1
50
19
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PDF Text
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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/2548901c8e81db0f1dc689fd56cb5e8b.pdf
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PDF Text
Text
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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 4, Summer 1984
Description
An account of the resource
The fourth issue of the <em>Katúah Journal</em> focuses on topics such as water quality, hydropower, forest management, the 1984 Cherokee reunion in Tennessee, and the 1984 solar eclipse. Authors and artists in this issue include: Sam Gray, Robin Williamson, Michael Heron, Thomas J. Harshbarger, Jerry West, Margaret Kerr, Thomas Rain Crowe, Bennie Lee Sinclair, Clyde Hollifield, Paul Gallimore, Richard Hotaling, Avram Friedman, Jody Segal-Friedman, Jim Wayne Miller, Marnie Muller, J. Mackey, Chuck Marsh, and Robert Zahner. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1984
Table Of Contents
A list of subunits of the resource.
The Waterdrum by Sam Gray.......1 <br /><br />Living Trout: Living Water.......3 <br /><br />Trout An Article by Jerry West.......4 <br /><br />Streamwatch.......6 <br /><br />The Annular Eclipse of the Sun.......8 <br /><br />"Lord of Springs" poetry by Bennie L. Sinclair.......9 <br /><br />Waterpower.......10 <br /><br />Homemade Electricity.......11 <br /><br />Clearcutting Part II by Robert Zahner.......12 <br /><br />Living with Kudzu.......14 <br /><br />"Shapes" by Jim Wayne Miller.......16 <br /><br />Good Medicine: Going to Water.......18 <br /><br />Voice of the Turtle: N.A.B.C. Report.......20<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Water quality--Appalachian Region, Southern
Forest management--Appalachian Region, Southern
Small scale hydropower
Kudzu
Cherokee Indians--History--20th century
Solar eclipses--1984
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Alternative Energy
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Bioregional Definitions
Cherokees
Folklore and Ceremony
Forest History
Forest Issues
Forest Practice
Geography
Good Medicine
Katúah
Katúah Organization
Poems
Reading Resources
Stories
Water Quality
-
https://omeka.library.appstate.edu/files/original/3e9189ae1600329a1984e9503b662c4a.pdf
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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 5, Autumn 1984
Description
An account of the resource
The fifth issue of the <em>Katúah Journal</em> focuses on topics such as Cherokee sculptor John Wilnoty, Celtic heritage, issues surrounding protecting wilderness areas, and ginseng's role in the mountains. Authors and artists in this issue include: Barbara Reimensnyder, Barbara Singer, John Wilnoty (Wilnota), Phillip Daughtry, Thomas Rain Crowe, Robert Zahner, Marnie Muller, Robbie Gordon, and Chuck Marsh. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1984
Table Of Contents
A list of subunits of the resource.
<p>Harvest.......1</p>
<p>Cherokee: The Old Days, The Old Ways.......3</p>
<p>The Work of John Wilnoty.......4<br /><br />Our Celtic Heritage.......6</p>
<p>The New Celt by Philip Daughtry.......7</p>
<p>"You Must Go Home Again" by Thomas Rain Crowe.......8</p>
<p>Wilderness, Appalachian Style Part III by Robert Zahner.......10<br /><br />Nuclear Waste in Our Mountains?.......13<br /><br />The Politics of Participation by Marnie Muller.......14<br /><br />Good Medicine "The Healing Darkness".......18<br /><br />Ginseng.......19<br /><br />Mountain Agriculture: a series by Chuck Marsh.......20<br /><br />Bioregionalism: Past, Present, Future by J. Linn Mackey.......22<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee art
Cherokee Indians--History
Forest management--Appalachian Region, Southern
Appalachians (People)--History
Radioactive waste disposal--Appalachian Region, Southern
American ginseng--Appalachian Region
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Cherokees
European Immigration
Forest History
Forest Issues
Good Medicine
Katúah
Permaculture
Plants and Herbs
Poems
Politics
Radioactive Waste
Stories
Turtle Island
Wilderness
-
https://omeka.library.appstate.edu/files/original/c82c3f935775ed3110b8fcfeafafa78d.pdf
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PDF Text
Text
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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 6, Winter 1984-1985
Description
An account of the resource
The sixth issue of the <em>Katúah Journal</em> focuses on topics such as Cherokee mythology and art, Winter Solstice ceremonies, log cabin history, mountain farming, and the Horsepasture River. Authors and artists in this issue include: Steve Nelson, Barbara Reimensnyder, Martha Tree, Drew Langsner, Thomas Rain Crowe, William Taylor, Gogisgi/Carroll Arnett, J.Ed Sharpe, B. Oldham, Chuck Marsh, Marilou Awiakta, Chip Smith, and David Liden. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1984-1985
Table Of Contents
A list of subunits of the resource.
<p>Wintertide by Steve Nelson.......1</p>
<p>Closer to the Fire by Barbara Reimensnyder.......3</p>
<p>Creation of the Moon and Sun: A Story by David Wheeler.......4</p>
<p>Winter Solstice Earth Ceremony by Amy Hannon.......5 </p>
<p>European Roots of the Appalachian Log Cabin by Drew Langsner.......7</p>
<p>The Mind and Work of William Taylor.......8</p>
<p>The Old Man Said: A Poem by Carroll Arnett.......10</p>
<p>Soaring Bird, Eagle Killer: A Story by J. Ed Sharpe.......11</p>
<p>Mountain Agriculture by Chuck Marsh.......12</p>
<p>The Coming of the Light.......15</p>
<p>Prayer of the Poet Hunter: A Poem by Marilou Awiskta.......15</p>
<p>Turning Our Differences into Strength.......18</p>
<p>Children's Page.......19</p>
<p>Environmentally Speaking (Horsepasture River) by Chip Smith.......20</p>
<p>The Future of the Forests by David Liden.......21<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee mythology
Winter festivals--Appalachian Region
Cherokee art
Hill farming--Appalachian Region
Water quality--North Carolina--Horsepasture River
Log cabins--Appalachian Region--History
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Cherokees
Children's Page
European Immigration
Fire
Folklore and Ceremony
Forest Issues
Good Medicine
Katúah
Permaculture
Poems
Stories
Turtle Island
Water Quality
Western North Carolina Alliance
-
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cc384e642678c5ef0ae41167bc6ca93f
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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
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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
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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
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1983-1993
Format
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journals (periodicals)
Language
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English
Type
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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 8, Summer 1985
Description
An account of the resource
The eighth issue of the <em>Katúah Journal</em> focuses on the theme of celebration of life and community. Authors and artists in this issue include: David Wheeler, Dan Pittillo, Bill Oldham, Hilda Downer, Donna Obrecht, Barbara Reimensnyder, B.J. Bach, Jay Wentworth, Lowell Hayes, and Thomas Rain Crowe. <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.
<p>Celebration: Way of Life.......1<br /><br />Katúah 18,000 Years Ago.......3<br /><br />Poetry by Hilda Downer.......6<br /><br />Cherokee Heritage Center.......7<br /><br />Farmers Ball.......9<br /><br />Celebrating Folk Arts in the Schools.......10<br /><br />The Simple Tools of Healing.......12<br /><br />Paintings by Lowell Hayes<br />Poetry by Jay Wentworth.......13<br /><br />Good Medicine: "Summer Solstice".......14<br /><br />Sacred Sites Project.......15<br /><br />Sun Cycle, Moon Cycle (Centerfold).......16<br /><br />Wild Turkey Part 2.......18<br /><br />Natural News Update.......20<br /><br />A Children's Page.......23<br /><br />Reviews: Minstral of the Appalachians<br /> Who Owns Appalachia?.......24<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee art
Turkey Hunting--North Carolina, Western
Folklore and education--North Carolina, Western
Cherokee Indians--History
Appalachians (People)--History
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Book Reviews
Cherokees
Children's Page
Folklore and Ceremony
Forest Issues
Geography
Good Medicine
Habitat
Health
Hunting
Katúah
Poems
Radioactive Waste
Sacred Sites
Turtle Island
Water Quality
Wilderness
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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
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CIRCLES OF STONE . ... . .... .. . . . ... .. .. ... .. .. .. 4
......
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INTERNAL MYTHMAKING:
AN INTERVIEW WITH MARLENE MOUNTAIN . . 6
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" 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
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�ISSUE X
WINTER 1985 - 86
MEDICINE
TRADITIONS
NEAR HOME
eaU.ng ..iA an Olf.ganic., e.ve1tp11.uent p11.oeu6---
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---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.
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RAISE THE FRUIT
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KA'[\;AH -
-Meridel LeSeur
page 2
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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.
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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-
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KATL<hl>' - •pa[i.<e
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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 .
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r
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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
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"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
~
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short a nd long sleeve t·shirts.
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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 ,
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c ity
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4n
txt~A
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Back Issue s
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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
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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/cb0662a1107e02a736e92f90cdc2f90f.pdf
ef8b9a0b28d5d27d2222512b00b4eb12
PDF Text
Text
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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 11, Spring 1986
Description
An account of the resource
The eleventh issue of the <em>Katúah Journal</em> focuses on community planning for a sustainable future: what, why, and how. Floyd County in Virginia is highlighted as an example of a progressive community. Authors and artists in this issue include: Judith Hallock, Marnie Muller, J. Linn Mackey, Tom Hendricks, Rob Messick, Will Ashe Bason, Jane Avery-Grubel, Katherine Chantal, Judy Cox, Rob Yard, Cotton, Colleen Redman-Copus, Michael Red Fox, and David Wheeler. <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.
Why Community Planning.......1<br /><br />Digging In: A Model.......2<br /><br />Cities and the Bioregional Vision.......6<br /><br />Recycling: Garbage in Transition.......7<br /><br />Community Gardening.......9<br /><br />The World Village: A Poem.......10<br /><br />Seeing the Future Village.......10<br /><br />Floyd County, VA.......12<br /><br />Gasohol.......14<br /><br />Two Bioregional Views.......15<br /><br />Earthquake: The Nuclear Supplement<br /><br />Natural World News.......18<br /><br />Good Medicine: Visions.......20<br /><br />The Children's Page.......21<br /><br />Review: Foxfire Games.......23<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
Community life--Appalachian Region, Southern
Community development, Urban--North Carolina, Western
Radioactive waste disposal--Appalachian Region, Southern
Community garden--North Carolina--Asheville
Floyd County (Va.)
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/4759449/floyd-county.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
Floyd County (Va.)
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)
Agriculture
Alternative Energy
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Book Reviews
Cherokees
Children's Page
Community
Education
Good Medicine
Habitat
Hazardous Chemicals
Katúah
Poems
Radioactive Waste
Reading Resources
Recycling
Turtle Island
Villages
-
https://omeka.library.appstate.edu/files/original/a1feba40871ce614a08133c6846cda92.pdf
9ea20a95b097d62eeecabfc775e81415
PDF Text
Text
---~
ATUAB
$JOO
~
ISSUE XII
) " SUMMER 1986
�LIVI~ IN 'THE GARC>EN..............................................•...•...............1
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Nl.n.EAR FEFERENDl.M..---···..····----·······-··········-···.3
SHIIT'Ali<E•••.••.•..•.•..•.......•......••••..•........................................................4
"Tl-E WATER CYCLE": A PC:EM...................................................•..6
'THE SACRE.D SCA,RAB.•...•...•...........................................................7
CIRCl.ES
~UNICATIC:>l'il-................................................•...8
a=
fEVIEW: JHEWISE VOMN HERBAL
FOO Tl-IE Cl-tll.DBEARI~ YEAR...........................................9
REVBV: 1HE SMALL-scAl..E AQ.JACULTI.JAE BOOK..........10
C3C:XD MEDONE: TOOA,COO.........................................................12
SUN ROOT.....•...................................................................................14
POEM: "THE HCMESTEAD ~ HORN MCX.JNTAIN"....-.............14
"HD..AHl'VlJ_.": THE FORMATIQ\J OF 1HE
APPAl..ACl-tlAN ~NTAINS.............................................15
NATIJRAL ~ NEWS..............................................................19
'1l£ WIUDNTIEE": ACHILDREN'S STORY......-.................25
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LtUING 1 THE: GAPlOc(\)
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"The garden", as it is known in the community below,
occupies a small clearing among the folded ridges of the
Black Mountains. In the summer the Rarden blooms
profusely. Flowers, shrubs, vegetables, and trees crowd
toget~r in what first appears to be a wild disarray of diverse
colors and textures falling over the stone terraces stacked up
the hillside. A tiny log cabin and gnomish yurt stand at the
edge of the trees to one side, while "the pavilion", a large
buildmg that is both work space and community danc~ hall
looms above.
In the midst ofthe riot of Rrowth, partners Joe Hollis
and Rhea Rose Orm1Jnd work, looking like the small
human figures in the middle of a Chinese paiflling. Joe has
been on this site for 15 years now, intuitively creating an
enviroMMnt to meet his particular needs of habitation, and
consciously attuning and adapting himself to his chosen
niche.
KATUAH - page 1
ISSUE XII
SUMMm 1986
by Joe Hollis
illustrations by Rhea Rose Ormond
"I came here with an idea to start a garden. It took: me
a couple of years to clear trees and to build this cabin where I
live now. But then I started to garden. I started right in front
of the cabin, and I've been working out since then. The soil
is good here; there's a lot of leaf mold in it. But it took: a lot
of clearing to get out the roots, the stumps, the black:benies and the rocks. It is extremely rocky in this hollow. Some
kind of landslide ended up here. The rocks are all jumbled;
you can see how they ended up on top of each other. As I
began to dig them out. I made rock piles. Then. to get rid of
the rock piles, I made walls. Now this whole hillside is a
tcrraccd garden, and the terraces are still growing. There arc
rock piles down there right now waiting to get laid up.
"I started with the standard flowering percnniaJ plants poppy, Sweet William, bulbs. All good, sturdy local
varieties that I'd get by trading with old ladies down in the
neighborhood. Then when I bad some walls laid up, I got
the idea to put strawberries among the stones. Once I had the
notion that plants could help tie the walls together, I stumbled
into the world of rock gardening. For many people, rock
- continued on p. 13
Summer 1986
�'
2!2·,·!l·.·#jW:·,·H:l U¢iijiJ@ld!#lt·UO,.
· il!ll.
EDITORIAL STAFF THIS ISSUE:
Rob Messick
Martha Tree
Martha Overlock
J. Linn Mackey
David Wheeler
Will Ashe Bason
Chip Smith
Mamie Muller
Michael Red Fox
Scott Bird
Brad Stanback
Judith Hallock
EDITORIAL ASSISIANCE:
Joe Roberts
Brooks Michael
Jeff Fobes
EDITORIAL OFFICE
THIS ISSUE:
Asheville, NC
PRINTEPBY:
Sylva lk.rsls1
Publishing Co.
Sylva, NC
WEITEUSAI:
TELEPHONE:
(704) 252-9167
Kmih
Box 873
Cullowbee, NC 28723
COVER· Rob Messick
JR\10CllTJ0R
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Statement ofPurpose
Here in the southern-most heanland of the Appalachian
mountains, the oldest mountain range on our continent,
Turtle Island, a small but growing group has begun to take
on a sense of responsibiliry for the implications of that
geographical and cultural heritage. This sense of
responsibiliry centers on the concept of living within the
natural scale and balance of universal systems and laws. We
begin by invoking the Cherokee name "Kariiah" as the
old/new name for this area of the mountains and for its
journal as well.
The editorial priorities for us are to collect and
disseminate information and energy which pertains
specifically to this area, and to foster the awareness that the
land is a living being deserving of our love and respect.
Living in this manner is the only way to ensure the
sustainability of our biosphere and a lasting place for~
ourselves in its contifll4ing evolutionary process.
