. I have
found this mountain gourmet food in huge quantities in moist,
gravelly soils (subsurface springs) and in the yellow
birch-grass meadows of the high mountain gaps. Cream of
"potato• (Solomon's seal root) leek soup with bluff mustard
greens or ramps steamed with puffball mushrooms on the side
makes a gourmet foraging meall
The raw ramp bulbs are very strong and health-giving as
a blood purifier and tonic.
BROAD LEAF TOOTHWORT (bluff mustard - Dentaria
diphylla) - The white, cross-shaped flowers are abundant in
late April. The plant grows in shallow leaf mold on creek rocks
and banks. The leaves are available throughout the winter, but
the hot mustard taste gets milder in the spring. The
Interconnected roots of the bluff mustard patch taste just like
horseradish - finely grated with mayonnalse and vinegar it
makes a good hot sauce or dip.
To eat the food of the mountains where the beings of
nature live in the undisturbed patterns of the long-ago forest
attunes our bodies with the seasons and climate of Katuah, our
minds with the beauty of Katuah, and our hearts with the nature
spirits of Kaltiah.
May we walk In beauty and balance in these ancient
mountains.
in the Andrew Pickens District of the Sumi.Ct National
Forest in South Carolina has successfully placed itself
between the chain saws and trees of Compartment 43 in
the Chauga River walelShcd. The proposed timber sale
would cut three different timber siands tomlling 90 acres
in one of the two largest unfragmented mauue hardwood
stands in the Sumter Forest. fl consists of 300
contiguous acres of mawre hardwood irees and contains
the oldest hardwood sLBnd in the forest. The cul would
divide mature stands almost in two and would border on
lhe oldest group of uees on two sides.
Late in September, 1989, Forest Wa!Ch members
heard about the sale only nine days before Lhe appeal
period was to end. A flurry of activity produced an appeal
based on four factors: fragmentation of Lhe forest
resulting in deleterious edge effects on native forest
species. lack of a site-specific analysis, overcuning of lhe
site, and Lhe impact of the clearcutting on the water
quality of Crooked Creek.
The appeal was quickly sent o(f to the regional
forester's office in Atlanta, and four months later, the
Forest Waich group received a five page reply that
seemed to be almost a complete vindication of the Forest
Service's position. The only concession to the Forest
Watch appeal was a statement saying that the .district
ranger had not documented his cumulative effects analysis
on water quality. Therefore, the group was surprised to
read at the bottom of the last page, "For these reasons,
lhe appellant's claim is upheld."
However. tile victory is only a panial one for the
Forest Watch group and the forest. The appeal was
upheld on only one of the four basic contentions set fonh
in the document: the water quality issue. The regional
forester's decision said Lhat, as there was no mention of
Lhe other issues in Lhe Sumter Forest's Land and
Resource Management Plan, they were not legitimate
bases for appeal.
The Forest Waichers fear Lhal forest supervisor
Donald Eng, a hardline timber man, will quickly return a
revised timber sale plan for Comparunent 43, so the
saws are delayed as little as possible.
Undaunted, lhe group has decided Lhat by refusing
to consider the issues or forest fragmentation and
overculting, and other possible uses for the old timber
stand and Lhe forest as a whole. the Forest Service has
escalated the action. SC Forest Watch feels that since
such imponant considerations have been neglected, Lhe
forest plan ilSClf needs to be amended.
The Sumter Forest Land and Resource
Management Plan is up for a live-year review this year,
and the Forest Watch organization is requesting
amendment or a complete revision of Lhe plan. If the
Forest Service denies Lhat request, the group will then
appeal Lhat decision. SC Forest Watch is determined to
bring about a long-term change of policy in Lhe Sumter
National Forest..
Contact
SC Forest Watch
Box657
Wesaninster, SC
KatUah Province 29693
SNOW BEAR Is a herbalist, naturalist, environmental educator,
and director of the Pepper/and Farm Camp. He can be contacted
by writing to Pepper/and Farm Camp; Rt. 4, Box 255-B;
Murphy, NC 28906 or by phone st (704) 494- 2353.
Sp r1.n9, 1990
�..•. ................·.·.-.;.,.._..
··~-~.•••,,..
.;·•·•••······
..
.....
·;...
..
·····
DIOXIN vs THE ENVIRONMENT
~
;·
.t.l
~
NATURAL
~
(PART2)
Nani World News s.vice
~...
~
~
~
WORLD
~
==
.
l
·•
:.
..
~
~
!·
·-:... NEWS
. ..
r
~
·~.
~
l
....
..
...
·t~:.
·'!~~~.
....................
.
~
...
. !'!!'!"
.~'!:-~·
•.•.•.•!''!'··'!'··~·.
HELMS "STUMPS" NC FORESTS
As pan of an experimenlal pilot project, Ille Bush
administration recently released a list of southeasiem
national fon:slS where below-cost timber sales would be
slOppCd for two years.
North Carolina forest.s were mystenously
removed from that list. despite a Congressional study
showing that the Pisgah-Naru.ahala National ForeslS lost
$2.S million in 1988. h toter came to tight that,
although originally on th.at list. the Pisgah and Nanuthala
forests wcre om1ued aflcr sarong persuasion from Scnaior
Jcs.sc Helms.
A Nonh Carolina Forestry Associauon (NCFA)
newsletter article titled "Helms Helps National Fon:slS
in N.C. • reveals, "Helms used leuers from NCFA
members, Appalachian Multiple Use Council, and the
Appalachian Hardwood Manufacturcl'S Associauon to no1
only remove Pisgah-Nanlahala, but to force a review of
the whole below-cost initiative."
There arc 12 southeastern forests on the
below-cost liSt. including the Cherokee in Tenncsscc, the
George WashinglOll in Virginia, and Lhe Chatahoochcc in
Georgia. Bjorn Dahl, supervisor of Ille national forests
in North Carolina. was uncertain why Nonh Carolina
forests were rcrnoved Crom the program. "I know we
were on Ille original list." Dahl said. "We were advised
we were on, but when Lhe list came out we were off."
The proposal in the fiscal 1991 budget submiued
IO Congress in January would reduce the amount of
timber removed from the Wgeted foreslS by about 38
pcn:ent during a one-year test. One method of offsetting
the loss of pronts in timber sales was a pilot project that
will experimentally increase recreational use of the
forests. The prognun would mean higher fees for some
recreational uses and new fees for previously free
activities, such as picnic areas, boat ramps. and parking
lolS.
According IO the Forest Service the program will
have insignificant impacts on timber interest.s around the
12 national forests. Should the program continue for the
Delli five years an estimated S2S jobs would disappear.
Mary Kelly of the Western Nonh Carolina
Alliance poinlS out that the Pisgah-Nanuthala may have a
more sustainable future in recreation rather than timber
hqwdation. Kelly states, · we have a large number of
bade country and whitewaier outfitlCIS, and a large lOUrist
economy that 1s much more important than umber
resources IO our local economy, and it's unfortunate that
we weren't given the same chance to Lest out our ability
to manage for these resources."
Sowct: Asheville Citizen, Mat'ch 2. 1990
Spr L"'J. 1990
In the continuing saga of wa1et quality vs. dioxin,
we fmd owselves, once again, at a pulp and paper
processing plant. This time, we've moved over the
l1IOWllain from Canion and Olampioo Colporalion IO Lhe
Ecusta Corporation mill, on the Davidson River in
Transylvania County, NC.
The story is quite familiar. Chlorine is used as a
bleaching agent on wood pulp which, in tum, is used to
produce white paper products··m this case, lightweight
paper for bible pages and cigarette papers. Diollin. a
highly carcinogenic IOXin, is produced during lhis ~
and subsequently rclc.ased in the plant's discharge. In the
case of Ecusta, dioxin has been found in fish sampled
downstream from the plant in the French Broad River.
A considerable amount of wrangling has been
going on between Ille NC Department of Environmenlal
Management (DEM) and the EPA over whether or not
Ecusta's waStewater needs to be monitored. In February
1989. the DEM released a list of the state's toxic
discharge sites which would be required to clean up their
acL Ecusta was not on the lisl.
The EPA disagreed with this decision and 1n June
released ilS own clean-up list which contained Ecusta and
nine other Nonh and South Carolina mills. EPA then
informed DEM that Ecusta must also be included on the
state list, or they would overrule the state and seize
control of Ecusta's was1ewater permit, as allowed by the
Oc.an W31.Cl Act of 1979.
In July, the state capitulated and included Ecusta
on an amended but still preliminary tisL Finally, in
February 1990, the state released its final list, which
included both the EcUSta and Champion mills, and EcUSLa
was given a deadline of June, 1993 to comply with
newly developed state limits on dioxin discharge.
In a scenario familiar from Champion days,
Ecusta's parent company, the P.H. Glatfelter Company,
based in Pennsylvania, claims ii may be forced to close
the plant if required IO meet Ille st.aodards by 1993.
The EPA 's rote in pressing the state IO control
Ecusta's wastewater permit has been the focal point for
much of the prolCSl by those rallying to the side of the
county's largest employer. In a front page anicle io the
Asheville Citizen on 1/17/90, Esther Wesley, cxecutivc
director of the Transylvania County Chamber of
Commerce, was quoted as saying "Ecusta doesn't have a
problem-EPA has a problem. They rcally expect entirety
IOO much from a manuf.acturing planL •
The Glatfelter Company apparently agrees with
Ms. Wesley and filed a fcdcral lawsuit in January asking
US District Judge Richard Voorhees to prohibit the EPA
from invalidating OEM's original decision not to include
Ecusta on its cleanup lisL Much of the dissension among
Ecust.a, the state, and the EPA centers on confusion
about bow and where to measure dioxin in the river.
Fish sampled last year just below the plant had
up to eight times more dioxin than fish sampled 4.4
miles downstream. However, state and mill officials
point out th.at farmland and the town of Brevard's
wastewater treatmenl plant could pocentially contribule
diollin. To confuse mauers further. periodic samples of
Ecusia wastewater have not revealed mcasurcable levels
of diollin (although dioxin is more rctiably detected in
fish tissues than in waler samples).
In addition, there is liule agreement over how
much dioxin is IOO much. Despite insisting that Ecusta
discharge should be controlled, the agency has never
established wastewater limitations for l'lax·pulping mills,
or which Ecusta is one of two in the U S.
The DEM did not adopt a diollin standard until
October. It is not a uniform standard, but one based on
the quantity of a plant's efOuent and the receiving
waterway's ability to dilute iL
ract
Tbe one
which la 1101 coolusillg is that
dioxin is a very dangerous substance., especially when it
is on tbe loose in unknown quantities in the
envilOnmenL It is ""' acceptable to have communities
along Lhe French Broad River living in fear of dioxin
conramination.
The NC Division of Environmental Management
(DEM) is seeking comments on 1 proposal to identify
and set special proccctive standards for stmuns in the
SllllC iclcnliflCd as "High Quality Waiers." Over 900 miles
of streams in the western part of the state are up for
n:classificalion.
Write 10 the DEM in support of the High Quality
WalCtS rcclassifteation. Address comments to:
Greg Thorpe
NC Division of Environmental Management
Box 27687
Raleigh, NC 27611
THE DEFENSE OF WRIGHT
SQUARE
Nlllnl World News Service
Wright Square was a small green arc.a amid the
mini-malls in Highlands, NC. Sill 45 year old dogwood
trees and one old arbor vitae tree stood there until the
Town Board decided it needed additional padcing places for
downtown shoppers.
The November elections had brought some
changes to Lhe Lown. Voters had made their choices clear.
For the first time a woman and an
environmentally-leaning candidate were elected IO the
Town Board. The old board members saw that there was
going to be some opposition in their ranks, and decided
that before the new board was convened they would take
care or one tittle project: Wright Sqwirc.
Townspeople had thought th.at the square would
be one of Lhe fll'Sl topics IO be addressed when the new
Town Board was installed, so they were surprised one
Friday when bulldozc:n appeared in the square and started
to work demolishing the trees. Immediately women from
local garden clubs came to the defense of the bit or nature
left in the square. It was a school holiday, so they were
joined by some high school students, members of a
studen t environmental group, Youth Advocating
Planetary Improvement (YAPI).
Carrying a few Earth flags, the townspeople
stopped the demolition work for the day. Workers
lounged about their machines as the women clustered
around the trees, and a few of the students occupied the
branches of the dogwoods.
At the end of the day the workers left, and the
protc.slOrS also went home, congratulating themselves on
a job well done. However, unknown to anyone, during
the night Lhe bulldozers plus worters with chainsaws
were ordered IO return to the scene, and when morning
broke the town woke up to find Wright Square leveled to
the pavement.
The Town Board may have won a temporary
victory, but they stirred up a furor in the town of
Highlands.
As one woman put it, "Certainly we're concerned
about the trees, but it wasn't just about the uus. It wa<1
about a large number of people who cared deeply about
their environment not being liStened to by the governing
body of the town. It was also about the issue or
representative govcnwent.."
(continued on neut pigc)
Xat~
Journa£ pCMJ"- 2 1
�"~, '1051 ! P\R. ll~D. W ~"° 01111.
LUNCH "10 KEEP IT
(continued from page 21)
F~ESM
!"
Canoon by Docta 1)'
HAYWOOD COUNTY P ROPOSES
GARBAGE FEAST FOR BEARS
Na11nl World News Service
County and municipal govcmmenis lhroughou1
Ka1Uah arc wrcsl.ling with the looming specter of
mounlains of trash, and no place lO pul lhem. Haywood
Coun1y in western Nonh Carolina is no exception. The
prcsen1 IMdfill (i.e.• dump) 1s Casi approaching capacity
and will be closed wilhin lwo ycnrs.
Efforts by Lhc coun1y commissioners lO siie o
new dump in lhe CrabU'Ce community failed. Sirong
opposition, well-developed during Lhc "Siop Lhc Nuclear
Dump• efforis, derailed 1hc comm1ssionecs and lhe11
handsomely-paid "front man•. engincct Gary "Mackie"
McKay. Not lO be dclencd, McKay (who n:poncdly will
receive IO'h of the engineering COSIS LO site a dump)
proposed a new site in Lhc While Oak community on
Fines Creclc.
While Oak is lhe most isolated and leas1
populaled area in lbe county. It is adjacent 10 Lhc
once-magnificent Pigeon River. close 10 the Grea1
Smoky Mounlain National Parle, and lbe Hannon Den
Bear Sanctuary. It is here lhat McKay proposes a
IOO·acre dump. A representative of Tribble and
Riclwdson, lbe engineering company McKay h11ed lO
conduct groundwaicr lCSLS at lhe site, bas said, "We
couldn't have found a belier loc4tion for a landfill.•
The inhabitants of While Oak community
disagree. One residcnl, Bob Hessler, is worried aboul
pollution leaching from lhe proposed dump into lhe
Pigeon River. Hessler approached lhe county
commission wilh lhe idea of municipal trash composting
and was amazed lO find that no one knew what ii was.
Composting garbage reduces disposal problems
greatly. Through a biological fcnnentation process.
municipal waste producLS (liquid sewage, sludge. and
garbage) are Lransformed inlO a valuable, marketable
produce "Class r composL. Additionally, comp0s1ing
roduccs the built of garbage IO a mere 15% of ilS original
volume, which would require a much smaller landfill sile
for the remaining plastics and non-biodegradable wasteS.
As an al1cmative disposal method, composting a a
s
proven, eost-cffcctivc solution.
McKay seems oblivious to 1be fact thal
composting works. As County Commissioner Noland
put ii, "There may be a connict of interest with McKay."
There are olher problems with the location of the
proposed landfill. White Oak residents sought the
opinion of black beat researcher Mike Pelton, a professor
m lhc University Of Tennessee's Dcp:1rtmem ofForesuy,
Wildlife and Fisheries. In a prepared stalCment he swd.
"Landfills, garbage dumps, or any olber conccnLraled
source of human food or ~e serve as an awaction LO
bears. Throughoul Nonh America, wherever lhe two
occur in close proximi1y, problems have arisen. These
problems tend LO be particularly bad in or near zones of
protection for bears, such as national parks or designated
sanctuaries.
"The proposed landfill on Fines Creek in
Haywood County, NC meets all the criicria for being a
polential problem. Its proximily to lbe Great Smoley
Mounlains National Parle and the Harmon Den Bear
Sanctuary in lhe Pisgah National Foresl are of special
concern. ln addition Lo the above prollimily lO areas of
pro1ec1ed populaiions and high bear numbers, olher
factors add 10 the concern over lhe location of the
proposed landfill. One is its proximity to historic release
siu:s of problem bears by lhe National Park Service, and
the other is lhe vulncrobilily of bears attracted lO lhe site
while trying 10 cross 1-40.•
Because of lhe limited road system in the Park,
there are only lhree areas to relocate problem bears A
landfill adj3CCnt 10 lhe CaUlloochee area, where almos1 30
percent are released. could hnve sign1fican1 implications
regarding bear management. A majority of visLorlbcar
interactions occur on lhe central or wes1 end of lhe Park.
Therefore, ii is importanl lha1 a remOle rclocallon area be
available oo the easl end. Caialoochee is the only
reasonable area for consideration.
An ongoing study wilhin the Harmon Den Bear
Sanctuary suggests lhat lhe landfill as also wilhin the
reach of mosl snnclU31)' bcrus. Breeding-age fcrnales could
be drawn ou1 of lhe prolCCted confines of the sane wary,
where they would be exposed 10 much higher nsks of
mortality. Hunters frequent lhe borders of lhe sanctuary
area, and a ncarl>y landfill would encourage more bears to
aucmpl lhe dangerous crossings over lntctsta1e 40.
In response, McKay has suggested ughl.ly
bundling the garbage and wrapping ii in plastic--a la
Saran Wrap--to conlain the auractivc aromas.
Additionally, McKay proposes hiring a game
warden to patrol Lhe dump, to educate the local folks
aboul "dump bears," and 10 control poachers.
Presumnbly, this warden would also act as a traffic guard,
halting traffic on 1-40 lO allow bears to cross over from
lhe Hannon Den 8CM SanclU31)'.
Reahsucally, a composting opcrauon offers
Haywood County a much safer disposal mclhod thal
could be more centrally located on a smaller S•le tha1
would not present a danger lO the alrcady·abuscd Pigoon
River or to the local bears.
say, have been CSUlblished in geographic areas other lhan
lhe mountains and are not valid in lhe mounl3Jn locale.
Despite well-organized. suong opposition, lhe
Deep Gap generators will be buih if lhcy receive
approval in early March from the NC Utilities
Commission and lhc federal Rural Elecuification
Administtation. The "deep gap• widens ....
DON'T GO NEAR THE WATER
Nawral World News Servoc:c
Sedimenta1ion is the Kaiuah region's mos1
common form of waler pollution.
Until January I, 1990 state and private forestry
operations were exempt from any lcmd of sedimentation
cooirols • namely, the NC Sedimcniauon Pollution
Control Acl (NCSPCA) of 1973.
Now, even on privale and state con1111Cts, loggers
must adhere LO the following provisions 10 prevenl
sedimentation due to land-disturbing acuv1Lies:
I) Establish Bild mllinlain a sLrCWnsidc manage men I zone
along all bodies of waier.
2) Prevent any debris and wasies from entering bodies of
walCt.
3) Consuucl occess roads and skid trails so lhal
sedtmentation is minimized.
4) Apply pesticides and fcruliu:rs according to labeled
uses, and in such a way as 10 prevent adverse
impacis on water quality.
5) Leave shade over streams.
6) Provide erosion control for all large-scale din-moving
projcclS within 30 working days after ceasing
any phase of an operation or when bcgiMing a period
of inacuvity.
The NC Slllte Forestry Commission is
rcsponsable for reviewing loggang operations, writing
individual sedimentation conirol plans, and referring
CLOSING THE DEEP GAP
Na11nl World News Service
Moonlain People for Clean Afr (MPCA) and the
Blue RR!ge Envaronmcntal Defense League (BREOL) arc
leading the effortS lO s1 construction of diesel
op
generators in lbe Docp Gap area of Watauga Counly. The
generators are planned by lhe Nonh Carolina Electric
Membership Cooperative lO supplemen1 electrical power
supplied to lhe Deep Gap area by Dulce Power.
Opposition lO the proposal has been voiced for many
monlhs, and has included protests presented at public
meetings and picketing in fronl of the electric co-op's
Raleigh offices. The NC Division of Env1IOnmental
Management hlls altc3dy issued a pcrm11 lO the CCH>p lO
build the generatOrS.
Protesicrs state I.hat Ibey have nol received fair
representation from 1he state organi1.a1ion sci up LO
mediate between lhe people and the utili1y companies.
MPCA and BREOL have both taken the stand thal
lhcrmal inversions and fog common 10 the Occp Gap area
should prohibit the building of diesel gcncnuors and lheir
inevitable discharges of sulphur and nitrogen oxide acids.
The co-<>p has argued it will comply wilh state
emission standards, but the opposilion groups say lhat
these standards arc not sufficienL These regulations, they
non-compliant opcra1ions 10 the NC Division of
Environmental Management (DEM). Your assistance in
notifying lhe county foresicr or the OEM of violations
will malte lhis new "non-exempt" law work. Contac1:
NC Division of Environmental Man3gcmen1,
Land Quality Secuon
59 Woodfm Place
Asheville, NC 28801
(704) 251-6208
Drawing by Rob MC$$iclc
Sprl.nq, 1990
�YOU OTTER BE THERE
Nlllnl World News Savice
"They're cu1e and cuddly. bul lhey're wild
animals, and they'll bi1e," says wildlife biologis1 Mike
Carraway. River OllcrS lllC once again making a saand in
the mountains and foothills of KatLiah's eastern slope.
Ouers have been released by b1olog1S1s mos1
rcccnlly in the Ca1awba River in Burke County. Plans
include future releases below Lake James near
Morgan1on. Oucrs were once bunted for lhe1r beautiful
fur eoais, and !hey have been absenl from Kn1uah since
lhe early I 900's.
Rcmuoduccd oners seem to be strongly
eslllblishcd in lhc Great Smoley Moun1ains. where they
have migrated over high ridges and through forests IO
slake oul new ierritones far from lhe1r original release
si1cs. As lite newly-rclcnsed ot1ers make !heir way
upsueam. 1bey wi ll pencira1e in10 01her mountain
wa1ersheds. Since Ibey are now proiecied from pell
huniers, ouers should be able to conunue !heir strong
comeback in K.aUiah·s walCrS.
Drawin& by Jomes Rhea
PROTECTING BLACK BEARS
OAK RIDGE ON TRIAL
NC SOLID WASTE BILL
N.nnl World News Savice
Nlllnl WOfld News Savice
Nllll.nl World News Scrvi<ie
On May 2, 1990 lhe NC Wildlife Resources
Commission will bold special public bearings on lhe
topic ol raising the minimum hunting limll for blaclt
bears from SO pounds IO 100 pounds. Thac will be two
hearings tba1 nigh!. one scheduled for 7:00 pm at lhe
Smokey Mountain High School in Sylva, Jackson Co.,
and anolhct at lhe same time a1 KinSIOll High School in
Lenoir, Caldwell Co.
The entire Sou1hem Appalachian black bear
population is estimaled a1 2000 bears. The number of
cubs born each year varies widely depending on lhe food
supply, bu1 averages approximately 200-300 cubs per
year. Given the legal kill of 300 bears each year and a
poaching ra1e llta1 is llto ugh1 10 equal lba1, lhe bear
population appears 10 be barely holding its own or even
declining at !his time.
Yc1 habi1a1 stresses such as loss of bard mast
production due to oak decline, damage from lite
oncoming invasion o f lhe gypsy molh, increased road
construction and use, and continued clcarcuuing promise
10 pu1 additional pressure on lhe existing black bear
population in lhc near fu1ure.
Research by wildlife biologists bas shown that
lhe average age of female bears being killed in the
moun1ains is between 3.5 and 4.6 years. The average
female docs no1 bear young until age four. For a creature
wilh a poiential hfe cxpcclllncy of 20 or more years, lltis
early age mortali1y drastically reduces reproductive
capabiluy and lltrcaiens lhe species' abilily 10 rebound
from babitn1 pressures.
There is much to be done to guaranlCC lhal lhe
black bear will forever roam lhcse mounLains. Raising
lhe minimum hunting limil for black bears 10 100
pounds is one measure lhlll is now up for deb:ue. Those
who arc willing IO speak up for lite black bear should
aucnd lhe special hearings on lhe evening of May 2.
Those who canno1 auend lite hearings can cornmunicale
lhc1r opinion to the:
NC Wildlife R~ Cornm1~~ion
S 12 N. Salisbury S1.
Raleigh, NC 27611
Renders may well remember lhe announcement
for the Hiroshima Day demonstration al Oak Ridge
(Ka1iiall Jow nal #2A). Over 700 people joined in diRc1
action io procesl lbc Oalt Ridge facili1y's manufacwring
of nuclear weapon components. Of lhe more lhan 700
demonstrators, 29 were ancsted for crossing lbc line a1
lhe galCS of lhe Y-12 plan! in a ges1ure of non-violent
confron1:11ion. Two of the 29 arrested, Bonnie Kendrick
and Kathy Brown, enlCICd a plea of "llOI guil1y• and an:
preparing for lhcir trial, which is scheduled for June 7.
The women hope their uial will successfully
ques1ion lbe morali1 of the manufac1
y
unng and
deploymem of nuclear wcnpons. They plan to focus on
lhc environmental problems associated willt bringing
these implemenis of ca1astrophic destruction into
The Staie of North Carolina approved new solid
wasie managemen1 policies a1 the las1 session or lite
General Assembly.
Legislation adopted SlalCS lltat lhe preferred
melhod for handling the swe's solid waste problems is IO
reduce waste volume al the source. Following tbal. the
nex1preferable mclhod is recycling and reuse. If malUials
caMOI be reused, then composting is lhe preferred
disposal SU'al.Cgy. The least-preferred melhods of disposal
arc ancincralion and landfill dumping.
The solid W8SIC managemen1 legislat.ion also SIClS
an objective for 25~ of the slalC's wasie IO be recycled
by 1993. Local governments lhroughoul 1he SIBIC are
required 10 institulC recycling programs by July of 1991
to help achieve this goal.
The legislation also stipulates lltal large plastic
containers will have 10 bear labeli ng indicating !heir
composition, in order to help in recycling. h bans the
sale of packag ing containing halogena1ed
chloronuorocarbons (CFC's) and polys1yrene food
containers effective Oc1ober I, 1991. II also stalCS lhai.
beginning in October 1990, used oil will noc be accepted
&1 landfills; by 1991, lead-acid b:wcrics will be forbidden:
and lh:ll, beginning in 1993, yard trash will no longer be
Sprl"'J, 1990
existence.
Kendrick and Brown will base !heir plea on the
grounds of necessily. and will bring up case histories
from the Nurcrnburg Trials. The defendants arc galhcring
evidence of Ibo radioactive and toxic dangers in lhe Oak
Ridge area. They also have cxpcn willlesses who will
verify lheir plea of lite neccssi1y for civil resis1ance.
Among the witnesses appearing will be Robert Aldridge,
who designed lbc missile delivery syslCm for lhe Triden1
11-05, bu1 is now an ardcnl anti-nuclear pcaoc activist.
Francis Anlhony Boyle, a professor of inLCmational law
and author of lhe book Defefldjng Civil RtsiJtanet Under
Inttrnaticnal Law will also take lhe Sland.
The women feel lba1 we canno1 afford to carry on
"business as usual" while industrial pollution and
weapons production lhrcaien lhe life cycles of lhe planet.
Unul the threat is stopped, !hey say, lhcre will be ever
more public ou1cry, and more trials lhal raise lhe
imponan1 quesuons of cnvironmentnl safely, communi1y
heallh, and moral responsibilily.
Anyone who i~ inLCrcslcd in rinding ou1 more
aboul 1h1S trial or wishCli to make a dona1ion to the
defense fund, please coniact:
Oak Ridge Envuonmenllll Pe:ice AllUlllCC
P.O. Box 1101
Knoxville, TN 37901.
8CCCplCd.
The solid was1e management bill also aulhoriz.es
suppon and training activity 10 help s1a1e agencies and
local governments fulrill lhe objectives of lhe new slalc
policies on solid wasLC. This will be 1mplcmcnLCd by the
NC Dcpartmenl of Environmeni. Health, and Natural
Resources and lhe Commission of Hcallh Services. II
also charges the NC Department of Economic and
Communi1y Developmen1 to assist in rinding and
developing markets for composlCd products and recycled
mmcria.ls.
Source: News/ti/tr of tht IVattr Resourcts
RtSearch lnslitutt of TM Unilitrsity <!North Carolina
�HEALING THE WHOLE SELF
These are the words of a traditional Cherokee medicine person...
Sometimes to understand something, it's necessary to
dissect it, to take it apan into pieces. Western culture does that
well. But they have become so expert with the parts that they
have forgotten how the pieces fit together as a whole.
Western medicine dissects people by seeing them as
spiritual, intellectual, emotional, and physical. But there is a unity
between those pans. If a person gets sick spiricually, and if he or
she ignores that, the imbalance will evencually show up in his or
her emotional and psychological make-up. And if that person
keeps building walls to avoid facing their problem, eventually it
will manifest itself on the physical being, where it will put the
person into such a situation that he or she can't ignore it
My grandfather used to say that what we call the common
cold isn't a sickness or a disease at all. It's the Spirit's way of
saying, "Stop! Slow down! Here's an opportunity to see what's
going on in your life."
When you have a cold, you feel too bad to go rush and run
about But if you take the time to sit down, examine your life,
and be really honest with yourself, as you come to some kind of
conclusions, that so-called "cold" or sickness will go away.
But not all sickness comes from the inside, because one
half of the world is eating the other half right now, and there's
viruses and bacteria and accidents that can happen to the body.
A part of well-being is to be spiritually strong,
psychologically and emotionally. You do that by not avoiding
things. You make peace with your mother and father, if they've
messed you over. You forgive them, and you forgive yourself
most of all, because of the bad feelings you had, because they
didn't meet your expectations, real or not real. You come to peace
with that You can come to peace with the other expectations that
have not been met in your life, and other people who turned out
to be not what you thought.
Then, if something attacks you, it's less likely to be
severe, and your recuperative powers will be much stronger.
We have been placed in this world to strengthen our spirit.
We are here to learn, to overcome, and to take responsibility for
being here. People who totally neglect their spirit, and do nothing
to carry out the purpose for which we are here are more likely to
be susceptible to those external things that attack us. They might
stop a bullet, be attacked by viruses or diseases. Of course
anybody who makes love continuously with someone who's got
AIDS is likely to get it. We still have to learn common sense, and
take care of our own selves on that basic level.
Then there's the mental part of ourselves that comes in two
pans: there's the up-front, linear/critical, intellectual mind, and
then there's the emotional part.
The linear/critical pan of our brain is very limited in its
function. Its job description is that it deals with problems. If it
doesn't have a problem, then it makes one. And 99 times out of
100, the problems that it creates are negative, because that part of
our brain only wants to solve things. The Creator gave us this
ability so we would have a better chance of survival, so we could
figure out how to keep a lion from eating us or how we were
going to survive this freezing winter. It's a gift The lion's got
his claws and teeth; we've got this conex. Solving problems is
what it does. So to be healthy, you have to present that pan of
your brain with a problem - a positive problem.
The other part of our mental self is the emotional part. This
pan contains all our emotional feelings, positive or negative. The
catch is that the linear/critical part of the brain acts as a
doorkeeper. It locks the door to bad news. It locks the door to
things it wants to avoid. If I mistreat someone, even if I know
it's not good to mistreat people and HnowT did it .wrongly, my
mind may not want to admit to that. lncidentstike thar stagnme in
my emotional mind. All the feelings that arose when other people
injured me or hun me, all the anger and frustration from incidents
that 1 have not yet resolved with myself, all of that is hidden
away in my emotional mind.
I cannot avoid those feelings, even if my linear/critical,
problem-solving brain doesn't want to hear about them. So if I
build walls around that stuff with my conscious mind, it waits
there until night-time when my defenses arc down, and then it
comes out through the back door, through my dreams.
To maintain spiritual health, resolve as many of those
things as you possibly can up front. That's hatd, but it makes it
easier if we recogniu that we are going to make mistakes in our
lives. All life is is an education. We arc here to learn from this
experience. But sometimes we punish ourselves our whole lives
for mistakes we have made.
As much as possible, we need to deal with all those
incidents and the feelings they raise consciously at the moment,
because what happens to us in our dream state is as real as what
happens in daylight, and it's just as important Deal with those
things and go on.
That is the way to be where your power is. Personal power
is when we stop and take responsibility for our own actions. We
have a tendency to blame other people for things we do or don't
do. We blame other people or events outside ourselves for most
of the things that happen to us - particularly the bad things.
Actually, most - not all, but most - of the good or bad that
happens in our life is dependent on our own level of attention and
caring. But as long as people relinquish their responsibility by
attributing events that happen in their own life to something or
someone else, then they will never have personal power. They
are giving it away.
Along with personal power go happiness, sadness, and joy
- all those things are our responsibility. They arc created
internally, not externally. My wife is not responsible for my
happiness or my sadness. rt is me. It is happening inside here.
This is where I create these responses to the circumstances of my
life.
SprLrM), 1990
I
�Most people walking around in the world are separated
from their power. Their power is far in the future, or their power
is the past dealing with regrets and pains, unfulfilled
expectations, a lack of love, or whatever else is troubling them.
The result is that, while they are right here, they have no power.
They are always ahead or they are always behind. because they
are waiting for a future opponunity that never comes, or their
energies are behind them dealing with yest.erday.
If those people had their power right here, they could deal
with things. The only place we can deal with things is in the
present. We cannot spend our lives behind or ahead. We have no
personal power if our power is not located in the present
Otherwise, life is a question of "Eat, shit, sleep, and die."
People like that are the same as one-celled creature. That kind of a
life is a waste of soil and energy. That kind of person can do
nothing.
The way of healing used by the old Cherokee medicine
men involved conjuring. Conjuring means manipulation.
"Manipulation" is a bad word in the dominant culture. You don't
say you manipulate people even if you do.
But manipulation is alright as long as it is used for the
benefit of the patient and not for one's personal benefit A good
conjurer never conjures for himself. If a medicine man conjures
for himself, avoid him, because he will manipulate a situation for
his own personal gain. If a medicine person charges you for
anything, he's profiting from the experience of another person's
suffering. Traditional native people won't have anything to do
with that kind of person, unless it's a maintenance-and-repair
doctor practicing western medicine. That's just the way those
doctors do it.
The old Cherokees used to say that the white doctors
caused disease. They knew it, because the doctors charged for
their help, and obviously they didn't wanr their patients to get
well. That was how they made their living.
There are three levels of conjuring or manipulation. People
use the elementary fonn of manipulation every day to get their
way. A man often uses bis manliness, bis male aggressiveness.
That touches primal instincts in women or children. When the
dominant male is rowdy, they have a deep programming that
prompts them to split for cover. If a woman wants to manipulate
a situation, she uses her feminine sexuality. Those are
oversimplified examples of conjuring. In actual life we do it
mucl\ more subtly.
There is a higher fonn of conjuring, and that is by using
knowledge. Understanding how things work allows one to
manipulate a situation. A lot of things that western doctors or
scientists do seem like magic to us, because we do not
comprehend the principles involved. It isn't magic to them,
because they understand how it works.
It operates in another manner as well. Everybody has
within themselves a force that I call the Physician Within. If a
healer or a conjurer has a deep understanding of people, he or she
can contact and activate the Physician Within inside their patient.
But it talces a great degree of understanding.
For example, I knew a young fellow once who fell off a
rock cliff and was badly hurt. He was carried to a bed and Jay
there, drifting in and out of consciousness.
A medicine man came and looked at him, and then came
over to us and said, "I don't think he's going to live. He's hurt
bad inside."
They called another medicine man, a really old guy. He
came over there. He talked with the first medicine man. Then he
went over there and studied the victim, looked him over. He
knew the boy well. knew his situation.
The old man leaned over and was talking to the victim for
quite some while. The young man started moving around a little
bit He moved his body, and after a while he sat up and was
looking around. He was weak, but that old man had provoked
the instinct to survive just by saying some words to him.
Spr""'J, t 990
It took me three years to find out what words the old man
had whispered to that boy. Finally the old man told me. What he
had said was, "Your best friend, Everett, is messing around with
your girlfriend. I know it. I've seen him slip in there a couple of
times, and before you die I want you to know that he's been
putting one over on you all this time."
It seems so simple when you know the secret. But that was
a powerful statement for that boy. It made him mad. The old man
understood that. He had a practical understanding of the laws of
nature. If he did not know what was said, a western doctor
would not have understood. He would have thought that the old
man had been using some form of magic.
We all have cenain requirements as human beings. We all
want warmth, we all require nurturing. It's just as imponant to us
as supper. We want that hugging, we want that gentleness. A
good healer understands these things. The better we understand
these instinctual requirements, the better we will be able to
understand other human beings, and the better we will
understand ourselves and why we do what we do.
The spiritual form of conjuring, which is the most
powerful and the hardest to explain, is when individual healers
pull their whole being together - they are not hindered by their
limitations, their human nature is not getting in the way, their
self-interest is not getting in the way, nothing is blocking their
potential - and then they arc able to hook into the power of the
whole universe, the One.
When it all comes down to equations, the answer is One there's but One, and we're a pan of that One. There is incredible
power in being able to move that energy into the patient. This
energy provokes the Physician Within to give the energy center a
boost when nothing else will. This is a direct transmission of Life
Force.
The old Chinese conception of the Tao is much like what I
call "medicine." In this sense "medicine" is something very
different from the way the western people mean it
There's yin and yang. We might be tempted to call them
"good" and "bad," but they refer to the pairing of any and all
opposite forces, whatever they are.
The two forces come together. They come close to each
other, but they never touch. One comes moves toward the center
and becomes dominant. It stays until it's fulfilled, and then it
pulls back. As it pulls back, the other one is pulled in. It's a
dance. Everything is moving. What moves that process is call~
the Tao. And the center, or the space between the two opposite
forces, is medicine.
When traditional healers study medicine, they study
everything in between the two opposite forces. Without that
action there is no life. My grandfather said, "God is the energy
that started movement Whatever started motion is God." And the
motion God started was this.
From that space in the center, we can tap into the energy of
the Whole. When we do it ceremonially, we can concentrate the
energy of a group of people on the healing process that needs to
happen. A group of people can create a powerful phenomenon
when they can stop their own personal self-indulgence, even for
one split second, and move collectively on the same issue. It
doesn't happen often anymore, but when it does, it is uplifting.
Things happen that defy the understanding of the rational mind.
There is an old saying, "Magic comes when all doubt has
been removed from the mind."
�DRUMMING
LETTERS TO KATUAH
Dear KatUah,
I was reading in the Wildlife in North Carolina magazine
about the Chestnut trees and I hadn't thought about them much,
but I think it would be nice to have some big ones around. I
saw your address in there and they said that you had an old
issue of the Ka!Uah JourNJJ, which was about the Chesmut
tree. I would like to get one if you have any more.
I live out in the country about ten miles from Statesville,
a couple of miles from the small town of Catawba. It is across
the river though in a differen1 county. Let us hope that the tree
can make a comeback.
James Ford
Editors' note: We were pleased and surprised to receive over
75 requests for the ChestllUl Issue due to that menti()n in
Wildlife in North Carolina .
Dear KanJah,
I was recently adopted into the Seneca Nation, and I'm
seeking information on the Seneca People. Their language,
dress, spirits, and everything else I can find out. I would also
like to receive information on KatUah JourNJ/ to be sent to my
fianccC who got me very enthused in researching Native
People. She enjoys collecting artifacts or anything that
resembles Indian an woric. While I helped build her collection I
became interested in the reading of the history. She is part
Indian, but I forgot the People. I am now in prison and me and
her went our separate ways before my arrest, but I have not
stopped caring for her or sending infonnation I uncover to help
her. I get out of here in 5 months, and hope the Great Spirit
will rejoin us once again. I would very much like you to send
her a subscription of your Journal as a gift from me. Please bill
me for it and I will cover the cost as soon as I can. There is a
friend on my dorm who is starting to receive your Journal, so I
will be sharing his. Please send me any information you can on
real books on the American Indian. Than.le you for your time
and help in this matter.
Sincerely,
Robert Stigleman
Dear Kazuah Journa.J,
I am writing to lei you know about the establishmen1 of a
new organization in South Carolina, the Action Research Forum.
Our aim in founding this group is to promote peace,
justice, and environmental pro1ection through research,
education, and communi1y-based action.
We are currently compiling information about effons in
the deep south to achieve greater social and economic justice , ro
end racism, and to protect the environmen1. We hope that your
organization will send us some of your recent pubhcations and
reports, and that you will add us to your mailing list so that we
may receive regular news of your work.
Jn exchange, we will spread the word as best we can about
your organii.ation through our resource listings, and we will keep
you up to date about our effons (we plan to have a newslener).
We also plan to eventually have enough funds to make donations
to organizations such as yours.
If you have any questions, please feel free to write us or ro
get in touch by phone.
We look forward to hearing from you.
Sincerely,
Bill Hall
Dear KanJah,
Recently, on a trip to Georgia, I came across an issue of
the KmUah Journal. I was very excited to find a publication
with such infonnation. Though I don't live in the area, rm
interested in the information you are compiling.
I eventually plan to move, and I may well move to the
Southern Appalachians. I am interested in self-sufficient living,
organic farming (which I am doing now), and similarly minded
people who don't worship the microwavable, plastic shrink
wrapped, computerized world.
I've enclosed money for a year's subscription and two
back issues. If you would kindly send me addresses about
organjc farming and small self-sufficient communities in the
bioregion I would be much obliged.
May the Great Spirit bless you for doing such work,
Daniel Shoag
Action Research Forum
P.O.Box 176
Starr, S.C. 29684
(803) 352-2757
Dear Kanlah,
Your statement of purpose tingled my bells, and
scanning the sample copy you sent clinched it. Now I'll go sit
in the garden and read every word of the issue. But first, here's
my SI0.00.1 want to see more.
Blue Sky
Sprlcn(}. 1990
�STONESCAPE
Dark morning tangled with the mind A labyrinth by wind designed.
But like a storm the window of the eye,
Shattered a depth beyond the will to cry.
Pale light littered the rooftops with our grief.
The wonder of it mirrored in each leaf.
We saw ourselves in shadows of a chill
Flickering the stonescape of our will.
- Sandra Fowler
.>ear Katuah,
We have been fortunate enough to receive your paper from
a friend who lives near Washington, D.C., where it is more
available than in our area.
I was so happy to see your issue on children and wished to
comment specifically on the article "Binh Power" by Lucinda
Flodin and Manha Perkins. The predominant misconception is,
in this piece and others like it, that midwives, free of the
sociological trappings of organized medicine will permit women a
more natural embrace of birth as a life changing force. It is true
that midwives often permit a couple to birth more in the setting of
their choice-what appears as untruth is that they give parents back
their power.
Birth is the completion of a circle, a psychobioecosystem if
you will, as fragile and complex as the Gaia. This circle, begun
in the embrace of conception, requires no orchestration or
observation by a 'professional", either in its beginning, or in its
completion in the act of binh. Do it yourself homebirth, as
presented by Marilyn Moran in her 1st book, entitled the same,
and in her collected birth accounts, entitled. Happy Birth Days, is
the tuest form of empowerment. It is no wonder, considering our
socially promoted birth norms (from hospital technology to
midwife at home) that the world is seeing more and more divorce
and breach of commitment. Instead of Poppa caressing Momma,
and assisting the life of their love into the world, the father is
assigned some minimal position behind mother while either a
doctor cuts, or a midwife massages the mother's genitalia.
Through the binh of our first child we experienced such
transcendental communion, such ecstacy, such fulfillment as one
in the universe. This would have been impossible should anyone
else have been present besides my husband and myself.
Midwives do not give back power by assisting binh - they
would empower by providing prenatal care and encouraging
fathers to fulfill their position as soulmate and companion in the
act of binh. True empowerment comes through accepting
complete responsibility.
I would love to see this view presented in your journal.
Marilyn Moran is a wonderful and eloquent woman, who I am
sure would appreciate the opportunity of presenting our
conflicting view - should it be your policy to provide open forum
in this way. Her address is:
Marilyn Moran
c/o The New Nativity
P.O.Box 6223
Leawood, KS. 66206
Thanks for all the wonderful work you do!
Praying for Peace,
Teresa A. Rasmussen
Nore: The editors would like to caUJion couples to be aware of
safety considerations when considering undenalcing an
unassisted birth.
Sprl.nq, 1990
The Fourth Turtle Island Bioregional
Congress (NABC JV)
will be held August 19-26, 1990
at Lake Cobbosseecontee,
near Augusta, Maine
in the Gulf of Maine Bioregion.
Faced with the developing ecological
crisis, the Congress sees its mission as
deciding whether the bioregional
movement is to become a ''visible
and viable social/political/ cultural
transformational movement" (and
creating the bioregional and
continental organizing strategies to
fulfill that goal) or to be primarily a
philosophical concept that permeates
other movements for change.
The movement does not need to
further refine its resolutions.
Rather, it is time to apply these
principles in practice in our
bioregions and across the continent.
People from the Karuah Province
will be attending the NABC IV, so
please contact the Katuah journal
(Box 638; Leicester, NC; KatU.ah
Province 28748) if you are going, so
that we may coordinate
transportation and consider how we
will represent our region at the
Congress.
Mail Congress queries or registrations
to:
Turtle Island Bioregional Congress
Gulf of Maine Books
61 Maine St.
St. Brunswick, ME
Gulf of Maine Bioregion 04011
Places for the Congress are going
quickly, so register immediately, if
you are interested in attending this
important event. Registration is $175
for adults, $100 for children.
�ENVIRONMENT-AL PHOTOS
WOMEN'S INTERNATIONAL
LEAGUE FOR PEACE AND FREEDOM
The Spirit of the Wild
James Rhea's artwork that was the logo
for the "Restoring Biodiversity in the Southern
Appalachians" conference and the cover of Issue
25 of the KatUah Journal. is now available to all
as conference posters and T -Shirts.
The posters are beautiful, four-color 11 .. x
17" renditions of the native species portrait with
conference information below and are available
for $2.00.
The T-shins are heavy-d uty, all-conon,
silkscreened by Ridgerunner Naturals. Only
large and extra-large sizes remain. They are
available for $10.50.
Prices include postage. NC residents
please add 5% sales tax.
All proceeds from the sale of 1hese i1ems
will suppon rescue actions for native habitat in
the Southern Appalachian forest.
Order from: KRLRNU
Box 282; Sylva, NC
Katuah Province 28789
The Womens International League for Peace
and Freedom (WILPF) is 75 years old this year.
The group was organized in 1915 at the Hague,
Netherlands. It has been an interracial
organization throughout its history.
The League came about when more than
1,000 Women's Suffragist leaders from 12 nations
met at the Hague to mount a campaign to abolish
war. Jane Addams of the U.S. chaired that
Congress. The participants chose the name
'Women's International League for Peace and
Freedom' and resolved to work to end intervention,
promote disarmament, negotiate regional conflicts,
and work for peace and freedom by non-violent
means.
Those resolutions and our commitment to
undoing racism as an influence in our society still
form the basis of the programs of WILPF.
The Asheville Branch of WILPF meets for a
pot luck lunch on the third Saturday of each
month at 12:00 noon at the Friends Meeting House;
227 Edgewood Rd. (off Merrimon Ave). Join with
us.
For further information call Dorothy (704)
298-9082, Brita (704) 667-0287, or Mary Kay (704)
667-04630.
SEE "EVENTS" for details a bou t WILPF's?Sth
BIRTHDAY FUNDRAISER on APRIL 71
The Appalachian Environmental Arts
Center is issuing a call for environmental
photography to be entered in an Eanh Day
photography exhibit to open in Greeneville, SC
on April 22, 1990.
The exhibit is intended to bring attention
to abuses of the natural world as well as to
celebra1e !he environment
Complete details on photo categories and
entrance procedures may be oblained by writing
Gil Leebrick at !he Appalachian Environmental
Arts Ce nter; Drawer 580; Highlands, NC
28741 or calling (704) 526-4303.
THE BURNING QUESTION
...AND JUST WHAT IS A
YAPI??
A YAPI (Youth Advocating Planetary
Improvement) is a species of concerned and
aware high school student committed to making
beneficial changes on the planet.
The idea began in Highlands, NC. where
the Y API's have organized and publish their
own newspaper, Reflections, for others of their
ki nd. They stand for world peace, the
environment, and an end to world hunger.
Y API supporters or individual Y APl's
wishing to stan a new chapter can contact the
group at this address:
Youth Advocating Plane1ary Improvement
Box 2136
Highlands, NC
Katuah Province 28741
MYLES HORTON MEMORIAL
t!lti11ae .,4(11p1111e/11re
ul
Jler/111"1111 t!li11k
74 EAST OESTMJT SmEET
ASHEVIU.E. NC 29801
70t·251MIOIG
EU.EN Hlf'IES, M.Ac.. ~ M,
UC. .MU'UNCTURlST
HUMMINGBIRD
The career of Myles Horton, Jong-lime
radical activist and co-founder of the Highlander
Research and Education Center, ended with his
death early this year. Myles was well-known
nationally as well as regionally for his work in
the causes of labor organizing and civil rights.
Friends and admirers of Myles Horton will
gather at Highlander early in May for a memorial
service dedicated to his memory.
Any who arc interested in attending the
event may call Alissa Keny-Guyer at (615)
933-3443 for details.
Bulk I terbs, Spices, & Grains
Vitamins & Supplcnwn1s lf?!~faw
WhC<ll. Sall & Yeas1-Frf'C
1-cxxfs
Dair} Subs11tu1cs
I lair & Skin care
Natural Food Store
&Deli
160 Bl'Olldway
Asheville, NC 28801
Wher'9 BroedWlly 11*ts
Mlrrlmon Ave• ~240
OPEN 7 DAYS A WEEK
Monday·Slllurd.y: 9 am·8pm
Sunday: 1pm-Spm
(704) ZSS.785&
_,
f]\iagei 'JWtt~r 'Natyr<\l~
130 N. Main Street
Waynesville. NC 28786 (704) 456-3003
'Tht' t\ft'';ffl';:
S~~~
Oldl'SI & Ull<WSI
N111urc11 FoocLs Gmn•n(
704-264-5220
200 W. Klng St. Boone, NC
3 Bloclts from Campus
SprincJ. l 990
�€V€0t'S
18-2 1
BLACK MOUNTAIN, NC
The Black Mountain Festival.
Traditional and folk music weekend with Tim
and Molly O'Brien, Ethel Kathy Austin (black
vocal), Liz Carroll (fiddle) wilh guitarist Daithi
Sprouce, Figgy Duff, Harry and the Cajuns,
The Buzzard Rock String Band, Summe.r
Puppetry Caravan, more. Ans and crafts
festival, 5/21-24; contemporary and international
music weekend, 5!25-Zl (see lhose dates). Cost:
$12/day on weekends (vehicle camping $5
extra); $40 for weekend w/ tent camping or
bunks; $5/day Mon.-Thurs. For more info;
Grey Eagle and Friends; Box 216; Black
Mountain, NC 28711.
MARCH
WESSER, NC
Nanl.3hala lnlCmalional River Rally. Paddlers
from the Soviet Union and Othct countries will compete.
Sponsored by Nanlllhala Outdoor Center. Call fOC' dclails:
(7().1) 488·217S.
I S-26
17
ASHEVILLE, NC
Shadow puppet workshop and demonsll'ation
for children 7 and up with Hobie Ford and the Goldenrod
Puppeis. 10:30-11:30. Free.
22-23
BROWNS SUMMIT, NC
Lex Mathews Conference on Theology and
EnvironmenL Keynote: Thomas Berry. $25. Call The
LMd Stewardship Council (919) 821-4391.
19
GREAT SMOKIES PARK
"Forests and Trees of the Smokies." Visiting
lhe various forest associations of the Great Smokies.
S25. Sec 4/21.
2A
ARDEN, NC
"Bringing A Course in Miroclts into
Application," workshop with Aliana Scurlock at Unity
Center of Arden. 10 am • 4 pm. $65. Write: Dr. Frank
Trombcua; 671 Balsam Rd.; Hendersonville. NC 28739.
25-27
25
SWANNNANOA, NC
Willaru Huayu, lncan spiruual messenger
from Cuzco, Peru, will speak on lncan prophecy and
spirituality at The Earth Center; 302 Old Fellowship
Rd.; Swannanoo, NC 28776 (7().1) 298-3935.
28
Brevard, j\IC
The Traveling Ecological Road Show
featuring lhe YAPl's, hjgb school students for the
environment, at Brevard Episcopal Chun:b, 6:30 pm. For
information, call: (7().1) 526-92482.
21-22
GREAT SMOKIES PARK
"Wilderness Wildflowers.• Two-day
instructional wildflower identilicat.ion. Easy 8-milc hike,
camping. $50. Coniact Smoky Mountain Field School;
University of Tennessee Non.Credit Programs; 2016
Lake Ave.; Knoxville, TN 37996 (800) 284-8885.
APRIL 22 IS EARTH DA y THROUGHOlJf
THE KATUAH PROVINCE· SEE SPECIAL
PULL-OUT SECTION, PAGE 15, FOR DETAILS
APRIL
7
JOHNSON CITY, TN
"Wizard of the Wind," an environmental
fairytale, and shadow puppet workshop on dental care.
Museum BClmission fee. For info, call: (615)928-6508.
7
ASHEV ILL E, NC
Fundraiscr Concert fOC' International League
fOC' Peace and Freedom with David Wilcox. Joe and Karen
Holbert, Womansong. Jubilee Center. S7. Call (7().1)
298-9082.
HOT S PRINGS, NC
"Daily Life as Spiritual Practice," four-day
Zen retreat wilh Cheri Huber. Sl60. For more info,
write: Southern Channa Retreat Center. Rt. I, Box
34-H; Hot Springs, NC 28743.
23
ASHEVILLE, NC
The Tra veling Ecologicnl Road Show
featuring lhc YAPl's, high school students for lhc
environment.. at lhe Asheville School. For info, call
Evereu Gourley (7().1) 254-6345.
TUXEDO, NC
"National Forest Service Reform The Time l s Now!" Randal OToole, J eff
DeBonis, David Wilcove, Leon Minckler, Ned
Fritz, panels, field trips. Camp Green Cove.
Registration; $10. Meals and lodgi ng; $49. For
more info, call Western North Carolina AUiance.
(704) 258-8737.
2.S-27
BLACK MOUNTAIN, NC
Block Mountain Festival contin ues!
Contemporary and international music with Leon
Redbone, Ephlat Mujuru (mbira player from Zimbabwe),
Aor de Gana (Latin band), Lucy Blue Tremblay, Stark
Raven wilh lhe Twister Sisters (folk rock), White Boys
in Trouble, Goldenrod Puppets, more. See 5/18-20.
26-28
MADISON, VA
"Woman/Earlh/Spiri1 • gathering on
feminine spirituality. $210. For info, contaec Sevenoaks
Pathwork Center. RL I, Box 86; Ma<lison, VA 22727
(703) 948-6554.
MAY
JUNE
4..S
17-22
HELEN, GA
"The River Cane Rendezvous," the
Eastern Eanh Skills Gathering for 1990. Jim
Riggs (wilderness skills advisor for Cla11 of the
Cave Bear), Darry Wood, Snow Bear, Steve
Wans, Scott Jones, Eva Bigwitch, and Eddie
Bushyhead and other practitioners of aboriginal
ans will teach flintknapping, firemaking, plant
lore, native hide-1anning, split cane basketry,
primitive weapons and tools, and more.
Pre-rcgis1er: $125. Contact Bob Slack; Unicoi
State Parle, Helen, GA 30545 (404) 878-2201.
Sprlnq, 1990
5
FRENCH BROAD WATERS HED
Clean Streams Day • clean-up effons
throughout lhe French Brood River wniershcd. For info:
Transylvania Co.· Rich Fry (7().1) 884-3156
Henderson Co. · Jim Volk (7().1) 684-1423
Buncombe Co. ·Quality Forward (7().1) 254-1 TI6
Madison Co.· Jane Morgan (7().1) 689-5974
1·3
HOT SPRINGS, NC
"Non-Duality and Social Awareness"
workshop wilh Catherine Ingram. WOC'kfog for social
change while living in an understanding of non-duality.
SIOO. Southern Dharma Retreat Center. See 4/4-8.
5
GREAT SMOKIES PARK
"Geologic Evoluuon of the Great Smokies.•
Learn the language of the rock record to lnlCC the history
of the Smokies from one billion years ago. Dr. Don
Byerly, instruct0r. $25. See 4/21.
10
ASHEVILL E, NC
Matthew Fox of Lhc Center for Creation
Spirituality to spcalc ot Jubilee Center, 46 Wall SL. For
more info, call: 252-5335.
Drawin& by Susan Adam
NOTE: Tlie Founh North American Bioregional
Congress (NABC N) will be held August
19-26, 1990 at Lake Cobbosseecontee in the
Gulf of Maine Bioregion. Those who want to
attend should register immediately, as space is
filling up fast. See page 27 for details.
J{.Qt.Ucih Journot JXlCJll 29 •
�SUMMER
CAMP,
July
9th
thru
20th.
EnVironmeoaal ICtivitica sbated with die Eanh, plus
swimming, hilciq, bones, locs or run. Send
brochure to: Cllnp Wildlirc in the Meadow; lobo
IDd Dory Brown; RL l, Box 184-B; Hot Springs,
NC28743.
ror
DREAM TABLE GROUP on Western Carolina
University campus. Cullowhee, NC. Next meetings
Jn.2, 3/l9, 4/S. For more infomwlon, call Joyce
Prcwiu al (704) 293-5403.
RA WKWIND
RENEW AL
JERUSALEM ARTICHOKES (Sunroots)
organically grown • to eat or as seed tubers for
spring. contact Sicvco Knopp; S06 Menimon Ave.;
Asheville, NC 23g04 (704) 2S8-2S86 or (704)
682-3573.
EARTH
CO-OPERATIVB • g7 8Cre primitive rweat IDd
working community rarm in northern Alabama
mountains, j ust 1 lS miles nonhwest or ~ta.
Classes on alternative lifestyles and Nauvc
American philosophies. Earlh Renewal gatherings
planned on a quancrty basis. Facilities availiible for
private organizational use. For craft catalog or
schedule of events, call (20S} 635-6304.
SPIRITUAL PERSONAL ADVICE. Correspond
with your Native Gnndfather. All questions
addressed Crom Medicine Pctspcctivc. No charge
ever. SASE with teuer to: Blue Sky; Box S387;
Largo, Fla. 34649.
ADVENTIJRES FOR EVERYONE· Backpacking,
canoeing llama ltddting in the NC mountains, SC
barrier ~lands. Congaree Swamp. Families wi!11
young children and seniors wclcoc_ne • ~ w~
cany your gear. For moce informatson wnte: Magitt
TrUs; P.O . Box 6876; Columbia, SC 29Ui0.
MIND MAPPING • on-going classes in wriuen
ICChniquc integrating right and lei\ hemispheres Of
the brain. Groups and organizations welcomed. Call
Catherine Faherty at (704) 298-0077.
BIODYNAMICALL Y GROWN Corn seed.
Mi.n i-pops to giant fallers. Varieties for no-till
without herbicides , and for compost rather lhan salt
fertilization. For caialog plcau send SASE to:
Union Agricultural Institute, Rt. 4 Box 463S,
Blairsville, GA 30Sl 2.
WOODSCRAFT • Seeking to correspond with
persons interested in primitive woodscraft s~ills
such as, bow/drill rirc-making, t rackang,
snarc/deadraJ I trapping, cic. Have auended Tom
Brown's basic class. l.T. Garrison; RL 4, Box 667;
Spring City, TN 373g1.
ORGANIC HONEY · Tulip Poplar, Sowwood and
Wildflower. From Palrick County, Virginia. For a
4-oz. sample of out premium sourwood and our
catalog, send $4 to: Wade Buckholts cl Megan
Phillips; Route 2, Box 24g; Stuart, VA 24171.
(703) 694-4S71
I AM LOOKING FOR A POSITION with an
environmental awareness/action organization in
Asheville or neaiby. Prefer pan-time, beginning In
summer or fall 1990. Please contact laneicc Ray;
RL I , Box 1gg.J; Quincy, FL 323S l (904)
442-6474.
CREATION SOAP- hand-crafled herl>al soaps from
the Blue Ridge Mountains. Rose IDd lavender soaps,
moisturizing bar, shampoo/conditionct bar. Contact
Anna: RL 1, Box 278; Blowing Rocle, NC 2860S
(704) 262-2321.
YOGA FOR AU. AGES- Ongoing classes in the
Asheville area, workshops for groups, and private
sessions. Give yourself the gin or wellness and
peace. For more infonnation call Bonnie Kelly
(704) 254-869g,
WHITE CANVAS MATERI AL • 42 yards of 12 oz.
unused canvas, 6 ft. wide. Enough ror a full-size tipi
or very large tenL Cost $380. Wilt sell for $220.
(704) 29g.7639, Asheville.
SEERSUCKER BABY SUNG, with colonul beads
auachcd for baby's tccthing pleasure securely nestles
newborn through young child. For immediate
delivery, send $ 12.00 and parental shin size (S·XL)
to COZY CRADLES; P.O. Box 514; Tahlequah,
OK 74465.
SKYLAND • tog on lO lhe computer bulletin boanl
of the Smokies. Networking, plus news on the
environment, nature photography, games, computer
utilities, much more. Coniact Michael Havelin,
sySOp, (704) 254-6700.
MOUNTAIN DULCIMERS • made of black
walnut, red cherry, or maple. Tops available in
wormy chestnut, butternut. sweetgum, sassafras.
western cedar and other woods. Contael: Miu
Dulcimer Company; RL 2, Box 288; Blountville,
TN 37617 (615) 323-8489.
MlNl-FARM with beautiful mountain views. IS
acres: tn. woods, ln. fenced pastures. Modem
2-story Log House. 45 min. to Asheville. Please
contact: Pat Palmer: 409 N. Trade SL; Tryon, NC
28782.
90 ACRE MOUNTAIN PARADISE • We arc
seeking environmentally conscious buyers lO share
and help protect a unique cl beautiful ttact of land.
Call (704) 258-2586 or (704) 682-3S73.
RHYTHM ALIVE • Handcrafted African-style
Drums, workshops, learning iapcs, drum bags • and
.
accessories. Please send SASE to Rhythm Alive!;
SS Phenix Cove Rd.; Weaverville, NC 28787 (704)
645-3911.
NEW AGE COMMUNITY FORMING on 57 acres
of land. Located on sacred Cherokee Stone
Mountain. Visions of healing the earth cl our
children. Contact Sue Ann Ritter; Rt 2, Box 314;
Vilas, NC 28692.
CONSCIOUS COUPLE cl infant, wish to
lcam/wolt on organic £arm for housing + stipend
OR Clrelake a ~dence on acreage. Very comrniled
and sincere. Contacc Dan & Bast> Umberger; 347
Sinclair Ave. N.E.; Atlanta, GA 30307 (404)
Sll-2971.
VEGETA.RIA.N
MASTERPIECES •
tacto-vegetarian cookbook designed to provide
recipes for Slandard rare as well as gourmet dishes.
Over 300 recipes. Spiral bound, 403 pp. $ 14.9S ppd
from: 2122 Forest Dr.; Owloltc, NC 28211.
ENVIRONMENTALLY SENSITIVE LANDSCAPING SERVICE • Lawn maintenance, trees,
shrubs, nowc.cs cl edibles. Organic. Patrick Clark,
254-8116.
NATURAL CHILDBIRTH CLASSES specializing
in the Bradley Method. Classes are small. and
include nutrition physiology, consumcnsm,
parenting skills, and relaxation and labor suPP?"'
techniques. For mon:: infonnation cal~ or wme
Maggie Sachs; 808 Florida Ave.; Bnstol. TN
37620. (6 lS) 764-2374.
ASTROLOGICAL CHART with aspect grid and
key to astrological symbols. Send SIO, SASE, and
birthdate (mo/day/yr), binhlime (00:00 AM/PM},
and birthplace (city, state} to Sw Charts; P .0. Box
18205; Asheville, NC 28814.
NEW AGE GROUP forming. Emphasis on spirit
and out coMection to Mother Earth, visualizing
positive growth and nurturing. Contact: Theresa
Carlson; 7501 Rule Rd.; Knoxville, Tiii 37920.
MOCCASINS, handcrafted of clkhide in the
traditional Plains Indian style. Water-resistant,
rcsoleable. and rugged - great for hiking! Children's
and infant sizes available. Contact: Pauick Clark;
Earth Dance Moccasins; Box 931; Asheville, NC
28802 (704) 254-8116.
RECYCLED PAPER! • Directory of products
sources for the southeast. Suggested donation S 1.00
to Western North Carolina Alliance, PO Box
18087, Asheville, NC 28814 (704) 258-8737.
WEBWORKING is free. Send submissions to:
Drawing by Rob M~slclt
KotUah Journal
P.O. Box 638
Leicester. NC
K:uUah Province 28748
Sprl.nq, t 990
�The KatUah Journal wan rs to communicate your thoughrs and
feelings to the other people in the bioregional province. Send them
to us as letters, poems, stories, articles. drawing~ . or phowgraphs,
etc. Please send your conrriburiollS to 1LS at: Kattiah Journal; P. 0 .
Box 638, Leicester, NC; Kattiah ProvirLCe 28748.
Issue 28 of Lhe Karuah Journal (Summer, '90) will take up
the topic of "Carrying Capacity" and the burgeoning impact of the
human presence and human technology in the mountains. lf we are
to continue after the last industrial smoke-cloud and past the end of
real estate, we have to apply this important ecological principle to
our own selves.
Articles deadline: April 25 - Editorial meeting: May 12 Layout: June 2 until...
"Water ls Life" is a principle with which we are all familiar.
Issue 29 of the Kat"'1h Journal will concern itself with water and
watersheds in the Southern Appalachians - the blessing of water,
how it affecLs the lives of all of us who live here, and what we can
do to protect iL
BACK ISSUES OF KATUAH JOURNAL AVAILABLE
ISSUE THREE · SPRINO 1984
Sustainable Agncultutc - Sunnowcrs • Human
lmpacl on the ForcJI · Children.I' Educalion
Veronica Nicholu:Woman in Polilics • Liule
People • Medicine Allies
ISSUE FOUR · SUMMER 1984
W11cr Drum Wa1er Quali1y . Kudzu - Solar
Eclipse • Clcucutung • irout • Ooing io W11a
Ram Pumps · Microhydro · Poems: Bennie
Lee Sinclair. Jim W aync Millu
ISSUE AVE · FALL 1984
Harvest • Old Ways in Cherokee • Oinseog •
Nuclear Wu1c • Our Celtic Heritage •
Biorcgionalism: Past, Present. and Furure •
John Wilno1y • Healing Darkness • Politics of
Participation
ISSUE SIX · WINTER t984-8S
Winiu Solslice Earth Ceremony • Honcpasturc
Rivu • Conilng of the Light • Log Cabin
Rooca • Mountain Agricullurc: The Righi Crop
• William Taylor . The Furureoflhc Forest
ISSUE SEVEN · SPRINO 1985
Suslllnlblc Economics • Hot Springs - Worker
Ownenhip • The Orcat llconomy • Self Help
Credit Union • Wild Turkey • RcspoNiblc
Investing • Working m the Web of Life
ISSUE EIOHT · SUMMER 198S
Celebration: A Way of Life • Ka1l1ah 18.000
Years Ago • Sacred SilU • Folk Arts in lhc
Schools • Sun Cycle/Moon Cycle • Poems:
Hilda Downer · Cherokee HeriLage Center·
Who Owns Appalachia?
ISSUE NlNE · FALL 1985
The Waldee Forest • The Trees Spcalr.
Migrallna Forais • Horse Logging • Starting a
Tree Crop • Urben Trca • Al:«n Bread - Myth
Time
ISSUE TEN . WINTER 1985-86
Kate Rogers • Circles of Stone • internal
Mylhmaking • Holistic Healing on Trial ·
Poems: Sieve K.nauth • Mythic Places • The
Uk1cna·s Talc • Crystal Magic •
"Drcamspcaking.
ISSUE EIOIITEEN . Winier 1987-88
Vernacular ArchilCCrure . Dreams in Wood and
Stone • Mountain Home • Earth Energies •
Earth.Sheltered Living • Membrane Houses Brush Shelter • Poems: Oc1obu DMSk • Oood
Medicine: "Shcl1cr"
ISSUE TWENTY-THREE - Spring. 1989
Pisgah Village • Planet Art • Orecn Chy •
Poplar Appeal • "Clear Sky" • •A New Earlh"
Black Swan • Wild Lovdy Days • Reviews:
Sacred Land Sacred Sex, Ice Age • Poem:
"Sudden Tendrils"
ISSUE ELEVEN · SPRJ.NO 1986
Community Planning • Ci1ies and the
'Biorcg1onal Vision • Recycling - Community
Olldcrun&· Floyd County, VA • Ouobol •
Two Bioregional Views • Nuclear Supplcment
Fo.Uue Oames · Good Medicine: Visions
ISSUE NINETEEN · Spring, 1988
Pcrelandta Carden · Spring Tonics - Blueberries
WildOo wCT Oarden.s • Oranny Herbalis1 •
Rower Eucnces • "The Origin or the Animals;
SIOry • Good Medicine: "Power'" - Be A Tree
ISSUE TWENTY-FOUR · Summer. '89
Deep Lis1ening · Life in Aiomic City . Direct
Aclionl · Tree of Peace • Community Building
Peacemakers • Elhnic Survival • Pairing
PTOp:t • "Baulesong" - Crowing Peace ill
Cllltures · Review: TMCMUceOJtd IN Blode
ISSUE THIRTEEN · Fall 1986
Ccniu For Awakening • Elizabeth Callari • A
Ocnllc Dealh • Hospice • Ernest Morgan •
Dealing Creatively with Death • Home Burial
Box • The Wah • The Raven Mocker •
Woodslorc and Wildwoods Wisdom - Oood
Medicine: 'Tlic Sweal Lodge
lSSUE FOURTEEN · Winter 1986-87
Uoyd Carl Owle • BoogCTS and Mummen • All
Species Day • Cabin Fever Univenity •
Homeless in Kalolah • Homemade Hot Water
Siovemaker's Narrative • Oood Medicine:
lnu:rspccies Communication
ISSUE TWENTY · Summer. 19&&
Prcsctve Appalachian Wildcmcss . Highlands
of Roan • Celo Community • Land Trust •
Arthur Morgan School • Zoning Issue - 'The
Rid8c" • Farmers and the Farm Bill • Oood
Medicine: "Land" • Acid Rain • Duke's Power
Play • Cherokee Microhydro Project
ISSUE TWENTY.ONE · Fall. 1988
Chcs1nuis: A Natural History • Restoring the
Chestnut · "Poem of Preservation and Praise"
Continuing the Quest • Forats and Wildlife
Chestnuts in Regional Diel - Chestnut
Resources - Herl> Note • Oood Medicine:
"Changes lO Come" · Review: Where ugmd.s
Uve
ISSUE AFT'EEN · Spring 1987
Coverleu • Woman Forester • Susie McMalw\
Midwife • Allemativc Contraception •
Biosexualily • Bioregionalism and Women •
Cood Medicine: Malri.vchal Culture · Pearl
ISSUE SlXTE.llN - Summer 1987
Helen Waite • Poem: VisioN in a Oarden •
Vision Quest • Firll Flow • Initiation •
Leaming in lhe Wilderness • Chcrokeea
Olallengc . "Valuing Trca"
~UAttJOURNAL
For more info: call Rob Messick at (704) 754-6097
Name
City
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Area Code
Spr LrMJ, 1990
State
Enclosed is$
to give
this effort an exrra bOost
Zip
I can be a local contact
person for my area
Phone Number
..
".,
....
lSSUllTWENTY..SDC- WINTER. 1989·'90
Coming of Age in the E<iotoic Eta • Kids
Saving Rainforest - Kids Tree.cycling CornpMy
• Conllict Resolution • Developing the Crcativ&
Spirit • Dinh Power • Dinh Bonding • The
Magic of Puppetry • Home Schooling • Narnint
Ceremony • Mother Earth's Classroom •
Oatdening for Childrcra
ISSUE TWENTY-TWO · Winter, '&&-89
Olobal Warming • f'tre This Time • Thomas
Betry on "Bioregions" • Eanh Excteisc • Kor6
Loy McWhirw • An Abundance of Emptiness
LETS • Chroniclea of Floyd • Oury Wood
The Bear Clan
Box 638; Leicester, NC; KatUah Province
Address
ISSUE TWENTY -FIVE • F.All., 1989
The Orcat Forest . Restoring Old OroWlh •
Regional Planning - Timber - Forest Roads
Poem: "Sparrow Hawk" - A Place for Bean
"There Fell the Rain Healing" · Eastern
Panther • Oak Decline • People and Habitat
Wild Sanctuaries · BllUI" Fair
28748
Back Issues
Issue # _ @ $2.50 = $_ _
Issue# _ _@ $2.50 = $ _ _
lssue# _@$2.50= $ _ _ ·
Issue#_@ $2.50 = $ _ _
Issue# _ _@ $2.50 = $_ _
Complete Set (3-11, 13-16,
18-26)
@ $40.00 = $_ _
postage paid
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 27, Spring 1990
Description
An account of the resource
The twenty-seventh issue of the <em>Katúah Journal</em> focuses on holistic healing: personal and planetary. Authors and artists in this issue include: Richard Lowenthal, David Wheeler, Sam Gray, Doug Aldridge, Rob Messick, Stephen Wing, Lisa Sarasohn, Snow Bear, James Rhea, Kim Sandland, Sandra Fowler, and Susan Adam. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1990
Table Of Contents
A list of subunits of the resource.
Personal and Planetary Transformation: A Holistic Model of Healing by Richard Lowenthal.......1<br /><br />The Healing Power by David Wheeler.......4<br /><br />Peace to Their Ashes by Sam Gray.......6<br /><br />Healing in Katúah by Doug Aldridge........9<br /><br />"When Left to Grow": A Poem by Rob Messick.......10<br /><br />"Calling to the Ancestors, Calling Our Relations": Poems by Stephen Wing........11<br /><br />The Belly by Lisa Sarasohn.......12<br /><br />EARTH DAY 1990!!: A special pull-out supplement.......15<br /><br />Food From the Ancient Forest by Snow Bear.......19<br /><br />Natural World News.......20<br /><br />Good Medicine.......24<br /><br />Drumming: Letters to Katúah Journal.......26<br /><br />Events.......29<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee mythology
Holistic medicine
Health resorts--Appalachian Region, Southern
Alternative medicine--North Carolina, Western
Mind and body
Wild plants, edible--Appalachian Region, Southern
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Black Bears
Cherokees
Ecological Peril
Education
Electric Power Companies
Folklore and Ceremony
Forest Issues
Good Medicine
Habitat
Hazardous Chemicals
Health
Katúah
Plants and Herbs
Poems
Radioactive Waste
Reading Resources
Recycling
Stories
Turtle Island
Western North Carolina Alliance
Women's Issues
-
https://omeka.library.appstate.edu/files/original/9f2387ce382112b7b0a8bda018a48500.pdf
09fa3efa31f6a47dc90c3efbe5b45134
PDF Text
Text
ISSUE 28 SUMMER 1990
$1.50
�~UAH JOURNAL
PO Box 638 Leicester, NC Kaluah Province 28748
ADDRESS CORRECTION REQUESTED
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
�Carrying Capacity ....................... 3
by David Wheeler
Setting Limits to Growth:
Interview with Dr. Gary Miller.......•.•.•. 5
Recorded by David Wheeler
What Is Overpopulation?................... 7
by Stephe11 Bartlett
The Road Gang ......................... 8
by Rob Barro11
The Highway to Nowhere ............ 9
Opening Pandora's Box:
The 1-26 Projec1 ......................... 10
by Rob Barron
"Caring Capacity" .................... 11
by Will Ashe Bason
People and Habitat. .................. 12
by Chip Smith and
Lee Kinnaird Fawcett
Designing the
Whole Life Communicy.............. 14
by Marnie Muller
Steady State ................... ........ 15
by .Tim llouser
Poems by Will Ashe Bason ............. 17
Good ~lcdicine........................ 20
Transportcrnativcs .................... 22
by Pmrick Clark
Imagining
the End of Real Estate ................ 23
hy Jlecrdire P. CotUic'Cllt
Naturnl World Ncws .................24
!\Jan and the Biosphcrc ...............27
Drumming ............................. 28
l.e11crs to Katuah Joum31
Review: Cohousing .................. 30
by Will Ashe Bason
Events .................................. 33
Wcbworking ...................... .... 34
----
,
A f': are blesL The Katuah Province
V V~f the bioregion of Appalachia is a
place of beauty with abundant rainfall,
verdant forests, rich bottomland soils
developed from the old rocks of the hills,
and a wide diversity of plant and animal
species. The highland forests have provided
well for a human population for 14,000
years. They have maintained sttong
populations of other animal species for eons
longer than 1hat. And they consistently
perform important life suppon services for
the entire planet.
Yet today the growth and
development of human culture in the
Southern Appalachians is threatening the
viability of the system as a whole. And we
do not seem 10 know how to conttol ii. We
cannot control it because the idea of physical
"growth" is enshrined on a cultural pedestal
and is considered to be among the ranks of
the holy - beyond question. Physica1
"growth" is the economic watchword of our
society, the one tactic that has never failed
us. It is the measure of our economic
success in the concept of our Gross
National ProducL It is seen as the panacea
for all our economic ills, local or national.
But now our concept of infinite
growth has collided headlong with the
physical Limits of our biosphere. We have
passed the point of diminishing returns, and
our response is to squeeze our environment
all the tighter, even as it becomes
increasingly apparent that our world can no
longer stand the strain. But we still seem
unable to give up our addiction to the:
concept of infinite increase. We mochfy the
word "growth" with the limiting adjectives
"quality" and "responsible," but vinu~lly no
one is willing to publicly bring up the idea
that here in the Katiiah Province we have
alreotly surpassed the ability of the l3nd to
suppon our great numbers and our grea1
enterprise.
This is because the idea of carrying
capacity is not widely known. Carrying
capadty means the extent of a habitat'~
ability to suppon a conunuously sustainable
population of a particular species. Any
aspect ofhabita1 can be the critical clement
that limits carrying capacity for a given
species, although food or water are usually
the determining factors.
Even 1hose human beings familiar
with the notion of carrying capacity are
reluctant to apply it to our own species,
feeling that it violates some unspoken
human ttusl to admit that we, too, are bound
by the inevitable laws of Oeation. The truth
be known, in the Karuah bioregional
province we need to work to lessen our
species' impact on the ecosystem that
sustains us. But instead our numbers and
impact continue to rise.
The two-headed bogey of growth
and development is going to be one of the
most crucial issues facing all of us in the
Karuah Province in the decade 10 come. In
the mountains, developmem is synonymous
with access. Access today means roads.
Where the roads go, habitat destruction
follows. In some ways, the futare of our
. region is as simple as that
"'for Cife. in t~ mountains
is fi'Tling in tfanger
Of too many people.,
too many macftine.s... •
S""8 {yriu 6y Jolin 'Dentler
To understand whaL is happening to
us and to our region we need to understand
the idea of carrying capacity. We need to be
able to wield that idea incisively in order to
communicate to others about what is
happening and to bring about change.
The solution is for us to redefine the
relationship between our species and our
mountain habitat We need to see that we are
the mountains, that we are the forest Our
model is the old-growth forest itself. When
a forest is in the early stages of succession,
i1 grows aggressively. using up great
amounl.'i of energy, producing great
amounts of biomass. This is known as a
young forest. In the study of anthropology,
a society such as ours that expands
aggressively into the world is also known as
a young culture.
A young forest is constantly
growing toward whaL is known as the
climax condilion. In the climax, or
old-growth. forest, the processes of growth
and decay are maintained in a precise
balance Lhat is sustainable indefinitely. A
forest in the climax stage is considered 10 be
a ma111re forest. Like a mature forest, a
mmure culture emphasizes conservation of
energy, makes less demands on the world
around it, and is capable of continuing
1ndefini1ely in a condition of sustained
equilibrium with its surrounding habitat.
We, at the height of our destructive
cultural adolescence. need to decide: are we
going to add yet another ecosy_stem to our
list of conquests, or are we going to grow
into maturity as a culture ~d come once .
again into balance with this beautiful land m
which we are blest to live?
Drawing by Rob Messick
-The Editors
�~LJAH JOURNAL
STAFF TI IJS ISSUE:
Susan Adam
Patrick CJark
Karen Lohr
Stephen Banlett
Jim llouser
Mamie Muller
James Rhea
Chip Smith
Tersh Palmer
David Wheeler
Manha Tree
Rob Messick
EDITORIAL ASSISTANCE:
Will Ashe Bason
Jack Chaney
Michael Havelin
Scott Bird
John Creech
COVER: by Rob Messick © 1990
BACK COVER illus1ra1ion by Joaquin Wlu1e Oak. a na1fre o/1he
Chumash tribe of the west coast. The Chuma.sh cul/lue has all but bun
destroyed- there are fl() full-blooded tribal memben, and 1he language and
sp1ri1ua/ traditions hU\/t1 been lost. All 1Jra1 remains is o/ 1he old ways of the
uibe is in tlu! art tradilion, which Joaquin and a few others carry on.
Joaquin and his family are currently li1•ing ln Black /.fountain. NC.
PUBLISHED BY: Katt'talr Jo11ntal
PRTI\'TED BY: The WayneSVtlle Mo11nrai11eer Press
ED!ffiRIAl. OffJCE THIS ISSUE: The Globe Valley
WRITF US AT:
Kattial: Joumal
Box 638; Lcices1er, NC; Kaiuah l'rovincc 28748
TEI EPllOl'l:E: (70-i) 754-6097
Kaniah Jaurnal is on Skyland BBS, Asheville, NC.
For infonnation, call (70-i) 254-6700.
THE SOUTHERN APPALACHIAN BIORECION
AND MAJOR EASTERN RIVER SYSTEMS
STATEMENT OF PURPOSE
/Jere 1n the southern-most hear1/and of the Appalachian mou11tains, the
oldest mounUJin range on our continent, Turtle Island· a small but growing group
has begun to 1alte on a sense of responsibility for the implications of tha1
geographical and cultural heritage. This sense of rcsp0nsibility centers on the
concept of living wit/Jin the natural scale and balance of univer.ral systems and
principks.
Within this circle we begin by invoking tht Cherokee name " Ka11lah"
as the old/new name for this area of the mountain.fund for us journal a.swell. Thr.
pro»ince is indica1ed by 11s natural boundaries: the Roanolc.e Rn·u Valley to the
nnrtl1; tl1e foothills of thr pit'dmont area ro the east: Yona MouMain and thr
Georgia liill.t to the south; and the Tennessee Riw~r \'alley 10 the wcs1
Thc cthtoria/ priori tie.< for us are to colleet and dinemina1e informn11on
and cnerJ!Y wliich J'(rtain.1 ,Tpecifica/ly /fl this region. and to foster tltr.11...,wenr.ss
tlt111 the land is a living bdng dcsl'rving of our lo»c and respect. LMng in this
manner is a way 10 ins1ue the .mstainabiliry of the bio.fpht:re and a /a.wns: p/au
for aurstfrc.f in its continuing tva/111t0nary proctss.
We sum to luwe reached thi: fulcrum {'<Jint ofa· do or die si111at1on in
terms of a quality .ttandard of life for all living beings on this planet. As a \'CJ/CC
for the rautllUrs o/ tht1 sacred land, K111"'1h, we advocate a rrnttrcd approach 10
th.: conupt of dccen1raliza11on. !1 i.f our hope to become a suppc•rt sy.flem for
thou accepting the challenge o/ .fu.flainab1/iry and 1he crca11on <if lwrmony and
balance in a total scMe, hetc in this place.
\l'e we/rotrU! all correspondence, criticism. pertinent information,
a.rticlcs. artwork, tic. w11h hopes tlrat Kattlah will grow to scr1•e the best 111urem
of this rtgion and all ils li\•ing. breathing trU!mhers.
.~
• The Edi1ors p-'
H
D1vcrs1l) 1s an tm(IOl'l:lnl dcmcnl of l:>1oreg1onul ecology, both
natural and social. In line w11h lh1s prmcipk. tho: J.'atWih Journal tries to
serve as a forum for the discussion of regioml JSsucs. Signed nttic k~ ~xprc!>.~
only the ormion of the authors and arc no1 ncccssar1ly the opinions or the
KatWih Journal tditors or staft .
The Internal Revenue Service ha~ declared Kattlnh a non·prolit
organizauon under sccuon 501(<:)(3) of the Internal Revenue Cod.:. All
contributions to Kat"'1h are dedoc11blc from personal income uu.
'LNVOCA.T'LON
The Wonder of lhc World
Nature's Beauty and Power.
The shape of things
Their colors. lights. and shades.
111esc r saw.
Look ye also while life lasts.
- InscrlpUon on an old English gravestone
~
KATU~RlN·1Ht·YEf\~- 2022.?
Cart.oon b) Rob Messick
.. .
Summrr, 1990
�CARRYING CAPACITY
by David Wheeler
ln 1944 a small island in Alaska was
stocked with 24 reindeer. There had been no
reindeer previously on the island, and 1hc
animals had no natural predators. Lichens and
other na1ural foods were plentiful and 1he
reindeer prospered. They prospered ro the extent
that by r963 there were 6,000 of the animals
inhabi1ing the island. By then the island was
badly overgrazed, and the severe snowstonns
tha1 s1ruck the area that winier decimated the
herd. By the winter's end there were only 42
reindeer left, only one of them a male. all of
1hem probably sterile from nu1ri1ion deficiency,
living in a badly degraded environment.