) ,
We seem to have reached the fulcrum point of a "db or
die" situation in terms of a contilll4ed quality standard of life
on this planet. It is the aim ofthis journal tO db its part in the
re-inhabitation and re-culturation of the Kamah province of
the Southern Appalachians. This province is indicated by its
natural boundaries: the New River vicinity to the north; the
foothills ofthe piedmont area to the east; Yona Mountain and
the Georgia hill.s to the south; and the Tennessee River Valley
to the west.
Humbly, as self-appointed stewards with sacred
instructions as "new natives" to protect and preserve its
sacredness, we advocate a centered approach to the concept
of decentralization and hope to become a support system for
those accepting the challenge of sustainabiliry and the
creation of harmony and balance in a total sense, here in this
plaa.
We welcome all correspondence, criticism, pertinent
informa1ion, articles, artwork, etc. with hopes that K1l1fJ.gh
will grow to serve the best interests of this region and all its
living, breathing family members.
• The Editors
The Internal Revenue Service has declared K.aWAh a
non-profit organization under section 50J(c)(3) of the
Internal Revenue Code.
All contributions to KilWlb. are deductible from
personal income tax.
Summer 19 6
�I
THE IMPORTANCE OF SAYING "NO"
'
THE NORTH CAROLINA NUCLEAR WASTE REFERENDUM
by Avram Friedman
On May 6, 1986, 93% of the
electorate in North Carolina rejected the
location of a high level nuclear waste and
spent fuel repository in that state.
At first glance' this event may not
seem astounding, but its political
significance is potentially far-reaching and
could mean a watershed of good news for
environmentalists on the local, state,
regional, and national levels.
The news of this referendum is still
so fresh that as of yet many organiz.ations,
active individuals, and politicians have not
grasped the meaning of what has happened.
A Powerful New Tool For Local
Organizations
A powerful tool has just been handed
to anti-nuclear waste, anti-nuclear energy,
and environmental organiz.ations in North
Carolina State officials and politicians who
have their fingers lifted to the winds to
sense the public mood, just ran into a
hurricane. 1t is now a matter of public
record that Nonh Carolinians almost
unanimously reject participation in one part
of the nuclear fuel cycle. Politicians can
now be effectively pressured into taking
further environmentally responsible actions.
For example, since the referendum,
the Citizens for a Choice on Nuclear Waste
(CCNW), of Jackson County, has informed
every state legislator that North Carolina
should not enter into a "compact" with other
southeastern states that would result in this
state receiving all th~low-level radioactive
waste produced by the entire region.
CCNW told the politicians that the public
would be informed how each legislator
votes on the issue when the decision is
made this July in Raleigh. Will politicians
dare to stand against 93% of the public in an
election year?
Although the entire 93% cannot
necessarily be transferred from one related
issue to the next, a politician can only use
the information available to him/her to draw
assumptions about the public mood. The
only concrete indication available at this
time, concerning nuclear issues, is the waste
referendum. Combined with the Chernobyl
nuclear power plant accident in April, the
THERE WILL BE NO "SUSPENSION"OF
To those who have worked on the related
issues of the nuclear waste dump, the
Monitored Retrievable Storage Facility
(MRS), and the transportation of nuclear
waste through the mountains of KatUah, it is
blatantly obvious that the recent
announcemer.t l.>y Energy Secretary John
Herrington that the search for an eastern
waste suppository has been "suspended" is
a political move designed to take the heat off
the incumbent administration until after the
next presidential elections, at which time the
hunt for the second nuclear waste
suppository will be continued at full force.
It is hard to believe the degree of
callousness of those who would toy in this
way with the hopes, the dreams, and the
expectations of the people who live in the
affected areas. Ultimately, their scheme will
backfire, because eventually the people will
know that they have been disenfranchised
by the machinations of the technocrats who
seem to wield so much power in
government While it may put people to
sleep for a time, in the end it will serve only
to drive home the realization that doing
away with nuclear involvement altogether is
the only permanent solution to the problem
of nuclear waste.
Besides the obvious goal of
manipulating the electoral vote, the strategic
purposes of this move, the "suspension
announcement", are twofold:
First, the nuclear consortium hopes to
divide the anti-waste movement They hope
KA
AH-page 3
that by offering a false security to the
residents of the eastern states, they can
increase the pressure on the western states
to force a nuclear waste dump on them.
Onoe this is accomplished, they will then
tum their full attention to the goal of
establishing a second dump site in the east
The bureaucrats' second purpose is to
create a lull in which they might establish an
MRS facility in eastern Tennessee. The
MRS always has been and still is the !'mt
step in the strategy to bring a nuclear waste
dump into the Appalachians. Allowing the
MRS to be emplaced would constitute an
engraved invitation to emplant a nuclear
waste suppository in Katfiah sometime in
the future.
In one way the "suspension"
announcement is helpful. It makes clear the
difference between the politicians who are
working in the interests of the people of this
area and in the interests of the land itself and
those politicians who are working strictly in
their own interest or on behalf of large
corporations in other parts of the country.
Those who do not care about this land and
its people are parading about crowing, "It's
over! We've won! It's all finished now!"
They are trying to disarm us and put us to
sleep in the face of an impending nuclear
catastrophe.
But the leaders who have the interests
of the people at heart are cautioning that the
mountain interstates are stiJJ prime routes for
the transportation of nuclear wastes and still
referendum bas dramatically shifted the
burden of popular support to the nuclear
industry. Anti-nuclear groups will find it
much easier to convince politicians that the
safe political ground lies in opposing nukes.
In addition to the political leverage
gained in dealing with legislative action,
anti-dump groups and individuals will now
find it much easier and safer to carry out
further actions against the U.S. Department
· continued on . 26
DISBELIEF
opposing the MRS. A truly conscientious
leader would exhibit the courage to call for a
moratorium on the construction and
operation of all new nuclear facilities, but a
leader of such caliber has not yet stepped
forward.
The "suspension" of the nuclear
waste dump plan in the east does not mean a
suspension of interest on the part of the
DOE, but rather the suspension of a
panicular strategic approach that has proved
a failure. The DOE is simply going to
approach its self-chosen task more
carefully, trying to diYide and then conquer
the anti-suppository movement and to
disarm the people of Katuab in hopes they
would awaken one day in the future to be
faced with afait accompli in the form of an
MRS facility installed in Tennessee just
waiting to package high-level radioactive
wastes for a second waste suppository in
Appalachia.
If this country is to have a nuclear
future, and there is no doubt that this is
what the DOE, the present political
administration, and the giant energy
corporations desire, there will necessarily
have to be a second nuclear waste dump.
The recent "suspension" of activity makes
clear our task: to expose the actual
environmental and economic costs of
nuclear power and to promote the
development of a more viable fuel to power
our future.
,
ummer 1986
�by Michael Red Fox
The generic name is Lentinus e®des,
but say "shc-i-ta'-kee" if you want people to
know that you arc talking about an oriental
mushroom that has become a popular item
in western urban gourmet cuisine. Long
known in both China and Japan as "The
Emperor's Food" and jealously guarded by
Samurai warriors, shiitake today offers the
more democratic promise of being a
low-cost way to diversify small farm
income and to improve the health of regular
users.
Demand for the dark brown,
wide-gilled shiitakc mushrooms far exceeds
the present supply. Why the demand?
Because as well as being renowned for its
flavor, the easily grown mush.room resists
bruising and spoiling and can be quickly
pickled, canned, or dried (remaining
nutritious for 13 months). Using beat to
dry shiitakc enhances certain popular navor
characteristics. Shiitakc rehydrates well and
when cooked maintains its color and impartS
a smokey. full-bodied, aromatic navor
while maintaining a delightfully delicate,
fleshy texture. It can be added to any dish
which uses the familiar white mushroom,
though much Jess shiitakc is needed.
Shiitakc has twice the protein value of
the common mushroom and contains all
eight essential amino acids in proportions
similar to that or milk and animal nesh. It is
low in calorics and contains large amounts
of B vitamins and minerals.
For centuries, the Japanese have
priud the health· giving benefits of shiitake.
Now modern research shows that shiitake
reduces scrum cholesterol, strengthens the
immune system against viral diseases, and
bas prevented or caused remission of certain
typeS of tumors in mice.
Sbiitake already generates more than
$1 billion annually in export sales for Japan.
There arc nearly 200,000 shiitake growers
in Japan raising 161,000 metric tons of
shlitake every year.
Toby Farris, head of the USDA
Mushroom Project in Asheville, NC,
estimates that small farms in KatUah can
increase their incomes 30% by growing
shiitakc. But he suggests that small farmers
gradually develop shiitakc cultivation as a
stabilizing second income rather than trying
to turn it into a get-rich.quick scheme.
Market price of fresh shiitake is
anywhere from $4.00 - 20.00 per pound.
This price varies according to the quality of
GROWING SHIITAKE - HERE'S HOW
There arc six key cultivation phases in
growing shiitakc, each of which requires
careful attention. These arc: 1) obtaining
viable inoculum (spawn) in pure culture and
storing it until use, 2) preparing logs for
cultivation, 3) inoculation, 4) laying the logs
to favor fungal growth, 5) raising the spawn
to favor fruiting, and 6) harvesting and
storing the crop.
Spawn: Shiitakc spawn is usually
grown on small dowel or peg-like pieces of
wood 3/8 to 3/4 inches in length that are
supplied in sealed autoclaved plastic
containers. Occasionally it is grown on
sawdust.
The spawn should be moist, generally
white, and appear rather fuzzy. Spawn may
be kept as long as one year under
refrigeration. The retail cost of spawn
varies widely, so it would pay to carefully
check different prices and quality.
the product and the location of the market
A com of oak firewood can sell for as
little as $30.00. That same cord of wood
could produce between $1,000 - 2,000 of
shiitake during the average five-year life
cycle.
Preparing the logs: The most
important ingredient of a good shHtakc farm
is a sustainable source of hardwoods,
prefcrabTy oak,. 6CCCii, or hornbeam. Softer
hardwoods, such as poplar and maple arc
being used experimentally to nurture
shiitakc mushrooms, but whether they have
a commercial future is still uncertain.
White, black, northern red, and chestnut
oak wilJ hold onto their bark and maintain
the proper moisture content for shiitake.
Thick-barked trees, such as locust, hamper
the inoculations and spread of the shiitakc
spawn.
A growing area is necessary that
provides protection from direct sunlight
(70-85% shade is best) and from strong
winds. Nearby there must be a good source
of clean water.
Shiitake is a non-pathogenic fungus
and will not grow on living tissues. It
survives on dead wood only and must
establish itself before competitive fungi
colonize the wood. For these reasons, only
live trees arc cut for shiitakc cultivation.
Cutting the live tree is best done in the
fall or winter to capture the supply of sugar
stored in the dormant wood. Also the bark
tends to stay on the logs longer if the trees
arc cut when the leaves arc gone. Keeping
the bark on the logs and keeping it intact is
�critical for proper moisture control and to
block competitive "weed" fungi
Logs are cut to 3-5 foot lengths and
may be 2-8 inches in diameter. Branches
may also be used. Seal the ends of the logs
with a latex paint or soft wax to provide a
moisture barrier and to keep out the "weed
fungi". It is important to keep the exposed
log ends from coming in contact with the
soil. Therefore, never skid the logs from
the forest. Soil contact greatly increases
contamination of the logs. Stack the logs
off the ground for six weeks to allow the
natural defense mechanism against fungi to
die off and allow the moisture level to adjust
to 50-70%.
How will you know when the logs
have reached the proper moisture level? It
can be measured by slicing off the end of a
log and weighing it This figure is the net
weight Weigh the cut end again after it has
been dried overnight in a warm oven. This
figure is the dry weight. Subtracting the dry
weight from net weight gives the weight of
the water in the slice. Dividing that figure
by the net weight of the piece gives the
percent of moisture in the log.
Before inoculation, scrape lichen,
mosses and debris off the logs without
damaging the barlc.
Inoculation: Inoculation is best
done when daytime temperatures are 50-60
degrees F and the coldest weather is past.
March and April are the best times to
inoculate. Inoculation should be done in a
shaded area to avoid direct exposure of the
spawn to sunlight
To inoculate the logs, drill holes 6-8
inches apart in a row along the length of the
log.
Insert a dowel in each hole
immediately after drilling. Space the rows
so that the holes are staggered and 2-3
inches apart around the citcumfercnce of the
log. Tap the dowels in gently with a
hammer and immediately brush over the
plug with a thin layer of wax. Growth
begins almost immediately under favorable
conditions. If sawdust-grown spawn is
used, the holes should be completely filled
with the sawdust-and-spawn mixture.
Laying: In practice, most failures in
shiitake cultivation have been traced to
incorrect stacking of the logs in the "laying
yard" that creates conditions that favor
"weed fungi" instead of the shiitake.
Logs should be laid at a 45 degree
angle to encourage growth of the shiitake
mycelia. They should be reversed every 2-4
months to encourage even mycelial growth.
In addition, the logs may be soaked in water
for 18-24 hours if necessary during
exceptionally dry periods. The optimum
conditions in the laying yard are
temperatures between 59-82 degrees F and a
relative humidity of 80-85%.
Raising: The following winter the
logs can be moved to the "raising yard".
There they arc laid nearly upright or stacked
log cabin style and kept shaded and moist
until fruiting.
A relatively dry log surface will help
discourage the growth of surface molds.
Therefore, if logs are watered artificially,
they should be watered thoroughly for a
relatively short period of time. Studies
show that if motsture is maintained near
70%, a 50% increase in production will
result, but light, frequent waterings should
be avoided.
In commercial production,
dehydration of the logs followed by soaking
in cool water 55-70 degrees F is often done
to stimulate fruiting. Logs that have been
dehydrated usually produce bumper crops
within a week of being soaked! Soaking
also tends to eliminate cerUin kinds of
pests.
Any logs that lose their bark should
be discarded. Old logs should be disposed
of in a separate location a good distance
from the cultivation site.
logs ca.n provide 3-5 years of consistent
cropping of shiitake mushrooms.
Cultivated in the Orient for more than
400 years and praised as the "ginseng of
mushrooms" and "elixir of life'', shiitake
offers special promise for small farmers in
Katuah.
Happy 'shrooming!
SOURCES OF SHIITAKE MUSHROOM
SPAWN AND CULTIVATION AIDS:
Fruiting: Shiitake is capable of
fruiting only after the mycelia have
completely colonized the log. First fruiting
usually occurs early in spring or in late fall
of the year following inoculation. At this
time, a fuzzy white fungal growth can be
seen at the cut ends of the Jog in the
sapwood area, especially just under the
bark. From this time on, conditions should
be altered w favor fruiting.
To fruit, the fungus requires abundant
moisture, sufficient air movement, and little
exposure to light Fruiting is favored by
cool nights of 46-72 degrees F followed by
warm days and a constantly high relative
humidity of 85-90%.
When the mushrooms appear, the
caps begin as round buttons and flatten out
as the mushroom matures. They will
eventually reach a size of 2-6 inches in
diameter. A flush of shiitake may last a
week.
Harvesting:
Mushrooms are
harvested as the cap begins to open to
expose the gills. Fresh shiitake can be
stored under refrigeration in ventilated
containers for 2 weeks.