This small tragedy was recorded by David
R. Klein in the Journal of Wildlife Managemem.
It is known today as a classic case of the
consequences of violating 1he carrying capacity
of a defined habitat area. The moral for 1he
wildlife managers reading the story was that the
reindeer herd should have been managed to stay
below a maximum density of five reindeer per
square kilometer, a level that 1he island could
have supported indefinitely.
In the natural world, when a species
exceeds the carrying capacity of 11s given
habitat, if it canno1 expand its niche, then 1ha1
species sufferi; a dicback, usually from
starvation, until its numbers once again drop
back wi1hin the limits or its habitat's carrying
capacity.
Although we recognize the
idea of carrying capacity, we are
reluctant to admit its relevance to
our own species. The concep1
arose from the observations of
ecologists. who apply i1 as a
mauer of course to any
popula1ion being "managed" to fit
into a particular human-dcfmed
habitaL But even though we have
reached the geographic and
resource limits of the globe and
human habitat is now limhed as
well, we still hcsi1ate 10 apply the
concept of carrying capacity 10
our own kind. There is a myopic
assump1ion that somehow our
own selves are exemp1 from this
natural law 1hat applies to every
species in Creation.
The na1ural area in which
to calculate carrying capacity is
the bioregion, as the bioregion is
the basic uni1 of habitation, for
the human as well as 01her
species. It is relatively
uncomplicated to estimate the
carrying capacity for plant and
animal species once their habiiat
needs are known. In nature all
creatures are closely linked 10
their habitat and when one crucial
clement of 1heir life support
system is ovenaxed, usually food
or water, the species begins to
experience dicback. It is
Summer, 1990
characteris1ic tha1 overpopulated animal species,
like the unfortuna1e reindeer herd on St.
Mauhcw Island, usually degrade 1heir local
environment 10 some extent, sometimes
irreversibly, as they anempt to scrape out the last
shreds of sustenance before the population is
pruned back 10 sustainable levels. The role of a
predator species is co srrenglhen lhe gene pool of
their prey and 10 keep the population of 1he prey
species within the limi1s of carrying capacity,
preventing this environmental degradation.
The classic equation for figuring the
impact of a human socie1y is: population size x
1mpac1 of technology =effect on the habitat.
These factors are modified by the spiritual and
ecological altitudes of 1he socie1y. This equa1ion
is no1 useful in arriving at specific number
values, but rather it illustrates relationships. II
tells us, for example, that a slight rise in
population among the people of Turtle Island
has a much greater impact on the planetary
environment than a large rise in population in
most Third World counties because of the
garganiuan appe1ite of our energy-iniensivc
technology.
Human industrial technology has
complica1ed the idea of carrying capacily as it
applies to our own species. A habi1a1's carrying
capaci1y can be s1ressed either by
over-occupation, by excessive resource
extraction, or by waste disposal overload.
Modem society, supported by our high-intensity
technology, can stress a regional habitat by the
sheer volume of resources i1 consumes, by
simply monopolizing much of the available
space, by turning out more waste than natural
systems can process, or by 1uming out wastes
so exo1ic or so toxic 1ha1 digesting organisms
cannot assimifate them.
Mos1 imponamly, however, we humans
have learned how to reach beyond our own
bioregions to import resources necessary for
life. Early human beings were dependent on
their immediate bioregion and the well-being of
the other species with which they shared iL
Today we can exhaust the resources of one
region and then put off the ecological
consequences of our ill-use by en1ering another
region and ex1racting from there the resources to
maintain, or even to expand, our bloa1ed levels
of consumption. Each time we reach beyond the
bounds of our own bioregions to find 1he
materials to suppon life or to dispose of our
waste products, we drain the vitality of the
victimized region and bring hardship 10 all its
inhabitants - plant, animal, nnd human.
We also are able 10 extend our reach
through rime. By drawing off fossil fuels
deposited in pas1 millennia, we have boosted our
numbers and our rares of resource consumption
to extravagant levels, c~ting an ecological debit
that will be lef1 for coming generations 10 pay.
For example, energy-intensive industrial
agricuhurc is "mining" soils, causing severe
long-tenn degradation by forcing them to feed
much greater numbers of people
and animals than their capabilities
allow. Another example is our
fossil fuel wastes, which for
centuries will remain toxic
momenioes of the brief flowering
of industrialism. While we have
all the fun, our dcscendents will
have to resolve all the long-term
problems crea1ed by our energy
bonanza.
It lends a sense of urgency
to 1he ques1ion of carrying
capacit)' when we realize that we
are driving 100 species per day
into extinction and habitats
world-wide are constantly being
degraded
by
our
Himprovcments." We seem quite
willing to sacrifice the existence
of any other species, even the
greatest and grandes1, rather than
relinquish even 1he slightest
aspect of our prodigal lifestyle.
When we drive other life forms to
extinction, clearly we have gone
too far. ln doing this we not only
diminish the present world; we
threaten the planet's evolutionary
future.
Carrying capacity is not the
only balance to which we have to
pay attention in this world, but
for the purposes of evaluating our
success as a species, it is a most
useful one. Predator species have
(continued on next page)
JGQtimh ) 01unm p1a9e 3
�Photo by Doug Woodward
CARRYING CAPACITY (conunucd from p. 3)
instinct~al popul~tion. controls that help them
keep t~e1r.~pulauons m ~ance ':""ith their prey
• temtonahty, no maung during lactation
periods, long gestarion times. In some cases
infant monality rates are helped by adult males
wh? will kill and eat young cubs in their
temtory. Predators "know" somewhere in their
make-up that il is to their advantage to keep their
populations Jean and spare.
Humans seem to have retained this sense
of survival while living as nomadic and
semi-nomadic hunter-gatherers. Tribal people
had a variety of contraceptive melhods: herbal
magical, and ritual. ln some tribes wome~
would nurse their children into their founh and
fifth year, thus decreasing fertility. In some
hunting societies when times were hard,
mothers would sometimes bury a child rather
than let it live to face possible slow starvation.
Even nomadic hunting societies had unspoken,
but clearly defined, boundaries to their
wandering. Primitive people bowed to the
nece~ities imposed by their role as a predator
species.
The development of agriculture is marked
as a turning point in our conception of
ourselves. Agriculture allowed much denser
le~els of population, and a large number of
children per family became a desirable goal in
most agricultural societies, as it meant help in
I.he fields and a buffer against the high infant
monality engendered in the more densely
populated, unsanitary agricultural villages. It is
accepted as a general rule that when peoples tum
to agriculture, their populations shoot up.
However,
on
Turtle
Island
agricultural/hunting societies contradicted that
rule. ~ere in the Southern Appalachian
Mountams che Cherokee Indians maintained
balanced numbers in chis region of abundant
resources for many generations. The Hopi, the
Haudenosaunee (Iroquois) tribes, and the
Man~an repf7sented other native people:> who
pracuc:ed agnculture yet kept their population
levels in tune with the ability of their regions to
provi~e. It ~s t><?ssible to have resources enough
and soll ma.mlalll a balance with the land.
Recent archaeological finds show that
Neolithic agricultural societies in Europe also
JGcitUah Jourt;'QL ~Cl~, 4
had achieved that balance. However, the
Inda-European nomads who conquered the
continent never learned that an. Europe was
already filled to overcrowding when Columbus
opened up the New World for exploration at the
end of the fifteenth century. The Black Plague
had diminished the population somewhat, but it
had quickly recovered. There was not land
enough for all, so under the primogeniture
system fathers gave their holdings to their oldest
son and the younger sons went viking , to the
Crusades, or to the monastery. They saw I.he
world as theirs to plunder.
Immigration to the New World vented the
building population pressure in Old Europe and
postponed the dire predictions of Malthus in the
late eighteenth century concerning the miseries
of a land overcrowded beyond its carrying
capacity. Conditioned by life in the Old World,
the white immigrants coming to Tunic lsland
saw the. cont~ent in terms of opponunity:
economic capual, untouched resources, and
productive land - opponunity, in other words
'
for exploitation.
Today, with world population at five and
one-quaner billion and the population on this
contin_ent.at 420.100.000, returning to Carrying
capac11y 1s, more than ever, a necessary goal.
Yet the etruc of today is "growth." Growth is
seen as being synonymous wilh prosperity. But
when cells grow without heed to the needs of
the greater organism, this is called "cancer."
And this is precisely the nature of industrial
society in the world today.
We need to regain the predator's sense.
As a species, panicularly here in I.he Southern
Appalachians. we need to reverse the growth
et~1c. and restore the balance. If we are not living
wnhin the bounds of sustainability for our own
bioregion. then we are leeching energy from
other people and other species in other
bioregions or from the non-human species of
our own reJ?;ion.
For 500 years on this continent the
dominant influence has been to direct our energy
outward. to change the world to meet our
perceived wants and needs. We are now
realizing that we are not greater than the world,
that we are part of the world. With that
realization comes responsibility. Now the wsk is
to change ourselves and our society to fit the
demands of the Greater Life, specifically life as
we find it in our respective bioregions.
For the sake of the Greater Life, we need
to set aside large areas where native species can
find a home and the narural processes prevail.
For the sake of the Greater Life, we need
to curb our appetites ("Live simply that others
may simply live."). It is imperative that we use
all appropriate methods to limit our numbers.
For the sake of the Greater Life, we need
to c:ease. the productio~ of all slowly-degrading
rad1oacuve and 01herw1se toxic materials. Once
pr<>?uced, they inevitably end up in the life
chain, and the destructive influence of their
poisons accumulates in the body of the Eanh.
For the sake of the Greater Life, we need
to honor and show respect for the process of
death as well as for 1he process of birth.
Although the fact is masked by the
of latter day civilization, we are
JUSt as dependent on our regions as our earliest
forebears. As stated above, bioregions are the
basic unitS of habitation. They are our sphere of
influence, o~r gift and our challenge. We may
venture out mto the world, but our bioregion is
always "home." When we are willing to
recognize our limits, we wilJ find them clearly
stated in the life offered by our biorcgion~
~omogeneity
~
JAJI. ADDITIOS
A EASURE OF PROGRESS
~~
Phow counesy or lhe N&1 Ri- Fru Prus
Su.m,mer, 1990
�SETTING LIMITS TO GROWTH:
ANINTERVIEWWITHDR.GARYMILLER
KaJ(talz Journal: How does carrying capacity work in
nature?
Gary Miller: The limits of a habitat's carrying capacity for
any given species come into play during what 1 call the "pinch
period," when one of the basic factors of that species' life
support - available food, proper conditions for reproduction,
growth space, water, etc. - becomes a limiting factor. A species
will reach carrying capacity when one of these limiung factors
stops population growth or causes population decline.
To carry that over to the human population, we are now
seeing clearly that certain areas - like Central Africa - are having a
very difficult time feeding themselves. Many pans of the United
States are now running out of water, so water availability is
becoming a critical limiting factor. There is no doubt that there is
a whole series of limiting factors that are going to affect human
carrying capacity, whether in terms of a region or in cenns of the
planet.
We don't know what the planet's ultimate carrying capacity
for human beings is. It's highly variable according to the
different parameters at work in different regions of the world.
Some ecologists are saying that the human population is double
the planet's long-tellll carrying capacity for our species. In other
words, the true biological, long-term, sustainable carrying
capacity for the people this planet can support is presumably
somewhere in the 2 1/2 billion range. We arc now approaching
five and one-quaner billion people.
KJ: Having fossil fuels available really complicates it.
GM: The fossil fuels that we are now extracting allow us to
exceed carrying capacity, because they offer an artificial way to
support great numbers of humans. However, that energy supply
is finite. Natural gas and oil will run out in the near future. Coal
will probably last some 200-400 years in the United States.
If we were 10 lose these fuel sources immediately, it \\'OU Id
cause all sorts of misery for the human population, because
vinually all the methods we in the West use to grow our food and
create our extrnvagant creature comfons arc based on fossil fuels.
Food production, one of the most important issues defining
carrying capacily for humans, is clearly now a function of fossil
fuel subsidies in the developed countries.
We live in a world agricultural economy based entirely
upon readily available and relatively cheap sources of fossil fuels.
The orange juice produced in Brazil, the apricots and strawbemes
produced in Spain. or the couon products grown in Egypt can be
shipped any place around the globe in a very shon period of time.
Water from the mountains of Nevada irrigates produce grown in
the San Joaquin VaUey of California. But try to accomplish that
when fossil fuel supplies are exhausted! That's when the real
issue of carrying capacity will be felt and understood by our
species.
KJ. Also for human beings. the qucsuons of values comes
into it, too. Right now we are continuing our own support at the
standard to which we are accustomed by sacrificing other
species' life suppon systems, thereby driving them to extinction.
GM: Based on our present population numbers and level of
resource consumption, we are basically incompatible. We have a
tendency to monoculture virtually everything, and once we take
out the native grasslands, the native upland forests, and wetlands
and replace them with monocultures, about the only thing that can
survive are the plants and the animals that are broad generalists
and a few parasites and predators that thrive off of those
monoculture species.
KJ: How about in the mountains? Arc there ways in which
it is evident that we are violating our region's carrying capacity?
GM: One thing 1 think of right away i~ the _rapi.d rat~ of
loss of flatlands the mosc suitable farmland 10 this b1oregton.
Those bouoml~nds are also prime areas for industrial and
Summe~,
t 990
•
Phoio by Rodney Webb
commercial s11e development, which means shopping malls and
all the things associated with malls and strip development.
Concentrated housing is also going up on relatively flat
land. The best farm lands available should be set aside for
farming so that we can support ourselves if and when we find
ourselves in a pinch period. If our supply lines are ever cut,
whether because of a war. or because we run out of fossil fuel
energy, or because of a natural disaster, we will have to rely on
our ability to produce food locally. But much of our prime farm
land is going under pavement and building structures, never to
be reclaimed. For all intents and purposes, that land is lost
forever, and with that land we have lost our ability lO cope should
any of these hypothetical disasters actually occur. Mu~h of the
bouomland habitat has disappeared, and as a result na11vc plant
and animal populations have declined. Very few mountain
wetlands exiSt today.
I question the quality of our present political leadership. It
seems like we need to call a moratorium on growth. There needs
to be time set aside to plan for the future. We need to plan now
how we are going to accommodate all species' survival. How
many people can we accommodate here before we do irreparable
harm t0 our support ecosystems and to the natural biota?
KJ What would be the most effective way to put a
moratorium on growth?
GM: One of lhe ways is for the citizenry to demand it. That
isn't likely to happen.
Another way would be for the lcad~hip of the community
to call for it, realizing, in their wisdom, that we live within finite
systems.
Another way is simply to not extend the ~ecessary
infrastructure services - such things as roads, electnc power,
water, and sewer.
KJ: Those items are presently thought of as services, but
they act in a much more aggressive way. Simply having those
layers of infrastructure in place guarantees growth.
GM: Absolutely. If you want an area to grow and dev~lop.
extend water lines, streets, power, and sewer. and ll 1s
guaranteed to develop.
There was an article in the Asheville Citizen on March 7,
1990 that told how the Asheville City Council approved a
subdivision by a 4-3 vote despite testimony from the fire
department stating that they would not be able to ~uarantee fire
protection to that development, be<:ause the slope 1s too steep to
get the fire trucks up under icy conditions.
What the city council said was. "We want to keep
growing."
�What the leadership should be saying is, "If we can't
protect the people who would be living there, then the developers
shouldn't be building there."
I think that in this case our leaders were shirking their
responsibility and cenainly not looking out for the general
public's best interestS.
KJ: But on the other hand, not having the infrastructure in
place effectively prohibits growth ...
GM: ...Or at least keeps it at a very low density, because
most developers are going to be wary of developing a large
project where they can't be guaranteed infrastructure.
Kl: So the infrastructure has a pivotal role as far as the
extent of development.
GM: Yes. One of the biggest problems we now have in
Asheville, NC where I hve, is is the controversy around
extending the water supply infrastructure. The first choice of the
city leadership was tapping the French Broad River. For various
reasons the public said no.
If the voters were to say forcefully, ''No, we don't want a
new water supply, let's make do with what we have," saying in
other words that conservation should be a first priority, that
would put a crimp in long-term growth here.
The same thing is true for the sewer system. The sewer
lines are continually being extended. We have hundreds of miles
of pipeline that arc in critical disrepair, with leaks showing in
different locations throughout the city and the county, and still the
only time the administration ever hesitates to extend the sewer
lines is when the state threatens them with a lawsuit saying, "You
already have too many leaks in that area and the manhole covers
are popping out whenever it rains. You can't possibly extend."
So the city calls an emergency meeting, and they give a
million-dollar contract, rush in and repair the immediate
problems, and then they can extend the line and add more houses
in that area. They repair the sewer system just enough so that
they can go further out, which stresses it all over again.
Kl: Then the new power lines that Duke Power Co. is
going to put through the counties south of here is not just a
neutral kind of thing.
GM: Any time you extend any major form of
infrastructure, it cannot be defined as neutral. Any time those
services are punched through, they definitely tend to promote
growth.
KJ: In the mountains one of the most imponant types of
infrastructure is roads, because in the mountains access is always
one of the major limiting factors. When access is gained to an
area, that means that the people come, and as the access improves
and becomes easier, that brings more people. It happens very
consistently Wt as soon as there is access, the maximum number
of people come in.
GM: Absolurely.
It's creeping incrementalism. Everyone assumes that this
linle road here or that little activity there really doesn't make any
difference. But this occurs hundreds or thousands of times every
single day in any given region, and when one translates it to a
world-wide scale, one can see that we are forcing lms of
organisms and the habitats that are required to suppon them into
siruations that are life-threatening. There are 5 1/4 billion humans
out there; each of them, every day, has some son of effect on the
environment.We all make decisions that are in our own best
interests. We rarely think in terms of the best in1eres1s of the
woodpecker, the salamander, 1he migrating songbird, or the oak
tree; yet all the creatures of the forests and of the waterways
perform critical activities that benefit us both directly and
indirectly.
Kl: In this region the major effects of roads would be to
ei1her increase the density of human beings in certain areas or to
bring human beings into areas that were previously uninhabited.
GM: An example is the proposed Route I-26, which is to
link Asheville with a Tennessee state highway to Johnson City.
AU of the areas through which this new route will pass are going
to experience a period of extremely rapid expansion, simply
because they are going to be accessible to an estimated 12,000
vehicles a day.
Any time a major interstate is put through a rural area
where there is relatively low-priced land available, there is a
likelihood that someone is going to buy up land for industrial and
commercial development. There will be a lot of strip development
and probably small mini-industrial parks will sprout up along the
route. As a result, an increase in air pollution will occur as
nicrogen oxide, a precursor for tropospheric (low altitude) ozone
formation, is formed by all the passing vehicles. We now know
that low-level ozone is a major toxicant to plant Life in the
Southern Appalachians.
But of course that is what the growth and development
people m this area are willing to settle for. They are willing to
sacrifice a high quality environment for a middle quality
environment
The wisdom of that approach is highly debatable. Someone
looking at the long-term sustainability of all species, not just the
human species, quickly comes to the conclusion wt we just can't
keep growing indefinitely in an area that has such very special
features. To my mind the Southern Appalachian Mountains need
to be recognized as the highest kind of bio-rescrve, as opposed to
just another location for industrial and commercial development.
The mountains have exceptional physical and biological
traits. Large sections of the moumain habitat should be set aside
as a major genetic reserve area. There should be guarantees that
this special bioregion is not subdivided into a thousand small
biological islands surrounded by human developments and the
resulting pollutants.
(continued on page 21)
GM: A big boom occurred here as a result of the opening
of the 1-40 interstate. It was a coast-to·coast route that brought
thousands of new people through this area each week. many of
whom found the Southern Appalachians to be delightful and
decided that in some form or other they were going to come back
here and spend more time. Many of them have returned to visit,
and many of them have in fact moved here as permanent
residents.
KJ: That principle works on all levels. l-40 meant that
more people came into the region. a road going up into a new
cove or hollow means that there will be an innux of people into
that hollow, and a road going out into 1he national forest, means
that more people use that pan of the forest.
G.\f: Any rime we humans can open up access, sooner or
later people are going to use it. and that leads to increased use of
the area where that road has been added.
KJ· So stopping roads and roadbuilding would be an
imponant pan of limiting human territorial expansion.
JGal.Uah JourrmL PR9& 6
Su.f!\ma-, 1990
�WHAT IS OVERPOPULATION?
Reflections on China and Karuah
by Stephen Bartlett
My Chinese friend had jus1 arrived m Madison, Wisconsin in order
to spend a year s1udying English. He was hom~ick and in culture shock.
If I had no1 spent two years wilh him in Yangzhou, Jiangsu Province. the
People's Republic of China, 1he commen1 he made 1hat warm July
evening would have been completely incomprehensible 10 me. We were
sitting on a lakeside pier when a family of ducks came circling around
overhead in the pink dusk and splashed down into the wa1er nearby, a
stone's throw from the towering University waterfront
Chen broke the silence with this innocent question: "Whose ducks
are those?''
After a stunned silence, I managed to reply "Nobody owns them.
They are wild ducks."
My words plunged Chen into a deep contemplation. Finally, be
said, "How marvelous! Bui who will eat them?"
Behind this cross-culmral schism there lies both tragedy and hope.
For China is not only a land where humans have devastated Nature, but
also a place where people have learned some profound ecological lessons
~nd p_u_t them int? practice.. Ah.hough the 240 million human beings
mhabmn~ ~e United States 1s su_ll a s~all number compared to China's
1,080 m1 lhon, we have a per capita environmental impac1 somewhere in
the range of 40-60 times 1hat of a common Chinese person due to our
s1unningly "afnuent" culture. We have been on 1his inherently rich
conuncnt only a very short time in Chinese tenns, yet we have already
managed to lay waste ro a vast area of our land and deplete resources at
astonishing speed.
What then can the Chinese teach us to allow us to avoid the terrible
des01Jcoon they have experienced over the centuries? Can we live beuer
wii~ less, live more fully on a smaller scale, live more humbly in our
bodies and on our lands?
Jiangsu Provin~e is a sophisticated humanized landscape. There
where deer ~nc~ frohcked perhaps two thousand years ago, 77 million
people_ now live 1n a well-watered'. canal-irrigated alluvial plain the size of
Georgia, on the ba~ks of che Hum and Yangtse Rivers. Seventy-five per
cem of th~ pe~ple live on uny rural plots of less than one acre per family:
the rest hve m crowded, bicycle and coal-powered cities encircled by
dense seulcmentS of truck gardeners who supply nil lhe produce the city
will consume. Despite a dense population, the rural landscape is relatively
diverse ecologically, and almost entirely edible.
Rice grown by hand in paddies is irrigated by canals and ditches
swarming wich fish which in tum feed Oocks of domesticated ducks and
geese who supplement Lhe rice/tofu diet of the humans whose wastes arc
returned to the fields, which yield bountiful harvests of grains. beans,
oils and vegetables, whose leftovers go 10 the family pigs. Travelling bee
keepers migrate northward in spring as the flowering trees blossom.
reaping honey harvests and cross-fcnilizing the crops and fruits along the
way. Water buffalo wallow in canals in summer and huddle behind hay
stacks in winter and resolutely turn the soil the rest of the time. They
endure extremes of temperature and live on both water plants and dry land
foods, making their upkeep easier. Wild birds are sometimes trapped, and
the bountiful rivers are fished for the protein foods they can provide.
Sunflower seeds arc munched by the ton in movie theaters and the husks
arc used as mulch the next day. Occasional woodlots and windbreak trees
between fields and along roads improve the microclimate, reduce erosion,
and supply wood produc1s for tools and other uses. Almost nothing is
wasted, but almost everything is put to human use.
Where we lived in Yangzhou--a small city by Chinese standards
wi1h its 350,000 odd mhab11ants, life was made bearable and even frutiful
due to these charac1eristics of the Chinese lifes1yle:
1) Bicycles arc the main source of transport and local shipping. Air
pollurion and noise from vehicles is minimized. People are fit.
Stephen Ban.km in a field in China
2) All. of the myriad vcgetnbles. fish, eggs. tofu and meat arc
purchased directly from the farmers themselves who, hv10g within a 2
mile radius of street markets, make their way by pedal power. Thus, Lhc
food distribution system is extremely efficient and avoids Lhc use of
fossil-fuels.
3) Farmers rely mainly on human wastes for fertilizing (ir being the
most abundant source!). They double as sanitation workers by collecting
all the "night soil" in "honey buckets", caning it to their fields to sit in
holding pits, and using 11 on their crops, most of which will in tum be
consumed by the city folk. The quality and tas1e of the food was
cxcelleni, as was the variety. The only drawback is the danger of the
spread of diseases such as hepatitis, a danger avoided mainly with the
technique of quick and hot stir frying of foods in fuel-efficient woks.
4) Shoppers go out daily carrying their purchases in straw baskets.
There is very little plastic or paper waste generated. Produce sellers
appear at dawn at almost every street comer in the ci1y where staples such
as cabbage, noodles and tofu can be boughL
5) People maintain healthful routines. They ride or walk to their
jobs which arc invariably near their homes. They arise early and enjoy
afternoon naps during most of the year.
6) A sophisticated, human·shaped ecosystem has been evolved
lhroughouc the countryside where many ecological niches are filled with
edible creatures. Frogs and other beneficial creatures nre protected.
Female fish at binhing age are thrown back. Fanners use land
intensively. double cropping rice in summer and reaping a winter harvest
of wheat or barley as well. Yields are on Lhe average of 2 to 3 times those
of American farme~. per acre. Humans rely mainly on vegetable protein,
thus enabling every acre of land to suppon at least JO people with basic
grains and soybean products. Sophisticated crop rotations are standard
practise.
7) People do not bum fuels to keep warm in winter but tum to high
energy foods such as pork fat. and many layers of flannel underwe:ir.
Even goose down stuffed co:tts and pants are common in rur.il as well as
urban areas. Air pollution from burning diny coal is thus minimi~d.
(Note: in the bitter cold of nonh China, coal burning is common and is
cause for terrible air pollution.)
Lest we anempt to idealize the Chinese way of life, we must be
awttre that they have arrived at such an ecological and egalitarian lifestyle
only after laying waste to much of their land, especially in the vast Yellow
River Valley in nonhem China, the cradle of early Chinese civilization.
So ~at has the destruction been that the majestic Yellow River 1hreatcns
to change course yet again and is perched prccariouslv behind dikes at a
height of 9 meters above the arable plain of Shandong Province. It is kept
m check only through the continual effom of millions of man-days work
to constantly reinforce the dikes with soil dredged from the mouth of the
River!
(conunucd oo pace 30)
Summ£T, t9!JO
Xlituah Journal pa!JC 7
�THE ROAD GANG:
PORT RAIT OF A STATE TRANSPORT AT ION DEPARTMENT
by Rob Barron
During the Depression years, when local
governments were going bankrupt, and the
economic fabric of the state was coming
unravelled. the s1a1e government of North
Carolina, in order to keep the road system
solvent and functioning, took over all the counry
roads and all the major city roads in the state.
Since that time, vinually every major road in the
state has been under the domain of the Nonh
Carolina Depanment of Transportation (DOT), a
proud and arrogant bureaucracy that wields great
political and economic power.
The DOT is responsible for maintaining,
and expanding when necessary, North
Carolina's 76,000 mile road system. The DOT
executes the will of the state Board of
Transponation. The Board numbers 25 of the
most powerful people in the state. Board
member~ include pre~idems of trucking
companies, an execuuve of a billboard
company, construction executives, and one
woma~, the daughter of a family that develops
shopp10g centers. They are all politically
prominent and won their appointments to the
Board through their valuable contributions of
money. and influence to the governor's political
campaigns. These are the people who make the
transponation decisions for Nonh Carolina.
To have control over roads is to have
political leverage within the state government.
The DOT has an enormous budget. It has a
dedicated source of revenue and does not have
to come back to the legislature every year to
plead for a budget and submit its workings to
legislative scrutiny. And DOT funds are
discretionary, meaning that the Board has
complete control over how they arc spent. Thus
road funds also act as political capital.
Lobbyist Bill Holman, who works in
Raleigh on behalf o f the Nonh Carolina Chapter
of the Sierra Club and the Conservation Council
of North Carolina, says that, "Paving
somebody"s road, or widening somebody's
road, or opening up somebody's propeny with a
road ~s one of the wa>'.s tha_t a governor can help
out h1s supponers. It is a rune-honored practice
in North. Carolina politics, spanning both
Democrauc and Republican administrations. The
building of highways is the single biggest pot of
discretionary pork barrel in the state budget and
it is almost tota ll y under the control of the
governor and his appoin tees. ..
'They are into more Political wheeling and
dealing than any other agency J know. The
amount of money and the amount of discretion
they wield is truly incredible. It's an
unbelievable hassle for the Division of Parks
and Recreation to spend several hundred
thousand dollars renovating a park - and it
probably should be that way, so that there is
some accountability for how public funds are
spenL But go over to the Highway Dcparunent.
and there is an enormous amount of wheelin"
and dealing going on involving projects i~
which millions of dollars are at stake.
"I don't think that there is much
out-and-out, undcr·the-table, illegal corruption
involved. There is a 101 of what I call "legal
corrup1ion," which is not illegal, but ii sure
Xatunn Jotnnal'. pnlJi: 8
does stink. There is a lot of politics in the paving
of roads. The location of a road determines that
some people make moot. on land use
speculation and others don't. Paving
contractors, the people that mine 1he rock,
consulting engineers, all those people wire
themse.lves into the political process with
campaign contributions. There's a lot of
patronage in the DOT. So, although it's not
illegal, let me just say that I'm not convinced
that it's public money well spent."
"I've worked wi th the
Forest Service before. and the
DOT makes the Forest Service
look like warm, fuzzy teddy
bears."
- Bill Holman, Sierra Club lobbyist
The Board of Transportation's greatest
power is control over the future of development
m the state. In Nonh CnroJina, it is fairly easy to
get a septic tank permit, a well permit, and a
building pennit. The state is notorious for its
lack of zoning regulations. Thai means lha1 the
only barrier to development is siting a road.
Since the counties lost control of their local road
systems, virtually all road decisions go through
the B~ai:d of Transportation. Local county
comm1ss1oners may, however, request changes
in their county's priority roads list, and the DOT
almost always accepts their amendments.
It is easy 10 see why roads are almost the
exclusive focus of the Board of Transponation.
Roads are power. Roads are money. Roads are
influence. Rai I roads, public transportation
programs, and energy conservation programs do
not offer such personal enhancement and
charisma.
The DOT believes in roads. Roads make
changes happen. Roads produce results. The
agency takes pride in doing itS job, laying the
pavement so that people can drive their cars and
trucks to get there faster, wherever they want to
go. They are engineers. Their task is to find the
shonest distance between two points. But the
agency also sees itself as the the facilitator of
economic development. 11 is a strongly-held
myth that highways bring prosperity. Around
the State House m Raleigh it is almost axiomatic
that, "~o~ds mean jobs." This is a corollary of
the prm?1ple .that, 'Gro~tb is good" - growth
almost mvanably meanmg the conventional
model of industrial factories and shoppmg
malls.
Since "growth is good," the DOT sees no"
reason why local governments should have
plans m place before new highways are laid
~own. :ro the _DOT, urban sprawl isn't ugly and
inefficient, tt s growth. And if developers are
geui.n~ rich because the people's tax money
subs1d1zes the sewers. w:1ter, and roads for their
projects, why. the people should be grateful.
llley arc gettmg growth.
As an agency. the DOT seems to think of
the environment as something that has to be
moved aside to get a road through. The National
Environmental Policy Act and the North
Carolina Environmental Policy Act now require
environmental assessments and in some cases
more thorough environmental impact statements
for highway projects. ll still is a :;truggle,
however, to get the DOT to follow
environmental regulations.
Road construction has massive direct
~ffec1s on the land. ~t best,. a new highway
involve~ eart~·mo.v1ng, soil turning and
compacuon, obbterauon of trees and other native
vegetation, fragmentation of forest habitat, and
of course habitat displacement in favor of the
usual pavement and grass highway landscape.
At worst, rondbuilding involves all this plus
stream siltation, filling of wetlands, and
destruction of rare and endangered habitats.
But unquestionably the most destructive
aspect of highway construction is the increased
human use and inevitable permanent
devel.oement that moves in along every road
once 11 IS in place.
An interesting dichotomy occurs here. Jn
selling their road plans, politicians and DOT
of!icials trumpet the amount of development that
will follow once road construction is completed.
They wax eloquent about the new factories.
malls, homes, and additional people the new
road will bring.
Once the road plan is adopted, however,
and it is time to prepare the environmental
assessments and impact statements, that same
development becomes completely insignificant.
It is a "secondary impact," implying that it is not
at all of primary imponance, and the public is
assured that this project (whichever project is
under discussion) has been carefully planned to
have little effect on the local environment. Jn the
language of the DOT, that same developmen t
that will have such a tremendous ecomomic
impact on the community wiJl be only a speck
on t~e local landscape, hardly enough to
menuon.
Up Aga inst a D·9 'Dozer
Environmentally-concerned citizens have
found the DOT to be an obstinate agency to deal
with, especially as the Depanment considers real
estate developers and contractors to be their
special constituency.
Holman says, "I've worked with the
Forest Service before, and the DOT makes the
Forest Service look like warm, fuzzy teddy
bears. The DOT is a relatively arrogant agency.
It is an agency that is used to getting its way. It
is an agency that is convinced that it is right, and
it doesn't take kindly to environmentalists or
anyone else proposing alternatives or criticizing
a particular route. So far, we have had very little
success in working with the DOT. They have
had so much clout, they haven't needed to
negotiate."
I low the DOT comes to have such clout is
apparent in the story of the Highway Trust
Fund, the $8.8 billion highway construction bill
that the Nonh Carolina legislature passed nearly
unanimously in 1989.
Eugene Brown. a political activist from
(contmucd on ncit p>.gl')
Summer, I 990
�THE HIGHWAY TO NOWHERF.
1he Durham area, tells 1he s1ory of the
Highway Trust Fund legislation:
"Jt was an example of the old saying I.hat
there are two things thar you should not
watch being made: sausage and state
laws. It epitomized the pork-barrel
approach to enacting legislation.
"When the legislators arrived in Raleigh
last year, most of them knew I.hat there would be
some type of a highway bill. Governor Manin
h~d promised that there would be a highway
bill. (Speaker of the House} Mavretic wanted it,
along.with some other key legislators. So they
esrablished a Highway Study Commission. This
commission traveled throughout the state and
held a long series of public meetings, basically
with the Chamber of Commerce people, elected
officials, developers, and bankers. The
commission came and basically said, "Well, do
you need any new roads here?"
"What do you think the response is going
to be from folks who fi1 into any of those
categories? h's going to be, 'Sure, we need
some new roads!' The Highway Study
Commission turned into a "gimme" session. h
was almost like asking fraternities if they wanted
free beer or asking the Pentagon if it needed any
new weapons.
."During the course of this study, very few
questJons arose about economic priorities,
cost/benefit ratios, alternatives to automobiles,
or mass transit. The politicians wanted new
roads, and they used the Highway Study
Commission to instigate what they called
"grassroots suppon" - but basically it was big
money support.
"Once the Highway Study Commission
report was in, the leading politicians came back
10 their colleagues in the I louse and the Senate
and said, "We need this road bill." So someone
from Charlotte said. 'Well. 1 know that you
need a few roads down east. but what can you
do for me?' and someone else said, 'What can
you do for me up in Winston-Salem?'
"It was a mushroom effect. ft blossomed,
not like nowers, like weeds. The strategy that
""'.as used to pass this bill was a very simple one:
give everyone what they want. And that's
exactly what happened - everyone got promised
everything they wanted."
. Almost all of North Carolina's legisla1ors
capitulated to the power of the growth ethic, and
the $8.8 billion Highway Trus1 Fund was
adop1ed wi1hou1 any serious opposition on the
noor.
Stalling the Machine
Bill Holman secs some hope in legislative
slrategies 1hat can chip away at the roads
package. "Remember," he says, "that one
legislature cannot bind another, and legislators
often change their minds, especially when they
hear from their constituents."
Even if the DOT received all the $8.8
billion allotted for roads, it would still be
impossible LO build all the roads listed in the bill.
And getting all $8.8 billion may be a problem.
The state government is already $419 million
overdrawn on its budget. All the other
depanmcnts of the state government arc feeling
the pinch and may begin to hover around the
smell of pork fat coming from the Highway
Buildinl? in Raleigh.
ln i1s eagerness 10 build roads, the DOT is
itself falling behind in its own maintenance
program and may have 10 divert construction
funds to care for roods already built.
Ed Harrison. Transponation Chair for the
NC Conservation Council and the NC Sierra
Club chapter. says that one lesson 10 be learned
i~ vigilance. He emphasizes that transponation
planning is a long·term process, going in seven
steps from conccpl, to proposal, 10 planning, to
Traveling slowly along a winding
secondary road I 0 miles from the town of
Robbinsville, North Carolina, drivers are often
surprised when they come upon a major
highway development that leaves the small
county route and strikes off into the far
mountains.
They have stumbled onto the entrance to
The Highway to Nowhere.
h is also known as the Tellico
Plains-Robbinsville Road. It extends '>i7 mil"S
through the Nant;ihala l'\ational forest bet\\ ccn
the two towns, one in Monroe County,
Tennessee and the other in Graham Count\',
Nonh Carolina. The tWO•l:tnc highway runs on
a wide, graded ro:idbed that cuts through terrain
that is steep, wild, and dangerous, disruptini: n
remote habitat area I.hat was once a sanc:tuary-for
the most reclusive of native wildlife. It is a road
that should never have happened. From its very
beginning the project "as ill-advbt:d, and its
history is one of destruction that has become
more Wld more expensive each s1ep along its
route.
The road was begun in the nurry of public
works spending during the War on Poveny
years. Residents of the two towns requested the
road, dramatizing their appeal with a wagon
train from Tellico Plains 10 Murphy, Nonh
Carolina 10 show the distance they had to travel.
The projec1 was authorized in 1962 to be
cons.tr~cted by the F~der~I Highway
Adm1n1strauon (FHA) as n 'scenic highway to
spur economic development in the two towns."
Construction began on both ends of the
road in 1965. On the Nonh Carolina side 4.6
miles of pavement were laid up Santeetlah Gap
along what is now the boundary between the
Joree Kilmer.Memorial Forest and the adjoining
Shckrock Wilderness Area. Work s1opped in
1969, however, wilh the passage of the National
Environmental Policy Acr (NEPA), which
required environmental impact SU1temen1s for
major projects throu~h sensitive areas.
Environmental groups successfully protested the
route through an ar~a soon 10 be designated
"ildemess, and a new alignment was chosen.
The roadway already buih was abandoned and
still can be seen. a monument to the folly of The
Highway to Nowhere.
Construction was resumed until 1977
when excavation in I.he Hemlock Creek-McNabb
Creek drainage on the Tennessee side uncovered
a deposit of pyriric rock material, which
releases a highly acidic leachate that kills stream
life. The short-term response was to release a
20% solution of sodium hydroxide, a highly
caustic but shon-lived chemical, that raised the
pH at the mouth of the creeks to 5.8. Then the
pyritic rock deposits were buried under topsoil
which wa~ limed and reseeded as a permaneni
control measure.
. li?wevcr, continued wa1er quality
mon11onng revealed that, although the addition
of the sodium hydroxide solution had
temporarily raised pH to levels tolerable to fish
nnd other stream life, as soon as these ll1:atments
were stopped the rneams had become acidic
again. The permanent mitigation measures had
failed.
(ccntilwcd on page 27)
(continu<d on page 11)
S\lmmn, t 990
,........
...
�It is 3!' innocu~us-seeming Listing among
the many in the thick TIP (Transportation
lmproveme~t Plans) book published by the
Nonh Carolina D~P!1f_tment of Transportarion
(DOT): NC D1111s1on 13 .. ID number
A-10..•. .30.4 miles from 1-240 in Asheville,
NC to rite Ten11essee state line a1 Sam's Gap
fo11r-la11e freeway, part on new
/ocation ... $136,700,000 .... But these few
simple_ phra~es spell more change for the
mountain region.
A1 present Route 19-23 leaves Asheville
North Carolina as a four-lane highway on th~
way to the Tn-City area of Johnson Ci1y
Kingsport, and Bristol. Tennessee. Just north of
\1ars I lill the route divides. with Route 19
veering east to Burnsville, and Route 23
continuing as a two-lane road, improved with a
passing_ lane on some grades, over Murray
Mountain and up 10 the Tennessee state line at
Sam's Gap on the Appalachian crest. On the
01her side of the mountains, 1he road winds
dow!l through the Cherokee National Forest,
passing t~rough massive earth-moving and road
construcuon before reaching Erwin, Tennessee
and 1hen continui~g <?n 10 Johnson City,
Interstate 8 1, the Ohio River Valley, and points
north and west.
T~e 15 miles of road construction
proceeding on the Tennessee side will widen the
route to a four-lane all t11e way to the state line at
Sam's _Gap. The Sme of North Carolina is
prepanng to do the same, either by improving
Route 23 along its present route (Alternative A)
or by creatin g Route 1-26, a contr0lled-acces~
freeway that would rake a srraigh1ercourse from
Mars Hill 10 the state line (Alternative D). Just
for the sake of discussion the DOT also offers a
"n<? ~uild" alternative 1ha; would leave the route
as It IS.
. . "Alternative A" would cos1 the state $48
null_1<?n and would cause the relocation of 77
faauhes and five businesses. "Alternative D"
would _cost $64,850,000 and would require the
relocanon of 52 families and six businesses.
The DOT, lhe "Chambers." lhe bankers,
~e truc.kers, .. and the developers favor
Al~emauve D, of C?u~. They promise 5,400
vehicles per day bnng10g money, Jobs. and
goods for the backward and impoverished
people of th~ moumain region. They say that
Route 1-26 will open the door of opportunity for
the So~thern Appalachians, connccling them
more directly to the eastern population centers
and the midwestem industrial centers.
However, I-26 is more likely 10 open
Pand~ra's mythical box of troubles.
H1stor:call}'._. new roads bring increased auto
polluuon, increased land prices. increased
mfrns~cture taxes, and increased crime and
congestion wherever they go. Most of all.
however, they ~ring more people. "ow quiet
rural areas. Madison and Yancey Counties will
never be t~e same after the opening of 1-26
channels inter-state traffic throug h their
m?untains and the side roads are upgraded and
"'1dcned to ex1cnd !he development.
As Ed Harrison, Transponation Chair for
the NC Conservation Council and ~C Sierra
Club Chapter, tells us. highway projec1s are a
OPENING
PANDORA'S BOX:
THE I-26 PROJECT
TO COLUMBUS
TO CHARLESTON
long time in the making. The idea of upgrading
Route 23 was first proposed in 1973 in the
Appalachian !-lighway Development Program.
Study began m 1977 and the alternative route
now touted as the 1-26 corridor was
~ecommended in 1978. The concept was stalled
m the early 1980's, but interest was renewed
wh~n T~nnessee began widening the corridor on
~heir. s1d~ of the state line.. Preliminary
1den11ficauon of the alternative routes now being
c?mpleted. 1he .DOT is now analyzing the
different a!1em~11ves. An environmental impact
statement 1~ bemg prepared by the J.E. Greiner
Co. of Raleigh. The final environmental impac1
statement is schedule~ 10 be completed by
August, 1991. The design phase will continue
until the spring of 1994, when the DOT will
begin 10 acquire right of ways. Consrruction is
scheduled to begin in the spring of 1996.
The environmental impact of the new
highway corridor would be immense. Thc:re is
no such thing ru. an environmentally-sensitive
four-lane highway project, and the DOT is
notorious for causing sedimen1a1ion problems.
The proposed 1·26 route parallels or crosse:; 15
stream~. The road plan calls for an interchange
on Big Laurel Creek, known as one of the 1en
best trout streams on the the French Broad river
watershed. The four-lane ..., ill make a wide
break i~ the Appalachian Trail at S:im's Gap.
There 1s talk of a welcome center on the
ridgeline of the Appalachian crest.
But Appalachian Trail hikers are nor the
only ones walking the mountains. The widt:ned
1-26 highway clearing will be a significant
b~rrier l? migration, particularly for
wide-roaming black bears. It will eliminate
native forest habitat for one-half mile on either
side of 1he roadway and cause further opening
an~ frn~mentation of the Pisgah National Forest.
which is already patchy, ragged. and poorly
conncc1ed.
~Vhcn a forest is broken open by n road or
other 1mrusion, interior-dwelling species 1ha1
pr.:fcr shade and larger trees lose their habitat
and rerrem 10 poorer habi1at areas. They become
more vu!nerable 10 more aggressive
edge-dwelling creatures that take their territory
and .raid th.cir food s~pplics: The gene pool
declines as II becomes increasingly difficulr for
shy, backcountry species to find breeding
partners, because the once-extensive habital has
been cut into smaller and smaller islands from
which individuals find it harder and harder 10
escape.
Biolo~is'ts propose various mitigation
sch~mes:_ using European "bridge and tunnel"
engineenng, as opposed to the traditional
American "cut and fill" method. Bridges and
tunnels leave natural wildlife crossings 1ha1 are
safe fro~ l~e highway traffic. However, they
funn~I w1ldl. fe traffic_ into lhesc few designated
1
cro.s~mg pomts, making them easy targets for
wa1ung hunters. To avoid this unfair advantage
hunting would have to be banned for one-half
mile on either side of the roadway. Leaving
c~ver and thick underbrush 10 the edge of the
n!lht of way would help protect crossing
am ma ls.
Th~ primary problem in highwa>·
c?nstrucuon, however, is what is termed by the
h1ghw~y department as "secondary effects.''
Essenually, these are lhe results of human
access. Because of the highway, there will be
more people traveling through. More of these
p~ople will stop and stay. Because of the
highway, more people will move funher into !he
ru:al areas of t~e counry - it will be easier to
drive 1.nto the cuy 10 w~rk. Land prices will go
up. srnctly because of highway access.
Those who live along the 1-26 corridor
now may not be able to afford to do so ten years
in the future. The area may not look the same,
and they may not want to live there ten years in
the futu!.~· The proponents of the 1-26 plan talk
of 1hc 101crchange developments" that will
se.rve as_centers from which economic growth
w~ll radtate ~ut 1n10 the county. They will do
this; there will be convenience stores. used car
lots, fa~t food restaurants, and shopping centers
extending along the roads away from the
1~1erchanges in every direction. The
"mterch~nge developme!1ts" will sci the pace for
growth in the 1-26 comdor, and they will also
set the style for growth : fast. cheap. and
dependent on automotive transportation.
F~land will be traded in for parking lots. and
Madison and Yancey Counties will begin 10 look
like every other area "along the slab."
-RB~
NO BUILD®
XatUah Journaf '>IMJe lO
S\&mmer, 1990
�THE ROAD GANG continued rrom ~c 9
program, to final planning and design, followed
by land acquisition. and then cons1ruction.
He emphasizes that the first stages,
concept and proposal. are where it is easiest 10
block road cons1ruc1ion: 'The planning process
gets voted on by local officials, and having
liason with local elected officials is really the
best way to keep IJ'ack of what's going on. I
find that what works is to keep them in office
and tell them, 'Anything that ever happens with
a road, tell us .. .'
"Catch a new road early when it's just a
sketch line on a map."
The $8.8 billion road bill may be an
expensive lesson for environmental activists and taxpayers as well. Bill Holman renects on
the lesson that hopefully has been learned:
"The highway bill has served 10 wake up
Lhe environmentalists about the imponance of
these transportation plans. We have played a
very small role in the transportation debate, but
trnnsponation is behind the sprawling kind of
gTowth we have in North Carolina. Now the
DOT has woken us up."
Because the behavior patterns of deer or
bear arc not likely to change greatly. it is possible
10 come up with a number which represents the
carrying capacicy of of a panicular IJ'aCt of land
for these and other animal species. People have
much more complicated behavior and their
numbers matter much less than how they choose
to live. What do they eat and where does it come
from? What do they wear and where does it
come from? What type of buildings do they live
in? What type of fuel, if any. do they bum, and
what do they burn it in? Are they spread out or
focalizcd in their habitation pauem? Where do
they shit? What are their recreational activities?
What kind of shoes do they wear? What kind of
pets. if any, do they keep? Where, how, and
how much do they travel? What is their water
usage? What is their attitude towards wildlife?
The number of people in any given area is only
one ~f many variables in a carrying capacity
equation.
We can imagine a community of people
who ride to work on bulldozers, cut trees all day,
and keep a gun with them at all umes for
shooting anything that moves. At night they
retreat to a nuclear-powered castle and cat several
pounds of songbird tongueburgers. What 1s
Katuah's carrying capacity for this type of
rugged individual?
It is also easy to imagine tribes of people
wirh a religious reverence for nature and their
own place in it. Their homes and clothes are
modest. Their villages are powered by the Sun
and by the people themselves. Bicycles are the
means of transportation. Amaranth and com
Summer. 1990
"CARING CAPACITY"
grown in river bottoms are the main foods. They
tend huge oak and chestnut groves and share
their bounty with all creatures. Their waste is
recycled so that there is really no waste. What is
Katuah's carrying capacity for these people?
What right do we have to say?!
"What is our carrying capacity for love?"
is a much more relevant question.
There will be n srrong tendancy to rry 10
form some simple equation such a~ "number of
people x level of technology
=
carrying
capaciry." ff rhis could be divided by level of
conciousness. ic would be closer to the truth, but
it leaves out the factor of land suitability, and
leaves me wondering what we arc trying to prove
with this son of argument anyway? Anyone we
talked into leaving with this line of reasomng
would be the very person we wanted 10 stay•
Overdevelopment and the degradation of
our natural environment is a terrifying disaster
and we are so frustrated in coming up with
solutions that it is very tempting to point to
human numbers as the root of the problem. This
is a dangerous oversimplification. It takes away
our own culpability, which i~ a considerable
factor in the case of everyone I know. With very
few exceptions we still use cars and/or plug into
the main electrical network. Few of us recycle
everything possible or use recycled products in
all the places which we could. Few of us, at
present. use composting toilet~. Few of us grow
more than a symbolic amount of our own food.
Our clothes f114ly be made of cotton and wool. bur
where did these fibers come from? What is
sprayed on the couon? What happens to the
lambs? What mills knit the fibers into cloth? We
are a culture in transition. It is, in some respects.
a forced march into the future in which we are
panicipating. A trail of tears where our own
sorrow at the plighr of our people and our planet
moves us ever onward toward simpler and belier
ways of living. To sit down now and cast blame
on others is not a very honorable thing to do.
Most of the people who are most vocally
concerned with the environmental quaJity of
Kauiah arc themselves transplants 10 this region.
This makes it especially hypocritical for us to
blame newcomers or the simple gro~th of
numbers for the area's problems. We should
concenlnlte instead on developing a satisfying,
low impact life-style which is so atlnlCtive that it
is irresistible.
There is no percentage for us in ma.king
people feel guilty for their existence. There is
everything for us to gain in maintaining and
spreading a positive vision of humans living in
harmony with Earth and Spirit. As we work to
raise our level of conciousness. our lifestyle
becomes sustainable and our population growth
stabilizes, not as a burdensome discipline, but as
willing and joyous obedience to our own besr
interests.
,
• Will Asht! Bason
X.Otulih Jou~n4' pa9c l t
--
�PEOPLE AND HABITAT:
An Historical Overview
the entire region before white comacL
The native people manipulated their
environment with a technology based on fire and
stone tools. Even though they had developed a
sophisticated system of agriculture before the
arrival of the first white people, it is clear they
never exceeded the ability of the region to
support them. They did not interfere with the
capability of the habitat ro provide for other
fonns of life; quite to the contrary, the native
by Chip Smith and Lee Kinnaird Fawccu
This is a first. The Kan1ah Journal is
reprinting one of its own articles. This article
first appeared in a longer fom1 in Issue 25 (Fall,
1989) and was the seed rhar developed into the
current issue on carrying capaciry. lss11e 25 is
sold 0111 and no longer ll\lailable, and this article
provides valuable links in denumstrating how
carrying capacity works in our region, so
we are running this shortened and revised
version of the original piece to give a
complete treatment ofthe topic.
While many view the pastoral scenes
and remote majesty of the Southern
Appalachians as all-enduring, trends in
human population migration and unrelenting
resource extraction have had monumental
effects upon wildlife and the diverse flora of
their native habitat. Today little remains
unaltered by the effects of human activity.
The landscape we view today is a threatened
glimmer of what was once, but it srill exists
as one of the most diverse ecosystems on
the North American continent.
A historical perspective of human
manipulation of the Kauiah province will
help raise the question of the proper
carrying capacity for human beings in our
bioregion - the level that allows for the
preservation of wild habitat.
people relied on that capability for their
continued existence.
The arrival of the first Europeans,
however, changed conditions drastically. The
first immigrants represented the overflow from a
land already subject to conditions of dire
overpopulation. The Old World represented a
vinually inexhaustible well of humanity that
flooded over the new frontier. After the
Early Inhabitants and First lmmigrants
The Cherokee lndians and the indigenous
people before them lived in balance with their
world, utilizing the offerings of their Eden. Best
estimntes give the native population as anywhere
from 22,000 to 50,000 individuals throughout
mountain highlands were first penerrated by
DeSoto in 1540, the question of access was of
paramount importance in the development of the
Southern Appalachians.
The native culture, tied to the land and her
offerings, was rapidly overrun by the streams of
white-skinned senlers that moved m along the
major Indian trails through the Shenandoah
Valley and from the Atlantic Tidewater area,
widening the trails into roads as they went so
that others could more easily follow.
The first small communities sprang
up along the river valleys and larger coves
of the Watauga, French Broad, Little
Tennessee, and Hiwassee watersheds.
Although few and far between, their
presence was marki:d by the agrarian need
for cleared land. The bottomlands and
wetlands were cleared or drained first,
and then trees were felled on the side
slopes to make room for more fields and
pastures. As the first settlements became
towns, the clearings spread deeper into
the mountains following small and muddy
roads that wound along the river and
stream tributaries.
These first settlers lived largely off
the land, much in the manner of their
native predecessors. Like the Indians
'" before them, the white settlers annually
burned off the forest floor. However,
because of their greater numbers, this had a
much greater effect on the forest than it ever had
before. Even so, until the end of the 19th
century most of the mountain highlands
remained an impenetrable wilderness.
Daunted by the richness of the New
World, the Europeans regarded the productive
capacity of the land as limitless, leading them to
farm ard hunt carelessly and without regard for
(/)
0
Q)
(/)
c:
£
(II
:c
£
c: u
c:
0
~
(/)
c
.~
.D llS
llS ·-
.c:
£
c: llS
ns-
E ig_
:E ~
OE
Q)
Q)
u..S
c: !:I
Q) 0
~CJ)
as .!!!
'O ig_
.E a.
Q)
<(
~E
0 Q)
.... .c:
~ 15
-·0 0
0 (/)
c:
(/)
~
c:
e
.a
~::;
·- 0
>
Q)
Q)
~
c:
0
(/)
"(ij
c:
::>
CD
"O
0
"O
0
E
c:
c:
CD
E
(/)
<II
~
·c:
I
tl
::>
E
E
(II
c:
8
0
(.)
c:
c:
llS
QI
QI
·o
:e
!:I
a.
e
::>
w
(/)
~
u:
0
m
0
0
0
N"
.-
::> c:
0
....
M
ID
oo
oo
oo
N"o
C\I
1540
'°
-
1650
.-
HUMAN POPULATION
OF KATUAH PROVINCE~
1700
1725
1750
1760
(')
.....
1790
1800
1810
CD
"'E
• a.
co .Q
Ma>
~~
--o
~g
llS c:
CV QI
I-
a.
c;o
..!-
-~
I-
iii
0
ID
.,;
.c:
(/)
u:
0
0
0
-'-
llS
en
.0
C\I
CD
....
1820 1830
1840
Summer, 1990
�also arrived on the rails, and sanitariums and
luxury hotels offered all !he comfons a ~ and
ailing flaLlandcr could desire.
Commerce was the primary reason for
pushing through the railroads, and in the
Soulhem Appalachian region, commcrce meant
timber. Large tracts of land, often
30,000-200,000 acres in size, were opened up
to exploitation and soon surrendered their
bounty. Temporary company towns were built
at the base of major watersheds and railroad
lines extended into the highest coves.
The early timber barons were
industrialists, not foresters, and !hey neither
knew nor cared about the ideals of sustained
timber yields and forest regeneration. Their
the future. Because they were completely
ignorant of ecological balances, they
exterminated game species of animals and birds
and slaughtered the native predators so that their
domestic livestock could free-range in the
woodlands. Hogs and turkeys were particularly
well-adapted to the forest environment and
thrived on the fall mast provided each yea.r.
Once fattened, these were gathered into large
"droves" and walked along the "drovers' roads"
to markets in the piedmont.
Mountaineers also traditionally foraged
for medicinal roots in the forest. As commercial
demand for these natural remedies began to
grow, medicinal roots became a prime baner
item in town and at the crossroad country stores.
As wagonloads of ginseng and other
potent roots and herbs began to roll
down the twisting mountain roads to the
eastern ciries, the rate of trade began to
threaten the survival of ginseng and
other herbaceous forest plants.
The Industrial Era
Grinding mills and small saw
mills were the height of industrial
production in the highlands until the
mid-1800's. The baner system was the
usual means of exchange. The US
Census estimated the population in the
18 western counties of North Carolina
at 200,000 in 1890. The lifestyle was
still based primarily on subsistence
agriculture, hunting, and foraging.
However. in 1880. the first train
into the mountains pulled into
Asheville, and the Southern Appalachians were
changed forever. The railroads represented a
new degree of access. and they brought
exponential population growth, absentee land
ownership, and industrial commerce.
The population of the city of Asheville
(which today is only somewhat greater than
65,000 people) mushroomed from 2,000 in
1880 to more than 10,000 by 1890. Tourism
rainfall. and severe flooding occum:d in J896.
1901, and 1909, and periodically into cbe
1940's.
A mountain native, the Reverend A.E.
Brown provided first-hand insight in an
interview in lheManufacruru's Record in 1910:
"•.. these mountains were full of sparkling
brooks and creeks which required a rwo or three
week rain to make them muddy; today a few
hours of rain will muddy them.... Many of the
mountain streams are dry throughout the
summer and fall, while in winter. the waters
descend in torrents and do vast damage
rendering wonhless the bottom lands... The
sides of mountains have been denuded of their
topsoil and bottom lands h~ve been overflowed
and swept away ...
Shonly after the end of World
War 1, most of the timber barons had
rom up their tracks and moved on to the
Pacific Northwest. By 1930 only a few
companies, such as Champion
Corporation, were left. In the wake of
the timber rush, and at the onset of the
nation's worst drought and the chestnut
blight, litLle was left for human or beast:
T he Present-day Forest
or
(What You See Is W hat ls Leh )
mastery of the new steam technology gave them
access to the most remote reaches of the
mountain forest, and the destruction they
wrought there was unprecedented. The damage
to the species composition of the forest was
irrevocable, as was the damage to the soil. By
the early I930's 80 percent of the mountain
landscape had been burned over. Lmle was left
to shield the soil from the area's high levels of
Between the 1940's and the
1960's the population growth of the
Kaufah province slowed. The mountain
binhrate remained high. as it had in the
past, but many young folks left the
mountains to find wage work in the
cities of the cast and the midwest. The bumpy
roads offered a way out of the mountains to seek
the American Dream.
During the l 960's and the l 970's,
however, a change took place. The isolation of
the "backward" Appalachians began to look
appealing to flatlanders sick of noise, crowds,
and pollution. and perhaps sick at hean at the
(conanuod on page 32)
iii
E
Q)
:::
0
I'll
0.
E
I'll
(J
c oE
-;:; 0
0. c
(/)
c
' iij
c
::J
28(ii
.!Q
Q)
0
0
'0-o (J c
c
E
·- I'll Cl>
li
Q)
e :=
u;
~
<ti.":!'
Q)
E
5
OI
.!:
c
5
~
.,,.
.,,.
!::.
I- :.:
'O
>U
Q)
;C :l -
(il
c:
E
E
0
0
Ci>
D
(/)
I'll
al
_g
'iij
a:
C3
-c
<D 0
)(
'E
(J
0
,g (/)
CX)
>
Q)
~
N
<O
R
CX)
Ill
~ § >• E ~
'" E m
l'lloE
0
'O
Q)
>
0
~~
Ci>
u
CD
a.!~
I.I)
(/) 0
N
N
0
~
(!)
,...
It)
C')
O>
CT>
0
N
<O
N
N
-
M
~
O>
N
CT>
M
a>
C')
It)
<O
1850
1860
1870
1880
1890
Summer, 1990
t: "O 0
r.l <D::
"O '- · .£)
c
~
>-
0
"
I'll
~~~
a. .... .c
~ - Cl
"0(5 -
E
0
.c
00
.,,.
.
N
'8 25
>-
Q) ....
(Jc
Cl>
Q)
.....
O>
u
00
0
N
O>
N
,__
1900
.,,.
<O
<O
O>
.....
a>
co
.....
It)
It)
N
C')
.,,.
.,,.
en
M
M
It)
Cl)
Cl)
co
O>
.....
.....
1910
1920
1930
1940
0
00
It)
C')
M
c -
CX)
ff)
.....
.
<O
.....
N
~
...
1950
1960
,...
1970
1980
�When we design our human systems, we need to
assure that we are not disrupting this flow of life,
which is integral to our own llie.
..
.: ..... .
.......
'' ,··.....
,,._., ..
•
. . ··.
.
• "' • ~ =:::. ·~ • ~ ~ •
. . .. . ,,,· .. ,... ~···.·
. ·· ~./.
. ·.. ....~•..~,{...:....:
·,;.
,,,,,-··:··.....---··-,·. ::
• • .i• ••
·~: :,,
_./
.;.:. ,
/, , ,
... , -.... ,.,,,,,,., ,
_,,.,,,.-. -
.
,.
••• •
/
,
Designing with the Whole Life Community in Mind
by Mamie Muller
The solely human<cntercd approach to design in which the
environment acts as in.1mmate baclcdrop lo human activity is n9 longcr
possible. It has resulted in disruption of the wider life community of the
planet and has begun threatening our entire biological life support systt>m.
We in this Euro-culture .ire finally beginning to realize that we al"t'
of the Earth. Advances in tht' scit'nccs are bringing to us the information
th;it we arc literally in the planet not on it and that our human activities
are intimately interwoven with the water cycle, tht' air cycle. the carbon
cycle. We al"t' beginning to rcahz.c that the way we form our :.culcmcnts,
our transportation routes, our commt'l're, and other hum.in functions not only
affect hu1rJ1n culture, but the whole ecological community of which we arc
a part.
At present. our contemporary capacity for accclerallon and
cxpont•ntiali1..:ition has brought the question of human impact on the
natural world out ol the rc:ilm of "a ni<e thing tu consid(·r· in dl'Slgn and
placed it squarely in front of u~. asa qul'Stlon 0f sur11h•al. Yet, our ability
to rL'-<.'Onstcllate our human systems m response to dirL'Ct fceclti.1ck falls
short o{ what is required.
One consideration In understanding this dih:mma ts to rcJlize that
wens n culture may not be fu/111 ugzstering the fccdb:lck wc arc n.'« 1vmg
as to the dcllllstation of the planC't. The mformatton coming in m.1y be
octually outpaang our oomprchtns1.0n of 11. It may also be th.it our
perimeter& of rcahty have become so limited that we arc not fully
"hearing" the natural world ~peak to us about this cruoal information.
Our insular patterning of urbamzat1on. including concrete pathways,
processed nutrihon, and televised m1lity m;iy bi! blocking us from this
information. We may simply be recording ~·hatcver is coming in a5 "noise"
or "static" and may not, in fact, be fully not1dng the drasllc d1m1rushmcnt
in quality of life.
What now-Those of us who arc catching ghmmcrs of the vibrant,
!unctioofng life communuy that surrounds us and co-exists with us need to
revive our capacities to sec, hear, taste, fccl ...beyond the "broadcast1xr
Kati'mh Jou!nnL PC19C 11
boundaries of the rontcmporary world. We need to discern what is
supcrfioal to our hfe support system and what is elemental We ncecl to
Ix-gin insisting on design models that describe to us the full reality of our
situation-both human as well as IX'Ological.
In our modclhng, we nl'cd to ac:knowlcdge natural boundarit'S, not ju5t
human-m.1dc boundancs, and to lillc.c into full account ecological systems
suc:h as watersheds, wind patterns, gcologiCll formations, etc. Our models
ncecl to incorporate ecological prindpf('!; such as entropy, renewal,
biological exch.1nge, canying cap.1dty, and appropriate scale in an
integral way We ncecl 10 be factonng m rra/ costs o( projects not just the
"set prices-. Rc.11 costs include environmental considerations, hc.ilth
considerations, as well as cumulahw affects and long·tenn conscqut'n<X?S.
A primary asp<>Ct of th<.> ecological modd is oni:? of orculatio11. The
cll'$1gn of hum11n routes needs to be done in the context of other kinds of
routes and patterns of orculation. The water cycle, the air currents. (even
the Eiirth m ll5 orbit, and the moon in us orb1t)".all circulate and h.wc a
tX'aring on each othl.'r. /II ignition routes or animals; routes of :5(.'(.<ds m the
wind, pathways or the sand-sharing dune s~k'ltl; animal route:, for Bl"CCSS
to water, tocxl, and for returrung to br<"Cdmg grounds; routes of bees
p(lllin.-iung flowers, etc. arc all ilspc<"ts of the ctmil:itory p.ittcm of thl'
\\id~ Life community. Human route~ arc ill tht context of thb symphony of
movement.
In this culture we tend to think ufthc farth nsa "noun·, but in
act1L1hty, a grt'at deal of Earth functions as "verb" And our models need to
reflect that. \\'hen we clcsign our human systtms, we need to as~mrc that we
arc not disrupting this flow oi hfe, v;hich is mtt'gt'al to our own life.
lntercstmgly, with our culture's sencral overall design promoting cxcc:;sivc
mobility. our chihzatlon is bl'\."Omlng "verb" as well, whether we like 11 or
not. Our nc:ccss to work, school, social ach\~tics, and so forth requires th.it
we "circubtc". The fact is that many of us arc conung to "dwdl" m our
automobiles as well as our homes. Poor or non-existent urban planning as
Summitr, t 99!1
�well as other physical and psychological factors have created forced
mobility and diminished the quality of life not only of humans but also the
rest of the Ufe community.
When conditions reach such proportlons as they have now, in tenns
of the welfare of the planet as well as that of humans and its other
inhabitants, what is required in our modelling and our problem-solving?
In order to develop comprehensive models, we need to be in touch with
what values we want to nurture as a culture. No culture is value-free. Form
informs. The forms that we craft to encompass and facilitate our human
activities inform and shape us at every tum. Form reflects values whether
we itttenlionally ascribe to them or nol IL is important that we bring into
consciousness the values we want to nurture and let them become an integral
aspect of our d1?Sign of human systems.
It is essential to understand what is elemental to the life support
system and what is superficial. We need in a public way to acknowledge
our community priorities and encourage policy-making and incentives to
support these priorities. We also need to develop comprehensive indicators
for ecological health.
In this culture we tend to think of the Earth
as a "noun"... but in actuality, a great deal of
Earth functions as "verb".
Also in our modelling. it is essential that we employ more than 1ust
linear logic. Linear logic gives us solutions such as "add a lane"' to deal
with population increase and the rise in motor vehicles on the highways.
Relying on this kind of logic, we end up with the solution of "44 lanes of
interstate traffic". Multi-dimensional logic is required. logic which
encompasses questions of scale, cumulative effects, appropriate use,
multi-level interplay of factors, etc.
And logic is only D7U! facet of our neurophysiological capacity for
perception and problem-solving. We have available to us whole ranges of
perception and creative interplay for interacting with the Life community
in which we live. We have the capacity for in-depth perception and
imaginative reflection as to how our human designs would interact with
and affect the whole...both spatiallyI physically, developmentally, and
psychically. We have the capacity to kinesthetically perceive rhythms
as well as the disruption of rhythms, and we have the imagination to
envision restoration.
Design can serve to obfuscate or reveal the natural world to us. It can
heighten or reduce our capacity to synchronize with other life rhythms
besides our own. A culture can actually design for symbiosis, CXH>peration,
mtegratton, and inclusion with the wider ecological Ufe community.
What is important in design is the reliance on fresh, attentive perception
regarding the nature of our multi-dimensional reality rooted in the natural
world.
This is a pivotal time in our planers history. We have the capacity
to witness whole ecological systems at work and to design our human
systems to comprehensively interlace with these wider processes. It is up to
us to renew our inherent capacity to "'listen" to the natural world...and to
act in concert with it. Only when we let its full reality be present to every
aspect of our senses are we capable of designing for our own well-being in'
relation to the rest of the Life community.
This paper was part of a presentation by Thomas Berry and
Marnie Muller at the Third Biennial International Linear P11rks
Conference held in Asheville, North Carolina, Katuah Prouinct, ~
~t~
~
Steady State
The Economics of 'Biophysical Equilibrium and Moral Growth
by Jim Houser
"Ecology means the study (-logy) of the home (eco-), while economics means the
management (-nomy) of the home. Accordingly, economics is merely a branch, or
discipline, of the larger study of ecology."
The coming of Spring makes me realize the KatUah region is quite
probably one of the last few paradises left on Earth. Perhaps, it is one of
the few places on Earth that have ever been paradise (or as close as we
on an earthly plane can get). Whatever the case may be, it is
undoubtedly a paradise now. The air feels clean to the lungs. It is crisp
and soothing. and fills one with a strength and a sen~ of well being. The
wat<.'r Is abundant and clean, making the soil rich and fruitful. The
flowers bloom everywhere in the Spring; a wild panorama of colors and
sublime beauty which I don"t quite understand why we deserve. But then
1 realize that we don't "deserve" it. It is just here, and so arc we. It ts
part of us, and we are part of ll There is no question of whether or not we
deserve it, we are simply here. The question 1s whether we can hve on
this land "'lthout ncccssanly destroying it. As Wendell Berry says in
the Gift of Co()J Land,
To live we must daily break the body and shed th!! blood of
creation. When we do this loVlngly, skillfully, reverently, it is
a sacrament. When we do it ignorantly, grccd.ily, clumsily,
destructively, ii is a desecrallon. ln such dcsccration we
condemn ourselv1:s to spintual and moral lon<?hness, and others
to want.
There is a new group of C<"onomists who decry the lack of moral and
c!thical judgements in modem economics and cite this ddicicncy as one of
the reasons for our current economic: and ecological d~tenoration. They
arc led by Herman E. Daly, an economics professor presently employed in
the envtronmcntaJ section of the World &nk.
S"'mmcr, 1990
Daly maintains that modem economic thoory docs not concern itself
with ultimate endS- The standard textbook definition of economics states
that it is "the study of the allocation of scarce means among competing
ends, where the object of the allocation 1s the maximization of those
ends." But modem economic scsence has taken on the guise of an exact
science, like physics, and has, accordingly, made itself devoid of ethical
questions, focusing all of their attention on what Daly refers to as
Intermediate Ends, hke food, warmth, and education. Jn current economic
thinking, success is attained by achieving these goats, regardless of the
means employed, whether they be a tolilhtarian state, environmental
degradation, or destruction of life.
Daly likes to point out, however, that economitS began as a branch
of moral philosophy. T.R. Malthus m htS classic work the Pnnriples of
Politiazl Economy wrote, "Political Economy bears a nearer resemblance
to the soence of morals and politics than to that of mathematics." For
the early economists like Adam Smith, who wrote Tht Thtory of Moml
Sentiments, the most important test of economic institutions was thcir
effect on moral character.
For economists to cut themselves off from knowlcdgt' obtainC'd
through introspc-chon 1s a perversion of their dlidpline. What has
happened as a result is that economists have li\'ed up to the observation
of Oscar Wilde who pointed out that "an economist i5 a man <sic> who
knows the pnce of everything and the value of nothing".
In h1> three books, Strady-State Economics; Economics, Ecology,
Ethics: Essnys on iz Sltady State Economy (which he edited); and For
tht Common Good, wnttcn with theologian John Cobb, Daty attempts to
bring economists, and everyone else, back to a realm where they can
(ClOllllnll<d on ncitt pegc)
Ju.u.\+nh Journ~ ptUJC IS
�(oonlinued &om page IS)
discern the true value of things. He calls this realm the "steady-state
economy;" an economy consciously directed according to the laws of
ecology, as all economies should be, since ecology 1s the basis for
understanding the conditions under which economics and humanity must
function. Ecology means the study (-logy) of the home Ceco-), while
economics means the management (-nomy) of the home. Accordingly,
economics is merely a branch, or discipline, of the h1rger study of ecology.
Orthodox economists do not realize this, says Daly. He cites the
futility of considering a rise in the Gross National Product (GNP) as an
indicator of a healthy society. Obviously, any theory which espouses
unlimited growth in a finite biosphere 1s absurd. Modem economists get
around this by claiming that GNP is a measure of value. while ignoring
the physical aspects of this value. As Daly points out, the fact that
wealth is measured in value units (dollars) docs not negate its physical
dimensions.
We could place a higher and higher value on anything for an
infinite length of time, but the actual supply of any material is clearly
finite. To give raw materials "value" we must use energy, and, according
to the second law of thermodynamics, that total pool of energy 1s always
decreasing. As Daly points out in Stcady-Stalt Eco1wmics,
Daly calls the flow of production and consumption "throughput."
"Steady-state" implies equilibrium, in which the rate of inflow is equal
to the rate of outflow. A balanced rate of throughput is the key to
maintaining the equilibrium or the "constant stock," (the life support
capability of the natural world).
Daly uses the analogy of a lake to make this point clear. In order to
maintain the level of a lake, the amount of water flowing into the lake
must be the same as the amount flowing out. Ir more water flows out than
nows in, the lake would eventually dry up.
A constant water level can be maintained with either a high or low
rate of flow. However, a high rate of flow runs a great amount of water
through very quickly. Daly points that at the present time our rate or
throughput should be as low as possible, so we at the same time conserve
our resoun:es and minimize the amount of refuse. M<?asuring our economy
by GNP encourages mmumization of the throughput flow.
'A'hile the human household has been rapidly grow;ng. the
environment of which it is a part has steadfastly remained
constant in its quantitative dimensions. Its size has not
increased, nor have the natural rates of circulation of the basic
biog<.'<X:hcmic;il cycles that man e>.ploits. As more people
transform more raw materials per person into rommodihcs, we
experience higher rates of depletion; as more people transform
more commodities into waste, we experience higher rates of
pollution. We devote more effort and resources to mining poorer
mineral deposits and to deaning up increased pollution, and
then we count many of these extra expenses as an increase in
GNP and congratulate ourselves on the exlTa growth!
Thus GNP can increase every year without ever indicating a decay
of the ecological u nderpinning of the production system. That
ultima tely, is the main point: by overproducing we destroy our
production capability.
Daly likens the steady-state economy to a mature ecosystem. A
young ecosystem, like a newly growing forest, emphasizes production,
growth, and quantity (high production efficiency). A mature ecosystem,
such as a climax rorest, emphasizes protection, stability, and quahty
(high maintenance efficiency).
Daly claims that we have reached the mature stage of our system
and we need to emphasize quality over quantity, maintenance over
production, or otherwise, as we see happening today, we will bury our
life-sustaining ecosystem under a pile or our own garbage. He insists that
the flows of production and consumption must be minimized instead of
maximized as they are in the infinite growth economy.
This docs not imply, however, that Daly is advocating stagnation or
regression of human society. It 1s a grave mistake to consider a constantly
rising GNP as the mark of an advancing culture. As John Stuart Mill
said,
It is scarcely necessary to remark that a stationary
condition of capital and population imphcs no stationary state
o f human improvement, there would be as much scope as ever for
all kinds of mental, cultural and moral and social progress, as
much room for improving the art or living and much more
likelihood of it being improved when minds cease to be
engrossed by the art of getting on.
ln the steady-state economy the central concept must be the stock of
wealth (people and capital, in its widest definition which includes
natural resources and processes), rather than the flow of income and
consumption, as wealth is defined at present.
rn reality, the entire concept of generating income is an illusion.
Humans cannot "generate income", we can only take what is here. The
key is to not use up the life energy a t a rate raster than nature can
regenerate it. Obviously, we are not following that principle. In the case
of fossil fo<?ls, as E.F. Schumacher points out in Small Is Beautiful, we
continue to treat an ever-scarcer resource as income rather than capital.
Ecologically, we a re burning our "business capital" even as we proclaim
the health or our "business."
I.
One of the bases of a low throughput economy is a greater durability
or goods, which applies not only to how long they last, but also to how
easy it is to put them to another use (recycle). Our current economic
system encourages planned obsolcsccnC!!, since we have to maintain a
constant market for our ever-increasing production (which led to the
downfall of Detroit).
A low rat<l of capital throughput also means that we would spend
less time on production and create more leisure time. Under our current
economic system, we rear decreased production and leisure lime, because
that would mean people are out or work. Timc-int<?nsive activities like
rricndship, care of the elderly and children, meditation and reO<?ction,
are sacrificed in favor of commodity-intensive activities. Hence, we
ha,•c the Shopping Mall as the social center of the 90's (have run, meet
people, L.lkc the kids, and CONSUME), rather than social centers
which promote and help strengthen community and family values.
The steady stat(! economy also implies a low throughput rate for
population (the other component of the total stock), which would me>an a
balanced birth and death rate, and a long life expectancy.
Our society docs not seem to recognize that an ever-growing rote> of
per capita consumption for an ever-growing population is impossible. A
steady population depleting resources and creating pollution at a slow
rate is the ideal. The limits regarding what rates of depiction and
pollution are tolerable would be derived from our understanding of
ecology.
These limits address the question of how many people can live in an
area and still maintain paradise. The question is: at which point or
human population does the desecration of creation become unavoidable?
This limit is the "carrying capacity" of an ecosystem. It has been
demonstrated that when a population significantly exceeds the carrying
potential or its ecosystem, there then results a sudden die-off within
that population. So we need to reach an optimum population based on
the carrying capacity of our biosphere.
My suggestion Is to do away with the GNP and substitute a CNP
{Qlrryi~ fotcntial) as the true measure of our economies success.
CNP reflects the needs which Daly says our economic indicators
need to monitor. Rather than measuring growth Ilk<! the GNP, the goal
for the CNP would would be to maintain the population;CNP ratio at
one. In other words, H the goal is to maximize our population while
preserving ecological integrity, t he ideal would be to keep the
population as close to the determined carrying potential as possible.
(connnucd on page 29)
..
.
)(.Qtuah Jourrml. J>"ge 16
..
\'
... ~
--
Summer, 1990
�Hoedad
I throw my hoedad
into sandy loam, thinking
of my children's children as I
bend to plant a tree.
I throw my hoedad
into a rock and experience
more fully the pain in the
swollen joints of my right hand.
I throw my hoedad again
and again and again and again and again
in the strange and savage
dancing of the mad treeplanter
leaving lines of pines across
the hills of Tennessee
Eagerly i press my taproot
firm into dark moist
slit
gumbo, sand, rock, and churt
duff or dust or just plain dirt
Slam Barn Cram and jam
I throw my hoedad, stomp and scram.
I grit my teeth and throw my hoedad and
place a wimpy little pine tree in what
was recently a hardwood forest.
Covering a little piece of grid and a
bureaucrats ass for him.
Making sure there will be cellulose
for adult pampers for aging
baby boomers.
I throw my hoedad, pull
back on the handle and
am brought to my senses by
the powerful brown smell of wild
ginger and Here i am
on this Sunlit mountain in the
early Spring
I throw my hoedad and pray
the people will re member Earth
I plant a tree and p ray that
We will all remember.
Will Ashe Bason
Slimmer-, 1990
Compost
I'm composting my past
empty rinds of just deserts
broken shells of old barriers
the coffee grind
I'm composting my passed
bullshit raps and
chickenshit fears
111 throw them to the microbes
let lhem bum a little quicker and
hotter in the flame of living and
dying. Fork it all, i'm chunking
funky pumpkin headed notions on the pile and
turning over a new
leaf mold. Leaving my leftovers.
I'm composting my past.
Free carbon now!
break down all cellulose walls.
I'm not for getting it
i 'm just for letting it
rot
and when it's cool and
dark and doesn't even
stink, i'll shovel it up and
use it in my garden. I'll
grow roses and rootabagas in
re memberance that Here
i come, back again.
Will Ashe Bason
�I
1).)1
I
D~gn IJltd calligraphy l1y Marnie Muller
�•
l
'
I
�(l'bcseare !he words ofa traditional Olerolcco medicine person.)
Archaeologists estimate that the Cherokees first migrared into the
Southern Appalachians 6,000 years ago. They figured this by carbon-dating
potrcry that they found at the Old Echota village. The poucry was tempered in
the southern way, but it was lroquoian in design. That showed that it was
Cherokee. The Cherokee have lived here for a very long time.
Our population was always expanding. but very slowly. It was told to
me that there were about 50,000 Cherokee when de Soto came through. If
the white people had waited 200 years to make it over here, they would have
had to deal with just two lribcs in the east, the Cherokee and the Iroquois.
I think the people's effons to limit their population were quite
conscious. We weren't troubled by plagues, and life expectancy was better
than that of the white people when they fLCSt came here. The Cherokee chief
Junaluska, for example, was way up in his nineties when he died. We were a
healthier people than we are now. If children got past their first three or four
years, they generally lived to an old age.
There were several methods of birth control. Dodder is a
commonly-seen fungus. It grows in long, yellow strings and wraps itself
around other plants, because it's parasitic. As a contraceptive, it was given to
men. When it worked. it worked; but it wasn't that dependable. I wouldn't
trust it. But they probably had more faith than I do.
There was another method. When a woman had .a baby and the man
took away the afterbinh, he would cross one ridge for every year he didn't
want to have another child before he buried it But l wouldn't trust that
either. Thar's why it wouldn't work for me. Magic comes when all doubt is
cleared from the mind.
They had no sex when the women were in the moon lodge (during
their menstrual period), and a man would always fast from sex before
hunting and war. Those things helped. Every time people were involved in a
spirirual ceremony, they would fast from sex for three days before.
Young people got married any time after puberty. Girls could get
married after their first menstrual period. And they didn't wait long. But I
think that attirude made a difference. The native people didn't have all the
sexual taboos that arc a part of the white culture: that sex is wrong, diny, evil
and bad, and that a person has to have a piece of paper and a preacher to do
it. The native people had a different attitude about sex. And I think that made
a difference in child-bearing as well
It seems that people who were closer to the Eanh had natural
population contr0ls. Their populations always seemed to hold steady. That
usually hinged on food availability, but a.round here food wasn't a very good
control. The people grew crops, and there was a lot of game and wild foods
in the woods, like berries and chestnuts.
OC course they still encountered hard times when their crops were
short and there was no game. There could be late floods lhat would wash out
the com, or a late frost would kill a lot of the acorns, or it would be dry
when the chestnuts were supposed to blossom. Such things would happen.
Times like that would trim off some of the marginal people, some of the old
people and some of the babies.
The people had a different attitude about death back then, too. They
accepted it when it came. They didn't cry to hang on to life or to people they
were close to. When it was your time to go, it was your time to go.
In our tradition it was said that the spirit wasn't fixed in a child until it
was three or four years old, and no one was surprised when a young child
died or an old person died.
The clan system was an important pan of our culture. There were
seven clans in the tribe, and there were strict sexual taboos about marrying
within the clan. I was told by my grandfather that the tribe had capital
punishment for two. n:asons, and incest was one of them. 1!1cest meant
marrying anybody within your clan. Clan members were your kin.
You could travel to a small village 300 miles away, and even if you'd
never been there and none of your people had ever been there, if there was
one family of your clan there, you would be taken care of. Tho~c peopl.e
would not be biologically related to you, but they would take you m ~ thell"
family and treat you like family. But you sure couldn't mess around with one
of the girls. That would be like fooling aroun~ with your cousin. ~d ~ou
had no desire to ... well, maybe you had a passing moment, bur you d think
about that capital punishment and said, "Naaah."
The clan system didn't slow anybody down from getting married, but
it did keep everybody's genes spread our, so thar people could live in small
groups without becoming inbred. It made possible a smaller gene pool.
The people had different ideas about technology, too. It's like my
grandfather said, "We knew about the wheel, but if you make a wheel, the n
you have to make a road. If you make a road, then you have to build bridges
and keep it all up. So why bother to put yourself to all that trouble?"
He would always make that remark to me when I would tell him Lha t
one of the white people's justifications was that "we never used the land."
He was amazed by that. He was always quite upset about that, because the
native people used the land as much as the white people did, but they used it
in a different way. They left much less of a mark on it. But the white people
thought that the land was not being used unless it was used with the attitude
that it was for the humans, instead of seeing the humans as being a part of it.
We did slash and burn agriculture. We would use a stretch of
bottomland until it was poor, and the com wouldn't grow big anymore, then
we would move down the river to another patch of river cane, bum it, and
live there. Meanwhile, the first cane patch would grow up, and in a few
years we'd move back to that fLCSt cane patch. This is how we used iL
Passenger pigeons were part of our diet, and we'd eat as many as we
wanted. Even so, when the white people came here flocks of passenge r
pigeons still blackened the sky. We had bufffalo and elk and large animals
like that in the mountains and they were plentiful, and we had what we
needed. But we don't have any of those now.
Today, if your com patch gives out, you can't just move dow_n the
s
river, because somebody else owns the land downstream. Now there 1 the
concept of private property and so many more people.
It's hard to explain about a culture with a "non-propeny attitude"
toward the world. Trying to explain our attitudes toward dying, birth control,
and population control is like crying to explain the fourth dimension in a three
dimensional language. It's the same with the attitudes behind the taboos
about not pissing, vomiting, shitting, or throwing your trash in the river.
When I was a kid, going down the mountain roads I could sec outhouses on
logs out over the branch.
I'm pessimistic about the fate of the human race. It's hard to be an
optimist when I sec that no one is willing to give up anything. Our future is
going to require sacrifice.
It used to be that people didn't sec themselves as creatures that were
superior to narurc; they saw themselves as part of nature. To move evenly
with everything was the ultimate goal of the Indian's personal growth
spiritual and physical, and to be out of harmony meant that you weren't
moving with everything.
If you killed a deer, you said prayers and apologized. There was no
hostility. It was no personal thing. If a bear killed you, it was the same way.
The idea was to move in hannony with the planet instead of seeing it only as
your personal resource or as an enemy that you had to conquer.
Keeping the ceremonies was important to maintaining that relationship
The ceremonies were a way to pull the community together, and they wer~
also a means of seeking hannony with the environment
Summer, 1990
�{continued from page 6)
KJ: Do you think zoning
could be significant?
GM: I! seems 10 have
worked everywhere else it's been
tried. Unfortunately the people
here are notorious for opposing
zoning as an option for limiting
grow1h. Their general reaction is,
"Don't tell me whal 10 do with
my land," and that's where the
argument ends. There is generally
never any extended debate, and
there is generally never any
opponuni1y 10 consider voling in
something like this.
In areas of the country
severely impacted by growth and
development, people now
recognize that ins1i1u1ing zoning
is the only way that they are
going 10 reduce growth to sane
levels. Without zoning,
everything is done in a hnphazard
way, and industrial and
commercial sites grow up next 10
housing. and so fonh.
Florida is now making
zoning mandatory in almost every
community. Other states that have
experienced large increases in population in the past now use
zoning as an effective way to control development and to protect
cnvironmencally sensitive areas.
KJ: Another factor in 1he whole equation is loco!
transportation. Being an essentially rural area, the mountains lead
to a lot of vehicle traffic.
GM: Yes, that is correct. This terrain does not lend itself to
car-pooling or mass transit. because 1he population 1ends 10 be
somewhat dispersed. There are rew easy-access, straight-line
transpona1ion corridors, which means that mass tronsit is difficult
tO SCI Up.
KJ: On the other hand, 1hough, the s1eep terrain has made
it difficult for industrial developmen1.
GM: There is always going 10 be limited industrial
development here, because the region just isn't favorable for thn1.
In that sense our steep terrain is a saving grace.
We might be ove~m by shopping malls or hamburger
stands - we might be "Pigeon Forged" · but I don't think that we
will be over-industrialized.
KJ: But in 1erms of habitat destruction ...
GM: ...Having second homes and malls is 1he same as
having an industry. There will be continually more strip
development, de-centralized shopping in all directions.
KJ: As far as reacting to out-of-control growth and
supporting maximum habitat in the mountains, what do you think
people can do?
GM: It is going 10 be dirticull to do anything abou1 it,
because usually all the people in power arc growth boosters. My
suggestion is, if people want 10 understand the dynamics of 1he
politics in their area, they should look into the backgrounds of 1he
Jl'Ople who hold public office. Check out the people on the water
boards, on the sewer boards, and see if there are corporate or real
es1a1e affiliations. Voters should look at the people on the town
councils, on the county board of commissioners, see who lhey
are, and ask about their environmental agendas before returning
14em to office.
Summer, 1990
a
The next thing people
should do is to encourage people
with views similar 10 their own 10
run for public office and then
work hard to have them elected.
lf people want to decrease the rate
at which growth is tal<lng place in
their area, they need to seat
candidates representing lha1
viewpoint on the governing
boards of the sewer districts or
the water authorities {or the
transportation depanment at the
state level), so that biodiversity is
a priority for those key agencies.
At present virtually all the
infrastruc1ure boards arc
controlled by pro-growth people.
Those people who want to
expand this area's role as a
sanctuary for biodiversity need 10
ge1 cracking politically a1 all
levels, because right now their
message isn't getting through.
KJ: One of the reasons the
message isn't gelling through
politically is because people are
thoroughly convinced that our
economy is based on growth, and
1ha1 the success of our sylilem is
Phoio by Rodney Webb
measured by the amount of
growth, rather than by water quality, clean air, and ample habitat
for all species.
What kind of opnons do we have in a situation like that?
How can we change people's consciousness about ii?
GM: In this coun1ry we do not have mnny good models of
communities or regions that have a long history of no-growth
development.
So l guess 1he thing to do is to point out examples where
communities - even entire regions - have ta.ken the "grow at all
costs" direction and have ruined what were fonnerly nice places
to live. Florida and Sou1hem Calirornia are examples of large
regions lha1 once had exceptional qualities which were lost in a
very short period of time. That is why Floriclians are now
moving here, and Californians arc moving to Oregon and
Washington.
Tl all goes back to 1he whole mind-set tha1 says we have 10
keep growing, growing, and growing. Somehow people believe
that growth is for everybody's good.
Yet in thiny years people look back and ask, "What did T
loser'
The answer is, "You lost everything."
"What did I gain?"
"You gained one problem arteranother."
Dr. Gary Miller has been director of the Environmental
Smdies Program at U11iversil)' of North Carolina Asheville since
the fall of 1983 Ar that rime the program had one majoring
smdent; now it has almost 100.
Miller holds a BS in biology. a masters degree in
botany/zoology, and he received a doctorate in plant ecology
from the Uni\'ersit)' ofNorth Carolina at Chapel Hill.
For 15 years he lfred in New York State where he was
primarily interested in research on vegetation in freshwater
bodies. lie still spends his summer months exploring rlwtfield of
research.
lie and Ids wife have a daughter, who gradumed with a BS
in biology from UNC-CJiapel Hill, and a son. who is majoring in
biology and chemisrry in his last year at Chapel Hill.
• lnttrvlew rtcordtd by Doi# \Vhttltr
I
\
�TRANSPORTERNATIVES
By Patrick Clark
NaturaJists Henry David Thoreau, Ralph
Waldo Emerson, and John Muir all knew the
secre1 long ago. They saw the senselessness of
going around in motorized vehicles, when the
feet do just fine, thank you.
Why spend time cooped up in a box on
wheels when you could be our 1hcre gcuing
around by foot, with the birds and fresh air, and
getting good exercise? These words of Thoreau
from Walden arc as true today as they ever have
been: "We do not ride on the railroad, the
railroad rides on us ....If we stay at home and
mind our business who will want
railroads....Why should we live with such hurry
and wns1c in our life?"
Automobiles give the illusion of being a
fas1 means of cransporration, allowing users
more free time. Yet after considering the time
spent to finance, operate, and maintain an
aiu?m~b~e (nor to mention time for building and
mamtammg roads and traffic regulations), rhe
automobile doesn't seem to get us anywhere any
faster than our own two feet.
The auto has been and is a needless waste
of the environment and rhe human spirit, bur
we've gouen ourselves into a fix. Our entire
economical system is built upon fossil-powered
transponation. Roads have desecrated the "land
of the free". Noise. pollution. accidents, and
vi~ual decadence (i.e. America's transponarion
system) are woven into the fabric of American
society.
The need to get around will always exist,
but perhaps our society travels more 1han is
necessary. There arc ways to i;1ruc1ure our
communities and lifestyles to eliminate much of
the traveling we do. Where do we go? Work,
s~hool, rhe sto~. library, movie. pany, dance,
fnends house, Sierra Club meeting, conference.
the beach. What 1f mosc of these destinations
were closer in--lct's say biking di~tance. (The
conferences and the beach would require either
carpooling, public transponarion, or extended
time off for bicycle touring). Roads would be
narrow soips of concrete or gravel with flowers
JC.awQ(~
Journa( pca«Je 22
and 1rces on either side, raking us through
pleasant countryside and neighborhoods. No
cars or ttucks roaring by with fumes and smoke.
By slowing us down 10 a human-powered
speed, self-propelled uansponation connects us
to the Earth and 10 ourselves. It is a link to our
past and could be an integral pan of our present.
Grecnways (linear parks with hike/bike paths)
are catching on all over the country. Hiking and
biking paths arc being constructed to ger us all
around the continent
Today a person can walk the length of the
Appalachian Mountains and beyond on the
legendary Appalachian Trail. Throughout
Karoah arc numerous n:crc.ational trails built and
maintained by groups such as the Carolina
Mountain Club, including the new Mountains to
I.he Sea Trail (which has 260 continuous miles
already completed). While the tourism industry
is promoting aesthetic and recreational values in
this area, roads arc still more numerous than is
compatible with the forest Recreational walking
is fine, but it is not going to stop the acid rain,
noise poUution. and the habitat disruption/
destruction caused by the millions of vehicles
driving through the Kanlah province each day,
some of them 10 get to the hiking rrails.
The bicycle is Jess impacting than most
other forms of transportation on the
environment. With it, one can get to places
mostly unreachable without a car or a lot of
rime. And yet bicycling is still slow enough for
face to face human contact and cnjovmenr of
birds, flowers, and sky. Costs· to the
environment arc minimal and monetary expenses
are a fraction of those needed to own and
operate a car. So stress is lessened in more ways
than one.
Enlightened engineers are working on
solar-powered vehicles. These will be great, and
J'll be the first to invest in one, but the need will
still exist for walking and biking. What can a
person do 10 adopt a more self-propelled
lifestyle right now while in transition to our
bikeways/walkways society?
Getting to work is one of rhe most
imponant aspects of self-propelled rranspon·
0raWll1g by Rob Mcuick
ation, because this is a trip most people take
almost every day. There arc tricks to doing it
right such as dressing for the weather, carrying
items needed at work, and being presentable
once you get there. But once in the habit, this
commute is quite satisfying and relatively
stress-free.
I know bicycling works. ln metropolitan
areas. people commute many miles by bicycle,
contributing to clean air by reducing oil
consumption and lessening traffic congestion. I
joined them for awhile when t lived in
Washington, DC, and biked eighteen miles
round-trip through the Rock Creek Park
Greenway. There I met people who decided cars
were not for them. With sidebags and trailers,
even families were getting around without
difficulty. Some third world countries have
never had auto-caused problems because
bicycles have always been a necessity.
Herc, bicycling can be more challenging.
Bike paths haven't caught on much ye4 distances
arc greater, roads arc narrower, the terrain is
rugged. and !here are blind comers. Still, it can
be done. We need to keep pushing for bicycle
facilities and educate city planners and
motorists. (Join your local bicycle club.)
Recycling and organic vegetables and solar
energy arc fine, but wi1hou1 sustainable
transponation they will remain futile anempts a1
environmental restoration.
Resources:
Worldwatch Institute
P.O.Box 6991
Syracuse, NY 13217
For information on the Bikcways Task Force.
contaet Mary Helen Duke
(Transponation Coordinator)
Land of Sky Regional Council
25 Hentagc Drive
k;heville, NC 28806
(704) 254-8131
The Bikcways Task Force needs
volunteer help for a bike route mapping project
and bikeways legislation.
Summer, 1990
�IMAGINING THE END OF REAL ESTATE
by Hectfilre P. Condeau
There arc munncrs about, for those intuitive and sensitive enough to
hear them, that our relationship with Biosphere as in need or profound
reconsideration and even rc--invention. Many of our current attitudes about the
Earth and its capacity to sustain life arc reflected in the continuing musty
precepts or Feudal "tenants" and practices. By such methods land is to be
held as property by those in power. It can be bought only at a price by those
who h.:ive the means to pay olf others in power for the right to "own" the
land. Military service is required by the "lords" of thl:' kingdom in order to
protect its sovcreignty and to maintain obedience to the kingdom. If
Feudalism ended with the creation or a declaration that stated "all people
are created equal" why arc there still Landlords that relish in raising prices,
Corporate Castles in far-off lands, and Kings of Business that wear crowns of
excess profits on their heads while "vassals" must suffer through the best
they can· with little opportunity to get past class structures designed and
maintained by those unable 10 relinquish their grip or economic power over
other people in human society?
What is called for is the crcation of different value systems m
mediating the relations within human societies, and particularly in how
human societies rclate to the Biosphere. By maintaining systems of
lnduslrial Oass (ie; capitalist or socialist) where money and resources are
"bottlenecked" by the State, Corporations, or privileged classes, those who
arc not involved with such 'elites· are often lert out of the primary
decision-making or the society. Then a dangerous situation can develop in
which there is a lack of communication in the society, and it becomes
fragmented
This fragmentation is easily transferred onto our relations with
H~hit"'" •·thcr than our own, and the many forms or life that inhabit them;
from bears to bugs to bacteria. What would be the consequences or human
beings regarding the health or ecosystems other than their own as crucial to
the viability of all life including its own? I think ii would mean th.it
individual ownership of the land would come under intl'OSC scrutiny, and that
for human beings to be able to "settle·· or live in a particular area they would
have to be able to prove their worth as caretakers or 'friends' of the land.
This would have to be done in the context of the inhabited region, and also in
light of current awareness or lhe complex inter-relationships among many
fonns or biota that make a region of the Earth what it is.
Ultimately, It would mean that our basic models for economics,
business, industry, and even our own day-to-dny existence would change from
that of a rigid dominancc-<!ulogi%ing system of Real Estate, Development for
the? sake of bloating growth, and Factories dispersing contaminants into vital
air, water, soil, and biota or the planet. The models would change into
Ecosystems· With multiply mixing long, medium, and short duration
circulation patterns, or feedback luop~. 'These cycles moving through the
Biosphere int~atc the ingestion, absorbtion, and excretion or various forms
of chemical and radinnt energy from multiple Types or organisms and the
solar wind.
We exist in a complex array of feedback loops, within the region we
co-mhab1t. The C5SCntlal inter-rclahonsh1p between organisms and
l'nvironmcnts at various SCOJ'L'S of the Earth is the basis for a difforcnt kind ot
undcrst.lncling than thl! prevailing ''bch.lve as though machines arc the only
model of reality that matters" kind of athtude that we h.:ive been fed by the
bulk of modem science. The emphasis now shifts from co~ntrating on
lnch\;dual kinds or ~y~tcms thcmsch-~ to the energy or mrormatlon that is
moving between many kinds of s~tcms.
In this spirit let's focus on the relationship between human
communities, institutions. neighborhood,, hou~holds, ramih(.'S, and
indh'lduals in the context of the broader and more ecologically diwrsc
Bion.'t;10ns they inhabit. In this century our emph.1sis ha~ been on the
mtel\Slve "h.1rVC$ting" of energy in the forms of ruel, building materi.ils.
rrunc-rals, foods, water, and other n.'-sourccs from the greah'r hfc community
or the region. Our paras1uc tendencies as a spccics have ortC'n been
ewer· looked because of ingr.11ncd habits through which "profit" ramcd m
this way from ecological .1nd geological sources became 1 HE way to <'nsure
that our families or communiues would survive. This was p.uUally due to a
past of scarcity and harsh~s, and our relative 1Mbility to undcr:>tand and
change the basic patterns of susta1n.1bihty in the planet. Now thb has
changed, and so h.1s our rclallon with all other living beings.
The lndustnal era with all its far reaching efrccb or cont.lminahon
and 1labitat d~lruclion has paradoxically come around to face us with a
~ery mto our own values as a 'body" or humanity. The "power" put into
mdu~~ 1s now showing a potential or rar Jess scarcity than previously
c;xtsted m the ~lk'Cllve h_uman endeavor. Yet the "price" for being able to
bve m some kmd or rdnllvc harmony with non· human Pabilats and have a
Summer, 1990
''THE IMPACT OF liUMANS
IS NOW MATC\llMG 'fHAT Of ME.TEORS''
technology th.it is able to be efficient and does not drastically interfure with
the basic morphology or health or a given rcg:on 1s this... We need to
regulate our numbers because our impact is proving unsust.lmable not only for
ourselves, but also in regard to the diversity of habitats around us which are
the source or potential well bcmg for such complex creatures as mammals. The
main predators we now have to worry about are Ourselves, colliding
asteroids, volcanoes, earthquakes, hurricanes, some micro-organisms and
viruses, and our own industtatcd excreta such as bombs, plutonium, dioxin, and
a plethora of other toxic chemistries cookcd from petroleum. Thus we ne«! to
create ways of internalizing, with our minds and hearts, some fonn of species
population limits.
One question that comes to mind when thinking about the potential
'carrying capacity' or human beings in this Mountain Bioregion of l<atUah is:
What arc we to do with thl! Feudal Legacy of economically unjust and
environmentally unsound concepts and pmcticcs that have bcC'n accepted as
the only way or "doing business" in the region? What if the "upper classes"
can afford to buy land or houses and arc unable to make sound decii;ions about
its destiny and the destiny of the people living there? Is there any real Sense
to be found In a rash of second homes being built in an area where wages are
low and there is homclcssne!.57 There will need to be some 50rt of sy~tcm of
mediation and justice m working through the relations within the hum.1n
community and th.lt o( the many communilic:. or lifo that su~tain the human
community. This appears 10 be one of the great challengl'S to the pol(!ntial
maturity of human beings Into a non-scl£ish role within the Biosphere.
To ch.:inge our attitudes about the land around us from treating ii as a
machine, deshned to be both our "raw fuel" and our scwl!r, to that of
<'ClllogiC'al or inter-recycling modes, would change both our thinking and our
everyday experience of how our hvcs can be organized. Ry slowing the
overall flow of energy through our community systems~ maybe nblc to
reduce some or the conlusro ambitiousness and ch.1os that 15 b«oming the
norm for many people on the North American continent. We exert stress on
biogrogr.:iph1cal cnvironmcntS around us by extracting too much from th('m
and sluughing off too much of the energy we can't recycle onto them. This
energy takc:; th•" forrn or i;asrous compounds :.uch as carbon dioxide, nitrous
oxide, and sul(cr dioxide exhau,;tmg from po\';L'f "plants" and automobiles. It
~1kcs the torrn of finite '\lrcams of once-US(' packaging around many
"products" from foods to motor oil. It also takes the forrn of fluids such ns
solvents. rCB's, dyes, and pcst1C1dcs..
Our 'work' now seems to be that of re-Inventing our technologies and
the effect~ of our tcchnologi~ on the greater ecologies or the Earth, so that
the rollccttve and personal force of our Impact can be reduced without
continuing lo use "props" as ever more l'fl\1l'Onmcntally expensive energy
slaves such n~ automobiles and coal burning power 'plants'. Who dcadcs
what is environmentally appropriate and what ls not? Would it go to a
Global type consensus, or would the people of each Biorcg1on be nblc to fine
tune their practices in .1 :>pcctrum of specific areas from Humanlcss Preserves
to concentrated human actil.-ity?
(continued on ~ell)
Cazto0n by Rob Messick
JGntimh )ournci( pcuJe 23
l
�REQUIEM FOR OAK RIDGE
Nanni World News Service
HOW BIG IS A LEGAL BEAR?
Nanni WC>rld News Service
More than 350 people jammed the bleachers 111
the Smoky Moun1111n High School in Sylva, NC in one
of two bC<lliogs called by the NC Wildlife Resources
Commission (NCWRC) io hear opinions on a proposal
lO raise the legal hunting limil for black bears 10 a
weight of 100 poun~. Many oC those m the gym wen:
bunters who wanted 10 keep the present 50 pound weight
limit. but approx11na1ely 50 people aucnded the hearing
In support of the higher limiL
Unifonncd wildlife offiCCIS were slBtiOllCd a1 the
enlr.lllCcs lO the hcanng. hnodtng out a s1:11emcnt by the
s1a1e chap1cr of lhe Wildlife Socic1y. a biologisis'
organiui1ion, lhat staled tha1 group's opposition 10 a
higher weight limit, and a program printed for the even1
by the NCWRC that also contained a statement saying
that such a change was incffcc1ivc, Biid lha1 habit.al was
Ille primary factor in block. bear survival Several of !he
speakers vehcmcn1ly sugges1ed 1hnt 1h1s acuon
compromised the impaniali1y of Ille NCWRC 111 the
hearing.
Discussion at. the hearing wa~ heated, fueled
mostly by dwigrcemcnt about the si1,c and statu~ of the
bbck bc3r population.
Proponent<; of 1hc higher weight lunit argued 1ha1
at the prcscm 1ime 1he black bc:it population was
reproducing cilher just a1 or below the minimum lc\•cl
ncces"'1ty for continued viabili1y. They s:iid that an
occurring o:ik dcxlinc, atmospheric polluuon, and the
advcn1 of Ille gypsy moll! "'ouJd put further pr~sure.~ on
the black bear popul:11ion, p~urc.s 111:11 the bears could
not ~usl3in . Raising the weight limi1, they said, would
ulklw female bears more years m which 10 breed nnd odd
lO the populauon
Humers defended 1hcar ethics and pracu~ ;,ind
S3id, "Besides, there'~ hclb of~ ou1 lhcrc.•
h wns no1 ~urpnsang to those who attended the
llC:ltlng tha1 one momh later the NCWRC voted ll-0 10
!'Clain the pound we1gh1 l11ni1 ror Ille black bear.
Paul Gallamore of the Sou1hcm Ap113lachian
Bl.lck Bear Federation. wh"h lud been a major force
behind lhc we1gh1 change proposal, said, "This as
d1scouragmg, however. considering 1hc runount or mpu1
1he commission rccch·cd. We know 1ha1 they go1 more
than 1,000 lcu.ers m favor of r.usmg Ille hm1L"
so
Xatuaf1 Journat
pn~
24
11 was a damp dawn 1uming slowly into a mis1
y
Sunday morning - Earth Day, 1990. Seventy mourners
gathered and held hands in a circle at the ga1es of the
Y-12 N11Clcar Weapons Componem Plllnt in Oak Ridge,
Tennessee. The sad strains of Moian's "Requiem•
played in Ille background.
"We begin Earth Day with a time of mourning
for the Enr1h in O:ik Ridge. Beyond this fence. in these
buildings, the brightest of human minds have overlooked
Ille most profound and obvious iruth • that our place in
creation is 10 be p3t1 of it. in rclntion.~hip 10 the Earth
and all crcatwcs, and to care for Iha! which susuins us."
the Rev. Ralph Huichison told the black-robed circle of
friends with foces p:ain1ed whiic.
"This morning we acknowledge that the
rclmionship be1wcen humankind and lhc Earth is broken.
Jn this pbce we have abused the Enrth from which all life
comes-· twisting the gift of life into forces of death. In
what was once the gentle f:itming communi1y of Whe:lt.
we have beaten ploughs.hares into swords. Md we have
lost our priorities.•
Following the brief ceremony, a young maple
tree was planted in front of the Y -12 sign. Ney Pinedo, a
Pcruvirul Indian in 1hc United SUllllS raising support for
the Amazon rain fores1, spoke "in Ille nnmc of 2,000
tribes" and gave a blessing 10 the sapling. "This is a
symbol of life away from death." Pinedo said.
REPRIEVE FOR ALARKA
Nanni World News Service
The NOrth Carolina Dcpar1mcn1 of Environmenllll
f\.13nagcment (DEM) made a political compromise :ind
decreed that the waters of Alarkn Creek arc no1
"Ouisl31\ding Resource Waters." as biological tesis show.
but •High Quality Waters." a sligh1ly inferior
classification. However. that ruling was still enough to
hold off developers inicrc.~tcd in turning the well-known
na1urnl area inio a golr resorL The developers decided not
to citercisc their option IO buy the propcny. and Alarka is
safe· temporarily.
Opinion in lhc three counties coniiguous lO Ille
property was mixed. At a public hcnrmg in Swam
County in November of 1989 the reaction was
overwhelmingly m favor of the dcvelopmenL Of the
lcuers received by the DEM, however, I IS were for
prolccting lhc crcclc, while 25 s1ood opposed. Two
hundred and eighty-seven people signed petitions
supponang proLCCtion and 195 signed agains1 ii. Most of
!he opposition was cenlCted an Swain Coun1y, •vherc Ille
Citizens Against Wilderness group has organized voters
io oppose any fedcrnl or suic land protecuon programs.
WHAT WOULD THE TREES SAY?
N11un.J World NcwJ 5.,.....,
Two hundred acuvists from the soulllcasl and
01hcr regions across the conuncnt came ioge1hcr f\.by
2S-27 10 131k aboul S3\ ing Ille 1hrcatencd l'orcsts or this
land.
Tiic fifth · Nnuon:il Reform lhc ForeM Service
Pow-wow" mc1 a1 Camp Green Co,·e an Tuxedo on 1he
Green River in North Carolina.
A maJOnl)' of 1he group agreed on a statcmcm
called "The Green Cove Pl;itform" lha1 outlined wa~s to
return native d1vers11y 10 1he fore.\! and create mccntivcs
for a more ecological rcla1ionsh1p wuh na1ural
forc.<llanch.
Ned Frit1. of Texas. 3 leading elder in the
movcmcni to resist clearcu1ting, :<p<>ke to 1hc conference
:ind led discus.<aons.
Jeff DcBonis, a founder of the Association of
Focesl Service Employees for Environmental Ethics,
which agiuuc.s for ecological forest practices from wilhin
the Forest Service ranks, spoke about the sllltus and
program of the AFSEEE organization.
Dr. Roben Zahner, professor emeritus or forestry
at Clemson University, outlined the steps necessary 1
0
restore the eastern old-growth forest; Walton Smilh , a
retired forester and membeT of the Western Norlh
Caroli na Alliance, spoke abou1 lhe system of
uneven-aged forest management he has developed al his
Waldce Forest in Macon County; and David Wheeler
urged auendccs to approach forest Issues from an
ecologically realistic rather than a politically •reatistic"
standpoinL Bun Kornegay, a wilderness expedition leader
lllld president or the Bartram Trail Socie1y. offered
valuoblc insighis as he considered what Henry David
Thoreau would think aboul today's environmental
movcmena.
Bill Oliver and Glen Waldeck rocked the house
with their songs of Ille movement that were al once
inspiring and emcrtaining.
FREE THE FOREST!
FREE THE BEARS!
NAnnt World New1 Service
In a daring daylighl raid, six nmja commandocs
from the Earth Liberation Front (ELF). lhe Kaulilb
chapicr of the group Enr1h Firs1!. rescued and released
Smokey the Bear from the Nantahala-Pisgab National
Forest hcadquan.c:rs in Asheville on April 17
The rescuer$ approached lhc building and rc1umcd
with the Conner hosuge, who, when asked about his
condi1ion, said, ·rn be alrigh1 when l get ou1 of these
damn panis. • before 1clling of the horrors of captivity and
Ille brainwaslung techniques used in a vain effort to erase
his innntc mcmoTics of hfe in Ille wild.
Not to leave the Forest Service wilhout 11 mascot,
I.he group inuoduced the prcn to Stumpy, lhe paper
mach€ stump. their cllJ'ldidatc to more accur.iicly rcprcscm
Forest Service policies 10 the public at latge.
As black-su11cd commandocs esconed Ille bear to
safety, Ran,gcr Fred and Rangercltc Fredericka came on
the scene, evidently io pacify the crowd and 10 1um the
unscttling event to the advanlllge or the govcrnmcnL
Ranger Fred fim gave a discourse on silvicultural
economics for those present: "We in the Farce Circus
manage the nauonal forests in a muUiphtudc of uses 10
maximize profiL Got a question? Keep 11 '1il Inter.·
He then regaled the nudiem:e with folksy, friendly
siones m the warm, caring manner of a Ir.lined publicisL
"Some day you here arc gomg to take your young
ones out inio the fonner forest slump communi1y, and
you will be able to impress lhcm wnh your knowledge
of woodslore. 'Now that over there; you can tell them,
'is a popl:ir siump. And over !here is a hemlock s1ump.'
And they will listen for hours to en1cr1nining and
educauonal stories abou1 our r1:11ional stumpland.•
Jeff Smllh then re;id the "Ecological Manifesto
for th~ Katliah Province" (5CC Kt11UJth Journal #26).
which "'as complcicly ignored by 1hc media, who focused
!hear coverage on the more frivolous pans of Ille action
and tttillatcd their public w11h occnsional mention.~ of
"trcc·~p1king" in relation to 1he ELF group.
One month la1cr, on May 21 , in ano1hcr vain
a1tempt to focus media aucntton on the ecological needs
of 1hc fores1 hab1ta1, 1he ELF group and members of n
new group, Rescue Rangers, returned 10 the Forest
Services. Two members of Rescue Rangers, Da,·id
Wheeler and Rodney Webb. posted copies of 1he
"f:eologacal M;imfc~IO for the Kaufah Province• and !hen
ch3incd themselves 10 the orricc doors, complc1cly
blocking them for onc·h:!lf hour unul taken into cus1ody
by federal marsh;ils. Dcmonslr:ltors on the sidewalk sang
3nd charalcd.
Swmmcr. l 990
�"Stop the logging! Close lhe roads!
The hardwood f~t has to grow!"
as lhc two resistors were lllken away.
"The US Forest Service has lost 11S mandate."
Wheeler told lhe press. "It has shown itself incap:ible of
caring for lhe forest lands entrusted IO 1L The ngcncy sees
iL~ mission as representing human interests in lhe
forests, rather lhan serving the ecological nctds of lhc
forest 11.SClf.•
The "Ecological Manifesto for lhc Ka1uah
Province" calls for lhe public lands in the Southern
Appalachians 10 be cons1i1u1ed as an evoluuonary
preserve IO keep nauvc species from exunclion as a result
of the present ecological crisis. All further logging and
roadbu1lding would be prohibited in the evolu11onary
preserve, and human use would have 10 confonn to 1he
nctds of habitaL
The program also calls on the people of the
province to stop atmospheric pollution. 10 adapt their
lifc.~1yles to fit within the carrying capacity of the rci;ion,
and 10 cultivate an ou11udc of respect for the natural
world.
For their act of civil disobedience, Wheeler and
Webb face 30 days in jail and a S50 line, and an
additional S5,000 fine under a special government law.
Cont.1CIS:
Rescue Rangers
Box 282
Sylva, NC 28779
Earth Liberation Front (ELF)
Boit 171
Alexander, NC 28701
For copies of the "Ecological Manifesto for the
Katunh Province," write 10:
KmUahJournoJ
Box 638
Leicester. NC 28748
CLEAR CUTTING:
WAY TO GO? OR GO A WAY?
RETURN OF THE RED WOLF
MIDDLE CREEK FALLS
Nanni World Ncwl SCl'licc
Natural World News Service
In March, I990 three pai~ or red wolves wen:
released on the Tennessee side or the Gre:u Smoky
MountaiM National Park. If this rein1todueuon IS
suecc.~sful. n permanent population of SO 10 100 woh·es
will roam this pan or the red wolf native hab1U11.
Just over ten years ago lhc red wolf 11.·as extinct
in the wild. Forty wolves along the Gulf coast were
captured by the U.S. Fish and Wildlife Service and placed
ll1 captive breeding programs. Originally the program
was at Point Defiance Zoological Park m Tacoma
Washington, but it wa~ later expanded IO include six1ccn
other facilities. By 1989 the populauon had grown 10
105 animals. However, it is only through reintroduction
10 a free eitis1ence that they can regain the vigor as a
specie.~ that millcnia of evolution hnvc given them. The
Fish and Wildlife Service released a drnf1 Red Wolf
Recovery Plan in 1989. which aims al establishing a
tollll populauon of 550 animals, v.•ilh 200 animals living
m wild rar"s and other protceted areas. The Great Smoky
Mountains National Park 1s considered a pnme
inuoduclion site.
By reintroducing the wolves 10 the Smokies it is
hoped that the smaller coyote. which has migrated 10 the
Smokies since 1985. will be driven out. This logic is
somcwruu skewed, however, since the coyote, through
the process of interbreeding, was considered one or the
major thrcais 10 the small surviving population of red
wolves on the Gulf coast. Why this phenomenon would
not occur again is not uplained.
If the first release proves successful. a second
stage will be implemented in which twenty wolves will
be released in the more remote areas or the the s17.000
ocro part.
The last wild wolves in the Smokies were killed
m 1910. A shy animal, the loner red wolf, which docs not
hunt in packs. is absolutely no thrcal IO humans.
The Middle Creek Falls lie n0t far from lhc rood
between Scaly Mountain and the town of Otto in Mlcon
County, NC, but not many h:ivc seen them. However.
they arc well·known :ind wclf.Joved by those who ha"e
clambered down 10 visit them. Since 1916 they have
been public propc.ny as pan of the N:intahala National
ForesL
Now Dudley M:inning. a resourceful developer
who has acquired property around the falls, wants lhcm
for the crowning jewel and main selling poml for a
residential development he is planning for the site.
The US Forest Service h;is a practice called
land-swapping, in which they publish 11 list Of private
lands that they f.:el are stra1cg1cally important 10 the
completion of the national forest, and offer 10 swap for
these parcels with other Forest Service land of equal
value but less Slrotegic imponance.
Manning has bought 1wo parcels of land on the
Forest Service swap list, one a 1.252 tract along the
French Brood River m Madison County, and 1he other a
157 acre traet along the Blue Ridge Parkway in Jackson
County. He is offering IO trade both these properties for
the 665 acre~ comuinmg the Middle Creek Falls.
Local people are upset. Jonathan William~. a
writer and publisher from Highland~. t\C, says, "There
:ire sacred phlccs here and there on the Earth, where a
person can develop depth of feelings . and this is one of
lhcm ... I want ii left alons. Change around these pans too
often mcansrumation.· And Keith Day. a member or the
Bartram Trail Society, has begun an active grassroots
campaign on behalf of the falls.
These people and their neighbors arc asking
others lo write to Gary Benneu; lligblnnds Ranger
District; RL 2, Box 385; Highland~. NC 2874 1 asking
that the US Forest Service raise additional funds IO
acquire necessary lands and not uade off beautiful scenic
places like Middle Creek Falls.
NATURAL WORLD NEWS continued p.26
Nalllral World News Service
Three recent announcements by the US Forest
Service give a comment on lhe agency's forest
management policies.
On April 23. the day after Earth Day, Forest
Supervisor Bjorn Dahl announced 1ha1 as a part of the
revised forest management plan for the Nantahaln-Pi.~gnh
National Forcsis clearcutting would be dc-empllllsizcd as
the Forest Service method of choice for timber cutting.
He cited public opposiuon 10 the prac tice and
instructions from Forest Service Chief Dale RoberlSon in
his remand of the Nanlahala-Pisgoh I S-ycar management
plan.
"We can change, and we are changing." Dahl said.
There is good reason for skepticism. Less than
one month after this dcclaralion, 1he Forest Service
announced anol.her timber sale, called the Bee Tree Sale.
in the Pisgah National ForcsL E:o:ccp1 for a ~moll area
close 10 a creek, the entire sale tract is to be clearcut and
hauled out by cable-logging equipment, which L~ rc-.crved
for work on steep slopes.
Envtt0nmcnt.11is1S arc up in arms about the sale,
and the We.stem North Carolina Alliance, which has led
1hc oppos11ion 10 c:lcarcutung in the mountain province,
plans lO appeal the sale.
The Forest Service made ilS own comment on its
ctearcutting policies when it revealed that clcarcuuing 111
the Nation:il Forests in Nonh Carolina had cost lallpaycrs
S2.64 million in bclow-cos11imbcr sales in 1989. The
losses in the N:uuahala·Pisgah National ForcsL~ were
grc:ucr th:m that, bealuse the Uwharrie l\'a1ion:1l l"orc~t in
the piedmont area milk.cs a profit on its timber sales.
Summer, 1990
b
~Limh
Journm Pa1J"- 25
�(ocmlinucd &om pege 25)
on them the invisible stress and reductJon in lifcsp:in
continue to be a plague and consequence of our excessive
human over- depe:ndancc on fossil fuels. rubber, and
mined metals from far away places. From this we
structure our socicocs, from this they may also become
dcsUucl~
IT MUST HA VE BEEN THE
ROSES
Narural World News Sc"'ice
Orawmgs by James Rhea
EASTMAN CO.:
WORLD-CLASS POLLUTER
Nanni World News Savicc
The Tennessee Eastman plant, ~dqWlltcn; and
the largest production plant of the Eastman Chemical
Corporation has been r:mkcd as the l(>p air polluter in
Tennessee and 14th in the Uni1ed Swtes in a study
recently released by the Environment.al Protection
Agency and the cnvll'Onmental group Citizen Action.
The Eastman plant rtlC.'.lSCs 40 million pounds of
1oxic chemical~ into the air each ye.v. 1l1e chemical
ace1one makes up 80% of the annual COilie release. Kodak
reported tnfornuuon nbout its polluung ncliv1ues in
accordance wuh lcgist::uion en11llcd 1he Emergency
Planning and Communi1y Right 10 Know Act.
The Kodak plane employs 11,000 people and
makes fibers, chemicals, and plas1ics. II has been caJlcd
co cask bcf<>tt by cnvironmenlal groups who documented
tha1 plant emucn1.s were also polluting the Holston
River.
CAN WE SA VE THE DEVIL '?
NllUral World New. s~.,.,
On Marth 14th 1990, the TruSI for Public Lands
(fPL) decided to purchase 828 acre.~ in Macon Count)'
known locally as the Devil's Courthou;;e. which is
loca1ed on the upper wa~ed of the Chattooga River.
The Devil's Courthouse as composed of sheer granite
cliffs which drop from the height~ of Whiteside
Mounlain to the cove below. Al~o an this upper
watershed 3.l'Ca of the Chatcooga River are =kb und a
wnter fall named Silver Slapper.
This upper aru of the river (five miles west of
Cashiers, NC) ha.~ been thrcaccned by developcmem for
some ume. The lower pas..<:;iges of the ChaltOOjµ are well
known and tm1·elcd by river raftc~. who paddle and slosh
throug)I what is dc•ignaled by the federal government as a
"Wild and Scenic River."
The US Forest Service attempted 10 acquire the
lands 111 the upper water \hcd or the Ch:mooga earlier this
yenr for inclusion in the Nantahala NatJonal Forest.
Fund.~ for protecung this enllle wa1crshcd have not bocn
fonhcomrng from Congress. The area has now become
the cop priori1y land acqui~ition of the USFS. The Tru.<t
for Public Land~ is encouraging the public to support
Congressional fondrng necessary lO conscrvc thi5 viwl
11.-:ucrshod. By 5paring u from the ravages of the l'C$0rt
Xatiuih Journa( pll!JC 26
market. perhaps its bcau1y and integrity can still be
enjoyed by ooming generations.
LIFE IN THE OZONE (revisited)
Nanni World Ne~ Scrv""'
Most of us do it every day: get in the car and
drive to the store, or to work, or to drop off the kid~
somewhere. The effects or doing this are generally not
apparent to our senses, except for perhaps the smell of
exhaust or a p:lUl in the wallet when the car needs rcpall'.
Bui the foct is that every tJme we ignite those
flaming engines of au1omotive "progress" we create a
brew of gasoous cxhnust thm ha~ far more effcet on the
current atmosphere than we at first rcali1e. One of the
gases created in the "ake of the.~ comb1m1ve cauldrons
is ozone • a deep blue, explosive, poisonous, and
pungent gas th:l1 exists as three combined oxygen atoms
(OJ).
The existence of 01.one in the outer "1rnle>5phcrc
is essenual 10 screening excessive ultraviolet radintaon
from the surface or the Eanh. Yet iL~ cooccntmuon m the
inner atmosphere causes rcsparruory problems an
mammals, and mh1b1ts the growth or sortwood trees and
flowering plants. For human bcmg.s 11 is the elderly and
the young that are the mOlil adversely affcclCd by life in
the 01.one. 1lydrocarbons and nitrogen oxides, which are
emitted from puttering cars and trucks. come into
chemical rc~c:tion in the presence of sunlight and create
these insidious tt1unc molecules. Cnrs and truck~ arc the
primary source of o~one in these mountains.
Summcmme can find us with levels of this molecule
exceeding the 113tion.:il ~L:lndards of public health.
A nauonal study mto the sources and effects of
OlOne contam111a1ion wa.~ ordered ten year ago by the
Congress or the United States. As the study nears
completion, it has cost 5 million dollar~ and included
over 1,000 sdcntJsts and engineers. Final rcpons on the
01one in the air of the inner atmosphere over western
North Carolm3 are due later this year. What the rcpon
found 1hus far 1s tha1 ozone 1s the worst form of air
contammataon an the Katuah Province. Acid rain, a
related problem, affects higher clevauons primanly, and
according to James Mahoney 11 as the concentration of
acid~ m wa1cr..hcd soils and forcsL~ at these elcvauon~
thJt i~ currcnuy causing the gn:.-ucst concern, The lower
elevations have yet to show damage as seven:.
Our strCCts and highways appear as s=t trac:ks
of 1numstve chcm1cal conversion and d1Spcrsion. For the
pcclesu'iln moving across them, or the passenger passmg
A rcpon recently released by the Swte of Nonh
Carolina showed that the Champion paper mill in
Canton, NC is responsible for some of the dirtiest air in
the enure swte. From January 10 June of 1988 the
concentrations of particulate.'\ in the air of the area
exceeded state standards five times. These cases account
for all but one of the major violations of air QW1l11y in
1988. Suspended particul::ucs or this area were the hig)lest
of 74 site.~ studied statewide.
The state standard for these aerial molecules is
150 micrograms (mg) per cubic meter. The average at the
Canton site was 78 mg, but it reached heights of 216 mg
during that y<::Jr
A spokesman for Champion International
attributed the increase or partieulmcs to a new road built
for carrying lime thnl was not watered down tO keep ll1e
dust from nying off. A tack or rain that year also
incn:a.o;cd the potential for moving dusL They claimed
that the problem diminished when they increased effons
to keep the lime powder down. Since then the ambient
air conditions have cleared somewhat and the slate now
consider,; Champion to be an compliance with the Stllte
Slalldartl.
The dan:ctor or the Western North Carolina
Rcgioru:il Air Pollution Control Agency, which is an
independun1 group that monitors air quality for State
officiaJs, claims 1hat conunucd hii;h levcls of particulllte
would be a "nuisance· anJ did not ncceS!>arily indicJtc o
danger to anyone breathing it. However, the report they
produced also claimed that extreme exposures to
panaculate-fillcd rur c:ll1 cause aggmvation of heart and
lung dascru;c, and e<m increase the likelihood of cancer and
other respirn1ory problems.
A broken filler ma ltme kiln at the Champion
plant was also cited :is a concributing factor to the
increased concentrations of particulate. As complaints
"filtered' m from local residents the lime kiln was finally
rep:ured in 1989. How muc:h airborne pollution is IOO
much? Ask not for whom t.he smokestack fumes. n
fumes for thee.
TURNTI\G DOWN THE POWER
Nanni World News Smlicc
The board of directors or the NC Electrical
Membership Corporation (NCEMC) voled on May 29 to
drop all plans to construct a diesel-powered peak
generating system a1 Deep Gap in Watauga County. The
board also made it clear that it would not undertake any
further plans for building diesel-generated power
St:ltions.
The board cited licensing delays, public
opposauon to the project. and "respect for the wishes or
the BREMCO (Blue Ridge Electrical Membership
Cooperative) board." which in a face-saving gesture had
requested an end IO the prOJCCL
ln spite of a loud public outcry. NCEMC had
been aggressively pressing ahead with plans for the
generating stauon until the Rural Electrificauon
Adm1nastra1ion. which had yet to approve the proposal,
made a public announcement that it had questions as to
the Stalion's effect on the local environment
Oppo:;1llon to the Deep Gap swtion was led by
the group Mounutan People for Clean Mountain Atr and
the Blue Ridge Environmcnt.ll Dcfcno;e League.
Summer, 1990
�SOUTHERN APPALACHIAN
NlJl"f.7 Ai lD Tl..J:E B10SPFJEit.:E !PROGRJ11Vl
The Man (sic) and the Biosphere
Program is an international program started by
the United Nations Educational, Cultural. and
Scienrific Organization (UNESCO) in 1971 to
work in particular habitat areas "to build a
harmonious relationship between man (sic) and
the environment on a scientific basis." The
international MAB program has identified a
network of biosphere reserves in characteristic
biomes (natural regions) around the world.
Each biosphere reserve is based around a
core zone, a wild landscape which contains as
much of the representative diversity of the
region as possible. Outside the core zone are
various special use areas to promote
preservation and study of rraditional land use
techniques of indigenous people, in-depth
rcsean:h into the ecosystem, and demonsr.ration
and study of habitat restoration methods.
Surrounding these inner areas would be a
multiple-use zone, or what is called an "area of
cooperation," where sustainable human use
would be practiced.
The project is regional in scope. This is
shown in the Southern Appalachian Man and the
Biosphere (SAMAS) project, which has
outlined an area almost identical to the Katuah
Province as the Southern Appalachian Biosphere
Reserve.
SAMAB was created by the agreement of
~even government agencies in 1988. Southern
Appalachia was chosen by UNESCO as one of
the first biosphere reserve areas because of "the
region's unique and globally significant
ecosystem" and because "the Southern
Highlands, like many other regions of the
world, have been subjected to largely
uncontrolled growth in population and auendant
development, particularly in the past two
decades." UNESCO recognized the Southern
Appalachians as "one of two areas in the United
States which best exemplifies biosphere reserve
concepts."
The SAMAS organization already has
several projects already underway. Among these
are:
- developing a computerized ecosystem data
base for the region,
~ training specialists to inventory biological
diver.;ity (planned are links with Latin
America to monitor migratory bird
populations).
- detecting and chaning climatic changes and
ecosystem responses,
- developing environmental education programs
for elementary schools,
- encouraging an environmentally-compatible
tourism industry,
- and creating a coordinared resource managrnent
plan that could be offered to developing
countries.
The basis of SAMAB is cooperative
regional planning. While the regional model
being promoted by the organization is excellent,
and the project goals arc largely laudatory, the
project now consists only of the regional
divisions of six federal agencies - the National
Park Service, the USDA Forest Service, the
Southeastern Forest Experiment Srnrion. the US
Fish and Wildlife Service. the Economic
Development Administration, the Department or
Energy, the Environmental Protection Agency,
and the Tennessee Valley Authority - the same
federal agencies now watching over the rapid
degradation of Kattlah's natural habitat
The SAMAS concept is still in its infancy.
Optimistically, the organization could renect a
new outlook and a new commitment on the pan
of its member agencies and the organizations,
public and private, who join subsequently. The
possibility is there. But SAMAB could just as
easily be "business as usual" under another
guise, if operating policies and power
relationships remain unchanged throughout the
region.
~
The organization is also interested in
beginning a program to tally the botanical and
pharmaceutical values of Appalachian plant life.
lndrdefeinr lte / " bo
f
I
I
I
I
I
I
I
I
I
I
I
I
/
\.
-
-
-
-
-
-
-
-
-
-
-
-
-
-
"Multlple Use ArH
(Alea of CooP41ratoon)
Human senlements, forests and
rangelands. and other us4s m11nagad
lo ach•ove greillost possiblq hnrmony
with tha porpose of th11 biosphere
"'
Rohabllllallon Ar11
Demonstration of m11tll0ds
lo restore degraded
landscapes
\. 18591119
,
......,;.;;.:.;....:__ _ _ _ _~--_..,1
"Core Zone
1
""
Conservation or natural
&eosyslams and biological
drvars•ty, baseR111>
,
9COlogical monrto11ng
,)
,
Tradlllonal Us. ArH
Experimental Auearch Area
Conservation Md study ol
Manipulative rese;irch
twmomous land uses,
Ion managed ecosyslems .
1y.p.,ally by 1nd9nnous
~
,)
I
I
I
I
I
I
I
I
~----~~~-----~---------J
HIGHWAY TO NOWHEREwnunucd from p. 9
FHA planners returned to the drawing
boards. After locating other deposits of pyrilic
rock ulong the proposed route, they reloca11:<l the
roadway 10 another alignment lhat avoided much
of the acidic rock deposits. They then let ne''
construction contracts for the revised route plan.
Smee the new contracts have been h:t, pyritic
deposits have been encountered in one of the
four segments built in Tennessee and three of
the six segments in "ionh Carolina.
Where pyritic deposits have been
uncovered, they have been "encapsulated" in an
effort to prevent :mv contact '' ith water. which
brings the acidic con1ponents into solution. The
rock is excavated, placed over constructed
drains, covered with agricultural lime, and then
capped with concrete. The success of this
method is being evaluated by a research te.1m
from the University of Tennessee. and .stream
monitoring is being done on a regular basis in
cooperation with the US Forest St:rvice.
St4mmet, 1Q90
The highway project has also suffered
slumps and slides that have added to the expense
of the work. David Govus is a grading
contractor in Ellijay, Georgia who goes
frequently to the wild country below I looper's
Bnld to hunt grouse. He says, "It's an
unbuildable site...They arc hanging the road on
a very steep ridge just above Santeetlah Creek.
It's getting close to a 45% gradt: along in there.
There are places you can hardly walk up.
"They're having to gouge out the ''hole
side of the mountain, and they've already had
several major slides. Pan of the road coming
from lhe Robbinsville side just slid off the
mountain. It came 300.400 feet down and
wiped out a Forest Service road that ran parallel
below.
"This was last December. even before \\.'C
had the big rains in February."
Repair work on lhe slides are currently in
progress. and one more contract for the final
eight miles of road is due to be let this year. The
section 10 be completed passes over Wright's
Creek, known locally as one or the finest native
trout streams. The road plans call for the
highway 10 cross over the creekbcd five times.
This threatens the stream's survi\'al. as the
headwaters area of Wright Creek contains some
of the steepest slopes and some of the largt:st
deposits of pyritic rock along the entire route of
the new roadv. ay.
Da\'id Govus says. ''If somebody could
go up there and look at it, it would make them
sick enough that they would understnnd how
stupid it is. Somebody who appreciates the
Southern Appalachian Mountains and who
undernands the pressure that's on them can see
that the Forest Service land is the last bit of the
landscape that's not being totally developed.
And here is a wild chunk of !:ind lhat ~hould be
a wilderness area, which instead is having this
useless highway pu1 through it."
,
)(.Qt~
)owncal pmJeo 27
�Dear Sirs.
Your spring number is a bi1 difficuh to accept as good Ecology.
I refer to Snowbird's illustration and write-up on edible wild
flowers! We need to protect them - as they are disappearing as
development and poor foresU')' practice ruin their habilllt and areas of
growth - Why eat wild flowers? • Better way to conserve.
•
Yours truly.
Miles L. Peelle
Brevard, NC
DRUMMING
LETTERS TO KATUAH
To Whom It Concerns:
Howdy there! I mec1 David Wheeler at the Environmental
Summit at UNC-A Saturday. He mentioned that Kat1u1h JC1urnal had
a write-up in your last issue on the black bear in regards to the White
Oak Communi1y and landfill.
This community is my home. I've been working real hard to
stop lhis siting. I gave David information regarding this. My concerns
are grnve as r feel the noise will ~isrupt the nesting pil~at~d
woodpecker and other birds ·the red-tailed hawks, etc. that reside m
my mantre hardwood forest that will never be disrupted.
I love the sounds of the birds. I really feel for the black bear,
the ones 1hat will be poached and the young who will learn an
un-natural way of being. The situation was o~e of politics. If th.e
bear could vote instead of people, they would wm. My community 1s
remote and small · only 90 households. The black bear will be
severely affected and the damage permanent. We need help from all
who love this wilderness species. I do know without help from the
outside, our politicians will win. They're determined. We do have
. .
people allying with us now, ~ut we need ~verybody. .
Enclosed is money, of which l would hke the last issue pertammg
to my concerns with the siting of a landfill in White Oak. I'm very
active in the light to stop it, your resource might should of sought me
out. The rest is for the cause. Thanks.
Editors' Note: People on th~ editorial staff had some questions abow
this initially, bm after smne discussion we decided to go ahead and
prillt tire article. Thank yo11. though.for voicing your concern.
WIU7t Snow Bear tells us is:
"\Ve certainly don't want to drive wildflowers to extinction.
Tire particular plants I chose co write abolll grow in large numbers
where. the\' occ1tr in this area.
"I also ga~·e specific instr11ctions for gathering the plants ill a
respectful ll'a)' The whole point about writing abo11t the wild plams
and their 11ses is to com·ey a respect/or those beings.
~1 think that people lfring their lil'e.1· i11 harmony with rite
mo11111ains. knowing rlre edible and medici11al uses ofthe native wild
plants. would be more inspired 10 preserve the plants and their wild
habirat. I don'1 tlii11k that the number of people who go inro wild
areas and pick a salad are going 10 mean the end of the wild native
plants. b1u if a species becomes rare, we certainly should not gather
it. The major threat is in the wholesale destruction oflzabitac."
?lie Sinners
"ITU sun gives tfie 'East a ji111J{ slupy norf
am{ slips away 6eliina a rosy fii[f.
'IHiife I, at peace for once, suting on my [1".rcft,
'lfien, 'Listen,· a cric~t sfui{(y calfs. 'Listen!'
.?l.na tfte evening gossips 6e9m.
Sincerely,
Carolyn Gann
Rt. 4. Box 191
Waynesville, NC 28786
'?(aty tfU{, • a malicious tattfttak si119s out.
·x..a1y aU!n 'tr a wyalf nemt replies.
'?(p.ty aitf.' '?(p.ty aitfn t.' '1(.aty tfit{.' ''])itf11't/'
Cfiarges am{ counter ones tftstur6 my soul
'Ofi, Lori{,' I 9roa11, 'ls tfrere no e111f to si11?'
Dear People.
.
I discovered your fine journal while staying at the Hot Spnngs
Inn last weekend.
T was so taken by your issue on "Children" that 1 intend. to
incorporate some of the ideas into the environmental educau<?n
curriculum of my school · The Montclair Coopcrauve School 1n
Montclair, NJ.
... Also (please send) a back issue on "Forests". I became
concerned with the clearcutting visible from our hike on the
Appalachian Trail and would like to get your views.
Thank you,
Lora Cooper
Berkeley Hts, NJ
'Stop it!" I sliout into tlie noisy crowtl
'/won 't liave s(anaer in my own 6ac~arti.'
Yet as I speak_! 6fusfi for ptrfuly
Jts my tfissem6lin9 mina ~eps wontfering too ·
'!JUI s(u.?
· Marie 'Woori
Dear Kauiah Folk,
I live in the New River Valley, which ha5 become grist for the
DEVELOP • DEVELOP • DEVELOP mill, indiscriminate and
insntiable. A green Conservancy has sprung up, but oh so tentatively.
unfueled by the real estate busine$$. I hope for ideas from Ka11lalt, as
well as good company. Many Thanks!
Sally Spangler
Rt. 2. Box 4
Christiansburg, VA 24073
Union Acres
An Alternative Community
-SrrwJr;y Mcnmtain living
Ulilh a focus on spiritual and te0logiC11/ 1JOluts•
Acreage for sale/ Beautiful lrnCIS of prh'lllC land available for
homeSICllding. Approxim:ucly eigh1y :ic~. surveyed into 24 lots
of ooe. two. or four acres each. ~vcn acres of common land
including cn:dc, meadow. playground, and scenic views.
Common property managed by communily conSCl\SllS.
Eartb sttwardsbip/ consensus democracy( organic gardening! noopoUuling
ttebnolocia/ atttrnalhe children's schoolf rttyclini: «Dier/ retrtalS and
.. orkshops/ aod other rooptrali"t tndtu·or~ 5uch as food co-op, etc.
For more infonnauon· C. Gmnt. RL I Box 61 J, \\'hittier. NC 18789 (704) 497-4964
•
The editorial staff would like to extend a special thank
you to Thomas "Breeze" Rums for his donation of a 10%
lit11e lo Ka11ialz Jownal.
P.Jd AdvcrtlSCmCDI
JCnltmh Jatnnul P"9C 28
Summer. 1990
�STEADY STATEcon11nucd from p.9
CNP also satisfies the missing ethical
component in modern economics which Daly
foments. The CNP of an ecosystem can be increased
depending on the amount of care, concern. and
respect the indinduals within tt m;imfcst for
their hfc community. Carelessness, dii.dain, and a
lack of respect lower CNP.
The Spirit of the Wild
James Rhea's artwork that was the logo
for the "Restoring Biodiversity in the Southern
Appalachians" conference and the cover of Issue
25 of the Kaulah Journal. is now available to all
as conference posters and T-Shins.
The posters are beautiful, four-color 11" x
1 renditions of the native species portrait with
7"
conference information below and are available
for $2.00.
The T-shirts are heavy-duty, all-couon,
silkscreened by Rldgerunncr Naturals. Only
large and extra-large sizes remain. They are
available for $10.50.
Prices include postage. NC residents
please add 5% sales tax.
All proceeds fror;n the sale o_f these .itcn:is
will support rescue acuons for nauve habitat in
the Southern Appalachian forest.
Order from: KfllflNU
Box 282; Sylva, NC
Ka111ah Province 28789
Ultimately. all of lids investigation and
discussion has to do with choosing a quality or life
in Katuilh. However, as Daly writes, "quality
involves difficult judgements. and imposes
self-definition and respons1b1ht;-•.. quantity (the
CNP measuring stick I involves merely count mg and
arithmetical operations that givt' everyone the
s.Jme answer and impose no responsibility". It is
easier, but not necessarily more accurate, to
measure progress by the quantity of concrete,
buildings, parking lots, people, and/or dollars in
an area.
But is this real progress? Cannot progress of
society occur without physical growth of structurus
and/or people? The building of a home, or of a
community, is more than just the erection of
structures.
It is the creation of a living
environment which will help meet, in a
sustainable way, the needs of those people who
live there. Arc not improvements in the quality of
food, air, water, justice, and community relations,
progress? Could not the successful maintenance of
ecological diversity, and the support systems
which are the foundation of this diversity, be
considered progress?
This is the supposition of the steady state
economy "Progress" is the maintenance of the
"best" conditions - in a word, quality. In the
growth economy, "progress" is the ever-increasing
growth in quantity of physical goods and services,
leading to the destruction of production capability
and life support potential.
(cost) $24 milhon in state and students money, and
promote the growth of the univer:>ily. An increase
in the quantity of dollars to an areil is by
ddinit1on .1 ~good" thing for that area.
But would the present supporters of lhe
construction project still be clamoring for the
government money if the dollars were being
offered to build a radioactive w.Jste storagc
facility? Of course not. In th.JI instance they could
easily see the difference between quantity and
quality.
John Stuart Mill put it \'cry simply and
clearly over 100 hundred years ago when he spoke
of a steady Stille economy:
If the earth must lose a great portion of
its pleas.1ntncss which 11 owes to things that
the unlimited increase of wealth and
population would extirpate from it for the
mere purpose of enabling it to support a larger
but not happier or better population, I
sincerely hope for the s.ike of posterity that
they will be content to the stationary long
before necessity compclls them to it.
,
RESOURCES
Berry, Wendell. 1987 Tht Gift of Good Lo11d. Nonh
Poinl Press, San Fransisco
Daly, Hcnnan E. 1977. Steady Stott Economics. W.H.
Freeman and Company, San Francisco.
Daly, Herman E., editor. 1980. Eco110mics, Ecology,
Ethics· Essays on a Steady Stott Eco110my. W.H.
Fn:cmnn, S::111 Francisco
Daly, Hcnnan E.. nnd John B. Cobb. Jr. 1989. For the
Common Good. Beacon Press, Bosion.
Schulll3chcr, E.F. 1973. Small is Bca111iful: Economics
os if Ptoplt /ltartertd. Perennial Library, New York.
MOO N
D ANC I NG
The proposed regional activities center at
Appalachian State University is a good example
of this conflict between quantity and quality. In
the minds of many, the proposed coliseum is
"good" because it will increase seating capacity for
events to 11,000 people, create a number of jobs
(mostly temporary) for local workers, bring in
Gift• of Cdebrauon
(EARTll WA\1 bOOKSTORE)
<!
Books • New Age MU$ic
Wildaafted Htrbal Product~
Gmutones • Unrqul' Card.i
Maga~mcs
• & Mort
(704) 264-7242
1 IOB Wc..>!>t King Street, Boone,
NC 28607
by Jomes Profitt
Down in Sylva
bear claws haunt the while clapboard town
~rung briefly between two mountains,
and the breathing or wild Appalachia moves
m and out of the mill's steam spirals
up into the sky.
A creek dribbles half-heartedly
through the edge of this pince.
Cherokee lies twenty miles west.
There, a hundred Indians ride the bed
or a red Chevy pickup with a cooler of beer,
lawn chairs, and ancient, laded Levis.
Al lhe trading post a small, stunted bl.Jck bear
p.1ces his days evenly.
Oh-God-am-l-immort.11-never-to·melt-my-bonesand-fur·a nd -hot-brca th-into-I he-stone-of· thisplacc?
cries a wee; disgruntled bear soul into quiet hillsides.
In the summds fading. men move into those hillside~
carrying nfll'S and trailing dogs
lhJrsting for blood in the ho.trsc,
secret l.mguilgc of hounds.
S\&mmcr, 1990
e1ti11ae ,At11p111ttl11re
WILDLIFE
"'
Jlerbp/gl/I e1i11it
T-SHIRTS. SWEATSHIRTS
'l\iage, 'JWfl~I 'Nat!Jraj_s
'''"
~~
~o'~ ~ C/~~ 130
ILC IAAJEBE. I.I. S, Ac..O
UC~T
v•~
0
,
vo'f.t,·,;p'>
~~:C,o·"
Dept. K
N Main Street
Waynesville. NC 28786
(704) 4~~3..Q03
,.~
........ ~·"
�Review:
Cohousint A Contemporary Approach I• Housing Ourselves
This is a book about bringing tile small community back to
modem society. The authors, Kathryn McCamant and Charles
Durrett, are a husband and wife design team who visited 46
cohousing communities in Denmark. the Netherlands and Sweden
before writing this book. They lived at many of these communities
for days or months and this gives their book depth and autnenticity.
This is a nuts and bolls guide to gathering a group of like-minded
folks :ind building a community.
The communities the authors studied in Europe were all quite
different from each other, but they also shared important features.
The groups were all democratic, and there was a refreshing absence
of charismatic leaders. They all had various amounts of resident
participa1ion in !he design process. AU of the communities provided
private dwellings for families as well as common space for group
activities. Some of the groups were cooperatives, some had owned
units, some rented units, some had both owners and renters, and
many had ownership similar to condominium arrangements.
The communities varied in size from 6 to 80 households.
There was a scrong consensus from both of these extremes as well
as from the middle ground that groups in the range of 15 to 30
households is optimum.
Some of the communities were buih entirely by hired help
while in others the residents did various amounts of the cons1J'Uction
work. Some of the communities were very poUlically-mindcd, some
very ecologically-minded, some didn't seem to mind at all.
lbe advantages of a small community are almost too
numerous to mention, but lower cost of housing, children's
playgroups, music ensembles, protection from crime, teenage
music rooms (Most of the communities had them!), greater energy
efficiency, laundry rooms, saunas, soccer fields (or baske1ball
courtS), workshops, walk-in freezers, darkrooms, and any other
resource one can imagine being shared profi1ably, make a good
beginning of a list. My own favorite advamage is enelly efficiency.
Through a cen1r.1l heating sys1em and co-generation, a small
community can have wannth and power at a small percentage of the
ecological and monetary cost 1hat a comparable number of
independent houses would use! Small communities can take
advanrage of the solar, wind, and water resources which would be
beyond lhc reach of one family and beneath lhe notice of a 1own or
city. Efficiently congregating humans in small communities leaves
much of the land for other species.
All of this makes basic good sense. The quesuon left is
"how do we get there from here?". Colw1ising is a very good guide
for this journey. It is a beautiful as well as a practical book with
plenty of color photographs and thoughtful architectural drawings.
It is published by Habitat/fen Speed Press and well wonh the
$19.95 it costs. If you are interested in living in community, you
~
should read this book.
·reviewed by Will Ashe Bason
Cl-ONA conlinucd !Jom p. 7
China's remaining 12% of forest cover is threatened by population
pressures and by the demands for wood of the industrialized areas of the
country. (One day I saw a 100 foot long log of Washing1on State
Douglas Fir being caned down 1he street by straining peasants!)
Modernization and rising expectations funher threaten this evolved system
by polluting the supplementary sources of protein foods found in the
waterways, by acid rain, and by the loss of prime arable lands to urban
sprawl, rural industry and private house building in the countryside. The
lure of modem lifestyle now projected on millions of TVs is a powerful
destabilizing force throughout China.
Dut the lessons of China seem unequivocal. If we are to avoid her
terrible mistakes and if we are to find harmony with the Nature of our
own continent, we can learn from intelligent observation what the Chinese
have had to learn by dire desperation. We can avoid China's plight by
applying the solutions the Chinese (far too late perhaps) have developed
to deal with the ecological challenges they face. We can ignore China (or
Ethiopia, Mesopotamia, India, Egypt, etc...} nt our peril.
Consider then for a moment what life in Kaniah would be like if we
could emulate the present resourcefulness and humility of the Chinese.
The intensively farmed prime lands of a few valleys around Asheville
could feed the entire population without strain. Thousands of acres of
pastures could be returned to forest/woodlot, since we would be eanng
soybeans and grains instead of beef and pork. These could provide fuel
for home heating and cooking (not to mention vigorous exercise for axe
wielders). Since we would be a low energy society, we would have to be
doing crafts, farming and domestic arts close to home. We could dispose
of our automobiles.
Noise, carbon emissions from fossil-fuel burning and the mental
stress of the modem lifestyle would deminish. Our communities would,
of necessity, be closer knit and less mobile and would thus be stronger
sources of social solidarity, so lacking in our ultramobile, treadmill
"American life". We would require less things to have as we begin to be
farmers, craflSpcople, musicians, artists, woodsmen, poets. Our forest
lands would become less accessible and therefore more wild. Old growth
forests would come into their own again, since our economy would be
one of sufficiency, not cancerous growth. Nature could move closer to
us, even as we become more natural people at home. The artificial
demarcation between the Wild and the Civilized would fade and the two
would intermingle and fuse. An economy of small farms, sm.111
businesses, and mutual interdependence would blossom.
People would look on their surroundmgs with a keener eye to the
deeper rhythms, functions and mystery. Like the Chinese. we would
11lways know at a given moment which way is nonh and which way is
south. We would be closer to the we;11her and be in tune with the seasons
at a deeper level.
XRtt".nh Journot pnl)G 30
Summer would last longer in our minds and be sweatier. Autumn
would be more poignant and festive with community harvests. Winte1
would be leaner, more intimate and contemplative. And Spring would
simply mean more.
When Spring came to Jiangsu Province! It meant an end 10 the wet
and cold with no cenrral heating. nn end to 9 layers of clothing, 1
0
jumping jacks and pushups at dawn, to sponge baths. to turnip soup, to
grim faces. Spring meant new life, hope and comtort. The first
cucumber never tasted so good as ii did in Jiangsu Province.
Let's try to avoid the kind of situation where someone will have to
ask this question, "Whose ducks are those?" Let the ducks remain wild in
a healthy wilderness. Let a lone hiker ask permission to kill it and give
thanks for eating it. Let the mystery of isolated bears return to our
psyche, as we tend our gardens of plenty gazing at the distant mountai ns.
The Way. the Tao, exists. Let us follow it.
Stephen Barrleu c1urefllly lives on the campttS of Warren Wilson College
in Swamwnoa, NC where Ire leaches and directs the International Smdent
Program lie and his family plan to move w land they have purchased in
the Dominican Republic, where they will farm and encourage rural
development.
~
-
....
· ~
:'litm 1r1
I
.,,. ,, , ,,,JCf'IU
704·264·!)210
200W. KlngSt. Boone. NC
3 Blocks Crom Campus
Sumn~cr.
1990
�END OF REAL ESTATE coru.inued l'rom p 23
CurTCntly, much human attention 1s put into designing ever more
effective ways of killing each other. In many governments this approach has
proven disastrous to the ecology o( their regions and to their own economies.
By diverting even a fracbon of the now of human 'money', attention, and
concern involved with 'destructo-tcchnol9gies' into those forms which work
with the timing and material energy cycles of the sun and livmg bJO'Phere it
is possible that we can d~1gn basic humAn scale systemS which fulfill the
needs of housing. food, he•lth care, travel, tcachtng. and rommunicauon
without thrusting our energy discard'! he; pollutants) onto the hfc sustaining
environments around us. It means our new "job~ will be to monitor the flow of
many fonns of energy •nd make sure 11 is ~cLlble or reusable "ithm the
human community, and that what 1s released into the habitat of other
animal, plant. and microbial communities is d1Scstabll' by thl'm. PCB's for
instance are vl'ry difficult for bacteria and fungi to decompose, while some
other chemicals such as organic 50aps are degradable. II would mc.1n
adopting a similar kind of energy respos1bihty as we would find in a forest, a
creek, pond, or meadow - not allowing a valuable form of energy "go to
waste". It would mean de5igning stores and industries with systems and
containers that are re-usable. Also worth considering arc food producers that
work directly in a villagl' or town in which foods arc made fresh and the
need for wrappers and containers would be minimized. Our
"ncw~mploymcnt" would also mc.1n finding and using 11\dteri.als that arc
more organically digestable by the rest of the biosphere, or at least
digestablc in a more reasonable time range.
The utterly ironic process of going away from the home or homestead
to earn money from someone else to be able to purchase land and housing that
some great day m the future you hope to live in and enjoy (perhaps with a
family) is a sad •nd telling story of the lack of clear prionhes in modem life.
ln a region where Real Estate was NOT long (or queen), there would be
encouragement in finding a "house and land" for people who are, or are to
become good stewards. One responsibility of the Village would be to keep
track of lhe turnover (le; births and deaths) of lhe population of the vlllage
and relay this informabon to young couples for example, who are awaiting
ho~. Within local Village agn.'Cmcnl!i about the canymg capacity of a
farm or pan:cl of land their payment would be in the eifort and skills they
applied "on sight". It may abo be appropriate In such contexts to have LETS
trading 5)'5tl'IT\S (sec Katllah Issue 22) far goods and services not e)!Changed
through cuh or precious metals..
Banks charge "intCl't$1" to thO!>e who 'have not' now for the chinc:e
that the)' may possibly 'h3ve' later. This *interest" has traditionally been
coming from the workings of the Sun and 81o~here through pLtnts, animals,
rung;, and bacteria Now we have replaced these renewing forms of Interest
with numbers and the Earth's storage of fossil fuels- which were placed
there inadvertantly by the death of living organisms - perhaps in order to
keep carbon atoms from contnbuting to the over-concentTation of greenhouse
gasses in lhe atmosphere.
Could a system be created through which land or a house would be
"worked" and taken are of by a person or a family and "paid for" by the
work they actually do while living at the residence? It would certainly
assist the effort in reducing the now of harmful and mundane molecules (such
as automobiles spitting out their weight in carbon-dioxidl' m one year) which
is creating an enVJronmcntal crisis for many of the larger multi-cellular
organisms like ouselves. The overarching context of the present economy
prescribes that there must be a middle person involved to retail, or scoop-off
some extra money m the transaction between a human family and the land.
Most of lhe "monitary profit" from someone actually living on the land they
are trying to acquire goes off to someone else wllO is free to walk off with it,
through the craft of law and Instituted customs. By giving value to what the
source of wealth is; the know-how, plants and animlls, materials, tools,
hulTWl and other than human relations, and the capacity of human bciilgs to
be adequate stewards in this process - we could possibly find ways to g;ve
back to the land the attenhon that is being taken away from ii l?.Y 'Working
Jobs' that •re often meaningl~ (or ha\•c htllc to do with actual hfe support)
and become nearly purpo$Clcss to the attempt of finding harmony in human
relations. and within the relations of the region they inhabit.
Mind you. there would h<l\'C to be some stnct prohibitlons to people
that would abuse such a woy of "eamfog a living". No ultimate guarantee
exists that ways of hum.ln fundamentalism. trickery, commcroahsm, and
"nus-m.11"1gcment• that have been C\idcnt In our past will not find l~ wny
into such a Re-'"ISiomng or the basic pnnciplcs of Real Estate. At the same
time, how could we prevent such regulation from becoming too rigid and
burcacratic7 One s11ggcs11on comes from Anthropological studies showing that
groups, or etrclcs, of "primitive" people numbering only as many as 40, were
able to communicall' about b.151c assumptions mtlsl clearly and clfoctivcly,
e\-en though the ways they organizl'CI their affairs were not always linear or
Summer, I 990
'rational'. Perhap; this kind of organizing in the context of non-lethal
technologies would aid in decision making more than large, overly
cumbersome 'bodies' of people haggling over agendas and policies for long
periods of ttmc, •nd insi5ting on rigid heirarchical fonns of order.
There would be hard work involved for those choosing to be a ~rt of
such an ecologically minded approach to human hre support in the greater
contCl<t of H•bitat rreservatlon. A justice syMem that involved inhabitants
other than human, along with the repo0$ib1lity or human caretakers And
the carrying capacity of the land would be one very different from the
primanly urban and l'llCdlJlmainy mdustnal slate as it exists now. Such a
system would involve biology as a cruelal aspect of such an intcr-spcoes
JUStire. The main problem With this would perhaps be find mg Agreements
about what such a fonn of justice v.ould ~n. and how offenders to it would
be dealt with. Would we samply rccapttulatc our CWTent shamefully
inadequate ways of "lmpnsoning" people an an Ecological State, or would
there be community service penances?
An l'COnomk system of accounting the direct work done on or from a
"peace" Of i.nd for housing. or the ability to hve ma given plare and obtam
life suppprt in a VJllage ronk'ltt, ls also quite foreign to our way of life now
(though II has rc-ci.1~ted many tim..'5 through the human past). Instead of
proving you are Worthy to an employer, perhaps you could prove 11 to a
council within a community or village <or group of villages). Would such
villages be patterned afkr collccllve socictil'S m which crucial lands, tools,
and foods arc distributed more l'Venly among the populace? Or would it be
fashioned after market l'COnom1cs 1n which what a person or fAmily is able to
create and sell on a market dl!tcrm1~ their wealth and status in lhe
community? The collective notion seems to prove too uniform in character with a sti!fiing of diversity and often of helpful innovations as well.
Capitalistic notions appear to be too diverse - the markets fill with multiple
products that require specialized means of repair and the pooling of capital
becomc?S paramount to overall ecological health. I thtnk there will be some of
both ol lhesc ways of cultural organizi!ll; involved 1n an ecological approach
to human commumhcs, much as in th~ practice of Land Trusts (see Ka!Uah
lsue 20). In a Land Trust the foundcn determine 'guidelines' whlcb
pcrchascrs of land in the rommunity must agrre to in order to '1nJy" anto IL
The land is removed from lhl' "frre market" of busmess. and IS open to the
decisions of loCal residents who are in rlttd of maintaining the land's
integrity ~or their own survival.
Our current lnduslrial Chaos in ~l contributes to the stiffHng of
human CMrgf cs and experiences in finding collective and perso~I ways of
M<lture (or climactically stabalizing> ecological relauol\lhips with the
many cycles of energy and form found in the ·nch" and rare environments of
this Uving Planet. To find an order now, that is not a throwback to a
supposed order of long ago, is our current challenge. An option for ecological
in~ty, an which industries would perhaps become Tnl '"plants", is not an
absolute proposition, however. An astcrlod rould collide with tliC Earth and
throw the Earth's living systems into a chaos far more inteMe than what we
are doing with our bombs and industries now. Can we retrieve from the
self-Initiated chaos and fear from whicli we have been building Into
"mlhtary industrial complexes" for hundreds of years? C..n we create a
polity that does not seek to manipulate and scavenge the lives of the
•common people" thay proport to support?
The expericnct' of human corruption. greed • .and power struggle5 for
social positiorung cannot be left out of consideration when. imagining
ecological villages. Yet if the bulk of Non-roal estate societies revesred
women, m1nontics, relative honesty and ea>logical health, apprenticeship.
•nd non-partici~hon in militarism more than It does the previou!lf
mcn11oncd "attributes", the chances or more JUSI social ~ems rould have a
greater potent1<1I of cof!Ung Into existence. In ~· there ili now a.c1oler
mutual ronsistcncy brtwecn our own ~II being .and that of the enVlronmcntal
context of the Earth
Unpredic;tabillty and tunnoU arc likely to percolate in human
societies. Even (r we can design villages that are ecologically sound there arc
no guaranl1?6 that OUT social and personal Ills "'ill be cured. Such secnunsly
"fmrretenal" concerns as conflicts of assumpuons. violent behavior, drug
addiction, croWding. lying and dcrual, romantic relatio~ gone sour, ~ge
rebellion, disfunctlONll famihcs, ond other maladies of the human coru:huon
are os mbmatcly ln\•ohro with these so called 'Green Technologies' as the
design of the systems themsclvcs.
It may be true that by Cl'l'attng a more healthy context between
oursdn.-s and the blola uf 1hc rq;lon we Inhabit :;ome or ou~ current social
malaise C'an find a plare to heal old wounds, yet it is too easy to think that
there Is some •fix" that we can put on our soctelli.'S that will heal this once
and for all. There must also be an nccompanying inner ab1hty of the
personality to become 1nll'g1'.tll'CI into a group larger than Itself, v:·h1le
.
rcuunmg the self-assertiveness nl'Cl'SSlry for identity and protc<:non. , .
JCatUah Journat pa9e 3l
�PEOPLE ANO KABITAT ccnlinued &om p.13
manner in which they earned !heir wealth. The
very isolation that bad protected the mountains
fro!11 induslrializatio~ for ~ long now proved
their strongest attracoon. City-dwellers realized
that they could "have" that isolation - all they
lacked was a way to get there. Thus began the
era of the four-lane. The Appalachian Regional
Council brought in federal money to help state
governments upgrade old roads and build
modem expressways.
. During th!s same period agriculture
dcclmed sharply m the mountains • and with it
declined the traditionally high birthrate that had
always characterized Appalachia in the minds of
outsiders. With the construction of new roads
in-migration became the driving force in th~
population growth of the Katuah province.
Today the rate of biological growth (the ratio of
the bmh rate to the death race) remains at flat
zero or in fractions of a percentage point (0.07
percent in 1984), while the rate of in-migration
continu~ to rise dramatically, putting the overall
populauon growth of the Southern Appalachians
we.11 above the national average. The number of
reurces tr3nslocaling to the mountains raises the
percentage of monality and skews the biological
growth rate somewhat, but a look at the figures
shows the dominant influence of migration on
the regional population.
Lack of access has always been the
limiting factor on growth - the growth of human
popul~tic:>ns'. ec<?nomic development, and
mdusmahumon • m Appalachia. Lack of access
protected the wild nature of the mountain
habitat. Now the cork is out of the bottle. The
sporadic stream of in-migration has turned into a
flO<?d. As ov~r-populatcd Europe once offered
an mexhausnble supply of humanity to fill up
the New World, the large eastern cities now do
the same for the mountains. as the interstate
highway system offers an easy means of travel.
Along with the increase in new residents,
there has been a tremendous increase in demand
for recreational opportunities in the Great
Smoky Mountains National Park and the
national forests. Today. human management and
hullllln use penetrates to the deepest reaches of
the forest on 4,900 miles of forest roads and
touches every aspect of life on vinually every
acre of the mountain forest habitat.
Meanwhile, wildlife has been pushed
back to the most remote areas of the forest in
search of food and safety due to the clearing
necessary for roads and development and the
associated noise.
The Norlh Carolina High~ay Bill
(or Come One, Come All! )
. l n 1989 the North Carolina state
legislature passed a $8.8 billion Highway Bill.
Go~emor.Jim Martin's plan is to place "every
resident m the state within 10 miles of a
four-lane road," build by-passes around seven
urban centers (including Asheville). pave
10,000 miles of ~e~ondary gravel roads by
1999, and the remaining gravel roads in the state
by 2006.
To hear the road boosters talk. the new
roa?s are g?ing to bring in all 1he good aspects
of 1 n~ust~al culture and none of the bad.
There s big bucks in it for everyone, we are
to!d, an~, because we live in 1he mountains,
thm~s will be as nice as they always were. The
Envaronment Committee assures us th:it all this
development can proceed with no impact
k:otMm ) 0 1.0 ·\iQL pJ9 e ~i
whatsoever on the "beautiful mountain scenery
that is so important to all of us" • in fact, it'll be
even better, because there will be m()re people
here to enjoy it with us.
THE FOURTH TURTLE ISLAND
BIOREGIONAL CONGRESS
(NABCIV)
In reality, the greatly increased volume of
traffic that will pass over the new highways will
h~ve a tremendously damaging effect. New
highways mean more use, more commerce
more in-migration, and more human demands
on the already over-stressed habitat.
Since the 1960's the word "access" has
taken on a new and more sinister meaning with
the widespread use of the television set. The TV
has had a rapid and unprecedented effect on
mountain culture. With a TV in almost every
home, the cultural isolation of the mountains is
at an end. The greater society comes right into
the living room almost every night of the week.
The cultural model is no longer local, but is
broadcast from New York and Los Angeles. and
the image now permeating the minds of the
mountain people is the same as that being
received by the rest of the population of the
continent, wherever they live.
There are no regional distinctions in this
model, it is bland and homogeneous. It is also
urban in nature. as most of the dominant culture
is urban-based, and it causes dissatisfaction in
the minds of rural viewers, who begin to feel
that they are being left out of the American
Dream when they see urban consumpuon
patterns and urban lifestyles on the flickering
screen. The TV has caused great changes and
great contradicrions in the Appalachian way of
life. With Lhe powerful weapons of the TV and
the automobile, the cultural conquest of the
mountains is nearly complete.
will be held August 19·26
at Lake Cobbosseecontee, near Augusta,
Gulf of Maine Bioregion
As access opened the mountains to the
ravages of unrestrained technology at the cum of
the century, so now is it bringing in an outside
culture and unrestrained numbers of human
beings. We are the greatest threat to habitat in
the Southern. Appalac hians. Rampaging
development will be our greaiest local concern in
the decade ahead.
We long ago overshot the capacity of this
region to support the weight of our population
and our induslrial technology. Now, rather than
manage the forest to meet our unending
demands, we need to manage ourselves, our
numbers and our way of life, that the forest may
continue. In the long run, this would be the best
for all the inhabitants of the mountain
forestlands. ourselves included.
This process requires values that arc at
once new and at the same time very, very old.
These values are the subsmnce of the bioregional
vision. We need to learn/remember them and
pass them on. Only then will we be able to
approach a reasonable carrying capacity of
human beings in the Katuah province of the
,,
Appalachian b1oregion.
S pecial thanks to Tersh Palmer a nd
Karen Lo hr for their contribulion.
The fourth continental Bioregional
Congress is convening to plan strategies and
share energy to meet the challenges of the
coming decade, which is shaping up to be a
crucial one in the development of the present
world culture.
The species of life on this planet are being
hard hit by the weight of human numbers and
human technology. The future of planetary
evolution is at stake, and we cannot waver or
hesitate in defending the other creatures of the
world and their habitats. They are disappearing
rapidly, and once gone, they are gone for good.
But our actions would be in vain if we did
not establish new and different cultural styles ways of living that are specific to the natural
regi?nS that support them ... ways of being that
tap m10 the deepest roots of their natural living
plaee...these are what will endure.
The potential of the next ten years is
tremendous. Let us come together for the sake
of the world and all that is wild.
If you arc interested in at!Mdiog NABC lV from
lhe Katuah Province, conl.3Ct the K a1uah Journal (Box
638: Leicester. NC; Kalu3h Province 28748) to
coordina1e transponation and consider how we will
represent our region at the Congress.
Rcgis1rn1ion for NABC IV is SJ75 for odults,
SIOO for children. Mrul Congress queries or rcglstrntions
to:
Turtle lsland Biorcgio113I Congress
Gulf of Mnillc Books
61 Mainc SL
New Brunswick, ME
Gutr or Maine Bioregion 04011
.r!!J'
,te:.-'
WNC ALLIANCE
HIGHLANDS-CASHIERS CHAPTER
A new chapter of the Western North
Carolina Alliance has been formed in the
Highlands-Cashiers dismct, the uplands of
southern Jackson and southeastern Macon
Counties on the Blue Ridge Divide.
This area comprises the headwaters of
some of the most important water sources in the
southeastern quarter of Turtle Island. The
Cullasaja, Cha11ooga, Tuckasegee, and
Whitewater Rivers rise here, as well as
Tessentee and Middle Creeks, important
tributaries of the Little Tennessee River system.
The new Alliance group states its purpose
as being an effective grassroots organization
promoting a sense of stewardship and caring for
the mountain environment. Their goal is to
protect and preserve the quality of the land,
water, forests, and air through education and
public participation in policy decisions at tll
levels of business and government.
For more information about the group,
ca!J the WNC Alliance office at (704) 2588737.
.,(4m'mU, 1990
j
�27-29
JULY
SWANNANOA, NC
Vision Ques1 wi1h Morgan E:igle Bear.
Offerings. Those wishing to paruc1pa1e, write Morgan
C/o The Earth Ccn1cr Sec 6123-24.
HOT SPRINGS, NC
~ Cherokee Law and Holy Land: Leaming
About Row to Live in Nonh America..• Woricshop with
Dr. Robert Thomas, raised in a traditional comunity m
the Eas1em Ozarks. Storytelling. fasting, discussions,
Sacrifice to the Fire, Salu1c to the Sun, Pipe Ceremony.
$95. Pn:-regis1cr. Southern Dhanna Reuca1 Center. sec
7/13-15.
4-8
12-15
Asheville Anisis' Markel & Fes1 on Lexington Ave
Downtown Asheville. NC. Thru 1he summer on Fri,
Sal, & Sun, 10 am • Sunset Exhibi1or.; will include
local anisL~. environmental, educational, & social
concern groups, food. Local musicians pcrfonning and an
open slllgc daily. For info. call (704) 251-2313.
in
Full Moon Sweat Lodge every Saturday closest
to the foll moon at the Eanh Center, Swnnnanoa. NC.