Continuing Harvests: After
ceasing to produce mushrooms, the logs
must be rested for 3-6 months in an
environment similar to the raising
conditions. Winter conditions in KatUah
ordinarily would not damage the mycelia as
they lay dormant, ready to flush again
during the next spring and again the
following fall. Properly treated and cured,
American Forest Mushroom Association
P.O. Box 1362
Asheville, NC 28802
Ellie Corporation
Route 1
Arvonia, VA 23004
Mushroompeople
P.O. Box 158
Inverness, CA 94937
Dr. Yoo Farm
P.O. Box 290
College Park, MD 20740
REFERENCES:
Shiitake News ($25 I year)
from Forest Resource Center
Route 2, Box 156-A
Lanesboro, MN 55949
Shiitake Oardcnine and Fannin&
by Bob Harris ($3.00)
CUltiyation of Shiitake The Japanese forest
Mushroom. on Loes
by Gary Leatham ($1.50)
How to erow Forest Mushrooms CShiitakel
by Daniel D. Kuo and Maw H. Kuo
($10.45)
(Books listed above are available from
Mushroompeople)
"
�KATUAH - page 6
Sum.mer 1986
�I have been _successfully
experimenting with scandt1'cctles and their
larvae as an answer to the problem of
disposing of human waste. After eight
years of 'field research', I feel I can now
pass on what I have uncovered to .Ka.1Wih
readers.
Scarab beetle larvae eat fecal matter
with a vengeance, turning it into a flaky,
dry, odorless substance, which can later be
used as a fertilizer. It is an extremely
sanitary process, and no flies venture near
the scarab beetle's domain, as they'll eat fly
eggs too. The waste becomes so broken
down or compacted that an individual could
not fill a two foot square bole for many
years no matter how much food be
consumed.
A change of location will not confuse
the beetles, provided it is not too far away.
All you need do is dig a new hole and bait
it, and when spring has been around for a
while, the beetles will be in the base of the
hole awaiting your return. They will roll the
fecal matter into little balls and lay their
eggs.
You may cover the hole with the
luxury of an outhouse, or simply cover it
with plywood so the scarabs won't drown
when it rains. And as a matter of courtesy I
avoid urinating on them. An empty jar will
suffice for thaL Also avoid using lime.
In peak summer months, one visit to
the outhouse will be disposed of in a matter
of minutes, provided you have built up a
good population. They slow down activity
when the nights get below freezing, and
when the days no longer hold wannth they
become dormant, not noticeably becoming
efficient again until late spring or early
summer. I know one fellow who kept his
larvae warm enough to keep them active
throughout the year so that there was no
gap. I have an alternative outhouse that I
use a few months out of the year. This past
year my larvae did not close up shop until
early January, but I kept a number of the
larvae alive on into the winter by placing a
large frying pan over them. On cold ni~hts
this was warmed by a candle I placed m a
jar covered by a metal lid punched with
holes. I would pull it all off in the mornings
and all the little things would be huddled
under the operation. But I began to worry
that I might be interfering with their normal
life cycle or that when the new adults came,
they might cat the balls with the eggs. In
any case, on the coldest night of the year
they perished. Either the candle went out,
or after setting up my little rig, trembling,
with a flashlight in my mouth, I forgot to
light the candle. They must have cocooned
or died thinking I was crazy.
I think they can be kept alive in the
KA
AH-page 7
winter, but at this time I would recommend
keeping a batch to survive the winter and a
batch to keep their natural cycle for this
region.
Facts on scarab beetles arc mentioned
in some texts, but utilizing their
undertakings has never been considered,
nor their effectiveness realized. At least not
since the Egyptians, who regarded both
beetles and their larvae as sacred.
My variety of beetle is indigenous to
the piedmont of South Carolina. They arc
black and arc about the size of a quarter. A
smaller, colorful variety has infiltrated their
ranks in lesser numbers.
I do not have any good pictures of
them. I have a very overexposed slide of
one beetle. The slide was taken under far
too powerful a flash. The photographer
should have gone with a bright light (but be
was stressfully lazy). Usually they arc very
gentle and docile, but this poor beetle must
have bu.med its retinas out, for it went
berserk - I never knew they could move that
fast I put it back in the gallon jar to take it
back home, but somehow it escaped,
probably into the environs of the car, and I
have felt quite sick about it ever since.
When you get to know them, you will know
that this is no joke.
I have never considered turning this
operation into a business, though the right
person with the right setup could easily do
so. If the dung ball gets rolling I could bask
in the knowledge that I had done
humankind, Mother Earth, and life itself a
great service. I do not really eat enough to
punch them out in vast quantities, though I
do have more than enough, and usually feel
obligated to make sure they get enough to
eat during their active cycles. If I bad a
larger setup a.n d more active, shitting
humans, populations would soar. And I
could go to Europe!
I personally started with about 60
larvae. I expect 7- 10,000 by late summer,
but it could be in the millions with more
food. Sending larvae is a way to start a
herd. They arc clean and easy to ship. I am
willing to give away starter colonies maybe for a $10.00 mailing and handling
fee. And if someone is enterprising enough
to get a business going, a bumble royalty
would not insult my virtues.
Neither the larvae nor the beetles arc
offensive to the sight or in any other
manner. They are man (sic) and beast at
their finest hour.
For more information, contact
Corry
P.O. Box 5242
Columbia, SC 29250
The ancien1 Egyptians Wt!refascinated
by the small scarab beetle. The scarab
beetle, Scarabeus sggr, "lays its eggs in a
ball of dung some two inches across,· this it
subsequen1ly pushes around with its rear
legs with great determination, loohng for a
suitable crevice in which to deposit it.
Inside the ball, the larvaefud on the dung until they eventually break through the ball
to freedom. This was regarded by the
ancienr Egyptians as a most mysterious
process of self-generation: the young butlu
appearing from a ball qfdung aµr they had
been helped only by a single scarab butle.
Jn a grand analogy, ii was a beetle thal was
seen to be rolling the sun itself over the
eastern horizon, as the climax to the
self generative processes thal had taken
place during the night. The beetle itself
became a symbol for the change of state
from deaJh to rebirth, which was ofprimary
interest to the ancienl theologians, who
described it in sorru: ofthe long tats ofthe
royal tombs in considerable detail. The
beetle also became one ofthe most popular
symbols of ancien1 Egypt and small scarab
seals were made in mi/JWns, a tradition thal
continues to this day. It seems too, that
parts of the mysterious functions of this
beetle have never been lost since ancien1
times; early in the presen1 cenJUry the village
women of Thebes ate these harny black
insects which were supposed to aid their
fertility, and many properties similar to the
ancient symbolisms are attributed to
Scarabeus sacer in the writings of the
mediaeval alchemists."
from valley Qf tbc Kines.
byJohnRorru:r, 1981.
~
Summer 1986
�"-"X.1.NB NEW FR.1.ENDI
HAV\NCl J'UNI
J'1.JU:I "11.'JlU>UT '1.o\'J'Cf(£1
J'ORAB1.NB "11.LD FOODI
CONCf:N'Jll..tTI.ON •.. .• CR.ljlTALI ... . . tC&U.1.NB
11.NCl'lNCl
D.ANC1.NCl
DR.WU
1.N TH£ 11"1£.U LOME . ••••
KAWAH - page 8
J'1.ND'lNCl "1KO "1£
~
Summer I 986
�Review
Wise Woman Herb al
Childbearing Year
for
the
by Susun S. Weed
published by Ashtree Publishing, POB 64,
Woodstock, NY 12498
($ 6.95 plus $ 2.00 for shipping & handling)
reviewed by Ise Williams
For more than a million years Wise Women have used
herbs - ga1hered, eaten, tended, loved herbs - and taughl their
daughters the wisdom of herbs in the cllildbean·ng year.
In Europe, five hundred years ago, men tortured and
burned the Wise Women who healed with herbs, the
midwives, the ones who celebrated the cyclical ways.
Calling them witches, they burned them in millions and
broke the flow of mother-to-daughter transmission.
In the Americas, their sons in later years killed the
medicine women and c11randeras. the Wise Women of the
New World. Then they denied the existence of Wise Wome"
in history.
Without our connections ro each other and the Earth,
withollt our mothers' wisdom, we forgot our power. When
we were told that we had no souls, and no minds, and no
sisters, we believed it was true. When they cold us that
childbearing was too difficult for women, midwives, and
herbs, we believed it was true.
Bm the Wise Women live in our dreams, our visions,
our deepest munories. We hear their whispers, and we
listen..
Wise Women herbalists see the whole herb, the
physical forces and the subtle forces, and respect the
wholeness. Wise Women make use of rite color, form,
spirit, and substance of a plant, using it as a whole, not
dividing it into parts and seeing power only in the HactiveH
principle. Wise Women lcnbw thaJ we are each whole and
unique, in an individu.a l, everchanging, symbiotic
relationship with herbs.
Wise Woman healing is grounded, earthed, rooted.
The Wise Woman accepts herself and her changes, her
moods, and her bleedings. She tends to birthing and dying
withaur alienaiion from herself or rite ones site helps. Site is
open to the life song surrounding her, she ~ the secrets
of the herbs. Fairies appear to her; devas bless her. All that
she needs for health and well-being grows within the fall of
her foot.
This book speaks to the Wise Woman in you - the
pregnant woman - aT1d to the Wise Woman in your mare,
lover, midwife, doctor, childbinh educator, and friends. It is
based on the belief that you are capable of observing yo1u
own body, heart, and mind, responding to the messages you
receive during the childbearing year, and caring/or yourself
in a context of loving s11ppon and assistance.
·from the introduction
Thie; is a wonderful herbal. one that I'm sure will
become the companion of many a pregnant woman, and also
a resource that goes far beyond lhe childbearing year. Since
pregnancy is a period of growth which couches on all aspeccs
of our lives, I find many of the issues covered are also
applicable to the situations of my non-pregnant friends,
women and men alike.
The dedication makes clear the spirit m which lhe book
is written:
May the six directzons empower tlus medicine work. May it
be pleasing to my grandmothers, the a11ciem ones. And may
it be of benefic to all beings.
One of lhe chapters, titled "Herbal Pharmacy", covers
very concisely how co respectfully encounter planes in our
environment and how to safely tum them into water-.
alcohol and oil-based herbal medicines. le is an excellent
and comprehensive guide for everyone desiring to take
responsibility for their own health care.
KATUAH - page 9
The book is written in the Wise Woman tradition,
which views everything as cyclical and deeply
interconnected. In these ancient traditions, once owned by
each tribe and each people, women were the gacherers and
growers of herbs, the nunurers, and the healers. Today
more and more men are beginning to work out of the same
stream of consciousness. However, in our society the oral
tradition has been brutally interrupted by the medieval witch
burnings. A large body of knowledge was destroyed and
losL We are only now beginning to reclaim it. Healing
ways evencually were narrowed down co male-dominated
allopathic medicine, which is linear in Lhink.ing and promotes
a world view of black and white, of sickness versus health.
Wise Woman healing begins with nourishing and nurturing
and reseIVes dramatic interventions as the last reson.
"Wise Women understand the attunement built into our
cells after thousands of generations nourished on wild foods,
the special kinship our bodies have with the vital elements
condensed in herbs", says Susun Weed. Consequently
you'll find in this Wjse Woman Herbal references to other
pertinent publications, addresses of conscientious herb
businesses, appendices that list herbal soun:es of vitamins
and minerals, and recipes for herbal preparations. There are
lovingly handwritten notes in the margins that give the names
of herbs in different languages - including Russian and
Chinese! A comprehensive index makes it easy to locate
specific information.
Susun's knowledge cenainly could fill many a
volume. I hope that Susun will find the time to be a prolific
writer, besides being an avid gardener, homesteader,
naturalist, feminist artist, and travelling lecturer/workshop
facilitator. Presently, her busy schedule takes ber from coast
to coast, attending herbalists' conferences and sharing the
knowledge extracted from 20 years of studying and working
with medicinal herbs.
The Wjse Woman Herbal is written with compassion
and from direct experience. It is not just another compilation /;:;41"
of facts retrieved from other books. What a blessing!
p
'* Elder
The fragile, cream-colored flowers of Sambucus
species, when tinctured., provide a superb remedy for treating
infants' fevers. Elder blossom tincture seems to encourage
balance in the mechanism which regulates temperature. It
reduces frighteningly high fevers without fail. Put one drop
per pound of body weight directly under your baby's tongue,
or slide the dropper alongside your nipple and administer the
drops while the baby is nursing. (Measure the drops into a
spoon, then take the correct dose into the empty dropper.)
The dose may be repeated as often as needed; it is completely
harmless. The fever usually begins to decrease within a few
hours of the first dose.
Stories abound about the dangerous Elder. And there
is a story told all over the world, in different cultures and
various versions, of the woman who lives in the Elder.
Sometimes she is called the Elder Lady, sometimes Elder
Woman, but my favorite name for her is Elda Mor.
The stories say that Elda Mor is a Wise Woman who
has taken the shape of a tree in order to heal her children.
She is powerful and she demands respect. If you wish to
have her help, you must honor her. If you abuse her, or fail
to ask her permission to take part of her, Elda Mor will
poison you.
Elder grows somewhere near you; look and ask for
her. When you find an Elder bush, develop a relationship
with Elda Mor. Visit with her from time to time. Then,
when the Elder blooms, go out in the moonlight and tell her
of your desire to heal with her magic and her knowledge.
She wilJ respond, granting permission for you to take her
sweet flowers. Thank her and put up your tincture
immediately, capturing moon beams, Elder dreams, and the
ancient wisdom of women in your bottle.
From The Wjse Woman Herbal for the Chjldbearine Year
�Review:
THE FRESHWATER AQUACU LT URE BOOK
A handbook for small scale fish culture in North America
The Freshwater Aguaculture Book· A Handbook for Small
Scale Fish Culture jn Noah America; William McLamey
(Point Roberts, WA 98281; Box 147; Hartley and Marks,
1984) 600 pp. 150 illustrations; appendices, index.
available from the publisher for $40.00 plus $1.00 handling.
The need/or aquaculture arises from the same root as
thaJ for agriculture. It is commonly accepted thaJ it would be
impossible to supply human demands for meat solely on the
basis of hunring wild game, or to provide all our fruits and
vegetables by foraging in the naJUral environment. Yet most
of the world still obtains fish in this manner, through
traditional "capture" fisheries based on natural stocks .....
The current world harvest of about seventy million
metric tons per year is not nearly enough to go around, much
less to keep pace with the demands imposed by a
still-increasing human population. The obvious solution is
oquacubure.
- The Freshwater Aquaculture Boole
Bill McLarney was trained as a fisheries biologist at
John Carroll University and the University of Michigan. He
was a co-founder and director of aquaculture studies at the
New Alchemy Institute in Massachusetts, which for 20 years
has done pioneer experiments in ecological living. He
presently divides his time between Fran.k lin, NC in Katiiab
and Costa Rica, where he is director of New Alchemy's
Central America project
In the l 970's McLarney and his co-workers at New
Alchemy developed innovative techniques for small-scale,
low-budget fish culture. Because of their careful study,
observation, and creativity, many of the methods developed
then still stand as the simplest and most efficient available
today.
McLamey has distilled his years of experience and
research into The Freshwater Aguaculturc Book. He has
taken on an ambitious project, and has succeeded in giving
us a highly useful tool: a comprehensive manual for raising
all known varieties of food fish (as well as some types of
aquatic animals) in all the areas of Turtle Island where
fish-raising is feasible. There are also sections on
greenhouse and closed system culture.
McLamey's work is by far the most complete
collection of factual material on the topic to date, but it is also
of importance that he writes from a perspective that respects
the needs and conditions of local ecologies and the "hidden"
economic value and practicality of the efforts of small
producers. This makes The freshwater Aquacul!ure Book
eminently appropriate and a very valuable resource for people
who choose to worJc in the context of their own particular
locale.
WORLD AQUACULTURE
The introduction to the book is a brief survey of the
history and practice of aquaculture around the world. But in
the course of the world overview, McLarney breaks down
these two primary values, ecological awareness and
decentralization, into a set of principles which underpin the
information he presents throughout the book. Illustrative
examples are drawn mainly from the Chinese aquaculture
system, which McLamey regards as the most highly
develo~ in terms of simplicity, productivity, efficiency,
and minimal environmental disruption. But although the
language is "fish culture", the principles expressed could
serve as well to ensure the sound operation and long-term
survival of any type of bioregional enterprise.