Call (704) 298-3935.
JUNE
21
SUMMER SOLSTICE CELEURA T ION
23-24
SWANNANOA, NC
Drum-Making Workshop with Pal Slark.
Building a medicine drum. S150. supplies included. The
Eanh Cemer; 302 Old Fellowship Rd.; Swannanoa, NC
28776. Call (704) 298-3935.
24·30
TOWNSEND,TN
"Teacher & Naturalist Weck.• "For classroom
tcachen, nar.uralists, and anyone intercs1cd in learning
3boul the natural world." With Doug Elliou. Eustace
Conway, music by Lfa and Lynn Shaw. Sl50. Contacl:
Great Smoky Moun1nins Ins1itu1c al Tremont;
Townsend, TN 37882 (615) 448-6709.
U..27
KNOXVILLE, TN
Economic Dcvelopmcn1 as ir Women Maucred
Conference. Co-sponsored by Levi Strnuss Foundation,
Tennessee Valley Authori1y, Episcopal Diocese of Eas1
1N. Info: Vicki Creed, Community Aff3ll'S; Levi Strnuss
& Co.: P.O. Box 15906; Knoxville, TN 37901.
27-7/1
tu GH LANDS, NC
"Landscape Photography in the Blue Ridge
Mountains" with Gil Leebrick and Dan Rohn.
Dcmonsuations, field trips, and darkroom session.~ S200
includes lodging. Appalachian Environmental Arts
Ccn1er; P.O. Box 580; Highlands, NC 28741 (704)
5264303.
30-July 8 CELO, NC
Rural Soutticm Voice for Peace Office Building
Workcamp. A specu1I week for volunteers. skilled and
ull$lt1llcd, 10 come help build RSVP's new orrice
building on the Celo Community Land Trusl Info:
RSVP: (704) 675-4626.
\I
LI NVILLE, NC
35th Annual Grandfather Mountain Highland
Games and Gathering of Sco1tish Clans. Pag3entry. pipe
bands, Scottish athletics ceilidh. For more informa1ion,
wruc Box 356: Banner Elk, l\C 28604 or call (704)
898-5286.
HOT SPRI,GS, NC
"Po1n1ing at the Sun; Holding Up the Moon:
The Five Ammal Frolics" w1rh Jay Dunbll' and Kathleen
Cusick. Workshop on ancient exercises from China used
to prepare mind for both martial arts and meditation. $70.
Pre-register: Southern Dharma Rctrea1 Center. RL I, Box
34-H; Ho1 Springs, NC 28743.
26-8/5 FOLKMOOT PERFORMANCES
Folk Performers from Austria, Bulgaria,
France, Greece. Hunmgary, Indonesia, Ireland,
the Ukraine, Phillipines. and possibly Haiti.
Performances in Haywood, Buncombe, Macon,
Henderson, and Madison Counties. Call the
Folkmoot office for schedule and prices: (704)
456- 3021.
13-15
14 15
SWANNANOA, NC
"Women's Ceremonial Mask-making"with
AniLD Maloney. teacher wuti the Bear Tribe. Free
per.;onal power through the use of ceremonial masks.
S 100. The Eanh Center, see 6123-24.
AUGUST
2
SWAfliNANOA, NC
Buck Ghost Horse at the Earth Center. Open
talk. Love offering. See 6{23-24.
2-4
HELEN, GA
"Mountains or Imagin:uion" Puppet
Fesllval Helen Festc Halle Pavilion For info.. call Pat
Minnaugh (305) 925-6833.
3-5
16-22
WILLIS, VA
WOMEN'S WELLNESS WEEK ·
Nurture and Heal Your Body, Mind and Spirit.
"Womerls Wellness Week gives us the time,
energy, and gifts of our sisters and the E.anh to
help us heal ourselves, our species, and our
planet home". Pre-register: $350. For more
information write or call: lndian Valley Retreat
Center; Rt. 2, Box 58; Willis, VA 24380
(703) 789-4295.
WEAVERV ILLE, NC
The Golden Rod Puppets perform! with
friend Hobey Ford. Weaverville Library 11 am.
SWANNANOA, NC
"Sacred Teachings of the People." Buck
Ghost Horse (uadluonal Sicangu-HunkpaJD Lakota). The
Coming or the Sacred Pipe, Pipeways. Arrival of the
Seven Sacred Ceremonies, HlstorY of the Sioux People.
SI 00. The Eanh Center. Sec ~3-24.
19-26 LAKE COBBOSSEECONTEE,
GULF OF MAINE
The Founh Nonh American Bioregional
Congress to be held this year in the Gulf of
Maine Bioregion. (sec facing page)
19
22-27
HI GHLANDS, NC
Workshop on "Sexism and Peacemaking"
featured as pan of "Mountain Great Escape" wcck a1 the
Mounlnin. Pre-rcg1stet in advance for wcrk.<hop or fer the
whole week. See 7/1·6.
26
WVTHE\'JLLE, VA
The Golden Rod Puppets pcrfonn! wilh
friend Hob<.:y Ford Wylhc·Grnyson Libraries. 11 om.
Drawings by Suwn ~
24-26
LOUISA, VA
"Celebrating Our Diversity• • Women's
Gathering. At Twin Oaks Community. Sliding scale
S35-S95. Info: Women's Gathering, Twin Oaks, Louisa.
VA 23093. (703) 89-1-5126.
SEPTEMBER
11-12
UlGHLANDS, NC
"The Political Landscape" with Roben
Dawson. An with a purpose - the photographic image in
the environmental movement. $200 includes lodging.
Appabchian Environmental An:; Cen1cr; sec 6127-7/1.
�wwrac~~.~O~
unused can,·as. 6 fL wide. Enough ror a full· size TIPI or
very large tenL Cost S380. Will sell for $220. 298-7639,
Asheville.
Living Wheel Herb Company.Ceremonial and culinary,
wildcrafted and organically grown herbs. Send for a fn:c
cat31og. P.O. Box 427 Tonasket. WA 98&55
WOODSCRAFT - Seeking to correspond with petSonS
mterestcd in primitive woodscraft skills such as.
bow/dlill fire-making, u-.ick.ing, snan:/dc:Utlfall uupp1ni;,
etc. Have attended Tom Brown's basic class. J.T.
Garrison, RL 4, Box 667. Spring Cuy, Tn 37381.
Wicker Worker. Wicker fomilure restored. Cane. spht.
and rush sealS woven, ba.~keL~ repaired Experienced SC3l
weaver. "If you can't, we cane." Andrea Clll!kc: 27 MaJt
SL, Asheville, NC 28801. (704)253-624 l.
MOCCASINS, h311dcrafled of clkh1de in the tnld1tionsl
Plains Indian Style. Waicr resiSlant, resalable, and rugged
• great ror ltilcing! Children's and infant si7.C.~ available.
Wntc: Earth Dance Moccasins; Bo-.. 931: Asheville. NC
28802, or call Patrick Clnrlc at 254-8116.
The Infinite Light Fellowship is opening a Meditation
Center which will offer mid-day medi11u.1ons, as well as
evening and Sat. worlcshops on spiritual growth, dreams,
healing. Open IO all. Ant Iron Bldg., 20 Bauery Parle
Ave., Asheville, NC. Info: Al Bouchard, (704}
254-2080.
CIRCLES RETURNING • a new cas~cttc by Bob
Avery-Grubel! This 1s music to touch the soul and heal
the hcalt. Lyrics included. To order send SIO per casseue
to: Bob Avery-Grubel: Rt. I Box 735: Aoyd, VA
24091.
Sl<lNFOODS • ftelih, hand-made hcrtxll skin prcpar.11.ion~
at n:a.o;onable pnces. Send for pncc hsc 106 E. Main St.;
Johnson C1ty, 11'1 3760
RSVP is building an ofllcc home of our own and asking
for your help. Half of the S25.000 cost already raised or
pledged. Solar design and help wnh appropriaic tcch :iJso
doll3tcd. Labor will be by Volunteers for Peace and
regional voluntccrs. Please join us in making big ~tcp
into future.
CREATION SOAP· hand-crafted h~rbal soops from II~
Blue Ridge Mountains. Rose and lavender soap$.
mob1ur1<.ing bat, •hampoo/condi1ioncr bar. Comact
Anna; RL I, Box 278: Blowing Rock, NC 28605 (704)
262-2321 .
Wanted: Home & Shop Space for Light Woodworking.
(400 sq. fL+). For rent or exchange: would prerer within
IS miles of A~hcv1llc. NC. Needed 9/90. We are
responsible and caring. Md would love C3J'lhconscious
neighbors. Brce1.c Bums, Janc1cc Ray &. Silas, Rte.l.
llo1188-J. Quincy, Fla 32351, (904) 442-6474
I AM LOOKING FOR A POSITION with an
cnvironmcnl.'ll awarcnc,s/acuon organi:i.alion m the
Katfuh region located m A~hcv1llc or nearby. Prerer
pan·llme, beginning 1n summer or fall 1990. A
writer/ncwslencc editor by trade, I have cxpenence in
lobbying, rccruttmg and tr.umng volunteers, leading and
organi7.mg cvcnis. Please contaet Janc1ce Ray, Rt. I,
Box 188-J, Quincy, FL 32351. (904)442-6474.
J(.Qt®h Jo,muaf. pa<]& 34
SPIRITIJAL PERSONAL ADVICE. Concspond with
your Nauvc Grandfather. All qucsuons addressed from
Medicine Perspective. No clurge ever. SASE with letter
to: Blue Sky, Box 5387, Largo. Fla. 34649.
ADVENTURES FOR EVERYONE • Backpacking,
canoeing, llama trekking m the NC mountains, SC
barrier islands, Congaree Swamp. Families with young
children and seniors welcome • llamas will airry your
gear. uam MINIMUM IMPACT
rr.chmque.~.
r.cology,
plant and animal identification, rockchmbmg, whitewater
C311oemg. etc ... Emphasis on perlOllal growth. For more
information write: Magik Trek~. P.O. Box 6876,
Columbia, SC 29260.
GRE.ENll'G CARDS • correspondence and advocacy
cards for people who care. Onginal an reproduced in
color. (I 091: of proceeds donated to proJCCIS for pc.ace wid
justice.) Write IO Ginny Lco12. LovEarth Creations; Box
1445: Black Mountain, NC 28711.
ENVTRONMEl\'TALLY SENSITIVE l..Ai"IDSCAPL'lG
SERVICE- Lawn maintenance, trees. shrubs, Oowcrs &.
edibles. Organic. Patrick Clark. 254-8116.
WORK FOR PEACE. STOP PA YING FOR WAR! For
informauon about conscientious resisl3occ to war Ulllcs,
including resources. local contaCts, phllosophy, how-1o·s.
and consequences, contact the National War Tax
Resistance Co-ordinaung Commill.CC, P.O. Box 858 IO,
Seattle, WA 98145. (206)522-4377.
MOON DANCE FARM HERBALS • herbal salves,
unctures, & oils for birthing &. family health. For
brochure, please write: Moon Dance Farm; Rt. I, Box
726; HWTlpLOn, TN 37658.
Spiritual Knowledge shared. advice given 10 those who
are seeking or m need. Always personal and strictly
confidential. Contnbutions acccptod, but never required.
Send SASE 10: Circle Communications, Boit 412,
Dillard. GA 30537·0412
NATURAL CH1LDBTR1ll CLASES speciallLlng in the
Bradley Method. Clas...cs are small and include nuDition
physiology, consumerism, parenting skills, and
rclaxauon and labor support techniques. For more
informa11on call or write Maggie Sa.ch~: 808 Florida
Ave.; Bristol, TN 37620. (615) 764-2374.
NEW AGE COMMUNITY FOR~IJNG on 57 acr~ of
land. Located on sacred Cherokee Stone Mountain.
Visions or hc.:iling the c.:inh & our chi ldren. Parcel~
avadable. All Southern Exposure, strong creek runs
through middle, with little creeks on either side. Many
springs. gentle land. Contact Sue Ann Rmcr, Rt. 2.
Box 314, Vila~ NC 28692.
SKYLANO • log on 10 the computer bullcun board of
the Smokies. Networking, plus news on the
cnv1ronmcn1, nature photography, games, computer
ullhtics, much mate. Contact M1ch.:Jel Ha,·chn, sysop.
(704) 254-6700.
ASTROLOGICAL CHART with a.~ct grid and key to
astrological symbols. Send SIO, SASE, and btnhda1e
(mo/day/yr), b1rthtirne (00:00 AM/PM), and birthplace
(cny, Sl.3.te) 10 Star Charts. P.O. Box 18205, Ashev11le,
NC 28814-0205.
HAWKWrND EARTH RENEWAL CO-OPERA11VE is
an 87 acre primitive retreat and working community
farm.. Located in the Northern Alabama mountains, just
115 miles northwest of Atlanta. Classes on altcmauve
tifcstyles and Nau"e American philosophies nre available
on a regular basis. A schedule or events is 0\'311.lblc upon
requCSL Healing Arts and Ean.h Renewal gatherings arc
planned on a quarterly basis and facitilJCS are available for
private organizational use. For infonnntion or catalog of
Native crafts & products. call (205)635-6304.
MOUNTAIN DULClMERS • made of black walnut, red
cherry, or maple. To~ available in wormy ches1nu1.
buttcmut, swcc1gum, sassafras, western cedar and olhcr
woods. Contact: MU.e Dulcimer Company; Rt. 2, Box
288; Bloumvillc, TN 37617 (615) 323-8489.
SPECTRE OF THE WITCH • Call for slides. Artists
within a 200 mile radius of Asheville, NC arc invited 10
submit work exploring images of the Witch, from
goddess power through feminism. Deadline for reception
of slides is September 10th. Send to: "Spectre of the
Wnch:" 37 Baltimore Avenue: Asheville, NC 2880 I.
ORGANIC BONEY • Tulip Poplar, Sourwood and
WildOower. From Patrick County, Virginia. No
chemicals, no white sugar, no heat, ever. Strained
through cheesecloth and p:ickcd in heavy glass ammng
jars. For a 4-ol. sample of our premium sourwood and
our catalog, send S4 10: Wade Buckholts & Meg311
Phillips; Rouie 2, Box 248: Stuan, VA 24171. (703)
69-i-4571
STIL·LIGllT THEOSOPlllCAL RETREAT CENTI:R •
a quiet ~cc for personal mcchtallon, group interaction
through study, and communuy work, and spintual
seminar.. Contact Leon Frankel: R1. I, Box 326;
Waynesville, NC 28786.
Let MEDICINE WIND blow through your mind! Exotic
handmade Bomboo FlutcS. rare scales. fine tuned. Free
hrocurcs. Wntc: Mcdicl!IC Wind Music: 86 NW 55 SL.
Gainesville, FL 32607.
RHYTHM ALIVE • Handcrafted African· Style Drums,
workshops, learning tapes, drumbags. 311d accessoncs.
PIC.1SC send SASE lo Rh)thm Ali\'c!: 85 Phenix Co\·c
Rd.: Wcavcrv1lle. NC 28787 {704) 645 3911.
V..'EBWORKl?l:G is frtt Send submL~sions to:
Ora"'1ng by Rob Mu..ck
Kat1illh Jour110/
P.O. Box 638
Lciccster, NC
Kattlah Province 28748
S"mmu. 1990
•
�Tire Katuah Journal wams ro comm1111icme your thoughts
and feelings to the other people in the bioregional pro,•ince Send
rlzem to us as /euers, poems, stories, articles, drawings, or
photographs. ere Please send your co11tribwio11s to 11S or: Katuah
Journal; P. 0. Box 638; Leicester, NC; Ka11iah Provillce 28748.
"Water is life" is a priflciple with which we are al/familiar.
Issue 29 of 11te Katuah Journal will concem i1self wil/1 wa1er and
watersheds in 1/ie Sowhern Appalachians - the blessing of water,
how it affects 1/ie lives of all of us who live here, and what we can
do to protect it. Ariicles deadline - July 20: Edi1orial meeting August 4; i.A)•oUJ - September 8 until...
"Jobs" IS a word tha1 is ust!d like a club to silt!nce dis.uni and beat dO\\n
tht! impulse for creutivl! living. In tht! .~ense of "right l1velilwod," worJ; ho~ on
important place in our lives, and we nud 10 acknowledge its role while
questioning how it is used as an instrument of oppre.rsion by the dominant
culture. The regional economy is the physicol /oundalion of the l:>ioregionol
vision. /low is it being realized?
BACK ISSUES OF KATVAH JOURNAL AVAILABLE
ISSUE THREE- SPRING 1984
Sustainable Agriculture • SunOowcrs Human
Impact on the Fo!C$1 · Cltildrcns' Educa1ion
Veronica N1cholas:Woman 1n Politics • Liulc
People - Medicine Allies
ISSUETEN-WINTER 1985-86
Kate Rogers - Circles of Stone • Internal
Mythmaking - Holistic Healing on Trial
Poems: Steve Knauth • Mythic Places · The
Uktcna"s Talc - Crystal Magic ·
'1)rcomspcalUng"
ISSUE FOUR SUMMER 1984
Water Drum • Water Qualily • Kudi.u • Sow
Edipse - Cliwcuning · Troul • Going 10 Watet
Ram PwnJll Microhydro Poentt: Bennie
Lee Sinclair. Jim Wayne. Miller
ISSUE FIVE - FALL 1984
Harvest - Old Way• in Cherokee Omscng
Nuclear Waste
Our Ce.Ilic Heritage
Bioregionali1m: Past. Prescn1, and Future
John Wilnoty - Hc.alutg Darkness - Poliuc:s of
Paniclpation
ISSUE SIX WINTER 1984·85
Wmtcr Sobticc Eanh Ceremony • Ilorsc!""'lutc
River • Corning of the Light • Log Cabin
R00te - Mountam AS""ul111"'; The R1i;ht Crop
• Willi= Tl)llnr . The Furur< or th~ Fore.-i
ISSUE SEVEN SPRING 198S
Swtamable EconomK• Hot Spnng• Woikcr
Owmmh1p • The Orcat Economy - Self llclp
C"rcdn Union • Wild 1 urkcy • Respo1U1ble
Investing • Working m the Web of life
ISSUE EIOIIT · SUMMER 1985
Celebration: A Way of Life - Katliah 18.000
Years Ago - Sacred S11A:S • Folk Alu. m the
Schools - Sun Cycle/Moon Cycle Poc1m:
Hilda Downer ·Cherokee Hcntagc Ccrucr
Who 0wm Appd111:hi11
ISSUE NINE· FALL. 1985
The Waldec Forut - The Treu Spe.ak
Migr&11ng Forests - HO<$C Logging SWhng a
Tree Crop - Urban Trees . Acom Brc.d • Myth
ISSUE El.EVEN SPRlNC 1986
Community Planning • Cities and the
Biorcgion.al Vision • Recycling - Community
Gardening· Aoyd County. VA - Oasobol Two Bion:gional Views • Nuclear Supplement
Foxfire Carnes - Oood Medicine: Visions
ISSUE THJRTEEN Fall 1986
Cent.er For Awakcnmg Eliu~th Callan - A
Oentlc Death - Hospice • Ernest Morgm
Dealing Ctcauvcly with Death Home Burial
Box • The Woke • The Raven Moeltu Woocblorc and Wildwoods W1..tom • Good
Med1cmc: 'Ilic Swc:.it l..udgc
ISSUE FOURTEEN · Wm1er 1986-87
Lloyd Carl Owlc • Boog= and Mummers • All
Species D•y • C•hm Fever Un1vcrS11y Homcleu in KatUAh - Homemade Hot Water
Stovemakct's Narrahve • Cood Medicine:
lntenpec;11!r. Communic:1tion
ISSUE FIFTEEN Sprmg 1987
Co•crleu • Wom1111 Forester - Susie McM""4n
Midwife
Ahcmauvc Conuaccpllon •
Bio..:xuali1y • Biorcg1onah•m and Women Good Medicine: Mattim-chal Culture · PCtJrl
ISSUE SIXTEEN - Summer 1987
Helen Wlitc • Poem: Visions in 1 Carden •
Vision Quut • First Flow - IJlitlalion •
l..caming in the Wildemcss
Cherokee.a
Challenge "Valuing Trus"
ISSUE EJCIITEEN Wintu 1987-88
Vernacular An:hitcc:ture Drums in Wood and
Stone . Mountain Home Elll'1h Encrgiu
Earth-Sheltered Living - Membrane Houses •
91U5h Shelter Poems: October Dw:s:k • Oood
Medicine: "Shelter"
ISSUETWENTY-TIIREE-Spnng, 1989
Pisgah Village • Planet Art Crccn City •
Poplar Appeal • "CIClll" Sky" •A New Earth"
Bio.ck Swm - Wild Lovely Day.t • Reviews:
Sacred Land Sacred Su. Ice /\g«' • Poem:
"Suddai Tendrils"
ISSUE NINETEEN - Spring, 1988
Perclandra Canlcn - Spnng TonK:S Bl114bcmcs
WildOowcr Gardens - Ormny Httbllis1 •
Flower Essences · "The Origin of the Animals:
Siory. Good Medicine: "Puwcr" - Be A Tree
ISSUE TWENTY-FOUR· Summer, '89
Deep l..is1cning - Life in Alorruc City • Direct
Action! Tree of Peace Communily Building
Peacemakers • Ethnic Survivll - Pairing
Project - "Baulcsong" • Orowing Pc111:c in
Clllllll'Cll Review: TM Chaliee and IN 8/4de
ISSUE TWENTY • Summer, 1988
Pr_..., Appabcli1.,., Wildcmcs:s Hight.nds
of Roan Colo Community 1..and Trust •
Arthur Morgan School · Zoning luue • 'The
Ridge' - Farmcrs md lhc Farm 8111 - Oood
Medie1nc: " l..md" • Acid Rain • Dukc"s Power
Play · Cherokee Microhydro ProJl.-.:1
ISSUE TWENTY ONE - Fill. 1988
ChcsUluts: A Natural Hmory - Rcstorin& the
Chestnut - .. Poem of Preservation and Pr.uc"
Continuing t11c Qu.:.st • Forc•ts and Wildlife
Chestnuts in Rcg1oruil Diet • Chestnut
Resource' • Hctb Note - Oood Med1c1ne:
"Ow>gc• to Corne" • Review: W}we vgpiJs
Uw1
-
- - - - - --- - -- --- - --- - -- -
Box 638; Leicester, NC: KatUah Province
For more info: call Rob Messick at (704) 754-6097
Nrune
Regular Membership ........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Address
City
Area Code
Summer, 1990
State
Phone Number
Zip
ISSUETWE.NTY.SEVEN • SPRIN0, 1990
Tr1U1Jformohon - llcahni; Po11.cr • rcxc to
Their A•hes • Hcalins in K111uah P~m:
''When left to Crow" • Poems: Stcphrn W'm&
Tl>< Belly • Food from the Ancient f'arcst
ISSUE TWEJIITY-TWO • WintcT, '88419
Global Warming • Fi"' ThiS Time • Thomu
Berry on "BiorcglOI\•" • EaJ1h Exctcuc • Kod
Loy McWhiru:r - An Abundllncc oCEmpttness
LETS Chronicles of Floyd - Oany Wood
Th<> Bear Clan
rune
~UAH JOURNAL
ISSUETWENTY.SIX WINTE.R, 1989.'90
Coming of Age in the Ecoro1c Era • Kids
Saving Rainforest · Kids Trcccycling Compau~
. ConOict Resolution - Dc•clnping tl1c Creative
Spirit - Birlh Power • Binh Bonding The
Magic or Pupp:uy H<>m< Sci-ling • NllllUllf
Ceremony Mother Earth's aassroom •
CardC'ning for Children
Enclosed is$
to give
this effort an extra boost
I can be a local con1ac1
person for my area
28748
Back Issues
Issue#_ .@ $2.50 = $ _ _
Issue # _.@ $2.50 = $_ _
rssue # _ @ $2.50 = $ _ _
Issue#
.@ $2.50 = $_ _
Issue# ~ _@ $2.50 = $_ _
Complete Set (3-11, 13-16,
18-26)
@ $40.00 =
s__
postage paid
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 28, Summer 1990
Description
An account of the resource
The twenty-eighth issue of the <em>Katúah Journal</em> focuses on "carrying capacity:" growth, development, and population of human systems in relation to the environment. Authors and artists in this issue include: David Wheeler, Stephen Bartlett, Rob Barron, Will Ashe Bason, Chip Smith, Lee Kinnaird Faween, Marnie Muller, Jim Houser, Patrick Clark, Hectáire P. Condeau, D. Goode, James Rhea, Marie Wood, and Susan Adam. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1990
Table Of Contents
A list of subunits of the resource.
Carrying Capacity by David Wheeler.......3<br /><br />Setting Limits to Growth: Interview with Dr. Gary Miller | Recorded by David Wheeler.......5<br /><br />What Is Overpopulation? by Stephen Bartlett........7<br /><br />The Road Gang by Rob Barron.......8<br /><br />The Highway to Nowhere.......9<br /><br />Opening Pandora's Box: The I-26 Project by Rob Barron.......10<br /><br />"Caring Capacity" by Will Ashe Bason.......11<br /><br />People and Habitat by Chip Smith and Lee Kinnaird Fawcett.......12<br /><br />Designing the Whole Life Community by Marnie Muller.......14<br /><br />Steady State by Jim Houser.......15<br /><br />Poems by Will Ashe Bason.......17<br /><br />Good Medicine.......20<br /><br />Transporternatives by Patrick Clark.......22<br /><br />Imagining the End of Real Estate by Hectáire P. Condeau.......23<br /><br />Natural World News.......24<br /><br />Man and the Biosphere.......27<br /><br />Drumming: Letters to Katúah Journal.......28<br /><br />Review: Cohousing by Will Ashe Bason.......30<br /><br />Events.......33<br /><br />Webworking.......34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville</em> <em>Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Human ecology--Appalachian Region, Southern
Appalachian Region--Population
Regional planning--Appalachian Region, Southern
Transportation--Appalachian Region, Southern
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Black Bears
Community
Economic Alternatives
Electric Power Companies
Forest Issues
Good Medicine
Habitat
Hazardous Chemicals
Katúah
Pigeon River
Poems
Politics
Radioactive Waste
Reading Resources
South PAW (Preserve Appalachian Wilderness)
Transportation Issues
Turtle Island
Western North Carolina Alliance
-
https://omeka.library.appstate.edu/files/original/5ac6c68fc9a4ef339c7624f779acbcb4.pdf
d9ea21ad706d54448902d9872b20ba5c
PDF Text
Text
ISSUE 34 SPRING 1992
$2.00
�•·······.•.
..........
..............
\.
....
'····:
'•\
i
!
....../
_..i
...
;
.........
..···•·
....··
......··•··
.. ··~ ..... ;..-····
~UAlrljOURNAL
PO Box 638
Leicester, NC
Katuah Province 287 48
G}
C,
Q:-
,.·..··
..··.··
•'
.....·
Drawing by Rob Mcssiclc
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
¢
...
(\
Printed on recycled paper
ADDRESS CORRECTION REQUESTED
�Paradise Gardening....................
3
by Joe Hollis
Community Sponsored Agriculture..5
by Hugh love/
"lfYouDidn'tGrowlt... "...........
by Ralph Garrett
7
Eating Close to Home.................
by Peter Bane
9
Silas McDowell's Vision............
by Perry Eury
11
Poems..................................
by Allison C. Surherland
12
Native Foods..........................
by Bear with Runs
13
Cover Crops..........................
by Mark Schonbeclr.
15
Plant For Tomorrow: Hemp........
by John Ingress
17
Katuah Cultivars......................
by Lee Barnes
18
Blowing in the Wind.................
by Charlotte Homsher
19
The Web of Life:
A Katuah Almanac...................
by Lee Barnes
and Rob Messick
20
Good Medicine.......................
22
Natural World News.................
24
"Whose Rules?"......................
by David Wheeler
26
Big fvy.................................
by Emmett Greendigger
and David Wheeler
27
Drumming.......... ..................
28
Saving Wild Seeds...................
by Lee Barnes
29
Resources.............................
31
Review:
"Apple Pie in Your Face" .............. 34
Webworking..........................
37
Events..................................
38
Sprl.nq , 1992
Sustainable Agriculture and Regional Diet
It is rrom the atoms of our bioregion's
soil, water and air that our cells are
constructed and renewed. Within many
unique webs of life, we become our physical
selves and thus must share responsibility for
our impact on the delicate systems which
allow us life.
Bioregions need to become more
self-sustaining, self-governing, and
self-healing. An imponant step in obt.aining
this goal is the development of regional
sustainable agriculture and greater utiliz.ation
of seasonal diet.
Agriculture must be more ecologically
sustainable and regionally specific, since each
bioregion is unique in its combination of
climate, soils, and adaptable plants for food,
fibers and fuels. Within each bioregion:
• Cultivaled crops should be
ecologically produced in harmony with the
Earth's gifts of sunshine, frost-free growing
season, am renewable cycles of soil fertility.
• Sustainable agriculture teehniques
must maximize soil regeneration and nutrition
produced per acre, rather than simply
maximizing yields.
• All materials and energies must be
more efficiently recycled within the biaregion
that produced them. We must blanket our
soils wilh greater gifts of cover-crops and
green manures .
• We must reduce our total dependency
on a dangerously narrow base of major food
crops and monoculture techniques, and
diversify our use of currently recognized and
potentially usable wild-food plants.
• Preservation of remaining genetic
diversity is critical to prevent the final loss of
irreplaceable gene combinations. We need 10
renew the use of genetically diverse,
open-pollinated seeds to retain variability in
our fields to insure protection from
catastrophic crop loss due to genetic
uniformity. Local seed-saving could allow
independence from extra-regional seed
sources.
• Most imponanlly, humans in each
bioregion must accept total responsibility for
their region's ecological health and
self-sufficiency in food production.
A regional diet should be nuaitious and
healthy; pleasant to eat; consumed more "in
sync" with regiona.V seasonal cycles of
production; and involve foods which can be
preserved using, low-technology food
preservation techniques, such as solar
drying, smoking, salt preservation and
pickling.
We need to review each region's
traditional diets, as guides to efficient,
non-destructive food production, and
carefully learn from each region's own
unique seasonal production of abundant
crops such as fruits (berries, etc.), nuts
(chestnuts, acoms,etc.), and wild seeds
(grains).
"Getting back to the garden," as Joe
Hollis tells us, will be no easy taSk.. We must
embra.ce the best featureS of current and
developing techniques and philosophies for a
sustainable future.
In this issue, we address the potential
for regional, sustainable agriculture and
regional diet by reviewing Katuah's historical
foods and agricultural cycles. We explore
new ideas for food production and marketing
systems, and provide some specific
information on wild plant seed-saving,
recommended vegetable varieties, and cover
crops.
We hope this issue will "seed" further
investigations into sustainable agriculture,
regional autonomy, and self-healing. We are
what we eat, and are ultimately responsible
for the heallh of ourselves and "all our
relations."
May we be more receptive to our
planet's council, and our mutual future.
Dr""'Ul8 by Pcgi
- Lee Barnes
�~JAH JOURNAL
EDITORIAL SLASH:
Maria Abbruzzi
Lee Barnes
Chris Davis
Charlone Homsher
John Ingress
James Rhea
Susan Adam
Heather Blair
Emmen Grecndigger
Jim Houser
Rob Messick
David Wheeler
EDITORIAL ASSISTANCE:
Sherman Bamford
Jesse Jones
Bill Melanson
Pegi
Breeze Bums
Richard Lowenthal
Mamie Muller
Donna Stringer
Thanks 10 Celo Community and RSVP for hosting Xa,uah lhis time.
Special thanks to l<Alherme Adam and Staff of ATIRA
COVER: by Rhea Rose Ormond
STATEMENT OF PURPOSE
PUBLISHED BY: Karuah Journal
Here,
in the Katuah Province
of these ancient Appalachian mountains
where once the Cherokee Nation lived in freedom
between the Tennessee River Valley and the Eastern Piedmont
between the Valley of the Roanoke and the Southern Plain
on this Turtle lsland continent of Mother Ela, the Eanh
PRTNTED BY: The Waynesville Mouniaineer Press
EDITORIAL OFFICE THIS ISSUE: Billy Home and Gardens.
WRITE US AT: Kaniah Journal
Asheville
Box 638; Leicester, NC; Kaniah Province 28748
TELEPHONE:
(704) 754-6097
Diversity is an imponant clement of bioregional ecology, both narural
and social. In accord with this principle Katuah Journal tries to serve a.s n
forum for lhe discussion of regional issues. Signed articles e.xpress only the
opinion of lhe authors and are no, necessarily the opinions of the Katunh
Journal editors or staff.
The Internal Revenue Service has declared Ka1uoh Journal a non-profit
orgnnization under section 501 (cX3) of the Internal Revenue Code. All
contributions to Ka1uah Journal are deductible from ))Cl'SOlllll income c.ax.
Articles appearing in Katuah Journal may be reprinted in other
publications with permission from the Katuoh Journal stnlT. Contact the
journal in writing or call (704) 754-6097.
tNVOCATLON
The Greatest Friend I have in life
Has brought me here to dwell
Awhile among these green, green hills
And by the watery well.
The water from that wondrous well
Has made my eyes to see
And loosed my tongue to sing with joy
That such a Friend could be.
Here,
In this place we dedicate ourselves to remembering our deep
connection to the spirit of the land.
We bring lhis connection into the being and the doing of
our daily lives
When the land speaks, we listen and we act
We tune our lives to the changes, to the seasons
We respect the limits of the land
We preserve, defend, and restore the land
We give thanks for all that is good
Harmony with 1he land is no longer an ideal; it is an imperative.
The land is a living being. She is sacred.
As 1he land lives, so do we.
As the spirit of the land is diminished,
our spirits are diminished as welL
Kacuah Journal sends a voice...
with articles, stories, poems, and anwork
we speak 10 the spirit of all the living, breathing
inhabitants of these mountains
in hopes that we, the human beings,
may find our place in this Great Life.
The Edit.ors
j
• The Incredible String BQ/ld
Bonier by Jason Tueller
KATUAH JOURNAL wanrs to communicate your rhoug/,rs and
feelings to the other people in the bioregional province. Send
them t.o us as leuers,poems, stories, articles, drawings, or
photographs, etc. Please send your coruributions to us at:
Karuah Journal; P. 0. Box 638; Leicester, NC; Katua/1 Province
28748.
OUR NEXT ISSUE will be involved with the continually
controversial topic of Councils, and how to create more viable
methods of decision-making in the future. Possible topics
include: Native American sovereignty, the State of Franklin,
JCQtuah Journat page 2
Town Meetings, Council of All Beings, Regional Rainbow
Gatherings, Grassroots Groups, Conflict Resolution, and more?
Submit all material by April 30th, 1992.
THE FALL, 1992 ISSUE will be about the role of wood in
the life of the mountains. Please send articles evaluating the
present timber industry, logging stories, and visions of ecological
and sustainable ways to cut and use wood. Please also send
pictures and drawings of wood and woodworkers. Deadline is
July 30, 1992.
Spri.ng, l 992
�PARADISE GARDENING
by Joe Hollis
W c wam 10 save the world, and we
want 10 save ourselves. It's the same thing.
The problems confronting us arc enormous
and at every level: personal, social, planetary.
l will spare you a list. My aim is 10 suggest
that they are all symptoms of one problem,
and to propose a solution.
The problem: 10 find a way to live on
Earth which promotes our health and
happiness, conducive to the full development
of our innate potential, and, a1 the same time,
is "democratic," that is, available to all, not
using more than our share, and harmonious
with the biosphere's evident drive toward
increasing diversity, complexity, and
stability.
Our world is being destroyed, in the
final analysis, by an extremely misguided
notion of what constitutes a successful
human life. Materialism is running mmpant
and WILL CONSUME EVERY11iING,
because its hunger will never be sated by its
consumption. Human life has become a
cancer on the planet, gobbling up all the
flows of matter and energy, poisoning them
with our waste. What can stop this monster?
Nothing. Just lhis: walk away from iL
It is time, indeed time is running out, to
abandon the entire edifice of "civilization/the
State/ the Economy" and walk (don't run!) to
a bener place: home, to Paradise.
J
•••
1) Paradfae is, first of all, a garden. A
garden in which everything we need is there
for the taking.
2) And Paradise Gardening is a way or
life which serves to maintain the garden, and
is in turn maintained by it. Ecologist Eugene
Odum calls this being the 'ecosystem
manager:' "an organism that utilizes a small
frac tion of the total energy budget and in
return provides a service which aids the
system in its funclion and continued
survival." (This concept "illustrates the ideal
which man should imitate in his auempts 10
manage a natural ecosystem.") Genesis, with
the characteristic compression of myth, says
we were put into the garden "10 dress it and
keep it." Same thing.
3) Parndise Gardening is not work.
Work is a subjective concept: one person's
play may be another person's work. h has
nothing to do with effon: tennis, for
example, is usually "play" (unless you're a
"pro"), sitting at a computer terminal is
frequently "work." Work is whatever you are
doing when you'd rather be doing something
else. Paradise Gardening is "not work" in the
same sense that what a bear does all day is
"not work." This distinction is the same as
that which the Taoists make between "doing"
and "not-doing." Genesis refers to the same
matter in saying that only outside the garden
do we have 10 earn our living "by the sweat
of our brow."
4) Paradise Gardening is not
agriculture. From chemical to organic
sprLr19, t992
agriculture is a step in the right direction, but
only the first step. Agriculrure itself is, after
alI, half of the one-two punch that knocked
us out of Paradise in the first place. Good
farmers, to be sure, love nature; but they love
her in the context of plowing her up every
year and deciding what to grow next. Our
addiction 10 annual species and disturbed
habitats has put us at odds with the main
thrust of the biosphere (and with ourselves).
Oh, Eanlt is patient and Earth is old
And a mother of Gods, but he breaks lier,
To-ing.fro-ing, wit!, tlte plow teams going,
Tearing the soil of her, year by year
Sophocles, Antigone
Every spring, nature begins again 10
clothe the Earth in beauty. It is the process of
succession, the initial strands of the intricate
web, the rebirth of the Tree of Life. And
every autumn we scrape it off, rake it into
barns, take it to market: we increase human
diversity and complexity (butcher, baker,
candlestick-maker ...) by appropriating to
ourselves processes which are meant to
benefit all
•••
Drawina by Rob Messick
Paradise is a habitat and a niche. Mircca
Eliade refers to the universal "yearning for
Paradise": Memories coded into our genes of
our place, our fit. How, after all, does a bird,
for example, select a place to build a nes1? So
many factors to consider (and such a small
brain!). It simply picks the most beautiful
spot available. It was born with a "template"
of paradise.
Concerning this the Book ofOdes
says, "The twittering yellow bird, the bright
silky warbler, comes to its rest in the hollow
corner of the hill." and Confucius commented
"Comes to rest, alights, knows what its rest
is, what its ease is. Is man, for all his wit,
less wise than this bird of yellow plumage
that he should no, know his resting place or
fix the point of his aim?"
Like any other creature, we are our
niche. By our physiology and behavioral
programming we arc born to live a ccnain
kind of life. Paradise is our birthright and our
duty,
Now, instead, we take up a niche in
civilization. The premise of civilization is that
if everyone is a less than complete human
being (''1'11 be the brains, you be the back"),
ii will be beuer for all of us. This insulting
premise has guided us for so long that many
of us are unaware of an alternative. We
(cnnunucd on next page)
Xotl'.wf, )ourlfflt pcu_,e 3
�(COlllinucd from page 3)
equate "making a living" with "making
money." Thus we spend the best hours of
our lives pursuing our careers, being pan of
the cancer.
But everything needful to be
completely human is available to us close by
in our environment - the garden and the
ocighborhod. We can rely on the truth of this
because "human-ncss" is a creation of the
environment, the most recent manifestation of
a coevolution between our genes and all the
other genes in the world that has been going
on since the beginning of life on eanh. Much
chancier is the possibility that everything we
need to be completely human is available to
us in the city, or through money.
population level, live and coexist as foragers
(ecosystem managers)? "Caught in the devil's
bargain " how can we "get ourselves back to
the garden"? (Joni Mitchell, "Woods1ock")
The strategy here proposed, Paradise
Gardening, may be described as :'in1ensified
foraging." David Harris, in a scnes of
papers has explored "alternative pathways to
agricul'ture." Particular!~ valuable is ~s .
distinction between "agncultural mampulaaon
and transfonnatfon ... agricultural utilization
•••
The last time we lived in paradise it was
as "foragers": hunters and gatherers,
omnivorous, opponunistic exploiters of a
variety of environments. Specialists, not of
disturbance but of diversity.
This lifestyle has attracted much
attention recently (at the very time that the last
vestiges of it~ being eradicated). Toe view
that foraging is an adaptation superior to
agriculture is now well established in
academia and the same theme appears in
popular literature (e.g. Bruce Chatwin, Tl~
Song/Ines and Vargas Llosa, The Storyteller,
both inspiring).
A revolution in the study of the human
niche was prompted by the realization that
foragers, far from living on the brink of
starvation, as previously imagined, actually
had more leisure than anyone else since (Lee
and deVore, Man the Hunter).
Boserup (The Conditions ofAgricultural Growth) suggests that there have
never been any "agricultural revolutions," in
the sense of a sudden invention of a great
new way 10 produce food; but rather that
increases in food production always come at
the cost of even greater increases in labor (or
fossil fuel) input, that the techniques were
always well known to the producers, but
resisted until finally demanded by rising
population (or the demands of the upper
classes for a surplus, a 'cash crop').
"Agriculture permits denser food
growth supponing denser population and
larger social units but at the cost of reduced
dietary quality [less diversity to choose
from), reduced reliability of harvest [eggs in
less baskets], and equal or probably greater
labor per unit of food ... agricuhure is not a
difficult concept but one readily available to
hunting and gathering groups ... " (Mark
Cohen, The Food Crisis in Prehistory).
Agriculture, in rum, allowed population
to expand more rapidly. Any attempt to live a
foraging life in the modem world would
seem to be onJy an interesting but ultimately
imlcvant exercise of the "historic village"
variety. That "there is no going back" is
merely a truism. What those who recite it
mean to say is that there is no changing
direction, progress can be only a straight line
- from an original home in natw-c 10 a world
eventually completely human, domesticated,
fanned.
At this point, I would rephrase the
"problem" with which this essay began: How
can we, with our contemporary tastes and
Xatuafl Jou~ P~. 4
"better" future. "No act is good unless its
goodness is seen in the innnediacy of the act.
An act which justifies itself by appealing to a
later good ... all appeals to reason,
expediency, and necessity, are appeals to the
very forces that wreck all ideals. One must
have courage and be willing to take risks."
(William Thompson, Evil and World Order)
Ecology teaches that a "pioneer"
(disturbed) environment favors life forms that
are fast-growing but shon lived,
wide-spreading, ''greedy" - designed 10
capture the maximum of sunlight and
unoccupied soil. But eventually they are
succeeded by the trees, which, because they
invest energy in making wood, grow more
slowly at first, but are more stable,
longer-lived, and finally faster growing,
more influential, the "dominant species,"
towering above.
We have spread ourselves over the
Eanh, and used or burned just about
everything that is easy to get The age of the
greedy ones draws to a close. (They don't
know it yet.) At last, we may hope, the
'competitive advantage' passes to the
practitioners of permanence, rootedness,
slow growth and steady accumulation, the
vertical expansion of the human spirit into
realms unchanecl, or long forgotten. A tree
derives its satisfaction from the view
achieved.
•••
may - and, if sufficiently intensive, usually
does - lead to the IJ'llnsformation of a natural
into a largely artificial ecosystem: lhe
replacement of a tropical forest by plantation,
of temperate woodland by whcatfields ...
But agriculture may also proceed by a
process of manipulation which involves the
alteration of selected components of the
natural system rather than its wholesale
replacement - a method of cultivation which
involves substituting certain preferred
domesticated species for wild species in
equivalent ecological niches and so simulates
1he structure and functional dynamics of the
natural ecosystem."
Harris has recently edited a collection of
papers (From Foraging to Fanning) which
further explores the emerging realization that
many "non-agricultural" peoples were in fact
engaged in intensive and sophisticated plant
exploitation, previously unrecognized
because their plant management practices did
not fit our idea of agricuhure.
•••
Our goal is to "naturalize" ourselves
in lhe environment. This will involve
changing ourselves and changing the
environment: convergence toward "lit"
Perfect fit means the free and easy flowing of
matter and energy between ourselves and our
environment: life lived as a complete gift from the garden to us, from us to the garden.
But that is in the future; what we need
now is a process, leading to that goal, which
is justified on its own terms. Focus on the
ideal Paradise Garden wilJ tempt us to ta.Ice
shoncuts, perpetuating the same old panem
of selling out the present for some imagined
The process of Paradise Gardening
involves:
- Extricating our life-support system
from civilization/the Economy (bluntly,
money), and reattaching it to the natural
world of garden and neighborhood. This will
be a gradual process requiring a real analysis
of our needs and expenditures.
Thus, for example, cars and gasoline
arc nor needs but only the means to the
satisfaction of needs. The solution is not
gasohol but reducing the reason for travelling
(usually the getting and spending of money).
Concerning this the TM Te Ching says, 'The
country over the border might be so near that
one could hear the cocks crowing and the
dogs barking in it, but the people would .
grow old and die without ever once troubhng
to go there." (sec Joseph Needham, Science
and Civilization in China, vol. D, ch. 80) for
a discussion of ''the political program of the
Taoists: the return to cooperative
primitivity. ")
The key 10 the self-justifying nature of
the process is this: things made or done .by
professionals or machines may be technically
superior to one's own efforts, but are
generally lacking in a quality which,
following Carlos Castenada, I will call
"hean.
0
Satisfaction from things bought usually
peaks at the moment of purchase and declines
rapidly. Needs which a.re met by the
interaction of ourselves and nature are more
deeply mer.. and there are wonderful surprises
along the way. The truth of this will be
evident to anyone who has ever made
anything "from scratch." What seldom occurs
to us (someone doesn't want it to occur to us)
is that an entire life can be constructed on 1h1s
basis.
(c:on11nuod on page J2)
Drawing by Mkhacl Thompson
SprLt1-9, !9!12
�.,,..
.
..
It ,
•
'
#
'
••••••
,
''•
,.,.
COMMUNITY SPONSORED AGRICULTURE
As lhe end of the century nears,
several things must be faced. Tho food
supply is not only tainted. it is devitaliz.ed. In
particular, foods lack nourishment for
integrity, uprightness and willingness. These
qualities depend upon individual attitudes,
but they require nutritional support
Things could get worse, and probably
they will. But, here and there people are
looking at their options and choosing 10 make
a difference. They want to suppon endeavors
that remedy the problems caused by lhe
bigger-is-better mindset. One of the worst
concerns is the loss of more than seventy
percent of the world's topsoil in the last
hundred and fifty years. Instinctively people
sense a need to encourage sound agriculture.
At the same time they want 10 buy food that
not only is free of pollution, but has an inner,
vital impulse toward life. The..-.e and related
faclOI'S motivate a trend toward agriculturally
based producer/consumer communities that
regenerate the land which feeds them.
The acronym CSA stands for
Consumer Supported Agriculture,
Community Sponsored Agriculture, or
Community Supponed Agriculture,
depending on whom you are talking 10. In all
cases it indicates a vertically integrated
agricultural operation.
However it may be done, the CSA
group provides what is necessary to grow
their food. Fortunately, not everyone has the
same things 10 contribute. Usually fanners
who can work the land successfully are in the
shortest supply. But, from these farmers'
points of view, consumers are in shon
supply <>r laborers are hard 10 find at crucial
times. The CSA is not functional until
farmer, farmland, labor, operating capital and
consumers arc lined up in cooperation.
CSA fanns vary. Some are located in or
near metropolitan areas where consumer
interest is high. Olhers involve more distance
between the land and consumers. Many sell
"shares" in advance of their year's
production. Others require an advance
deposit, refundable in everything from
produce, canned goods, eggs, honey and
cheese, to meat, flowers, herbs, firewood or
wool. Tn some cases consumers come 10 the
farm to get their food. In others, weekly
deliveries to distribution points may be
necessary. One CSA may have monthly
potluck dinners, developing strong core
groups and dividing up tasks between
mothers, accountants, farm apprentices,
lawyers, fixers, and fanners; while others
may be seat-of-the-pants operations stripped
to the bare essentials.
CSA's have several things in common.
[n one way or another they all encourage
farmers and consumers 10 understand and
suppon each other. They enable participants
to invest their resources in the land and ilS
beuennenL 1be means of production belongs
to both producers and consumer.;, as they
contribute skill, labor and capital, and take
responsibility for leaving the land better off
for their use of it. Nevenheless, in some
cases the land is owned privately while in
Spnnq, l992
by Hugh Lovel
others the CSA is organized as a cooperative,
a land trust or a research and training
institute.
Besides nutritious food and a healthier
environment there are many subsidiary
benefil!i. By having the moral and financial
expenses. In 1985 I was laid off as a bridge
carpenter in Atlanta, and in 19861 tried to
farm full time, selling produce to stores and
in pl!lking lolS. It was hardly a way 10 make
ends meet. I knew there had to be a better
way. The Biodynamic Association quarterly,
support of a community, the farmer has
backing for experimentation. Members may
want exotic items like Chinese cabbage,
Annenian cucumbers. Roquefon cheese or
Louisiana hot sauce, and the fanner has 10
learn how to produce these items.
The CSA can also be an educational
opportunity for young adults interested in
becoming farmers. By apprenticing on a CSA
farm they experience growing and preparing
a wide variety of products. Moreover,
members and their children learn how their
food is produced, and there .ue therapeutic
benefits in this especially for those growing
or convalescing. Lastly, the farm is a haven
from the vicissitudes of city life. Conceivably
it will provide alternatives 10 employment in
economic hard times.
The idea h that consumers support the
farm and the farm supports the consumers.
Biodynamics, ran an anicle on CSA's. I
drew up a prospectus with a copy of the
ruticle and distributed it to a few people in the
Atlanta area. They told friends, and for the
first season l had twenty-eight members sign
up.
r did not want to promise 100 much, so
I only offered breads, honey. pollen, eggs,
yogurt. and vegetables in season. I asked for
$100 deposits, refundnble in groceries. This
money got me through February, March, and
April when I planted but had nothing 10 sen.
A1 the end of April I had my first
delivery of spinach, lettuce, and seasonal
herbs. The season went on to green onions,
garlic, English and sugar snap peas, yellow
onions, potatoes, cabbage, beans, com,
summer squash, tomatoes, okra, beets,
collards, leeks, winter squash, turnips and
Chinese radishes. The garden was finished
by mid-November, though I made one last
delivery of pork after Thanksgiving.
Because che fann, Union Agricultural
lnsutute, Blairsville, Georgia, was 125 miles
from Atlanta, I made a Saturday run 10 three
Since the only CSA I can re.tlly
describe is the one I founded, I should tell
how it was set up.
During the 1980s I directed a fledgling
founccn acre biodynamic research and
training farm, working off the farm to pay
(QOl\linued on nut page)
Drawing by Pcgi
X.awah Journot pc:a(Je 5
�(OOlllinuod &om pegoS)
drop-<>ff points. Members received a weekly
newsletter and order fonn that 100k me rwo
hours a week at the typewriter and copy
machine. Bookkeeping was on index cards
with names, addresses, dates, and sums.
Mostly I concentrated on running 1he fann,
picking the number one vegetables, recycling
the residual vegetation through forty
chickens., twenty rabbits, and 1wo pigs for
fertilizer, and n:planting with the next crop in
the rotation. Although I kept bees, the honey
and millc for yogun came from nearby farms.
1brought in organica!Jy grown wheat and rye
for bread.
Out of26 weekly deliveries, I counted
on members to order at leas1 half the time
with average orders of twenty dollars, a
gross of $7,280. I believe I took in a littJe
more than that, but my bookkeeping did not
prove it. J realize lhis may not seem like
much, but my expenses were low enough 10
make ends meet All I had was the land and a
small pic_!cup truck, rototiller. lawnmower.
scythe, pitchfork, axe, scuffle hoe, claw
cuJtivator, wheel hoe, push planter, and
seeds bred for response 10 my methods. It
was a start.
Consumer int.crest was strong simply
from word of mouth. I could expand, but a
larger investment was required. The fann
needed woods, barns, fences, greenhouses.
pastures, orehards, and fields all in good
measure. none at the expense of the others. I
did not have to hurry things. The land
consisted of mixed forest slopes and
bottomland with good water bur not
especially good sun. There was plenty of
brush clearing, rock picking and hay planting
to be done. And there were only three or four
acres that could be added to the truck garden
no mancr how I adapted 10 having more help
and machinery.
At my organii.ationaJ meetings in
February and Man:h of 1988 I asked for a
S33 membership fee as a capital invesuncn1 in
the fann, plus the hundred dollar deposit.
Again bookkeeping was only sufficient to
show how much was paid and how much
was delivered. Picking, bnlcing, and packing
orders were changed from Fridays 10
Saturdays, and deliveries were changed to
Sundays. This allowed members 10 visit the
farm and panicipa1e in picking on Saturdays,
while I caught the least city traffic on
Sundays and still picked up organic grains
and supplies for the farm
An apprentice, Matthew Persico, cut
intensive beds into three acres of sod with the
rototiUcr. We planted a fourth of it in
potatoes, for which we had compost In the
rest we inu:rplanted com with soybeans for a
modest fodder crop. We built a smaJI barn
with three sta!Js, hay storage, and an
apprentice's apartment. I bought two calves
to raise in the small barn yard, and phased
out rabbits since the cows made more
compost and were easier to feed on a large
scale.
For fcrtiliu:r I brought in hay, com,
and soy meal for the animaJs while J cleared
~ I _pastures, arch~. and hay fields. The
m~bon was to achieve self-sufficiency,
WJth the £arm producing its own feeds,
s~, and ttansplants, breeding its own
livestock:, and producing its own compost
Starting its fifth year in 1992, this
Xatiloh Jouf'nQ( PQ«Je 6
CSA, UAI Coop, can service 80 households.
We have a reconditioned 35 year old tractor,
three or four apprentices, six aCICs of row
crops, cheesemaking, three bovines, eigh1y
chicke_ns, two pigs, and a smaJI transplant
operanon.
. O_u1side_ of i1s soil: the farm is 001 ye1 a
capuaJ mtenswe operauon, despite a $16,000
gross in 1991. Dynamics and momentum arc
a large part of the operation. Herc are some
derails:
Peas must be planted as early as
possible. In Union County, Georgia 1hat is
lat~ February or early March. Lenuce,
spmach, and onions may aJso be planted
from early March on. Lettuce, cabbage and
collards should be planted under row
coverings for transplanting as it warms up.
The early plantings are better able to stay
ahead of the weeds, though frequent
cultivation - weather pennitting - is advisable.
It helps considerably to have pennanent sod
around cultivated beds.
In winter and early spring the cows are
eating hay in the barn and every so often it
can be mucked out to make a compost pile.
With spring warmth, the rye and clover
covers on the beds shoot up and are cut for
fresh feed or for hay. The stubble is
cultivated two or three times over a three
week period, so that it is digested and mellow
before planting.
. I set out my cabbages and potatoes in
Apnl; followed by com, beans, and cucurbits
in May; and tomatoes, peppers and okra in
June. Garlic is planted early the preceding
October, so that it and yellow onions are
harvested in June and followed with bush
beans. Crops like spinach, lettuce, com and
beans can be staggered to produce a moderate
but steady flow of each vegetable, extending
the season. Compost is given especially to
the greens, while root crops like carrots,
radishes, and turnips do much better
following behind without compost.
Since my grassy borders around beds
an: level with the beds, both borders and
beds can be mowed simultaneously for the
cows, pigs or chickens. In May 1here is so
much to cut that haystacks must be made, 10
be fed in the winter when all the summer's
com stover is gone.
During the growing season the chickens
are fenced in a long, hillside coop containing
a thick stand of bamboo and a nesting house.
At the top of 1he coop, sawmill bark,
sprin.kJed with dust from the locaJ granite
quarry, is added for bedding. My
lawnmower has a rear bagging feature, and
every day I give the chickens a heaping
wheelbarrow load of grass, clover, and herb
clippings from around the beds, which I
mow on a monthly schedule. This keeps the
egg yolks yellow while adding to the deep
litter in the coop. Every so often this is made
into a compost pile.
I use a biodynnmic planting calendar for
working crops according to 1heir root, fruit,
flower, or leaf characteristics. For example,
while potatoes are actually a swollen stem
formation, they are plamed as though they
were roots because the roo1-like characteristic
is being emphasized. Likewise, cauliflower
and broccoli, although 1hey an: flowers, are
plan1cd as leaf crops because they have to be
held back to 1he leafy stage of development.
They an: eaten only as buds, not flowers.
l also apply biodynamic preparations,
which have profound nutritionaJ significance.
And I grow speciaJ crops that do not
contribute income but contribute to the overall
balance and heaJth of the farm. Finally. I
avoid faulty practices. Planting the whole
fann in cucumbers or semng off all the
compost, 1 would never do.
One of the goals of crop rotation is to
allow for a healthy nitrogen cycle while
cropping. Compost is given liberally to leafy
crops that need plenty of nitrogen, such as
lettuce, spinach, cabbage, and collards. It
may be given more sparingly to fruiting crops
which follow the greens, such as com,
squash, tomatoes, and okra. It is withheld
entirely from the roots, such as carrots,
radishes, and turnips, which follow the
fruits. Then I plan1 legumes such as beans,
peas and lentils to draw in new nitrogen and
produce rich compost as their vines are
digested by the farm animals. Then the cycle
begins again wi1h compost to the greens.
Another goal of crop rotation is 10 vary
as much as possible the kinds of plan1s
grown. Thus it may be a good idea to follow
lettuce with carrots, or collards with onions,
but it is a bad idea 10 follow le1wce with
spinach or carrots with parsnips.
There is aJso interplanting. Planting
com with soybeans, spinach wi1h garlic,
tomatoes with sweet basil, dill with cabbages
su_mmer squash with popcorn, and pumpkins
with field com, makes for a lively variety.
Nature has ways to create abundance.
Perhaps most imponantJy, the
pennanent grass and clover walking strips
between and around the beds keep the soil
fauna heaJthy and erosion to 1he minimum
regartlless of the weather. We need to think
abou1 these things.
Not so long ago all farms produced
food out of soil, water, air, and warmth
because there was life. Nature charged
nothing for her pan.
Orawu,g by Rob Mcuid<
(continued on p. 32)
Sprl.mj, 1992
�"IF YOU DIDN'T GROW IT,
YOU DIDN'T EAT IT"
Food Production on a Self-Sufficient Mountain Homestead
as told by Ralph Garrett
Way back when Twas a boy, I lived at
my grandma's and grandpa's up above the
Lown of Sylva in Jackson County, NC. My
grandpa was a farmer and a brick mason, and
he also made bricks.
I grew up during the Depression. IL was
a little worse than it is right now, but it's
going 10 get worser than this, I'm afraid.
My grandpa and grandma owned about
three and one-half acres around their house,
but we tended a 12 or 15 acre bottom that
was up in Addie where the band mill is now.
We also planted 10 or 12 acres up on Fisher
Creek in com and different things. It was
about 25 or 30 acres all told. We grew
enough for everybody in our family, some 10
sell besides, and enough 10 feed the animals,
too.
We raised cows, chickens, and pigs to
eat, and we had horses, mules, and oxen 10
help us with the work. With them we plowed
and planted com, beans, field peas, Irish
'taters, sweet 'taters, sorghum for molasses,
and all different kinds of cornfield crops.
And grains. We'd sow a great big thing of
wheal for our flour, as well as winter oais 10
feed the horses while we were workin' 'em
in the summer time.
Then in the garden we had carrots.
radishes, parsnips, rumips, and different
kinds of greens - leuuce, onions, collard
greens, and all those.
We also had peach u-ees. I got a
whuppin' many a time for getting in the Blue
Goose peaches - big, fine, pretty peaches.
They'd get to tumin' a little bit, and us liule
boys, we'd slip around and try 10 get us one.
J remember how we used to eat. The
usual thing of a morning when we got up,
we'd have side beef or ham - fried good and
brickle · brown-eye gravy, some eggs, and
some biscuits.
Some days we'd have homemade
applesauce for breakfasL We'd heat it up and
have some hot biscuits and butter, and put the
butter and some sugar in the fruit, and you
had a good break.fast.
We'd also cut com off the cob, and
have it fried with biscuits and homemnde
molasses. That's what we had a whole lot of
mornings.
Our big meal was at dinner time, 12
noon. Supper was the evening meal. Al
dinner we'd have cornbread, hog meat or
maybe beef stew with vegetables. You can
get beef stew now in a can in the store, but
we had big pois of it, homemade, with two
or three vegetables in it, and some vegetables
on the side, too. Or we'd have great big pots
of homemade vegetable soup. We'd make the
soup with okry (olcr.1), tomaters, beans, and
onions. We put every kind of vegetable in
there.
In the summerumc for supper we'd
usually have com on the cob, new 'taters,
green beans, cornbread, and biscuits.
Sometimes we'd eat supper without meal, but
Sprtng, 1992
usually we had meat at the table three times a
day, whether it was beef, pork, or chicken.
We didn't have desserts every meal,
like they want now. Dcssens came mostly on
Sunday or Saturday when there was family
coming. We'd have plain ca.Ices with
down there 10 get some flour, some salt,
sody (baking soda), balcing powder, coffee,
and sugar. We just bought small amounts of
sugar, until it come canning time. Then we
would buy whatevercanningjars and lids
that we needed and 50 and 100 pound bags
of sugar to put up jellies and jam. We
young'uns liked LO get old-time candy, like
wax candy, horehound candy, and all kinds
of stick candy at the store. But we never had
money to buy very much there.
A year on the farm went like this:
Winter was kinda slow. We'd be cutrin'
firewood, sittin' by the fire, and relax.in'.
DrawiJI& by J.,,.,. Rhea
applesauce spiced up and pu1 in between the
layers. They called that old-time fruit cake.
They'd pile four or five of them up in a
straight pack with the applesauce in between
each layer, then applesauce down over the;
top ofic. Now, that was a dessen! Today if
someone gets two layers of cake, they think
that that's 100 much, but we had.five layers
of cake! We ate what we wanted, because it
was simple.
Or maybe they'd make a cherry pie.
What they call a cherry pie now is just a little
ol' thing. What we called a cherry pie was a
big bread pan full of cherries with dough
through 'cm. They call 'em cobblers now,
but we called 'em cherry pie.
Grandma also used 10 make sweet
potato custards and sweet potato pie and put
sweetening on it - marshmallows or brown
sugar, good things like that.
If we didn't grow it, we didn't cat it.
That's right. There wasn't no supermarkets,
there was only an old country store. We'd go
We'd spend time a-shuckin' com and
thrashin' out the peas, Crowder peas and clay
peas, through the bad days.
We also had 10 get our harness and
equipment fixed up and in first-class shape.
We had to be ready. so that when the ground
got right we could go right to work.
We didn't use no fertilize (fertilizer).
We used compost, and we gathered that in
the winter, too. We'd clean out the horse
stalls and the cow stalls. We'd throw it in a
bin that was outside the winder (window),
and we'd mix leaves in with iL That would
cause it to heat in the bin. In the spring we
wouW haul out that compost. spread it on the
field, and plow it in. That enriched our land
and made our crops do better.
We staned plowtn' in February and
March, what we didn't already have plowed.
The first crop we put out was the
different kinds of greens - cabbage. collard
greens, you could do them early. Usually,
(canlinucd on nai pqe)
Xatuah Journal POCJI'- 7
�(cullinucd from page 7)
people around here would sow a bed of
turnips or rutabagas, too.
Irish pouuoes were planted next during
the dark of the moon in Man:h, and maybe
we'd put some green peas out in the garden.
Radishes, onions, and parsnips were early
crops, we could get an early start on them,
100.
We would s1an our own S\l,'CCt pouuo
sets. We'd get them bedded down between
April 10 - 15. Then they'd be a-comin' up in
May. Sweet potatoes was a big crop. We
used to plant big fields of 'em.
Around April 15 - 20, we'd plant the
first corn. It would grow up a linle bit, but
not enough that a frost would hurt it bad.
Unless there come an ex try unusual hard
freeze, com would grow on though.
Flour com, popcorn, and com for the
livestock: those were the main kinds of com
we planted. We also had a liule of what we
called llim com. When it got hard, it was
hard as a rock, but it made real good roasting
ears. When sweet com came along, we
started planting sweet com in the garden.
Now people plant fields of sweet com.
The biggest thing was to rotate the com
plantings so that they would come in slowly,
so we could harvest them and take care of
them, instead of having all the com oome in
at once. We would plant some com on April
15, some the first of May, and then again at
the last of May.Hit's not a dry year, you can
plant com in June. It's starting to get dry
then, but sometimes a crop'll make. It's a
short season up here in these mountains, but
some years I've bad three different spaces of
com comin' in.
We always figlftd the last frost would
come around the tenth of May. 1bcn we'd set
out OUT garden vegetables. Any kind of plant
that the frost would affect - like peppers and
tomatcrs - we'd wait 'ril after the tenth of
May, after the frost line.
The cornfield peas, we'd plant them
after we worked (cultivated) the com for the
first time. I'd wait until the com was up
around my throat, and then l'd plant the peas
in between the com. We did the cornfield
beans, like the White McCaslan bean or the
Kentucky Wonder, the same way. l would
plant big com where I was going to plant the
cornfield beans. Then the com would support
'em and shade 'em. Shade is what keeps the
insects away better than any of this spray that
we can buy today.
We'd harvest the wheat when the heads
bowed and tumed yeller. The timing
depended on what kind of wheat we had. and
when we had planted it in the fall. We
harvested it by hand with a cradle. We didn't
have combines like those that cut the wheat
now. We had to do it with a cradle.
At the end of June, we'd finish up with
the wheat and we'd sun our first mowing of
hay. We mowed the hay with a mowing plate
and raked it up with a pitchfork. We'd shock
it • put it in shocks or round piles - and then
we'd come through with the wagon or the
sled, and load it 10 the barn. and put it in the
barn loft We'd pct up great barns full, and
then we'd put up big stacks of hay around
stackpolcs. We'd sUtCk com tops and fodder
the same way around the Stackpole at the
XatuQf1-Journat PCUJe 8
barnyard, where we could jusr go get it to
feed the cows and the horses.
All summer, we were mostly hoeing. It
kept us busy. We'd start work as soon as it
got light enough to sec what we was a-doin',
and we worked 'til dark.
Now at dinnertime, right at the heat of
the day, we gave them horses a good full
hour to two hours to be at rest. And we done
the same thing. We ate, we rested, and then,
when we went back 10 work, we worked 'til
dinner.
ln July when the blackberries and the
raspberries came in, we'd pick berries. We
would take a wagon up on Fisher Creek, and
we'd pick washtubs full of blackberries!
w11.i)
J'"J~
Everybody went, everybody picked,
everybody washed - everybody helped with
canning berries for a few weeks. Some of the
men might be off working on a job
somewhere, but everybody up at the house
just flew in and got busy.
Pretty soon the com would start coming
in, and we'd stan getting roasting cars with
our dinner. And we'd start canning
vegetables. too. We'd can all kinds of
vegetables. We canned beans, 'matcrs,
peaches, fresh ok:ry (okra), fresh com - all
different kinds of food out of the garden.
In the fall of the year, we'd be pectin'
the apples, and pcelln' peaches. Them Blue
Goose peaches came in about the same time
as apples. We'd boil the fruit down and make
apple and peach bu11er.
We had an apple peeler. You just stuck
the apple on and tumcd the handle, and ii
peeled the apple and took the core out of iL
Then we just cut it and made bleached fruit.
Or we mashed it up, cooked it, and made
applesauce.
Bleached fruit is made by burning
sulfur. We'd put the fruit on a rack, cover it
with a cloth, light the sulfur in a sulfur
burner, and leave it all night The action of
the sulfur makes the fruit stay white, it
doesn't tum brown, and it will keep all
winter. Then we would put it in big 60-gnllon
oak barrels, and we'd put up so many barrels
of bleached fruit.
We also P.l!t up ~ I s ofp\cld~
beans. Wr:!d !\ii up big barrels of beans
broke up and washed, put water in there and
add salt to sour 'cm and make 'em pick!~.
The same way about roasting CaJ'S. That was
our pickling stuff.
At canning time we also fixed a lot of
jellies and jams. We'd make apple jelly and
grape jelly. And we'd make peach preserves:
we'd peel sweet, cooked peaches like we
were going to can 'em, and put sugar in there
and cook it down until it come clown like
makin' candy, and 1ha1 was good preserves.
Around that same time we'd also be
cuttin' the com and puuin' it up in the com
crib. We'd cut the tops, and pull the fodder,
and put that up to feed the cows and horses.
We didn't leave nolhin' in that field that a
cow could eat. We kept the com in the com
crib, and we kept the peas in big bags inside
in the house where they'd be getting drier and
drier from the heat, so they'd shell easier.
Whenever we got that done, it was
coming to frost, and we had 10 get them
sweet potatoes out before it frosted. If it
frosted on the vines, we had LO get the vines
off right quick before it rained. so that the
frost wouldn't run into the sweet potaroes
and ruin ·cm. When we got 'em up, we'd
wash 'cm, and take 'cm to town to sell them,
anywhere from a gallon to five bushels,
whatever people wanted.
After the frost was the time to cut the
sorghum and make molasses. We had to strip
the cane down. cut all the blades off it. and
cut all the tops off. Then we'd haul all those
cane stallcs to lhe cane mill and put 'em
through the crusher. The juice would run out
into a vat. and we'd cook it off in what. they
called an evap<ntor until it came out syrup.
Several families made sorghum. Some
had bees. We didn't have no bees, but we
had some people who had bees. We'd just
get some stands of honey from them.
We also used to go into the woods and
gather up chestnuts. I'd go bacJc yonder and
gather up a 75 pound short sack. all the
chestnutS I could carry, and bring 'em home,
and we'd eat on them. I also used to like to
get pawpaws and persimmons. Now I'm
tcllin' you, them old persimmons make a
good pie.
And there were always some bear
hunters who would bring in some bear meat.
l know I ate a IOl of bear meat. Back when I
was a boy, bears were just as common as a
milk cow. It was nothin' to see a bear down
at the settlement. But they just got to bang,
bang, bangin', killin' 'em all they wanted, 'tit
there was a 101 of waste.
Right at the first of November, we'd
have to go back into the fields and clean the
'tater patches off. The usually thing was that
there was late roasting cars and some late
beans in the 'tater patch, and after we
gathered them, we cleaned all that off, weeds
and all, so we could plow our 'taters out
After they dried good, we'd put 'em in the
root cellar. Everybody had a root cellar. Lots
of them were dugouts in the bank, but they
were still root cellars where we'd keep the
bleached fruit, the potatoes, and the lcrnut
Everybody also bad a smokehouse
where they'd smoke their meat. and they'd
(ainunlllld on page 33)
Ornwing by Miehkl Thompson
Spri.ng, 1992
�~, ... .. w ...
EATiNG · LbsE ro HOME
c
by Peter Bane
The Logistics of a Permanent Culture
Consider your next meal: It's
mid-winter and what can be found to eat
nearby? The supermarket offers Iowa beef
and Idaho potatoes, Cnlifomia rice and
broccoli, Mexican lettuce and tomatoes, salad
oil from Brazil or Dakota, Aorida citrus,
Washington apples. The Standard American
Qiet is a marvel of technical complexity and a
sad reflection of cultural banality. Divorced
from place and season, available nationwide
and year round, itS cosmetic perfection and
shiny packaging are a glamour concealing
enonnous unmarked costs and catastrophic
instabilities.
Lurking behind the plastic sheen are the
collapse of rural communities, bankruptcy of
farm families, loss of topsoil (an average 20
tons per ton of grain produced), poisoning of
farm-workers, toxic residues in food, air,
soil, and water, cruelty to animals,
destruction of wildlife habitat, deforestation,
and the cultivation of plagues and diseases
heretofore unknown.
Most of the food we presently eat is
seriously denatured (lacking in nutrient value)
by chemical destruction of soil life and is
funher degraded by transport over long
distance. Our diet, combined with poor air
and water quality and compounded by the
stresses of crowded and hwried lives has led
directly to an epidemic of degenerative
diseases: heart attack, cancer, diabetes,
hypertension, leukemia, AIDS.
Worse than all of this, if that is
possible, our food now requires from 10 to
50 times the energy to produce and deli vet to
the table as it returns to the eater as calories of
nourishmenL We couldn't continue this way
without a huge subsidy of fossil fuels. We
are literally eating oil. And when it runs out as we know it will in 30 to 40 years - we will
starve. Of course, long before that
eventuality, our agriculture will have
collapsed from a host of other problems: the
shortage of water, excess UV radiation,
susceptibility of our genetically-narrow
monocultural staples (com, wheat, rice, and
potatoes) to insectS, diseases, climate shifts,
war, and revolution disrupting trade. The
production offiber and timber is similarly
vulnerable and destructive.
If the Standard American Diel is insane
and bound for collapse, then how should we
grow and eat our food? Imagine, if you will,
the life of our predecessors in this land. The
Cherokee, the Iroquois. and other Eastern
forest dwellers cultivated com, beans. and
squnsh; hunted deer. turkey, and small game
which were abundam in the woods; gathered
wild berries, nuts and greens. They caught
fish in lhe streams and collected mushrooms
from the forest floor. Around their
seu.lemcnts they selected and planted fruit
trees. berry bushes, and other useful
perennials.
The world of global IT3de, of oil W:lJ"S
and industrial production is a world of
artificial surpluses and scarcities, of unjust
expropriations and moral decadence. Yet we
have a vision of living in Katuah with natural
abundance, and a dedication to libeny and
1
SprLng, 1992
Drawing by Rob Messick
justice for all. How then can we move from
this disturbed and troubled world into one In
which all our true needs and wants are met
without despoiling the earth and robbing
from our grandchildren and our neighbors in
other countries?
aim of producing the greatest sum of yields in
the least practical area for the murunl benefil
of all creatures. He was certain thal small
areas dedicated to human needs could provide
net surpluses of food, fibre, and energy
while augmenting both genetic diversity and
We need a new way of thin.Icing and
seeing and new tools for problem-solving.
And we need to address fundamental human
needs: clean air, water, and food in sufficient
quantity, shelter appropriate lO climate,
satisfying and useful work, meaningful
human contact, and immersion in a natural
world.
This search for a new paradigm in the
built environment and our interaction with
nature emerged as a response to industrialism
and gradually merged into the science of
ecology. Frederick Law Olmstead, the great
I9th-century American landscape architect.
realized that the growth of cities and of
industrial work threatened the natural
foundation of human sanity. He sought to
ameliorate the effects of both by renewing
vistas of nature in urban parks and
greenways. ln this century, Lewis Mumford
extended these considerations of human scale
and sanity 10 the choices we make about
technology, and Ian McHarg and his
associates projected a concept of design
based on intrinsic capabilities of landscape.
Aui.1rlllian ecologi~t Bill Mollison
transformed his own studies of
environmental psychology imo a practice of
landscape design and coined the term
"permaculture" from "~nent agrioonm:."
or "pem1anent culture" to describe a proce,;s
of assembling artificial ecologies of crop
plants and animals to mimic nature with the
wildlife and resource conservation.
Toe understanding and application of
permaculture design over the past fifteen
years has taken several main forms: the
restoration of degraded landscapes; the
creation of naturalized food foreslS as a locus
for human habitation; the building and
retrofitting of strueturtS to incorporate
climatically appropriate energy and water
harvesting, and to suppon food production;
and the design of economic and
communication structures appropriate to local
production and trading. The work may be
found on American homesteads, in European
municipalities, and among African villages.
New towns have been created in Australia.
and long-term economic decline reversed in
regions of Nepal and India using
pennaculrure principles.
Pcrmaculrurc draws 1tS models from
patterns in nature and embraces many
integrative disciplines: agricultural ecology,
urban planning. landscape architecture.
decent:ralist economics. and shamanism.
among other.. Key insights which apply to
all living )ystems include the following
principles:
I) Design by Relative Location place all elements {house. pond, road, plants)
so as to maximize beneficial relationships and
minimize antagonisms.
2) Select clemcntS to perform \lultiple
Funclions.
(contmual on nc,1 page)
Xotuah JounlO! page 9
t
�!'
)
(001Uinuod &om pegc 9)
3) Suppon every important function
with Multiple Elements.
4) Efficient energy planning through
analysis by zones of access and Sectors of
outSidc influence.
5) Use Biological Resources favor perennials.
6) Recycle Energy on site.
7) Use and accelerate Natural
Succession to establish favorable sites and
soils. Integrate animals, plants, humans, and
StruCt\Jl'CS.
8) Polyculture & Diversity of
beneficial species to promote productive,
stable, interactive systems.
9) Pay attention to Edges & Natural
Patterns.
Pcnnaculture rcstS on an ethical
foundation of care for the earth, including all
living and non-living things; of care/or
people, so that all people everywhere may
have their basic needs met; and the
contribution of surplus time, money, and
energy to achieve the aims of earth and
people care. Permaculture also has a Life
ethic, valui.ng life and all ilS multiplicity for
its own sake. Cooperation, not competition is
the key.
How then might a permanent culture
take shape in Katuah? We can begin at our
doomeps by cultivating a diet appropriate to
our region - one based on the planlS and
animals which grow here naturally and which
have acclimated following introduction - and
extend that process into gardening and
fanning those same species regeneratively.
We can learn to eat seasonally even as we
take advantage of other cultural IJ'ad.itions to
Xatuah Journot pQ(J& l 0
enrich our diet.
Anyone can fimd space for a few leafy
greens and herbs, vegetables which
pound-for-pound afford more nutrition than
any other food category. Grown within a few
steps of the back door in mulched soils, they
will survive almost year round if given a bit
of care against summer drought and winter
frost. Even apartment dwellers in the city can
grow in containers on a balcony or in a
windowbox. Cold frames against a south
wall, a small greenhouse, or even movable
cloches can supply a steady stream of salad
which didn't have to cross the Continental
Divide to grace our table. The familiar
European and Medilerranean vegetables:
lettuce, celery, carrot, onions, broccoli, and
many others, are adapted to cold climates and
may with protection, overwinter in the
ground. Root crops and brassicas (cabbage,
kale...) are especially well-suited to this
method. These same vegetables don't grow
best in our summer heat, but that is the
season when the tropical American and
Indian plants - tomato, corn, beans, squash,
melons, eggplant, peppers, and okra
flourish.
We arc blessed throughout Katuah with
generous forests whose dominant members
include excellent nut trees: walnut, chestnut,
oak, hickory, and pecan. We should
recognize these allies for the food resources
which they offer. Let us plant them in our
yards and parks; conserve and catalog elite
trees where they Stand; and take care in
harvesting to leave the best, tallest,
straightest, healthiest, most vigorous, and
most fecund trees for seed, and tnk:ing only
the lesser examples for timber and fuel wood.
Fruit trees too should be planted in
every yard, along roadways, in parks, and in
neglected spaces in lhe cities. Besides the
traditional apple, pear, peach, plum, cherry,
and apricot, many areas arc suited to ugs. We
have the native pawpaw, the maypop vine,
and the persimmon which holds itS fruit on
the tree well into winter. And the mulberry,
which is one of the earliest fruits in spring, is
hardy, easy-to-grow. and prolific. Members
of the Eleagnus family - autumn olive and itS
cousins, provide not only a shower of tasty
fruit, but improve soils by fixing nitrogen at
their roots, as docs the
juncberry/serviceberry/saskatoon tribe
(Amtlanchiet spp. ).
~~
By inrerpianting and stacking vertical
layers into the garden, we can achieve greater
total yields than is possible with single crops.
Our naturally forested region provides the
model for a productive food forest with crops
grown at the canopy, mid-level, understory,
shrub, herb, and root layers, and on vines
running throughouL These food forests
prpvide abundant wildlife habitat and make
excellent forage systems both for humans and
for domestic poultry, sheep, and pigs where
access can be controlled. In very small
spaces, even in the city, bees, rabbitS, and
pigeons can be tended co augment food
production and household income.
Even more important than the
establishment of food forests everywhere is
the organizing of food markelS. We need to
connect capable growers throughout the
region with networks of town and city
consumers to support the development of
healthy fanns and to increase urban-rural
exchanges. These community-supponcd
farms stand a much better chance of
implementing the diverse cropping strategics
needed for ecological restoration than isolated
fanners trying to outwit the commodity
traders. Subscription farming is a way to
create new jobs in agriculture and offer
alternatives to existing farmers.
Strengthening the farm economy;
marketing food locally; and cultivating our
natural suengths in uee crops, fisheries,
berry and bulb production, can provide the
basis for many new, locally manufactured
hand tools, farm implements, craft- and
housewares. These burgeoning local
economies need methods to augment local
trading, and to retain and recycle wealth
wilhm the community. Local currency and
baner systems work well. The L.E.T.S., or
Local Employment & Trading System, is one
such example. (Further infonnacion from the
Institute for Community Economics,
Somerville, MA.).
If we ask again about sustainable
agriculture and pennanent culture, "What is
to be done?", the answer becomes clearer.
1) Eat what you grow and what is
available locally and in season.
2) Grow things that you like that arc
adapted to the area, and which do not travel
well.
3) Plant and tend food forests
everywhere people live, especially in cities,
using public as well as private space.
4) Conserve genetic diversity and
excellence by nurturing elite specimens and
by exchanging heirloom seed and
scionwood.
5) Trade sw-pluses locally. You needn't
grow everything, or even anything, if you're
a good plumber, teacher, baker, or
candlestick maker.
6) Organize food production to suppon
responsible growers.
7) Make direct market links wherever
possible. Know ~here your food come~
from and where u goes.
,,P'
Peter Bane publishu The Pcnnaculturc
Activist. a fUJlional quarttrly journalfor North
A=rico Born in Illinois, M now lives with his
family in Middle TtnnLSst.t w~re Mis putting his
itkas inJo practice. For m«e information please
contact him at Route I, Bo:i 38; Primm Springs TN
38476
· Drawing by Dawn Shiner
Sprt119, t 992
�I,
Silas McDowell's Vision Of
Mountain Agriculture
by Perry Eury
"Amongsr rhe valleys of the somhern
Alleg/UJllit!$ somerimes winter is succeeded
by wann wearlzer, which, cominuing through
the months of March and April, brings out
vegetarian rapidly, and clothes theforests in
an early verdure. This pleasant spring
wearher is renninated by a few days rain, and
the clearing up is followed by cold, raking
winds from the ,wrrhwest, leaving rhe
atmosphere of a pure indigo tint, though
which wink bright stars, bur ,ftlte wind
subsides at nig/11, the succeeding nwrning
shQws a heavy hoar frost,· vegetation is
unerly killed, including all manner offruit
germs, and the la11dscape clothed in verdure
the day before ,ww looks dark and dreary."
- Silas McDowell
On the morning of April 28, 1858,
Silas McDowell encountered this bleak scene
when he went out to inspect his fann. The
Macon Coumy fruit grower hnd spent almost
thirty years establishing his orchard of 600
apple LreCS near the banks of the Cullasaja
River. However, this late spring freeze
"made nearly a clean sweep from mountain
valleys in Western North Carolina of lhe
richest promise of a fruit crop that we have
ever had." For anyone else, the incident
would have been a crushing disappointment.
For McDowell, it was another opportunity to
examine nature's mysteries and to find a
bener way of fanning in the mountains
McDowell had deliberately selected a
shehered valley for his orchard. Only a settler
too poor to buy bouom land would have tried
to grow fruit hiJh on the mountainsides. And
yet, on this Apnl morning, McDowell
realized his mistake. While his own aces
"seemed as if clothed in a black pall," he
observed on the mountains looming over his
orchard a broad horizontal band of vegetation
left unscathed by the freeze.
Around 1780, Thomas Jefferson had
witnessed similar temperature inversions in
the Shenandoah Mountains of Vtrginia. He
reported, "I have known frosts so severe to
kill the hiccory trees round Monticello, and
yet not injure the tender fruit blossoms then at
bloom oo the t. p and higher parts of the
o
mountain."
Silas McDowell understood that this
was more than a quirk of topography and
climate. He suspected that thermal belts could
be the secret to successful fruit production in
mountainous areas. By the summer of 1858
he wrote that "all description of fruit trees
which have the good fortune to be located in
this vernal region, are now bending beneath a
heavy crop of fruit." He began to promote the
value of this zone for fruit growers and
contributed a repon to the United States
Agricu/cural Reports Jor 1861.
In his articles on the "belt of no frost"
McDowell explained, "The beautiful
phenomena of the 'Verdant Zone' or
Thennal Belt' exhibits itself upon our
mountainsides, commencing about three
hundred feet vertical height above the valleys,
SprLng, 1992
and traversing them in a perfectly horiz.ontal
line throughout their entire length like a vast
green ribbon upon a black ground."
Born in South Carolina in 1795,
McDowell moved to Asheville in his youth
for training as a tailor. He practiced his trade
in Charleston and Morganton before settling
in Macon County's Cullasaja Valley, where
he gained renown as a fruil grower, amateur
Silas McDowt/1
naturalist and story teller. His articles on the
mountains were published in popular
magazines and caught the auention of leading
botanists, who sought his help in finding rare
plants of the Southern Appalachians. When a
visiting scientist asked which college he had
auended, McDowell pointed to the hills
surrounding his farm and replied, "These
wild mountains are the only college at which
my name has ever been entered as a sruden1!"
In a tribute to Silas McDowell, T.F.
Glenn remembered him as modest and
unassuming, and also "intuitive, impulsive
and passionate. His companionship with
nature was a marked feature to the most
trivial objects of beauty and sublimity. By a
native force of genius, by dint of fiery energy
of will, by persistent application, he
sunnounted obstacles."
McDowell's tenacious efforts to raise
winter keeping apples had earned him a
reputation among southern fruit growers even
before the thennal belt episode. When
McDowell and his bride, Elizabeth, moved to
Macon County in 1830 they brought a baby's
cradle filled with small apple trees from her
grandfather's orchard near Asheville. Being
especially fond of winier apples, McDowell
chose varieties recommended by northern
pomologists. His results were like those of
other southern growers. "I made a complete
failure," he confessed, "for when my trees
began to bear fruit, it matured and fell from
the tree long before the proper time, and
though they were an excellent collection of
Aurumn Apples, there was n0t a good Winter
keeper amongst them."
For fifteen years, McDowell struggled
to raise winter keepers. Then, the editor of a
farm paper in Athens, Georgia, suggested
that he lake grafts from native seedling
apples. McDowell followed James
Cannack's advice and searched the hills
around his home for fruit stock. His quest
was successful.
"Amongst old Oterokee seedling Apple
trees - as well as other Southern seedlings, I
have succeeded in conferring on Southern
Pomology a llist of names of Winter Apples,
which both as to their highly aromatic taste,
as well as late winter keeping qualities,
cannot be excelled by as many varieties of
Winter Apples in the United States." His
catalog of new apples featured the Carmack,
Nickajack, Bullasage, Mavereck Winter
Sweet, Royal Pearman, Hoover, Golden
Pippin, Buff, Kingrussen, and Neverfail.
"None but late keepers in the list," McDowell
n01ed with delight.
ln 1870, William Saunders with the
Agriculture Department concluded, 'There is
not a doubt about it, the fmest winter apples
in America arc grown on th.ese mountain
lands." McDowell could take much of the
crediL
McDowell, always concerned with the
region's economy, believed that vineyards
established within the thennal belt could be a
mainstay of mountain agriculture. 'The
Grape," McDowell predicted, "will never fail
to yield to the husbandman a rich and
abundant crop of its luscious and
hean-cheering fruit; and had the vine
locomotion, corporal and mental sense, I
would bid it to 'Tarry not in all the plains; but
flee to the mountains for its life,' and take
refuge under the protection of lhe Thermal
Stratum!"
Much as he had in his quest for winter
apples, McDowell explored the mountains to
find superior varieties of grapes. He
speculated on the potential of hybridizing
some of the specimens, "W e cannot well
command our risibles when, in fancy, we
anticipate the aspect of that monster Grape
that will be produced by the hybridal cross
betwixt the Hon. A.G. Semmes's eight
pound bunches and the Mammoth Grape
Prof. C. D. Smith and ourself measured
yesterday, the single berries of which gined
three and a quaner inches around."
Afler the Civil War, McDowell
continued to write on agricultural topics,
presided over the Fruit Growers Association
and pleaded for extension of the Western
Nonh Carolina Railroad. He was constantly
learning more - from natural phenomena, the
culrure of the Oterokees and the latest farm
journals. In his judgement, the climate and
the terrain of the mountains did not have to be
obstacles to successful farming. Instead, the
unique character of the mountains could
suppon a distinctive form of agriculture.
Diversity was one aspect of the
mountain agriculture he envisioned.
"Dairying, grape culture, bee culture, sheep
(continued on page 34)
�Mountain People
The grey winter sky hovers over the village,
threatening to swoop down with nightfall.
A woman carries burdensome logs to her cabin
and feeds them to the wilting flames in the heanh.
She wraps a moth-eaten quilt
tightly about her sinewy frame,
to shut out the icy strands of December
squeezing through chinks in the walls.
Her hands are weathered with time like the mountain, the palms
grooved like the tire tracks frozen into the eanhen road.
These are hands that once held warm lovers,
brought orphaned raccoons in from a storm,
angry, caring hands that spanked naughty children,
and comfoned them when frightened by distant coyotes,
and scratched their backs until they found the itch,
and opened the tightest jars of jam...
The people of the mountain are quiet,
one with themselves, one with the mountain,
but in the lines on their faces, in their strong hands,
in their calm way,
they tell how they work and breathe,
and brim with life,
like the woman rocking before the fire
in that small cabin on the hill,
her heart a smoldering ember,
warm despite the howling wind outside,
whipping through the firs on the mountainside.
- Allison C. Swherland
Quintessence
Never have I seen the sun like one winter's afternoon
late last February. The wannth was drenched into those
hills of the Blue Ridge, into the stalks of yellow and orange,
rolling back finally to the dark mountains, and the still
darker clouds.
We ourselves were engulfed in shadow, steadily
approaching that sunlit stretch of road before us, that
splash of quin1essen1 light.
A gentle warmth touched !he back of my neck.
and I turned, 10 see but a sliver of silvery white light
at the horizon, light which eked out from under the stormy
tumul t of blue-black clouds.
And soon we were immersed in it, bathed in Ught,
the light of spring, or almost summer. It glinted through
the strands of hair in my eyes, and I squinted to keep looking.
So I closed my eyes and breathed, and let it seep into my
veins, and warm my forehead and my cheeks and my shoulders.
And suddenly it was gone. We were in darkness. among the
mountains, and then just shadow. We meandered through those
hills of greenblack forests like a mountain brook in early
evening, now and again coming upon a splash of sunwashed
hills, searching for that light, until the sun went down.
- Allison C. Swherland
J(Qtu.!Jh Journal
p09e 12
Drawings by Mictu,,,I Thompson
Spri-119, 1992
�NATIVE FOODS
I was brought up in the remote
reaches of the Cherokee Indian
Reservation. My family were "a-aditionals."
That means that they stuek to the old ways
of the lncJjan people, believing them 10 be
the beSL We did some things in exactly the
same way they were done by our people
before contact with the white man. As a
boy, I used to go into the woods and hunt
squirrels with a blowgun, for instance. In
other ways, our life, while not exactly
similar 10 the ways of the anc~stors, echoed
the manner in which they lived and gave a
clue to how it was done before.
In the earliest times, our people lived
off the land. They hunted their meat and
gathered plant foods in the foresL Later,
agriculture became their base, that's when
their culture really blossomed, because they
spent Jess time in gathering food.
Agriculture was a stable way of
surviving, but they also hunted and foraged
food from the wild. A srnple food in times
past was chestnut bread. This represented
the Cherokee's mixed food supply: com
from the fields and chestnuts from the wild.
An abundance of both. And if one source
failed, they could fall back on the other to
carry them through.
I heard that a professor said that a.bout
the time the white man came here the
Cherokees were spending about three days
a week for survival. Most of my life in
modern society l couldn't make a living
working seven days.
In my life. I've spent a lot of time in
the woods, and l lcamed that the secret of
survival in the forest is to puc no limits on
what you eaL Like a bear, see everything as
a potential meal. Everything! Game and
fish, of course, but also crawdads, frogs.
bugs, worms, grubs in the logs. Hornet
larva popped on a hot rock are very good.
It used to be a kid's job to sit under a
holly tree with a blowgun stuck up between
the branches to shoot at the cardinals.
robins, or any other little songbirds that
came. People say. "How did you pluck
them?" but we never plucked them. We just
threw them into the fire and rolled them
around until the feathers had all been singed
off. We treated all the little birds and small
animals like that. We never skinned a
squirrel.
I remember one time I was out, and I
ate tent caterpillars that were feeding on a
wild cherry tree. I roasted them. The fire
singed the hair off - most of it. They
swelled up into little puffy morsels. They
did have a queer taSte, but I was hungry
and I ate all of them I could find.
But we did not have 10 eat insects
except in famine and songbirds were more
hunting trophies for the young. Larger
game was plentiful. In the older rimes the
people ate woods bison, deer. birds like
passenger pigeon and grouse, and
groundhogs.
Drawing by James Rhea
But they would not eat possums. The
Cherokees thought the possum was the
lowliest creature on the Eanh. When
DeSoto came th.rough, one of his company.
a man called The Gentleman of Elvas,
wrote that when they SlOpped at the village
that was near the present ciry of Asheville,
they demanded food for their travel-s from
the natives. He recorded that they were
given "several hundred dead dogs without
any hair on their tails." He did not realize
how the Cherokees despised the possum as
a food sourt:c and what a political sutement
this was.
Plant food was plentiful as well. The
people would gather berries in the
summenime, chestnuts in the fall. When
the che~tnut trees were alive. there was a
large chesmut harvest every year • bushels
and bushels of chestnuts. Properly dried
and stored, they would last all winter.
The people also ate chinkapins.
Chinkapins are related to chestnuts. The
by Bear W ith Runs
tree looks very similar 10 a chestnut tree.
The nuts were a little bit smaller than
chestnuts - somewhat larger than a beech
nut.
Acorns were imponanl, too. They
leached them in water to get out the tannic
acid and then ground them into flour or
roasted them in the fire. They probably
preferred the white oak acorns, because
those have !he least tannie acid.
My grandmother used 10 make little
cakes out of white oak acorn nour, com
meal, and honey. She would also add
persimmons, if we had them. Those cakes
were good! They were a heavy food • a
little bit went a long way
In the old limes. the people would eat
a lot of ,mnas, the wild potatoes that grow
:llong the creeks. And in the spring. ramps
and wild greens, like branch lettuce,
s/10-1011 (or so-chan, green conenower •
ed.). Indian cucumber, and nettles, arc
(cxmlinucd on nnt page)
:KAtuan Journot ~ 13
�(continued
rrom page 13)
plentiful. Mushrooms are good, if you
know what you are looking for, but they
aren't very filling.
It's interesting. One person can
forage really well alone, while foraging for
two people is difficulL But with three
people it becomes easier, because two can
forage and the other one can prepare the
food.
When the Cherokees smned planting,
they added some new foods to their dieL
Com, of course, was a staple, beans, and
"punkins," as they called them in my
family, meaning any lcind of squash.
We ate green com as "roastin' ears,"
dried corn was ground into flour and eaten
as cornbread. Everybody grew their own
corn, and everybody thought their own was
better than everybody else's.
The com we would keep in a com
crib. We put the beans in sacks and hung
them up in the barn or under the dogtrot
(roofed, but open air passageway between
two separate sections of a building - ed.) at
the house.
The early people built very neat,
efficient com cribs. They were raised off
the ground on poles, bad a tight thatched
roof, and walls made of panels woven of
bark or wood splits that were daubed with
clay or mud to keep varmints out. The com
was stored in there on the cob.
Mother trimmed the com husks and
packed them to save for cooking chestnut
bread, bean bread, or com dumplings. The
traditional way was to wrap them in com
husks and boil them. When the corn shucks
ran out, Mother would wrap them in green
oak leaves. That would tum the com blue.
Mother ground com a litlle bit at a
time as she needed it. She never ground
very much because weevils would get in
into ground meal very quickly.
Back long ago, before they had ovens
to bake in, they made mealcakes that were
either boiled or roasted. We used to do !hat
when l was young. We would call !hem
hoecakes. We always carried com meal
when we were traveling. To prepare the
cakes, we would mix the meal with boiling
water to "kill the com." Killing the com
causes the dough to stick together. Then we
would flatten them out, lay them on a flat
rock, and let them roast as brown as lhey
could be.
In the old days, lhc warriors would
carry parched com in a long bag by their
side when they were on the trail. They
parched shelled com by throwing it into a
hot fire and leaving it until it got brown (or
more likely black), and then grinding it into
powder.
On the trail, they would trot from
dayUght to dark, heading for Iroquois
country. When they saw a stream up ahead,
they would pour some of the powder into
their hand while they were running. As
they crossed over the stn:am, they would
bend down while they were still moving
and grab a handful of water and keep
trotting. That was the only food that they
would take alo11g their route.
Beans were important to us, too. The
elderi; told me that the originnl bean was red
and white, and it came from the south.
Xatuah J~rnoL pf.UJC 14
Pinto beans were my family's
favorite, and we must have raised one-half
acre of pinto beans every year. A visitor
could come into our house any day of the
week and find a pot of pinto beans on the
stove and bread in the warmer on top of th~
stove - cornbread, and later when l was
growing up there were occasionally flour
biscuits, but lhat was not often.
We had meals only once or twice a
day, but we ate whenever we got hungry.
That was the way I was raised. If 1 got
hungry in the middle of the day, l'd just
run in, take a bowl of beans, grab some
bread, and eat up.
When people found that
domesticating livestock was easier lhan
hunting, they began raising animals as well
as growing crops. My grandfather said that
the turkey was the first animal to be
domesticated, and it domesdcated itSClf.
When the Cherokees began raising com,
they would build litllc racks in the cornfield
and assign the kids to keep watch to scare
off the crows and wildlife. The turkeys
loved the com so much they just wouldn't
scare, so the people just penned up the
turkeys and fed them com in the pen to
keep !hem out of lhe fields.
The Cherokees ate turkey, but !hey so
prized the turkeys' feathers for making
ornaments and beautiful capes, lhat my
grandfather said, "We used to care more
about 'em for their feathers than for the
meaL"
Because we ate what was provided
locally, lhe diet of the Cherokee fndians
changed with the seasons of the year.
In the green com season, when the
first com turned ripe enough tO eat, besides
the roasting cars we would cat squash and
other vegetables, fish, and chicken. But we
never ate game in the summenime, because
we were afraid of a parasite we called
"weevils" or "foxes." (insect larvae, also
called "warbles" by white people - ed.)
This was a big wonn that got into squirrels,
rabbits. and deer. You could often see two
or three of them sticking out of an animal in
the late summer and early fall. IL was large
and black, pointed on one end. It would
bore into the skin and live off the moisture
and the blood of the animal.
We never ate game at all until the
worms were killed by the first frost. There
were taboos about killing animals until after
the weevils were gone.
But we ate chickens. And we caught
fish all summer long. The old way to catch
trout was with trout baskets. They built up
weirs in the stream made out of rocks.
They piled up rocks forcing the fish into a
narrow channel that flowed into the trout
basket. As kids, we used to build weirs in
Lhe stream, too.
We also ate frogs and any turlles we
came upon during the summer season - if
we came across a mud turtle, that was just a
didn't have any lard on them at all. But they
tasted really good. We fed them some
garbage 10 keep them around, and they ate
bugs and snakes, but we would kill them
right after the acorn crop was down, and
that's when they would be their nicest.
Hogs raised on acorns and com taste totally
different than the meat you buy today. Fall
was the fat time for everything that lived in
the forest - including the Indians.
Father smoked meat, and Mother
would can trout and other kinds of meat in
jars. She would boil them outside in a big
washtub that would hold 30 or 40 cans. We
ate a lot of meat in the fall and early winter,
and then we ate dried food until the spring.
ln the old days people would put
dried food in clay pots and carry them up 10
the asi, their dugout winter shelter. The
food would store there until the wintertime
when the people arrived and would live in
the asi surrounded by their food supply.
My Mother would dry berries,
persimmons, squash, any kinds of food we
could get. We had a tray about lhe size of a
screen door made of honeysuckle vines
woven into a mat. h was hung it over the
wood stove. We would lower it, she would
lay out all the slices, and then we would
help her pull it back up. When it wasn't in
use. we just pulled it up against the ceiling.
It always stayed over the wood stove.
I like to think that is how they did it in
the old times: hung a mat over lhe central
fire in the house under the smoke hole.
We had chestnuts, and we had com,
so no one really went hungry. The diet may
not have been nutritionally stable all year,
but we had enough.
The hardest time of year was late
February and early spring. By then we
were craving greens. Tobacco helped with
the hunger. Tobacco depresses the appetite.
But we were doggin' for vegetables. In the
meantime we drank teas: sassafras tea,
birch tea, pine needle tea, which had a lot
of vitamin C, and spicebush tea.
My mother used to make cough
medicine for me, anyway l think it was for
me, but Grandpa would drink a lot of it.
She'd catch him at it, and he'd go "Hunh.
hunh, hunh (like he was coughing)." It was
wild cherry bark and pine need.Jes. They
were boiled down and after all the needles
and bark were taken out of it. she added
honey until it was really !hick, and then she
cooked it down some more. It was nice. It
was really nice. It was good and sweet.
Then, a little later in the spring, the
sho-tan came in. Everyone would have a lot
of that. get the shits, and clean out their
bodies. My grandmother would also make
us a tonic from a gray lichen called
"turkey's tail." Later the ramps would be
ready, the growing things would be getting
green, and everything would balance out
/
again.
treat.
We were meat eaters in the fall, for
sure. We never did have any cows. 1 didn't
eat beef until l was 2 l or 22 years old. But
we did have some old skinny hogs. They
were as lean as they could be. l remember
my father complaining about how lhey
In spilt ofth.t: droll nomt he has odopttd/or
this articlt, Btc.r With Runs IJ a full-blooded
Chtroku Indian. lit livl.S in quiet anonJmity ofl
tht Cherolctt India/I Rt.str.•ation
Drawing by Pcgi
Sprl..™3, 1992
�COVER CROPS
On-farm, Solar-powered Soil Building
by Mark Schon beck
During my four years as an agricultural
researcher at the New Alchemy Institute, I
chose to focus on cover crops because they
perform so many different functions on the
farm, utilizing primarily solar energy. The
only off-farm input is the seed - a few
pounds to one hundred pounds per acre,
from which thousands of pounds of organic
matter arc accumulated through
photosynthesis. In contraSt, most soil
amendments entail imponing hundredweights
or tons of materials for each acre.
A cover crop is a crop grown not for
harvest. but to protect, maintain or enrich the
soil A green mallW'e is any crop (but usually
a cover crop and/or natural weed growth)
which is tilled into the soil to add organic
matter and feed the soil biota. Cover crops
and green manures protect soil against wind
and water erosion, suppress weeds, provide
habitat for beneficial insecis, add organic
maucr, add nitrogen (legumes only), and
make other nuoients more available to the
next crop. Most cover crops can also be
grown for grain (e.g., rye, buckwheat)
and/or livestock forage (e.J/ ., clover, annual
ryegrass, alfalfa).
Cover cropping is a cornerstone of
sustainable agricultural systems in most
bioregions, and this is cenainly true for
Kawah. Why do I make this claim? I'll Stan
with a brief digression into soil ecology...
In both natural and agricultural
ecosystems, plant growth depends on the
organic matter cycle in the soil. Soil
organisms continually break down soil
humus, thereby releasing nitrogen,
phosphorus, potassium, and other nutrients
for plant roots to absorb.
The carbon from the organic matter
appears in the atmosphere as carbon dioxide.
Plants convert carbon dioxide b:ick into
organic compounds in photosynthesis. In
natural ecosystems, leaves, other plant
residues and animal dung thar fall to the
ground feed earthworms and other soil
organisms. These creatures change the
residues into humus, thus replenishing
organic matter reserves. Most of the nucrients
can cycle back and forth between soil and
plant almost indefinitely, except when intense
rains wash some of them away.
Nitrogen is more volatile, and some of
ii inevitably slips away into the atmosphere or
groundwater. Fortunately, there arc
numerous species ofbac1eria and blue-green
algae in the soil that can fix (convert)
atmoSpheriC nitrogen back into forms that
plants and soil organisms can use. The most
effective nitrogen-fixing bacteria, the
rhizobia, form a symbiosis with the roots of
leguminous plants such as clovers, beans and
black locust trees.
Sprl.fflJ, 1992
Agriculture disrupts this
nutrient/organic matter cycle in three ways.
First, clearing the natural vegetation exposes
the soil surface to sun, wind and rain.
Because humus is a lightweight and
finely-divided material, a disproportionate
amount of humus is lost when soil erodes.
Extreme temperature and moisture
fluctuations at the soil surface can also bum
up the humus and deter biological activity,
leaving a son of "dead zone" in the top inch
or so. Second, tillage accelerates the r(lle at
which soil organic manerdecomposes. This
happens because soil disturbance brings
additional oxygen into the topsoil, thus
speeding bacterial action. Initially, the
resulting burst of nucrient release promotes
heavy crop yields, but the soil wears out
unless the organic mauer is replenished from
other sources. Third, harvest removes
nuoients, and these must be replaced
regularly. Because synthetic chemical
fertilizers do not feed the soil life and tend to
upset the soil's balance, biological farmers
use organic and natural mineral fcnilizers,
such as compost, leaf mold and ground
limestone.
Organic fanning often entails adding
large amounts of organic amendments to the
soil. lf these materials are brought in from
off-fann sources, this is not sustainable
farming, as this removes materials from the
organic matter cycle on someone else's land.
Also, iransporting bulky amendments from
their point of origin 10 the farm consumes a
lot of fossil fuel. Composting manure and
crop residues produced on the farm is more
ecologically sustainable, but may be quite
labor·intensive. Often, the amount of
residues produced on the farm docs not meet
all the land's organic matter needs.
Cover crops use sunlight to produce
organic matter in place, and, in the case of
legumes, to fix nitrogen. In contrast,
manufacture of synthetic nitrogen fertilizer
uses a tremendous amount of fossil fuel.
Once a cover crop is established, its l"OO(S
bind the soil together, significantly reducing
erosion even before the foliage fully covers
the ground. As the cover crop canopy closes,
it effectively stops erosion.
Cover crops such as buckwheat
suppress weeds by growing rapidly and
casting dense shade, whereas winter rye, oats
and sudan grass release natural substances
that suppress weed seedlings (this
phenomenon is called allelopathy).
Legume cover crops often add 50 to
150 pounds of nitrogen per acre in a single
season, thus replacing the nitr0gen harvested
in most vegetable and grain crops.
Buckwheat, lupines and sweet clover have
roots that can absorb relatively insoluble
fonns of phosphorus that other crops cannot
access. When the cover crop is tilled in, the
phosphorus is released to the next crop.
Some cover crops and deep-rooted weeds can
extract potassium, calcium, or ccnain
micronurrients from the subsoil or from
insoluble minerals.
A mixed gra:.s/legume cover crop (e.g.,
clover/timothy, or winter rye/hairy vetch) can
produce three to four tons of dry organic
matter per acre in a year, and the proportion
of nitrogen to carbon in such a mixture is
often ideal for humus formation. A three ton
cover crop provides about as much organic
matter and nitrogen as a 10 to 15 ton manure
application, and the cover crop does not need
10 be hauled into the field, but simply mowed
or tilled in.
The biggest challenge in using cover
crops is allowing them enough time to reach a
good size without sacrificing a whole season
of vegetable or grain production. The
simplest approach is to plant the cover crop
immediately after harvest, but this is often in
fall, leaving the cover crop little time before
winter.
One altenullive is overseeding, or
planting the cover crop while the production
crop is still growing. In moist, fine•texturcd
soils, small-seeded cover crops like clover,
alfalfa and ryegrass can be broadcast on the
soil surface between rows of com. squash,
1oma1oes. broccoli or other widely-spaced
crops. Jn coarser soils or drier conditions. the
se.ed can be incorporated by light hoeing or
cultivation. The cover crop grows slowly
beneath the esmblished vegetable. then spuns
ahead after the lauer is harvested and cleared.
Another method is to plant a slowstaning cover crop such a.\ clover~ the same
time as a grain is planted. After gram harvest,
the clover is grown until the following
spring, then tilled in. Clover plus grain
(ciontinucd an p1gc 16)
Ora..,ing by Rob Musick
�stubble give excellent wintertime erosion
conuol, and provide a lot of organic matter
with a good c:irbon-nitrogen balance.
When a green manure is ,tilled into the
soil, a burst of biological activity occurs
which can be detrimental to crop seedlings
for a shon rime. Thus it is a good idea 10 wait
two or three weeks after turning the crop
under before direct-seeding vegetables,
especially small seeds like lettuce and carrots.
An alternative method is to mow the
aboveground pan of the cover crop, and
gather the clippings to mulch another bed or
build a compost heap. 11 is much easier to
spade or plow up the crop stubble withou1 all
that shoot biomass there, and the waiting
period needed before direct-seeding should
also be shoncr. Some cover crops can be
killed by mowing at the nght ume. Their
clippings can be left in place and vigorous
crop seedlings (e.g., cabbage, 1oma10)
lnlnSplanted through the mulch without
tillage. Success with this varies because the
mulch cools the soil and can aurac1 slugs.
Clearing an eight to twelve inch diameter area
around each seedling reduces these problems.
Different cover crops arc suited to
different purposes. A few specific examples
follow. The first six are non-legumes and do
not add nitrogen, the rest are legumes that can
fix niuogen.
Winter rye is very hardy, overwintering
as far north as zone 3a (annual minimum -35
10 -40 degrees F). In the Katt.iah bioregion,
rye planted by early October will protect the
soil and suppress weeds effectively. Rye
planted in early November will do well and
produce lots of organic matter in spring, but
there is a risk of winter erosion, as the cover
will be thin.
Rye is useful for talcing up and
conserving any soluble soil nitrogen left over
from the growing season. The crop can be
difficult to manage in the spring because it
rapidly gets very tall and tough. When grown
alone, it can also ccmporarily 1ie up soil
nitrogen and release allelopathic substances
that can inhibit growth of the nex1 crop. If ii
gets away from you, mow-kill the rye after
the heads have emerged and begun shedding
pollen. Or let the rye go to maturity and reap
some nice grain and/or seeds for next year's
cover crop. Seeding rate is 90-150 lb/acre
(note: one pound per 1,000 square feet equals
about 44 lb/acre). using the higher rates for
later plantings.
Win~r wheOJ can be used similarly 10
rye, though it is a little less hardy, somewhat
shorccr and later to mature. It may also be
easier to manage in the spring. Sow 90-120
lb/acre.
OOJS, another small grain, is much less
frost-hardy, and is generally killed the first
time the temperature drops to 15 or 20
degrees F.. Oats can be planted in early
spring and mowed or turned under in early
summer. They can also be planted in August
or early September and allowed to grow until
killed by hard freezes. This leaves a thick
protective mulch that is easier 10 manage in
spring than a live rye crop. though the
~um of organic matter will be less. Sow
90-120 lb/acre..
Annual ryegrass is marginally
winter-hardy in zone 6b (annual minimum -5
to 0 degrees F), and can either be planted in
early spring or in August-early September.
Ryegrass fonns an unusually dense root
sysiem that gives excellent erosion
protcccion, fosters good soil strUcture and
"mops-up" leftover soil nutrients so they
don't wash away. Unlike the three preceding
crops, ryegrass ca11not be mow-killed, and
must be spaded or tilled in. Rye and rycgrass
are often confused, bu1 they arc easy 10 tell
apart. Rye has the edible, wheat-berry sized
seeds, while ryegrass has fme, fluffy seeds
that look a lot like lawn grass seed. Sow
20-50 lb/acre.
Sudan grass is a fast-growing,
fros1-sensitive summer annual that can
produce a tremendous nmount of biomass. le
requires warm, fertile soil, and is well suited
to planting after harvest of early spring
vegetables like lettuce or peas. It suppresses
weeds through both competition and
allelopathy, and can be cut twice for mulch
(prized by strawberry growers), compost
mmerial or fodder (cawion: let it grow a1 least
24 inches tall, preferably more, before
feeding to livestock, as young sudan grass
contains toxic amounts of cyanide). The
stubble may be subl.tantial enough 10 hold the
soil over winter and add a li1tle organic matter
when turned under in spring. Sow 20-50
lb/acre.
Buckwheat is a mos1 useful green
manure for shon fallow periods in vegetable
culture. It can be planted any time after the
las1 frost, up to the middle of August.
Buckwheat emerges and shades the ground
rapidly, choking out weeds. It reaches 2 to 4
feet and begins 10 flower about 30 days after
planting, and should be mowed or turned
under at most 45 days after planting 10
prevent self-seeding. Two or three successive
plantings of buckwheat, followed by winter
rye, with each crop tilled under, reduces
populations of stubborn perennial weeds like
quackgrass. Buckwheat is also excellent bee
forage, and is good for mobilizing the
phosphorus in a rock phosphate applica1ion.
Sow 50-100 lb/acre.
Clovers are small-seeded legumes that
Stan slowly, but can fix 50 to 100 pounds of
nitrogen if allowed to grow a full year.
White clover is a low-growing (4-18
inches, depending on variety), long-lived
perennial, and is suited to "living mulch"
applications (be sure you don't confuse it
with white sweetclover which can reach five
to 10/eet).
Red clover is taller (18-30 inches),
faster-growing, shorter lived and very shade
tolerant. ll is we11 suited to overseeding into
established vegetables in August if moisture
is adequate.
Alsike clover is intennediate between
white and red clovers, and is more tolerant of
clayey, wet or acid soils. Unlike the 01hers,
crimson clover is an annual, which can be
planted in August or early September and wi11
overwinter in the milder pans of Kaniah (it's
risky here in zone 6b). h can also be planted
in early spring. ln addition to fixing nitrogen
and producing 3 t0ns/acre of organic matter,
crimson clover has spectacular deep red
blooms. Sow clovers in early spring or late
summer, 4-8 lb/acre for white clover, 8-15
lb/acre for red or alsike, and I5-25 lb/acre for
crimson. Clover seedlings don't like ho1 sun,
so it helps to plant oats at 35-50 lb/acre with
the clover to provide light shade, then mow
the oats at heading. Crimson clover can be
mow-killed just after 0owering, while the
other clovers cannot.
Hairy vetch is a legume which has
recently enjoyed a resurgence of interest. h is
a winter annual vine with small purple
flowers and can fix 100 to 250 pounds of
nitrogen per acre. Vetch is hardy to zone Sa
(annual minimum -15 to -20 degrees),
although frost-heaving can be a problem if
harsh freezes alternate wilh !haws. It can be
planted in September, either alone or with
rye, wheat or oats, at 20-30 pounds of vetch
plus 50 pounds of grain per acre. Vetch/rye is
an excellent combination because the rye is
strong enough tO support the vetch vines in
spring, 1he rye roots help prevent frost
heaving, and the combination is more
effective than either crop alone in stopping
erosion, suppressing weeds and building
humus. Also, vetch can be mow-kilJed once
it has begun to flower, which happens about
the same rime that rye sheds pollen. Other
vetches include bigflower vetch (hardy in
most of Katt.iah), common vetch and purple
vetch, both of which are winterlcilled at 10 to
20 degrees F. Their residues release nitr0gen
in the spring, thus these vetches may be
valuable planted in August ahead of the next
year's early spring greens.
Sweet clovers are biennial legumes with
very deep taproots that open the soil and
bring up nutrients. White sweetclover likes
rich, moist, somewhat clayey soil, and gets
very large in the second season, while ye11ow
sweetclover tolerates droughty, sandy soils
and is somewhat smaller, about 4 LO 6 feet
tall. Hubam sweetclover is an annual white
variety that produces lots of organic maner in
a short time, but may self-seed and become a
nuisance weed. Sow sweetclovers in April or
August at 12-18 lblacre. alone or wilh 35-50
lb oats/acre.
Alfalfa, the "queen of forages" can also
make a heavy nitr0gen-fixing cover crop and
provide a highly nutritive mulch. Alfalfa is
somewhat finicky, requiring deep, rich,
nonacid soils high in phosphorus, potassium,
and calcium. Under good conditions, it is a
long-lived percMial lhot can be cut for
several years for mulch, compost or forage.
Sow a1 15-20 lb/acre, pn:fembly with oats at
35-50 lb/acre and/or timothy or other
perennial forage gross at half its normal
seeding rate.
Mark Schon/Jeck Ph.D.•formuly a rcscarckr
with Ntw t\lchtmy. is now inll()/vtd with tht
fnstitutt for Sustainable Living. Wind.n..-ept Farm;
Rt. I, Box 35: Chtck, VA 24072 which products
{JII uctlltnt ncwsltlltr, TcJtinh.
Sprlll<J, 1992
�Plant for Tomorrow:
HEMP
by John Ingress
"Whal is c/wJ uncercainflush low on
the ground, tlwt irresistible rush of
mulci111di,w1LS green ? Aformigl,t later, and
the field is brown no longer. Overflowing ir,
burying it out ofsight, is the shallow tidal sea
of the hemp, ever rippling. With that in
view, all ocher shades in namre seem dead
and coUIII for nothing. Far reflected,
conspicuous, brilliant, strange; masses of
living emerald, saturated wirlt blazing
sunlight."
•from The Reign of Law; A Talc or lhc Kentucky
Hemp Fields by l=s Allen Lane (1900)
Although the Earth has always had
"environmentalists" - people and entire
cultures who respect the forces of Nature and
who try 10 learn from and work wirll those
forces - our industrial/scientific society is
coming 1ownrds environmentalism from the
opposite pole: by discovering how pollution
has disrupted the web of life.
The thread that binds these issues is
1he non-sustainable nature of our dependence
on fossil fuels (and u-ees, because forest
habitats cannot be replenished a1 the rate at
which treeS rue being cut). To dismiss hemp
as a possible solution because ii is of the
genus Camwbis with "marijuana" ( a
pejorative misnomer) is akin to dismissing
Galileo because "the world is flat." For the
moment, let's consider only those varieties of
cannabis referred to as "headache weed,"
containing little psychoactive THC.
Hemp is one of humanity's oldest
cultivated crops. The weaving of hemp fiber
as an industry began 10,000 years ago (see
Jack Herer, The Emperor Wears No Cloches,
1990). By the 27th century BC. the Chinese
cultivated hemp for fiber, medicine, and
herbal use. Since that time, cannabis has been
continuously incorporated into virtually all
the cultures of the Middle East, Asia Minor,
India, China, Japan, Europe, and Africa, and
its uses for oil, food, and relaxation were
developed.
The first laws governing hemp in 1he
Americas were those requiring colonial
Virginia fanners to grow hemp. Violators
could be imprisoned. Washington grew i1,
Jefferson smuggled Chinese seed at great
peril; the first drafts of the US Constitution
were written on hemp paper. The Census of
1850 counted 8,327 hemp plantations of
2000 acres or more, mostly in the South.
In 1916, USDA Bulletin No. 404
reponed that one acre of cannabis hemp, in
annual rotation over a 20 year period, \\0Uld
produce as much pulp for paper as 4.1 acres
of trees, requiring no polluting chemicals.
The hemp pulp technology wa~ invented by
USDA scientists in 1916, but awaited the
mvcntion of dcconica1ing and harvesting
machinery. These arrived in the mid-10-la1e
1930's. at the same time as the DuPont
Company was patenting processes 10 make
plastics from oil and coal, as well as new
Spn119, 1992
sulfate/sulfite processes to make paper from
wood pulp.
Coincidentally - some say
conspiratorially - the Marijuana Tax Act of
1937 effectively outlawed the entire cannabis
plant family on the basis of it's "reefer
madness" properties. No1 only DuPont
profits, but those of large timber holdings,
were wriuen into law. (William Randolph
Hearst, whose "yellow journalism" was
instrumental in the marijuana scare, owne-0
hundreds of thousands of acres of timber,
destined for newsprint).
A working definition of sustainable
agriculture might be those practices that
assure the means of survival - food. fuel,
fiber, and medicine. The mining and use of
fossil fuels. unless absolutely necessary. is
only "economical" in 1cnns of shon cerm
profits. As Buckminis1er Fuller poinis ou1 in
1he book Critical Patl1, it took millions or
years of pho1osyn1hesis, decay, and
accumulation of organic material 10 produce
the oil and coal we use today. By determining
replacement values. he calculates gasoline to
be wonh $2.'i million dollars per gallon! One
might say it's priceless. Or. since burning it
is killing the planet. one could say it has
negative value when removed from the
ground for applications for which a
renewable, sustainable resource, such :is
hemp. is available.
The cannabis hemp seed is a
complete source of vegetable protein, :ind the
USDA food comparisons found hempsecd
lower in saturated fats than any other cooking
oil. including soy and cnnola.The byproduct
of pressing hemp seed for its oil is a high
protein seed cake.
Hemp fiber makes fabrics that are
stronger. more insulating, more absorbent,
and tonger lasting than cotton. More than
half the textiles we use today are imponed,
due to environmental concerns and labor
costs. Hemp requires little fertilizer, and no
pesticides. Local industry could revive.
Hemp is the world's most prolific
source of plam cellulose, which is the basic
raw material used for plastics, fabrication
material, chipboard, fibelboard and other
construction boards.
For more than 3,500 years, cannabis
has been, depending on the culture or nation,
either the moi;1 used or one of the most
widely used plants for medicines. If legal, i1
would immediately replace an estimated lO to
20 percent of all pharmaceutical prescription
medicines and could be added, as extracts, 10
another 20 to 30 percent. From 1842 10 1900
ii made up half of all medicines sold, with
vinually no fear of its "high."
In 1937, the AMA and drug
companies testified against the Marijuana Tax
Ac1, because cannabis was known to have so
much medical potential and has never caused
any observable addictions or death by
overdose. It is known to be helpful in ca.~s
of asthma, glaucoma. tumors, nause:i
resulting from chemotherapy or AIDS,
epilepsy, back pain, and stress among its 100
or so kno\\ n applications.
If we would let it. cannabis hemp
could have a bright future providing
humankind with food, fuel, fiber, an~~
medicine.
fr
For addiuonol informaJu,n on w u.ses of
rhe MIii/i plan/, wme 10: Fnendsofllemp: Bo;(98/:
Mars /lilt, NC 28754,
x.cituah Journal. JJCllF t 7
�KATUAH CULTIVARS
Cultivated Varieties of Vegetable and Fruits
Recommended for Ka mah Bioregion
We received a handful of Kaniah
gardeners' lis1s of favorite fruil and
vegetables varieties. The resulting list is a
chefs' cornucopia. and generally includes
personn.l favorites for productivity, taste,
nuaition, and relative freedom from
problems. Codes for seed sources for the
more difficult-to-find varieties (when known)
are included at the end of the article. Happy
Gardening!
We invite Katuah readers to send us
your favorite varieties (esp. Open Pollinated
{O.P.) or non-hybrid varieties) and your
list of not-so-m:ommendcd varieties (this is
also imponant info!) for developing a more
comprehensive regional listing. Thanks for
your giving...
Perry Eury (Kalmia Center, Sylva, NC)
-rates Red Jewel sweet poiato as a
favorite! He continues to have problems
with disease on legumes. but has had good
luck with a crowder pea, Purple
Knucklehull (SH). He highly recommends
the recovered "Cherokee" Com, a delicious
white com with pinkish blush-- makes lhe
BEST cornbread! (from Cherokee Boys
Club).
Hueh Love! ( Union Agricultural
Instirute, Blairsville, GA) -- Hugh is a CSA
Producer, dedicated to regenerative,
biodynamic agriculture. He loves the English
green pea. Little Marvel which does not
require staking in his intensive, three rows
per wide bed spacings. Sugar Snap edible
pod peas are a favorite with his cus1omers.
He recommends Blue Lake Pole and
Yellow Wax Bean, as productive, but
recommends choosing "rust" disease
rcsistanL varieties. He recommended
Purple Top Tumips (greens and root multicrop!) and rape greens (Vates).
Cherry Belle radishe~ are recommended
for quick maturing spring radishes, and for
Fall planting, Chjna Rose radish.
Touchon is a great coreless carrot, and
Bloomsdale Spinach is recommended as a
standard. Hugh notes that spinach will last
longer in the spring (nor "bolt") if you grow
spinach with low levels of nuaients (esp.
nitrogen).
G}en Hubel (Certified Organic Grower.
Waynesville, NC) has done well with edible
podded pea Snowflake and Sugar
Daddy, and the english pea Knight. He
suggests the beans Easy Pie and the Yellow
Wax bean, Gold Crop. He likes the shon
season tomato Russian, but has had much
"Blight" disease problems with his tomato
varieties. His best crop is his potato crop
including Kennebec, Purple Peruvians,
Red Pontiac, Yellow Finn (SB) and
rates Butte average. He recommend!. agains1
Yukon Gold because of potato bug
problems (lururtm, might be a "trap-crop"! ).
He has had good yields with Black soybeans
and the edible at green-stage Butterbean
soybean. His best crops are his lenuces,
:IC4Nan JO\lf'nat PCUJe 18
recommending Red Oakleaf, Sangria,
Lolla Rossa, and Red Romaine
(SHP).
Will Ashe Bason (Floyd Co.• south.of
Blacksburg, VA) especially likes Lutz
Greenleaf Keeper (SESE) bee!li, as the
~ I keeping. sweetest and mos1 render. He
grows white, yellow and red po1a1oes, but
has had worst "Scab" disease on reds which
do 001 keep as well. He likes his yellow
poiatoes best! He notes broccoli and cabbage
do well. but need to be treated with the
biological insecricide, Dipel (B1). He
advises to plant fall varieties of cole crops
and plant these seeds in late spring. He has
found Sunroofs (the native sunflower,
Jerusalem Artichoke) easy 10 grow and s1ores
well in the l!:r0und over winter. He
recommends blueberries as a fruit crop which
tolerates warm early spells and l:11e frosts, but
recommends additional peal or organic matter
in the planting hole. Will states that Shiitake
mushrooms are relanvely easy 10 inoculate
int0 chestnut oak logs, but may require a year
to get going, but then may "fruit " for years.
He is especially happy with Scarlet
Runner Beans, which are best in flavor,
and make a ''preny good" dried bean. These
are most easily shelled when ''perfectly" dry.
He grows his beans in the garden space left
available after the spring crop of snap peas
(although this may eventually lead to disease
problems in time- ed.)
Mark Schonbeck (Instiru1e for
Sustainable Agriculture, Windswept Farm,
Check. VA) shares his favorite varieties of
"non-hybrid, good flavored, nuaitious, with
good keeping qualities, resistance to pests
and diseases, and ease of haJvest and
processing." (Whew! What criteria!)
Windswept Farm gardeners were
impressed by the grain sorghum.
Mennonite (SESE), yielding over 7 lbs. of
grain from a 100 square foot plot . The
cooked grain iasted somewhat between wheat
berries and brown rice (but had 10 be leached
of the tannins from the grain by boiling and
changing the cooking waters). Hickory
King white flour com, although it grew 10
feet tall, survived thunderstorms, showed
little earwonn damage, and had little mold or
maggot problems. They no1ed that Purple
Peruvian and Saginaw Gold potatoes had
less potato beetle problems than other
varieties. They had problems growing carrots
in their poor soil but Danvers U6 carrot
grew well withou1 becoming woody, and bad
little weed problem. They especially favored
Long Standing Bloo~dale spinach,
with its excellent flavor and winter hardiness.
They recommend several beans including
Chinese Red (SESE) azuki beans
(yielding equivalent 10 2500 lbsJacre), which
grew without any Mexican bean beetle attack!
Swedish Brown common bean had lower
yields (eqiv. 1500 lbs/A.) but have an
unusually good flavor. A local adapted
pinio-type October Bean, obtained from a
neighbor, yielded well and had slightly less
bean beetle damage than other varieties. A
Redkloud Kidney (SESE) bean was
badly chewed by beetles, but managed to
yield as much as the azulcis.
Barbara Duncan (Herb Enthusiast,
Franklin, NC) -- recommends her favorite
perennial Greek Oregano (SHP) which
she prefers for its ease-of-culture (although
hard 10 genninate) and strong, distinctive
taste.
Lee Barnes (Plantsman, Waynesville,
NC) - I've had repeatable success with
Peruvian Purple potatoes tender,
finger-sized and beautiful mixed with yellow
or white potatoes in Potato Salad! Early
Jersey Wakefield cabbage is more tender
and sweeter than other varieties. Celery
(Golden Self-Blanching and Giant
Red(actually pinkish) (SB) does well if
seeds are sown indoors early (60 - 90 days
prior to transplanting). Favorite superhot
peppers are Thai and Habanero (RCS)
(great for hot vinegars, too (()() hot to eat!),
which do best if transplan1ed after mid-May,
or when soil 1empera1ures are greater than 00°
F. My favorite eggplant is the tender
"finger-shaped" Japanese varieties, and I'm
currently addicted to the hybrid eggplant
"khiban". Can anyone recommend an O.P.
variety? Purple Top turnips are favorites!,
while ruUlbagas and kohlrobi do very wcJI if
sown 2-3 weeks earlier than for turnips.
SESE • Southern Exposure Seed
Exchange, P.O. Box 158, North Garden,
VA22959
SH - R.11. Schumway. P.O. Box
I, Graniteville, SC 29829
HA - Hastjng.s. P.O. Box 115535,
Atlanta, GA 30310
SB -Seeds Blum, Idaho City Stage,
Boise, ID 97333
SUP- Shephard's Garden Seeds,
6116 Highway 9, Felton, CA 95018
RCS- Redwood City Seed Co.,
P.O. Box 361, Redwood City, CA 94064
(See KJ # 32 Fall 1991 or master
Resource List for additional seed sources.).
By Lee Barnes
Drawing by Rob Messick
Spr\n4), 1992
�..
--BLOWING IN THE WIND
by Charlone Homsher
When 1 was growing up in
southeastern Colorado, my family hnd a
Sunday afternoon ritual. Every Sunday we
drove to the wheal fields south of town lo
check the moisture content of the soil.
There were usually live or six children;
sisters, brothers and cousins who piled out
of the pickup. My father knelt on the
ground and dug into 1he soil with his bare
hands as we surrounded him waiting
breathlessly. If the subsoil was moist Lhcn
he held up his handful of din, triumphant.
If it was dry, then the eanh sifted Lhrough
his fingers. We all goL a chance to look at
lhis little piece of eanh, wrenched up :IIld
turned over by the sweat of man, the inner
eanh which in some mysterious way would
either give us an ample crop or wither the
grain on the stalk.
This memory of my father, first
digging and than holding the soil in his
palm in a gesture of triumph, is stlU vivid in
my mind. More than anything else it
symbolizes to me the ambivalent
relationship he had to the eanh and 10 his
inherited occupation of farmer.
Before the Homestead Act of 1862
brought white seulers in hordes, there were
no towns or setdements on the prairies. The
Cheyenne and other Plains Indians were
nomadic hunters and gatherers. They found
an ample supply of wildlife sheltered in the
tal1 prairie grasses that grew as high as a
man's chest. By the I 930's the virgin
prairie grasses had been plowed under.
Everyone knew the plowing was out of
contr0l but no one could stop it. There was
always a new wave of homesteaders
detennined 10 farm. One of the excuses
used for plowing up the prairies was I.hat
the grasses were just weeds, after all; and
like weeds everywhere, they would thrive
on their own. Unfonunately the grasses
never returned. What did grow back was a
scraggly grass, euphemistically called
buffalo grass, only a few inches high, nor
high enough 10 sprout under the layers of
sill deposited by the high winds.
Not many people realize I.hat I.he
dusrbowl didn't stop with the depression
era. Even in the fifties, the fields were still
blowing. A dustsronn that would lai;L for
days could be sianed by one farmer. If a
fanner plowed his field in a dry spell and
the farmer next door happened to plow his
at the same time, it could stan a chain
reaction. The lifegiving topsoil from one
field could blow overnight into the next
county suffocating all vegetation in its path
and causing the hair 10 fall off the backs of
grazing animals.
Once 1he prairies were plowed there
was never a settled farm life. The eanh
simply could not sustain the population.
The first mass migration off the prairies
were the Okies of the dus1bowl era who
abandoned their small holdings for
California. The postwar era continued the
cons1an1 trickle of fanners into the cities.
SprtncJ, 1992
Since the land was no longer fenile and
intact as it was as a prairie, ii was the
evolution of fann pracrioe LO acquire larger
properties in order to make a profit This
me.int depending on ever more
sophisticated farm equipment LO handle all
that land, and borrowed financing to pay
for the whole operation. The foreclosures
and farm auctions of the seventies and
eighties where a result of the farmers'
inability 10 repay their massive loans.
Postwar govemment policies
encouraged expansion, as did the ever
burgeoning agribusiness industries. One of
the biggest hoaxes ever perpetrated on the
American fanner was the postwar sentiment
that the American fanner was responsible
for feeding the world. This grandiose
responsibility with its heavy psychological
load, was just more fuel for the
expansionist fodder of big crops at any
cost. Politicians stressed the imponance of
the fanncr in protecting democracy, a
responsibility that reached beyond national
borders. (Empty bellies not only cause
suffering but foment revolution.) The
postwar farmer had a mission and a duty.
Fanning is a pan of the myth of
creation. The farmer is supposed to
understand things 1ha1 other people don't.
He works in cooperation with nature. He
knows when to plant and when 10 harvest.
The farmer feeds everyone. A land without
its local farmers soon shrivels up and dies.
or so the myth goes. Or at the very least the
food prices escalate. The farmer as
supposed to be the sail of the eanh, the real
backbone of America, the man who keeps ii
all going while the rest of the country runs
amuck in the cities. At the same time he is
expected 10 remain isolated, cut off from
the mainstTCam of society, a laborer whose
opinions are considered wonhless. The
fnnner is dealing with some heavy
propaganda from without and expectations
from within. The fanners of the fifties ond
sixties were nearly frantic in their push to
mtiinstream fanning into the standnrd of
living of the while middle class. Fanners
wanted cash in the pocket, brick ranch
houses and college education for their
children. The very idea of making fanning
a respectable profession is a historically
brazen tissurnption. ln every civilized
society the farmer is the low caste, the
ignorant, humble servant of the soil.
Here is another sticky contraclictlon.
Farmers were forced off the fa.nm that they
said they wanted 10 keep and lost a way of
life that they professed 10 Jove, yet they
pushed their children into learning skills
that would be of use only in the cities, thus
assuring that the way of life could not
possibly be handed on. This could be seen
as either a foresighted concern for future
generations or a disinheritance. I never did
find an easy answer 10 Lha1 one. When I
was about fifteen my father drove me to lhe
original family homes11:ad. We walked 10
the middle of the field behind the rock
house between Lhe apple ort:hard and !he
sandy banks of the dry creekbed. I hadn't
been 10 that field in years.
Dad pointed ar the bare eanh under
the stubble of lhe last crop. With great
solemnity, he told me that he had hired a
water witcher (a dowser) who had said that
there was enough wa1er in that panicul:!r
spot for a well. The drilling crew was
arriving the next day and he wanted me 10
know how things really stood. If they hit
water, I would get to go Lo college. If
no1 ... well ...1here was nothing worse for a
young girl than lO rot in some dying farm
town.
I Ils arrirude was typical of the worry,
fear, and despair of fann fathers of that era.
In contrast to this dreary scenario, I am
reminded of the description of small scale
farmers in Japan in the wonderful
philosophical treatise on nature and
fanning, The One Straw Revolution. In
that book, Masanobu Fukuoka describes
how fanners of old Japan, before
mechanization and before life got so
frenetic, took off for a three month holiday
in the winter 10 hunt rabbits in the
mountains. They also wrote Haiku poetry.
Fukuoka claims that there was even a time
when fanning was considered a sacred
work.
In my family, of all the children who
knell with my father in the fields and got
that first lesson of the harshness of the
Eanh and its potential fertility, lam the
only one who still owns land and I do not
own fannland. In an ironic cwist of fare it
was the sudden, unexpected sale of my
grandfather's ranch that paid for my piece
of mountain.
Over the years, l occasionallv run into
one of the ex-fannboys with whom I grew
up. Meeting them is very similar 10 how I
have heard Vietnam veterans de..~be
encounters \loith each other. Looking into
each other's eyes we recognize the vast
expanses of psychic space between our past
and our present, the bridges that we have
had 10 bum to travel such distances
00Cllinuod on page 32
Draw111g by Rob Messick
Xatuah Jo\4rnm pQ()e 19
�~
5
E
p
T
E
M
B
E
A
0
11th
• ~fore C.1ting wild
edibles, be sure or their com!Ct
Identity and proper preparation.
Times may vary in your area.
Native and naturaliud plant
listings rcncct average beginning of
�- .-
0
18th
~
-
C
r
�"MEDICINE TRAINING"
These are the words ofa traditional
Cherokee medi'cine person:
My grandfather was one of those who
believe that everything has a spirit - the
stones, the grass, Lhe soil, everything. To
him, it was apparent that anybody could
communicate and work with these beings.
He believed that no one was any more
magical than any other person. It was just a
pan of being human, and civilization
domesticated that part of ourselves, and
turned everybody's reality around to
whatever white man's reality is. Everybody
had to have the same reality.
As soon as I was born, he saw physical
signs on my body thOt told him that I was
destined 10 be a medicine man. One of the
biological signs that he noticed were simian
creases (sharply-defined creases extending
from between the thumb and forefinger
across the palm - ed.). I have two of them.
When a baby is born in the hospital,
western doctors look at it to see if it's eyes,
teeth, nose, mouth, etc., are all in order,
and then they check for simian creases,
because they are a sign of Down's
syndrome. Eight out of ten babies who
have a simian crease have Down's
syndrome. I had one on each hand.
Now my grandfather had no idea what
simian creases were or what Down's
syndrome was. But he did notice that they
were an unusual physical occum:nce on my
body. There were other physical signs, but
I don't know what they all were.
He took the matter up with other old
people that he talked with, and they all
agreed with his interpretation of the signs.
After that, r was preordained by my
grandfather 10 be a medicine person and
blessed by the elders.
They gave me a naming ceremony.
They held me up and called in all of
Creation from all the directions and
introduced me. Then they offered my spirit
to the Creation, saying, "This is your
relative. This is how he will be known."
When I was a child, I would "make
things happen." 1t was like fantasizing. 1
would see something happening in my
mind, and it would occur. I could make
somebody come over to my house. r could
find something in the woods. Little things,
but r was encouraged 10 exercise that
ability.
I was also encouraged in things that the
white culture would consider foolish. If I
came home and said that I saw some Little
People in the woods, the adultS would said,
"Well, that's great! What were they doing?
How were they doing it?"
In while society parents would say,
"You're a fool," "Don't do thaL Act like an
adult," or, if they were very liberal, "Ooh,
he's got an imaginary play friend."
Most of culture is just habits. If things
don't work for you, over and over, then
you drop them. If something works, over
and over, then gradually it becomes part of
your reality and then pan or your identity.
And as a child the fact that r had certain
abilities just became a fact of my life. I was
encouraged in special ways 10 follow a
certain direction.
For instance, one of the very first
memories I cnn remember was seeing a
baby push out of a woman. Kids were nol
normally allowed to be present for that sort
of thing. But the elders thought that I was
good luck, juSt by being the. '".~ause
people thought that I was special, they
reinforced it b) IJ>"..ating me that way. Of
course, it didn'l take much to convince me
that I was special! Everybody thinks that
they have a special destiny. That's
unders1andable, and it's true to a certain
extent, but it very seldom comes oue in the
way that we would like it 10.
That was the way they began my
training. It was the most natural thing in the
world. A lot of it was just being raised by
my grandparents and being around old
people a lot of the time.
Most of the kids my age grew up
around fathers who had been in World War
ll. My grandfather wns 69 years old when l
was born. And as a boy he had lived with
his grandfather, who had fought at
Horseshoe Bend with Andrew Jackson.
Through my grandfather, l had a direcl
connection to those times. In my childhood
adventure games I pretended 1 was hiding
in the mountains during the Removal,
eating grubs and bugs, and running from
white soldiers with tall hatS.
I lived in a world that in many ways
was quite archaic. The Cherokee language
that my grandfather spoke was an archaic
version of the language they speak today.
Growing up among these elders, pan of my
thinking was archaic. I don't know if it was
because of the way that I was raised, but I
was more marurc than most males my age.
r also had a sense of being content to be
with myself. When I think of my
childhood, r think of myself as being alone
much of the time. That leaves a mark upon
you. For one thing, it made me more
peaceful being with myself. I never seem to
need entenainment. l don't need diversion.
My mind is all the diversion I need.
My early training was just spending
time with those old people. We might be
out collecting sho-un or ramps, and we
would run across a woman whose specialty
was birthing. She would point out a plant
and say, "This is good for teeth, cutting
teeth, cutting teeth," she'd say. Or "Sore
mouth," or "This is good for white
tongue," (thrush). Another time we would
meet somebody who had a lot of
knowledge in another area. That was the
way I teamed. lt was structured, but it
wasn't a structure. It was spontaneous. Yee
I had a sense that it was importanL
The only les.wns r learned by rote were
hem were long, but
the formulas. Some of 1
they all have basic Structures and themes
that run through them that make them
simple to remember once you catch the
pattern.
The formulas were in a special
ceremonial mode of the Cherokee language
that was symbolic in its meaning and older
even than the speech my grandparents
used. A modem-day speaker would not be
able to understand it. When you say, "Way
up on high where the four black ravens
rest, r call you down here, and r ask you 10
pull the black smoke all over this," what
does that mean to a modern Cherokee? It
doesn't mean a thing. But II is incredibly
meaningful to me.
Sprt.119, 1992
�Most of my training was learning how
to learn. Leaming how to use my mind.
They taught me by giving me the answers
to questions· questions I hadn't even asked
ye1. I had the answers; I had to find om
what the questions were. h's a good way 10
learn. It talces a lot of patience.
1 might be walking with my gr.indfather
or one of his friends, and we would sit
down and build a fire, cook a little
some1hing, and, as we were sitting there,
he might say, "Ginseng." Or he might say,
"lt's inside yourself." Or he might say, "It
comes when all doubt is cleared from the
mind." Just out of the blue. It would have
no reference to any1hing that we were
doing. The first few times, l started to ask
questions, but after awhile I stopped asking
qucs1ions.
My grandfather would say, "You may
not understand now, but you will
understand. You're not ready for it. But
lis1en. Pay attention to everything."
"Don't trot around knowledge," he
would say. "Knowledge without
understanding is worse than tits on a boar
bog, so wail Ir will come to you."
And it has come to me. I have been
caught up in new experiences, when I did
not know what to do, and, all at once, the
answer would be there, clear as a bell. I'd
had the answer all along, and I had finally
ran into the question.
People talk to me about their life
problems. Often they are going through a
Jot of suffering. SomeLimes I feel like a
third person sitting there watching myself
talk to them and helping to solve their
problems. rm not egotistical. I know
where it's corning from. Still, T feel
absolutely amazed. rm not me any more!
That's the way my whole life has been:
I've had the answers, but I haven't had 1he
questions. fve been running into the
questions throughout my whole life. In that
sense, it has made my life easier. I don't
know if I have run into all the questions
yet. I'm still looking. though, because
sometimes the answers will fit many
questions.
•
canvas bag. He kept everything · absolutely
everything • in this bag.
I would be walking down the trail past
a clump of bushes or a blackberry thicket,
and all of a sudden he would sL,nd up in it.
He scared me every time. He \\Ould just
appear. And he'd grin. A1 that most people,
even those who knew him, would run. But
he was a boyhood friend of my
grandfather, and I think my grandfather
was his only friend. He never manied,
and, when my grandfather died. in his own
way he took responsibility for me for
awhile. This wasn·t much, because he was
very seldom around. But he always
appeared when I needed him · every time r
needed him.
Owl did magical things. He was the one
who taught me how to eliminate doubt in
my mind. And that's the best gifL he ever
gave me.
Eliminating doubt makes magic happen.
I was brought up with no limits as to what
my mind could do. but then, as I got older
and exposed to other people, they put doubt
in my mind. Owl taught me how to remove
that doubt.
He did not give me a set of simple
instructions like, ~stick your nose in your
ear, and this will all go away." It was a
combination of things. He said that 10 clear
the doubt out of my mind I had to go
through a rational, linear process. It was
something that one had 10 be taught over a
period of time. And with my formal
experience of magic, it didn't talce me very
long to learn it.
Talso learned how to focus. If I can
visualii.e something, and see it in my mind,
and hold it in my mind, and do it in my
mind • and drop it! - it never fails. When I
was a child, I could do it easily. But as I
grew to be an adult and developed doubt. I
had a more difficult time. The fonnulas
would help me to keep my focus, son of
like daydreaming.
*
One of the old men was a special
person to me. He was a medicine person.
People came to him for conjuring and
docroring, and he was good at it. I always
referred to him as Owl, but that wasn't his
name.
He was probably six foot four, if you
straightened him out, but as a child his leg
had been broken and badly set, and he
leaned over to the left. He also had an eye
that hnd been damaged, so that although he
could see ouc of it, it was puckered up into
a fearsome squint. He was a fierce,
mean-looking old man, but he was as
gentle, caring, and loving as he was
scary-looking.
He always had a long World War I
overcoat with him. I can remember Lhe big
brass buuons that went all the way down
the front. When he wasn't wearing his
coat, he would roll it up, tie strings around
it, and carry it over one shoulder. On his
other shoulder he would carry a funky old
1
I remember a scene that happened
repeatedly. Owl and I would be walking
down a trail, and I would be talking to him,
when suddenly he would grab me by my
shirt and pull me into the bushes.
"Stand still and be quiet," he would
say.
We would stand there, sometimes for
ten minutes. Then 1 would hear somebody
coming down the trail and look up. It
would invariably be somebody that Owl
didn't want to see.
After the person was gone, I would
say, "How did you know he was coming?"
Re would say, "You know it, 100! You
know it, tool But you're so goddamn busy
chattering and talking. Busy! Give yourself
a break."
He would say, "You know
everything."
faery time I would ask Owl weighty,
involved questions looking for profound
answers, he would just look at me and
shake his head.
He'd say, "You kMw I.he answer," and
I.hen "Goddamn it, you don't need no
teachers."
And it's true. That's the big lesson. The
minute we become leaders or followers, we
have lost our power.
Owl also taught me the imponant
principle that most things don't maucr, and
I don't have any place to go anyhow. When
1 somehow indicated that I had learned this,
he was delighted.
"You got it!" he said." That's
absolutely wonderful! lf I've never done
anything else in my life, this is the greatest
thing I have ever done!" /..;:.!Ill"
He was great.
p-
End of PART I
)
Drawings by Troy Scwa
Sprt.mJ, Hl92
C
�., ~
PROTECTING THE PARK AND THE BIOREGION
Nanni World News Service
Since itS dedication in 1940, the Great
Smoley Mountains National Parle has been the
crown jewel of the Southern Appalachian
ecosystem. The Park is protected as a de
facw wilderness throughou1 much of ilS
550,000 acres and is the keystone of the
natural habitat in the southern mountains. The
Parle occupies a cemral location in the region
and acts as a preserve for rcmnanlS of the
original old growth forest and many rare and
endemic species of plant and animal life. It is
a natural habitat large enough to accept
~introductions of wide-ranging mammals
like the red wolf and the ouer. It is a dispersal
poim from which species can migrate to
replenish the the three million acres of less
protected national forests that sWTOund its
borders. Eoologically, the Great Smoky
Mountains National Park is of great
importance as a stabilizing factor 10 the
natural life community of the Southern
Appalachian Mountains.
The Great Smokies Parle also stands as
the ecological standard by which we judge
the health of the rest of the forest. But
although the Park is pro1ec1ed on the ground
throughout most of its area, the Park
ecosy~tem is deteriorating from pervasive
polluuon that drops from the skies. Because
of the high altitude of 1he Park's highest
ridges, clouds carrying contaminants gather
a1 their creslS and drop their deadly burdens.
Thus, atm0spheric pollution that affects the
w~ole re~on tends to be concentrated at high
alntude s11es such as those in the Great
Smoky Mountains Na1ional Parle. The Park
acts as a barometer for the ecological health
of the region as a whole.
1:"10.w the Park is also sailing fonh as a
flagship in the defense of the regional
ecosystem. Under the provisions of the Clean
Air Act, most national parlcs and some of the
larger wilderness areas are defined as Class r
meaning that no significant deterioration of '
the air quality in those areas is 10 be
permiued. Yet continued indusaial
d~elopment constantly increases the already
senous pollution that is undem1ining the
ecological health of the Park and the
mountain forests.
Thus, in the fall of 1991 James M.
Ridenour, Direc1or of 1he National Park
Service ~S) of the federal Deparunem of
the lmenor issued a statement declaring that
proposed developments near the Great
Smoky Mountains National Park and the
Shenandoah National Park in Virginia would
have an adverse ecological impact and were
unacceptable under the tenns of the law.
ln Tennessee, Ridenour's s1mement
referred specifically to a proposed expansion
b%" me Eastman Chemicals Company in
Kmgspon that would include construction of
a new$ I00 million coal-fired boiler that
woul~ spew 1,542 tons of nirrogcn oxide per
year mto the atmosphere.
Ni~gen oxide is a precursor of
atmosphenc 01.0ne. Resource specialis1s in
the Park have already identified 95 plant
species that show signs of damage from
~mne contamination, indicating that pollution
m the Park already is extensive.
NPS researchers also point out that
since 1950 visibility in the Park has declined
40%, and the famous blue haze from which
the Great Smoley Mountains derived their
name has turned into a siclcly gray or a
poisonous-looking yellowish white pall
depending on the season.
'
Because of aonospheric contmination
"Soil and water resources are at serious risk "
wrote NPS Regional Director James Col~
in a letter 10 the State of Tennessee
expressing the Service's opposition to the
Eastman expansion project The NPS holds
that any debilitating influences within a circle
tha1 extends 120 miles around the Park in all
directions would adversely affect the air
quality of the protected area.
LICENSE TO DUMP
Nanni World News Service
. ~n E~vir?nroental Protection Agency
adm1mscranve Judge on February 12 struck
~own challenges.to the discharge permit
ISsued to Champion lmemational Co.
allowing them 10 put was1es from its Canton
papermaking plant in10 1he Pigeon River.
The primary objections came from the
Dead Pigeon River Council, an organization
of downstream residents. The group's ma.in
complaint is that dioxin produced in the plant
is affecting 1heir health and the health of the
environment below the mill. They are also
concerned about the color and odor of 1he
river\ "':'hich are evidence of the heavy waste
load It 1s forced to carry and are hurting the
economies of the towns below the Canton
plant
The five-year discharge pem1i1 has been
stalled in coun since 1989. Confident of
victory, the company has proceeded with a
$250 million modernization plan for the
antiquated paper mill, installing new,
non-chlorine bleaching lines and water
mwcrs for recycling water that may cu1 river
use by one-third. The company hopes 10
approach a 50-unit color limit that during the
~nnit c~ntt;?versy ~our years ago i1 &aid was
1mposs1ble 10 attain and would force
closure of the plant.
The Dead Pigeon River Council is
deciding whether 10 appeal the judge's rulmg.
ECOTAGE,
Nanni World.Newt Service
''
In what might be another case of
"ecotage" in Karuah, over $50,000 wonh of
damage was done to various pieces of
logging equipment in the Buck Creek and
Rich Mountain Areas of Macon County on
February 2, 1992. lnves1igators claim that the
incident is the worst recent example of
apparen1 ecotage directed at the timber
industry in western Nonh Carolina, stating
that virtually every piece of equipment on the
rwo sites was affected. The saboteurs
punctured truck and skidder tires, cut
elecaical wires on bulldozers, cut hydraulic
and air lines on other equipment, and placed
tacks on roads leading to the sites. According
to officials of Hennessee hardwood, one of
the timber companies hit, new skidder tires
will cost $1025 each, and the hydraulic lines
will cost from $60 to $400 apiece to replace.
Hilton C3bc. an independent logger whose
equipment was damaged, said he has no
insurance 10 repair or replace his equipment,
and Jack Hennessee, Jr. stated that the
deductible is so high on his insW'ance that
damage suffered by his equipment would not
be recovered.
No individual or group has come
forward to take responsibility for the action,
but the loggers are certain the sabotage was a
protest against logging in the national forcs1s.
"(lbe ecotage) is against the timber
industry," logging contractor Lloyd Cook,
also of Macon coun1y. told the Asheville
Citizen-Times. "They've started a war. 11
looks like we are going to have to defend
ourselves. They are not playing fair."
The Hennessee company plans to hire
security persoMel to guard their logging
sites. "They brought it to me," said
Hennessee to the Citizen-Times. "I didn't
take it to them."
Forest Service investigators and Macon
County law enforcement officers reported
that they bad found foot and tire prints at the
sites. On February 6 the Macon Coun1y
Chapter of the Western North Carolina
Alliance posted a $200 reward for
"infonnation leading to the arrest and
conviction" of the perpetrators. However, at
press ume no progress had been made in the
investigation.
CUB KILLERS ARRESTED
Naunl Wnrld N""'• Scr,,,cc
A mother bear and her three newborn
cubs were killed by poachers on January 3,
J992. Michael Lee Correll of Black
Moun1ain, NC was arrested and charged wi1h
the slaying. Another man and two women,
also from Black Mountain, were charged
with transponing a bear out of season.
The crimes are all misdemeanors and
carry a fine of at lea.,t $2,000 per offense
plus a restitution cos1 of $1,035 for 1hc bear.
The two men said that they were
raccoon hunting when their dogs roused the
mother bear. Apparently the mother bear was
denning on the ground and was awakened
and frigh1ened by the hun1er~. She died, nm
only a vicLim of poachers, bur also of a lack
of mature den rrees in which she could hide
during her winter dormancy.
Spr1.t19, 19!12
�RADIOACTIVE SURPRISE
Narunl World News Service
A congressional hearing held before
Rep. George Miller's Interior Committee
heard evidence that barrels of hazardous
materials sent from Oak Ridge Tennessee
came with a free surprise in every barrel radioactive waste!
The hearing was caJled after journalist
Peter Schenkel of the Stare-Times Moming
Advocate in Baton Rouge, LA collected
irrefutable evidence that the Martin Marietta
Company, contractor 10 the Department of
Energy (DOE) at the Oak Ridge, TN nuclear
weapons complex, had been mismanaging
radioactive waste. Since 1980 the company
has sent about 10,000 tons of hazardous
wastes containing small amounts of
radioactive materials to 16 commercial
incinerators not licensed to handle such
substances.
The company knew it was violating
regulations. All references to uranium were
whited out from shipping orders. Clyde
Hopkins, the president of Martin Marietta,
told the congressional committee that the
documents were altered for "national security
reasons."
Leo Duffy, specialist in waste handling
for the DOE, disavowed any DOE
responsibility, saying that if Martin Marieua
thought that changing documents was a
proper interpretation of DOE regulations, the
company was very wrong.
Martin Marieua's actions were not only
inappropriate, but also clearly illegal, in
violation of Nuclear Regulatory Commission,
Environmental Protection Agency, and state
regulations. However, no criminal
investigations have yet been begun in the
case.
Ralph Hutchison, of the Oak Ridge
Environmental and Peace Alliance (OREPA),
said, "What happened was that Martin
Marietta unilaterally decided that there was
not enough radiation in the wastes to worry
about Although the toxic substances
contained more radiation than they were
allowed 10 bum in their own incinerator, they
still sent the shipments on to other private
facilities. The company in effect established
its own private BRC (below regulatory
concern) levels."
Journalist Schenkel was investigating
Rollins Environmental Services, a large
hazardous waste processing facility in Baton
Rouge, in January of 1991 when he
discovered documents indicating that they
may have received waste materials from
Martin Marietta Energy Systems that were
contaminated with radioactivity. As Schenkel
probed deeper, he began to run into the kind
of roadblocks that suggested that he was onto
a story that was bigger than he had expected.
llis persistence uncovered the Martin Marietta
activities. Fearing a scandal, the company
stopped all off-site shipments of hazardous
wastes during the summer of 1991.
Shenckel is not content that the full
implications Martin Marietta's actions have
been revealed. He was quoted in the OREPA
newsletter as saying, "I am not convinced by
any degree that they know the full extent of
radioactive material released."
Sprlf\9, 1992
He said that papers recently procured
from Oak Ridge give chemical analyses of the
shipments. They show the presence of
cobalt, strontium. and yttruim, which can
occur naturally but often arc radioactive
isotopes. The chemical analyses give no clue
as to their isotopic form. When Schenkel
asked, "Were any of these radioactive
isotopes?", company representatives admitted
that they did not know and no longer had any
way of finding out.
What is clear is the nature of Martin
Marietta management. Ralph Hutchison says,
"Martin Marietta took over (as the major
contractor in Oak Ridge) in 1983 after Union
Carbide was caught with mercury on their
hands, and Martin Marietta has supposedly
been doing everything right. Now in the last
month we find out that they have been doing
the same old stuff."
"A PATTERN OF ABUSE"
Natural World l',cws Savsu
The firing of Karin Heiman (see Karuah
Jour110l #31) as a US Forest Service botanist
was not an random incidence of arbitrary
authority. Repression against employees who
arrive at conclusions contrary to agency
policy has been a common occurrence in the
Forest Service.
This was uncovered in hearings held by
the Howse of Representatives Civil Service
subcommiuee, chaired by Rep. Gerry
Sikorski (0-MN). The comnunee found that
the Forest Service offered harsh punishment
to whistleblowers, even when they were
pointing out illegalities in Forest Service
activities.
At the close of the hearings on January
23. Rep. Sikorski said, "This needs to 1,c
investigated by the Depanment of Justice.
There is a pattern of abuse. There is a pattern
of ignorance. There is a pattern of delay and
retaliation."
NATURAL WORLD NEWS BRIEFS
NO RADIA TION...THIS TIME
The truck was wheeling down I-26 on
February 27 when just outside of Asheville,
NC flame spouted out from one of the
wheels. A Buncombe County sheriffs
deputy pulled the truck over and Sgt. N. K.
Goering of the State Highway Patrol
appeared on the scene. It was just another
breakdown.
"It appears that it was a just a truck that
broke down and this particular truck
happened to be carrying a radioactive
product."
What?! Yes, radioactive waste, going
from Northern State Power Co. in
Monticello, MN to the Barnwell Waste
Management Facility in Barnwell, SC.
"Until I obtained all my readings, I was
concerned," said Sgt. Goering. State troopers
carry geiger counters in their vehicles?
Apparently the possibility of a nculear
accident has become accepted as a
probability.
"You never know what kind of wreck
you might be called to," said Goering,
"because you never know who is going up
and down the highways."
Maybe this is something we need to
know.
The fire m the radioactive waste truck
was contained. No radiation was released. It
was just another day on the highway...this
time.
tnforma1ion from ,~ Asheville Ci1i1.cn-T1mca or
'1.mfn.
"Warh.tod WatcMrs" art o,-ganizing to monitor
move=nt of truck comY>ys carrying nuclear weapons
maJcriaJs on 1-40 and 1-26 /OWdl'd tht Trilknl
Submarine base in St. Mary's. GA. For in/ormolion
on becoming a Warhead Watcher, call Amy Mozingo
(704) 253-3854.
• To protect imperiled aquatic species
and their habitats, the NC Wildlife Resources
Commission has submitted a proposal to the
state Environmental Management
Commission asking that portions of 33
watersheds in IO of the state's river basins be
protected as High Quality Waters. Included
are portions of the New, the Watauga, the
Tuckasegee, the Linville. and the Little
Tennessee Rivers.
• The "Ballenger bill," proposed by
conservative Rep. Cass Ballenger, a
Republican from North Carolina's 10th
District, has passed the House and awaits
action by the Senate. The bill would protect
the Lost Cove and Harper Creek areas in the
Posgah National Forest.
Sen. Terry Sanford (D-NC) has
introduced a companion bill in support of
Ballcnger's legislation.
• Charles Taylor is the best friend the
local timber industry has in Washingt0n. It's
true - he said so himself before a meeting of
the Multiple Use Council, a timber lobbying
group.
• A Superior Coun judge in Wake
County ruled that the town of Highlands
needs no environmental impact statement 10
build a sewage treatment plant that would
dwnp 500,000 gallons of treated sewage a
day in the Cullasnja River. The citizens group
Save Our Rivers immediately appealed the
judge's ruling and asked for a restraining
order 10 stop work on the project until the
appeal is heard
• Ten otters were reintroduced into
streams arounci the Great Smoky Mountains
National Park last February. Six were
released into Cataloochec Creek and two
more pairs were released into Hazel Creek
and the Little River. Three of the Otters
released in Cataloochee were pregnant
females expected to bear young this spring.
NII/IJroJ World N~ws I, rdilrd •,
e-m Crundit,:rr.
�WHOSE RULES?
The Drinking Water Protection Controversy in North Carolina
"ll's the biggest cave-in in the history
of the Environmental Management
Commission. lt's remarkable that big money
overpowered science and public suppon."
This was the conclusion of Bill
Holman, environmental lobbyist in the Nonh
Carolina state legisl.nrure, about the change in
the watershed protection rules proposed by
the state's Environmental Management
joined the campaign after it got going, but the
finances and the strategy came largely from
big urban developers in the three metropolitan
areas.
The development consortium had paid
little attention to the 1990 public hearings. In
1991 they turned up the heat. They called up
association. Carla DuPuy was formerly a
eouniy commissioner in Mecklenburg
County.
Barnes is from Wilson, NC and Brady
is a lawyer from Lenoir.
. . ~Wc~s~ ~~~-~:f~~i~~f~:~
, . 'liearings on regulations adopted in 1990.
The original regulations, created in
1990 under a mandate from the Water Supply
Watershed Protection Act passed by the state
legisl:uure in 1989, were designed to protect
sources of pure drinking water for towns and
cnies across the stale. They basically set up
two areas around a lake or an intake point
from a river from which drinking water was
drawn: a critical area, one mile around the
water supply point, and a protected area, five
miles around the water supply point.
Watershed iypcs were graded according to
the amount and iype of development that
would be allowed within the critical areas.
A WS-1 watershed was the highest
grade. in which the entire area was essentially
publicly owned and development was not
allowed. Residential developmenr was limited
from one house per every two acres in a
WS-Il area 10 one house per acre in a
watershed graded WS-IV.
Industrial and large commercial
development, like large shopping malls, were
prohibited in the critical areas or WS-Il and
WS-ITI watersheds, which were designated
as primarily residential or agricultural areas.
These restrictions raised the ire of
well-monied and powerful developers. ln the
words of the Charlotre News and Observer,
''The developers realii.ed that the standards
the commission approved in 1990 were real
con1rols. They actually would protect the
water permanently - and thus could threaten
the making of forrunes of the quicker, dirtier
son."
The developers argued thru the EMC
had substantially changed the rules since the
public hearing, and therefore the commission
should hold more hearings.
Leadcrniip for the eonsonium came
from a development project in Durham called
Treybum. The two developers of that project
are Clay Hamner and Terry Sanford. Jr..
Also involved were the North Carolina
Homebuilders Associntion; Duke Power's
Crescent Land and Timber Company; John
Crosland, an intluential homebuilder in
Chnrloue; the Cornwallis Development
Company, which is a subsidiary of Coon
Mills textile company; the backers of an0ther
project called Watt Creek Park, an industrial
development in the City of Burlington's
watershed; and prominent developers in
Guilford County.
Most of the energy for this effort came
from the Piedmont. Some of the smaller
developers in the mountains, and some of the
agricultural interests - like the Fann Bureau :KatilM Journm pO<Jf 26
connections, pulled strings, and contacted
local builders and real estate companies
across the state to pack the local hearings. As
a result the hearings were divided · often
bincrly (sec Koruah Journal #32). Because of
the public interest, the EMC extended the
comment period. They received 2,652 leuers,
the most comment the commission had seen
on any issue except hazardous waste. Ninety
percent of the tellers were in favor of
retaining the stricter watershed conirols.
But apparently hearing rooms are not
where government policy is formed. The
developers pulled strings W1Lh the EMC and
organized a campaign to frighten local
officials about watershed regulation. lf the
watershed protection regulations were kept in
place, they maintained, economic
development in the Stale of North Carolina
would cease entirely. The members of 1he
EMC wilted under the heal. They repudiated
1he1r fonner conclusions and offeted up a
watered-down version of their own
proposals.
Of a panel of six hearing officers, four
supported weakening the rules. and two were
opposed. The four supporters were Virgil
McBnde, Doug Boykin, Robert Griffith,
Carla DuPuy, while Cllnrlic Brady and
Michael Barnes opposed the changes.
Boykin and Griffith are developers
themselves. Virgil McBride was fom1crly a
lobbyist. Although he never lobbied for
development intercsis directly, he worked for
industries closely connecting to development
and construction, primarily the trucking
Orawu,g by Midu,el Thompson
In the end, by a vo1e of 11-5 the EMC
cul the size of the critical area in half, from
one mile to one-half mile in radius. The new
rules doubled the amount of residential
development allowed in WS-JI and WS-UJ
areas, to one house per acre in WS-n areas
and one house per one-half acre in WS-m
areas. Under the new regulations industrial
development and shopping malls are allowed
in the WS-ll and WS-lll areas (only landfills
are prohibited), if they do not discharge
wastes directly into the streams and lakes
from which people will be obtaining their
drinking water. In a WS-IV area industrial
discharge is allowed directly into the scream.
The new, weakened regulations do not
go mto effect until 1994, so developers have
two years to begin projects that would not
come under the junsdiction of any watershed
protection rules.
Bill Holman's assessment is that, ''The
hearings were only for show. Big money
working behind the scenes gulled the rules."
Whereas the earlier watershed
protection regulations were drafted with
assistance from environmentalists, business
people, local governments, and scientists,
'"There was no technical basis in the hearing
record for the changes that were made.
There's nothing in the hearing record that
said it was alright to double tl1e density of
development in protected watersheds. There_
was n01hing in the hearing records that said u
was alright to have indusoial developmenL
The changes were totally political. h was
government behind the scenes," Holman
Sprl.nq, 1992
said.
�Observations by commission mem~r
Barnes seem to verify Holman's conclus10n.
"I never saw any facts and figures 10 change
what we passed in 1990 10 what we have
here today," Barnes Lold the Asheville
Citizen-Times.
Holman said that conservation groups
are going to appeal the EMC vote on the
watershed protection regulations and that they
are going back to the State legislature to ~sk
for more specific drinking water protecnons
10 be enacted inLo law.
The threat to people's health and
well-being resulting from inadequate
protection of drinking water supplies is real
indeed. However, the drinking water
controversy also brings to light broad
questions about how decisions are made in
Nonh Carolina.
The Environmental Management
Commission is the policy-making board for
the Deparunent of Environmental
Management (DEM), part of the Depanment
of Health, Environment. and Resources.
Many of the s1affo~the pEM have.scientific
credentials, but their acnons are gwded by the
EMC, which consists of lay people, chosen
for their influence and political orientations
more than their expertise. And chosen not by
the people of the state, but by !h~ go,vernor,
who appoints 13 of the comm1ss1on s 17
members, and by the lieutenant governo~ and
the speaker of the house, who each appoint
two.
The Environmental Management
Commission makes important decisions, as
the present controversy shows. These
appointed members of a government
commission have great power over sia~e
policy the future of the land, and the hves of
many people. Yet the~ 3:e insulated ~ro.m
informed scientific opinion and pubhc input.
rn effect they constitute a ruling elite,
ostensibly legal and aboveboard, duly
.
constituted by state law, yet more responsible
10 powerful special interest groups a_nd state
power brokers than to any democrauc
institutions or interest in the natural
environment.
The actions of commissions like the
EMC are shielded from public panicipation
and control, and are carried out largely
unnoticed except in cases such as the
drinking water proteetion controversy. The
public does not often get to see the degree of
power wielded by the members of _th:
Enviromental Management Comnuss10~ and
the others like them, much less to be pnvy to
the directives coming from the high officials
who appointed them. l~ their ~c~ons ~ere
more visible, the resulung pohc1es rrught be
quite different.
People need clean drinking water.
Aquatic habitats need protection from
development. And the power of "government
behind the scenes" must be broken.
- by David Wheeler
BIG IVY
The hiker moves quietly, in awe of the
great trees beneath which she walks: u_ntil she
is brought up short by a splash ofbnlban1
color on the forest floor. A small cluster of
the rare Gray's lily shine in the dim forest
light. A short way down the the trail her eye
is drawn by the bright yellow of broadleaf
coropsis, and, there! - t~e pale be~uty of~
bleeding heart plant. This clearly 1s a special
place. This is Big Ivy.
.
Located in the Black Mountains beneath
the much-visited Craggy Gardens, the Big
rvy area is less well-known but. in its own
way, equally as beautiful and scientifically
perhaps much greater in importance than the
popular scenic attraction above.
Big Ivy contains large areas of
old-growth forest and a long list of rare plant
and animal species. Thirty-two rare plants
(including 18 listed as "rare" in the State of
North Carolina and 14 species that are
"watch-listed" in the state) and eight rare
animal species inhabit the area.
The large patches of old-growth
forests, a disappearing habitnt in the Sou.thern
Appalachians, account in part for the vanety
of unique species in Big Ivy. But an unusual
geological formation has given to the area
soils that are "circumneutral," nearly neutral
in pH, compared to ~e aci<l;ic soils gene~ly
found in the mountains. This has resulted 10 a
number of plants and plant as~iati~>ns n?t
found in other areas of the Katuah b1oregion.
Big Ivy is critical to the overall biodiversity
of the Southern Appalachians.
But all is not idyllic in Big Ivy. Because
of its diversity, the area has c_ome under
much scientific study, and sc1enus1s feel that
conditions in Big Ivy are declining largely
due to timber sates, which have caused loss
of endangered habitats and rare species as
well as fragmentation of the irreplaceable old
growth forest. The area is at a critical
Drawing by Mich11el Thomp,on
Spri.NJ, 1992
moment: there are healthy habitats and
populations yet in Big Ivy, but each
succeeding activity in the forest m~es new
inroads into already-threatened habitat areas
and further tips the balance toward
irrevocable destruction.
The big trees, however, offer an
irresistable lure co loggers and the US Forest
Service which concrols the area. In July of
1991 th~ Toecane Ranger District rel~ a
draft environmental assessment for a nmber
sale in Sugarhouse Cove. The assessment
designated approximately 2,3~ acres of
timber in the project area as ''swtable f~r
cutting." Mentioned in the plan altem~nves
was the construction of about four miles of
new road into a previously undisturbed area.
The response from area scientists and
environmentalists has been blunt and
passionate. Local biologists and botanists in
particular, have offered Lhe USFS the
benefits of their research and learned
opinions about how a logging ope~tion.
would affect the rich diversity of this unique
area.