Keep in mind thaJ part ofthe secret ofChinese fish culture is
in making the best use of a given local ecology and materials.
However, consider this: The currem average production of
traditional pond polyculture in China is said to be over 4 ,000
lb/acre/year (4,412 kg/ha/yr). (Much higher yields are
achieved in southern China and in southeast Asia, where the
growing season is year-round.) This is accomplished
primarily through the use of fertilizers, with no processed
feeds whatsoever, with virtually no technology, and using
ancient methods developed without benefit of scientific
research . The products of Chinese pond polyculture have
traditionally been available widely and cheaply; they are an
important factor in the nutrition of the Chinese people, as
well as in Chinese high cuisine. Chinese aquaculture may
also be regarded as ecologically beneficial, as it provides a
facility f or recycling organic "wastes".
The effect of s.kik must be considered for any
enterprise in terms of economics, necessary labor, and
relation to the surrounding environment to determine what is
truly the most effective and appropriate system. l l i
Freshwater Aquaculture Book emphasizes the simplest
possible systems that require the least capital investment and
are easiest to construcL
INTEGRATED FARMSTEAD
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KAWAH - page JO
Surnrnerl986
�From the many aquatic habitars available, rite Chinese chose
the small pond as providing the best combination of
prod11ctiviry and manageability. Though aquaculrure has
subseque111ly been pracriced in virmally every orher type of
aquaric environmen.t, the truth of this rarely acknowledged
insighr remains. Ponds are nawrally present in many
localities and may be constructed, by hand labor if necessary,
in nwst other places. As compared to larger laJces and the
oceans, a higher percentage of pond warer is relatively
shallow, hence more productive and easier to harvesr.
Srreams represent a rheorerically more productive
environment, but use of flowing waler often raises
comperirive situations with regard to water righ1s,j1Shing,
pollution, ere
culrure or eaJ comnu:m carp, and aquaculrurisrs had to seek
other fishJo raise. It was found rhar if one stocked several
kinds offish - say one which fed on the botrom, one which
fed in
mid-water, and one which could eat green leaves
provided by the farmer - grearer yields would be achieved
rhan if one stocked the same number of common carp only.
This was the beginning ofpolyculture. Through trial
and error and observation, Chinese fish culrurists eventually
developed much more complex polyculrures, in some cases
including as many as a dozen species. These culrure systems
are ofren unique to a particular locality, having taken
advantage of local conditions, availability of stocks ofj1Sh,
feed, or ferrilizer marerials.
WASTE UTILIZATION
What we wish to create are living systems, but it must
be remembered that these living systems are always parts of
greater ecosystems or natural communities and can only be
considered as parts of the larger whole. This concept
Mclarney calls jntemrion.
It is nor customary in Norrh America 10 rlunk of bodies
of water used for intensive aquaculture as parrs of a total
farm ecosystem. A commercial fish/arm is afHh.farm period. Yet inregrarion of terrestrial and aquaric crops and
byproducrs is part and parcel of many rraditional Oriental
food-producing systems. The Oriental approach, which is
more ecologically sensirive and less dependent on
technology, may be difficult to adapt to a large-scale
commercial situation in North America, but the small,
diversified/armer, parricularly the/armer for whom fish is a
subsistence crop, would do well to study it.
The related principlcS' of diversity and~ are basic
m considering any living community. Application of these
two ideas can work to stabilize and maximize the productivity
of a fish farm, as they do in nature.
It happened that the family name of the Tang emperors was
Lee, which has the same sound as the Chinese word/or the
common carp. For a time it was considered sacrilegious to
trout, e totem spirit of the Appalachian
The cul tu
waters, is well covered in The Freshwater AQuaculturc
.RQQk, and author Bill McLamey emphasizes methods that
are suitable and affordable for the small farmer and
homesteader. Bass-bluegill combinations do well in ponds
in all but the highest elevations of Katuah, but trout will
always be most in demand as the pre-eminent Appalachian
food fish and as representative of the cold, pristine waters
beneath forested slopes that so many people come here to
find.
Trout have special requirements for their culture and
require strict adherence to certain conditions to do well.
They thrive only in cold water (50-60 degrees F) and require
a high dissolved oxygen content (7 ppm) to simulate the
freshness of a running stream - moving water is the best
habitat.
Trout are almost exclusively carnivorous and therefore
require high-protein feeds. Because they favor cold water,
they grow more slowly than do other fish species, and they
are very sensitive to excessive handling and pollution.
Cold water environments have a low nutrient-carrying
capacity, so cold water food chains are shortened. Few
intermediate-size or vegetarian fish share natural trout
habitats. Therefore, trout ponds are essentially monoculture
situations, which seems to violate the principle of
diversifying the fishpond, but trout are virtually the only
accepted food fish that can be grown in cold water, and their
popularity makes their culture worthwhile.
Because The Freshwater Aguaculture Book is a
compendium of information covering fish-raising throughout
Turtle Island, no one fish farmer will be able to use all the
information the book contains. The best way to use the book
KA AH - page 11
It is said in the study of ecology that a climax system,
the most stable community possible at a given location,
develops many layers of use for available materials, so that
very little energy leaks out of the system.
In human terms, this is stated as "Recycle!", and an
important negative cntcrion of a system's effectiveness is the
amount of waste it generates. A system truly integrated
within itself and in the natural surroundings produces a
rninimum of waste.
The Chinese seem to have recognized rhe value of
pond fertility early on, and to have understood thatfish could
be grown more cheaply through fenilizarion with "wastes"
than by direct feeding with marerials which could be eaten by
other livesrock or by people.
These basic principles, which are also basic to the
ideas we choose to call "bioregional", are underlying
assumptions to the text of The Freshwater AQuaculture Book
and are inherent even in the structure of the book itself. For
in presenting fish culture, McLamey does not set out pat
formulas or a dogmatic school of practice. Rather, he 1)
introduces the fish and their habitat requirements, 2) gives
- continued on p. 24
is to read it through one time to get an overview of
aquaculture, the conditions that need to be considered, and
the options available, then to go back, aided by the
comprehensive index, and look up the special requirements
of the fish to be raised and find the most appropriate
methods.
Whether one wants to raise trout commercially for sale
to restaurants, operate a catch-your-own trout pond, or just
have a convenient source for a quick supper in the back yard,
trout raising has a place on almost any small farm in Katilah
where flowing water is available.
Among trout species, the rainbow trout (Sa/mo
gafrdneri ) responds best to culture. The native brook trout
(Sa/mo fontinalis) are smaller, prefer colder water, and grow
more slowly. They are therefore raised only when the farmer
has a specific market or a specific personal preference for
them. Brown trout (Salnw trutta ) are the preferred fish in
commercial hatcheries for stream stocking. Of the three
species, brown crout are the hardest to catch, most tolerant of
pollution, and attain the greatest size where food is plentiful.
But the browns are sensitive to overcrowding and the least
favored for eating, and so a.re not widely cultured as a food
source.
DESIGNING A TROUT FARM
The type of enclosure in which the fish are contained is
determined by the amount of moving water available and the
size of the operation desired. Ponds are easiest and most
economical to construct for the amount of water contained,
but raceways (defined by McLamey as any enclosure where
there is a constantly moving CWTCnt perceptible throughout)
as used in commercial hatcheries, can produce more fish in a
given area of available space. McLamcy discusses the
advantages of each and gives siting and design
considerations.
Trout feeding is another important variable that is
- continued on . 21
Summer 1986
�TOBACCO
We have been told that no non-food plant has had so
great an impact on humans as tobacco. It has affected the
whole world. It is a plant native to this continent, Turtle
Island, but now there is not a country in the world that does
not use tobacco in some fonn or other.
The elders say that tobacco is an ancient planL The
native Cherokee people call it the Old One or
Tsal Agayun1i. They believe that after the lichen, moss
and fem that the fU'St plant was ginseng and the second plant
was tobacco.
Native people consider plants to have a gender and a
personality like people. Medicine plants are plants used for
direct healing by treating a disease of the body or by altering
a person spiritually. European science would say that it is
the "active principle" in the drug that makes one well Native
people call the healing power of plants the "spiritual
personality" of the planL Healing with plants was based on
the principle of using something positive to get rid of the
negative or bad thing causing sickness. The spiritual
personality of tobacco used in the traditional way was female
and positive.
We have been told that there were two original types of
tobacco used by native people. The old tobacco, Nicotiana
rustica, has yellow blossoms, the other, Nicoriana tabacwn,
has pink blossoms. The old tobacco has about ten times the
nicotine content of the tobacco raised commercially today.
The old tobacco was jealously protected by the Cherokee. It
was not usually traded with other tribes, but the
pink-flowered tobacco was a common trade item.
We have been told that the old tobacco was used for
ritual and medicine purposes. It was raised in a special way.
A medicine person would go into the woods and plant the
tobacco seed in a spot he would clear by burning. They
might plant eight or ten of these patches so that no one would
see the tobacco. The tobacco would lose its power if
someone else saw it growing.
We have been told that tobacco was smoked in a ritual
at the beginning of any important councils. The hopes and
prayers of the people were sent up to all of the creation as the
smoke rose to the heavens. It was also the custom to smoke
tobacco when someone visited another person's lodge. The
pipe was brought out and liL It would be passed around and
everyone would take one or two puffs of the sacred smoke
before the conversation would begin.
We have been told that tobacco was used also in
fasting and on vision quests. It helped a person fast because
it cwbed the appetite and suppressed the need to sleep. The
old tobacco of the Cherokees also helped to bring dreams and
visions.
We have been told that the pipes in which tobacco is
smoked arc important Native people have medicine pipes
and social pipes. Social pipes are made from clay or stone.
- page 12
Medicine pipes are carved from soapstone. The Cherokee
carved pipes are made from red or black soapstone. The red
stone is preferred, but it is hard to come by so that most
medfoine pipes are black. Images, say of a totem spirit or
animal teacher are carved on Cherokee pipes. A medicine
pipe never "belongs" to an individual. It is given to a person
by someone who thinks they are ready for the pipe.
Sometimes the pipe is a new one carved by the giver.
Sometimes the pipe bas been passed through several hands.
An individual is considered the caretaker, not the owner, of
the pipe. It is their responsibility to see that the pipe is
passed on in a good way. "A good way" means that the
pipe's new caretaker will take care of the pipe, use it
responsibly, and in tum pass it on.
We have been told that tobacco was an integral part of
a special ceremony to protect a sick person from "liver
eaters". These were people that bad the power to create an
illusion. They did not actually have the power to tum
themselves into an owl or raven, but they could create this
illusion. That is bow they moved abouL They would come
into a lodge and kiss a sick person or a person nea.r death to
taste the sweetness of their breath. The liver eater would
then draw the power from the liver of the suffering person.
This would immediately kill the person and the liver eater
would receive however much time that person had been fated
to live to extend its own evil life.
We arc told that in the ceremony to protect the sick
person, the medicine people would drive four sourwood
stakes around the lodge. They would then go into the sick
person's lodge and make a fire with sourwood or wood from
a tree that had been struck by lightning and had lived. They
would heap up the hot coals into a pile. Then they would
take a pinch of fine-ground "old" tobacco and hold it over the
coals. When the tobacco was dropped. it would fall in the
direction from which the liver eater was coming. If it hit
directly on center, then the liver eater was in the room or
above the roof. Theo another pinch of tobacco was dropped.
If it sparked or made an explosion, a person in the
community would die in four or five days, and that person
was the liver eater. That was how they killed the liver eaters.
We have been told that native people used the old
tobacco as an insect repellant on plants. It works well on
everything except tomatoes. Tobacco extract was spread on
beans and on the silks of the com. If insects eat the sprayed
parts they die, but usually the scent confuses the insects so
that they are not attracted. The only thing that eats tobacco is
the tobacco worm. Native people used the extract of the
nightshade plant to kill the tobacco worm. The extract was
made by boiling the nightshade plant in water and spraying
the water on the tobacco plants.
We have been told that tobacco was also used as a
poison. Pure nicotine is deadly in a dose as small as 100
milligrams. The nicotine was used on blow darts for revenge
killing. The darts would be soaked in nicotine for a long
time before they were used. The blow gun and poisoned dart
were used only in this way. They were never used in war.
It is true that native people never used tobacco as a
personal drug as it is frequently used today. It was taken
into the body only sparingly as part of a ceremony or ritual.
Used in this way, it promoted healing. The way it is used
today causes addiction and illness.
We have been told that among the Cherokee there are
tribal secrets about tobacco that cannot be revealed. When
these secrets are taught within the tribe, the one who receives
the knowledge promises not to reveal iL Keeping this lore
hidden is done not for the sake of the knowledge itself, but
as an obligation to the person who passed on the secret
teachings.
~
Summer 1986
�THE GARDEN - continued from p.l
gardening is a lesson in applied ecology. It deals mainly
with alpine plants, and rock gardeners go to extreme lengths
to duplicate exactly the conditions we have here: lots of
tumbled-down rocks and perfect drainage, yet deep moisture.
"In the terraces I was planting shrubs and vegetables,
and a few trees as l could obtain them, so it was all
progressing at the same time. All these beds are mixed
flowers and vegetables now. They say flowers help the
vegetables, but that is a meaningless distinction. They all
flower. They all should be here in as much diversity as
possible.
"A lot of my training has been learning by mistakes.
My gardening plan is simply to set out plants that I like, of all
different varieties and types and see what naturalizes and
multiplies. The plants you see here are the plants that have
survived a natural selection process at this site. I've used a
lot of self-seeding annuals. They pop up each year, and I
leave them where they're appropriate and pull them up where
they're in the way. They fill in all the holes.
"Berries are a good crop for around here. This is good
nut and berry country. It's easy to see, they grow so well in
the wild. Did you know that blueberries only became a
domesticated crop during the l 940's? Before that, people
found all they needed on the hilltops. The plant was brought
under cultivation under the auspices of the TVA right in this
area. They gave kids a piece of cardboard with a hole
punched in it If the kids could find a bush with berries that
wouldn't fit through the hole and could lead the growers to
it, they would earn $1.00. That's how they developed the
first cultivated varieties of blueberries.
"We're going to grow a lot more strawberries. We
became acquainted with an everbearing variety that produced
right up to Thanksgiving last year. Really good fruit! We
also have bush cherries, lots of currants, rosehips, barberries
- lots of food for wildlife. That helps to blur the line between
cultivated and uncultivated aspects of the garden.
"I've found that the easiest way to work is to use the
natural energy flows. For instance, we get some colloidal
phosphate, some lime, and some cottonseed meal for
fertilizers, but we try to bring as few materials up the hill as
possible. We plant rye in some of the beds in the fall and in
the springtime we turn it in with handforks. We pile the
weeds we pull out of the garden - it seems to generate a big
heap every three weeks.
"The creek that flows through the garden brings down
leaves during the spring floods. The stream is normally
buried by the landslide, but if it rains hard enough the stream
rises to the surface. [f it rains mal1:t hard, the stream will
flow right through the garden and on down the hill. But if I
wait until it's raining enough so that the stream recedes back
among the rocks inside the garden, I can go uphill and rake
leaves into the water and they'll be dropped off right where I
need them. They are deposited as wads of leaves mixed with
silt. I have to collect them quickly because the mixture rots
fairly fast. If I come back too late, it's already part of the
soil. It's a wonderful system: during one short season in
spring I can skim off a little of the surplus fertility."
~-.,, '{·~
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Joe is a quiet individual. He can be goaded to
excitemmt when talking abour the plant.s or the people thaJ he
Loves, bur he is generally content to let the obvious evitknce
of the garden speak for him. He has spent marry moonlit
nights and many winter months thinking about his
relationship to the garden and the natural mountain
landscape, however, and this shows up when he can be
coaxed to speak ofthe deeper levels of his garden experience:
"The garden is a mandala (a circular design) that
expresses our understanding of the place we live. This
garden is my conscious attempt to live in the context of
nature. 'Paradise' means 'to be perfectly integrated in
nature'. The prevalent vision in western culture of a life in
accord with nature is the Garden of Eden, where human.kind,
Adam and Eve, were given the garden and charged to 'dress
and keep it' in the beautiful words of the King James version
of the Bible <Genesis 2: 15).
"But 'paradise' does not have to be an idealized place.
It is a way of living here, wherever we're at right now. It is
a co-evolutionary process - we change together. Living and
learning, 1 transform myself to live as this place demands,
and as part of the process I also transform this place into my
personal paradise.
"Eugene Odom had a more technical vision of the ideal
human niche, which he called 'the ecosystem manager'
whose function is to maximize the productivity and
perpetuate the survival of the system. The ecosystem
manager rearranges the growth of the natural environment a
little - snipping something here, starting something over there
- and s/he gets paid a little bit by all the diversity of other
creatures in the system
"It's a similar position to that of a bear or a wolf. If
there's too much of something, that's what the bear or the
wolf gets to eat that year. The service they perfonn for that
plant or animal is selection and population control, which is
to the benefit of that species. By keeping ecological balance,
the manager gets enough off the top to keep him or her alive
and functioning. By caring for the ecological principal, one
gets to live off the ecological interest An unlimited number
of people could devote themselves to that task, and it would
provide for all of them.
"Odom's somewhat mechanistic definition hinges on
food supply as the determining factor. This is basic, but the
idea of creating a niche also has to do with being surrounded
by beautiful things when one walks out the door. Our
aesthetic sense is a natural organizing system. It is a fine
form of positive feedback that is much underrated in our
culture. In this society the basic standard is the economic
one which is expressed in terms of profit and loss. But what
I'm saying is: 'Enjoy it!' Be spontaneous in gardening.
Trust that intuitive sense of rightness that we all have in us.
It is at least as true an indicator as the profit sheet of the
health and productivity of a natural community.
"Historically, some anthropologists believe that the
'Paradise' myth refers to the transition from a hunter/gatherer
economy to an agricultural economy. Rindos, in his book
7J;=---:;:::::=~~~~ar·(iSth'-~:BF:::::_.--,r - continued on next page
�- continued from p.13 THE GARDEN
The Orieins of Amcu!ture. puts the changeover into the
context of co-evolution, saying that there were changes on
both sides. The hunter/gatherers were working with plants maybe by weeding preferred crops or by planting some
selected seeds - and while the plants were changed to be
more what the people wanted, the people were also changed
as they developed certain behaviors to encourage these plants
- disturbing the ground, staying in one place,
experimentation, selection, and observation. These two
processes together produced the gradual development of the
agroecosystem.
"I think to some extent the people were seduced into it
Perhaps it was the plants who domesticated the people. I like
to think that certain plants tricked us into devoting our lives
to changing the world for their benefit One could look at it
either way.
"The food surplus produced by agricultural techniques
had the effect of increasing human population. This resulted
in a new context for human life as specialization developed
and people became more involved within the framework of
human society and less involved in the wider circle of nature.
The human sphere continues to expand. It is replacing the
diversity of nature with human diversity, and we are the
worse off for it
"A 'niche' is a way of describing an organism from the
ecosystem's point of view: it is the relationship of the
organism to its environment and the flows of energy and
matter. Because there have been no effective natural checks
on the human population, we have created an unhealthy niche
for ourselves, called 'civilization'.
"'Paradise' is a genetic memory of a time when
humanity was integrated into the natural environment. It
could be summed up as a continuing, spontaneous, intuitive
response to the world. But that spontaneous response to the
real conditions of life is buried under millenia of accretion of
cultural elaborations on the distinction 'good/evil'.
"The garden as you see it here is a conscious attempt to
invent and occupy an appropriate niche. Using the
knowledge of modern civilization, I am attempting to work a
way back through centuries of physical and behavioral
programming (our 'needs') to a real relationship with the
Earth, a transition to a natural support system.
"More and more," Joe reflected, "I'm beginning to feel
I should specialize in the flora of the Black Mountains. It's
such a beautiful habitat, and no one else has taken it on. I
need to get out there, spend more time in the woods, find the
specimens with the biggest fruits find the particular clones,
the things that should be propagated, and work with them,
get really involved....."
- recorded by DW
SUN ROOTS
The Sun Root is a native American vegetable which
was under cultivation by many tribes, including the
Cherokee, when white people arrived here. These white
people, for mysterious reasons, ignored this Indian name and
called it Jerusalem Artichoke. The Latin name is /leliaruhus
tuberousus, which means "sunflower full of swellings".
This is an accurate label because Sun Roots are a sunflower
with large, edible roots.
By whatever name, this is one of the world's most
practical and easiest to cultivate vegetables. They are started
from a piece of tuber in the spring, much like potatoes, and
are perennial in practice since even a very careful harvest
leaves enough tubers for the next year's crop. The stalks are
6 to 12 feet high and are topped by beautiful brown and
yellow flowers which smell a little like chocolate. Most
varieties produce mature tubers in 120 days, but the
Columbia and Stampede varieties are about 30 days earlier.
Tubers can be harvested any time during the fall, winter, or
early spring when the ground is not frozen.
Nutritionally, Sun Roots are interesting because they
have very little starch. Their carbohydrates are stored in the
form of inulin, which is composed of fructose molecules.
Humans lack the enzyme inulase which is necessary to break
down this inulin, so most of the calories of Sun Roots pass
through our systems unused. What is used is the protein,
which is of very high quality and high in lysine, and the iron
which is present in large quantity. These qualities, along
with their good taste, high quality fiber, and satisfying
crunch make Sun Roots a very good, low calorie snack food.
There are people at work developing the "artichip".
Sun Roots are an excellent feedstock for fuel alcohol
stills because of their large yields and the fact that inulin,
unlike starch, does not need to be broken down before
fermentation. They are also a very good potential source of
commercial fructose. A flour made from dried sun roots is
good tasting and high in protein. A protein extract can be
taken from sun roots which is 60- 70% high quality protein
and could be used to feed the world's hungry people. The
tops of this versatile vegetable are already finding commercial
use as an animal feed
(This information is taken from The ArticboJce
Connection; Rt 2, Box 157; Spartansburg, PA 16434.
Subscriptions are $10 a year and it comes out on a quarterly
basis.)
THE HOMESTEAD
ON HORN MOUNTAIN
Long ago
someone climbed to the top of this mountain
and dug a well.
This is the place, marked
by an elderly pine.
I part a way through the overgrowth
with my stick
to the black brackish water in its circle of stones.
This is mystery:
the circle,
older than the pine,
stone more ancient than the mountain: water
as eternal as all circles.
Someone lived here and drank that water
and disappeared under moss and bramble.
The ground is littered with rocks
of a fallen homestead.
The well is a shaft of memory sunk in the ground.
Turning to scribble a note to myself
I start to the sound
ofa motor.
since I last climbed Hom Mountain somebody
has cut a road just above the old homestead,
I can see the cigarette
in the driver's hand as a yellow truck comes
trundling past -
r duck below the bramble like the spirit of ruin
that haunts this place,
diving back down the black shaft
of undrinkable remembrance
past the names of mountains and roots of pines
down to the fertile aquifer of earth's
forgetfulness.
Stephen Wingeier
;e:t'
~
KAfUAH - page 14
))t
Summer 1986
�by 4 cords
hanging down ·
the island earth
from the sky vault
suspended
of solid rock
east
west
floating
north
south
in a sea of water
�0
750 MILLION
ON1CF.
-
650 MILU ON
I
'"\I'\ r.,
LG v..
n
·'""'......., .. .
A(~
The southern Appalachians have evolved in a series of
collisions of fragments of continental or island-an: material at
the eastern edge of North America.
About 750 million years ago magma rising deep from the
interior of the earth split a megacontinental expanse into at
least two large continents
Laurentia or proto-North America
Gondwana or proto-Africa
and at least
two continental fragments that included the Inner
Piedmont-Blue Ridge fragment and the Carolina slate belt
fragment ...
Volcanism started in the island an: of the Carolina slate belt
fragment some 650 million years ago.
...500 million years ago
the basin between proto-North America and the
Inner-Piedmont-Blue Ridge fragments began to close...
beyond the arch
in Galunlati above
when all was water
the animals were very crowded
and wanting more room
they wondered what was below the water
Dayunisi, the little Water-beetle
offered to go down and see if he could learn
It darted over the surface in every direction
but could find no firm place to rest
Then it dived to the bottom
and came up with some soft mud
which began to grow and spread
on every side until it became
the island Earth
500 MILLION
Most of the rocks at the swface of the southern Appalachians
are highly defonned metamorphic ones ... older than or
contemporaneous with the horizontal sedimentary strata
under them ... suggesting that roughly 415 million years ago
the swface rocks began to be transported as a thin sheet for at
least 260 kilometers over the eastern continental margin of
the land mass that was to become North America.
...from 300 million to 250 million years ago, the last major
compressional event was the Alleghenian orogeny. This
mountain-building episode can be attributed to the collision
of proto-North America and proto-Africa (or perhaps South
America) to form the supen:ontinent of Pangaea.
...a segment of the African
(or South American) continental shelf underthrust the eastern
margin of the Carolina slate belt fragment resulting in a
fold-and-thrust belt that went in the opposite direction...the
southern Appalachians...
...western Africa and northern South America
all have belts of folding and thrusting...
The Mauritanide
mountain chain of western Africa is characterized east to west
by a series of belts that are similar in some ways to the
Appalachian belts.
... the Mauritanids are a mirror image of the Appalachians...
�~75
MILLION
200 MILLION
300 .. 250MILLION
··....
'····· .......
at first the earth was flat
and very soft and wet
...
-~{_,:.:,+~. -
.·
the animals were anxious to get down
and sent out different birds to see if it was dry
but they found no place to alight
and returned to Galunlati
.....•
,,·
t
••
at last it seemed to be time
and they sent out the Buzzard
and told him to go and make ready for them
.
·············· ·········
:
..·········.
'7..
\
~
....··
...
··············
the Great Buzzard flew over the earth
low down near the ground
when he reached Cherokee Country
he was very tired and his wings
began to flap and strike the ground
...
.·
..···
and wherever they struck
the earth was a valley
and where they turned up
there was a mountain
...
...
...the continents that now border the Atlantic were joined 200
million years ago like the pieces of a jigsaw puzzle to fonn
one huge expanse of land ... a megacontinent Pangaea...
At that time North America began to separate from Europe,
Africa, and South America.
·
As the continents drifted apart the Atlantic
Ocean was left in their wake.
As the Atlantic grew the current
continental shelf was built up off the eastern coast of North
America (and off the western coast of Africa and the northern
coast of Sou~ America).
when the animals above saw this
they were afraid the whole world
would be mountains
so they called him back
but the Cherokee Country remains
full of mountains until this day
...·
.·
.....
.·
••
.
�--
..
(
J
.
:•
...······ .
...
.··
.,...•
when the world grows old
and the earth will sink
the people will die
down into the ocean
and the cord will break
and all will be water again
written by Jeny Trivette
drawings by Rob Messick
�0 --"
NATURAL
WORLD
NEWS
NANTAHALACO.BROUGHTTO
U.S. SUPREME COURT
Natunl World News Service
Since 1976, when Henry Truett of
Bryson City, NC filed suit against the
Nantahala Power Company to protest the
high costs resulting from hydroelectricity
being drained from the mountains of KatUah
to fuel the Alcoa aluminum plant in
Marysville, TN, the question "Who owns
the mountain water power?" has been a
botJy-contested issue in this region (see
Ki1V.ah #3).
.
The dispute came to a head April 21
as arguments were heard in the US Supreme
Court from attorneys for Alcoa and for the
Committee for Low-Cost Power, a citizens'
group from five counties in Ka!Uah.
The case was an appeal by Alcoa of a
North Carolina State Suptcme Court ruling
handed down last July that awarded $29
million in refunds to Nantahala customers
because of practices by the company ~t .led
to excessive rate costs. Two other surular
decisions by the court awarded the
ratepayers another $16 million in refunds.
The conflict goes back to the very
beginnings of the ~ant~hala Power
Company and Tapoco, its sister company
which operates two hydroelectric dams on
the Santeetlah and Cheoah Rivers. Both
companies arc registered as public utilities,
but both arc also wholly-owned subsidiaries
of the Alcoa Corporation. All the power
from the Tapoco Company has gone to
operate Alcoa smelters in Tennessee,
although since its inception th7 coml?any ~
been receiving the benefits of us des1gnanon
as a utility. Tapoco has never be~n
responsible to regional customers, and 1n
1960 even tried to sell its high-power
transmission lines to the Duke Power
Company. But while "fapoco power .has
been flowing down the nver to Marysville,
the Nantahala Power Company has been
supplementing its hydroelectric power with
expensive, imported, nuclear power
generated in Tennessee .by the.-rv:A. The
North Carolina court recnfied this difference
by declaring that North Carolina ratepayers
should retroactively be charged as though
the cheaper Tapoco power were available to
them, which would result in a total of $45
million in refunds.
Alcoa attorneys maintained in the
Supreme Court hearings that the Nort!1
Carolina courts had overstepped the1t
boundaries and were trying to set rates for
power generation between states, citing a
KATUAH - page 19
1971 Federal Energy Regulatory
Commission (FERC) ruling that Tapoco had
no obligation to make its power available to
the Nantahala Company. Alcoa attorney
Rex Lee stated before the court, "What
North Carolina has done ... is to take from
Tennessee a share of power which properly
belongs to Tennessee."
But William Crisp, a Raleigh lawyer
who has worked with Nantahala ratepayers
for 25 years, explained meticulously and
eloquentJy that this was not a case of one
state's interest against another's, but "a
flagrant example of a corporate giant, a
multinational. taking over public assets for
its own benefit" Pointing out that the
ruling of the NC Supreme Court did not
actually divert any power, but instead
created a "roll-in" where both companies
were considered as one for ratemalcing
purposes, Crisp made it clear that the issue
was whether the hydroelectric resources of
the mountains shouJd be used for public
service or private profit. Alcoa has
attempted to develop its subsidiary company
Tapoco solely to divert water resources
from Kanfah strictly for its own benefit,
Crisp maintained, which in effect has forced
the ratepayers in the mountains to pay the
difference for Alcoa's cheap hydroelectric
power.
Alcoa has threatened that if they do
not win continued access to the mountain
water power, they would close their
Marysville plant, terminating o~er l,~
jobs in East Tennessee. Responding to this
threat, the US Steelworkers Union, Local
309, which represents the Alcoa plant
workers, joined the corporate appeal as a
"friend of the court".
"If they had known the true facts of
the case," said Veronica Nicholas, Jackson
County commissioner and witness to the
Supreme Court hearing, "I don 't believe
they wouJd have taken that position. If we
could talk with them people-to-people, I
thinlc they would see that the corporation is
trying to victimize us all in pursuit of its
interests."
,
BIG MOUNTAIN UPDATE
Na!W'al World News Service
The Big Mountain issue - the
proposed removal of 10,000 to 15 ,~
Navajo (Dineh) and Hopi Indians from their
ancient homeland • remains critical. In 1974
Congtcss passed legislation (P.L. 93-531)
to settJe a so-called "land dispute" between
the two tribes calling for the removal by
July 7, 1986 (see Kutfah #11).
CoincidentJy, this area known as the Four
Corners is extremely rich with high-quality
coal and uranium deposits. Peabody Coal
Co., among other energy giants, is
extremely interested in the resources o~ the
area. It appears, however, that a rrunor
victory has been won.