Among them is Jim Patrenka, a
.
biologist at the University ofNonh Carolina
Asheville, who in a scoping letter.to the
USFS informed the agency that his research
indicates that every acre that is clearc~t in
Sugarhouse Cove will mean the derruse of
some 3 200 salamanders, including members
of rare ~d threatened species. This is a death
rate, according 10 Patrenka, that will ~ a
chronic depression of salamander populanons
in the area.
Biologists in other specialties share
Patrenka's concerns. In the past, accord!ng to
local activist Haywood Greer, planned umber
sales in the Big Ivy area hav~ caused. some
friction between Forest Service officials and
scientist.s working with the Nonh Carolina
Wildlife Resources Commission, who
objected to the damage that would be done by
the logging activities. Other i:e~hers have
found lhm p1m timber upc:niu~~~ in the area
have decimated local commumues of
sensitive plant species, such as goldenseal,
whose recovery has been very slow, if the
species is recovering at all.
Right now the proposed lo~ing in
Sugarhouse Cove is on hold.~n~ng further
studies of the plant commumn~,; 10 tJ:ie
planned sales units. These s1ud1es will be
carried out this spring. Hopefully they,
combined with the weight of scientific_
opinion, will dissuade the Forest Se~1ce .
from carrying out their plans to cut umber m
Sugarhouse Cove.
AnOLher action being considered by the
Forest Service is the construction of riding
trails through Big Ivy for the benefit ~fa
nearby commercial riding stable. While.some
people would be able to have pleasant rides
through the old growth f~st areas, they
would unwittingly be cau~m~ severe effects
10 the forest they were enJoying.
Big Ivy does not need 10 be logged or
suffer rides-for-pay 10 be of value. The area
is of greater value as it is: This val_ue can be
maintained by only one sunple acnon: to
leave it alone. Big Ivy is just too special to
end up being just another timber sale.
• by Emmm Grw1djgger ond David W~elcr
~
�Wblz Wisdom (01' the Two Uggeds
DRUMMING
DearKatuah,
I found your anicles on the past
history and possible future desirability of
human use of fire to influence Southern
Appalachian ecology t0 be most interesting,
and l believe that fire could be a valuable tool
for ecosystem management At pxescnt we
have 100 much early successional habitat in
Kauiah, and we should, for now, lay down
the tools (such as fire) that reverse
succession.
Organic matter is a critical element in
the regeneration of new forest soil. The soil
organic mauer harbors the life of the soil. It is
where microorganisms live, grabbing
nutrientS and cycling them back into plant
growth, instead of losing them to erosion or
leaching. Microorganism.~ also attack rock
particles, breaking them down 10 create new
soil.
Organic mauer also keeps I.he soil
cool and moist, protecting plants' fine root
hairs and giving I.hem a fertile medium in
which 10 grow, thus keeping up plant growth
and production.
Burning destroys organic mancr, and
we should be encouraging and conserving it
to nourish the next generation of I.he forest
There is also I.he possibility that the
greenhouse effect will result in massive fires.
We need to protect the forest against that as
well.
Since the arrival of the white man,
cool, moist habitatS have been greatly
decreased, and xeric, hot sites have been
greatly increased throughout the region as a
whole. There arc plenty of overgrazed slopes
near human habitations which would suppon
pines and oaks. If we want pines, let's plant
them on overgrazed hillsides. If we want
oaks, let them invade our pines.
Cool, moist, habitats are under auack
in Katuah, while hot, dry ones are all too
abundant Don't play with fire.
Sincerely,
Jesse Jones
Asheville.
Swannanoa River Watershed
Dear Ka11lal1 staff,
What I'd like 10 know is this: how
do you do it?! lime after time you people
keep coming up with inspiring themes and
relevant materials and then laying it all out in
visually inviting spreads which seem to get
beucr and better all the time?
David Wheeler's anicles in the recent
Fire issue, as is usual with his work, speaks
so clearly and comprehensively. Rob
Mes~ick's excellent organic artwork produce
depth and flow. I can't imagine the
tremendous amount of work, much I'm sure
donated, going into the production of each
Katuah! What a sense of pride it must be for
all involved when it finally slides together
and goes to print.
Being an "outsider" from over in the
Ohio ruvcr Bioregion, I find the journal none
the less relevant and immediluely meaningful.
At our Solstice gathering l passed the latest
issue around and many jotted down your
address, so expect to hear from Lhem soon.
(Raves on Rob's tunle on the back cover).
Hoping the coming seasons bring all
of you much peace and contentment,
inspirations and joy.
Sincerely,
Dave Ort
Phoc,, councsy or lhc Mounl.lDI Hcriiqc Center
Dear Editors,
l discovered Ka111ah Journal at
Mountain Crossings in Blairsville, GA last
summer. That well worn issue has been
re-read on many occasions - its time 10
subscribe!
While I currently don't reside in
Katuah, this summer I'll be moving closer 10 Cherokee County, GA. r wani to rap into
the Kauiah spirit and become aware of the
environmental issues and concerned people
of the area. The Appalachians have always
been like home for me, maybe because I
spent my childhood summers there.
Keep up the good work and positive
efforts.
Piss not into the water,
nor on any mother, child, or father.
Water is not the proper medium
to relieve repeated bladder tedium.
Piss off the walk, path, pavement, or road,
piss not on flowers, birds, or toads.
Piss near, never on, the plants and trees
where no one cares, hears, or secs.
To kill poison ivy or athletes feet
join Latinos: peace on cet.
Never piss in the same spot twice,
not anywhere that h's not nice,
nor within the sight of prigs or wardens.
Piss near borders, hedges, gardens.
Piss on national, state,
jurisdictionnl boundaries
on conventional and nuclear weapons
foundaries.
Follow wolf and coyote
10 the reaches of your domain.
Piss on dogturds and cowpies,
mountain and plain.
Piss not on the trail, campflIC,
bed, or nursery,
nor writing cursive, cursorial, or cursory.
Piss not on any creature, especially fishes,
nor hasty love, slow rage, good wishes.
Piss not on tools, machines,
electrical devices,
electric fences, antennae,
nor ho1wire splices,
not TV sets nor video games,
tho' temptation may be great.
Piss on prejudice, injustice, hate.
Piss on all oil spills and spillers.
Piss on dream-, plant-, or animal killers.
Piss on soil and compost heaps,
never on sailers, flyers, or creeps.
Piss on dirtied or painted stones
on sca1tered or unburied bones.
Put piss little by little where it belongs,
nor in sink, creek, spring, or ponds.
Give proper pisscrs privacy and honor.
Piss on llfe-pissers, messers, conners.
Piss on anyone caught on fire
with anything less than true desire.
Piss not intO Lhe wind nor in the water
but on the idea that it doesn't mauer.
- version read at Coifee House one night,
Fall,1990
by Erbin Crow.from his legacy
SPRJNG
Sincerely,
Nancy Moreland
Kasuah Peoples,
Another tender, angry, beautiful, and
compelling year of Kamalr Journal! This last
year's writings and illustrations were
exceptionally insuuctive and reverent. In
what other publication does lhis combination
of an, education, acnvism, and prayer exist?
1 love you very much,
Nancy Ligni12.
Old winter has retreated
10 the nonh, her snowy remnants
wasting into pools that feed
the swelling bulbs and heave
life fonh • all bursting cells
and swarming molecules.
· Caroline Rowe Marrens
�SAVING WILD SEEDS
by Lee Barnes
Individuals should sttive to collect,
preserve and increase their bioregions'
remaining wild and cultivated plant genetic
diversity. (See "Seed Saving to Preserve
Biodiversity," Ka11,ah Journal# 32). While
the best means of protecting a region's
genetic heritage is by preservation of large
areas of natural ecosystems, we can collect
seeds and cuttings of useful wild plants and
further increase these plants in our gardens
and backyards. The most valuable,
irreplaceable, and exportable resource of a
region arc copies (seeds, cuttings, etc.) of its
unique genetic heritage, the value of which
far exceeds any mineral or energy wealth
which could be exponed. Talce care not to
collect over a quarter of an individual plant's
seeds, leaving plenty for wild animals and
natural seed disaibution and renewal.
Wild-plant seed collection and
germination techniques vary greatly from
those commonly used with normally
cultivated fruit and vegetables. Our cultivated
varieties have long been genetically selected
and modified over historical times by
gardeners who selected for ease of harvest
and unifonn germination. It is preferable to
collect seeds of wild-plants which grow
within one degree of latitude (about 70 miles)
and from similar elevations to which they are
to be grown. This is to maximize the
favorable selection of locally adapted genetic
traits which will result in winter hardiness,
and other adaptations to local growing season
and regional micro-climate.
Wild seeds commonly mature and are
released over periods of several weeks.
These seeds are genetically programmed 10 be
released, remain donnant through winter, and
then germinate irregularly over long periods
of time. This trait serves as generic insurance
by preventing all seeds from sprouting at one
time and perhaps be lost to a major natural
catastrophe, such as major drought or fire.
The simplest seeds for the wild
seed-saver to collect and save a.re the "dry"
fruit seeds (nuts, dry legumes, sunflower,
cattail, grasses, etc.). These dry-fruits mature
and release relatively "clean'' seeds which can
be collected and stored with a minimum of
cleaning and processing. Most seeds need 10
be cleaned of any remaining fruit pans (chafl)
to reduce disease and insect damage during
storage and germination. Most "dfy" seeds
need to be dried to six 10 ten percent
moisture, then stored at low temperatures and
low humidities. Plant seeds which are usually
"dry-processed" include apple, pine, spruce,
fir, sumac, and grapes.
The most important factors affecting
seed life are humidity changes and storage
temperatures. Seeds for planting should be
stored in moisture-proof (also insect and
animal-proof) containers. Save only "sound"
and firm seeds and nuts. Some seed-savers
place a bay leaf in their storage containers to
repel bugs. (Anyone know of local herbs for
~is purpose?). Storage in wide-mouth glass
Jars with rubber gaskets is ideal. Preferably,
store these at low temperarures between
Drawing by Rob Messick
Spri.nq, 1992
40-32° F. - each 9° F. decrease in storage
temperature below 80° F. (to 32°) will
commonly double seed longevity.
Plants which produce "fleshy" fruits,
(such as persimmons, berries,
jack-in-the-pulpit, etc.) require additional
cleaning and processing. Aeshy fruits
encourage natural disaibution by being
"tasty" to animals and humans. These seeds
often require additional processing by being
passed through an animal's acidic gut, or by
natural fermentation by microbes to remove
the fleshy fruit tissues. Fleshy fruits
(especially members of the Solanaceae plant
family) can be processed by a honicultural
process called "fennentation," whereby
mashed-up fruits nre allowed to fennent to
destroy pathogens and chemicals that inhibit
germination. Then the seeds arc separated
from the pulp, washed, dried, then stored.
Another technique to separate small
seeds from their fruit is called "floatation."
Small fruits are "mashed" and soaked in
water for several days, so that
microorganisms can Stan 10 soften and digest
the fruit pulp. This partially digested fruit
pulp is then mixed with additional water and
processed by being agitated in a blender
using short "pulses" (or by rapid whipping
with a whisk). Healthy small seeds then settle
to the bottom where they can easily be
collected by pouring off the floating "pulp"
(some plants have seeds which normally float
- look for whole, uniformly shaped and
colored seeds). For better results, replace the
steel blender blades with a shon piece of tire
rubber so as to cause less damage to the
seeds. This technique is successful with
fruits of dogwood, strawberries, persimmon,
holly, juniper, magnolia, and sassafras.
Most wild seeds of temperate zone
crops require additional handling to duplicate
the natural conditions of cold winters. These
seeds require a cold, moist "stratification"
period to overcome genetic and
environmental blocks to germination.
Temperate wne plantS have biological means
of counting time ("internal clocks"), and
measuring day-length and "chilling"
temperatures. These seeds will not grow until
their internal clocks are satisfied with a
sufficient number of genetically detennined
hours of effective chilling (for example,
requiring a minimum number of hours
exposure - hundreds to possibly thousands of
hours of temperatures between 4S O and 3S 0 ).
Examples of plant seeds requiring moist
stratification include beech, walnut, many
oalcs, and filbens. It is especially imponam if
you collect wild nut trees to be sure to collect
seeds from areas which have similar numbers
of chilling-hours as the location where you
plan to grow them.
Another factor to consider when
choosing to grow plants from seeds is the
mnturation period of many long-lived
perennial plants (esp. fruit and nut trees).
Perennial trees and shrubs must grow
through a genetically influenced maturation
period before they begin to flower and bear
fruit (a son of transition from juvenile to
sexually mature, adult phase). These plants
are usually propagated by asexual means (not
involving seeds, but by cuttings or grafting).
Most of these plants produce seeds by
cross-pollination, and do not reproduce
"true-to-type" (the offspring are not
necessarily similar to their parent-plants)
from seeds, and may hove long maturation
periods. By asexually propagating fruiting
trees (cuttings, budding, etc.), one can select
superior plants (such as with larger fruit, or
tolerance to pests) and produce genetically
identical rooted planrs. These rooted cuttings
from marure trees will usually produce fruit
in just a few years, thus skipping the I ~20
years (or more!) before fruiting if grown
from seeds.
Seed longevity (defined as the average
period during which seeds can survive and
then grow) falls into three categories slum-lived (need to be sewn immediately or
within days/weeks of collection, and never
allowed to completely dry out); medium-lived
(months to S-10 + years); and /011g-lived
seeds (which may remain viable IS to 100
years, and arc able to survive until
environmental conditions are favorable for
germination.
Shon-lived varieties (spring-seeded
maples, serviceberry, paw paw, persimmon,
and sumac) - must not be allowed to totally
dry or they will die. Some seeds must be
sown immediately upon release from mature
fruits to prevent funher development of
growth-inhibiting chemicals which affect
their ability to grow. This group includes
Franklinia, trillium and many
difficult-to-germinate seeds.
Most medium-lived temperate wne
plant seeds (most K.aruah native plants)
require cold, moist stratification, whereby
seeds are stored in moist conditions (in moist
peat or sand) at 32-40° F. for two 10 three
months to overcome internal blocks to
(continued on p. 30)
Xatuah
Journot
P°'J& 29
�germination. Ao easy way to treat these
species is by mixing cleaned seeds with i:qual
pans of moist sphagnum moss or coarse sand
(in a medium that is moist, but not too wet squeeze out excess water!) in moisture
retaining conrainers (zip-lock bags work
well) stored at normal refrigerator
1emperarurcs (40-45° F). Many long-lived
seeds (thick-seeded legumes, water lilies,
morning glories) require physical thinning of
thick seed coats by microorganisms, or
hastened by partially filing, or nicking
partially through the impervious seed coats to
allow passage of gases and moisture to the
donnant embryo.
Saving wild seeds for home
germination is the first step in establishing
wild-food gardens in your back yard. (avoid
trying to transplant mature plants from the
"wild" - this is rarely successful due to
massive root-damage, and also saips the
natural habitats of productive wildlife foods
and new plants). Native agriculturists first
cultivated wild plants which natu:rally
established themselves from seeds and
discarded roots thrown onto their trash-heaps
(original "compost" piles!) and disturbed
areas (fire cleared areas, etc.). ff one can
provide the proper growing conditions, the
low-input culture of these planiS will allow
easier plant gathering without excessive
demands on the diminishing wild
populations.
Earing wild and "semi-wild/
semi-cultivated" plants in "season" will
provide one with fresh, nutritious foods and
a "reunion" with the cycles of nature.
Eat weU and give thanks for 1he tasty
gifts of our Green Spirits!
C.S. Schopmeyer. 1974. Suds of Woody
Plants in tM United States Fon:st Service, USDA
Agriculture Hnndboolc No. 450. USDA. 883 pp. •
TIIE reference for seed handling and gcrmin3tlon of
188 genera of woody plants ruuive or IUIIW'lll'faed in
the U.S. Very detailed with additional rcfcn:nccs.
fbrry Phillips. 198S. Growing and
Propagating Wild Flowers. U.N.C. Press, 331 pp.
$14.95 • especially well-written !llld beautifully
illustraled rcforencc on seed nnd spore p~tion or
native NC plants. Includes calendar of blooming d:ues
and commercial plant production timetable. &ccllentl
BURNING BUSHES
Azaleas, with mouths aflame,
Plant Propagation References
Ignite the mountainside each spring:
Hudson Hanmann and D. Kester. 197S. Plant
Propagation: Principles and Practicer. 3rd Ed.
Prwlic:c-Hall, 662 pp.• the defmilive text-book on
plant propagation l The-Ory and practlcal inro.
cry out In tongues no man can claim,
lheir ancient message siuling.
Michael Dirr and C. Heuser. 1987. Tiu!
Reference Manual of Woody Plant Propagation: From
Sud to Tisiue Culture. A Practical Working Guide to
the Propagation of Over I 100 Spt1cies, Varietit!f and
Cultivars. Varsity Press, 239 pp. - TIIE guide 10
propagatlon or woody plants used in Nonh America.
Includes prcfcmd l)l'Oll0gation ICChniques (seed,
cuttings, cu:.}, as well as. seed treatmc,us and specific
rooting percentages, etc.
Caroline Rowe Martens
ddu of the Big Cove dance
tpeak• of traditions and tinp tb.c
Booger Danu,
Com
Dance and • dotCJI 01hcrt with
drum and ranle.
c...,.n
WHERE TIIE
Get a set of 10 assorted
folding cards with
artwork you see in
Katuah Journal.
(Envelopes included.)
byRobW~ck
Send $11.25 postage paid
to:
Rob Messick
P.O. BOX 2(,()1
BOONE, NC 28607
RA YENS ROOST
~
Chcrolcce traditional
tonp of Wallcc:r Calhoun
__,._...,...,
CA.11111'1 ANO IOC*UT
It WAIL Sil
....,..
ATTil&c:e,ru$JO
MOI/NTAJN tlurrAGl ~
Wll'l'Ul< CAIIOUl'IA Utll\llllSITY
Cuu.ow11D, NC l87ll
(704)227-7129
Spring, 1992
�I•:.,,.
tt•· r ,.
9
Sustainable Agriculture and Regional Diet:
Annotated Resources
These l'CS0W'0CS were nx:ommendcd by KJlumh
ConlribulOl'S as their favorites. Price estimates are
included for reference and may not be currcnL Most
are in print or available from Inter-Library loans. A
more complete liSt ( 11 pps. w/ 117 resowces) is
available from Lee Barnes (P.O. Box 1303:
Waynesville, NC 28786) for S2.50 ppd. or send five
or more annOla!Cd resources for a liee copy. Ho!
Sustaioab(c Agrirollocc
Trauger M. Groh and S.S.H. McFadden. 1990.
Farms ofTomorrow: Communiry Supporttd Farms;
Farm Supported Communities. Biodynamic Farming
and Gardening Associalion. Inc. 169 pp. About
$12.00 - begins with several essays on the
philosophical underpinnings of CSA's (Community
Sponsored Agriculture), then describes 7 successful
farms, and concludes with practical info on slllrting
and managing a CSA. Valuable to both CSA
growers and sharers.
Jeavons et al.1983. The BacJcyard llomuttad
Mini-Farm. & Garden I.A)g Book. 10 Speed Press.
196 pp., 58.95 • gives economic data about intensive
gatdening income profits.
Eliot Coleman. 1989. The New Organic
Grower. Chelsea Green. 269 pp., $19.95. excellent
guide 10 beginning mlltket gardeners, stressing the
8-ycar crop rotnlion developed by Coleman,
including inlClScedcd green manure crops, etc.
Robert Rodale. 1971. The Basic BOQk of
Organic Gardening. Rodalc Press. 377 pp•• a classic
(and inexpensive) inlrO to organic gardening
principles and techniques. If you buy only one Rodale
Book, buy this one!
Sustaioabtc Piel t FQQd PcrsccvaOoo
Cherokee, 19th, and 20th Century recipes used by
sculcr; on Hazel Creek, in Ille Cire.u Smoky
Mounmins. Includes information on historical
cooking Lechniqucs uulizing mostly regionally
produced foods.
Jerry Conner. 1991. Eats From IM Peaks
Carolina Mountmn lleritage Cookvy. Ridgetop
Assoc. Pubt.. 111 pp.• $14.95 - modern adap!Otions
of trndilional recipes by n mastcr cheri Delicious!
Mary Ulmer. 1951. Cherolc4!t Coolclore.
Self-publ. 71 pp.· tradilional Cherokee recipes. Great
mush!
Stephen Facciola. 1990. Cornucopia: A Souru
Book ofEdible Plants. Kam pong Pub!. 677 pp.
$35.00 • i.ncrcdibte botanically arranged guide to
edible plnnts, the best of its kind! Describes over
3000 edible plants Md lheir commercial .sources.
Extensive review of cultivars of over 100 major food
planlS. LislS 52 pages of domestic. foreign and
commercial sowces for these plants. Exten~ive
Bibliography and appendices. Chcclc It out!
Lee Peterson. 1977. A Field Guide to Edible
Wild Plants of Easttrn and Ctntral North America.
330 pp. $9.95 · illustrated with plant grouped by
habitat where they can be found.
Paul Hlltnel and Mary Chiltoskey. 1975.
Cherout Plants and Their Use.s • a 400 Ytar 1/istory
. Self-publ.. 65 pp•• reference to 450 plants used by
the Cherokee, including botanical names and uses.
Noc illustrntcd.
Tom Brown, Jc. 1985. Tom Brown's Gui.de to
\Vild Edible and Medicinal Plan1s. Berk.Icy Books.
241 pp. S7 .95 • another in a series of spiritually
sensitive guides to co-surviving with wildness.
H.ighly recommended!
Stanley Schuler and E. Schuler. 1973.
Preserving the Fruits of tht Earth; How to 'Put Up'
Almost Evuy Food Grown in the United States in
Almost Everyway. Galahad Books.· 234 pp.·
general chapters on methods or food pre.wvation
(drying. smoking. brining, etc.) followed by a most
complete encyclopedia of foods and tl1eir common
preservation methods.
USDA. 1977. Canning, Freaing, Storing
Garden Product. USDA Agric. Info. Bull 410.86
pp. Free· Excerpt from 1977 Yearbook of
Agriculture. Gardening/or Food and Fun. Ovczview
or canning and drying techniques • This is
representative of nU/ll(l'()us free publications available
through your Agricultural Extensioa Service. Be sure
to chock out other tax-paid resoun:es available.
Bcginnnl Cookbooks t wna-PJ;int Eocai:1011
John Freeman. 1985. Survival Gardening and
Survival Gardening Coolcbook. John's Press, 102
pp., $10.95 ea. · excellent guides 10 sustaimtblc.
healthy food growing and pre~n. Thorough
coverage of human nulriti011:1.I needs and how to meet
these using foods from the garden.
DW1J1C Oliver. 1990. Cooking on /laze/ Creek:
Tlit Best of Southern Mountain Cooking.
Sclr-publishcd. 261 pp., $13.95 • ll'lldiLionaJ
Spri.tuJ, 1992
Deborah Lee. 1989. Exploring Nature's
Uncultiva~d Garden. Havelin Pub!. 195 pp. $14.50 •
extmotdinary guide to wild foraging which deals with
eastern and west.em philosophy and sensitivity to
plants. Very highly recommended!
Nccessruy Trading Company: Box 305; New
Olstlc, VA 24127. offers wide vllricty of organic
glltdcning supplies, naturnl pest controls, cover crop
~.etc.
Sandy Mush Herb Nursery; RL 2, Surreu
Cove Rd.: Leicester, NC 28748 (704) 683-2014 •
extensive Iisling of herb plants, unusual perennials,
CIC. (Cat. $4.00)
Edible Landscaping; Box Tl; Arion, VA
22920 • specializing in locally-adaptCd, pest-resistant
varieties of common and unusual fruits.
Qcenoizatioos t Nmslcuccs t blaeazioes
The Mountain GardtfU!r Ntwslt!Jtu from
Organic Gardening Cooperative; Rt. 3, Box 409-N:
Sylva, NC 28779 (ncw/monlhly). sponsors
monthly moctings (3rd Wed.ncsdoy, 7:00 pm) at
Jackson Co. Library (Sylva).
Appropriate Technology Tranefu to Rural
Areas. ATTRA 1991. ATTRA l-800-346-9140 -a
fedemlly-funded resource organization aimed at tnilarcd
information-search for assisling commercial and
production-level clients (their funding limits their
ability 10 help backyard, individual growers). Have
helpful Resource LiSIS. "Videol:/Slides/Tapcs oo
Sustainable Agriculuue• (18 pp). "Sustainable
Agriculture Organizations and Publication LiSt (24
pp.), etc •• Also produce lnformation Packages on
diverse info such as "Green Crops and Gtccn
Mllnurcs; "Direct Marteting." CIC. Excellent
resource! Writennd thnnlc your officials forconlinued
funding of this experienced, J'eSOW'Ceful, enlhuswtic,
and dedicated group.
The Virginia Association for Biological
Farming; Box '252; Flint Hlll, VA 22627 •
non-profit organizalion, co-ocdimucs organic
cenificalion, seminars, Flltm Held D3ys, and
farmer-to-farmer networking. S25.00 year.
Carolina Frum Stewardship Association; Box
511; PillSboro, NC 27312 -organic ccnification for
both Carolinas. Involved in LISA grnnts, on-farm
demos, and annual Farm F'ield Days.
The U.S. Dispen.flltory. (any editioo prior
1930.) • invaluable info on plants, their makeup and
how olficially used at the tum of the century (avail.
for SS0-100 from used boolc dealets).
Tennessee Alternative Growers Association;
Rt. 2, Box 46-A-1; Indian Mound, lN 37079
Bceioool Sctd aoa r1001 Spoo(i«:cs
Georgia Organic Growers Association: 1185
Bend Creek Trail; Suwanee, GA 30174
Southern Exposure Seed EJtchange; Box 158;
North Garden, VA 22959 (804-973-4703) •
specializes in heirloom varieties adapted to the
Central Virginia Mountains. Recently founded "Seed
Shares TM: The Gardener's Seed Bank", a project 10
distribute extremely rare plant Cultivars. Also sells
Seed Saving Supplies. (OIL $3)
~
R.H. Shumway; Box I; Gmniteville, SC
29829 (C:u. $1.00) • dependable, well established
(since 1870) seed house specializing in traditional
varieties. Also southern ad:lpted fruit and nut
variclies.
Kalmia Farms: Box 3881: Chnrlotlc.sville, VA
22903 • spccialiJ.CS in multiplier onions. shallolS and
garlic,
)C.Qtuafl Journot J)O()C 31
�Parld~ Gardens
(con:linocd Crom p. 4)
- The (re)integration of needs: not to lhe
market for food, the spa for exercise, the
doctor for healing, theatre for entertainment,
school for learning, studio 10 create, church
for inspiration, etc., but to lhe garden for all
these ar the same rime.
- Enriching the garden with useful and
beautiful species and learning to incocporate
them into our lives. We begin, of course,
with the present and potential natural
vege1ation, to which may be added species
introductions from similar areas worldwide;
then sUgh1 modifications of the environment micro-habitat enhancement - and lhe resultant
possibilities for new species: a paleue of
plants, a Cornucopia• never available 10
previous generations.
- Hand labor. We all have two hands,
one lifetime, 24 hours in every day. These
are "democratic" factors. Working by hand
on a small piece of land we can create a
Paradise with relevance for all. Money, and
machines can not get us there any faster, in
fact can't get us !here at all. They only lead us
astray.
•••
We live during a narrow window of
opponuoity. Having come, at lase, to lhe
realization that a revolutionary shift of
consciousness and lifestyle is required, we
find that we have only a few generations in
which to complete the changes, before it will
be too late to make a ttansition (environment
degraded, resources depleted, species cxtinc1,
soils eroded/polluted, population doubled ...).
Our enemy is a paper tiger because it
cannot deliver the goods. The world waits for
examples: to be shown, llOI told, a better
way. Paradise Gardening is vastly more
meaningful than the 'biodomc' experiment,
and anyone can play.
We have been putting thls off for too
many lifetimes now.
Commuaity Sp(IIISC)ttd Agriculture
(continued from p. 6)
Blowing In the Wind
Now we arc told that modem farm
inputs make unprecedented levels of
production possible. Without heavy spending
on inputs lhe world supposedly could not
suppon all its people. We have absurd
quantities of petroleum and natural gas going
into food production, leaving an eroded,
salty, toxic wasteland behind. We should
know beuer, no matter what our twin "big
brothers" of government and industry say.
The most basic rule is balance. We
want balance between opposite polarities,
heaven and canh, silica and Lime, grass and
clover, bee and canhworm, give and take.
This also means balance between people,
plants, animals, microbes, and minerals.
With balanced crops and livestock, rhythms
and activities build up momentum within the
fann organism. This rule implies that the
greater the diversi1y the greater the health and
stability of the farm. That is something to
think abouL
In the past five years hundreds of
CSA's have sprung into being across lhe
continenL It is an idea whose time has come.
It is catching on. A few bits of land here and
there arc being turned into healthy farms
again. Wealth made at the expense of the
countryside is seeking its return. In half a
century we may no longer see com to the
horizon in a toxic cloud.
On lhe one hand we face slavery and
ruin due to our own hypocrisy and moral
poverty - giving ourselves up to the good old
new world order. On the other hand more
and more people are taking responsibility for
their own Lives by way of home birthing,
home schooling, alternative medicine,
recycling, edible landscaping, and building
energy smart, non-toxic homes. CSA's are a
natural developmenL We have a choice.
geographically and emotionally. Instantly
we recognize in each other a shared
experience that is purely American. intense,
evocative, and yet of which very few
people can speak.
In !heir eyes I sec bitterness, guilt,
denial and nos1algia all at the same time.
Many of these ex-farmboys are very
successful by city stanclards. They have no
more tie to the land than a vague frustration
of being tom without emotional healing
from their roots. I have often thought that
the way we, as a society, raise farmers is a
very good way to raise the kind of farmer
who so thoroughly hates the land that he
would wish to wreak vengeance upon il for
not giving him the life he wanted or was
told 10 wanL At the very least these
fannboys are suffering from heavy psychic
wounds.
War is a good analogy for what we
have done to ourselves and our land.
Clcarcuts and plowed prairies are
devastated, barren places. Modem,
environmental warfare, which threatens the
fertility of the land, extends the acts of
aggression to furure generations.
Some of us have begun to sec the
Earlh as sncrcd ground. We realize that
whatever our occupation, farmer or not, we
are sustained by lhe fruits of the Earth. The
real challenge of Earth stewardship is not to
rcrum 10 some slavish peasantry, wiling
relentlessly upon the soil, but to sec the
way (The Tao) in which the rhythms of the
needs of man, can fit into the rhythms of
nature.
My vision of the future farmers of
America is men and women who are able to
combine the very best of themselves with
the cultivation of the Earth. r would like to
see farmers celebrate the fenility of the
land. I would like to sec the balance
between the needs of an individual and the
getting of nourishment. I would like to see
the plowing of a field done with grace, as
an act oflove, quietly waiting for the right
moment, then turning the earth gently,,., #
reverently.
fr
llqh lo\lCI is a biodynamic and CSA/ar~r
maruting in the Atlanta. GA ar~ At his/arm, Unu,n
Agricu/11ua/ Institute; Rt. 4, Box"63S: Blairsvilk,
GA 30512, llugh restarchn rtgtntrarive ogricult1Uc
and is tk\lC/oping local cu/ti vars of ltafy g r ~
(continued from p. 19)
"You see the beauty of my proposal is
Jr needn't wait on general revolution
I bid you ro a one-man revolution
The only revolution tlUJJ is coming"
(Robert Frost, "Build Soil")
• Corn11COf11a. S. Facciola. Kampong Pub.,
1870 Sunnse Dr., V1SU1, CA 92084. Astounding new
pubhQltion. Three lhousand edible species, many
more lhousnnds of culliva,s, sourocs of supply .ind
infonnation for c.ich entry
ltH /loll,s mttnds 10 product anothtr amclt
dtalmg mL>rt wtth local practice. /It is also
dn<tlopmg a ~,.sfe11u b) and/or fJ<fJOnJ, engaged ,n
t!M! rtaliuuu,n cf Parodi~ os a gartkn PltOJt stnd
,a-nts. and sugg6tions UJ him at 3020 Wht1t
Oai. Cruk Rd : Burn.rvtllt.NC 287/4
l'ho4o COUJ1eSy of Ille Mo11n1ain Hcn1.1sc Ccnll!r
:>i:A\hmh Journot JXUJe 32
Spnng, 1992
�o.
(continued from page 8)
I
J
!4'1 ,
•ft -,
.,.
just keep the meat out in the smokehouse. It
was nothing to kill two or three yearlings to
make the beef. My grandfather, he know'd
how to blister beef and hang it up. He'd bum
hickory wood to where it would just be
a-making the smoke. We would cure hog
meat and smoke that as well.
We'd cook a piece of that ham down,
and it would naturally-born have brown
gravy. Yeah! Not guessed at. I know by
experience.
We'd always make sure to have greens
in the spring, greens in the fall. In August,
when we was plowin' the com for the last
time, we sowed late greens in amongst the
com. We'd sow turnips and rutabagas
mostly.
As soon as everything was put up, we
started fall plowin'. We didn't have these fast
tractors that can plow everything in a day or
two, so we'd plow whenever we got the
chance. We tried to get as much done in the
fall as we could. And we plowed in the
winter, if we were able. I've plowed many a
day and it was snowing.
It was a lot of work, back then,
growing all our own food. But everybody
did it. If anyone wanted to go out and do that
now, I'd have only one thing to say ro them:
"Get busy!"
Halph Garrell is 71 years old, still
working as a mason, and still living in his
hometown · Sylva, NC in the Tuckasegee
Rivu watershed.
This article was excerpted from a
conversation with Ralph recorded by David
Wheeler and Avram Friedman on Jarwary 29,
/992.
Painting by Susan Adam
Kalmia Center, Inc.
Sylva, NC
(704) 293-3015
Custom tilling, organic fe:rtilli:ers, kelp meal,
colloidal phosphate & many more products
and services for abundant gardening and
healthful living.
f'~.~11<\
"I
told
the
Talking ua,-es isa mon1hly
JOUfDA) of d~ ecology, inspired
pm;onaJ aeriv1sm roo1ed Ill earthen
sp,nruali1y. Pa.'il tSSUeS have
fea1ured articles by Gary Snyder,
Slarbawk, Jobn s-i, Joanna
Macy, Bill Devall, Lone Wolf
Circle!>, Barbara Mor, ecc.
Ta/Jcj11g ua,-es ,peaks for the
oarural world and for the rekindling
of our oWD wild spmt.
Subscriptions arc SI 8.00 one
year/ S24.00 outSide U.S.
Talking UOl't'S
1430 Willamette 11367
Eugene, OR 97401
503/342-2974
,prl.n9, 1992
I.lo~. you "' 1n lfflc1 ul!ol9 me lo bllp UI
tlluncll II ptOpitOOWIIUlnldol\1Alld I'm ""' ff I OIi lullw lllem I woutan I
•Ill IO QIIN'CU!t II 111W datllls f«91' 11
TIii ll\S- IS IIO , - no!''
_.....,,..._'"'-
Don't Pay Taxes for War
,fc,tlT'I It
I\ 11'\d '"•
0
I! l
National War Tex Resistance
Coordinating Committee
REGIONAL RADIO
Featuring Crossroads music, NPR news and music
programs, regional news and information
concerning health, education, government,
recreation, and the environment.
PO Box 774 Monroe, ME 04951
WNCW- FM r.O. Box804 Spindale, NC 28160
12071525-7774
(704) 287-8000
�Si.las ~tcDowen -~n1inucd from p. II ,
,
husbandry supplemented by a woolen cloth
fac1ory. Are these the only iu:ms of new
indusuies our moumain section is capable
of?"
He went on 10 suggest one more. "I
have recently learned tha1 a man studied Fish
culture, constructed him a lhree-acre pond
near the city of Atlanta, Ga., and then from
Florida procured a can of eggs of the Scaly
Trout species." After hatching lhe eggs and
raising lhe fish to marwity, lhe man realized
an income of fifteen lhousand dollars in one
year.
Wanting to anempt a similar venlUie
with mountain trout, McDowell had a small
pond build amid a grove of oaks near his
home. ',Oeir feed will consist of lhe waste
from the kitchen and table, with all small
animals tha1 come my way, chopped up fine,
supplemented by a lazy ca1, in an emergency.
1bere is nOlhing but lhe lack of a pure srream
and vim to hinder any man having a mountain
fann, to do the same thing, and have fat trout
for breakfast every day lbe year lbrough."
McDowell lived long enough to see lhe
impact of extractive industries on the
mountain environment. When Western North
Carolina's first corundum mine opened near
McDowell's farm in 1871, he turned a
disaster into a blessing.
Thiny years before, a flood had swept
across the best portion of his farm, "a fertile
bonom field of about 50 acres." McDowell
described the damage, " I found !hat field, on
which I expected to make forty bushels of
com to the acre, to be a miniature Sahara of
white sand, and would no longer pay lhe
expense of resetting and keeping up the
fences." The field had remained in !his
condition until the coming of the corundum
mine, which was polluting the Cullasaja
River. "As the mine was worked by means of
a hose-pipe, a red stream of clay and water
came running down the mountain's side
defiling our beautiful river and Cb8$ing away
lhe fish."
•"
• ·,•
ft occurred to McDowell that he could
protect the river and reclaim his field at lhc
same time. ',Oanks to Sir Samuel Baker for
his suggestions in relation 10 redeeming some
of the African desens by silting chem with the
muddy watc.rs of the Nile. And I forthwilh
applied to Col Jenks, who controlled the
mine, for leave to run a ditch down the
mountain from lhc mine to my sands - a
distance of three-fourths of a mile. The next
thing I did, was to throw up a dike on the
river side off the bottom, 10 hold on lhe sands
the muddy waters until they are absorbed - a
thing not hard 10 do, as the sands swallow
them up very fast and 'thirst for more.' The
water of my ditch performs the carrying
service of ten dump cans, and does the thing
for nothing and we may add, loads itself.
This enterprise I view as my last act in life's
drama, and I feel ambitious to do the lbing
well, and make my bes! bow to my
fellow-farmers as the curtain drops."
Silas McDowell died in 1879. His life
work, promoting agricultural practices
appropriate to the region, endures. McDowell
brought curiosity, ingenuity, perseverance
and humor 10 the task, qualities that would
enhance any effons to renew mountain
agriculture as we approach the 21st century.
01992
Perry Eury and his wife, Laurel, are the
founders of Kalrrua Center, Inc.. an org011iwtion
devoted 10 Sfl!Will'dship of the land in •die,u;e to
God Kalmia Center is a ,wn-profit organiu11ion
ojferiflg sv.ices and produasfor abundant gardening
and healthful living.
Perry is completing a btx,i, entitled
Appalachian Arcadia: Mouniain Fnrms and the _~
ProvidcnceofN31Un:.
~
HAWK'S HOOPS
A unique experience in
Designing, Creating, and
Learning to Play
your own Earth Instruments.
SPfCIALIZING IN
• OE.t}HS
0.:1oqon.,t .,nd Round
• f.ATTLE5 Gouto .ind l!••h""'
• ftUTE5 I!,,..,, am, and s.,mooo
• t.AINHAKEIS c. 11,_1~ Sound l'l.lkm
ttJWflUv,,t
Rt l So• 2411
O.q,G•, NC 28fila
'7041 26:11401
Jenti1ah Journal Pt196 34
REVIEW:
"APPLE PIE IN YOUR FACE"
as American as you
a cassette by Robert Hoyl
To paraphrase Edward Abbey, "lf
you're going to fight for your country, you
have to take on the government."
Roben Hoyt remembers one moment
that had a profound effect on bis life. He was
leaving nonhem California after combatting
corporate power and FBI harrassment as pan
of the effon to save the old growth forest
during Redwood Summer, 1990. A friend
met during lhe action gave him a hug and
said, "Roben, you're a good American."
This insight crystalliz.ed in Roben's mind,
and when he arrived back home in Georgia
he wrote it down as a song:
"All you good Americans
read between the lines
Help your siblings everywhere
w open up closed minds
Stand up to those who are ro blame
For crimes commi11ed in our name,
All you good Americans
Things can't stay the same."
Roben Hoyt "grew up a child of the
military complex," moving from base to
base. Yet somewhere along the way he found
a vision of hope for a different kind of
"American." His vision includes act.ion for
peace, racial equality, and the environment; it
involves compassion for animals and his
fellow human beings. lt also involves outrage
that lhe dreamkillers have a comer on the
national vision. Roben has launched a
personal crusade to assign a new meaning to
the word "American."
Robcn's original, guitar-driven music
is about that struggle against the powers both internal and outside - that want to kill lhc
world and stifle the human spirit. His
newly-released cassette, as American as you,
is a musical treat. The acoustic folk sound
provided by Robcn, David Ormsby (bassist),
and friends is fast-moving and crisp.
Roben's unique singing voice is elecll'ic,
charged with intensity and truth. His lyrics,
too, are charged particles !hat do not abide a
stagnant complacency, and if one harbors
secre1 staShes of illusion, prejudice, or
selfishness, they can sting. Yet to those
whose hearts arc open to the world, the
songs of Roben Hoyt arc energizing nnd
enlightening.
. The S~uth has a new regional pocL
W1th his guuar, a paraplegic cat, and a lot to
say, Roben is staning to travel more beyond
his home city of Atlant3. Lisicn fOr him!
We1I be hearing more from Roben Hoyt.
-DW
'as American as you" is available on
cassette/or $JO postpaid from Folk-the-Boat,
8 ox 2355; Decatur, GA 3003 I
Spri-n9, 1992
�Emergency Appeal for
European Seed-Saving Groups
Political changes in Europe have not
only upset govemmems. but have threatened
the survival of over a dozen grassroot
seed-saving and rare animal pre~rvation
organizations. Nancy Arrowsmith, a
well-published seed-saving promoter ~ow
living in Austtia, repons that the resulung
chaos threatens the survival of numerous
non-governmental organizations (NGO's)
involved in seed-saving projects and the
potential loss of irreplaceable varieties of
vegetables, grains and rare animal breeds.
In her article, "Emergency Appeal For
European Seed-Saving Groups"(l 991,
Harvest Issue, Seed Savers Exchange), she
outlines the activities of over a dozen
organizations and provides contact addresses
to which donations may be sent. These
groups are solely responsible for the
preservation and dissemination of
open-pollinated, non-hybrid plants and rare
animal breeds.
For more information contact Nancy
Arrowsmith, clo Noah's Arie; Postfach 139: A-3500
KreMU/ Donau, Austria. (DonaJions should bt! by
checks made out in U.S. Currency).
For a photocopy of the article men1ioned, write
to Lu Barnes: P.O. Bo:;c 1303: Waynesville, NC.
28786.
"The arc.i's old~
and larg~t natural
foods grocery •
Bulk Herbs, Spices, & Grains
Vitamins & Supplements
Wlieat, Salt & Yeast-Free Foods
Dairy Substitutes
Hair & Skill Care Products
Beer & Wine Making Supplies
200 W. King St, Boone, NC 28607
(70-1) 264-5220
Listening to the Military
"Save Our Rivers":
The Armed Forces Listening Project,
created by the Rural Southern Voice for
Peace based in the Celo Community,
Burnsville NC is looking for "a few good
men and women" to survey active-duty
soldiers at miJitary bases throughout the
world.
The Listening Project (see Kanlllh
Journal #24) is an open-ended survey
designed to involve both the listener and the
speaker in a joint vemure of discovery. The
Anned Forces Ustening Project is designed
to stimulate nationaJ discussion about
alternatives to violence, bridge ideological
boundaries, and stimulate discussion about
issues of personal responsibility and national
ethics.
Topics for this Listening Project will
vary depending somewhat on the location,
but will include: solving intemationaJ
conflicts without violence; solutions to racial,
religious, and ethnic strife, civilian-based
defense, and especially questions generated
by previous Armed Forces Listening
Projects.
The Arnled Forces Listening Project
was begun at the US Marine base Camp
LeJeune, where conscientious objectors
to the Persian Gulf war were being
court-manialed The Project subsequently
traveled to naval bases at Norfolk, VA and
St. Marys, GA. The Listeners found
that sailors displayed "a strong streak of
pragmatism." They were surprised that half
the sailors interviewed were in disagreement
with the Gulf War. HaJf the speakers also
voiced suppon for nonviolent solutions to
international conflict But as important as the
stanling answers that they heard, were the
effects on the interviewers of personal
contacts with military personnel. Volunteer
Lois Miller said, "The Listening Project was
a revelation to me. I had no idea that I would
encounter such depth of feeling from big,
tough Marines."
To take pan in future chapters of the
Armed Forces Listening Project, write: Rural
Southern Voice for Peace; 1898 Hannah
Branch Rd.; Burnsville, NC 28714 or call
{704) 675-5933.
The Cassette Tape
The Town of Highlands, NC_ h!IS
obtained a permit to dump half a million
gallons of wastewater per day int~ the scenic
Cullasaja River. Appeals, both neighborly
and legal, have so far proved futile.
This river has always been used for
recreation. Since ancient times it has been
used for the Cherokee Indian ritual of Going
to Water. Since 1837 local churches have
held baptisms in lhe river.
Local musicians have rallied and
produced a tape containing original songs by
Barbara Duncan and gospel runes sung by the
Foxfire Boys. Barbara sings "Save Our
Rivers," the group's theme song; "You Don't
Miss Your Water Til Your Well Runs Dry,"
written years ago but unfonunately still
timely; "Go Fishin'," "the only real love song
she has ever written," according 10 her
husband; and the beautiful ''Rainbow
Springs."
The Foxfire Boys were recorded live in
a concen in Clayton, GA. The churches of
Macon County, panicularly the Baptisis,
have united in the effon to protect the
Cullasaja.
The tape "Save Our Rivers" is available
for $10.00 postpaid from Save Our Rivers;
Box. 122; Franklin, NC 28734.
FUTONS ETC. ~~
... the new al temative
to the sleeper sofa
with over 4,000 years of
customer satisfaction built in.
~
,.
r/ 'Thu
~ S aru!JMush
Htrb Nur-se,y
WREATHS • POTPOURRI
NATIVE FLUTES
• HERBS • TOPIARY
Complete I ferb Catalog - $4
Describes more titan 800 plants from
Aloe to Yarraw
Rt 2, Surrett Cove Road
Leicester, North Carolina 28748
Plione for appointment to visit
(704) 683-2014
Sprin<J, 1992
Two styles made of cedar or walnut
woods in the traditional manner
WHOLE FOODS
VITAMINS
ORGANI C P RODUCE
160 Broadway
Hawk Littlejohn
Sourwood Farm
Asheville, North Carolina
Rt 1, Box 172-l
Open 7 Days a Week
Monday - Friday 9 am - 8 pm
Saturday 9 am - 6:30 pm
Sunday 12 pm - 5 pm
Prospect Hill, NC 27314
(919) 562-3073
)(.ati&an Joumm poge 35
�The Katuah Tapes
TURTLE ISLAND
BIOREGIONAL CONGRESS V
POPULATION EXPLOSION
"ln the next seven years the population
of Nonh Carolina will explode. Are you
ready?
'The August issue of MaIUTiry Market
Perspectives predicted Nonh Carolina will be
fifth in the nation as a retirement choice. This
is in addition to the regular population
movement from Florida to North Carolina.
"Seeking to escape from a nightmare of
pollution, high crime, water shonages, and
traffic congestion, these re-retirees are
heading north ..."
This is not a warning to county
commissioners and planners to have their
1.0ning ordinances in place. This is a call to
action for developers and real estate investors
from Green Watch, an environmental
newsleuer for the real estate indusuy.
(Environmental? Yes, "the financial
environment of real estate." as the paper's
masthead proclaims in green ink.)
Another word of environmental
wisdom from Green W01ch; "Remember,
they aren't making any more Nonh
Carolina."
- - life's nec1:Ssitiesfarlas - -
Tara Clayton, a long-time friend of the
Kat1wh Journal from Rougemont., NC, is
May 17-24
Camp Stewart, Kerrville,
near San Antonio, Texas
Every two years people gather from all
the bioregions of the Turtle lsland continent
10 communicate and celebrate the bioregional
movement at the Continental Bioregional
Congress. This year the event is being held in
south central Texas.
The focus of the 1992 Congress is on
Circles of Change. These are levels of work
ar the gathering and in people's home
bioregions:
- Mapping and Organizing
- Links of Communication
- The BioregionaJ Story
- Living at Home, and
- Ecosystem Conservation and
Restoration
There will also be time devoted to
sharing biorcgional cultures, men's and
women's gatherings, and young people's
activities.
Admission will be by preregistration
only and all registrations must be received
before May l. Registration is $225-300 for
adults, $100 per child aged 3- 11. All food
and lodging are included for the entire week
of the Congress. Checks should be made
paynble to "Realistic Living· TIBC V."
now recording the contents of each issue of
the journal on cassette Ulpes "for the purpose
of reaching elderly Native Americans in the
Veterans Administration Hospital in Durham
and for nursing homes as well."
Others who are interested in procuring
recorded versions of the Katuall Journal may
be able to purchase tapes from Tara.
Anyone who would like 10 send n
donation to help this idea along is encouraged
10 do so, as funding for the project is limited.
ConlOCt:
TaraClayr.on
Box461
Ballama, NC 27503
Mail to: Realistic Living; Box 140826;
Dallas, TX 75214.
FRENCH BROAD Fooo Co,oP
90 Bn.TMOR£ A ~
~ AsKEvu.LE
(704)255-7650
your community
grr,«ry•tou
....,.,....,...... 10,_.. ....,....... ,,..
....................
EARTH KIN
Programs to 81'1COU'oge
58lf and Earth oworeoess.
celetl<allon. kl~p and hope
O~<::?Jto
c\....., S c ~ s
l'\UI\"\..$
to""°'itlG- t.ool(.S
CA.~~s
~086~ 1804
~-\)~'l, M.c.
Q.871$-
• You1h Camp& • School Program,
• Fam,ly Camp& • Teacher Tnalning
• CommUOlly
Union Acres
Programs
• Camp Slal1 Tra,n,ng
• Ou1door Prog,.m Conl\Jllong
An Alternative
j
PO 800C 130C>
Gottinbl.fg. Teme~ 37738
61 S-43o-6203
NATURf\L MARKET
WHOLE FOODS • BI.Jl..K
FOODS • VITAMINES • HERBS
• FAT FREE FOODS• TAKE
OlJT FOODS • SNACKS • NO
SALT, NO CHOLESTEROL
265 2700
823 Blow,ng Rock Rd
Boone, NC 28607
Acrolgtfur Salt - Smoky Mountain living
with• focus on spiritlllll and
«ologiclll tlQ/ues
For more information:
Contact C. Grant at
Routt 1. &x 61/
Whittier, NC 28789
(704) 497-4964
whole earth
grocery
•
NATURAL
ALTERNATIVES
FOR HEALTHFUL
LIVING
-146 c J>.lrkway cr~ft center • suite 11
g;,tlinburg. tcnn~
37738
615-436-6967
�ECHOES OF AVERY • a cassellC recording or songs
writlen and performed by Avery Q>uniy, NC
elementary school Sllldcnts with artis1 in residence
Thad Beach. Historical songs with II regional
flavor, lyric reciiaLion and singing. Casscuc liner
includes lyrics. Send $4 .95 (includes posiage} io:
Thad Beach; RL 2, Box 422, Waynesville. NC
28786.
THE RJVER CANE RENDEZVOUS 1992 • is on
April 28th - May 3rd a1 Unicoi Staie Park an
Georgia featuring in-depth canhskills training,
tools & techniques for living in the natural world.
Over a dozen top.ranked instructors including Snow
Bear, Dany Wood, Doug Elliot, Tammy Beane,
Jim Riggs, John & Geri McPherson. Scott Jones,
Sieve Wa:us and Oierolcee elders Walker Calhoun,
Eva Bigwiteh and Eddie Bushyhead. $145.00
regisualion includes meals. For more info eontac1
Bob Slack c/o Unicoi SLalC Park; Helen, GA 30545
(404) 878-2201.
BEGINNING CHEROKEE LANGUAGE BOOK·
supplemenled with two casseues. Slll:Sses alphabet
& proper pronunciation. The first textbook wriuen
for use in IC8Cbing and learning the Cherokee
language. (346 pages) S39.95 plus $5.00 shipping.
Catalog also available with ca.~ . books. pipes,
dance slicks, drums, feathers, furs, buffalo products
and more. Craft supplies also available. (plcaso
specify). Send $2.00 to the Muskrat Trader; P.O.
Box 20033; Roanoke. VA 24018.
HIGHLANDER CENTER - is a community-based
educational organization whose purpose is to
provide space for people to learn from each other.
and to develop solutions to environmenlal
problems based on their values. experiences. and
aspirations. They also publish a quarterly
newsletier called Highlander Reports. For more info
contact Highlander Cerucr; 1959 Highlander Way:
New Mankel, 1N 37820 (615) 933-3443
PCEDMOm' BIOREGlONAL INSTITIJTE · For
those who Ii vc in the Piedmont area, there's a
biorcg.ional effon well undc.way. Join Us! We
would appreciate any dooalion or Lime or money to
help meet opcra1ing expenses. For a gif1 of $25.00
or morc, we will send you a copy oCJohn Lawson's
journal, A New Voyage to Carolina. Also come
find ou1abou1 the Lawson Project PBI; 412 W
Rosemary S1ree1; Chapel Hill, NC 27516;
Uwharria Province. (919) 942-2581.
EARN $200-$500 • wcclcly mailing travel brochures.
For informal.ion send a siampcd 3ddn:.sscd envelope
to: Galaxy Travel, lnc.; P.O. Box 13106; Silver
Springs, MD 20911.
I WV£ TH£ EARTH - a casseue recording of
environmental songs by the GrcaJ Smoky
Mo110U1ins JnsLi1u1c at Tremont in celebration of
the 20th anniversary of Eanh Day. Includes "SCAT
rap," "Tho Garbage Blues; and morc. S9.95 plus
$2.50 shipping for each tasSellC. Mail Otder plus
check to Grea1 Smoky Mountains N&1uml History
Associauon: 115 Park HcadqWlltCrs Rd.:
G11Llinburg, TN 37738.
NATIVE AMERICAN CEREMONIALS Hnndcrafled Native American Ceremonial supplies,
include Drums. Cus1om Pipes. Medicine B3gs,
Swcctgnw, Sage, Feathers, Rawhide R:ur.Jes,
Tobaccos. Pipe Bags, Native AuteS, and more! For
free catalogue write: P.O. Box 1062-K Cherokee,
NC28719.
• Spf1,n9, J992
NATIVE AMERICAN CEREMONIAL HERBS • we
offer a lllrge variety of sages, sweet gross, natural
resins, and evcsything necessary for smudging.
Native smoking mix1urcs, 0ute music, pow-wow
tapes, and ceremonial songs. EssentW oils. and
incenses specifically made for prayer, offering, and
meditation. For catalog call or write: Essencial
Dreams; Rt 3, Box 285; Eagle Fork; Hayesville,
NC 28904 (704) 389-9898.
SUMMER APPRENTICE WEEK JULY 3·9 Weekend opt.ion, July 3·5. Wtth Wise Woman
Tradition leacher Whitewolf. Workshops, weed
walks, harvesting medicinal hetbs, Moonlodge,
Women's Spiri1uali1y. Beautiful location one bouJ
from Asheville. Cornfonable dorm or tenting:
vegelari3n meals included. Sljding scale.
work-exchange avai.lable. Write: Wolf, P.O. Box
576; Asheville, NC 28802.
THE ALTERNATIVE READING ROOM· is an
unconvenlional library, free and open to lhe public.
Our collection interests include lhc envll'Ollllleni.
social and poliLical issues, lhe media and peace. We
have over 200 magazine suMCripLions. The book
and video collections also emphasize the
environmcot and political concems. Books and
VCR's can be checked OUI. A VCR player is
available for watehing films in lhc reading room.
Located 812 Wall St #114: Asheville, NC 28801
(704) 252-2501. Mon/Wed/Fri 6-Spm • Tues/Thur
1-8pm • Sat/Sun l-6pm
COHOUSING COMMUNITY BEING FORMED·
in lhe Asheville area Residenis organize, plan, and
design a cooperative community where individual
homes cluster around a common hoUS8 with shm.d
facilities- laundry, workshops, children's room,
dining room, cu:. Opponunitles for energy
efficient, ecologically sound land use. Inquiries
invited. Contact: John Senechal; P.O. Box 1176;
Weaverville, NC287&7 (704) 658-3740.
A VIDEO ABOUT LAND TRUSTS • has been
produced by lhe Land Trust Alliance to explain in
layman's tcnns what a land trust is. 2.7 million
acres of land have been saved by nonproli1 land
trust organizations in America, This video
documents this movement's successes. Cos1 is
S2l.00 for individuals and $14.SO for LTA
members (include $4.SO for J)OSl3gc). Contact: The
Land Trust Alliance; 900 17th SI. NW Suite 410:
Washington, DC 20006 (202) 785-1410.
HAWKWIND EARTH RENEWAL COOPERATIVE
- is o 77 acre wilderness reucot locatcd on Lookout
Mountain Parkway in norlhcm Alobama. Easy
access, safe family camping, year round weekend
programs fealUring Nalive American elders and
earth teachers from around lhc world. Strong
spiritual foundation with Earth Renewal emphasis,
membership discoun1 co-op. There is no charge for
Native American ceremonies; rescrvali.ons rcqu.irod
for all visits please. Childcare often available.
Wriie: P.O. Box I I; Valley Head, AL 35989 (205)
635-6304. For quancrly ncwslcuer 1111d program
updlucs send S10.00.
TURTLE ISLAND PRESERVE· Summer Youth
Camps nre a unique cnvironmcnlal education
experience_ Learn primitive living skills,
Appalachian Mountain living skills. ond Eanh
awareness.
• Boys Camp (ages 11-17) June 28 -July 11.
•GirlsCamp(ages 11- 17)July 12-July 18.
• Junior Youth Camp (ages 7-10) June 14 • 20.
For more info conlaCt: EuslllCC Conway; RL I.
Box 249-B; Deep Gap, NC 28618 (704) 265-2267.
LIFETIMES & AGES - a new release from Bob
Avery-Grubel full of new age vocal music
~ploring lhe mystery or life - lyrics included.
Available on casseuc for SI0.00 plus :SJ.00
shipping, and oo CD for S 15.00 plus $1 .00
shipping. Send to: Bob Avery Grubel; Rt. I, Box
735; Floyd, VA 24-091.
DAVID & CATifY BROWN • known by lheir
friends as Ahwi & Wohali arc looking 10 network
wilh people who live in lhe Katuah area and who
wan1 to form o community along tradilional
Cherokee lines as closely as possible. They are
both of Cherokee-Scots hcricage. They have lhree
home-schooled boys who would like some pen
)'31s. If you are inierestcd in ne1WOrking conlllCt:
Ahwi & WohaU Brown: 1915 Buckley Sireet;
Chattanooga. TN; Chickamaugan D1striel 37404.
• Webworking costs! T~re is now a charge ofS2.JO
(pre-paid) per entry of50 words or lus. Submit
entries for Issue #35 by May 15th 199210: Rob
Messick; Box 2(,(JJ; Boone.NC 28607. (704)
754-«>97.
Alternatives ...
The Diuctory of ln1tntio11al Conumu1111e., is lhe product or 1wo years of intensive rcscarcil, and is lhe mosl
comprehensive and accuraic dirccLOry a,ailable. II documcnis the vi~ion nnd the daily hfc of more than 350
communi1ies in Nol'lh America, and more than 50 on
other continenL~. Each community\ listing includes
name, address, phone, and a dcscnJ)tlon of lhe group.
Ex1CDs1vc cross-rclercnc mg and imkxmg makes the information =y 10 access for a wide vanc1y of users. Includes mnps, over 250 addiuonal Resource listings. and
40 rel3tcd a.rucles.
32!1 P3gcs
8-1/]:,.l l
Perfectbound
Ocwbcr 1990
ISBt,; Number:
0-9602714-1-4
$16.00
Adil S2.00 postage
& h3Jldling for first
book. S.50 for each
additional; 40%
discount on orders
of 10 or more.
Alpha Fann. Deadwood, OR
(503J964--5l02
...
�18
GIU".AT SMOKU:S PARK
·Gourmc1 Gnvin' in Ille Great Smolucs·
class will le:leh edible pl.int ID and preparation
Pre-register S30. For mfo on this and other field
courses, comact Smoky Mounlain Field School,
Un1v~1y of Tcmiesscc, Non-Credit Programs,
600
Henley St.. Suite IOS, Knoxville, TN 37902.
(800) 284-8885.
21
ASHEVILLE/CLEVELAND
National Day of Outtage Against
the US Forest Service. Let the forests live!!
Demonstrations wiU be held at 11 am al
Forest Service offices in Asheville, NC and
Cleveland, TN. For infonnation about the
Asheville action, call (704) 299-0860 or
(704) 586-3146. For information about the
Cleveland action, call (615) 524-4771.
GREAT SMOKIES PARK
Spring WildOowcr Pilgrimage. G u,ded
walks to the bcs1 wlldOowcr Siu:.s in the Parle.
lntcipretative prcscnllllions each evening. Conl3CL
23-25
evencs
SWANNANOA, NC
Annual Western North Carolina
Environmental Summit will be hosted by
Warren Wilson College and include
infonnation on current issues, workshops
and a legislative update. Pre-register:
contaet WNC Alliance; Box 18087;
Asheville, NC 28814. (704) 258-8737.
BLACK MOUNTAIN, NC
"Facing the Automobile Crisis" cransportation issues conference will
examine NC's ttansponation priorities and
feasible alternatives. Man:ia Lowe, senior
researcher with Worldwatch institute,
keynote speaker. Workshops, panels. Ar
Camp Rockmont. Pre-register: $75-125
includes meals and lodging. Contact WNC
Alliance (704) 258-8737 or (704)
689-5988.
4
28-5/3
MARCH
4
18
FULL MOON/ WORM MOON
21
SPRING EQUINOX
21
SWANNANOA,NC
Foll Moon Sweat Lodge beg.ins at
noon. Fat info about participaiing, and dau:.s of
GSMNP; Gatlinburg, TN 37738. (61S)
436-1262.
24-26
Oilier monthly full moon lodge ccn:monies, con1a0t
The Earth Cenlcr, 302 Old Fellowship Rd.,
Swannanoa, NC 28n8. (704) 298-3935.
27-29
BOONE, NC
African Drumming Workshop, presented
by Rhythm Alivcl at H1l11Dp Haven Rctrc3t Center.
Prc-rcgi5uauon rcqwred: drums available eo rent for
lbe woricshop with advllllCC notice. Coniac1 Akal
Der Shatonnc 01 (704) 264-1384. for info on Olher
dlUmming workshops and events, con111e1 Rhythm
Alive!; Box 3331; Asheville, NC 28802. (704)
255-8020.
KNOXVILLE, TN
River Rescue - cleaning up the
fLTSt 50 miles of the Tennessee River. Help
the Clean Water Project clean up the river!
For infonnation, call the Center for Global
Sustainability at (615) 524-4771.
9
18-29
VALLEY HEAD, AL
ASHEVILLF.., NC
Forestry Commission Forum w1U
Seventh generation Cherokee herbalist,
Medicine Bear (D. Walt Burchcu) will :Juw
knowledge abou1 lhc use or plants during a 1wo diay
workshop. Pre-rcgisier: $125. For info on lhlS and
n~~.ct WOllcshops, comact Hawkw,nd Eartb Renewal
Cooperative; Box 11; Valley Head, AL 35989.
inv11e di5cussion of forest use and wildlands
preservation. Co-Sl)OnSOl'Cd by Sierra Club and
other group~. Contact Nick Stcfanou at (704)
685-3881.
(20S) 635-6304.
Environmental and Earth Skills Famil)•
Gruhcring, with Hawk and Ayal HW1'1. Fire by
friction, uacl:ing and $Ulll<1ng, sptnt animal
journeys, plant and medicine walks, llinllulapping,
cordage nnd hide 13ruling. Adults: $80, chi~:
S70. Contac:1 Long Bl'OIICh Environmcnwl
Education Center: RL 2, Box 132; Lc1ces1cr, NC
28748. (704) 683-3662.
APRIL
3-5
SWANNANOA,NC
ApprcntJce cias:; with Morgan Eaglcbcar
will e.tpl~ IJlc proper use of herbs and other
'1calmg tools from the Native American
perspective. First clllS.~ in a four-pan series. For
info on Lhii and other classes, con1ae1 The Eanh
Ccnlet. Sec 3/21.
Xouiah JournaL p~ 38
'
10-12
17
LEICESTER, NC
HELEN, GA
''Rivercane Rendezvous" is
Eanhskills !raining, tools, and techniques
for living in the natural world. Instructors
include Snow Bear, Drury Wood, Doug
Elliott, Tammy Beane, Jim Riggs, and
Cherokee elders Walker Calhoun, Eva
Bigwitch and Eddie Bushyhead.
Pre-register: $145 includes meals. Contact
Bob Slack, Jr., Unicoi State Park, Helen,
GA 30545. (404) 878-2201.
MAY
1-3
TANASr RIDGE
Bchane (May Day) Gatbc:ring BJ
Morningstar Farm. May pole, song, dancing.
Celebrate High Spnng! For informntion and
uavcl directions, call (704) 586-3146.
1-3
ROAN MOUNTAJN, TN
34th Annual Roan Moun111m
WildOowcr Tours and Birdwalks. Con111e1 Ro:in
Moun111in Sl3le Park at (615) 7n-3303.
Fl;LL MOON /PTNK MOOS
Drawing by Rob Mel.Sick
Spr~»9. 1992
�··:KATUAH
2
WFSTF.RN NORTH CAROLINA
Clean SIJ'Callls Day will involve
coordinated clean.up in Buncombe, Madison,
Henderson and Transylvania counties. For info
and lrnShbags, contac1 Quality Forward. Soc 4/6.
MARSHALL, NC
Spoon Carving WOl'kshop is an
introduction 10 lmditional woodworking IOOls and
rcchniqoes, iaughl by Drew Langsner.
Pre-regis1cr: SISO includes meals and camping
(dormilory also available). For info on this and
other woodworking classes. conU1C1 Country
Workshops, 90 Mill Creek Road, Marshall, NC
28753. (704) 656-2280.
KONFUSION =·
Rob Messic\<.
coniact Great Smoky Mount:1ins lnslltulc at
Tremoni; Rt I, Box 700; Townsend, TN
37882.
(615) 448-6709.
JUNE
HOT SPRINGS, NC
"Taoist Medilation for Beginners" will
include instruction, group mcdiuuion, and periods
or silence. Led by Linda Gooding Md Sllaron Reif.
Pre-register: S145 includes vegan meals Md
lodging. For info on this and other retreats, conLaC1
Southern Dhnrma Rctre31 Center. RL I, Box
34-H,: H01 Springs, NC 28743. (704)622-7112.
5.7
16
FULL MOON / FLOWER
MOON
2·3
9-10
VALLEY HEAD, AL
Earth Slcills workshop with Darry
Wood. "Wilh a knife. on axe, and a saw, I can
mnke a life in lhe woods.· R~l and
undcrsianding are what allow us lO live ligh1ly
on lhe land. Hawkwind Earth Renewal
Cooperative. See 3/28-29.
14-18 CHEROKEE NF
Sou!hPAW Spring Council. Join
the region's biocentric environmental
group to plan forest rescue and !he
Kan1ah evolutionary preserve. USFS
appeals, paving moratorium, Earth skills,
non-violence training for direct action,
and more. At Jennings Creek area. For
travel directions and info, caJI (615)
543-5107 or (704) 299-0860.
GREAT SMOKIES PARK
Spring Naturalis1 Wccl(cnd is a chance
lO lewn about the natural hisiory oflhc park
Crom local cxpertS. lnstruciors will include Dr.
Mike PellOn, Dr. Fred Alsop, and Dr. Ed
Clebsch. Pre-register: S75 includes meals Md
lodging. For info on lhis and other progrnms,
15-17
KERRSVILLE, TX
The Fifth Tunic Island Biorcgional
Congress. Bioregional people from across the
continent will gather 10 celebrate and sll':llCgi1.e
an ecoccnlric way of living. Pre-register:
$225-300 includes meals and lodging. ConlllCt:
Realistic Living; Box 140826; Dallns, TX
75214. (903) 583-8252.
17-21
The Black Mountain Festival.
Four days of great music with Goose
Creek Symphony, Norman and Nancy
Blake, Ada Korey, The Chicken Wire
Gang, Brooks Williams, songs and
stories for children wiLh Bob Rosentahl,
Ian Bruce from Scot.land, Steelorama
reggae, the Flying Mice, other
performers, and more dancers than ever
before! $65 for the duration. For more
info, call (704) 669-2456.
CHEROKEE, NC
Sieve Moon, shell engravings. and Joel
Queen, s10ne sculplUl'C and pouery, in a
two-person show at lhe Musewn of lhc Cherokee
Indian.
30
WAYNESVILLE, NC
Bead Weaving workshop: me peyote
stilCh for medicine or spirit bag weaving.
Pre-register. $30 plus materials. For info on this
and olhcr programs, conl3Ct Sl.il-Ligh1
Theosophical Retreat Center; RL I, Box 326;
Waynesville, NC 28786. (704) 452-456
/,
-
Spr~. 1992
-
'
Kaluah Province 28748
For more info: call Rob Messick a1 (704) 754-6097
PO Box 638 Leicester, NC
Regular Membership ........$10/yr.
Address
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
State
Zip
FULL MOON
20
SUMMER SOLSTICE
AMONG THE TREES
Katunh Rainbow Tribe Solstice
Gathering. Somewhere in lhe national forest brothas
and sisters will gather 10 create a magical village or
love and lighL Location Md exact dates 10 be
annoWlCed. For information wriie lO HO! Newsle11er,
Box 5455; Allania. GA 30307, or call Allanta
Rainbow Light Line, (404) 662-6112.
17(?)-21
Enclosed is $::----- to give
!his effort an extra boost
12-14
MASSANETT A SPGS., VA
6th Annual National Forest
Refonn Pow Wow will include group
discussions, workshops and field trips 10
view several forest management
techniques. Pre-register: $76-122 includes
meals and lodging or campsite. Contact
Forest Reform Network; 5934 Royal Lane
(Suite 223); Dallas, TX. 75230. (214)
368-1791.
3-10, 13-16, 18-20, 22-24, 26-27, 29-33
- - - - - - -- - - - - - - - -
Ke°UA~OURNAL
Name
15
23-24
- -- -- - -- -- - - -- -- - --- - --- -- - --
City
JOHNSON CITY, TN
"Places and the Displaced" is drama
inspired by lhe quinccntcnninl of Columbus's
voyage, written and performed by The Road
Company. Box 5278, Johnson City, 1N 37603.
(615)926-7726.
22-25 BLACK MO UNTAIN, NC
BACK ISSUFS OFKATUAH JOURNALAVAILABLE
34
9-13
----
Back Issues;
Issue# __@ $2.50 = s.--Jssue # __@ $2.50 = $•--Issue# __@ $2.50 = s.--lssue # __@ $2.50 = $____
Issue# __@ $2.50 = $_ __
postage paid $_ __
Complete Set:
(3-10, 13-16, 18-20, 22-24, 26-32)
postage paid @ $50.00 = $_ __
Phone Number
XA~ JournaL page 39
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 34, Spring 1992
Description
An account of the resource
The thirty-fourth issue of the <em>Katúah Journal</em> focuses on sustainable agriculture and regional diet. Authors and artists in this issue include: Joe Hollis, Hugh Lovel, Ralph Garrett, Peter Bane, Perry Eury, Allison C. Sutherland, Bear With Runs, Mark Schonbeck, John Ingress, Lee Barnes, Charlotte Homsher, Rob Messick, David Wheeler, Emmett Greendigger, Michael Thompson, James Rhea, Dawn Shiner, Troy Setzler, Erbin Crow, Caroline Rowe Martens, and Susan Adam. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1992
Table Of Contents
A list of subunits of the resource.
Paradise Gardening by Joe Hollis.......3<br /><br />Community Sponsored Agriculture by Hugh Lovel.......5<br /><br />"If You Didn't Grow It..." by Ralph Garrett.......7<br /><br />Eating Close to Home by Peter Bane.......9<br /><br />Silas McDowell's Vision by Perry Eury.......11<br /><br />Poems by Allison C. Sutherland.......12<br /><br />Native Foods by Bear with Runs.......13<br /><br />Cover Crops by Mark Schonbeck.......15<br /><br />Plan for Tomorrow: Hemp by John Ingress.......17<br /><br />Katúah Cultivars by Lee Barnes.......18<br /><br />Blowing in the Wind by Charlotte Homsher.......19<br /><br />The Web of Life: A Katúah Almanac by Lee Barnes and Rob Messick.......20<br /><br />Good Medicine.......22<br /><br />Natural World News.......24<br /><br />"Whose Rules?" by David Wheeler.......26<br /><br />Big Ivy by Emmett Greendigger and David Wheeler.......27<br /><br />Drumming.......28<br /><br />Saving Wild Seeds by Lee Barnes.......29<br /><br />Resources.......31<br /><br />Review: "Apple Pie in Your Face".......34<br /><br />Webworking.......37<br /><br />Events.......38<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Sustainable agriculture--Appalachian Region, Southern
Appalachians (People)--Social life and customs--History
Community-supported agriculture--Appalachian Region, Southern
Cherokee Indians--Social life and customs--History
Cover crops--Appalachian Region, Southern
Permaculture--Appalachian Region, Southern
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Black Bears
Book Reviews
Cherokees
Community
Ecological Peril
Economic Alternatives
Folklore and Ceremony
Forest Issues
Good Medicine
Habitat
Health
Katúah
Permaculture
Pigeon River
Plants and Herbs
Poems
Radioactive Waste
Reading Resources
Stories
Turtle Island
Water Quality
Western North Carolina Alliance
Wilderness
-
https://omeka.library.appstate.edu/files/original/501565e7337d54952a1f1a4f817e1d07.pdf
e2930310495291405c931b80c288e056
PDF Text
Text
$ 2.00
ISSUE 35 SUMMER 1992
..:··.:·'.
..
.... ··
······· ...... ....... ·..·······
·-·-:.···········
····,.
..~..
··..··,.
�Drawing by Rob Messick
~UAHJOURNAL
PO Box 638
Leicester, NC
Katuah Province 287 48
Postage Paid
Bulk Mall
Permit #18
Leicester, NC
28748
f
.,c.\ e o,.
@
C, ,l
{IC
()
r.
Printed on recycled papcT
ADDRESS CORRECTION REQUESTED
�eoNrENTs0
Consensus........................
1
by Caroline Estes
Decision-Making Process....... 4
by Joyce Johnson
Problems with Consensus...... 5
by Rob Messick
Tribal Council....................
6
by Bear With Runs
Elda................................
9
by Lucinda Flodin
The State of Franklin............
11
by David Wheeler
Where the Trees Outnumber
the People....................
14
by Stephen Wing
In Council with All Beings..... 16
by Lee Barnes
Steve Moon:
Shell Engravings............
17
Good Medicine...................
18
Natural World News............
20
A Look Back.....................
23
by caroline Estes
by Will Ashe Bason
Are Bioregions Too Big? ....... 24
by Rob Messick
Practices for Full Self- Rule... 25
by Clear Marks
Drumming........................
26
Jury Nullification................
28
by Karen Fletcher
Review:
Beyond the limits...............
29
by Rob Messick
Events.............................
32
Webworking.....................
34
Summer, 1992
Consensus is based on the belief that
each person has some pan of the truth and no
one has all of it (no matter how mui::h we
would like to believe so) and on a respect for
all persons involved in the decision that is
being considered. ln our present-day society
the governing idea is that we can trust no
one, and therefore we must protect ourselves
if we are to have any security in our
decisions. The most we will be willing to do
is compromise. This means we are willing to
settle for less than the very best - and !hat we
will always have a sense of dissatisfaction
with any of our decisions unless we can
somehow maneuver others involved in the
process. This leads to a skewing of honesty
and fonhrighmess in our relationships.
In the consensus process, we start from
a different basis. The assumption is that we
are all truscwollhy (or at least can become
so). The process allows each person
complete power over the group. The central
idea for the Quakers was the complete
elimination of majorities and minorities. If
there were differences of view at a Quaker
meeting, as there were likely to be in such a
body, the consideration of the question at
issue would proceed, with long periods of
solemn hush and meditation, until slowly the
lines of thought drew together toward a point
of unity. Then the clerk would frame a
minute of conclusion, expressing the "sense
of the meeting."
Built into the consensual process is the
belief that all persons have some part of the
truth, or what in spiritual terms might be
called "some part of God," in them. and that
we will reach a better decision by putting all
of the pieces of the truth together before
proceeding. There are indeed limes when it
appears that two pieces of the truth arc in ·
contradiction to each other, but with clear
thinking and auention. the whole may be
perceived which includes both pieces, or
many pieces. The either/or type of argument
does not advance this process. Instead, the
process is a search for the very best solution
to whatever is the problem. That does not
mean that there is never room for error - but
on the whole, in my experience, it is rare.
This process also makes a direct
application of the idea that all persons are
equal. If we do indeed trust one another and
do believe that we a!J have pans of the truth,
then ac any time one person may know more
or have access to more information • but at
another time, others may know more or have
more access or bett.cr understanding. Even
when we have all the facts before us, it may
be the spirit that is lacking and comes forth
from another who secs the whole better than
any of the persons who have some of the
pans. All of these contributions are
impo11ant.
Decisions which all have helped shape
and in which all can feel united make the
canying out of the necessary action go
Oraw111g by Rob Messick
(contirwed on page 3)
Xatimh Journat page 1
�~UAHJOURNAL
EDITORIAL STAPH TIHS
ISSUE:
Maria Abbruzzi
Lee Barnes
Heather Blair
Chris Davis
Judith Hallock
Charlotte Homsher
Willow Johnson, lheQuwcctor
Thanks to Jim
Rob Messick
Nancy Odell
Michael Red Fox
James Rhea
Rodney Webb
David Wheeler
Houser for inspiring the "Councils" theme for this issue.
COVER: by Rob Messick ©1992
STATEMENT OF PURPOSE
PUBLISHED BY: Karuah Journal
Here,
in the Katuah Province
of these ancient Appalachian mountains
where once the Cherokee Nation lived in freedom
between the Tennessee River Valley and the Eastern Piedmont
between the Valley of the Roanoke and the Southern Plain
on this Tunle Island continent of Mother Ela, the Earth
PRTNTED BY: The Waynesville Moumaineer Press
EDITOR JAL OFFICE TI TTS ISSUE: Billy Home and Gardens,
Asheville, NC
WRITE US AT: Kattwh Journal
Box 638; Leicester, NC; Katuah Province 28748
Here,
In this place we dedicate ourselves to remembering our deep
connection to the spirit of the land.
We bring this connection into the being and the doing of
our daily lives
When the land spealcs, we listen and we act
We tune our lives 10 the changes, to the seasons
We respect the limits of the land
We preserve, defend, and restore lhe land
We give !hanks for all that is good
TELEPHONE: (704) 754-6097
Diversity is an important clement of bioreg,onnl ecology, both runuml
and social. In accord with this principle Karuah Journal irics to serve as a
forum for the discussion of regional isrucs. Signed articles express only the
opinion of the authors and arc not necessarily the opinions of the Katuah
Jounial ediun or staff.
The Internal Revenue Service has declared Katuah Journal a non-profit
organiuition under section 501 (c)(3) of the lntemnl Revenue Code. All
contributions to Katuah Journal arc deductible from personal income lllX.
Ham1ony with the land is no longer an ideal; it is an imperative.
The land is a living being. She is sacred.
As the land lives, so do we.
As the spirit of the land is diminished,
our spirits are diminished as well.
Articles appearing in KaJuahJournal may be reprinted in other
publications with pcnnission from lhc Katuah Journal struT. Contact the
journal in writing or call (704) 754-6097.
Kattwh Joturwl sends a voice...
with anicles, stories, poems, and artwork
we speak to the spirit of all the living, breathing
inhabitants of these mountains
in hopes that we, lhe human beings,
may find our place in this Great Life.
'LN VOCA.TLON
-
Empowering the Cowu:il Feather
Great Spirit,
Divine Mother,
we know this feather
came to us from you,
we know it's first purpose
in lhe Oeation is to fly empower it
so !hat each of us
who talces it in tum
may look down as the great eagle
circling over our Council,
empower us
so that each may speak
as the wind speaks
from our own comer of lhe Creation,
looking down over the long shoulder
of the horizon
The Editors
KATUAH JOURNAL wants to communicate your thoughts
andfeelings to other people in the bioregional province. Send
them to us as letters, poems, stories, articles, drawings. or
plwtographs, etc. Please send your comriburions 10 us a1: Katuah
Journal; P.O. Box 638; Leicester, NC; Kan,ah Province 28748.
OUR NEXT ISSUE will be about the role of wood in lhe
life of the mountains. Please send anicles evaluating the present
timber industry. logging stories. and visions of ecological and
sustainable ways to cut and use wood. Please also send pictures
and drawings of trees. wood, and woodworkers. Deadline is
August 8th 1992.
- Stephen Wing/
'\'"'
.....
~
•1 \
•
•
t.,1 I
• I
••
J
'
..
...
THE WINTER ISSUE will be an assortment including
stories for good winter reading and possibly renewable energy
systems. Deadline is October, 30th 1992.
8
ti
b"• .\Jo/
I
~~~·/~~
�(continued from page I)
forward wiLh more efficiency, power, and
smoothness. This applies L persons,
o
communities, a.nd naLions. Given the
enonnous issues and problems before us, we
need LO use the ways thaL will best enable us
to move forward Logether.
The above is an ucerpt/rom an essay in
Home: A Bioregional Reader, tdittd by Van Andruss,
Christopher and Judith Plant, and Eleanor Wright
(New Society Publishers, 1990). (First printed in
The New Catalys1, 1tJ. Spring. 1986)
Speaking with
CAROLINE ESTES:
A Phone InLerview - May, 1992
Kanwh: When you are faciliLating, how
do you see yourself acting in the group?
CE: As a servant LO the group; to help
them come 10 the best decision they can make
wiLh those present.
Katlltlh: And 10 do that you have to be
assiduously neutral.
CE: That's right.
Katuah: But it also goes beyond that,
because when you are working at the
Bioregional Congress, I feel you are putting
out a lot of energy to...cemer yourself
spiritually, could you say that?
CE: Yes, you could say that. The way I
put it is that when I am doing consensusmaking facilitation r try to keep myself as a
clear stream. I am noL impeding; I have
nothing in me that is directing. and yet l am
there, in the spiritual sense, LO be as much
help as l can possibly be.
Ninety percent of facilitation is
knowing your group on that level. Only te n
percent of iL is knowing the subject matter
and understanding the words and all of Lhat.
MosL of what you are working wiLh is totally
subjective and understanding the "vibes." l
don't have all the new age tenninology
down, but it's definitely true that as a
facilitator of large groups. you have to be in
tune with the group. If you're not, don'L
facilitate.
Karuah: It's not a mechanistic thing at
all.
CE: Absolutely. That's the reason I get
slightly hysterical when people say anyone
can facilitate.
Katttal1: What is the most difficult job
you ever had LO facilitate?
CE: I can think of times when it didn't
work, bu1 the one thot strained the group the
most and we actually got the group Lhrough
it, was at the second Bioregional Congress at
Lake Leelanauw, Michigan when the group
tried LO pass a spirituality statement.
A resolution on spirituality was brought
before the group. Everyone was favorably
impressed and, I think, was preparing to
Sum mer, 1992
i\...)
.
adopt it, when two people who had been on
the fringe of the Congress all week moved
forward 10 say that they blocked it. That was
very hard 10 hear because they had not been
integral Lo the Congress, and yet they had
been there, and since the Congresses are
open groups they had the right 10 do this.
They were not articulate, so we could
not figure out easily what Lhey wanted or
why they were blocking it. I asked the .
patience of the group for two or three minutes
so I could dialogue with them directly, and in
doing so after a few minutes it started 10
emerge that the problem we were looking at
was the separation of church and state, which
no one up until that point had thought about.
Once that was articulated in a way that
people could understand it. a numbc!r of
people rose. including some who had been
on the commiuee, and said that they would
withdraw the statement. Others wanted 10
sign it in order to show support for it, but it
could not move forward in the group. It was
blocked.
That was one of the most di fficuh ones
in that we had a block from inarticulate
people who "'eren't integrally pan of the
group and were holding up a group decision
that until then looked like it had a "go."
l think that was the most lenmin& a
group has done on why we have blocking. h
also tested the paoence of the group the most.
It showed a lot of things. It showed that
sometimes Lhe facilitator needs 10 step in to
try to find ouL what is really going on. It also
tested the group in whether they re:illy
believed in the consensual process enough
that they allowed the time for it to happen
even when it was at the end of an incredibly
pushed day.
.
r,_
It got very emotional, but...the system
worked! We hadn't thought about that point.,
and we needed to think about it before
rushing into a decision that might have been
100 hasty.
Kattlah Whar do you think is the
imponnnce of the continental bioregional
congress doing its work by consensus?
CE: It's incredibly important. In a sense
we have been co-opted by the larger society.
Bioregionalism is now an accepted word. For
instance, California is now looking at
bioregionalism governmentally. They are
starting to look at how they could break
down the state into sub-regions, instead of
towns, cities, and counties. And part of it is,
1 think, the power that goes behind any
decision of any group that works
consensually. You just have a lot more power
behind what you say. Even if it doesn'L get
into the mass media, it intrinsically has more
power. when everybody in the group is
behind a decision.