In early May, 1986, Ross Swimmer
of the Bureau of Indian Affairs (BIA) and
Ivan Sidney, Hopi Tribal Chairperson, said
that they wouJd not forcibly remove Najajos
(Dineh) from what they and the U.S.
Government call "disputed land". The Hopi
Tribal Council is a creation of the Bureau of
Indian Affairs and the traditional people feel
that the Tribal Council is a sham and docs
not represent their interests. Swimmer
sought an opinion from the U.S. Solicitor
General who s.Ud that July, 1986 was
merely a target date and was not cited within
the actual law. Sidney commented, "We do
want those Navajo off our land."
This delay in the forced .remo~al ~s
just that - a delay. Perhaps the intention 1s
to allow the media and public attention on
the issue to subside. The Big Mountain
Legal Defense is still urging citiz.cns to ~te
letters to U.S. Senators and Represent.aUves
demanding the repeal of P.L. 93-531. If
you write a letter and receive a form
response, BMLD is asking that you wr!te
and write again to establish dialogue with
those in power. Send copies of your letters
as well as copies of responses to:
Big Mountain (JUA) Legal D/O Committee
2501 N. 4th St Suite 18
Flagstaff, AZ 86001
Write them also for updates and local
contactinformation,orcall(602)7~
LOWER WEST SLOPE OF
GRANDFATHER MOUNTAIN UP
FOR SALE
N11unl World News Sctvice
AIRPORT PLANNED FOR
JULIAN PRICE PARK
Nllunl Wor1d News Service
The Watauga County Commission is
trying to build a county airport in Julian
Price Park, part of the Blue Ridge Parkway
near Blowing Rock, NC. The National
Park Service is strongly opposed to an
airport on Park Service land, but much of
the lobbying for the airport is going on over
their heads at the Department of Interior in
Washington. The secret agenda ~or the
airport is a new highway connec~g the
high country ski and resort are~ directly
with the Charlotte metropolitan area.
National Parle land couJd not be obtained for
the construction of a highway, but ~ere is
apparently some precedent for putnng an
airport in a National Park. Once the airport
was OK'd, the highway could be put in to
provide access to it and the developers
would have their way.
The lower west side of Grandfather
Mountain in Avery County is up for sale
and threatened with development as a ski
resort Hugh Morton, one of Grandfather
Mountain's owners, is adamant about
protecting the upper elevations of the
mountain, which is designated as a North
Carolina Natural Heritage Area. A new
hiking trail is being construe~ t~ ~la?C
the classic Shanty Spring trail which 1s in
the area to be sold.
,
~
_
. ' J
...~~,fii;·}...... ~.
'~"'-~
. -
,/.,
'<..
:.
'
, ..\IV'
---~
- continued on next page
Summer 1 86
�.·
USFS 50-YEAR PLAN
IN THE MAKING
OUR "CHAMPION" IN COURT
Nalllnl World News Service
The dispute over the discharge
standards of the Champion Paper Company
plant in Canton, NC is heating up. In recent
months charges and countercllargcs have
been flying, there llas been a furious
shllffiing of papers, and two solemn collrt
decrees have been ordered. Yet the Pigeon
River is still smelly, mllfky, and rolling
with foam as it flows into Tennessee.
On March 31 Judge David Scntclle of
U.S. District Court in Asheville declared
that the Champion Paper Company would
have to apply for a federal wastewater
discllarge pennit from the Environmental
Protection Agency (EPA) while litigation
continues in the controversy over the quality
of the Pigeon River waters.
The decision arose from an
unprecedented move by the EPA, which in
November of 1985 stepped in and
superseded the right of the North Carolina
Environmental Management Commission
(EMC) to issue Champion a wastewater
discllarge permit (as reported in KaW1h.
#10). Under the national Clean Water Act,
the issuance of discharge permits was
placed under the jurisdiction of the EPA, but
the agency has traditionally delegated that
power to state environmental regulatory
agencies and acted only in a supervisory
capacity.
In January of this year Champion
responded to the EPA's action by filing suit
in the District Court to void the agency's
authority in the Pigeon River dispute. The
company simultaneously filed a motion for a
tctnporary restraining order to release
Champion from obtaining a federal permit
while the primary lawsuit was in the courts.
It was this motion that was struck down,
compelling Champion to apply to the EPA
for a permit to operate until a ve.r dict on the
request for a permanent injunction is
reaclled.
The EPA move to strip the state EMC
of its power to dispense a permit to
Champion implied that the federal
government saw extraordinary neglect in
enforcement of basic environmental
standards by the state agency.
In a prepared statement read last
January, Champion manager Oliver
Blackwell disagreed with that assessment,
praising the state for a "professional job" of
determining operating standards for the
factory. This may have to do with the fact
that in recent years the EMC has issued
"variances" and "special consent orders"
which have allowed Champion to operate
below existing norms in the most
controversial areas of regulation, water
temperature and color, instead of
comprehensive and enforceable discllarge
directives.
Apparent neglect on the part of the
state environmental agency turned into
apparent collusion as state attorneys sat at
the same table with Champion lawyers in
the district courtroom to argue that the
corporate giant should be allowed to have its
way with the Pigeon River without federal
interference. "They shouldn't have taken
the power away from the state," said
assistant state attorney general Don Oakley.
Although Champion did reluctantly
comply with the judge's order to submit an
application to the EPA, the company's
pending suit will definitely delay a stringent
The US Forest Service (USFS) is
soliciting active citizen input on its revised
version of the 50-ycar management plan for
the Pisgah and Nantahala National Forests.
According to Bob Cunningham, US
Forest Service planner in the Asheville
office, Forest Service staff have reorganized
their data and are now compiling the
preliminary results for their new plan.
During the latter part of June and July,
Cunningham will meet with individuals or
representatives of any interest groups who
wish to discuss the data at the Forest
Service office in Asheville.
"We're going to be building the new
plan as we interact with the public on it,"
said Cunningham.
Maps and brochures interpreting the
environmental effects of each of the Forest
Service plans will be available to the public
at the USFS District Offices free upon
request
The Forest Service is inviting
comment on the new plan. Take them up on
it! Although they would like people to come
to their Asheville office, cards and letters
from those who cannot go to the city Yi.ill
make a difference. Let the Forest Service
serve us. Tell them how you feel about
their policies, either in person or in writing:
George Olson, Forest Supervisor
US Forest Service
Box 2750
Asheville, NC 28802
~
(704) 257-4200
P'
KA
AH - page 20
Natutal Wodd News SeMcc
permiL "It reveals the company's true
stripes," said Pigeon River Action Group
activist Jim Harrison. "They won't spend a
nickel on the environment unless they're
absolutely forced to. The money (and
paper) they arc squandering on legal
entanglement would be far better spent for
real action to restore the river."
In another collrtroOm in Nashville,
the Tennessee State Supreme Court on April
21 threw out a lawsuit brought in 1983 by
the government of that state against
Champion that wollld have required the
paper company to pay civil damages of
$10,000 per day since 1977 to compensate
for the degradation of the river in heu of a
total river cleanup. The suit, as argued by
Tennessee deputy attorney general Frank
Scanlon, was based on Tennessee
environmental protection laws, particularly
clauses regulating water color standards,
which are much stricter than the North
Carolina laws tlnder which the Champion
plant is operating.
But the collrt ruled that one state has
no jurisdiction or control over another
state's environmental laws, even if laxness
or environmental neglect causes damage tllat
extends over state lines.
After receiving the disappointing
ruling of the Tennessee high court, deputy
attorney general Scanlon vowed to carry the
case on to the U.S. Supreme Collrt. There
would seem to be some basis for this, for,
short of discarding the whole patchwork
system of state governments, there needs to
be some remedy found to accommodate the
blatant disregard by the natural clements of
the illegitimate state boundaries.
It would be unfortunate if this ruling
were allowed to remain as a precedent, for
the whole issue of atmospheric deposition
("acid rain") hinges on the ability of one
region to convince the hllman inhabitants of
a different region of their accountability for
destruction of a distant habitaL In this
ever-shrinking world, it is imperative that
we recognize the evidences of Ollf close
interdependence. Much is at stake.
WRITE!
There is sometlling we can do to help
the Pigeon. The conditions of Champion's
operating permit are being decided right
now by the EPA. Write to:
Jack Ravan, Regional Administrator
U.S. Environmental Protection Agency
345 Courtland SL NE
Atlanta, GA 30365
Ask that the new permit determine the
maximum limits for color and water
temperature, and that minimum levels of
dissolved oxygen be maintained.
Please send a copy of your letter to:
Dick Mullinix
c/o Pigeon River Action Group
P.O. Box 105
WaynesviUc, NC 28786
Summer 1986
�COMMUNITY ALERT:
BUNCOMBECO.THREATENED
BY WASTE INCINERATOR
Natun.I World News Service
The
Buncombe
County
Commissioners are being pressured to
pursue a co-incinerator (for burning both
municipal sewage sludge and solid waste)
as a means to relieve the growing problems
of sewage sludge and over 600 tons per day
of solid waste going into the landfill on the
French Broad River.
In order to qualify for a $5 million
EPA grant to help with new sewage
treatment facilities, the Commissioners must
decide prior to June 31, 1986 whether to
pursue the technology of incineration.
URGENT NEED FOR PUBLIC
HEARINGS!
Please write the commissioners,
Curtis Ratcliff, Jesse Ledbetter, Wayne
Montgomery, Tom Sobol, and Doris
Giezentanner to request that a series of
public hearings be held on the question of
mcineration to examine the potential health
risks from:
•
Hazardous air emissions (dioxin,
dibenzo-furans, acid gasses, ethylene
dichloride, toxic metals, etc.)
•
The disposal of toxic ash residue
(heavy metals and other contaminants)
•
The inability to adequately screen out
hazardous wastes from entering the
incinerator
Buncombe County Commissioners
POB 7435
Asheville, NC 28807
252-5536
CLEARCUTTING
BATTLE
MOVES TO JACKSON COUNfY
from a repon by Pcny Eul)'
Proposed clcarcuts in the Nantahala
National Forest in Jackson County have led
residents to organize a county chapter of the
Western North Carolina Alliance to preserve
the natural diversity of the forest
Sites on Greens Creek are scheduled
to be clearcut this fall if citizen action cannot
change the Forest Service's plans. Other
clearcuts adding up to an estimated 300
acres of land are planned during the coming
decade in the Sheeps Knob, Dicks Creek,
Terrapin Mountain, Buckeye Gap, Fall
Cliff, and Pinhook areas.
Petitions bearing the names of over
300 Jackson County residents demanding
that the Forest Service change its cutting
methods have been sent to the USFS
Regional Office in Atlanta. The next move
in the campaign to save the Jackson County
forest areas depends on the response of the
Forest Service to the petitions.
Clarence Hall, head of the Jackson
County group, said, "I walked the area they
plan to cut on Greens Creek with Marcus
Moore and some of the Forest Service
people. They acted real nice and were much
easier to talk with than they have been in the
past. They made some changes for us smaller areas to be clearcut, leaving some
spots of timber, things like that
"They seemed like they were very
willing to compromise, but I think that the
Gramm-Rudman Act has hit them hard, and
they're not going to compromise any further
than what they've been cut back to already."
WNC Alliance
SOURCE SEPARATION, RECYCLING,
AND COMPOSTING ARE PROVEN
- ~ALTERNATIVF.S!
, ..p repared by Long Branch Environmen~
Education Center (704) 683-3662
/:"'
HERE WE GLOW AGAIN!
Natural World News Service
Five western North Carolina counties
are being seriously considered in the search
for a suitable site to receive the low-level
radioactive waste (LLW's) from eight
southeastern states. The eight states
(Alabama, Florida, Georgia, Mississippi,
Tennessee, Virginia, South Carolina, and
Nonh Carolina) have joined a Southeastern
Compact to deal jointly with the waste
problem, but many North Carolina citizens
are demanding that North Carolina
withdraw from the compact if the burden of
waste disposal is to be shouldered by that
state alone. The compact will choose one of
its member states as the host for the
low-level waste dump site by July 14, 1986
and locations in Burke, Cleveland,
McDowell, Polk, and Rutherford counties
are being closely examined for a potential
low-level nuclear waste dump site.
The term "low-level" is actually a
mis-nomer as the category is defined as all
radioactive wastes that are not specifically
classified as "high-level".
This
encompasses a wide range of materials,
many of which arc as deadly as high-level
KATUAH- page 21
P.O. Box 117
Murphy, NC 28906
Call Clarence Hall at (704) 586-2056 for
/
more infonnation.
wastes. LLW s can in fact be potentially
more dangerous in many cases because
there are no stringent safety standards for
the handling of low-level radioactive
materials.
The most massive and most
dangerous of the low-level wastes produced
in North Carolina come mainly from the
nuclear power plants which account for
approximately 87% of the volume and 97%
of the radioactivity. Citizen groups are
suggesting that power plants manage their
own waste in safe, on-site, storage facilities
at their own expense.
The remaining wastes - mostly
medical, industrial and research wastes - a
lot of which are short-lived - could be
managed by the state in a small storage
facility. It is important, the groups advise,
that there be fi2 landfills and that various
low-level wastes be separated according to
radioactive life-span and managed in
above-ground, monitored, retrievable
storage facilities.
For more info, contact
- continued from p. 11
TROUT FARMING
dependent on the size of the operation and
the intensity of culture employed. Most
trout farmers now use dry commercial feeds
because of the high protein requirement of
trout, but live foods are often less
expensive, can sometimes be produced on
the site, and have the advantage of
producing trout flesh that is pink in color
and tastier than that of commercially-fed
fish, which is white in color.
McLamey discusses several
possibilities, including feeding trout meat
wastes or slaughterhouse offal, starting a
worm-raising operation to complement the
home fish farm, using "bug lights" to
capture insects, and even the trick of putting
a rotting log upstream to be a free, natural
culture medium for live trout food. Feeding
times, feeding amount, and many other
specifics are also covered.
Methods of harvesting and handling
fish are outlined in detail in the book. Trout
can be harvested by seining, various kinds
of trapping nets, or by draining the pond to
capture all the fish. An "umbrella net"
dangled under the feeding place is an easy
alternative for a partial harvest, but the
fishing rod will never be totally replaced for
the home pond.
McLarncy gives
suggestions and complete instructions for
the use of various nets and traps. Pests,
predators, diseases, and contamination by
silt and pollution are also discussed.
Appendices to the book give
additional infonnation on cooking the fish, a
summary of their characteristics, and
resource information on standard reference
works and sources for supplies and further
advice.
"Experience is the best teacher", but
The Freshwater Agyacutwre Book is an
excellent place to start a fish-raising
operation.
Bill McLarney is offering an
aquaculture consulting service for fish
farmers in KatUah. Inquire by letter to:
1176 Bryson City Rd.
Franklin, NC 28734
~
j:Y
h erbs, nct t ive plcsnl!;, f1erennidl:.,
flow~rs,
fruit lrees, bulbs,
bedding planl:..
80 lakeside Drive
8/I01hs of a mile from turdee'li
in Franklin, N.C.
for infurmdlion c:all 524·3321
Millie Buch;man, Clca.n Water Fund ~
(704) 253-4423
/:"'
Summer 1986
�RUMMING
..
LETTERS TO KATUAH
In Dwellers jn the L,and. Kirkpatrick Sale states: "What
makes the bioregional vision different -- in any foreseeable
future, anyway -- is that it asks nothing of the Federal
government and needs no national legislation, no
governmental regulation, no Presidential dispensation" (p.
169).
But it seems to me that the bioregional movement
cannot simply wait for the exhaustion of the world's supplies
of fossil fuels to make long-distance transportation
uneconomical and thus force the world to adopt bioregional
economies. The carbon dioxide released into the atmosphere
by the combustion of fossil and biomass fuels will so
drastically change the climate of all pans of the earth as to
fundamentally alter the biotic potential of every bioregion. In
order to prevent that, it would be necessary for all industrial
nations to begin ~ to phase out the petroleum, coal,
automobile, railroad, and merchant marine industries. That
would require political action, since those industries will not
voluntary go out of business. How else could a liveable
bioregional world be brought into being?