Ka11tal1: That leads to the clincher
question: which is the most imponant., the
process or the result?
CE: (Pause) I'd say Lhe process...if
your process is flawed, your decision is
going to be flawed_
When people don't want to use
consensus it is usually because they are
attached to their position. And they are right:
if they are attached ro a position and unable to
see or allow a better position L be brought
o
Drawing by Rob Messick
(continued on next page)
Xat.uah )o"i-l'IQ[. P<J9C' ·3
�(ron11nuoo from p;,i;c 3)
resen·ations. Proposal is altered after
reservation:, are considered, or it is
accepted as is.
forth, then they can't work within a
consensus process. The resuhing position is
not going to have the ~ame power. bu! that\
what's going to happen. I understand It.
And I think that a second rea.~on that
people don't use consensus. and I really .
believe this, is that they don't understand n.
Every time I teach a course, I'm teaching it 10
people who have used consensus for years,
and they are just learning what it means.
So I think that lhose are two points that
people are blank about: they're attached 10 a
position and/or they don't know the process.
,1greement with reservation recorded -
Caroline Estes is a fo1utding member of
the i111entio11ai community Alpha Farm in the
Cascadia Bioregion of the Pacific Northwest.
She lwfacilitated al/jive Turtle Island
Bioregional Congresses held co date. People
watching her ac work are awed by her
strength and clarity. It has often been said
that the ability ofthe continental Bioregio11al
Congresses 10 operate on the basis of
consensus has been due to Caroline's ability
as a facilitator, a claim which Caroline
vigorously denies. This will soon be put 10
the test, however.for Caroline has said that
next year, when she 111rns 65 years old, she
plans to discontinue facilitating the
Bioregio,1111 Congresses and begin to actively ,,#
organize in her bioregion.
j7'
Disagreement or reservations arc
considered. Proposal is altered or is
accepted, and reservations arc recorded.
Unable 10 write - If one individual is unable to
unite with a proposal and is unwilling to
stand aside, then the chairperson must
decide whether to delay action on the
proposal or to ask the individual if he or
she would be willing to be recorded as
opposed. At the next meeting, very often.
agreement is possible after more time 10
reflect on the proposal.
Recorded by DW
CONSENSUS DECISION MAKING
PROCESS
by Joyce Johnson
Purpose: The group must have a unity of
purpose and must clarify the purpose 10 all
in the group. Everyone involved must have
a clear understanding of the group's
purpose.
Members of the Group: The group must
know and trust each other. That is essential
for trust-building.
Members must be willing to listen 10
each other with open minds.
Willingness to learn from each other;
participate in cooperative problem solving
and conflict resolution if necessary.
Members must believe in the consensus
process or be open 1 the process if
0
unfamiliar with it
Proposal: An individual or the chairperson
can phrase this for presentation co the .
group. Adequate time should be taken m
order to ensure thorough understanding of
the proposal. The proposal might not be
clear at the begiMing. It is the
responsibility of the chairperson to state the
proposal so that everyone understands it.
Responses to the proposal:
Agreement - Agreement without reservation;
consensus reached and proposal accepted.
Agreement with reservations - Proposal is
generally supported, but there are some
Xotuofl Journot page 4
\'· j
,I
f
1
I • 1
111/l,t
Possible Decisions on Proposal:
Accepted - Consensus with full agreement
reached.
Committee discussion - More information is
needed before a decision can be reached.
Those with strong opinions should attend
this discus:;ion. Sometimes a commi11ee can
be empowered 10 act. Usually it will then
bring the proposal back 10 the whole group.
Delay decision - Group not ready to make 1h1s
decision now. Discussion tabled to later
time.
Dropped - Not enough interest at this time by
the group 10 discuss this issue.
Chairpcr~on (or "facilitator" or
"clerk"): Good guidance is very
1mponan1 10 the consensus process. A good
chairperson is very often the difference
between a meeting working well or not
working at all. There are a lot of tools that a
chairperson can learn to use, but only
experience can tell a chairperson which tool
will work best in a given situation.
issue warr.ints, cspec1ally if making a major
policy change.
•
Discipline - Ask someone to cut shon 1hc1r
comments if they arc repeating themselves
or talking too long. Can also ask someone
who has spoken on an issue to wait until
others have had a chance 10 make
comments.
Diplomacy - Chairperson must be responsible
for dealing with a chronic objector. Deal
with this person considerately. This might
be the time to say that we are aware of your
disagreement, but it seems that the sense of
the meeting is 10 accept this proposal. Be
gracious but firm.
Dialogue - Members should speak 10 the clerk
and not dialogue with each other.
Silence - Allow time 10 pause after decision
before rushing on 10 the next agenda item.
Call for silence if there is need 10 pause
when there is conflict over an issue. This
gives members a chance to think of a way
to-.ephrase a statement or to cool off if
angry.
Clearness - It is sometimes important to ask
the recording clerk to read back the decision
to make sure it is clear to everyone what
has been decided.
Clearness Process - The clerk might
ask for individuals 10 meet outside the
meeting 10 resolve conflict or misunderstanding.
Judging What Is Important - Be careful not 10
be so goal-oriented that the decision
becomes more imponant than the process.
Some decisions might need more time.
After some discussion, the chairper~on
might say, "I feel that the group is ready 10
make a decision of this proposal." If some
feel that they arc not ready, this will give
them an opportunity to say so.
The Most lmporram Role of the Chairperson
or Clerk is 10 judge the sense of the
meeting. lt is the clerk's role 10 aniculatc
the unity that he or she discovers in the
community and to facilitate the formation of
that unity.
Consensus Does not Mean Unanimil):
Consensus means reaching unity or
concorda11ce. Tt has been described as a
pianist blending complemenrary notes into a
chord. It does not mean that everyone encl~
up on the same note, but 1ha1 complementary notes are blended into a chord.
Consensus is not reaching the "lowest
common denominator." It is instead the,_#
"highest collective consciousness." fr
Rt!.fources:
Judith Webb and John Olsson, A Consensus
Dccision-Makrng Model
Miduzel J. Sheeran. Beyond t\.1ajority Ruic: Vo1clcss
Decisions in the Religious Society of Friends
Responsibilities of Chairperson:
Agenda - Put issues in order; do not leave
imponant decisions until the end. Try lo set
time limits on each agenda item. Group can
aid this process.
Frame the question or proposal with
neurrality.
Elicit comments from silent members present.
Have show of hands so that those members
won't be intimidated by more vocal
members.
Poll participa111S - Go around the circle for
comments from each member present if the
Joyce Johnson is a ml!mbcr of the Ctlo
CommUJJity and the Ctlo Fritnds Mteting. She i.r
currtnily working a.rdevt!lopmtnt coordinator for tk
Arthw Morgan School. Slrt has/ocilitated many
meetings/or the Meeting and tilt! Arthur Morgan
School and help.r the students there practice the
consen.fu:r proce:rs 01 thtir sclu,o/ meetings.
Joyce conducts workslu,ps on the con.•tnsu.f
process/or inJtrt.fted groups She may be reached
through 1hr Arthur Morgan School: 1901 /JanMh
Branch Rd.; Burnsvillt, NC 28714 (7{},I) 675-4262.
Oraw.ng by Rob M~s,ck
Sum.mer, 1992
•
. • •. ' ,'J,
�Problems with Consensus
I have finally found the major beef I
have with the Consensus Process of group
decision making. Namely il revolves around
the fact that consensus can too easily boil
down to Minority Rule, and this has a
specific way of frustrating the proceedings
wilhin a group or council. When one person
or a minority can block consensus, or in
effect decide an issue for Lhe group, then that
is Minority Rule. How does this differ from
Realms, which in truth are not councils at all
but Monarchies? The struggle in human life
between inLegrity and the corruption of power
has raged for centuries, and we have yet 10
find means of reconciling the two into a
process 1hat is both just and livable for all
concerned.
Consensus is often touted as a solution
10 the many problems of Majority Rule voting
systems, such as Congresses or Parliaments,
yet it seems co me tha1 this emphasis merely
replaces one useless fonn of council with
another. It is clear 10 me now that both
Majority Rule and Minority Rule forms of
council usually result in splintered groups. Is
there any way to maintain unity among
people or various groups in the human
family? Perhaps noL
It makes sense lo me that an oppressed
individual or group would be attracted to a
consensus form of council. Such people have
surely been under-represented in the politics
of the United States of America and
elsewhere. Thus they seek compensatioR in
small groups where they can insist that their
position be adequately represented. or in
some cases OVERLY represented.
_l d<? not think that rigid Majority Rule
or Minonry Rule systems of council will
work in the long run in human group
dynamics. I say lhis because we as a species
have nasty hisLorical habiLS of not being able
to share the power of decision making when
people's opinions crystallize. There seems to
be a much_ stronger potential for many people
10 ge1 behmd a mob, and get lost in it, than
there is for individuals to think for
Lhemselves or act on their own conscience.
Majorities have a tendency to disregard the
righls of minorities, often feeling justified in
de~9!uing those who contradict the majority
opm1on.
How then can people participate in a
form of Council that can accommodate the
multiple concerns that modem human beings
have? Scale becomes important to the
accuracy of the decisions being made.
Geographical size is also an imponant factor.
A council 1hat is too small may nol have
enough influence, yet a council that is too
large may be irrelevant l0 local concerns. The
village, which is composed of a limited
number of households, is one of the best
examples of an appropriate or workable scale
of human council. When Lhese village groups
are slable then larger councils can evolve that
involve a limited cluster of villages, such as a
county or shire.
Consensus may have worked better in
eras where villages were primary to a given
cultural way of life. The consensus process
may also have worked beuer when times
were not as complicated, or when there were
fewer decisions to be made. The
Summer, 1992
consequences of decision making in the
dislant pasl also were no1 as far reaching as
they have become in the industrial era;
wilness the existence of plutonium and
television.
It seems lo me that many small or
medium sized groups of today could benefit
from having a formal Mediator lo help guide
the process of decision making; panicularly
when difficulties emerge or when a group
becomes deadlocked. This form of mediated
debate would differ greatly from an ingrown
strain of politics that has stagnated due to a
few dominant inclividuals. Instead of
bec_o~~g compl~tel~ i_mmersed in battling
maJonues and nunonues, a good mediator or
facilitator would remind participanLS of their
common interesLS and emphasize the an of
compromise where it is appropriate.
Compromise is a learned skill that individuals
in a small or medium sized group can develop
to auempl to work out solutions 10 problems
in a wa~ 1ha1 does noL leave out any
responsible adult who wants to participate in
the decision making process. In the case of
family disputes a facilitator could assist in
clarifying the rights of children as well as the
rights of parems.
Issues of fairness in a setting where no
weapons are allowed would naturally become
an ongoing concern. A valid council would
not allow weapons a1 their proceedings. It is
clear lo me now, Lhrough a beuer
understanding of human behavior, thal there
are some approaches 10 forming council that
work beuer than others. Finding ways that
panicipants can let go of the spirit of
conquest and still be a pan of the group is
primary to working toward a successful
approach. There are cenainly no guarantees
that this process would work over time, yet
adequate spans of time seem to be necessary
to forming councils that link people at least as
much as they divide them. Most of the
politics of today are 100 rushed and
inconsistent to even begin to consider
susLainability or future generations.
Good facilitators would have the skill
of being able to suspend their judgements
enough, or be sufficiently impartial, to
mediale lhe vested interests within a given
group. A good facilitator would also be
skilled in ways of building truSt among
members of a group or council. Once such an
atmosphere of trust has been created the
various secret and obvious agendas touted by
people within the group can be identified,
slowly brought out into the open, and
confronted.
Even though solutions or decisions may
not emerge spontaneously, at leasl a good
faci.litator can provide a forum in which all
posilions are aired. Members can go away
from a meeting and contemplate the meaning
of these positions. which become imponant
lo dialogues in future meetings. Those
individuals who are most auatched to their
own agendas would probably balk the
loudest at having a facilitator or "outSidcr"
come into their group process. But, as is
often the case in human psychology, it is
those who refuse good medicine or good _
,#
council the strongcsl who need it most!
J!7'
· Rob Mes.sick
Dnwing by Rob Messick
X.Otunft Jouniat PIUJe 5
�TRIBAL COUNCIL
•
I n the center of each of the larger
Cherokee villages were the square and the
town house. In the larger villages the 1own
house was buiJ1 in10 a large earthen mound.
Seating areas were dug into the mound, so
1hat if you looked at ii from the top, without
the roof on it, it looked Like a spiral coming
up out of the ground. AI the bottom and !he
center of the spiral was the sacred fire and !he
seven poles that supported the building.
The visible walls were only four feel
high, and !he whole building was covered by
an immense thatched roof. Some of the town
houses at the major villages were enormous.
The town house at Old Echota, for example,
had 900 poles. Many of !hem were 18"
through. A lot of them were locus1. They
used the seven-pole construction all the way
around and made 1he building very strong.
But not every village had a town house.
The smaller villages used the square for !heir
mee1ing place. There would be seven arbors,
traditionally called ''beds," arranged around
the square, one for each of the clans. Four of
!he beds were localed at the cardinal poinis,
and !he others were loca1ed around 1hem.
During meetings, all 1he members of the clan
sat in their clan bed.
In each village there were people who
spen1 a lot of lime at the town house, in the
square, or n1 1he chunky (a popular gambling
game - ed.) grounds, which were locaied just
to the side of 1he town house. The old men,
in particular, spent a good deal of 1heir time
there just talking. Thus, 1here was an
ongoing meeting around the town house that
was happening more or less all 1he 1ime.
Sometimes the meeting got mor..: intense
when everybody came to the 1own house to
talk about some mauer of importance to the
village, bu1 01her times ii was just the old
men continually discussing the village affairs.
When the whole council met, the
meetings became more fonnal. Twelve of the
elders sat around the sacred fire at the center
of the town house. (In the smaller villages
there was one representative from each clan.}
The rest of the people of the viJJ~ge sat in the
seats by clans.
One member of the council represented
"The Unborn Yet To Be," and spoke for their
poin1 of view. II was important 10 the council
tha1 in decision-making The Unborn Yet To
Be were always taken into account. They
don'1 do that any more. I wish 1hey would.
They would talk about problems the
village faced, like a bad com crop that year
or another village which was requesting theuhelp to make war on the Creeks.
Consensus was the way decisions were
made. The old people in the center spoke
first They did not give commands. They
would make suggestions based on their
wisdom. And oflen the people would follow
that wisdom Part of their wisdom was taking
into accoun1 the Unborn Yet To Be.
Anyone could speak in the council, but
it was done respectfully. The old people
spoke firsi, 1hen the 01her people could
speak. They had to wait until 1he conversation at the center was done, then they would
Xati1nh Jo;ucnnfriP'-90i•i111X
stand and wait to be recognized by one of the
elders in the middle. They didn't scream or
wave 1heir arms, they jus1 stood 10 be
recognized. Women could speak in the
council. Even a child could speak. Everyone
had a right to speak their heart.
Once I was privileged to sit at the
ceremonial grounds wilh a group of old
Cherokee men in Oklahoma while they talked
about a problem in their village. l saw an
example of how lhe old tribal councils made
decisions by consensus.
There were 12 or 15 old men in the
group. The younges1 one, besides myself,
was about 73. These were the people who
used the Council House. They 100k into
consideration The Unborn Yet To Be.
The problem ai 1he time was not really
clear to me, bu1 I remember tha1 everybody
spoke. They sinned off with the younges1
man and went around the circle, each man
speaking his piece and saying wha1 he had 10
say.
It wasn'1 a "meeting" the way whi1e
people run a meeting. They didn'1 hammer
out a decision. In fact, 1hey did not come to
any specific conclusion a1 all. If any white
people had been presen1, 1hey would not have
known tha1 a meeting was taking place at all.
To a white person ii would have appeared
1hat some old men were silting in a circle
talking casually about a mauer of common
concern.
They just talked aboul it. Each of them
spoke abou1 the problem from his own point
of view. The world tru1h among these people
was the same, so they already shared a broad
agreement By 1he time they went around the
circle the silua1ion was so clear from every
angle tha1 the answer was obvious. and the
old men just got up and lef1. There was a
consensus. It was all over. It was decided.
I fell very fonuna1e 10 ge1 a glimpse of
something that rarely happens anymore,
With 1he advice of the elders, the
council chose the chiefs, called uku's, for
the village. There were two chiefs: a peace
uku and a war uku. A person was chosen as
an uku because he had a lot of personal
integri1y and made good decisions. He was a
person the people chose to follow and also a
role model for the young people. A chief held
his position until he made l01s of mistakes,
and the people would choose 10 follow
someone else. But if he made wise decisions,
he could be chief for life.
The war chief was probably the mos1
popular person in 1he village, bu1 he was also
the mos1 vulnerable. ff he used bad
judgmen1, his mistakes could cost many
lives, and his career would be ended.
The chief was a leader, bu, he did not
tell people what to do. h was no1 like "OK,
we'll all go 10 war 1oday," or "Everybody go
pick com." Like the elders, a chief could
only make suggestions. White people do not
know anything about democracy and freedom
until they know 1he way tha1 the native
culture worked.
by Bear With Runs
Another important person chosen by the
council was 1he Beloved Woman. She was
chosen for the same reason as an uku: 1ha1
her character, as a woman, was highly
regarded by the men and women of the
village. Like an 11Jr.u, she would have to show
in1eg:ity and personal power. At one time
every village had a Beloved Woman, un1il
after a 101 of white influence there came 10 be
only one Beloved Woman for the whole
tribe.
The Beloved Woman could no1 start a
war, but she could stop one. She decided
what happened 10 captives. She spoke up
when !he village was lllinking about moving
i1s location, and she had a say on 1rea1ies.
Other women came to her frequently for
spiritual advice and help with everyday
mauers.
The Cherokee are called a nation, bu1
the word "nation," in the Western sense of
the word, does not explain how the people
saw rhemselves. They saw themselves as
"The Human Beings" or "The People." In the
early days of white contac1, the "nation" was
only a very loose federation of individual
villages. Each village was a power 10 i1self
and could follow i1s own hean to a great
extent.
The tnbe had red villages (war villages)
and while villages (peace villages}, and there
were also special sanctuary villages. A
person 'Yho committed a crime of passion in
his own village could find safety if he could
gel to a sanctuary village before being caught.
He could s1ay in the sanctuary village without
being molested by anybody until the
following Green Corn Ceremony, when
judgments were decided, and compensations
were paid. People would have to make
retribution for mistakes they had made. They
might pay in com, or sometimes a person
would indenture himself for a time of service
to make retribution.
The sanc1uary villages and the "cooling
off period" were probably good ideas,
because they allowed people's personal
passions to wane somewhat, and judgments
were made out of reason instead of hot anger.
The Katuah village was a sanctuary.
and also 1he Nikwasi village in Franklin,
North Carolina. I believe tha1 the seven
oldest, "mother" vilJages of the Cherokee
were sanc1uary villages, although I am not
sure of the status of Echota. There were a lot
of warriors based 1here in la1er times.
While the villages were self-determining political unilS, it was the shared
ceremonies, lifestyles, customs, and world
view that kept the tribe together. And there
was also the influence of 1he clans. There
were seven clans in the Cherokee tribe
(ahhough a long time ago there were 14).
PeOple were born in10 their mother's clan,
and tha1 was 1heir clan for life. The women
kepi crack of the lineages.
Each clan had its own rules and i1s own
taboos. The clans 100k care of 1heir own
(tonhnucd on P•&c 8)
Suni'ttttr, 11992 "" ,
�•
DnWllli by James Rhea
�(continued from p;,gc 6)
members. They specialized life within the
villages somewha1 and k:PI people ~rom
marrying too close 10 theLr own family. A
person could not marry within the same clan.
Incest of any sort, eilher biological incest or
clan incest, was lhe worst crime a person
could commit The clan system kept out
inbreeding. It also helped 10 govern lhings.
Besides lhe family cornfields and lhe
communal aibaJ cornfields, each clan would
also have large clan cornfields. Any excess
com from lhese fields would be given to the
old and the elderly of that clan, if their
families could nor provide for them.
The clans also had somewhat dlfferem
functions. The Wolf Clan was the warrior
clan - the military and the police if that
function was needed. The Wild Poiato Clan
was more into agriculture. The Paints were
interested in crafts. And the Bird Clan was
probably hunters - birds, deer. Each clan had
different rules and different taboos,
depending on their function in lhe
community.
While the clan system did serve to
sepanue things and provi_de some stru~rure
within the village, on a different level tt also
served 10 hold the tribe together as a whole.
Clan members were obligated to care
for each other. This was the basic rule of the
clans. A traveler could go 10 a small outpost
village up in Kcnrucky that he had never seen
before and could find clan relatives who
would take him in and care for him. lt held
the people together. Even though the dialect
they spoke might be different, they would
still be clan relatives. They would still be
Cherokee.
And 1hen there was clan justice. This is
often misunderstood. Any time the rights or
person of a clan member were viol~ted, then
everybody else in that clan was obligated to
make swe retribution was paid for the cnme.
For instance, if someone murdered a member
of another clan, all the other members of that
Xotimfl 1 ~ n l:1,.\ 'hll(Je 8 •
101m,nt ,f
\""l~'T'!m
1,t I ~·1~,1...,
(I i,1111 'lnn:mol 1lrilll \
clan helped 10 hunt that perso~ down and take
his life in return. If the offending person ran
to a sanctuary village. he could stay there, but
if lhe clan members caught him first, it was
au over.
This was not revenge. This was the
clan being responsible for its members based on our reality. The clans kept a balance
between each other. That kept a balance
wilhin the whole aibe.
group - but at the same time they were ~iven
tremendous freedom. There were areas m
which an indjviduttl could get glory and
personal recognition. Someone who was a
great hunter was revered. and a gOO?
provider was sought af1er by the lad1~s.
There was glory for the young males 1n
warfare.
However, if someone did not conduct
him- or herself properly, they did not receive
any approval. People would just ignore them.
In most cases, their behavior would be
modified in a very short time. Native people
wanted at all cost 10 avoid losing face and
being shamed. Depriving someone of
attention or ridiculing him or her was a
powerful way 10 get a deviant person back
into accord with the group.
The ultimate threat of force was
banishment from the village. An action that
serious was carried out by the whole village
council, because it required the support of the
whole community. In that situation,
somebody was put 0111 of the circle instead of
into a jail or prison. The idea of cagin_ up
g
somebody's spirit was a totally alien idea.
The purpose of this village justice was
not 10 punish people, but tO change them.
The Cherokee did believe in vengeance, but
only against other aibes. fn the whi~e.
people's system, people who caus<: mJury are
punished. They are made to suffer m an equal
amount to the harm they have caused - either
by years of imprisonment or by ouaight
execution.
The dominant culture of today is
actually a lot of confused culrural biases
which share very little consensus as to what
is true culture. Within our culture it was
clear. There wasn't anything else. It was
either this or nothing. If you didn't belong. it
was terrible. The urge to belong was so
str0ng, it governed the people's actions.
Our consensus was based on a world
view that was shared throughout the whole
aibe. Because of that the Cherokee needed no
couns, lawyers, judges, or prisons.
We had very few laws. They were
mostly just rational, reasonable rules.based
on observation. There was a law agamst
urinating in the river. There was a Jaw against
defecating around the village. There was a
law against talcing 100 many deer, because
everybody knew thar if they killed too many
deer, there would not be any left the next
year. There were clear and obvious reasons
for laws like that They were based on
common sense rules that nature laid down in
front of us.
One of the biggest barriers between us
and the white people was that we did not
have any concept of privare property.
•
Possession meant that "when you were there
it was yours." But the white people did a
good job of teaching us differently.
The word "fndian-giver" came from the
fact that a white man would give some
Indians a load or goods for their piece of
land and the next day the Indians would be
back. The Indians had not realized they ~ad
sold their land. They had never had any idea
of owning it! They took the presents because
it would be rude to refuse gifts of friendship.
It is hard for white people to understand
our ways and how they worked, because
they do not understand how the old
Cherokees related 10 the aibe. The old culture
was holistic. The tribe was the whole, and
the loyalty toward the whole was very
strong. The desire to contribute to the whole
and to move evenly with the rest of the group
was ingrained by many generations of
cultural reinforcement ll was so much a part
of the culture that it was quite abnonnal to ~
an individual. Cooperation was t~e governing
force within the community, and m the old
days, before we were too muc~ influenced by
the whites. our personal integnty meant a lot
more 10 us.
People were rewnrcted for their
cooperation by approval and love from the
In the Cherokee aibe, spiritual life was
not split a pan from the political l!fe of the
village. It was always there. but It was not
recognized as something separate. Because of
the emphasis on character and personal
integrity, the elders tended to be te~chers and
spiritual leaders as well as leaders m the
council.
At one time there was a religion and a
priest society in the Cherokee aibe. I ~ave
heard stories about this from several different
sources. My own thinking is that in !he
tribe's early history when we first migrated
south, we encountered the late stages of the
deteriorating Mississippian culture. The
Mississippian culture "."as ~ on M_ayan
and Aztec beliefs. Tht1r pracoces, beliefs,
.1l ,'J:n :, 1odcr_ 1..1~
· ~1111o•('to'(Q1
DrawinabvlamuRh~• r.r. ~
:),ill ra~, -..-UJ 1 U
w
•
(Continued on page 30)
,.,,
,,r·.4a1, .JU
i
~
..1:~~
,.'"1~-''·"M""
O\.\TnJ'TUrr"", l!J:J~
tll t1
'
l )~UHI •
�O,.wing by Rob Messick
© 1992
by Lucinda Flodin
Maybe she's the reason I came to live
in the mountains. I know she's the reason I
swp when I'm near that panicular place.
Sometimes I stop nowhere near that place
because the feeling comes over me, and I
stop. After all this time I still fookfor Elda ...
In 1974 I spent the summer with
friends in Limestone, Tennessee, recovering
from a shattered romance. I would sit on the
porch watching the mountains, but more
often I would drive to the mountains and hike
through long afternoons. On one of these
hikes I became absorbed in following a liule
stream and lost track or time. When r stopped
to rest, I realized that it was getting late.
Night came quickly in the forest and I
found myself unable to negotiate the path, I
finally stopped in a small clearing only to
realize that r was now losr. Around me were
trees and darkness and ever-increasing fear.
A sound sent me into total panic. I had
visions of bears and mountain lions and
snakes and bugs! l tried 10 get a grip. I
smacked a mosquito who was definitely out
for blood. My hean started pounding wildly.
I'd probably have a heart auack before a bear
could even find me.
I was hungry ... so thirsty... but there
was no food anywhere... not a bite 10 be
found! I leaned over to drink from the
stream, but I had no idea where I was or
what the origin of the water was. I knew I
shouldn't drink any water in the wild unless I
was at a spring head. How thirsty I was and I
couldn't even drink the water!
1 sat and cried - no, yelled - at the trees
around me about the unfairness or it all.
Finally I ran out of energy and sat down. Just
then the.moon came shimmering through the
su-mmcr, 1992
ELDA
trees, and I rudn't feel so alone. As I looked
across the clearing, it seemed that if I just
walked around the big tree in front of me, I
could get a clear view of the moon's face. As
I pushed away the low branches to duck
around the tree, the Earth s11dde11/y fell away
beneath me.
There was nothing gradual about this
moment. One second I was on the ground,
the next I was in space - learning gravity as
I'd never learned it before - tumbling, falling,
rolling. It happened so quickly I had no time
10 fear as I bounced through bush and briar. I
tried 10 clutch the Earth, but I wasn't sure
where it was - sometimes above me,
sometimes below, pounding at me wherever
we met. Eternity was caught in a single
moment. Would it ever stop?
At last I became more of the eanh than
the sky, and I rolled into a resiing spot in a
patch or briars. Pain and eanh grJbbcd me
back from space. My last thought was
wondering if the spinning would ever
cease ...
Warm sunlight on my face, my bed felt
so good. The dream had been so real. I'd
never dreamt so vividly. I decided to grab the
journal at my bedstand and write it down .
before the memory faded. It was the reaching
for this journal that brought abrupt physical
pain.
I tried to open my eyes. How I hurt!
Oh, no! This wasn't my bed! This wasn't a
dream! Hope crashing, I opened my eyes to
the canopy of young tree growth above me. It
hun to look ouL lt hun to breathe. The
thought of moving hurt. Maybe I was dead.
lf not. I surely would be soon. A tear burned
down my face. I could feel my fingers. l
could feel my toes. Pain filled them all and
soon a strange sleep enveloped me.
A sense of not being alone brought me
back 10 consciousness. Was this the
mountain lion I'd feared? As l tried to move,
pain seared through my body. A voice like
music. or was it the wind through the trees,
said, "Don't move, young one, and don't be
afraid. I won't hurt you."
As I struggled tO tum toward the
sound, r felt movement around me until a
woman came into my sighL First I saw her
hands, veined like the gnarly roots of an oak,
yet wonderfuJJy supple. My eyes moved up
to a face which surprised me with itS
ancientness; somehow it didn't match those
capable hands. The face was an intricate mnzc
of lines and wrinkles - there were no flat
planes. Then our eyes met and I felt myself
falling int0 an ocean of blue clarity. Never
had I experienced eyes like those - clearer,
yet deeper, than a child's. Suddenly those
eyes and her whole incredible face broke into
a smile with more facets than a prism in
sunlighL And that music - no, it was her
voice. "You arc amazed, young one. Good,
that amazement will help you to heal
yourself."
"Are you an angel? Am I dead?"
Again that smile, followed by a laugh
that would have made me laugh, too, except
for how much it would have hun.
"No, young one. I walk an Eanh path.
Some call me Elda. I answered your
frightened call in the moonlighL"
I realiz.ed that I no longer was lying in
briars. Hadn't I landed in briars? My eye
caught a thiclcet of them a little way from
when: I lay.
(continued on ow page)
)(.Qtimh JoUf'tlat PQIJI'- 9
�(CQitinued f'rom pego 9)
"Briars don't make for sweet dreams;
soft pine needles and grass make for more
comfon. You'll rest easy in this baby forest,
and the Eanh will help your healing. You
have strong bones, none are broken. Your
muscles are strained. Only a few of your cuts
are deep. This gash is deep for it bleeds stil1,
but it has bled enough. Feel it closing and
healing in your thoughts, little one."
She reached into a pouch at her side and
took a pinch of some powder and blew it into
the CUI.
"What's that stuff?"
"A pinch of puffball to stop the blood.
It has bled enough now. You are curious?
That is good. I like curiosity. I will teJJ you
of the plants."
I grew anxious at all these answers to
unasked, sometimes uninfonned questions.
"And you are afraid. Are you always
afraid, little one? Breathe or hum a song. It
will help."
She took a bowl -1 think it was a bowl,
though it may have been a hollowed-out tree
gnarl - and with a feathery leaf began to wash
my cuts.
"This is yarrow, cooked in water in the
sunlight. It will numb your pain and let us
work on your injuries."
As she gently washed them. I could feel
the pain numbing, lessening.
"Th.is will allow us to bathe them
again."
With the numbness, I was able to move
to see myself. Everywhere I could see my
skin, it was covered like a roadmap with
scratches. The skin around the scratches was
deepening as bruises formed. I wanted to
throw up, but that would have required
movement.
"Skin mends, young one."
"I'm not that young, and my name is
Lucinda."
"To me you are very young, Lucinda."
As I looked at her ancientness, f felt
silly at having snapped at her.
Throughout the day as I moved in and
out of sleep. I felt her near me. Her words
wafted through my consciousness as she
washed my legs with chickweed, little star
woman, comfrey, burdock, more yarrow.
She helped me sip red clover from a bowl. It
all was like a confused dream. Sometimes r
would hear her talking. Actually, it seemed
that she was having two-way conversations
with the plants. / must be mad' And then I'd
doze again.
"Are you magic?" I asked in a moment
of lucidity.
"No, child... Lucinda. I am a child of
the Earth, like yourself. I've tended this
forest garden, and it has tended me, for
longer than 1 can even remember. We take
care of each other."
At dusk, a drink with a strong taste...
"Skullcap, 10 mke the pain for a deeper
sleep."
I did sleep - deeply - and without fear. I
could hear her voice as I drifted.
"You are safe under the trees, on the
Eanh, with the stars. Sleep sweetly. Dream
wellness."
I awoke to the twittering of birds. I stiU
hun, but I could move. Again I wondered a1
~~~ J?~~~. p~!Z ,10
~e.reality of Elda. then she stepped into my
v1s1on. Yes, she was really here. It was like
she was invisible one moment and there the
nexL Yet I knew she had really been there.
She was real. I was overcome by the wisdom
I sensed in her presence.
"Today you might feel hungry. I've
brought you food."
She opened a giant leaf which I later
learned was burdock filled with violets,
clover blossoms and sweet-tasting leaves and
berries. She would name them.
"It's so much. I'll never remember
them."
"You don't learn them all at once, dear
one. You learn one plant at a time. Each is
your teacher."
I contemed myself with the
nourishment I felt pervading my body. AU
that day Elda fed me and I told her of my
journey. She only laughed when 1 got to the
part of being so hungry and so far from food.
She found that delightfully funny, and I felt
foolish. But then r looked around, and I, too,
was struck with the humor of it. Somehow it
seemed that all the plants around us also
laughed, but I wouldn't swear to that.
Moving became easier as the day went
on and I was amazed at how much better all
my scratches were. Elda made a poultice (I
remember her using that word) of plantain
and elder for my bruises. I could feel the
soothing relief and the healing begin.
'Tomorrow you will be able 10 travel,"
she said as the sun was gold in the west. We
sat with a bowl of salve which tasted full and
thick as soup. "I will show you a shoner
route."
I didn't want 10 go, but suddenly I
thought of my friends, Dan and Ruby, and I
knew they must be panicking by now.
"I would like to know more about
plants, Elda."
"Well, talk to them, dear. They like to
be remembered."
I went to sleep imagining myself in
conversation with a fem and wondering
about my sani1y.
Walking down the mountain \l.ith Elda
in the morning was an adventure. It was a
completely different path, I think. I wasn't
really payiog much auention on the way. She
pointed out plants, talked to them as friends.
and treated them with re:;pect. Before I knew
it, we were at my car
She laughed, "Ah, just the friend you
need now." And she told me to pick the
sticky flowers growing around my car.
"Calendula. Make them into a tea to soothe
your wounds."
"How do I thank you, Elda?"
"You don't, dear one. You pick the
flowers and make yourself strong."
It seemed like just a moment later when
a state trOOper stanled me. I looked toward
Elda, but she was gone. My friends had
reported me missing. He had been looking
for me and had found my car.
"Did you see that woman?"
"No, miss. Just you here. No one Jives
up in these pans. I'll drive you."
I went home and healed up, though one
scar remained on my leg as a reminder of the
adventure. But 1 still thought about Elda and
wanted to see her again. Several times that
summer I returned to that area, but I could
never again find that exact spot where I had
met Elda. l asked campers and hikers, and I
stopped at every house in the area. No one
had heard of anyone sounding like Elda.
They sent me up 10 Granny Pierson
who was the oldest person around and who
reponedly became confused at rimes. We
talked. She drifted in and out of memory, a
sharp contrast to the clearity of Elda's mind.
She couldn't recollect much at first, but
finally she began, "There was this old
woman. What was here name? Something
like that, but, Lord, hooey, hit's bin since l
was a girl An old 'erb woman. She was old
when I was a child. Lord, she'd be in the
grave more'n seventy year now. J remember
her, though, but my mind's leavin' me."
My friends listened patiently, trying to
be supponive, but occasionally suggesting
that maybe I'd dreamed it. Maybe I'd made
her up to keep myself alive. I don't know.
Could I have made up the richness that
was Elda? Her wiseness? I couldn't have
made up her eyes!
Thar was sixteen years ago. I live in the
mountains now, in the same county tlwugh
miles from where I met Elda. I dan't ask
abolll her now, excepi when I meet old
people. But as I walk tliroughfields and
woods, gathering plants and learning abolll
them, Ida think of her. In fields where
flowers seem to be laughing, I sense her
presence. I feel tit.at if I could just turn more
qt~ickly, I'd see her there ware/ting me - her
wise face full oflife, giving nouris/unent. .
After all this time I still look for Elda.
#
P'
There are stories from cullurcs around the
world and from ns far back ns the Stone Ages about
lhc elderberry. UsWllly lhey involve o woman who
lives in the tree and ha~ powerful medicine 10 heal Iler
children. (I created the feminine fonn Elda for !hi.~
cho.roclCJ'.) But she con be dangerous at times when
she is not shown re,.c;pcct. Old supcn;lilions maimain
lhat cuumg elder without pennission or the plant
brings illnes,~ nnd/or death.
Lucinda Flodin lives with her family in Katuah
Province near Hampton, TN and is. among other
things, an herbalist and a Mory!Alllcr. The story "Elda"
is included oo a new audio tape cnlled Mountain
Spirits available for SI0.00 ppd. from: Lucincm
Flodin: Rt. I, Box 726; Hampton. TN 37658.
�THE STATE OF FRANKLIN
Land, Liberty... and Mastery
by David Wheeler
"A beautiful valley and the
almost boundless West lay before
them, beckoning all to adventure
themselves. The thing most worthy of
remark is the far reach and wide range
of the vision and the plans of the
people of Franklin, and the projective
power that gave them and their
descendants a very considerable
mastery of men and measures
througlwut the generations that /rave
followed."
- Samuel Cole Williams
in The Lost State of Franklin
they could hunt. They built their own log
homes, provided their own clothing, and
made their own whiskey. Work parties of
neighbors built and maintained what roads
!here were.
The presence of the tax collectors was
!he main evidence of the Norlh Carolina state
government. The settlers were poorly
represented in the state legislature. They had
to cross the mountains to find a court in
(1933)
In the years immediately following the
Revolutionary War the runnoil of the war
years continued almost unabated in the
former colonies. These were heady times the imperial power of England had been
defeated, new theories of government were
materializing, and a new continent lay open
for the taking. In !he new nation, talk of
politics was on everyone's lips, and "libeny"
was the watchword. But in the minds of
many people was the thought of land - land to
be the material basis for their hard-won right
to "the pursuit of happiness."
In spite of such lofty hopes and dreams
among the European settlers, however, the
new country was in a shambles. The
government of the State of North Carolina, in
particular, was pauperized. The war had
taken a heavy toll on !he personal resources
of the former colonists, and !here had been
much destruction and ill-feeling. The central
government was weak: and in debt for
promises made during the pressing struggle
for independence. By its original charter, the
jurisdiction of North Carolina extended west
10 the sea, but under the prevailing conditions
it was lit lie wonder that those closest to the
capital at Hillsborough received the most
attention.
The mountains of the Blue Ridge were
still a formidable barrier at that time. Settlers
following the Great Valley of !he Tennessee
River had established a bastion in what is
now the northeast comer of Tennessee.
During the war they had shown themselves to
be stalwan pattiotS, pro<ecting North
Carolina's rear from hostile attacks by the
Cherokee and Chiclcasaw tribes and turning
the tide of the war in the South by surging
over the mountains to play a decisive role in
the battle of Kings Mountain,
But now, not only were the wartime
claims of these soldiers being ignored, but
Nonh Carolina was levying heavy taxes on
au its citizens to rebuild itS shattered
infrastructure and restore its government. To
the settlers in the west, this was blatant
"taxation without representation" - just what
they had fought 10 end!
This feeling was justified. The lands
west of the mountains were self-supponing,
living off the crops they raised and the game
summer, 1092
which to setlle their differences. Although
constantly threatened by hostile natives, their
state government would send no ll'OOpS
across the mountains for their protection.
But the worst blow came in 1783. In
order to capitalize its recovery, the State of
North Carolina passed a law offering land
west of the mountains for sale to setllers and
speculators. The bill put up for sale the land
from 20 miles south of the town of
Jonesborough 10 the French Broad and the
Big Pigeon Rivers, conveniently ignoring the
fact that this land had been guaranteed to the
Cherokee in the Avery Treaty of 1777.
This made the natives understandably
restless, and in 1784, largely to avoid the
expense of sending a military force to defend
the western settlers from angry Cherokees,
North Carolina passed a bill giving up its
claim to the lands west of the mountains and
ceding !hem to the newly-formed national
Confederation Congress.
Congress was too weak and 100 far
away to protect the settlers over the
mountains. Nonh Carolina had reneged on
the task. The seulers were used to protecting
and providing for themselves. A decade
before, earlier settlers had even established
the Watauga Association, the first "free and
independent community on the continent," in
the words of Theodore Roosevelt On August
23, 1784 delegates from the counties west of
the Blue Ridge gathered and declared their
area a free and independent state.
Their declaration was immediately
challenged. Norlh Carolinians were surprised
and angered at this tum of events, and when
a new legislature convened that autumn,
North Carolina rescinded the C.ession Act and
restated itS cl.aim to the western lands.
It was a vain attempt. On December 14,
1784 a second convention at Jonesborough
decided to name the new state after Benjamin
Franklin and set about the work of drawing
up a constitution. The following March, that
work was continued, and John Sevier was
elected governor of the State of Franklin and
David Campbell was chosen as its chief
justice and given the task of setting up a court
system.
John Sevier (pronounced se-VEER)
had been at first reluctant 10 become involved
with the movement for independence, but
from 1784 he was a moving force in the
history of the State of Franklin. By all
accounts he was brave, charming, and
handsome · a charismatic leader. He was a
hero of the battle of Kings Mountain and was
a renowned "lndian fighter."
Instinctively, Sevier was a consummate
politician. He knew the value of diplomacy
and the power of force. In his dealings wilh
whites he could use a winning smile and
charming words to win his way; with the
native people he was rulhlessly violent
Although he was educated and
articulate, Sevier's strongest support was
always among the rough settlers on the
frontiers of the whites' territory. These were
his comrades in arms, the mythologized
pioneers. It was moslly from these people
that Sevier drew the militia for his campaigns
against the natives. The backwoods whites
loved and trusted Sevier. They counted on
him for their defense, and he never let them
down.
For three years Sevier led the State of
Franklin. In that turbulent era the exact
powers and role of a state was unclear.
Whether the states were to be
semi-autonomous republics or divisions of a
strong central government was as yet
undecided. One thing was certain: "Liberty,"
meaning self-government, was the overriding
ideal. During the three years that the State of
Franklin existed, it set up its own
govemrncntal scructure, electing delegates
and appointing commissioners. It established
a judiciary; minted coins; provided for
schools; and, of course, designed a "great
seal" and a flag. The frontiersmen were
already organized as a de/aero militia, but
that arrangement was officializcd. The State
also began collecting taxes - frontier Style.
"Be it enacted," decreed the state's first
General Assembly, "that it shall and may be
lawful for the aforesaid land tax, and all free
polls, to be paid in the following manner:
Good flax linen,... woolen and cotton
linsey,...good, clean beaver skins,...cased
otter sk.ins, ... rackoon (sic) and fox
skins, ... bacon, well curcd,...good, clean
tallow,...good, clean beeswax,... good
distilled rye whiskey,...good peach or apple
brandy,...good, country made (maple)
(eontinucd on nc:ll page)
Xati4af1 Journal: page 11
�(continued from page 11)
sugar,...deer skins, ...good, neat and well
managed tobacco, fit to be prized, that may
pass inspection,..."
In certain instances, Franklin also acted
like a national power. The state made treaties
wilh the native tribes, which in those times
with the central government so weak and ~
id~ of self-government so strong in the
mrnds of the people, was not unusual But in
1788, when the effort to maintain their
ind~~dcn~ was falling apart, Sevier began
a ~non wtth the government of Spain.
w~ch held the mouth of the Mississippi
River. To the Spanish representative
Oardoqui, Sevier hinted that the citiuns of
Frank.I.in might ally themselves with Spain in
exchange for protection, money, and
weapons. It was almost assuredly a bluff,
but. even in those times, it was a bold bluff
indeed.
•
The foundation of the "Liberty~ of the
white immigrants was the very material
~sidcration of land. From the beginning of
its history, the acquisition of land was the
other driving force in the remarkable story of
the State of Franklin. That the native
inhabitants had clear tide to their lands that
o~ten went back 1,000 years made no
~erence. The p~ure of the migration of
whit.e Europeans from over the mountains
was irresistible. Also, disagreements over the
authority of the different states, the
Confederation Congress, and the State of
Franklin to sign treaties and ma.kc agreements
added 10 the confusion (which was no doubt
exploited when convenient).
. Always ready 10 make agreements., the
whites did not prove so willing to keep them,
and the Cherokee in vain pointed to tteaty
)CQtuQn )oumQC PQ<Je 12
after broken treaty. On the Cherokee side the
Chickamauga villages, under the leadership
of the war chief Dragging Canoe, believed in
no treaties made with the whjtes and honored
none. Their disbelief was quite correct but
their actions gave the Europeans ample'
reasons for reprisals.
It was a war, 10 be sure, and each side
could point 10 outrages and depredations
committed by the other. But in this war the
treaties were meaningless; the real power was
in the superior numbers and weapons of the
European occupiers, and they would take
whatever their military strength could win.
A fine tract of land in the Great Bend of
the Tennessee (or "the Bent of the
Tennessee"), near the present-day city of
Muscle Shoals, Alabama was a lodestone to
white investors. In 1784, a company of
speculators, including John Sevier and
prominent men in Nonh Carolina, arranged a
"purchase" of the land from some of the
native residents, although the area was deep
in the territory guaranteed to the red people.
Fro~ then on Sevier's eyes were always
looking toward the south. It is felt that his
initial opposition 10 the establishment of the
State of Franklin stemmed from concern
about the future of his investment in the Great
Bend. When he came around 10 favor the
s~ssion, he began to think that the new
state could help his venture, and under his
leadership the policies of the State of Franklin
were always expansionist and pointed toward
the south.
Franklin encouraged immigration by
whites, even when the government knew that
the only available lands lay in Cherokee
country. ~igration meant profits, yes.
land speculanon was a booming industry in
the ne.wly-opened lands to the west. But,
more unportantly, immigration was crucial to
the very survival of the fledgling state across
the mountains. Cleared lands and dense
settlements were the best protections against
anacks by the natives.
The Nonh Carolina Act of 1783 had
violated the terms of the earlier Avery Treaty
by !f!OVing the boundary claimed by the
whnes down to the French Broad River.
However. the act strictly prohibited entry or
surveys by whites south of that line. But as
soon as the State of Franklin was formed,
settlers began 10 move south of the French
Broad. They were encouraged by the state
government. In fact, the State of Franklin had
a land office in Jonesborough that raised
revenue by taking purchase money for land
claims granted south of the French Broad.
Sevier felt that this siruation needed
formal recognition, so he called together a
meeting of Cherokee chiefs in May of 1785
and laid out the Treaty of Dumplin Creek,
~h~c~ moved .the ~undary south 10 the ridge
diVJd1ng the Little River and the Little
Tennessee River watersheds.
However, it was only six months later
that the United States' Confederation
Congress felt that the central government
should assert its authority and negotiated the
Treaty of Hopewell with the Cherokee. This
treaty moved the line back 10 the north . so
far nonh that the town of Greeneville, which
had just been named the capital of the State of
Franklin, was made pan of the native
territories! The treaty specifically repudiated
the Dumplin Creek agreement and the Great
Bend land purchase. It was intentionally
vague about the status of the settlers
occupying the lands north of the French
Broad River, but it clearly stated that all other
trespassers would have to leave in six months
or lose the protection of the central
government.
lt appears that the State of Franklin
simply ignored the Hopewell treaty. Certainly
their defense of the settlers south of the
French Broad was no less diligent. After
fruitless appeals to the national government,
the Cherokee took matters into their own
hands and in the spring of 1786 began attacks
on the settlements in ll)eir rightful territory.
The FrankJinites responded by burning the
Cherokee towns in the Hiwassee River
Valley. Later in July, Sevier and 250 men
revenged the killing of two other white men
by b.uming another town. They then camped
outs1de the central Cherokee village of P.chota
and called the peaceful chiefs Hanging Maw
and Tassel (Com Tassel) to make another
treaty.
Sevier minced no words. He told the
chiefs that the whole country nonh of the
Tennessee River as far west as the
Cumberland Mountains would be setded by
the whites who would take it "by the sword,
which is the best right to all countries."
Though the treaty contained ample references
to peace, love, and brotherly friendship, it
was obvious it was obtained under duress.
Wiuh such a large armed force outside their
gates, the chiefs had little choice but to sign.
The historian Williams says in his book: The
Los1 State of Franklin, "No act of the State of
Franklin is Jess creditable to her than this
Treaty ofCoyatee."
During this time, the Franklin
government was constantly pressing its case
Summu, 1992
�;
I I
for recognition as a s1a1e before the
Confederation Congress. Champion for the
cause was William Cocke, a backwoodsman,
marksman, and a fierce fighter, who had put
himself through law school and had found a
gift for inspired oratory. By all accountS he
gave brilliant. impassioned presentations on
behalf of 1he Sta1e of Franklin, bu1 it was no1
enough to shake the political support
mustered by North Carolina to block
Franklin's recognition.
By 1786 the strain of carrying on the
border wars single-handedly had begun to
tell, and the firm resolve of the Franklinites
began to waver. North Carolina cleverly
exploited this shif1 in sentimenL Under the
leadership of John Sevier's archrival, John
Tipton, North Carolina attempted to hold an
election 10 send representatives from "the
western counties" to the state legislature. The
Franklin government answered the move by
holding their own elections for the North
Carolina legislative seats. The Franklinites
won overwhelmingly, but this recognition of
North Carolina's authority proved 10 be the
first stroke of the wedge that split open the
Franklin government.
Tipton also sponsored North Carolina
couns, which operated parallel 10 Franklin
courts, often in the same county. Vigilantes
from both sides broke up court sessions and
took valuable papers. There were angry
public meetings, and some brawling took
place, involving Tipton and Sevier
themselves in one instance. The situation was
fast deteriorating into civil violence..
John Sevier made several valiant
attempts to save the faltering State of
Franklin. Knowing the unifying value of war
against the native people, he proposed one
idea that would hopefully save his
government, win the coveted Great Bend area
for the_whites (and his investment company),
and gain some respite for the settlers on the
southwest frontier.
At the time, the State of Georgia was
continually at war with the Creeks. Sevier
proposed 1ha1 in the spring of 1787 soldiers
from Georgia and Franklin join together in a
punitive campaign against th111 tribe, which
jus1 happened to control the Great Bend are-a.
Instead of cash payments, the soldiers who
undertook the expedition would be rewarded
with land grants in the Great Bend, which
they would afterward help 10 retain. The plan
never materialized, as Georgia made a
temporary peace with the natives.
Early in 1788 the sporadic hostilities
between the two factions in Franklin flared
up. John Tipton seized several of John
Sevier's slaves under a Stale of Nonh
Carolina court judgment and transported them
10 his home for safekeeping. Sevier was in
the las1 few days of his governorship and
was tired and discouraged, bu1 rhis was a
slap in 1he face that could not be ignored. The
separationists surrounded Tip1on's house in
force and, although Sevier urged restraint, a
melee erupted. Two men were killed and
Sevier's two sons were capiured. Tipton
wanted 10 hang the young men, but was
persuaded to release 1hem. Sevier
subsequently lef1 for the border wars on the
frontier, "where no writs ran and lhe rough
seulers were devoted to him," as John
summer, 1992
VIRGINIA
--------~.~~.r~ttf)lfWl~if1}r-------------..:::~-,.R-... 1-&KLiN·:·,::"' ..
NORTH
.-,::.\(}iY:.:\~f{/· CAROLINA
_, ~,-- - - - ·- -.,,
- - - - - - ------7,....
'
,
'------,...
'
',,
'
',
\
' ',
11SS Map
Preston Arthur commented. This is generally
marked as the end of the State of Franklin.
It was in 1790, with more wars with
the Cherokees looming, that North Carolina
finally gave up and ceded control of Franklin
to the United Srates Congress as part of the
"Southwest Territory." Franklin was finally
admitted to the Union as pan of the State of
Tennessee in 1796. The first elected governor
of the Staie of Tennessee was, no1
surprisingly, John Sevier, and he la1er served
as a congressman as well.
appeared as I.he stubborn independence so
admired in the Appalachian mountaineers. At
other times, however, it appeared as 1he will
for mastery, whether over the land, events,
or those who would oppose them. Even
today, we still see traces of this, the tangled
legacy left by the early while seulers of the
mountain region.
Special thanks to Barbara Wickersham
for the valuable research work she
contributed to this article.
Resources:
The wild Appalachian lands brought out
both the best and the worst in the firs1
Europeans to inhabit the Katuah Province.
They were fiercely devoted 10 ideals of
freedom and justice; they were at the same
1ime greedy and ruthless. A deep-seated
detennination drove them. Sometimes this
Gerson, Noel B.; Franklin: Atrurica·:r Lost
State: Crowell-Collier Press (New York, 1968)
Williams, Samuel Cole; Ilistory of the Lost
State of Franlclin; The Press of the PiollCCIS (New
York. 1933)
Cornstalk Dreams
Poverty is living in a shotgun house
with chimney bookends
Listening to rain tapping on a cheap tin roof
Huddling around the fireplace
like a dark medieval clan.
Poverty is running barefoot
through a maze of corn fields
Splitting open a watermelon just for its heart
Worrying until payday if we would be fed
at least with butter beans and cornbread
- Sandra McClinton
-
..
X.Otimh )ournnt page 13
�WHERE THE TREES OUTNUMBER THE PEOPLE:
I<atuah's Regional Rainbow Gatherings
In the Mtigical U1nd of the Rainbow, a neo-tribal culture is teacl1ing and learning the
arts of Cooperation and Commu,1ity
by Stephen Wing
"Welcome Home!"
The implications arc enormous.
Somewhere back in the mythical mists
of the Scvenries, a tribe of multicolored folJc
called the Rainbow Family began to hold a
"Gathering of the Tribes" every summer deep
in the wilderness, where the trees oumumber
the people. They were "Family" because they
considered all people brothers and sisters;
they were ''Rninbow" for the harmony of
their many colors; and they called out
"Welcome Home!" because wherever they
gathered on the Mother Earth they were home
again. Every Fourth of July lhey observed a
silence, praying for Peace and Healing, each
in their own way. They fasted and prayed
and danced and drummed, and many magical
stories have come down 10 us.
In the nco-Plcistocene Eighties, our
tribal ancestors founded the Katuah Rainbow
clan and began to bold a solstice gathering
every summer in the meadow below Sam's
Knob. Because pan of their inspiration was
lhe 1980 Rainbow Galhering in West
Virginia, it became one of the first of many
regional Rainbow gatherings. It carried on
the Family consensus to be free and
non-commen:ial, open to everyone, dedicated
to cooperative, ecological living, without
leaders or rules. It grew and flourished, and
Xatuah Journal Pac.Je 14
was known as one of the strongest and most
spiritual in the land of the Rainbow.
Now at age 21, the Rainbow Family
has grown into a large-scale, long-term,
worldwide experiment in living out the ideals
of the mythical Sixties: a full-fledged
al temative culture, woven of many different
spiritual, political, and philosophical strands.
Outwardly. perhaps it imitates the Nntive
American tribes; mwardly, it taps the
biological vestiges of one million years of
oi baJ ancestry.
Everyone involved in Rainbow has
their own vision of what it is and what it
could be. The vision that is crystallizing for
me lately is of a school.
Everyone has something 10 teach in the
magical land of Rainbow. And somcLhing to
learn. Many of us are teachers of something
already, perhaps, or know a special craft or
skill or even a livelihood worth passing on.
You learned your first rai chi step or
bcadworlcing stitch from someone. Why not
bring it 10 the gathering _and offer a free,.
informal workshop? Think of the gathenng
as a kindcrganen, not as a university. Even if
you feel you have nothing 10 learn there, each
of us has something 10 pass along to those
following in our footsteps.
But there's a deeper level of learning.
0..wUl&J by Rhea Ormond
Running away like a bunch of kids playing
hooky in the woods is like school turned
inside out - a space in which we can a.U enter
a kind of second childhood and re~ate
ourselves. We heal ourselves instinctively by
re-imagining society in a sane way, becoming
each other's long-lost extended family,
learning how to love and accept each other,
and feel loved and accepted in turn • some
for the first time our lives. It is incredibly
therapeutic just to be in a place where it is
okay to love.
But in order 10 maintain this magical
healing space, we have to work together 10
feed everyone, deal with sanitation, medical
needs, children, authorities, parking,
drinking water, and camp security. We have
10 make decisions that acknowledge
everyone's poinl of view, including the trees,
the streams, the wildlife, the genemtions 10
come. This is a yet deeper learning. We are
learning to come together as a community, a
circle, a tribe - rather than a collection of
self-centered individuals - and act for the best
interest of the whole instead of our little part.
Few of us had the benefit of a tribal
upbringing. Ninety percent or more of the
ordinary families out there arc dysfunctional,
studies now say, producing dysfunctional
people. Our tribe is made up of refugees from
that world; we cannot create World Peace
without some healing. Most of the problems
that plague the "national" Rainbow Gathering
are problems of scale. But a few stubbornly
show up al regionals, too. They are the
chronic dysfunctions of the dominant culture,
"Babylon": abuse of alcohol and drugs,
scamming, inflated egos, male-female
imbalance. These arc the things that we
cannot leave behind when we leave our cities
and cars.
l ust4 to worry about them. But then l
realized that it is okay. Rainbow is a school.
These are our assignmenrs. That is why we
leave all the civilized disu-actions behind: to
focus on what counts.
At the scale of a regional gathering we
can do that - but not without a conscious
commitmcnL I have seen miracles happen
when the wisdom and the will of the people
have been summoned to a serious council.
Through the magical ans of passing a feather
in a circle and listening, of communication
and compromise, I believe we can learn 10
resolve any conflicL But we have to practice.
And the presence nnd guidance of people
who have done some of the inner work
themselves is invaluable to those who might
otherwise stumble over the same mistakes.
Becoming a Tribe may not be an
idealistic fantasy from the mythical Sixties
forever. We are learning how to live without
money, lawyers, governments, police· even
gasoline - because it may soon be necessary.
We arc learning it, 1 believe, because the
future of our families down 10 the seventh
generation depends on our learning 10 live
together as a functional Family.
I hope we are learning it in time.
For dirtetioM to tM Ka11,ah Rainbows-,
Solstiu Ga1hviltg, JUM 12-22, son~p/ace where the
trees OUIIIUl1IMT IM people, coll the A1/a111a Rainbow
Ughllillc: (404) 662--6112 or write 10 /IOI. address
below.
To help out In adllOIICe, contact Katu.ah
Roillbow direc1/1 clo l.ulit Wagenheim: 996 Yellow
Breeches Rd.; Cosby, TN 3m2 (615) 428-4633.
Summu, l!IN
�warp ancl
"We Call It a Gathering..."
At first sight, it seems to be pure
magical anarchy in the woods. But there are
levels you learn to see.
Just under the swface is a layer of hard
wolk: people who are not immediately vi~ble
because they are in the kitchens, out hunnng
firewood, al the parking lot, on a supply run.
They carry lhe whole thing literally on their
shoulders, often to the point of straining. As
soon as we realize we are the tribe and
volunteer, the whole thing is easy.
Underlying everything we do is the
consensus of the council, a periodic circle to
pass a feather and listen 10 each person's
perspective in turn. Daily councils are a
chance to share what makes us different and
what we have in common. When something
comes up that requires a decision, we enter
that siate of unified undersianding called
consensus much more easily if we have been
practicing. (If ~ere is no co~~cil,just ~u.t up
a sign. "Main crrcle at noon 1s the tradit,ion.)
Invisible everywhere are the Shann
Sena - all of us who are conscious of health
and safety and alen for trouble, who have
learned to keep the peace in loving ways, deal
with emergencies, communicate with
authorities - and anyone willing to learn. You
can pretend the gathering is a free ride or a
carefree utopia; you can avoid the problems
and still have a wonderful time. But "sister"
and "brother" really begin to mean something
when you accept responsibility for the
well-being of the folks around you.
Then there are the people who are
praying. Our circles before meals, sweat
lodges and Sufi dances, ceremonies at
equinoxes and solstices, etc., carry the
natural sense of community one step higher.
Participating in the Divinity of each moment
helps focus the natural srate of awareness
called a tribe.
Underneath it all is the root-system of
our friendships. Slogans of peace and love
do not make us brothers and sisters; a Family
forms out of time spent together, real time.
Year after year we work, eat, council, and
celebrate together, between gatherings we live
and travel together. We gather in the parks
back home. Travelers come through. We
grow 10 know and to trust each other. The
Rainbow Family is a vast network of
relations. a fabric woven by the physical
s,unmcr , 1992
..
, 1 ,
~pfrhtlal ~efi-of our•~n& tOgethet.
.
ruo ~!1-nrr . .-.- {·n· ~ rr·,77-,v.z
We have over a generation of history
between us now. We are much more than just
a "counterculture.'' Traditions have
developed, a slow evolution of consensus
agreements, along with a tendency to keep
evolving. Naturally we have our elders of the
tribe - but in this tribe each one of us chooses
our elders. Listen for the voice of experience.
But don't take anybody's word for iL Look
under the swface, and watch who's doing the
work.
People will be noticing the same about
you. To some of us baby-boorners it's news,
but work is necessary to survive anywhere.
Babylon sacrifices the daily labor of millions
to feed a privileged few; a tribe shares the
work equally out of Jove for one another, so
no one has to do too much.
The people who created this magical
village in the woods are working hard,
making sure you will be safe, warm, and fed.
But many of us grew up in middle c~s
households where that much was a given we were the privileged few. Don't take it for
granted in the woods. Join the dinner circle,
pay attention to announcemenrs, spread the
word! Go to council; remember to listen
before you speak. Say your peace. And if
you want to join the tribe, just find a place 10
piteh in and help.
As for the panhandlers at our gate, the
ego-wrestling and ripoffs, the truckloads of
rrash, the bliss-ninnies and rainbozos - it's
helpful to remember that compared to most
tribes we're still in our awkward
adolescence. Most of us weren't born in the
Rainbow Family. We were,bom in Babylon.
A lot of us got pretty messed up out there
before we found our way Home. A lot of
Babylon's mess got tracked in on o~r heels.
Much of our effort to heal the Eanh 1s an
ongoing struggle to heal ourselves and our
relationships - to learn how to really be a
"Family" - and to raise truly.healthy ki~~Meanwhile for better or worse, Its our
Family. As Einst~in's mother put it,
"Everyone is a relative." Getting to know o n ~
another over twenty-one years of gatherings ,,:
has tended to substantiate the theory.
Council Fire
Pilgrimage to the old
power spot, our abandoned
council circle I meet all
the pilgrims packing out
their tents and trash-bags
I find
a giant fire-pit dug here
since we counciled
hard for three hours in the sun
to move the council closer
to the center of camp
Three pilgrims
rest here on a log:
they too casually join
the council of all vanished
tribes around the coals
of the original fire
- Stephen Wing
(E.xurp1ed. with "visions by the awhor.from
110!. a ~wsllove /mer to the Rainbow Tribes of the
Southeast, Spring 1992 iss~. Contact llO! at Box
5455; At/0/lla, GA 30307)
Sun, evening shadows, mist
that drifts to rain:
the food is ready and we join hands.
It's only the clear day's light
refracted through the wet nights
that makes this Rainbow on the
ground.
Our circle makes a hole in the
ground spirit rising like water in a well,
falling like the light on a po11d,
the round earth and the rolling sky
joined
in a circular kiss ...
The Circle makes us Whole.
Oraw,ng• b)I Ray Ramcs
Poems wriuen by Stephen Willg at tire
16th a111111ol Rainbow Garhering, Nanw/,a/a
National Forest, Kataoh Province, J11/y,
1987.
~ti1nfl )durnat pnqe IS
�In Council With All Beings
;,· , -,r,~ :: •. 3TE
by Lee Barnes
Human(un)kind's ability to council
with All Beings is limited by our human
egos, our historical fall from Oneness-WithAJJ. Several "en-Lighten-ments" have aided
my personal path towards council with All
Beings, including accumulated personal
experiences and insights from several books.
Council comes to me when I rest my
active brain and allow thoughts from All
Beings to enter my mind. (Term this as you
may - telepathy, insight, second-sight, etc.)
We humans have not evolved in limbo from
All Beings; rather, we have become
insensitive and unconnected from our
relations with the great Webs of Life which
sustain us.
From long experience, I realize that my
thoughts (and deeds) do not remain restricted
within my bony skull - we can and do touch
other Beings with our thoughts. managing to
interconnect, apparently without regard to
time or distance. Time, mauer, and space
appear to be complex illusions created by our
physical and spiritual perceptions, historical
and modem cultures, mammalian senses, and
personal experiences.
l totally accept the iraditional beliefs
that all things (All Beings) a.re alive and
interconnected. We can relate to the other
Beings of the world with either an expansive
or contractive "attitude." With an expansive
"attitude," we can expand our consciousness
and encompass All Beings within ourselves.
A series of physical and spiritual
experiences while hiking over 4000 miles in
Katuah forests (and in other regions) has
auuned my personal council with All Beings.
Usually after about three days in the forest,
away from modem "civilized" life, I find
myself more in tune with the "real" world. l
more closely follow changing day-lengths;
more carefully realize the moonlight's effect
on animals; better understand the words in
the wind; hear the many voices in falling
waters; feel the energy of metamorphic and
igneous boulders; and recognize the
individual tree within the con1ex1 of the
forest.
I am an unashamed tree-hugger, for
trees, especially the forest giants ("wooden
Grandfathers") do share energies, and focus
Earth energies (although l have felt
"indifference" from some trees... ).
I have (infrequently) attuned with
animal energies by watching hawks soar
above, and suddenly becoming "one" with
them, glicling over the valley. This was not
empathetic daydreaming, but rather I was
there in the sky, soaring on wings! I have
shared the scene of the land through the eyes
of another, equal Being!
A specific experience that occurred
within a guided group workshop influenced
my insight into council with All Beings.
During an early morning circle and council
based on guidelines from the book Thi11king
Like a Mountain: Towards a Cou,rcil of All
Befogs (by John Seed and Joanna Macy,
1988, New Society Publishers), I was
Xatuah Journnt pnge 16
greatly moved and led 10 a greater
appreciation and communication with All
Beings.
Tllillking Like a Mountain is an
inspiring collection of meditations, readings,
and most imponan1ly, a guide 10 interspecies
communications, which has led humans to
greater empathy and union with All Beings.
The workshop is usually led by a facili1a1or
who guides individual participants 10 "voice"
their (telepathic/etc.) thoughts from
whichever Beings enter their minds.
Typkally in these guided workshops,
specific Beings are allowed to voice their
cries and frusira1ions wilh human destrUction
of their environment and 1be lack of human
care about their council. In this particular
circle, a "Talking Stick" (brought by a
reacher and missionary from African cultures)
was passed and used 10 designate each
individual speaker. ln council, we heard from
several Beings · circling hawks, lowly slugs.
and even the voice of the Mountain bcnemh
us. 111ese Beings were in anguish, voicing
their ~uffcring at the hand of modem human
"civilizations" - spoiled waters, fouled air,
and their pained existence due 10
human(un)kind's actions.
This council would have aroused great
disgust towards our human selves, except for
the positive counsel offered as 10 how to
rcconnec1 with All Beings. While each
instance of this method is unique, depending
upon the specific seuing and the different
panicipants, it remains a powerful personal
experience.
We two-lcggcds muse seek better
council with the universe and with All
Beings. We must open our hearts to council,
reduce our wasteful over-consumption, and
halt the destruction of our fragile planet.
Live simply; use only what you need;
recycl~ and in all decisions think how the
next seven generations of All Beings will be
affected. Give thanks 10 the water spirit.~:
thanks to green spirits; thanks to the living
soil spirits! Give prayer and thanks to All!
And then you may learn through council witl1
AH Beings.
I encourage all of the two-leggeds,
especially the city-shocked brothers and
sisters, 10 go simply into the the depths of
your existence, leaving your egos (and every
restrictive training) behind. and 10 seek open
and unrestrictt.'<I council with All Beings. Be
open 10 new insights and experiences: be
rcspec1ful of all other Beings (whether,
stone, fire, water, air...); and offer thanks for
council with the rest of Creation.
Voice prayers, offer thanks, and
continue 10 seek council with All Beings.j - '
#
Drawing by Mich11CI Thompson
Ho.
Sum,ncr, J 992
�STEVE MOON
·1
,
"
SHELL ENGRAVINGS"
The Southeastern Ceremonial Complex, a distinctive
culture of the native First People, flourished from the east
coast to Texas between 500 and 1600 AD. The culture was
marked by mound building and elaborate rituals and
ornamentation. Among the primary items produced were
carved ceremonial drinking vessels and gorgets (chest
ornaments hung around the neck) made of shell. Designs
were often engraved on the concave or inner side of the
shell, which is naturally smooth and glossy. They were
sometimes rose tinted. These anifacts are now highly
prized by collectors and many of the old mounds have
been looted by avaricious grave robbers.
Steve Moon is an artist and a defender of the native
grave siteS. Descended from a Cherokee-Shawnee
great-grandmother, he is proud of the native branch of his
bloodline and works in the spirit of the ancient native
artisans. He creates museum-quality reproductions of the
old shell engravings and also creates original designs
based on traditional motifs.
"I just sit around and things come to me sometimes,"
says Steve. "I don't know why, but things pop into my
mind, and 1 draw them on the shell and carve them.
"It's like closing your eyes and letting the tool do the
work. There's really no way to explain it. I just go down
into the shell until the color looks right, and r don't go any
further. Sometimes rcan control the color all the way
around.
"I may pick up a shell and it will look like an
ordinary mussel shell; another time I will be able to
acruaJly feel with my mind down into the shell.
The shell gorgets and drinking bowls found in old
grave sites were ceremonial objects carefully placed by the
body during burial.
'They are sacred objects,'' says Steve, "and it's
wrong for people to dig into graves to go after them. The
old people were put in their graves to rest. They were not
put there to be excavated.
"On my father's side, 1 had some ancestors who
served in the Civil War. I would be real mad if someone
went to Flat Shoals Baptist Church and staned digging
them up 10 get the buttons off their coats or something.
"In Spiro, Oklahoma during the l 930's, grave
robbers dug up a burial site. They were taking stuff out by
the wheelbarrow-load to sell to the private collectors.
When they found out that the State of Oklahoma was going
to stop them, they packed the central burial chamber full of
powder and blew it up. The chamber was made of cedar
logs, and it had preserved cane mauing, textiles, even
textiles made from woven rabbit fur. All of it was blown 10
smithereens.
"I've talked 10 looters who went in with burlap bags,
and I've talked to looters with doctor's degrees. What's
the difference? They arc doing the same thing.
'The bowls and ornaments from the ancient mounds
were grave goods. They were not lying around in a
plowed field. TI1ey were taken off a skeleton. I think they
should be left alone."
For Steve, this is a hean-felt commitment. Ile offers
10 donate his work 10 collec1ors who will acc~pt
reproductions in return for replacing shell artifacts in their
original burial silcs.
Steve Moon's reproductions and original carvings
arc things ofhl!auty. They shine with a luster and a depth
that photographs cannot convey. Their varying textures
satisfy the hand that touches them. They truly are
representations in tangible form of the spirit that moves
Steve Moon 10 his creative work. the spirit that inspires his
sense of mission.
Stev,· Moo11 can /,c co11tacte,J at
Rt. 1, Box 256; Cm,011, CA 30520.
-DWA'
~
Original from Moundville,
Alabama.
Carved in the shell of a lightning
whelk.
Originals with this design were
found in Tennessee, Missouri
Arkansas, and Oklahoma. Carved
in the shell of lightning whelk.
Original from Carthage, TN.
Carved in the shell of a lightning
whelk
Orig111al from Spiro, OK. (The
design y, as also found at sites
across Tennessee, Alabama. and
north Georgia ) Carved in Mankillcr
pearl shell.
�visiting my grandparents occasionally.
"MEDICINE TRAINING"
(PARTII)
These are the words of a traditional
Cherokee medicine person.
My gr.mdfather would direcl my
training by saying, "You need 10 go spend
some rime with this guy. You need to go see
him."
I would go sec that person. and he
wouldn't even know I was going 10 show
up. would have no idea at all why I was
supposed to be there. I would show up, and I
would jusl stay 1here for awhile. I would
learn just by being there. It w~n·l at all
structured, like lhis guy had Course Three for
me or something, but after awhile l could tell
when they were aclually going out of their
way to teach me something. Some people
were more theatrical than others, and they'd
make me do crazy things.
The strangest one was lhe chicken
house. J had gotten 10 where I thought I was
real special. I felt that I was really imponant,
thal everyone ought to bow and scrape and
just be honored lhat I was near them. J was
making an ass oul of myself, and. ahhough I
never recognized il, everyone else did. And
my grandpa 1old me il was time 10 go stay
with a man named George. He said that l
would have to stay there for awhile.
When I got to George's, I asked him,
"Where am I going 10 stay?" and headed
toward the house.
He said, "Hey! C'mere."
And I looked and said, "What d'ya
want?"
He said," You can't stay in the house.
We've got lots of guests, and lots of people
come by, and we need room for them. We
should give 'em the best we have. You stay
there."
Xatuah Journat page
to
And he pointed toward a funky old
sway-backed chicken house that had a
patched-up roof and was about to fall down.
r just looked on past it. All f could see was
lhc rhododendron thickel behind it, but I
thought maybe he had ano1her cabin or a
building back there.
He said, "Righi there. Goddamn
chicken house. Yeah,"
"Chicken house?"
He said. "Yeah. Lislen. that's all I can
do."
We walked over there. ll was about l5
feet long and about 10 feel wide, with big
cracks between lhe boards, and chickens
running all about
He said, "These chickens are renl
1mponant lo us, we get eggs and meat from
them, so I want you 10 use that pile of old
lumber out in back, put up a partition, and fix
up a room for yourself in the chicken house."
I just couldn't believe it. A person of
my caliber, my standing, in these conditions!
Then I thoughl to myself, "They're trying 10
teach me something," but it was nol until a
couple of months Inter that I actually realized
what it was.
Nobody lold me I was egotistical. I
found out myself that I was egotistical. r
found out after r had dug tons of chicken shit
out of there, put up a wall, split shingles,
fixed the roof, got lice. I was absolutely
inundated by lice. Sol made lye and covered
the whole chicken house with it to kill all the
lice. I fixed that chicken house up beuer than
it had ever been before. Heck, I didn't have
anything else to do.
In lhe process of fixing up the chicken
house, I became the world's greatest expert
on chicken conversation and habits. No one
knows chickens any beuer than I do. I spent
more than a year in that chicken house,
I did chores and helped out, and rhat
was the way I paid for my keep. Then people
started asking me 10 doctor - small things like
wounds and scrapes. After awhile, though,
they would ask me questions like, "Johnny,
he's off someplace, do you think he's okay?''
And I'd say, "Well, I need to think
about this.'' And J staned to give them
advice.
I had seen the other men do it. 1 had
seen Owl do it. I had seen how lhey lalked lO
people and consoled them.
I soon learned to separate true
knowledge from knowledge that you pick up
just by hearing things. True knowledge is
something that you intuitively know from
inside. My grandfather would call it "true
knowledge magic."
Knowledge that you hear on lhe side like you might have heard some other people
lalking about how Johnny was al some
whorehouse or in the county jail - thal klnd of
knowledge I call "side knowledge." And I
knew how Owl took that information and
used it to make himself more powerful. He
said that he only used medicine in one percent
of his work. He said information is much
easier to come by. He said that the more
knowledge, lhe more magic, and the more
power you have, lhe less you use it.
When the elden; who had been training
me thought I was prepared, they sem me out
10 spend time alone in lhe woods. When I
relurned, they beld another nnming ceremony
and gave me my true name, my medicine
name, my spiritual name, that l never have
told anybody.
It was done at a campfire way out in the
mountains, at sunrise on the new moon, a
beginning time.
We rook the black drink, vomited, and
then we plunged in the creek. They collecled
the woods and set the fire, smoked
everybody who was 1here, then they sang
songs and did different things.
Then my true name was whispered in
my ear, and I walked to each corner and the
elder called the relatives. They would come 10
me, and I uttered my new name in my mind.
It was hard lo remember, and I had to get
used 10 it.
These were men who had hand-raised
me. They were all of lhe same generation.
They were all old. I think the youngest
Sumrm:r, 1992
�pi:rson of th:it group was .50, and he was ai
I think that in anybody's hfe there is a
the bouom in the pecking order t)f age. I le
~en!ie that things arc se1 out for you. The
\\ns a fc1d1er and .i carrier.
people who raise you have cenain
They were very spiritual in the sense
expec1a1ions of you, and if you have a
that they followed the t.rndition. They lived
loving, caring. nurturing, mutual son of
everything that they believed. They had their
relationship. you want 10 do everything in
own son of reality, like they would leave
your power 10 meet their expcc1a1ions.
food for the Little People here and there, and
You might have long fingers, so mama
they talked 10 the spirits regularly. They
thinks you ought co be a piano player, so she
would all be holy people compared 10 the
drives you to the piano. If she goes about it
Cherokees of today, but they weren't like our
in a good way, you might end up to be a
Hollywood concept of a medicine man at au.
concen pianist. But you may have been belier
They were not what the anthropologists
suited 10 be a plumber than to be a pianist.
called "priests." They were a different group.
You could go on until you are 50 years old
The "priests" and famous medicine men lived
and srill playing in honky-tonks before you
closer 10 town. But these old people were all
realize that the piano is not your calling.
members of the Katuah Medicine Society. I
received a lot of my understandings about
Katuah from them, things that l am not ever
at liberty to talk about.
Because they were in the society, they
considered themselves better than most
people. They were actually arrogant about
tha1. They considered themselves the true
Ka1uahs, and there's probably pans of me
that still feel a lirtle smug, because I grew up
,-: - with that cenainty.
They had signs. Back then, everybody
~
wore a little feather in their hat. But the
\ \
~ )
Karoah people would take the marrow out of
1'
::,J\..... '•
the feather, so that when they walked, the
(
.r,,.,
feather would make a fluttering motion. That
-\.
was a sign.
\.,
\\~.
Another sign was a linle silver snake.
Owl said his snake was made by Sequoyah.
It could have been. Several 01hers had little
\.
silver snakes. They frequently wore old suit
coaLS, welfare clothes donated by white
people, and would carry the snake under the
lapel. When Karuah Society people from
Olclahoma would come, I would see old Owl
lift his lapel for the briefest second and let ii
fall back. And the other people would make
an acknowledgment with their eyes without
winking or doing anything obvious. I can't
tell you how they did it, it just was
I
acknowledged.
'
Then, without any other invitation, we
would go back to the creek. and soon four or
five of these people from Oklahoma would
just show up I.here. They'd talk and smoke
pipe and do Katuah ceremonies together.
This would go on all night. I would
usually fall asleep, because I was young
then. But l am amazed about how much I
learned by just hanging out.
"Be invisible," grandpa would say. "Be
invisible."
When I look back at the good and the
bad in my life, I always feel incredibly
fonunate and content. Despite the pains and
sufferings that everybody goes through in
Life, I have aJways believed that I have
affected my own destiny more than most
people do. Sometimes l interfered in the
process, and other times I just let the process
happen to me. 1 give credit for that to the fact
of my growing up experiences, all the things
I learned from that strong circle of elders.
If the spiriLS had not had another
intention for me, I probably would srill be
living near my childhood home among the
offspring of those old people who raised me.
I would either have been an alcoholic or
struggling inside the system.
'-I ·)
i''\,-,
~mmcr, 1992
Drawing:, by Troy Sc,ILlc:r
Jn my case, my grandfather saw ~omc
physic.11 signs and m:1de an interpretation
based on the sign5 and his knowledge. But it
was still someone else's in1erprc1.1rion.
Back when r was 10 years old, my
grandfather taught me how 10 carve little
animals out of soft basswood. I can
remember that l was fascinated with that for a
year or so. Then I went on to other things.
That was the extent of my early carving
career. The figures I made were crude, but a
seed was set for something 10 come.
The seed lay donnant until a few years
ago when ! saw a carving on a shelf in a
house I was visiting. I picked it up and held
it. It didn't feel right. It seemed
disproponionate and out of shape.
The man said. "Can you carve
anything?"
I said, "I used to fool with it when I
was a kid."
After I left the house, I said to myself,
"I can make something better than that."
And so I made a bear. It was 001 very
good, but it still was a little bener than the
figure I had seen. I fooled around making
different kinds of animals for a year,
experimenting with different styles and
expressions. The animals I made then aren't
anything like the animals I carve now. They
were somewhat similar in design, but not in
quality.
I went through the whole process. A lot
of the techniques I learned were already
known by people all over the world. I
probably reinvented the wheel several times
over. But I also developed a couple of ideas
that, as far as I know, no one else has
thought of.
And when J finally made an animal that
looked like it was alive, it just blew my mind.
I said, "Look at this!"
The next one I made came alive in my
hands, 100. ! said, "Look at this! 1 did this!
Mc! No one else! No one set me down and
taught me 10 do this. No one told me."
Now I am staning 10 get thunder from
my carving. Thunder is when other people
acknowledge your ability, and it's absolutely
wonderful.
But what has made all the difference is
that r feel an inward drive and detcnninarion
10 do this that I have never felt about doing
anything else. I have been detennined 10
accomplish other goals before, but this is
purely an expression of myself. II is a force
coming from inside of me. This was not/
preordained by anyone; this is the real
-:
person.
Xatuah Journat JIOIJC 19
�BAD NEWS AND GOOD NEWS
The j9b of t ~ government o(ficials is to
protect the health or citiuns and or the environmenL
At best. they have displayed an attitude or unconcern
about their responsibilities. Al worst, they have
wilfully misled lhe public about a matter of grave
danger. Such disregard or Ille lives lhey arc supposed
10 protccl is unconscionable. This 1s a Sillllltion thnt
needs to be thoroughly investigated at both the state
and county level. Such flagrant irresponsibility must
not be allowed to conunue.
Nanni World New, Service
The Burlington Industries CIIIJlCI plant at the
hClldwaa.ers of lhe Little Tennessee River in Rabun
County, GA is closing iis doors. That is bad news
and good news.
The plant employs about 425 people in Rabun
and Macon Counties. The plant closing is bad news
for~ people who will be summarily dismissed
and left wi 1h no means of li vclihood in an
increasingly competitive job marlccL
However, &ho Burlington pbnl has long been a
major polluter of lhe Liu.le Tennessee River, and Ille
factory's demise will mean beuer heallh foc lhe river's
aquatic ecosystem.
'"The plant has been a severe, but not an acute,
polluter," said aquatic biologist Dr. William
Mcl.amey. '"There have been no fish kills, foe
111s1811CC, but cit tensive sampling of both fish and
insect populations have shown that the plant has
definitely had a negative effect on the river."
If another company buys lhc Burlington plant,
it will be regulated by stricter environmental laws
than lhosc in effect when Burlingion staned
diacharging into the river. Also, a newly-initiated
citiun's monitoring group will be traclcing lhe wat.er
quality al lhe planL
"We will continue to lake samples above and
below lhe Burlington plam until there is no
noticeable difference between them.· said Mcl.amey.
As long as our industrial system operates
environmentally destructive means of production, Ille
closing of worlcplaces will be at once bad news and
good news.
RAPE PREVENTION
Natural World Newi Scrv,cc
For the first time in the Southern
Appalacluans, a federal lawsuit has been filed on
behalf of biological diversity, challenging the Land
and Resou= Manngerncnt Plan proposed for the
Cherokee National forest by lhc US Forest Service.
Representing a blood coalition of conservation
groups. the lawsuit nled by the Southern
Environmenl3l Legal Center (SELC) contcstS the
Forest Service practice of below-cost timber sales.
The suit also contends that Ille Jogging progrnm
outlined in the pbn would do urepruablc domagc to
native habitat and result an a corresponding loss of
biolog,ical diversity in the Cherokee.
D:ivid Carr or the SELC rcporis that the
CWTCnt plan opens up 60% of lhe national forest to
logging and ro:ld construction • much of it on steep
slopes and mac=iblc terrain. By FOfCSI Service
estimates, there arc presently 80,000 acres of
potential wilderness in the forest; more than half of
this vital lnnd b:lsc is open to desccr.mon under the
plnn.
By promoting rood building and cle:ucuumg,
the Forest Service 1s practicing t.hc ecooom1cs or
extinction. Peter Kub)', regional director of the
Wildcrnc!..s Society, note~ lhat the Chcrolcc Plan
threatens the extraO(dinary natur.il diversity or the
foreM. Kirby points out that tl1e Cherokee Nauonal
forest 1s home to 1,000 ~pccie., or flowering plants,
400 species or vcnebr-.uc,, and appl'oxm1atdy 13.S
sp<lC IC$ of (hh,
"[Ilic fore:,1 plan) calls for the logging of over
one-hair of the cove h:lrdwood forcsis. an ccol<'lg1cal
treasure trove in the Southern Appalachrnn,; he said.
The new Fore.,t Plan wuuld also va.,tly
mcn:..1~ rood density (which already exceeds lc(:111
guidelines) providing OC.CC.'i.~ for o greatly mclC:l.<cd
amount of commcrci.il and recn:;itional :ict1vi1y - not
to mention illegal poaching.
Th~ Asheville Citizen-Tunes and Green Line
- ~ r s provitkd ,nfor""11ion for this ortk~
USFS TO STOP APPEALS
Nanni World News Service
BUNCOMBE LANDFILL SCANDAL
Nanni World News
Environmental sleuihs from lhe Blue Ridge
Environmental Defense League blew the cover olT
what was apparently a conspiracy of silence among
Sl8tc and local governmental officials about leaking
contamination from the Buncombe County landfill.