Ed Price
Sylva, NC
Dear Friends,
I have r;ad and enjoyed the K.aWah. I am broadcasting
on WUM radio on Sundays at 1:45 P.M. I sing sacred
songs, read poems, Bible, and etc. I am sending some home
remedies from an old New York doctor book published
1919.
Kate Rogers
Franklin, NC
LEMONS
Heartburn - Slowly suck the juice from one to two lemons,
which is generally sufficient to give relief.
Colds - Add the juice of two lemons to the same quantity of
strained honey, and mix thoroughly. Take a teaspoonful of
this mixture every ten or fifteen minutes.
Rheumatism - Take the juice of several lemons every day and
in a short time all signs of rheumatism will disappear.
Corns - Bind a piece of lemon over the com every night for
four or five nights.
Asthma - Persons suffering from asthma should drink the
juice of two or three lemons every day.
Headache - The juice from half a lemon added to a cup of hot
water sweetened with honey will generally relieve the most
severe headache.
(For more on Kare Rogers, see Kmfil.lb.1110 - Eds.)
KA
1 offer you a quote that has been a source of great
power for me:
Remember thaJ you live always wuler the protection of
some mysterious force. T.hi.s...ffU« i~ ~.Therefore, true
self-defense does not stop with defending oneself against
others, but strives to make oneself worthy of defense by
nature herself ... When your mind and your acts become OIU!
with narure, then narure will protect you.
Fear no enemy; fear only to be separated from the
mind of nature. If you are on the right path, nature will
protect you and you need not fear anything. Trust nanlre and
do not worry. Leave both your mind and body to narure.
Do not recognize friend or foe in your mind. In your
heart, let tlwre be generosiry as large as the sea, which
accepts both clean and unclean water. Let your mind be as
merciful as namre, which loves the smallest tree or blade of
grass. Let your mind be strong with sincerity thaJ can pierce
iron or srone. Repay the favors of nature, work/or the good
of all, and make yourself a person whom nature is pleased to
let live.
Koichi Tohei
(in Ajkjdo, The Art of Self-Defense I
The spirit and practice of the martial art of Aikido can
give us some idea of principles that can successfully be used
in political resistance. My knowledge and understandfog of
Aikido are limited, so I speak as no expert, but to my
understanding Aik.ido works with the "flow" of energy and
does not confront force with force. Instead, it allows the
opposing force its expression and then moves to turn the
opposing force to its own disadvantage. The Aikido
practitioner will allow an attacker to lunge and with a simple
movement will use the attackers own energy to send him
reeling. Aikido works with centering and directing the
body's energy or ,Ki. That's an oversimplistic explanation,
but it might give you an idea.
Translating the principles into action is what presents
the challenge. Obviously we can't match force with the
nuclear power industry, the chemical industry, or the
technological forces which are killing our Mother Earth. The
Indians tried to stop it with force years ago, and look what
happened So how do we keep it from happening and stay
sane at the same time?
First, maybe we have to give up the notion that ~
have to keep it from happening. If this crazy absurdity of the
modem world were not a part of the Great Spirit's plan, it
would not be happening. And maybe it's going to have to
get even crazier before the majority of humans arc going to
pay attention. Once during a discourse with a "psychic
being", l expressed a great deal of concern about the rampant
commercial development that was placing all our best food
growing land under concrete and asphalt I was advised that
the disease must run its course and not to base my life on
fighting the disease, for if I did, when the disease vanished
so would my life.
So do we just give it up as hopeless? Absolutely not.
F. Scott Fitzgerald once said, "The test of a first rate
intelligence is to hold cwo opposed ideas in your mind at the
same time and still retain your capacity to function. You
should, for example, be able to sec that things are hopeless
and yet be determined to make them otherwise."
It sounds a lot easier than it really is. Once we begin
the work in earnest in our own hearts, then the Great Spirit
may guide us to other action. If we try to tackle the "evil"
without purifying our own hearts, then we simply give it
more energy and make it stronger.
We are not alone. Many people all over this planet are
facing similar situations. We live in a world that is extremely
unbalanced and full of great suffering. For this reason we
must develop and hold a clear vision of the world as we wish
it to be - happy, healthy, and filled with life. Affirm that
vision every day. Don't let negatives get in the way. Our
vision is our prayer. Keep the vision foremost and clear.
And we must not wish ill on our perceived "enemies" -- this
is not Good Medicine. Pray for happiness, health and peace
for all beings on the Earth Mother.
Dan Vega
Fayetteville, Arkansas
Summer 1986
�Dear Folks,
l am writing you concerning your promotional material
for your Spring Gathering. I think .K..iUia.h is a great
publication and I think your having a gathering is a good
idea. Snow Bear came to our Fall Gathering last year and
was on the teaching staff with Grandfather Wallace Black
Elk, Grandmother Grace Spotted Eagle, Buck Ghost Horse,
Ron Evans, and others. We really like Snow Bear and
promote his camp through our newsletter.
The way you have stated "SACRED SWEAT
LODGE" on your promotional material can be easily
interpreted to mean that you are selling the sweat lodge. I
hope you are clear about what you are doing. I don't believe
that Snow Bear would in fact charge money for a sweat.
SeUing ceremonies of this type is as offensjve as having
Christian sacraments offered on a sale basis. Advertising
sweats as a prominent clement of a for-sale program is also
offensive to many people.
I wish you no harm. Several of your staff know me
personally. I would appreciate some cla. ification on these
r
matters. We all make errors and it seems that errors of
advertising and pubHcation are very easy to make and once
made propagate rapidly.
Sincerely,
Art Horn
Marietta, GA
An,
As the person who drew up the flyer for the ~
Spring Ga1hering, I am the person to respond to your letter.
Thonks very much/or raising the issue. We appreciate your
lerrer and the spirit in which it was offered.
We did nor consider the Gathering as something that
was for sale when we put together the flyer. The money
mentioned represented our guess as to the minimum amount
we would require from each participant ro cover our basic
expenses for renting the camp and providing our food. All
work on the Gathering was volunteer, as is all work on the
Kiufimljournal. Nobody took any money home, unlike a lot
of spiritual seminars put on by some white people (and a few
native people, too, who have been mentioned/or Hselling"
sacred gatherings and sacred objects). If we had been fasting
in a wilderness area, the Ka1Uilh Gathering would have been
free.
I did not show the flyer to Snow Bear before sending
it out. If I had, he said he would have advised me 10 take the
sweat lodge off the page. He had some good words about
that. He said that regardless of our circumstances, it is an
historical fact that white people have consistently taken the
tra&tions ofthe native people and abused them. We cenainly
do not want to do that. On rlie contrary, I mentioned the
proposed sweat lodge so people would know that we were
seeking the highest possible spiritual level for our meeting,
not to produce the opposite effect. So with that in mind, we
thank you for poillling our attention to this mistake, and I
rrust we won't re,,ea1 it.
David Wheeler
~Friends,
It seems desirable to consider some positive
alternatives to the wasteful and dangerous burial of high level
nuclear waste in "solid" rock. So, here is an alternative
pattern that seems worth consideration:
( 1) Instead of transporting dangerous nuclear waste to
an individual repository, why not keep the waste at the site
where it is produced, thus avoiding the danger of
transporting these dangerous materials. If persons in a given
location produce such waste, and probably benefit financially
from the operation, it seems only fair that those same people
should deal with the waste; not persons in some distant
location.
(2) High level nuclear waste contains a great deal of
energy. Instead of heating rock with that energy, it is
suggested that the energy be converted directly to some
useful form. (e.g., it is estimated that the 70,000 tons of
waste proposed for burial in a permanent repository would
yield, in a 256 year period, over 60 billion dollars worth of
energy at $.035 per kwh.)
(3) The present method of using thermal fission
processes, with the demonstrated danger of catastrophic
meltdown, is a relatively inefficient means of obtaining
electrical energy. It is possible to ~izc direct coo version to
electrical energy by slowing the beta and alpha particles in an
electric field. The direct conversion could be used with
suitably processed waste as weU as with nuclear fuel now
being used in wasteful and dangerous thermal fission
reactors. (Note: Some of the nuclear physicists who
demonstrated the conversion of matter to energy in the early
experiments with Fermi wanted to develop safer, more
efficient conversion schemes for commercial use. The
politics of that situation led to the present dangerous and
wasteful methods, rather than the safer and more efficient
processes proposed by those early pioneers in nuclear
physics. It may be time to pay attention to the suggestions of
those expert and creative persons.)
(4) Placing large amounts of collected waste in a
localized region is contrary to the teaching of the old ones.
The forests, meadows, waters, winds, and earth processes
tend to scatter and diffuse matter. Large concentrations may
be an expression of humankind that is destructive and
hannful when out-of-tune with nature.
(5) Instead of spending over 9 billion dollars to place
dangerous waste in the ground, why not spend that money
on research and development that would use the waste for
useful purposes and help to preserve the natural ways given
to us?
(6) Those of us in Katuah (Katuahins?) can come
together to encourage alternative, more constructive patterns.
The epic of nuclear processes on earth demonstrates
again the power of the mind to rcaHze signillcant new
patterns. That power of the mind can be used to help form
these new patterns into beautiful and useful configurations.
Fear, greed, and ignorance can be replaced by peace,
fairness, and understanding.
Harmony is a possible alternative.
Ho,
Peregrine Falcon
KATIJAH - page 23
John Artley
Hot Springs, NC
- continued on p. 24
�- continued from p. 23
Dear Folks at~
Dear~.
I wrote to the President of the United States and
enclosed the pullout section on the nuclear dump plan from
the spring K.ci.ah.
Yesterday, I recieved a two page typed letter written
"on behalf of President Reagan" in response to my letter
"regarding the Nation's second repository program." The
letter and a folder of materials came from the Department of
Energy.
According to the letter, "the DOE evaluated, with State
assi.stance, existing publicly available geologic and
envuonmental data ... to identify preliminary candidate
areas.''
In my opinion, North Carolinians should be asking,
"Where was Gevemor Martin during the time that South
Carolina's Governor was in Washington, D.C. fighting to
protect that state from being dumped on more than they
already have beenr' Arc the people aware that Governor
Martin is from South Carolina?
Also, the people should be made aware that
Congressman Bill Hendon accepted campaign funds from 18
out-of-state nuclear power companies of $250.00 each plus
donations from in-state companies. Isn't it reasonable to
assume that he would feel obligated to them rather than the
people of this state? Isn't it possible that he may not be
well-informed on the potential threat to the lives of the people
in thC: vicinity of a hazardous nuclear waste dump as we arc?
Consider the fact that he recently made a "mistake" in voting
[Qr the MRS budget and that he has not been successful in
getting one bill through Congress in over three years.
If we are to be successful in protecting ourselves and
future generations from a nuclear holocaust, we must get
involved in the political process and elect public officials who
w~ be responsive to our urgent requests to protect our
envuonment
DOE anticipates "recommending to the President three
sites for characterization for a second repository in the early
1990's." Let's be sure that the people of wesrcrn North
Carolina have someone in Washington, D.C. to care for YJnotjust big industry.
Sincerely,
Esther c. Cunningham
Franklin, NC
- continued from p. 11
'I
.
. . I am mtei:ested in_ proi:notin~ home music-making -smgmg & playing music with friends and writing songs.
Those of us who were not born where we have put down
roo~ become part of local culture, and can bring our insights
& light co a place ... music is my way of doing it. I love
spontaneous music-making & sharing. rt turns us away
from mass culture (TV & MTV, etc.) and gives us a beauty
and richness we can share.
Als~>, in a mystic~! sense, our singing and playing
adds music of a human kind 10 a place long after the music
has stopped. M~st of my son~s sing about nature anyway.
Human bemgs neeg to sing. Nature loves the singing.
Thank you for .Katlulh's song.
Love,
Cindy Crossen
Pittsboro, NC
Dear friends at Kill!.ah.
We appreciate your kind words for our publication and
the Backroads column. We have seen young people,
families, older people, and combinations of all of the above
taking those tours. They occasionally stop by to say hello
and all of them have been very nice people who appreciate
the very things we would like to preserve about the Blue
Ridge. We know that, like everywhere else, growth is
inevitablC:, _but we hope to ~ abl~ to guide that growth along
more posittve, non-destrucuve hnes. We feel one way is to
create an awareness of what is here and has been here. In the
past two years, The Mountain I.aurel has attracted national
attention, so we must be on the right track. We have no
degrees in journalism, but follow only our instincts. We try
to present mountain people and their ways and mountain
places in their true light and give people a "taste" of what
mountain life is really like.
Susan Thigpen, Editor
The Mountain I.aurel:
Monthly Journal of Mountain Life
Route I
MeadowsofDan, VA 24120
,,#
,P'
AQUACULTURE
basic background information for each stage of the
fish-raising process, and 3) offers a variety of techniques to
handle the different fish species in different fish farm
situations. The result is that fish farmers are able to design
their own individual aquaculture operations that arc tailored
to the particular conditions of their environment and the scale
at which they want to work.
The freshwater Aguaculture Book is a multi-leveled
statement In its form and in its content it speaks to the
question of what arc the true and enduring values that will
make fish culture or any other enterprise a truly satisfying
and life-enhancing occupation. Many people will benefit
from the practical infonnation and advice McLamey offers on
fish-raising. It can only be hoped that some will respond as
well to the deeper discourse that seeks to define what is truly
appropriate and lasting. Ultimately, these values can only be
realized through experimentation and practice as part of a
continuing process of maintaining our "place", the point
where we arc in balance with the natural world, but il is most
helpful to have a guidebook to help point the way.
If we are to speak of an aquaculture for small groups
and individuals, it will ultimately be up to us, as small
groups and individuals, to create it. Fortuna1ely, despite the
gaps in our knowledge, there is much that we can do right
now. Some of what we can do is contained in this book.
The implementaJion of this information and the testing of
these ideas will be an important step toward a more diverse
and imponant future for aquaculture in North America.
reviewed by David Wheeler,
KA
AH-page 4
1
,, .
~•
l:11mmer 1986
�A CHILDREN'S PAGE
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AH - page 25
a11J
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- continued from p. 3
SA YING "NO!"
of Energy. With the knowledge that the
citizenry of this state is solidly behind them,
activists can organize without fear of local
h~tility from state officials. More people
will be likely to participate in civil
disobedience, for example, if it comes down
to ~at It's nice to know you're in friendly
temtory.
Rererendums on Other Issues?
When the Nonh Carolina legislature
decided to place the high-level nuclear waste
issue on the ballot, it broke a longstanding
rule against holding referendums. Indeed, it
was the first referendum in the history of the
state on anything but a Constitutional
Amendment or a bond issue, both of which
are required by state law.
Many other groups, representing a
multitude of causes, have been clamoring
for state-wide referendums on their issues,
only to be rejected by the state legislature on
the grounds that North Carolina traditionally
has a "representative form of government".
This means that the people elect officials
who in turn are supposed to make all the
important decisions for them. This is an
archaic interpretation of democratic
government which amounts to tight fisted,
autocratic control and discourages a
participatory role by the citizenry. This
philosophy of government has ruled North
Carolina and the entire Southeast since the
Revolutionary War, and kept this state in the
political dark ages. Many states, by
contrast, have instated an "Initiative
Process" whereby any group or individual
can circulate a petition for a referendum and.
once the required number of signatures has
been achieved, it is placed on the st.ate-wide
ballot In some states, such as Oregon and
Maine, initiatives become binding laws if
voted on and passed by a majority of the
people.
Now that the North Carolina State
Legislature has broken with tradition by
placing one referendum on the ballot, it will
be hard to rationalize the denial of others.