In October. 1991, investiga10rs from the
Environmental Protection Agency sent a rcpon io
Buncombe County saying th:11 u:st results showed
"elevated coneentmtions or numerous volntile organic
compounds and metals" in lhe groundwater around the
Buncombe 1.nndflll.
TheAshcvll/c Citiun-Timu reponed that
monitoring wells showed six to 3S times Ille legal
limit of live indUStrial solvenis - tnchlorcthylcne,
benzene, dichlorelhane. methylene chloride, and
dichloropropane. Water quality cxpen Richard Maas
of the University of North Carolina Asheville told the
newspaper lhat the contamination levels were "higher
than several Supcrfund sites in the area. In my
experience the.~ levels are surprisingly high."
An estimated l,125 people living within four
miles of the landfill site drink wnter from wells. Yet
neither the State nor the county government made any
public announcement about lhe landfull lenk or
possible hazards to residents' drinking water.
At an April 10, 1992 press conference,
BREDL activistS dlSJ)layed papers they had dug out or
state liles 1n Raleigh that proved that the l:mdlill wns
leaking. This W$ the first word given to the public
that anything wa~ amiss.
Why did government officials not inform
residents about the groundwater conUlmination1
County Manager Steve Metcalf blamed 11 on
M.uvin Waddey, who w:is Director of County
Engineering Service:. al the time. MclCOlf srud that he
ju.~t pas.scd on Waddcy's assurance that there were no
problems at the l:andlill. W:lddey has conveniently
moved out or ~cue.
Stale hydrologc.t Bob Lufty said that the ,utc
h.id not informed anybody of lhc trouble< because of
undcNtnffing. He wW Grun Line ncwspapcr that 1hc
st.1tc hrul a two-person hydrology \taff to monitor 150
landlills, Half or thc.sc on: leaking wor;c than
Buncombe's. he said, and the re.,idcnts of those
commumues do not know nbout the danger.;. either.
Now the ch~rn1cals arc moving toward the
Fn:nch Broad R111i;r. 'The C,11:en-lim,•., stated lh:n
l.ulty s:ud lh:11 lhe subl,unccs would reach the nvcr,
· 1,c diluted and evcntually dcSU'oycd."
llle solvents 111110l11cd are deailly and per:;islCIIL
It may be hundreds of yc;tr.; before they nre
·eventually de.woyed."
The US Forest Service has chosen to sell more
and more of the last remaining virgin and old-growth
fOl'CSIS to the timber industry. But concerned citizens
have bad the right to challenge lhese sales through an
adminis11'8ti..e appeals process.
Many people have fe:irs that to continue
ovctCUlting our forests will mean irreparable
ecological harm. The appeols process has helped to
bring some measure of accountability to the
management policies and practices of the Forest
Service.
However. on Morch 20. 1992, Agriculture
Secretary Edwnrd Madigan announced that the Forest
Service was proposing to eliminate the appeals
process. In ltne with the Bush administration's
announced plruls to eliminate "unnc.cded" federal
regulations, these appeals were deemed too time
-cor.swning and costly, and it was decided that lhey
would be replaced wilh a toothless •30 day
pre-decisional notice and comment period.·
The Forest Service is trying to ignore the fact
that most of the appeals filed have resulted in
improved dccisons, better management or the fOtcSts.
and often citposc inodequat.e environmcnllll analyses.
TI1e agency seems to think that any decisions it
makes should go unchallenged, and the public should
have little or no voice in how Ille Mlional foresis arc
managed.
ForesL~ arc more than vettical logs. It is insane
to continue to cut our last few old-growth stands of
timber and destroy native habitat communitlcs to feed
the ever-hungry saw mills. The Forc.,;t Service often
needs IO be remanded or this.
PROTECTING
AQUATIC HABITATS
Nmural World News Service
April 23. 1992, the Nonh Carolina Wildlife
Resources Commission (NC WRC) held a public
hearing in Boone, NC to consider a proposal
origill3ting within the agency to dc.~ignatc 33
wawrshcds m IO of Nonh Carohnn's miuor river
ba.~in.~ as critical habitat for species of mollusks and
fish endangered m the Slate.
The plan would offer protection a.s "High
Quality Waters" 10 portions or the New. Watauga.
Little Tenncs,;ce, Johns. and Linville nvcrs and the
Warrior Forl; 111 the mounlaln area of the si;uc.
Env1ronmcnt:1I acti'lsts present at the hc:iring
IO support the mca~urc, commented that 11 was a
pl~surc IO appear at a hC'..mng to compbmcnt the
m1ua11vc of a ,1a1c ngcncy tn\lC.'ld or nJ1P(Xing iL
llic comment J);nod on tl11! WIIJhfe
Comm1ss1on's proposal extends until July I. Lener.;
of suppon may be sent m:
North CtJro/1fld ll'i/dlife RcJo:,ru; Commimon
512 N Salisbury .St.
Raleigh. NC 2760-I
..
.
S11111111cr, lll!IZ
a
6 t
t
I
I
8
�.,. ..
• WOLF' FLUNKS PILOT TEST
Na.tural World News Service
One of the four led wolves (Canis rufus)
released in the Great Smoky Mountain National Park
in November, 1991 was recaptured and penned,
according to Park spokesperson Bob Miller.
Red wolf Male (#219) was recapwrcd in
JanWIJ')' because he showed undue tameness towards
humans, and because he caught and killed a chicken in
Cades Cove and several domestic turkeys just north of
the Park. The livestock owners were reimbursed for
their losses from an indemnity fund created
specifically for such contingencies.
Male #219 may have been a poor choic.e for
release s:inc.e he had spent seven years in zoos, where
he had become unnaturally tame. He was selected
because he was sterile 10 ensure that a bl'eeding
population was not established in the Park prior to
the completion of the iniual study. He w :J most
likely spend the rest of his life in captivi•y.
Two new adult wolf pairs arc cum:ntly being
acclimated to the area by being held in large pens for
the next six months, and may be released in the Park
in November.
Members of the IVesttr11 North Carolina Alfiance gagged by the US
Forest Service. The Alliance prot,:sted removal qJ the Forest Service's appeals
process at a press conference held outside the USFS Ashevitte offices on April
Phoio Laura Dcaton/WNCA
17.1992.
ONE H O NEST MAN
N.i1ural World Ncv,,s Sen ice
When Dr.William Reid signed on as
oncolog1st (cancer specialist) at tlic Mcthodi!il
Medical Center in Oak Ridge. 1N early in 1991, he
knew little about the production procc.-.scs al the
Department of Energy\ nuclear weapons plants and
less about the nuclear politics of Oak Ridge.
But he did know a sick p:iticm when he saw
one, and he saw four Cll'iC.'> of a rare kidney c:inccr, an
unusual concentration for such a small popul3tion
sampling. I le also saw a ~ignificant number of people
exhibiting auto-immune system disorders. Exh of the
p:mcnts wilh kidney disease h:id ~n exposed to
·major radiauon." Dr. Reid rcponcd. and the p:itients
with auto-immune deficiencies showed "n consistent
p.,ucm of blood irregularities."
In August, 1991 Reid approached Dr. Daniel
Conrad, the medical director for Martin-r-.1:uiCU3
Energy Systems, the priw1c conlJ'3clor for virtually
all the opcrauons at the Oak Ridge Rc.'iervauon,
1uking for access to c.lal.l about pos.~ible metal toxicity
al the Oak Ridge plants.
"Th<.,rc are no problems wuh Mattin-Marictl3
employee~." Reid was told 1111d 11,~1~ ahruptly shown
out of the olfice.
The young doctCII' wa~ surpnsed ut the
brush-ofr he n:cc1ved from Conrad, t>t11 he was more
surpnsc-d ,;everal months btcr m December, 1991
when he w1Ls called before a medical review board at
his 1nsu1uuon for "treuung pauent~ 100
aggressively," •spending too much money in the
treatment of cancer patients." and :illcgcd complaints
of incompetency.
A<; a rcsult of the review, Dr. Reid WIL~ served
ummcr, 1992
an ultimawm: either to pack up and leave Oak Ridge
or have his name entered on the national medical
black list known as the "National Pr'.icutioncr Data
Bank for Adverse Information of Physicians and Other
Health Pracutione11>."
Since the review hearing. the hospital has p:iid
to have another physician monuor all of Dr. Reid's
cancer ueatments.
Instead of caving in lO this blatant blackmail,
Dr. Reid filed a lawsuit challenging the allegations
agamst him and comc.~ting the consmutionaluy of
the National Pr'dctitioner Dalll Bank.
"Tilesc actions arc a ~ham," said Lewis Lcvm,
Reid's attorney, of the hospu.1J's measure.~. "The)'
were perpetrated again.,1 Dr. Reid only aft.er he refused
to be intimidated by threats."
And in the te.lt of I.he lawsuit, Levan st:ucd,
"He (Reid) opposes the prcvuilmg lct-them-d,e
attitude toward cancer puticnts. lie oppo5es dcni.31 of
treatment even when 11 1s nOt fully covered by
insurance payments. He oppose.~ those who refuse to
seek the c.auscs of bi7.arrc patterns in the quality and
quantity or cancer seen in Oak Ridge.•
The lawsull goc, on to say, "The physicians
and hospi111I who benefit from 1he generosity of tlJC
Martin-Marietw health c:irc pl.ln 11.ant him to lc:ivc.
1hs p31icnts want him to st:ly. •
Reid reports that he has nxc1ved many
fate-night pl1one tj1lh from anon>mous supporters.
Other caller.; have offered mfonn:iuon lo help llllCk
down people suffcnng from health problems clue to
radiation and heavy metals tox1C1l)·, His work· and
the late-night lips. have shown results. Dr. Reid has
found pockets of 1mmuno-supp,cs~ive disorders in the
Oak Ridge area and even downstream as far as
Kingston. TN.
A NOTHER ONE
FOR THE GOOD OL' BOYS
NawnJ World News Service
Yet another example of govcrnmenrav
bureaucratic arrogance and insensitivity: the North
Carolina Dcpanmem ofTranspocuuion (NC DOT)
decided in May to postpOne public hearings scbcdulcd
in May on the 1 Transponation Improvement
992
Program (TIP).
While this mecis the leuer of the law requiring
public hearings, it keeps citizens from having any
input on 1992 transponation priorities - in effect
canceling any value the hearings mighl have.
Without public hearings, citiuns arc
effectively blocked out of the decision-malcing
process. This becomes even more dist.urbing when
one realius that lhe Board ofTransponation iS
appointed by Governor Jim Martin on the basis of
political favors. It is the plum of state political
appointments. Noticeably missing from the Board of
Transpoltlltion arc tranSit advocateS, individuals with
rail background. environmentalists, and
reprc.senrativcs from communiLy groups,
neighborhood associauons, and minorities.
Perhaps the reason lhe DOT has decided to
dispense with public hearings is that the importanl
decisions have already been made. Journalist Barry
Yeoman has produced a thoroughly researched s1udy
publi.shed in the lndependem thal shows a close
relationship belween the sources of large political
contributions and where highway construction
projects are built in the Srate of North Carolina
Do you want the NC Department of
Transportation to hold public Juuuings? Write to:
Larry Goode: ChiefEngiuer (Programs); NC DOT;
Box 25201; Raleigh. NC 27611.
Reid ha.~ nlso received support from the 03k
Ridge Envll"Ollmcntal and Peace Alliance (OREPA),
which has accumulated experience in dealing with the
authorities and tmcl.ing tOxiC emissions nt the Oak 1
Ridge Rc...crvntion.
Stc,·e Smith ofOREPA and the Foundation
for Global Sustain1bili1y. said, "This is the first lime
a medical doctor within Oak Ridge ha.~ stepped
forward 311d begun to identify :idvcrsc h~th cffCC1S in
and around the Oak Ridge facilities.
"When Dr. Reid first saw these pntu:ms
emerging, he was acompletely di~inten:.stcd observer.
He had no axe to grind with the DOE. He had no
conccpuon of what he was getting mto when hc
~tarted work 111 Oak Ridge."
Under pressure from the St:ltc of Tennessee,
the DOE 113.S funded a panel of health e.\J)CttS to study
cxpo:;urc to radiation among people Ii ,·ing around the
Oak Ridge facilities. Dr. Reid has been appointed to
that P3ncl, and will reveal hi~ tull fi11ding.q in the
cour:.c of that invcsllgnti()n.
Hiscao;e i, also under scrutiny by Sen. John
Glenn's Government Affairs Commmcc and Rep.
John Dingle's lnvcsugauon Subcommlltcc m the US
I louse of Rcprc.'iCntJllvc.~. A rccC11t anicle in 1,me
magazme c•uvmg H11ppdy ~eat a NuclearTr.ish
Hc.ip," 5/l lfl2) ten1'ring on Dr. Reid nlso called
aucnt.ion to the situation al Oak Ridge.
Now thai the hd of secrecy 1s orr I.ht\ lode
history 01 the Oak Ridge Reservation, 11 seems likely
that dccJ)CI' probing will n:~ cal more c:uimplcs of
abu!iC of the health of hum:ins 11ml the envllQnmcnL II
L~ startling lO think that tl1is whole furor began
because one person v. 1th true compa..sion entered
unawwes mro the heart of the sordid nuclCJr we.1pons
industry. It shows the pov.er ol one honcsl man.
XGtuoh Jounmt pnqe 2 1
�REGION O'RAGIN' ,:
,. ..
•,
Nanni World News ServiClC
April 21st brought not only a healthy dose or
rain io 1.he region, but also a healthy dose of reality people in K:m1ah are outraged with the US Forest
Sc,vice! As p:in of a national Earth Firsll effort
honoring John Muir's birthday. protCStS organiz.cd by
the environmental grollP SoulhPAW and il.S cohorts
in Asheville, NC, Atlanlll. GA. and Oevel:md. TN
were among lhe more than 30 prou:sts held
ruitionwidc.
Activists at the Forest Service Regionnl
Hcadquaners m Allant.a mllied behind a 4S f00t banner
that read: "Environmenlol Assessment of the US
Forest Service- Finding of No Significant lnl.Cgrity."
Twenty-five dcmonstraoors gathered outside lhc
Cherokee National Forest HeadqumterS in Cleveland.
while in Asheville 50 people chanted and hollered
ouLSide the Pisgah/Nanlllhala National Forest offices.
In each city, the message rang ou1. loud and clear:
decision-making proc:essc$ which destroy thousands of
aaes of habitat come from little cubicles inside
concreie and Slecl office buildings.
//'you'd liu to wim your frusuaJions with IM
Fores, Service in a concerted effort, conJJJcl
SowhPAW: Box 3/4/; Asheville, NC 28802.
SENATOR WAFFLES
Nau,,al World News Scrvia
SenalOI' Terry Sanford is threatening lO give in
the mauer of
the Fontana road, the famous "Road IO Nowhere" in
the Great Smoky Mountains National Palk in Swain
County.NC.
Sanford bas ptOp0.5td legislation I.hat would
include aSl6 million payment to Swain County and
allow consuuction of the comrovcrslal road. The road
would destt0y the possibility of wilderness
design:11ion for the southern end of the Parle and open
the isolated area up IO possible (ulllrC developmenL
Sanford stalTer Alan Thornbwg said 1h31. the
Senat0r "just wanLS to pol lhis ITlllller behind us. He
is willing lO do w~ver lhe county commissioners
dcs1te in lh is local issue.•
Sanford apparently does llOl undel'Sland that it
is not jost a local issue any more. The s111tus of
several thousand acres of h3biw and an imp0Clllllt
wildlife migration routc are at stalce, and there are
many visilOrS co the Parle who each year apprcciatc
the qmet and rcl:ll.ive isolation of the north shore of
Lake Foruana.
Sanrord's move seems LO be an election year
ploy to brcalc Helms' enclave or powct in Swain
County. That he would scll out I.he future of a critical
habitat area for a palll}' handful of VOies shows a
skewed sense of values.
lO Senator Jesse Helms' inll'BllSigcnce in
To con1ac1 Stlllltor Ttrry SOft[ord abou, his
proposal, write him QI 716 llart Senate Office
Building: Washington. DC 20510.
WE PAY FOR CLEARCUTS!
Nlllnl World New• Serv~
Once again the U.S. Forest Servicc has issued
a report stating the amount trutpaycrs pay tO subsidize
timber sales on North Carolina na11onal foresLS. In
1991 U.S. citi7.ens paid $2.4 milhon ID order lO have
roads buih and plOIS of national forest land clcrucut to
the state. Even though less limber was harve.~ted in
1991 l.h:m m 1990 (there was a loss or S2 million in
1990), we paid even more to keep Congress nnd the
timber IDlcrestS happy.
Xnt(iari lournnt ,.,- r, l Z2
nmm lf ll
f •
If •r 6
t
=
• ~-WHEELERS ~AT POR&ST
Nanni World New, S<tvicc
All-terrain vehicles (ATV's) are a pcoblem in
lhe region's national forcsLS. In lhc view of the US
Forest Service. the desires of different human inteteSt
groups lake precedence over protcetion of the rorcs1
ecosysiem. Thus, ATV joyriding is seen as a
legitimate "mulitple use· of the forest, and the little
bull-bouncers are permitted whetc no mot0ri2cd
vehicles should be allowed co chum.
Case in point: lhe Wayehutta (locally
pronounced •worry-hut") Creek watershed or the
Nanlllhala National Forest in Jackson County, NC is
riddlcd witlt A TV irails. Sixtccn miles of old logging
roads have been given over t0 the mud-slingers for
their fun.
But that is not cnoogh for the wheel jockeys.
Now the Forest Service is considering a plan to add
20 more miles of ATV trails, pcneuating two more
water.iheds.
Internal combUSlion engines, especially
obno11iously loud ones over four knobby-treaded tires,
are incompatible witlt deep forest habiw needs. The
acres that woold be impacted by the noise, debris. and
massive erosion from ATV's are needed much IIIQle
desperalCly by wild animal and plant life as
homespace.
or
However, Uie ltanquillily lhis JX)rtion of
wild land is tltrca1encd. Adjnce.n1 lO the city uact is
the CliITs of Gla.\sie development, a 1,000 acre golf
rcson. The Cliffs wants to buy 134 acres of 1bcciLy's
propeny 10 expand their domain. The Greenville City
Council was agreeable to the sale. but when local
conservation groups he:lrd of the proposed transaction,
tltey unilCd in vehement opposition. The local
Bartram Group of the Sierra Club described the
property and revealed the details of the sale in a
televised press conference. The land had never been
inventoried, said the group, and lhey insisted 1h31. a
sludy of lhc area be done before any sale was
considerod to dcterminc if it was habilat for any rare
or endangered species.
The TV broadcast provoked a flood of letterS
from local citizens apposing the proposed sale. Under
I.hat pressure, the city council bacud off. TI1ey agreed
to inventory the 134 acres proposed for sale.
Moreover, they have decided to study the biology of
the whole watershed to consider a mnnagemcnt plan
for the entire traeL The city might still try to sell tho
area when the study is completed, but public pressure
has proved co be a powerful LOOI.
The Highlands Ranger District is scliciting
commurls on the proposed A7V trail expansion.
Write them 01: Rt. I, Box 247; Highlands. NC
28741.
BUYING BAD AIR
Namral World New. Scrvice
The Tennessee Valley Authority (TVA) is
baying 10,000 cons of coxic nitrate and sulfaie
compounds rrom the W l ~ Power and Li&hl
Company co release inlO lhe air over the Tennessee
Valley and the Soulhcrn Appalachians.
Docs that sound LOO bimrre to be true? Not at
all. Under a clause or the much-toulCd Clean Air Act
or 1990, companies that are in •over.compliance"
(companies that exceed the minimum smndnrds for air
cleanliness set forth in the act) can seU "pollution
credits" to polluting companies who don't want to
clean up their operations. This provision is a
safeguard bw11. into the law ID see that the air does
not get cleaned up beyond a minimal level apparently on the theory lhal if air geLS too clean iL is
bad for business.
Money can buy off the legal system, but it
cannot bring dead lJ'eeS back to life. nor can it make
polluted air any hcallhicr for those organisms who
have lO breathe u. "Pollution crcdiLS" may make TV A
think that it has license tO pollute, but 11 will only
worsen lite situation in the Great Smoky Mountains
National Park where 96 plant species ore already in
doclinc from niuogen•gcnerrucd owne and other
atmospheric pollutanl.S.
The grealeSl irony may be that rai.epaycrs
puchasing power from TV A will now know tltn.t,
instead of investing in air pollution controls, they ore
buying themselves an extra helping of air IO~ichy.
Comnu!nls may be stnt 10 the Ttnntssu
Valley Aulhoriry; Norris. TN 37818.
GOLF DESERT OR WILD WOODS?
Nanni World New. Service
The City of Greenville. SC own.~ 25,000 acre.\
of land in nonh Greenville County. The ll'3cl is a
rugged and beauuful alC.'.l at the foot or the Blue Ridge
CSClllplll(nL Bought bad ID lhe l 920·~. lhe land has
not~ a bulldo1,er or a chain saw in 60 years.
i4
D
ACTIVISTS RALLY FOR CLEAN
AIR
N11unl World News Service
A raucous crowd of about 50 people and one
coswmed bear demonstralCd beforc the Great Smoky
Mountains National Park's Suga.rlands VisilO( Center
in GatJjnburg, TN on May 18. 1992. This time the
activists or the group SolllhPA W were not protesting
government actions, but ~ galhcrcd IO support lhc
Dep:inmcnt of the Interior's policy of opposing any
new insl.allations within 120 miles of the Great
Smokies lluu would add lO air pollution -particularly
low-level ozone - in the Park.
Signs welcomed curious visitors lO the "Great
Smoggy Mouniains" and decl3rcd "We Support the
No-zone!• The dancing beat grophically demonslt3llld
what happens when wildlife take on overlo:ids of air
pollution. Atlanl.8 folksinger Robert Hoyt serenaded
the Monday morning crowd with copical songs about
the state of the environment and our society.
The Soul.hPAW ac11v1s1.S wcce JOined by 20
eighth grade s1udcn1.S in the KARE (Kids Agamst
'Recking lhe Environment) Club at Bridgepon School
m Newport, TN. The studcnl.S, who live in the
watcrShed of Ilic Pigeon River, knew lin;tband about
lite effects of waler pollution, but came 10 learn what
air pollution docs co C(()~i.tems. They m:ide tl1c
connections quickly and were soon parudpat mi;
cntltus1asucally in 1.hc dcmonst.111tion.
Su mm.er,
){192 uu
�The first building constructed at
Sycamore Branch was the community center.
It had a large kitchen and dining/meeting area
upstairs and ample bathing and laundry
facilities downstairs. The next project was a
complex that came to be called "the
apanments." These were twelve good-sized
rooms, each with a couple of sleeping lofts,
arranged in two tiers going up the hill above
the river. Many families lived for several
years in the apartmenrs while they worked on
their houses. Today the community rents
them out to young couples, the elderly, and
visitors.
The people decided that most of the
houses were to be built in a cluster near the
community center. These houses were built
by the homeowners who organized
themselves into a masonry crew and a
carpentry crew. Some homeowners hired
replacements for themselves because they had
jobs that would not allow for the necessary
rime off. These clustered homes were
connected by a common water, electrical, and
sewer system. They were arranged and
landscaped for maximum privacy, set into the
hillside, and turned a little this way or that so
that each home could have a small private
garden. There were many outdoor decks and
patios. Another eight homes were built in
various places around the property. These
homes were simple and designed to be
low-impact, most of them lacking in
conveniences.
There was widespread unemployment
as the old international economy collapsed.
Many families who lived at Sycamore Branch
lost their livelihood and the community
started businesses to help. Soon after
forming, the village started a cooperative that
owned and ran a sawmill, a woodworking
shop, and managed the community's garden
and kitchen. People could belong to the
cooperative that ran the garden and kitchen or
they could buy meal tickets. Many people
from outside the immediate community
bought tickets and some joined the
cooperative. Members of the cooperative are
currently required to work 14 hours each
week. In practice, about one fourth of the
people chose to work these hours
themselves, one fourth chose to pay, and half
chose a combination, doing farmwork during
the planting and harvest seasons. This
arrangement allowed some people to make a
liveli.hood almost entirely from farm or
kitchen work.
The Village Cooperative kept a small
herd of cows and ran a small dairy that also
A LOOK BACK
by Will Ashe Bason
processed milk from local farmers. A village
bakery supplied fresh bread that was sold
locally. Tofu and tempeh were made from
beans that were obtained in trade from a
community in a neighboring county that had a
better season because of lower elevation.
Twelve acres of blueberries were cultivated
and most of the berries were dried and sold.
There is a blueberry festival at harvest rime,
and the entire community helps with the
picking. One hundred fifty acres were planted
to a mixture Lhal included chestnuts, black
walnuts, black locust, and bramble fruits,
and this has proved to be a very valuable
asset over the years, with chestnut flour
becoming a major source of income. Many
local farmers and landowners planted blight
resistant chestnuts that were supplied by the
village and brought tons of dried chestnuts to
the sheller and mill.
Toe village woodworking shop
produces drums, harps, dulcimers, guitars,
and flutes. These products have gradually
gathered a fine reputation among musicians
far and wide, and the shop employs about
one third of the people in the village.
Sycamore Branch was of vital
imponance to Floyd County during the
economically unstable rimes of the late '90's
and the primary years of this century. It
helped formulate the plan for the
decentralization of the county's schools and
social services. The community has set up
four small band saw mills in various parts of
the county and organized a crafts collective
that markets area crafts on a mail order basis
through the satellite communication network.
The community has provided blueberry
plants, nut trees, shiitake mushroom spawn,
and vegetable StartS at low cost (and
sometimes free) to local farmers.
Sycamore Branch gave technical
assistance to many local communities that
were creating their own power systems after
the breakdowns of the late '90's. They
powered several other villages directly and
gave assistance 10 many more. There were
many economic refugees in the late '90's,
and Sycamore Branch offered a plan by
which these folks could mostly house and
feed themselves. They were influential in
Habitat for Humanity's decision to build
ecovillages with their own economics instead
of isolated homes. The community produced
a video series tilled "The Owner-Built
Village" which was used by thousands of
new cormnunities.
The goals of Sycamore Branch, as
stated in their by-laws, included not only
being of service to the larger community in
Floyd County but also reaching out on an
international scale. This was accomplished
through a sister community program that
linked the village to other small communities
around the world. Especially close tics were
made with the Mayan village of Yonin.
Young people from the communities were
exchanged every year and sometimes older
folk would go down for a year or so.
Sycamore Branch marketed xylophones,
weavings, and dried fruit from Yonin.
Sycamore Branch has cooperated from
the beginning with the UN's efforts lo set up
international community-to-community
trading and cultural contacts. The village has
for years sponsored a team ofteehnicians
who work to help upgrade poor communities
by providing better water sources, waste
treatment, and health care. Villagers from
these communities are trained to run the solar
satellite link and to access weather, health,
and technical information in their own
language. This gives them access to world
markets within the limitations of the
distribution system. There is an emphasis on
self-sufficiency and the development of a few
trade items that can be transponed to the
nearest world irading center for shipment to
irs ultimate destination through the UNPS
network of freight dirigibles, trains, vans,
and donkeys.
The village of Sycamore Branch was a
leader in the move by small communities to
take over the economic role of the
corporations. We now take it for granted thar
small communities work together
economically for their common betrermcnt.
and we forget that there was a rime when this
was an unusual pattern. The breakup of the
corporate economy in the '90's left a vacuum
that was naturally filled by small
communities. The pauems developed in
Sycamore Branch and similarcommuniti~#
were a vital part of this process.
fr
Reprinted/rem Tek:iah newsleuer,
which is available from the ln.sritwe for
Sustainable Living; Windswept Fann; Rt. 1,
Box 35; Check.VA 24072.
Will Ashe Bason is a farmer and
visionary who lives in the Floyd County,
Virginia community.
Mountain Counsel
Blackberry bushes, heavily leaved,
Bow as I approach;
Offer bounteous gifts
Deep black, soft and sweet.
Yet remind me of the need
To pick with gentle care
Or else be pricked by thorns
That spring from everywhere.
And so it is with friends.
- Taylor Reese
DnlWUl& by Rob Mcs11ck
Summa- , t 992
Xatoofl Journa!
JIQ9C 23
�BUlTERFLY
In a lazy larval state
I ate
Everything
Fresh and green
That lay before me
Until I could consume
No more
DRUMMING
Dear KaJuah,
This is the sound of Nonh Carolina. ll
is the voice of Kilmer Forest - it is the New
River Gorge - it is the Haw River - it is ML
Mitchell and the Black Range. Little
Santeetlah Creek and the French Broad River
also speak here.
I am Native Choctaw-Scot-Nonh
Carolinian and l dare speak in their names.
From the mountains to the coast, I see areas
rendered unrecognizable due to overdevelopment and misuse. It huns - the street
lightS that ruin night vision, the litter, the
washed out sides of previously pristine lakes
due LO motor-boating. This is not the state I
grew up in. What was attractive then is now
the money maker of the day.
Why do those who come here to "get
away from it all" need LO "bring it all" with
them?
Back LO Nature? My family raised me
that way - my grandfathers and greatgrandfathers fanned • a Choctaw greatgrandfather was a proud man in his
community here in the Piedmont I still have
the land he farmed.
At age 37, I still practice what my
ancestors left to me - a guardianship of
property and the knowledge or how to do it.
I love this state, but not what it is
becoming. It needs help, and l feel we are
losing.
Last year I was a volunteer for the
Kituwah Festival here in Asheville and will
be there agnin this year. I would also like to
work wherever possible for your staff on
representing Katuah Journal - it has a place!
Thank you,
Nancy Odell
Dear KaJuah,
While I have enjoyed the Journal more
than I can say, I have not sent in my
subscription renewal because J feel you could
help me a bit more than you have tried lO in
the past.
My Llfe's goal is to help re-establish
the American Chestnut in the mountains, and
to that end I've been trying to locate acreage
on which to do this. I wortc with devotion on
anything undertaken, but my problem is lack
of money for purehasing the size acreage or
farm needed to plant, nunurc, and monitor
these seedlings to maturity. I sincerely felt
there must be, among your readers, someone
intersted in seeing this tree again reclaim our
forests: some who may not have the time or
inclination to do the work needed, but who
may be financially more able and who would
be willing to help. I would gladly give full
accountability for any funding offered.
I looked at Land last Saturday near
Spruce Pine. Bui I would need some
$26,500 to acquire it. along with giving some
inherited fine jewelry 10 make up the
difference. I'm willing to give everything I
have, bu1 cash is something I don't have,
unfonunately, and tha1 is what sellers wanL
Truely. l felt your interest in this was as
deep as mine. l am not some scam artist,
simply a person with a limited amount of
assets that will gladly give for the finacial
help l need. Some of these assets are quite
exciting, for instance, r have an original
printing of the very first meeting of the
Continental Congress (authenticated by the
old books department of UNCC); an original
copy of Washington's Farwell Address and
many very old deeds, etc. l'm not wanting
something for nothing, you see. I have quite
endless energy and much determination. This
determination would go into the raising or the
chestnut If you do wish to help me get
started (I'm looking at land from the Spruce
Pine area west through Madison Counry),
you will be proud of what l'II accomplish.
Fat and sleepy
I slep1 deeply
Safe from a hungry world
Alone in my own
Silk cocoon bed
That trembled and twirled
Suspended by threads
From slender limbs
Overhead
Waiting
Until the warm suns
Of summer come
And I summon the courage
To emerge
Transformed and renewed
Wings brightly-hued
To carry me
Free
• Rebecca Wilson Hicks
Sincerely yours,
Dorothy Dickson
113 Autumn Lane
Harrisburg, NC 28075
!f\ "he. 5UMe Y-
-th e -fiowe.YS
b\,oOM f- he beo.Y"
w i 11 'rOMe
VJ ; f\
'f"'e 5qVi1TelS
1 e ()\ t WQ'f K
°'WO\ifi "~
Wi "t e r
Cold
+or
C\
T\d
We+her
l'llolobyR.-lyBall
tre r 5
P\ in re~ Of
Jee cl ".f'or
the bi ue
TS v\ nJ
--fo'( -r~e
crow
-t~erf
Cor Y\ Pl , n teu
0-f +1'.o.-1-·
J
(poem by Tiyo)
age 9
Dear Karuah,
I'd like to subscribe to your journal,
finally. We love it most abundantly cover to
cover. Couldn't bear to slash the graphics on
#34, so I send this sheel of paper wilh this
message.
Beyond the garden, consensus decision
making, and bioregionalism, my interest and
vocation arc renewable energy systems and
sheller. Our house is off the grid and soon
our income will be, tOO. Please conac1 me if
you ever do an issue on renewable energy in
Ka1uah.
Blessings 10 ya'II Star and Otter
Summer. 1992
�Dear Kanwli,
Thank you for the flood of pleasant
!Demories evoked by your Spring, 1992
issue. As I pored through your pages, I could
see my father pointing out things as we
walked through the woods. I learned of wild
onions, greens, mushrooms, persimmons,
and beechnutS. Berries grew abundantly
where I was raised - strawberries,
blackberries, raspberries, and gooseberries. I
was fortunate enough to live close to a small
wooded area, an ecosystem all its own. To
this day, I can tell an Oak from a Maple from
a Birch from a Willow, etc.
'
I'm still fascinated by the life forms in
even a small creek. The fish, crawdads,
leeches - I even learned to make suckers into
a very fine substitue for salmon/mackerel
patties.
Thank you for bringing it back when
I'm ready to see the deeper meanings of the
Earth's give-and-take relationship with man.
Keep up the good works, Mr. Messick.
Stay on the Path,
Jeff R. Zachary
Dear KaullJh,
This is still the best bioregional rag I've
seen! Thanks for keeping me in touch with all
the real news from home.
Gene Dilwonh
Dear Friends,
I send to you all my thoughts of peace
and well being... I hope that this Jen.er finds
you all enjoying happiness and good health!
I appreciate all your hard work in
producing Ka1uali Journal and including
Stil-Llght in your calendar of events. ll helps
to keep us before the public eye. Thank you!!
I am writing to comment on your
recycle logo on the Spring, 1992 issue:
"Recycle or Die." Recycling in and of itself
and one hundred percent population will not
solve our problems and create a sustainable
economy. Recycling is at best a stop gap
measure, something easily understood and
do-able by the masses. Until we stop
consuming and u111il we stop having so 1111Jny
babies (especially in the more afj111e111
countries) we will continue 011 our collision
course with exrinc1io11 as a species as we use
up all our nomral resources.
I agree that we should continue to
reri:ind people to n;cycle because it helps, but
crying wolf and usmg scare tactics hns never
wo~ked. people only do that which is in
their own selfish best interest. .. a sad
commentary on human nature, but the truth.
Just a few thoughts ...
Your Friend and Brolher,
Leon Frankel
Summcr, 1992
Dear Ka11W1,
Well, they've done it to us again! Praise
be to the "Gcxl Squad" for overiding the
couns and sentencing more forests out west
10 lhe saw? The sponed owl may be
protected, but only by the edict of loggers
and the Almighty Gospel of the U.S.
Congress. r thought there was supposed to
be a balance of power between the three (to
name but a few) branches of our government.
Where is the justice in taking a case to coun
and then have the "Gcxl Squat" (sic) come
and say "Praise the Lord. we gonna Lord it
over every forest we can"?
Constance Birch
From the Groun d Up
"You gotta start from the ground up ... "
- That's what they've always said
- and lhat's it in a nutshell
- where civilization's gone wrong
"If you don't have yo~ feet on the
ground...
Then where are you?
How do you get sustenance without roots?
"We're all going so fast we're gonna crash"
- where?
- on the ground?
The Ground?
We've put that in the hands of
MEGA CONGLOMERATE
ii-?tJ~~Wo.MILLIONAIRE,
20TH FLOOR HEADQUARTERED farmers
- Who probably won't touch the
ground
even when they die
But are buried up to lheir necks
in their financial statementS
- the only thing they care about
And speaking of lhe ground...
From the Earlh's point of view
it must think we're made of rubber
for that's all that touches it when we move.
We're Gods of power...
We have bulldozers to move
mountains.
A river can't flow
without our permission
We've gOL landfill expens
- like our mission is to fill the land
"Landfill"
- like a free lunch for the Eanh!
(ns if it liked the encrees)
Many of the Earth's peoples
worship Jesus, a man's
creation of the universe
(or Gcxl, if you will...)
Who gave unceasingly
of beauty and healing...
even as he died slowly and painfully
in the hands of the Earlh's people.
If such as he were still alive
would we try 10 save him?
Or, would we treat him
as we do her, lhe Earth?
Dear Karuah,
I read awhile back the article on the
!-,ETS sy~tem and sent for the preliminary
mformanon. lam real interested in seeing one
get sra.rted in the Karuah region in rural
mountain areas. At this time I have not the
time, energy, and resources 10 start one by
!11YSClf - l wonder if you know of other
interested persons you could put me in touch
~th who have the whole study course who
might let me borrow it.
In the meantime I am starting a simple
bancr networking newsletter in this local area
(Bryso~ City, Sylva, Franklin). Perhaps you
would like a ,~·rue:-up for the summer journal.
The Spnng issue of Kauiuh Journal is
by far the most interesting one to me in a long
time - great articles intended for the already
some~hat informed. Erbin Crow's pissing
poem 1s a real gem.
Airin Green
P.O. Box 382
Whittier, NC 28789
Dear Karuah,
I have enjoyed recieviog your paper,
but there is one matter of deep concern l
have. I have noticed several times in recent
years the theories of Buckminster Fuller have
been mentioned in a positive light, as if he
were a worthy mentor for ecology-minded
people (see John Ingress in Spring 1992).
I recently went back and looked a1
Fuller's opus Critical Path (St Martins,
N.Y., 1981), and was alanned to find it was
even worse than I had remembered. In the
preface he introduces lhe notion that human
beings are so smart we can easily provide
an "unprecedented higher standard of living
for all Eanhians," and claims that "four
billion billionaires" would be a worthwhile
and admirable goal. Can you imagine how
shredded to ribbons the Earth's ecosystems
would with "billions of billionaires," a
concept Fuller warmly endorses throughout
his book?!
The rest of Fuller's thesis is well
known. High technology is the savior we
have been waiting for. lo the future, humans
will live packed in floating cities, space
platforms, nnd so on, in fully automaied,
controlled environments. On page 297 he
claims "lhe power of the Amaz.on warershed
will be harnessed and considered by
designers as an integrated moving assembly
line."
On page 251 he gets so carried away
he proclaims that man has now taken on "lhe
competence of Gcxl."
I could go on with such examples, but
perhaps the point is made. I disagreed with
the late Ed Abbey on some things, but in his
evaluation of Buckminster Fuller, l lhink he
was right on lhe money. ln the meantime
there are lOLs of other writ tings on technology
out lhere worth reading, such as Lewis
Mumford, Jacques Ellul, or Jerry Mandcr's
new book.
Best Wishes.
Bill McConnick
• Breeze Burns
Xorunfi Jottn«i( p09c 27
�Jury Nullification:
Democracy at Work
M ost of us have noticed that our rights
arc being whittled and chopped away as
surely and relentlessly as our foresis. But
there is a little known right which can be a
defense against an offensive government.
II is a right we have because we are
entilled to a jury trial. The Fourth Circuit
Coun of Appeals in U.S. v. Moylan (1969)
put it this way: '1f the jury feels the law is
unjust, we recognize the undisputed power of
the jury to acquit, even if its verdict is
contrary co the law as given by a judge, and
contrary 10 the evidence."
People on a jury have the right to free
people from laws they wouldn't want
imposed on themselves. The right and the
responsibility.
Jury nullification, as this almost-secret
right is known, goes way back. Back to
ordinary men. Some of the ordinary men
were the 12 who served on William Penn's
jury in 1670. The British king proved beyond
a doubt that Penn was "guilty." He had
broken the law against preaching a religion
other than that of the Anglican church in a
public place.
But the jury didn't wane to punish
William Penn. They thought it would be a
beuer idea to punish the law itself.
The king's agent was furious and tried
co convince them that the law was more
imponant than their conscience. The judge
did his convincing by imprisoning the jurors
in the Tower of London until they agreed to
convict Penn.
But pubUc opinion - possibly related to
the expense of imprisoning the jurors - forced
the judge to let them go, and to admit that a
jury had the right to decide not only whether
someone has broken a law, but whether the
law is just.
The right of jury nullification bas
consistently been upheld in British and
American courts. According to Alan Sheflin
and Jon Van Dyke in law and Concempory
Problems 43, No. 4 (1980), 'The repeal of
(prohibition] laws is traceable 10 the refusal
of the juries 10 convict those accused of
alcohol traffic."
And Hagbard Celine points out in
Trajecl()ries newsletter that "the anti-pot law,
the silliest of all our drug laws, could not
survive in a nation with at least 70 million
pot-heads, if juries knew that they had the
right of nullification."
So what's happened?
Back in the 1890's, the U.S. Supreme
Court was about as freedom-loving as our
current robes. They upheld Lhe right of jury
nullification - but simultaneously ruled that
Lhe judge not only doesn't have to tell the jury
Lhey have this right - but can prevent the
defense attorney from telling them that they
have ii!
power.
Only Maryland has a state constitution
which requires a judge to inform the jury that
they may acquit if the facts prove a defendant
technically guilty but the jury believes the law
is wrong. (Lots of states, though, have
elected judges.)
There is a movement in many states to
pass Fully Informed Jury (FU) Amendments
to state constitutions. For more information,
you can write to FUA; Box 59; Helmsville,
MT 58843.
Jury nullification is a secret that needs
to be told. I asked my son if he knew his
rights as a citizen. He looked at me and
exclaimed, "Mom, I'm in school."
Isn't the power of juries a fundamental
part of how democratic government - of the
people - works?
I wonder what would happen even
without an amendment if people knew that
juries have the right to judge not only people,
but laws? If the people knew the power of
juries, and the power we would have a
grassrootS movement - towards democracy?
I am indebted to Robert Anton Wilson
and Trajectories newsleuer (Vol. /, No. 8;
Awwnn /990)/or m11cli of the infonnation in
1/iis article. Trajectories covers many spheres
of interest. Write to them clo The Pennanenc
Press; Box 700305; San Jose, CA 95170.
- by Karen F/etc71er
All juries have the power 10 nullify any
law, but any government judge can do
everything in her or his power to prevent
them from knowing that they have this
I:
Reprintulfrom IM AuJumn, 1991 ,ssue of /.
green light, Mwsleuer of the Cumberland-Grel!II
Bioregional Counril; 2513 Essex Place; Nashville
TN 37212.
The Story of the Man Who Wanted to Become Moss
He tried very hard
he wore himself like French lace
and went to the core of cells
where the green lives
and pulled out chlorophyll
trying to reinvent his structure
to take in the sun
When he kissed his mother
that lay in the moss
When he washed his belly
that lay in the moss
When he sat outside himself
that lay in the moss
lay in the moss
lay in the moss
in the moss
in the moss
the moss
moss
moss
- Jenny Bitner
Sumtm:r, 1992
�BOOK REVIEW
BEYOND THE LIMITS:
Confronting Global Collapse
Envisioning a Sustainable Future
In I971 , a book was published called
The Limits 10 Growth by Donella and Dennis
Meadows and J(lrgen Randers. It was a
landmark in ecological thinking in many
ways, causing many people 10 debate and
question the whole idea of unlimited growth
in industrialized societies. The notion of
growth as a cure for economic problems is
deeply ingrained in many people, and this
book questioned the very basis of such an
assumption al its root.
By using the Systems Approach to
problem solving and taking a long look at
trends in escalating human numbers and the
subsequent pressures put on the Earth's
resources, these three scientists proclaimed
that if present trends continued within the
next one hundred years there would be a
steep decline in lhe ability of human societies
to sustain themselves. This catastrophe could
be changed, they argued, by creating a kind
of steady-state where human populations and
material needs would level off and a new
balance achieved between binh and mortality
and between extremes of wealth.
It's twenty years later, and these same
three folks have been working on the
Systems Approach regarding the choices we
have in creating a future that does not depend
on growth as a means of propping up our
economies. Their new book, Beyond the
Limits, states clearly that human societies
have already moved beyond the limits of
what ecosystems of the Eanh can handle. Il
does not make excuses in order to go lightly
on industrialized countries. It radiates respect
for the diversity of life in the world and
offers some much-needed perspective about
the human place in it. The authors are deeply
moved by the severity of the problems we
face, and yet in many ways they offer hope
by providing paths we can follow to ease
away from the trend toward collapse and
simmer down into a mode of human
economy that actS within the limits of Eanh's
sustainability.
I find that it is much clearer to use a
Systems Approach with thorough
explainations of feedback, exponential
growth, overshoot and collapse, and
planetary sources, throughputs, and sinks
than the ambiguous notions surrounding
human carrying capacity (as seen for instance
in Issue #28 of Kat(wh Journal). Human
beings are not exempt from limitS to material
growth or the perils of overpopulation by any
means, yet it is high time we recognized that
we have exceeded many of the regulatory
limits 1hat exist for other mammals and that
we clearly have the capacity to overshoot this
carrying capacity at any time.
Cultural knowledge may not be enough
to restrain our frenzied pace, but it can offer
us some of the wisdom necessary co pull
back and keep from overstressing life support
systems. Whether we will paractice this
wisdom remains to be seen. yet Beyond The
limits offers some hard-earned distilled
knowledge and should be read by those
interested in learning how we can panem
human societies within limits. We humans do
have the potential to be effective problem
solvers. Unfortunately we rarely choose the
right problems to solve.
Beyond The Limits is pub/is~ by Ch,!lsea
Green Publishing Company: R1. I 13, Box 130: Posl
Mill.f. Vf 05058. Please ccn1ae11km aboui ~
,P"
informtUion on the book.
Rob Messick
B~byJll!OIITucllct
"I
told
the
Prograns to encourage
self and Earth awareness.
celeblollon. kinship ond hope.
• Youlh Camps • &;hool Programs
• Family Campa· Tead!o, Training
• Community Programs
• Camp StaIf Tra111lng
• Ouldoof Program Conwtt,ng
Look. Y1111 Ill ill l ltld ISklnQ mt ti help kAI
• Oonch ot Pffllll down tlltlt I don I k"°"
Md I"m 11n ~ I did kMw u..m 1-lclnt
wt/I ti ~1111 ti their dNIJII forgd l l
TIii
an,_ 11 no
F«av11 no•··
-'Naly~lbon ..,_
Don ·t Pay Taxes for War
Fo ntnrm11.1on ,if'ld o, ,1 c.;i,
PO. Bo• 1300
Gotti'lburg. T
e<Y'lessee 3n38
615-436-6203
National War Tax R
esistance
C
oordinating Committee
PO Bo~ 774 Munroe, ME 04951
1
2071525-7774
Summer , 1992
la'O!\: •nrr 1 ,t -
REGIONAL RADIO
Featuring Crossroads music, NPR news and music
programs, regional news and information
concerning health, education, government,
recreation, and the environment.
WNCW • FM P 0. Bo" 804 Spind.ik•, NC 28160
(704) 287-8000
�(cootinuo,d from P"&C SJ
and decorations were very sunilar. They
carried out the same kind of sun worship. I
think they were priest-ruled.
The Louisiana nibes showed that
influence strongly, and there is much
evidence of that among the Creeks and
Cherokees, probably more among the
Cherokees. Because of that influence, we had
a priest society for awhile. We became more
sophisticated and more warlike and gathered
up more territory and more people.
But the priest society among the
Cherokees became so arrogant and so
barbaric that the people rose up against them.
I think it must have been about the time
when the clans dwindled from 14 to seven.
The revolt centered in the Katuah village. The
priest society was ovenhrown.
After that episode, the spiritual
functions of the nibe became more
decentralir.cd. There were ceremonial
medicine people, song keepers, and the
chiefs of the ceremonial grounds. There was
a medicine man who could give hunting
formulas, and that's all he could do. Another
one who could give fishing formulas. And
women who lcoew how ro deliver babies, and
soon.
The medicine people still had influence.
but they were not almighty. There were
,
definitely people who shone among those
groups, and they gathered some degree of
power, but that was because of ability, not
because of their office.
The people also gave more power 10 the
village councils and balanced the influence of
the clans within the villages. so that no one
clan became dominant. Thus, it came about
that when the white people came, they found
us to be a loose federation of villages, more
lroquoian in our government than most of the
tribes around us. But our power was
growing. I think that if the white people had
waited 100 or 200 years they would have
dealt with one or two governments in the
Southeast. We were definitely influenced by
the Iroquois.
As it was, we were eventually forced
by bitter expenence to adopt the white man's
system of choosing one civil leader who had
ultimate power. Then we got chiefs like John
Ross, who passed a law saying no Cherokee
could sell land. Until that time. each village
acted on its own, and we were overwhelmed.
/
In spite of his droll pen 11ame. Bear
Wirh Runs is a full-blooded member of the
Cherokee cribe. He Jives in quiet a,umymity
offthe Cherokee Indian ReservaJion.
FREE CHEROKEE
from Ahwi Brown
What is a Free Cherokee? That's an
honest question, and ru try ro give an honest
answer. Most often a Free Cherokee is a
person with a family legend about an
"Indian" grandmother or grandfather. While
these legends persist in famiUes throughout
the land, the Bureau of Indian Affairs (BIA)
has made it virtually impossible to enroll
these Free Cherokees on federal rolls. The
Free Cherokees are seen by many of these
Xotuah JPurnat page ao
people as a way to go "home." We do not
seek BIA recognition or any other benefit not
available to other citizens. We do appeal to
our BIA "approved" cousins to join with us
in keeping our heritage strong and in
resurrecting Tsalagi as a spoken language.
It is the hope of this Free Cherokee that
the more affluent of the Free Cherokee people
talce advantage of the current recession and
low interest rates to acquire land parcels in
the Cherokee homeland, Katuah, with the
intention of establishing Tsalagi kibb1uzim
within the borders of the homeland.
To explain the meaning of the liebrew
word kibbwzim: the Jewish people used this
same method to reacquire their ancestral
homeland. It took them about 100 years to do
it. I hope we can beat that!
. . This idea may sound crazy, but so did
Z1on1Sm 100 years ago. J reel that this is an
idea whose time has come. I release it to the
Ancient Red.
Allw18rown
Chic.kamaugan Band of Fru C~ro/cus
19/SBudleySt
Clialtunoogo. TN 37404
Summer, l 992
�:BUN M-OU'.NTA.'L'.N
(b. 1979 • d. l 992)
It was over a dozen years ago that a
man named Jerry staned cooking small
batches of tofu in the back of a food co-op in
downtown Boone, NC and distributing it
around town. This effort was passed on to
others who tried to expand the tofu, tempeh,
and sprout market to the rest of the state. The
soy dairy was small, but it had a wide
distribution within North Carolina. A series
of owners found it difficult to manage, and it
was passed along until John Swan bought the
business in 1987. He sought to make Bean
Mountain into a viable business by moving it
from the slowly dilapidating building it had
been housed in for years to a new building in
Weaverville, NC.
The hope was that with bcner access to
distribution routes and better facilities, larger
contracts could be gained and the business
would nourish. We have recently learned,
however, that Bean Mountain could not
make enough money to survive in today's
market.
Bean Mountain tofu and tempeh have
been legendary not only in the southern
mountains but also in many towns in the
piedmont. h will be sorely missed by many
people.
Hats off 10 you, John Swan, for your
gal/am effons to revive this most useful of
services to the community. Thanks also to the
men and women who put in their sweat and
blood 10 keep it going. May the memory of
all that good food linger in our hearts forever.
- Rob Messick
SOUTHERN APPALACHIAN
BLACK BEAR
REHABILITATION AND
RELEASE CENTER
Or. Michael Pelton, a wildlife biologist
from the University of Tennessee who
specializes in black bear research, frequently
receives calls from people who have found
orphaned bear cubs. Panicularly in the spring
when cubs are young and inexperienced, they
are at risk if they are separated from their
mother by poachers, free-ranging dogs, a
flood in their den, or any of a number of
other causes.
Until now, there have not been
adequate solutions for this situation. But a
dream long held by Dr. Pelton seems about 10
mnterial ize.
Under the auspices of the Dragonette
Society for the Preservation of Endangered
Animals, work is proceeding on the Southern
Appalachian Black Bear Rehabilitation and
Release Center. a facility specifically
designed to renccustom and relocate
orphaned, injured, or starving black bears
into the wild. The Center is certified as a
non-profit organization and has established a
board of directors. Backers have donated a
site for the project in Townsend, TN near the
Great Smoky Mountains National Park.
Architect Tom Caldwell volunteered his skills
to draw up a plan for the facility, and the
Oragoneue Society is now preparing for a
fund-raising effon toward a $350,000
construction budget.
The institution's primary focus would
be 10 temporarily house and r.reat bears in
order to re-establish 1hem in the wild as
quickly as possible. "We want to do what we
can in a confined situation to enhance the
possibility of survival in the wild," said Dr.
Pellon.
Bears would be held for their protection
only with as little contact with humans as
possible. When they become strong, healthy,
and acclimated enough to function in their
natural habitat (a maximum of six to eight
months), they would then be released 10
remote areas of the mountains or possibly in
black bear reintroduction projects, like the
one proposed for the Big South Fork area in
Kentucky.
The Dragonettt: Society
for the Preservation ofEndangered Animals
Box669606
Mariella, GA 30066
to"'°'ifka. IOO'U
~t\~S
\ I
,-o &c>~ , a04
by Rob M,
..
0$.icl;
v
( 7041 69~1
Q.8"118"
An Alternative
NATURAL MARKET
WHOLE rooos • OULK
FOODS • VITAMINF..S • Hf:R!lS
• FAT FREE FOODS • TAKE
OUT FOODS• SNACKS• NO
SALT, NO CHOLESTEROL
265-2700
823 Blowing Rock Ad
Boone NC 28607
~
»
speaking fpr fhe earfh.
--,
Union Acres
Rob Messick
Rt. 8, Box 323
Lenoir, NC 28645
't
lllll • &.234
t1<nc1enonw,..,..c;ie1)!1
C~t\b~~, M.C.
Get a set of 10 assorted
folding cards with
artwork as seen in
Katuah Journal.
Send $11.25 ppd to:
/•j
i
- - Acreage for Sale - Smol.y Mountain Living
with a focus on spiritual and
ecologie11I values
For more informalio11:
Contad C. Grant at
Route 1. Box 61/
Whittier, NC 28789
(704) 497-4964
whole earth
gro~ery
.
·.
.;·,:
..
,,
r,..
~
NATURAL
ALTERNATIVES
FOR HEALTHFUL
LIVING
146 !.'.parkway craft .:<'ntcr • suit<' 11
gatlinburg, tcnncss"<' 37'738
615-436-6967
�JUNE
12-22
AMONG THE TREES
Katuah Rainbow Tribe Solstice
Gathering. Somewhere in the national forest.
sisters and brothers will gather 10 create a
magical village of love and light. Location to
be announced. For information, write to HO!
Newsletter; Box 5455; Atlanta, GA 30307; or
call Atlanta Rainbow Light Linc at (404)
662-6112.
€V€0t'S
BLACKSBURG, VA
Soc1e1y for Conservation Biology Annual
Meeting. Symposia on biodiversity issues. Contact
DepL or Fisheries and Wildlife: VPI & SU;
Blacksburg, VA 2A061
27-7/1
HOT SPRII-.GS, NC
"Jndcpcndcncc Week 7.en Holiday." wilh
Genlci Snndy Stewart. Medi1ation rcU'C3t held in
s1lcnce, culminating ma walk up lhe moum.am.
Pre-register: S225 includes lodging and vegan meals.
For info on lhi.~ and other rctreais, contact Soulhcm
Dharma Retreat Center: RL I. Box 34-H; Hot
Springs, NC28743. (704) 622-7112.
27,7/4
IS
FULL MOON/
STRAWBERRY MOON
19
ASHEVILLE, NC
• AFSEEE's Vision for N:lllon:il Foresis in
the Southeast," a public meeting with Jeff DeBonis,
founder of the Associalion or Fo~, Service
Employees for EnvironmcnU!I Ethics.
7 pm at Humanities Lccwre Hall, Univers11y of
North Cnrolinll • Asheville. For info, C31I Dr. Gary
Miller, UNCA. (704) 221-6441.
28
BLACK MOUNTAIN, NC
"Sunday m the Park," a moveable reast of
emenninmcnl, will be at Lake Tomahawk today at 2
p.m. Performers will include Jerry Read Smith, Lisa
Smilh, and Bonnie Blue's puppcis. For info on this
and other Sunday evcnis, call Quali1y f-orward. (704)
254-1776.
JULY
(INTER)NATIONAL
Day of Action for the 07.one layer. Don a
"radiation suit" and demand a ban on CFC's and
HCFC's NOW! Picket your nearest EPA office.
Local eoniacc John Johnson (615) 26S-67t3
ContincnUII comacc Rhys Roth (206) 943-7259
l
3.9
19-21
WILLIS, VA
"The New Dance." an exploration of
changing sexual identities with Dan Chesbro. Friday •
workshop for men and women IO hcal old wounds,
restore Ille balance of power and shnre our spiritwll
oneness. SaL, Sun.• a l'CIICal for men wilh music,
bodywon:, ceremony. Indian Val~y Rctrcat: RL 2.
Box 58; Willis, VA 24380. (704) 789-4295.
ASHEVILLE, NC
·wise Woman Tradition: Apprentice
W~." will explore herbal knowledge and women's
wisdom. For info, contact WhHewolf; Box 576:
Asheville, NC 28802.
LINVILLE, NC
371h Annual Highland Games and
Galhering or the Sc«lish Clans 01 MacRae Field
beneath Ornndfalher Mo11ntain. Scottish games,
dancing, uilidh, bagpipes, more. For information.
call Orandfalher Mountain Highland Carnes 01 (704)
898-5286 or write to Box 356; Banner Elk, NC
WASHINGTON, DC
First National Carrying Capacity
Issues Conference. Discuss the basic issues
underlying the CWTCnt environmental crisis
with leading thinkers such as Gaylord
Nelson, Herman Daly, Anne Ehrlich, Garrett
Hardin, Hazel Henderson, and others. $100.
Carrying Capacity Network; 1325 G St. NW
(Suite 1003); Washington, DC 20005 (202)
879-3044.
20
SUMMER SOLSTICE
GREAT SMOKIES PARK
Naturali51. nnd Educa1or Week is for
anyone who wanis 10 team more abou1 lhc outdoors
nnd pass lhc knowledge along. Hiking, natural
h1~tory, music, swunming... and Free Tune! Spce111I
gucs1 will be Doug ElboU, storyu:ller/ naturalisL
Prc-rcgisu:r: S200 includes lodging and meals. For
more info about this and other programs, contact
On::11 Smoky Mounlllins lns111111e at Tremont; R1. t,
Box 700; Townsend, TN 37882. (615) 448-6709.
22,27
"'1tt'1afi JournnC. pa9(" 32
18-19
GREAT SMOKIES PARK
"Great Pandas in Chma and Wildlife in the
Smokies" wilt use field lrips in lhc Park lllld group
discussions to mnlcc ecological, cultural and
conservation comparisons be1wccn Chinn and lhc
Smokies. For info about lh1s nnd olher courses,
con13e1 Smoky Mounlllin Field School: 600 Henley
Su-eel, Suite 105; Knoxville, Tn 37902.
1-800.284-8885.
18-19
SWANNANOA, 1'C
Anciem Sw Walke.rs" class led by Page
BryanL Included will be 1hc m:iking or a stnr bundle,
a Stnr Dance, 111lditional Native American siories nnd
sky watching. Pre-register. $85. For info about lhis
and other programs, eon1.1c1 The Earth Center. See
7/11.
19-25
SWANNANOA, NC
"Old-Time Music nnd Dance Week" of the
Swannnnoa Onlhcring 01 Wnrrcn Wilson College.
Weck-tong instructional workshops on old-time liddle
and guitnr, clogging and conu:i dancing, siorytelling,
and more. Ralph BliZ7..ard and lhc New Solllhem
Ramblers, David Holt, Don Pedi, and others. S220 +
Sl40 meals 311d lodging. Sec 7/12-18.
20
ASHEVILLE, NC
"Planetary Acupuncture: Power
Points and Sacred Sites and the Healing of
the Earth." Breath-taking sUdes and spirirual
insights by anthropologist/photographer
Martin Gray. 7 pm at Laurel Auditorium,
Asheville-Buncombe Technical College. $10.
9-12
28604.
19-21
W-ESSER, 11.C
ACA Open Canoe Nolionnl
Championsb.ips will feature racers from nll over the
U.S. in slnlom and wildwau:r courses on the
Nanlllh3!3 River. For info on these and other
whitewater evcnis. eoniact Nam.ahala Ou1door Cenu:r;
41 Hwy 19 West; Bryson City, NC 28713. (704)
488-2175.
15-17
10
BLACK MOUNTAJN, NC
Robert Hoyt, a radical voice for a New
Soulh, and The Billies, rhythmic harbingers or
post-mdusuial living, play 31 McDibbs; I 19 ChClT)'.
For more info, call (704) 669-2456.
MARSUALL, NC
"Toolmaking for Woodwoiters" is a class
for lhosc intuesled in u-aditional woodwor1cing
lechniques requiring IOOls no longer commercially
available. SIUdcnts will team IO mnke and modify
IOOls, including forge work, uiught by blacksmith
Frank Turley. Pre-register. S390 includes meals and
camping. with donn aceomodalion available. For info
on lhis and olhcr woodworking workshops, conU1c1
Counuy Workshops; 90 Mlll Cree.le Road: Marshall,
NC 28753. (704) 656-2280.
20-24
SWANNANOA, NC
Full Moon Lodge is a monlhly eveni;
begins 111 noon. Fo, info abou1 panic1pa1ing m
the sweat. conU1C1 The Earth Cenier. 302 Old
Fellowship Rood: Swannanoa, NC 2377g_
(704) 298-3935.
11
12-18
SWANNANOA,NC
"Scouish/Bluegrass Week" oflhc
Swannanoa Orubcring 01 Warren Wilson College.
Week-long instructional workshop on Scottish and
bluegrass music styles with Brian McNcill, Z;in
McLocd, the Lynn Moms Band, olhcrs. $220 + $140
meals and lodging. Wnu: The Swannano:i Gntbcring;
WWC: Box 5299: Swannanoa, NC 28778.
14
PULL MOON/UUCK MOON
Summer, t!l92
�.:!0-:!6 WILLIS, VA
Seventh Annual Women's Wellness
Weck. Sacred spat:c and mual, movement.
sound, storytelling. more with Jane
20
Avery-Grubel, Katherine Chantal, Louise
Kessel, Ise Williams. and mhcrs. Conmct
Indian Valley Retreat; Rt. 2, Box 58; Willis,
VA 24380_ (703) 789-4295.
-pericarp
--seedcoal
UUNCO\IBE COU:O,.TY. NC
Organic SmaU Farm Tour w1fl provulc an
orponunity to soc orgnnic producuon technique,,
green m.murcs and pc$! control~ on working farm, m
the al'l!a. Sponsored by Carolina Farm S1t:w:udship
Ass«ia11on. For info, call Allison Arnold :it (704)
255-5522.
FRANKLIN, NC
Cnmping. canoeing. rafting. hiking. first
aid instruction with a small group of bomcscboolcrs
in the Nnntaha13 Mountains wilh the Hcadwntcrs
Homcschoolcrs Outdoor Camp. S275. For more info.
contact He.id waters at (704)369-6491 or write lO 68
Lakey Creek Rd.; Franklin. NC 28734.
23-29
ASU1'; \'ILLE, NC
Broom Making Workshop. Go tic one
on with instructor Cnrt~n Tuule. For info on this
and other craft workshops, contact Folk An Center:
Box' 9545; Asheville, NC 28815. (704) 298-7928.
21-23
CULLOWII EE, NC
•1..nndscaping with Nauve Plants"
conference will offer lcc1urcs Md worbhops by
landscapers and horticulturists. Pre-register: S50
+ meals and lodging; rcgislCt separately for optional
field trips on 7(22. For info, call Sue DcBord at
West.em Carolina University. (704) 227-7397.
23-2S
23-8/2
SEPTEMBER
Fmuru: 2. -Cn•lot1rn dc11tato, Amoricnn ch•olnul: lonld·
ludinol ~ectlnn throu~h " nut, I.H x.
WF,STERN NC
Folkmoo1 USA brings folk dancers and
mus,cinns from Hungary, Jamaica, Belgium. MCllico.
Moldova, Panama. Sardinia. Ponugnl, Taiwan and
Uzbcldst:111 to perform m various locauons in Kauiah.
For schedule and price information, contact Folkmoot
USA; Box 523: Waynesville, NC 28786. (704)
457-2997.
CELO COMMUNITY, NC
RSVP Summer Celebration. Picnics,
tubing, hiking, dancing with Katuah's homegrown
pc:icc networking journal. For trove! directions or
more info, call Joseph Heflin a1 Rural Southern
Voice for Peace. (704) 675-5933.
7-8
ELIZABETHTON, TN
Appalachian Folk Medicine Symposium
will include lcc1urcs held al Sycamore Shoals Staie
Historic Sile in Elizabethton, lllld demonsr.rations and
hikes at Roan Mounlllin Siate Parle. For info. contact
Jeff Wardeska. Roan Mountain Society;
4 Bingham Court; Johnson City. TN 37604.
(615) 929-4453.
FULL MOON/HARVFSf MOON
12-20
AUGUST
12
WESTERN NC
River Week celebrates the French
Broad River in four WNC counties.
Community events will include a canoe trip,
raft race, hotdog kayaking, river safety
course, and riverside concert. To avoid- being
left high and dry, get a schedule from the
French Broad River Foundation. (704)
252-1097.
25-26
13
FULL MOON/
GREEN CORN MOON
The nrc.1'5 oldest
and targc..t natural
foods grocery "
Kalmia Center, Inc.
FRENCH BROAD Fooo Co,op
Sylva, NC
(704) 293-3015
Custom tilling, organic fertilizers, kelp meal,
colloidal phosphate & many more products
and services for abundant gardening and
healthful living.
(JOI)
.........
..
255-7650
your comnru1'1ly
groury,1ou
._.,., ...,.,., ......... .... .. ,,,...
,... ,...,
"'-
811/k Herl>s, Spices, & Grains
Vitamins & Supphwents
W11eat, Salt & Yeast-Fn•e Foods
Dairy S11bstit11ti:s
Hair & Skin Care Products
Beer (.-f Wine Making S11J1plies
200 W. King St, Boone, NC 28607
(7(») 26-1-5220
r;f diu
W
WHOLE FOODS
VITAMINS
ORGANIC PRODUCE
160 Broadway
Asheville, North Carolina
Open 7 Days a Week
Monday - Friday 9 am - 8 pm
Saturday 9 am - 6:30 pm
Sunday 12 pm - 5 pm
Summer, 1992
t
·,.
~
NATIVE FLUTES
Two styles mode of cedar or walnut
woods in the traditional manner
Hawk Littlejohn
Sourwood Farm
Rt. 1, Box 172-L
Prospect Hill, NC 27314
(919) 562-3073
Sam!JMush
Herb Nurse.~
WREATHS •POTPOURRJ
• HERBS • TOPIARY
Complete Herb Catalog - $4
Describes more than 800 plm1ts from
Aloe to Yarraw
Rt 2, Surrett Cove Road
Leicester, North Carolina 28748
Phone for appointment to visit
(704) 683-2014
�HJGHLANDER CENTER is a communily-bascd
educational orgnnization whose purpose is 10
provide space for people 10 learn from each olher,
and lO develop solutions 10 environmenllll
problems based on lhcir values, experiences, and
aspirations. They also pul oul a quarterly newsletter
called Highlantkr RtportS. For more info contacl
Highlander Center. 1959 Highlnnder Way; New
Mankct, TN 37820 (615) 933-3443.
FAMll.IES LEARNING TOGETHER exisls in
North Carolina as a ne1work or homeschooling
families who offer infonn:n.ion, experience, and
encouragemcnl 10 each olher. &nelilS of FLT
membership include a quarterly newslcllCI, fumily
di.roclory, fnmily galhcrings twice a year, media
resource file, and much more. If you would like 10
learn more about Ibis o~n group please contacl
Tnsh Sc11Cnn or Doug Woodward :ll (704)
369-6491 or write 10 68 Wey Creek Rd.;
Frank Im, NC 28734.
PIEDMONT BIOREGIONAL INSTITUTE· For
those who live m lhe Piedmonl area, there's a
b10reg1onal cffOfl well underway. Join Us! We
would appreciate any donation or time or money 10
help mee1 opera1ing expenses. For a gift or S25.00
or more, we will send )'OU a copy or John Lawson's
journal, A New \foyage to Carolina. Also come
fmd out about the Lnwson ProjccL PBl; 412 W
Rosemary S=t: Chapel Hill, NC 27516;
Uwha.nia Province. (919) 942-2581
THE ALTERNATIVE READING ROOM is an
unconventional library; free and open 10 lhc public.
Our coltecuon intereslS include the environment,
social :ind political issues, the media ond peace. We
have.over 200 mag3.1.ine substripiioos. The book
and video collccuo~ also emphasii.e the
cnvlltlllment and political concems. Books and
videos can be checked OUL A video player i~
available for watching films in the ~ng room.
Localed UJ 2 Wall SL (#114): Asheville, NC
28801 (704) 252-2501. MoQ/Wed/Fri 6-Spm.
Tuesffhur I-Rpm · Sal/Sun 1-6pm
A VIDEO ABOUT LAND TRUSTS has been
produced by lhe umd Trus1 Alliance 10 explain in
lay 1erms whal a land lfUSI is. 2.7 million acres of
land have been saved by non-profit land 1rus1
organi7.ntions in America This video docurnenlS
lb.is movemcm's successes. Cost is 521.00 for
individual and Sl4.50 for LTA members (include
S4.50 for posmgc). Con!3CI: The Land Trust
Alliance: 900 171h SL NW (Suite410);
Washing10n, DC 20006 (202) 785-1410.
~Jli,~ J~~'[.'IOL P0:9.': ~
HAWKWlND EARTH Rl:.NEW AL COOPERATIVE
is a 77 acre wilderness retreat located on Loolcou1
Mounmin Parkway in northern Alabama. Easy
access. safe family camping, year round weclc:end
programs featuring Native American cldc:G and
Eanh teachers from around lhe world. S1r0ng
spiritual foundation wilh Earth Renewal emphasis,
membership discount co-op. There is no chnrge for
Native American ceremonies; reservations required
for all vis11S, please. Childcnre o(lell avnilllble.
Write: P.O. Box 11: Valley Head, AL 35989 (205)
635-6304. For qU3flerly newsleuer and program
updates send S 10.00.
NATIVE AMERICAN CEREMONlALS - including
handcrafted Native American ceremonial supplies.
Drums, cuslOm pipes, medicine bags, swee1grass,
sage, fcalhcrs. rawhide raules, IObnccos. pipe ~ .
native flutes, and more! For free calalog send 10:
Box 1062-K; Cherokee, NC 28719.
GOOD EARTH ORGANICS in Asheville has a
network-mruketing plan which can provide a
substantial prut·time income. (Full time in 18-24
months). This is needed in any area, no !raining
required. We provide !raining and all assistance
needed to get you slllrted in your own business.
Contact Good Earth at (704) 252-7169.
UFETIMES .re AGES· a new release from Bob
Avery-Grubel, full of new age vocal music
exploring I.he mystery of life . lyrics included. On
casseue only: send SI0.00 plus Sl.00 for shipping
and handling 10: Bob Avery Grubel; RI. I, Box
735; Floyd. VA 24091.
BEGINNING CHEROKEE LANGUAGE BOOK·
supplemcnuxl wilh 1wo casscues. Sll'CSSCS alphabet
& proper pronunciation. The first textbook written
for use in teaching and learning 1he Cherokee
language. (346 pages). S39.95 plus $5.00
shipping. analog also available wilh mpes, books,
pipes, dance slicks. drums. feathers. furs, buffalo
products and more. Crafl supplies also available
(please specify). Send S2.00 10 the Muskrat Trader,
Box 20033; Roanoke, VA 24018.
COHOUSING COMMUNlTY being formed in lhe
Asheville area. ResideoJS organu.e, plan, and design
a coopc:rntive community where individual homes
cluster around n common house wilh shnred
facilities-· laundry, workshops. children's room,
dining room, etc. Opportunities ror energy
efficient, ecologically sound land use. Inquiries
inviled. Coouict: John Senechal: P.O. Box 1176:
Weaverville, NC 28787 (704) 658-3740.
LAND SURVEYOR seeks land conscrvW1Cy,
community land trust. and other alternative
community and green proJccts. Licensed in LA,
ME, NC, NH, TN. Contact Rantbll Orr. RI . 3,
Boit 345; Sneedville, TN 37869 (615) 2n-0416.
HEADWATERS helps both individu:ils ond families
dcvcl0p their outdoor ~kills wilh an awurcness of
lhc value or our nmural world. We offer a diver.ily
of experiences, rncluding family advcnwrcs,
Homc!ilChoolcrs Outdoor Camp, mstruclion m
kayaking, canoeing, backpacking. bicycle touring,
nmwc ph01ogrophy, and wilderness rafung. For
program mformalion, COlllllCt Trish Severin and
Doug Woodward nt (704) 369~91 or wntc 10 68
Lakey Creek Rd.; Franklin, NC 28734.
ETHER IC ANALYSIS • most complete rcpon on
chak.ras and emouons as Ibey an:: effecung your
being. Include.~ pcrsooalii:cd Gem Elixer 10 balance
Auric Body. Mail five hai~ (plucked from your
head), name, address, and S55.00 10: Dawn: Rt. 3.
Box 9; Llncsvillc, PA 16424.
MAGICAL HERBS • planlS, books, and fTCC
newsletter. Send 10 Wi7.ard's Way; 75 Broadway;
Asheville, NC 28801.
Alternatives ...
The Dir«1 of ln1enrional Communities is lhc prodory
uct or two years of intenS"ive research, and is lhe most
comJ]fdlensive and accura1e dircc10ry available. fl documenlS lhc vision and lhc daily life of more lhan 350
communities in Nonh America, and more lhan 50 on
olher continents. Each community's listing includes
name, address, phone, ond a description of the group.
Extensive cross-rercrencmg and indexing male.es themfonnation easy 10 access for a wide variety or users. Includes maps. over 250 additional Resource listings. and
40 related aruclcs.
328 pages
8-1/2xl I
Perfcclbound
October 1990
ISBN Number:
0-9602714- 1-4
$16.00
Add $2.00 postage
& hnndling for first
book, $.50 for each
additionnl; 40%
discount on orders
of 10 or more.
Alpha Fann. Deadwood. OR
(503) 964-6102
RSVP SUMMER CELEBRATION - July 25-26th at
I.he home of Rum! Southern Voice for Peace in lhe
Cclo Comrnuruty. Picnics, 1ubmg, fishing, hilang,
dancing, fine food and music! Fnmily Cun for
childn:n or all ages. Mark lhe date on your calendar
now! Call Joseph Heflin at RSVP ror information
and schedule or weekend even is (704) 675-5933.
• Webworking costs: There is a
charge of $2.50 (pre-paid) for each
Webworking entry of 50 words or
less. Submit entries for Issue #36 by
August, 15th 1992 to: Rob Messick;
Rt. 8, Box 323; Lenoir, NC 28645.
(704) 754-6097.
.
Summer, 1992
�BACK ISSUES OF KATUAH JOURNAL AVAILABLE
t
ISSUE FOUR-SUMMER 1984
Water Orum • Water Quality· Kudzu - Solar Eclipse
- Clearcu1ting - Trout - Going 10 Water - Ram
Pumps - Microhydro - Poems: Bennie lee Sinclair,
Jim Wayne Miller
ISSUE FIVE· FALL 1984
Harvest· Old Ways in Cherokee- Ginseng· Nuclear
Waste - Our Celtic Heritage - Bioregion:ilism: Past,
Present. and Future - John Wilnoty - Healing
Darkness - Politics or Parucipa1ion
ISSUE SIX· WINTER 1984·85
Winter Solstice Earth Ceremony - Horsepasture
River - Coming or lhe Light - Log Cabin Roots·
Mountain Agriculture: The Right Crop - Willirun
Taylor - The Future or lhe Forest
ISSUE SEVEN - SPRlNG 1985
Susia.inable Economics - Hot Springs - Worker
Ownership - The Great Economy - Self Help Credit
Union • Wild Turkey - Responsible Investing Working m Ille Web of Life
ISSUE EIGHT· SUMMER 1985
Celebration: A Way of Life- Ko1uah 18.000 Years
Ago - Sacred Sites - f'olk Arts m lhc Schools· Sun
Cycle/Moon Cycle - Poems: Hilda Downer •
Cherokee Heritage Center - Who Owns Appalochia?
lSSUE NINE· PALL 1985
The Waldcc Forest - The Trees Speak • Migrating
Forests - Horse Logging - Starting a Tree Crop Urban Trees - Acom Bread • Mylll Time
ISSUE TEN - WlNTER 1985·86
Ka1e Rogers· Circles of S10ne • Internal
Mylhmaking - Holistic Healing on Trial • Poems:
Steve Knauth - Mythic Places · 111e Ukterui's Talc Crystal Magic - "Dreamspcuking"
ISSUE THIRTEEN· FALL 1986
Center For Awakening· Elizabeth Callari - A
Gentle Death - Hospice - Ernest Morgan· Ocaling
Creatively with Death· Home Burial Box - The
Wake. The Raven Mocker - Woodslore & Wild·
woods Wisdom· Good Medicine: The Sweat Lodge
ISSUE FOURTEEN· WlNTER 1986-87
Lloyd Carl Owle • Boogers and Mummers - All
Species Day - Cabin Fever UniVCISi1y • Homeless
in Katuah - Homemade Hot Waw • S1
ovemaker's
Narmtive - Good Medicine: Jnu:rspecies Communication
The Chalice and the Blade
ISSUE TWENTY-SIX· WINTER, 1989-90
The Ecozoic Era - Kids S:iving Rainforest - Kids
Treccycling Company· Connict Resolution -
,
~UA~OURNAL
35
PO Box 638 Leicester, NC Katuah Province 28748
For more info: call Rob Messick at (704) 754-6097
Name
Regular Membership........$] 0/yr.
Sponsor.........................$20/yr.
Contnbutor .....................$50/yr.
Address
State
City
Summer, 1992
If
ISSUE FIFTEEN· SPRING 1987
Coverlets· Woman Forester - Susie McMahan:
Midwife - Alternative Contraception - Biosexuality •
Biorcgionalism and Women • Good Medicine:
Malrinrchal Cul111re - Ptarl
ISSUE SIXTEEN· SUMMER 1987
Helen Waite - Poem: Visions in a Garden - Vision
Qucsl - First Flow - lni1iaLion - Leaming in the
Wilderness - Cherokee Challenge - "Valuing Trees"
ISSUE EIGHTEEN· WINTER 1987-88
Vemncular Architccture - Dreams in Wood and S10ne
- Mountain Hoene • Earth Energies • Earlll-Shehcred
Livmg • Membrane Houses - Brush Shcltcr.
Poems: October Dusi,; • Good Medicine: "Shell.Cr"
ISSUE NINETEEN - SPRING 1988
Pcrelandra Garden· Spring Tonics· Blueberries·
Wildflower Gardens - Granny I lcrbalist . Flower
Essences - "The Origin of lhe Animals:• Story •
Good Medicine: "Poww-" - Be A Tree
ISSUE TWENTY· SUMMER 1988
Prc.c;crvc AppamchiAII Wilderness. Highlands of
Roan - Celo Community - L'llld Trust • Arthur
Morgan School - ZOning Issue - "The Ridge· •
Farmers and lhe Farm Bill - Good Medicine: "Land"
• Acid Rain - Duke's Power Play - Cherokee
Microhydro Project
ISSUE TWENTY-TWO· WINTER 1988·89
Global Warming - Fire This Time. Thomas Berry
on "Bioregions" - Earlll Exercise - Kor~ Loy
McWhirtcr. An Abundance or Empuness - LETS·
Chronicles or Floyd. Darry Wood - The Bear Clan
ISSUE TWENTY-THREE· SPRING 1989
Pisgah Village. Planet An. Green City. Poplar
Appeal· "Clear Sky"·" A New Earlll" - Black Swnn
- Wild lovely Days· Reviews: Sacred lond Sacred
Sex. Ice Age - Poem: "Sudden Tendrils"
ISSUE TWENTY-FOUR· SUMMER 1989
Deep Listening - Life in A10mic City - Direct
Action! - Tree of Peace - Community Building Peacemakers - Ethnic Survival· Pairing Project·
"Baulesong" - Growing Pc:icc in Cultures - Review:
I
Phone Number
Zip
Enclosed is$._ _ _ _ 10 give
this effort an extra boost
Developing Creative Spirit - Birth Power - Magic of
Puppetry - Home Schooling· Naming Ceremony.
Mother Earth's Classroom - Gardening for Children
ISSUE TWENTY-SEVEN - SPRING. 1990
Transformation. Healing Power - Peace to Their
Ashes - Healing in Kauiah - Poem: "When Left to
Grow" - Poems: Stephen Wing • The Belly • Food
from the Ancient Forest
ISSUE TWENTY-NINE - FALl./WlNTER 1990
From !he Mountains 10 the Sea - Profile of The
L1ule Tennessee River - Headwaters Ecology· "II
All Comes Down Lo Water Quality" • Water Power.
Action for Aquatic Habitats· Dawn Watche:s • Good
Medicine: The Long Humnn Being - The North
Shore Road - Katu:lh Sells Ou1 • WatcrShcd Mop or
Ille KlllWlh Province
ISSUE THIRTY - SPRING 1991
Economy/Ecology - Ways 10 a Rcgencrauve
Economy - "Money is the Lowest Form of Weallll"
• Clarksville Miracle - TI1c Village • Food Movers Lifework - Good Medicine: "Village Economy"·
Shellon Laurel • LETS
ISSUE THIRTY-ONE - SUMMER 1991
Dowsing - Responsibilities of Dowsing· Electrical
Life or the Earth • Kaluah and the Earlll Grid - Call
of 1he Ancient Ones - Good Medicine: "On
Aggression" - Time 10 Take the Time to Take the
Time. Whole Science. Tuning Tn
ISSUE THIRTY-TWO - FALL 1991
Bringing back the Fire - A Bi1 or Mountain Levity Climax Never Came - "Talking Leaves": Sequoyah·
Walking Disianec - Good Mc.dicinc: "Serving lhe
Great Life" · The Granola Journal • Paintings:
"Mountain Stories" - Songs of the Wilderness
ISSUE THIRTY-TiiREE- WINTER 1991-92
Fire's Power - What Is Natural • Fire and Forge The First Fire • Hearth and Fire in Ille Mountains ·
Good Medicine: "The Ancient Red" - Midwinter
Fires: poems by Jeffery Beam - Litmus Lichens
ISSUE TI-URTY-FOUR • SPRlNG 1992
Pnradisc Gardening - CommuniLy Sponsoccd
Agricut111rc • Eluting Close to Home· Native Foods
• Cover Crops· Kou1ah Cultivars • The Web of
Life: A Kaniah Almanx - Good Medicine "Med_icinc
Training" • Poems by Allison Sutherland
Back Issues:
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $,_ __
Issue # _ _@ $2.50 = $,_ __
Issue # _ _@ $2.50 = $._ __
postage paid $_ __
,
Complete Set:
(3- 10, 13-16, 18-20, 22-24, 26-27, 29-34)
postage paid @ $50.00 = $._ __
Xntuoh )otimitt
page'35
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 35, Summer 1992
Description
An account of the resource
The thirty-fifth issue of the <em>Katúah Journal</em> focuses on councils and consensus in governance and making decisions for the future. Authors and artists in this issue include: Caroline Estes, Joyce Johnson, Rob Messick, Bear With Runs, Lucinda Flodin, David Wheeler, Stephen Wing, Lee Barnes, Will Ashe Bason, Clear Marks, Karen Fletcher, James Rhea, Rhea Ormond, Ray Barnes, Michael Thompson, Troy Setzler, Taylor Reese, Rebecca Wilson Hicks, Jenny Bitner, and Ahwi Brown. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1992
Table Of Contents
A list of subunits of the resource.
Consensus by Caroline Estes.......1<br /><br />Decision-Making Process by Joyce Johnson.......4<br /><br />Problems with Consensus by Rob Messick.......5<br /><br />Tribal Council by Bear With Runs........6<br /><br />Elda by Lucinda Flodin.......9<br /><br />The State of Franklin by David Wheeler.......11<br /><br />Where the Trees Outnumber the People by Stephen Wing.......14<br /><br />In Council with All Beings by Lee Barnes.......16<br /><br />Steve Moon: Shell Engravings.......17<br /><br />Good Medicine.......18<br /><br />Natural World News.......20<br /><br />A Look Back by Will Ashe Bason.......23<br /><br />Are Bioregions Too Big? by Rob Messick.......24<br /><br />Practices for Full Self-Rule by Clear Marks.......25<br /><br />Drumming.......26<br /><br />Jury Nullification by Karen Fletcher.......28<br /><br />Review: Beyond the Limits by Rob Messick.......29<br /><br />Events........32<br /><br />Webworking.......34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee Indians--Social life and customs--History
Consensus (Social Sciences)
Tennessee, East--History
Folklore--Appalachian Region, Southern
Cooperation--Virginia--Floyd County--History
Human ecology--Religious aspects
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Black Bears
Book Reviews
Cherokees
Community
Earth Energies
Economic Alternatives
Folklore and Ceremony
Forest Issues
Geography
Good Medicine
Habitat
Hazardous Chemicals
Katúah
Plants and Herbs
Poems
Politics
Radioactive Waste
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Villages
Water Quality
Western North Carolina Alliance
Wilderness