The pressure from lobbying groups will be
enormous. Perhaps the stranglehold of
authoritarian rule is finally beginning to lose
its grip and a new political age is dawning.
National Significance
On a national level, the results of this
referendum have great meaning.
. As much as the ~t of Energy
denies that politics enters its
decision-making process, politics will be the
~iding factor in where, if anywhere, a
high-level nuclear waste repository will go.
There is no safe method to bury
nuclear waste and there is no safe place for
nuclear waste. No geological location is
suitable. Everywhere is on top of some
water table. The DOE is merely in the
process of finding out where they can put
the repository so that it will be economically
suitable for the nuclear industry and where
people will let them put it without major
political upheaval.
They have now
discovered, to their disappointment, that
Nonh Carolina is not that place.
In addition to putting the DOE on
notice, the waste referendum has sent out a
signal. to the rest of the country which is of
great importance. North Carolina and the
southeast is not known for its leadership in
en.~ental issues. Quite to the contrary,
this region has been the most politically
conservative and industry-oriented. The
fact that this state has taken such an
overwhelming stand in opposition to nuclear
waste bas particular significance. The
referendum has given North Carolina
leadership potential on a national basis in
regard to the nuclear waste issue. The less
conservative st.ates, threatened with the
dump, will in all probability, hold similar
referendums of their own in the near future.
(Wisconsin held a referendum prior to
No~ .Carolina and rejc:cted the dump with a
maJOnty of 89%.) This turn of events will
create a block of st.ates from different
regions of the ceuntry in alliance with each
other. and ~pposcd to the misguided process
that 1s being used to deal with nuclear
waste. Io essence these states will
spearhead a national movement which could
lead to the demise of the Nuclear Waste
Policy Act of 1982.
•.»o0 • A variety 1J{
~f,..i""'"" wholesome baked goods
OC4 Chesterfte!d tttU
next IO French Broad Trading Co.op
Potential is the Key Word
The referendum in North Carolina has
come and gone. Those of us who worked
bard to make it a reality have tasted a small
measure of success. But the real fruits of
our labor are yet to come, and it will involve
a committment to years of hard work to
bring this saga to a happy conclusion.
The referendum has generated a great
potential to bring about all the benefits
outlined here, but the potential will not be
realized unless people make a concerted
effort to take advantage of the momentum
we presently have, to direct that momentum,
and to create the future scenario we desire.
Let's use this referendum for what
it's worth.
If you live in a state other than North
Carolina and wish to help instigate a
referendum in your state, CCNW might be a
good source of infonnation for you. Write:
NATIJRAL FOOD STORE
&DELI
CCNW
P.O. Box 653
Dillsboro, NC 28725
Avram FriMman and the CCNW group first
initiated the idea of a NC nuclear waste
referendwn this past winter (see ~
#ll).
,
Open 7 Days A Week
160 Broadway
Asheville, NC 28801
Monday - Friday
9:00 a.rn. - 8:00 p.m.
Saturday
9:00 a.m. - 6:30 p.m.
Sunday
1:00 p.m. - 5:00 p.rn.
(704) 253-7656
Where Broadway
Meets Merrimoo
And 1-240
ACUPUNCTURE ASSOCIATES
of
ASHEVILLE
Mary C. Majebc
258-9016
KurtKochek
258-0837
Naoki Kubota
254-9236
Acupuncture, Nutritional Counselling, Chinese Herbology, Shiatsu
Summer 1986
�N'flBe. tJ.
- --ea-t L alces r- g-on-. C a- ca - Sh-asta, _ _ _ _ _ _ _ _.:..,__
Gr
- - - e i
- s -dia,
_
'The larger functi.oning of bjoregions
leads to a consideration that the Earth be
view~d pr~marily as an inlt!r-related system
of b1oreg1ons and only secondarily as a
community of nations.
'The more massive bureaucratic
nations of the world have lost their inner
vitality because they can no longer respond
to the particular functioning of the various
bioregions within their borders. A second
difficulty within the massive nations is the
exploitation of some bioregions for the
advantage of others. A third difficulty is the
threate~ devastalWn of the entire planel by
the conflict ofmassive bureaucratic nations
with their weaponry capable of continental
and even planetary devastation . To break
these nations down into their appropriate
bioregiona/ communities could be a possible
way to peace.
'This bioregional mode of thinking
and acting is presently one of the most
vigorous movements taking place anywhere
on the North American continent. Its
comprehensive concern is leading toward a
rt!()rdering ofall our existing establishmenrs:
the political-legal, the commercial-industrial
communications, educational and religio~
establishmenrs.
N
Upper Sonoran, Ohio River basin Hudson
River Estuary, and Katuah as ' well as
others. The regions themselves were
reercsented - the land, the plants, the
animals, as well as the humans. The focus
of the Congress was on the whole
ecological community of North America Turtle Island.
At the final plenary session ofNABC
I it was unanimously agreed that a second
North American Bioregional Congress
should convene in 1986.
Now plans are underway for NABC
1I! It will be hosted by the Great Lakes
Bioregional Congress (GLBC) from August
25-29, 1986. There will be a conference
style format at the beginning of the week
followed by the convening of the formal
Congress later in the week. Some major
areas of ecologically-based work which will
be represented at NABC D are:
~xhibit ~air.
The format of the Congress
itself will .be at the discretion of the
representallves.
The NABC I was
structured to include NABC Standing
Committees (Agriculture/Permaculture
Econ?mics, Forests, Culture & Arts, etc.}
~ectln~ on a regular basis plus small
d!scus~1on .groups meeting to discuss
b1orcg1onal 1ssues and practical strategies
as well as plenary sessions.
'
Throughout the week there will be
amp!~ . time for informal networking,
socializing, and celebrating.
I_'. contingency from Kat6ah will be
a~tendi.ng NABC II and is developing a
b1orc;g1onal .presentation and exhibit for
sharing with the other bioregions.
~ponsors of NABC II from Appalachia
include: Katiiab: Bjorc~onal Journal of the
Southern Appalachjans. Indian Valley
Ce~~r for Holistic Living and Learning
(Wilhs, VA), Lon~ Branch Environmental
Educatio~ Cen~ (S~dy Mush, NC), and
A~p~ach1a-Sc1ence 10 the Public Interest
~LIVlng~ton, KY).
For additional
mfonnaoon, contact
Mamie Muller
~
(704) 252-9167
P"'
All Species Rights
Appropriate Technology, An:hirecture, and Design
Bioregionalisrn...Cooperatives/Communities
Cul1we/Ans •• .Ecological Politics/Green
Ec~Feminism'Posl patriarchlal values
Politics
Educalioo...Environmental DefensdConservatioo
Forestry/Agrofaesuy
Holistic Health Care/Healing
Land Stewardship...Native People's Rights
Organic Agricu ltute/Pennaculture
- Thomas Berry in
Bjoregjons.· The Context for Rejnhabjtjng
the Eqrth. 1984
Peace/Equality/Justice...Regional Planning
In May of 1984, over 200 participants
from all over the continent attended the first
North American Bi~egional Congress ...
representatives from bloregional, ecological
an~ sustain~bility-oriented groups, and
nauve and tnbal organizations. Bioregional
areas represented included the Prairie
Ozarks, Cumberland-Green watershed'
'
Renewable Resource Development
Responsible lnves1rnent
Spiriruallty/Sacredne.WCeremony
Sustainable F.conomics/BU$iness
Water Quality
....• as weU as others.
The Conference time will include
papers,. panels and special
b1oregional presentauons,and a bioregional
"".orks~ops,
~a~e,
~~
T-SHI RTS
Each ori2inal desi 2n
hand screened in 5 colors
on the finest 100%
pre-shrunk cotton
Short SIMVe
Long SIHVe
short and lon2 sleeve t-shirts.
110
ppd. rSEJIP CJrFOC
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ULTRAVIOLET PURIFICATION ANO FILTERING SYSTE"IS
SOLAR PRODUCTS WATER ANAlYSIS
RANDALL C. LAN IER
704 29359 12
H W Y 107
RT. 68 BOX 125
CUL LOW HEE, N C 28 723
KAT AH - page 27
Joe Roberts
258-1038
734 Town Mountain Rd ,
01vrd Reed
253 2846
Ashtville. NC 28805
. nmml'r IQRI'\
�20-22
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13-18
Slippery Rock, PA
A People's Conference on the
Fate of Our Forests. Slippery
Rock University, Slippery Rock, PA;
sponsored by The Earth Regeneration and
Reforestation Association (fERRA); More
info: TERRA c/o Elfin Permacu!ture; P.O.
Box 202; Orange, MA 01364; (617)
544-7810.
28
20-25
28-July 5 Burnsville, NC
Southern Appalachian Wilderness
Encounter led by Doug Elliott; hiking
camping, foraging in the mountains - for
info, write or call: Doug Elliott; Rt 4, Box
137; Burnsville, NC
28714 (704)
682-9263.
Nantahala River
Nantaha!a River Festiya! - River
cleanup, environmental awareness
programs, biking, Bartram Trail walks,
swimming. Free camping; meals available.
Reply to: Brett Poirier; US 19W, Box 41;
Bryson City, NC 28713.
21
Summer Solstice-Full Moon
Celo Community, NC
Full Moon Party - Drumming,
dancing; bring instruments, snacks, high
spirits; "Mountain Gardens," 3020
Whiteoak Creek Rd. (704) 675-5664.
Pre-register: Southern Dharma Retreat
Center; Rt. 1, Box 34H; Hot Springs, NC
28743.
28
Great Smokies Park
Greeory Bald Azalea Hike
Smoky Mountain Field School, see 6121-22
28
Banner Elk, NC
R2an Mountain Hike North
Carolina Nature Conservancy; P.O. Box
805; Chapel Hill, NC 27514.
21
21
Swannanoa, NC
O_penine Concert of Swannanoa
Oamber Festival at Warxcn Wi1son Co!!cze
William Nelson and Werner John. 8:00
P.M., Kittredge Theater, WWC.
Hot Sprlngs, NC
Goddesses Arnone Us: An
Empowr;rment Retreat for Meo and Women
Black Mountain, NC
Timmy Abell Irish & Traditional.
McDibbs, see 6121.
28-29
Great Smokies Park
Mt. LeConte Lodee Hjke &
Oyernieht Research Qn Wild Mammals Qf
the Sm2kies: A Hands-On Course Qn
Animal Life jn SmQky Mountain Streams
Smoley Mountain Field School, see 6121-22
Il1LY
~
July
Genius Qf fubn Juliys WilnQty Cherokee Heritage Center.
21
Black Mountain, NC
John Pabey Conte.mporary of
Leo Kottke. McDibbs; 119 Cherry St;
B!aclc Mountain, NC 28711.
21-22
13-15
Farner, TN
Herbal Retreat at PeJ>perland
Fann Camp; herb walks, foraging for wild
foods, identifying medicinal plants, etc.
$65.00 meals & lodging/adults; children
6-16, $15; under 6, free. (704) 494-2353.
Leicester, NC
"Positively StQppine tbe Dump"
Celebration - Fuodraiser. Music, food,
volleyball and information. Sandy Mush
Community Center 12:00 Noon - 8:00 PM.
14
Great Smokies Park
Identification of Fems Smoky
Mountain Field School.
Non-credit
programs. 2016 Lake Ave.; University of
Tennessee; Knoxville, 1N 37996.
22-28
Brasstown, NC
June Dance Week English,
American & Scottish country dance and
song. Tuition $130 plus lodging and meals.
John C. Campbell Folk School, see 6/15.
14-22
Sam's Knob
Mountain Reeional Rainbow
Summer Solstice Celebration Contact:
David Recd, (704) 253-2846 (before 9:30
P.M.).
Brasstown, NC
June Festival Choice of classes
in mountain singing, recorder, and
dulcimer; or crafts. Tuition $130 plus meals
and lodging. John C. Campbell Fol.le
School; Rt. l; Brasstown, NC 28902.
(704) 837-2775.
5
Alum Ridge, VA
Psycho Chiroloey Seminar on
psychological hand interpretation with
Muzawir. $25 or barter, free camping.
Pre-register: Penny Royal Educational
Center; Rt. H C 67, Box 171 ; Alum Ridge,
VA 24051 (703)763-3728.
6-7
Turtle Island
"Circle Qf Lieht" - Prayers for
protection of the Hopis and Dineb
threatened with forced removal from their
sacred land by the U.S. Government. From
midnight July 6 throughout the removal
deadline date of July 7.
15-21
23-27
Horsepasture River
Pretty Pictures & Politics: visual
Environmentalism
Appalachian
Environmental Arts Center; P.O. Drawer
580; Highlands, NC 28741.
6-7
Celo Community, NC
"Mountain Gardens" tour and
perennial plant sale; 3020 Whiteoak Creek
Rd., (704) 675-5664.
18-21
Bakersville, NC
RhQdQdendrnn Festival
TRAC; Spruce Pine, NC 28777.
Raleigh, NC
l.ow-Jeyel Radiation Waste Rally
to urge the NC General Assembly to get out
of SE Compact (see ~ p.21) Maio
speaker: Brost Schori, biosafety radiation
officer at Dartmouth Medical Center. At
State Capitol, starts 9:00 am. more info:
(919) 832-7491.
17
25-26
Raleigh, NC
NC Al!ematiye Faonine Fjeld
Jlu. Promising new approaches for a
sustainable agriculture. More info: Dr. R.
H. Miller; Dept of Soil Science; P.O. Box
7619, NC State University; Raleigh, NC
27695-7619.
26-29
Swannanoa, NC
SwQCds intQ Plowshares
Peace Studies programs in higher
education. Warren Wilson College.
Swannanoa, NC 298-3325 (x231).
10-Aug 3 Blue Ridge Parkway
MQuntain Sweet Talk Two-act
play by The Folkte!Jers. Folk Art Center
Theater. More info: Mountain Sweet Talk;
c/o The Fol.lctellers; P.O. Box 2898;
Asheville, NC 28802 (704) 258-1113.
�11- 19
Alum Ridge, VA
Psychic Allunement Seminar with
Tom Williams and Muzawir. Explore the
self-healing abilities we all possess. S200
or barter; bring food, pre-register. sec 115.
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9-10
Willis, VA
The Herbal Medjcjne Chest with
Susun S. Weed. Contact: Indian Valley
Holistic Center. Rt. 2, Box 58; Willis, VA
24380.
11-17
Willis, VA
Women's Wellness Week
Bodywork, herbal medicine and medical
self-help, see 8/9.
12
West Jefferson, NC
Bluff Mountain Hike North
Carolina Nature Conservancy, see 6128.
14-25
Elkins, WV
Augusta Heritage Arts fair food, crafts, and !otsa music! (3
workshops by Doug Elliott as well: herbs,
woodslore, basketmaking) call : (304)
636-1903 for info.
As heville, NC
39th Annya! Soythem Hiehlands
Handicraft Guild Fair. Asheville Civic
Center, (704) 298-7928.
16
Alum Ridge, VA
Environmental
Harmony
Workshop with Edward J. Kesgen of
Sunshine Weavers. Cost $35 per person,
$55 per couple; bring food. Pre-register by
8/8. see 11
5.
19
13-20
Asheville, NC
French Broad River Weck,
Featuring:
Sept. 13 RIVERFEST - AU-day event on
the Asheville waterfront celebrating the
French Broad River - raft rides, games,
crafts, displays. Music by Mike Cross and
local musicians.
Celo Community, NC
full Moon Paay - sec 612 ! .
17-20
19
Celo Community, NC
full Moon Paey - see 612 l.
Great Lakes Bioregion
North American Bjoregional
Coneress 11 NABC 11 Office; Bioregional
Project; New Life Farm, Inc. Box 3;
Brixey, MO 65618. Regionally: (704)
252-9167.
25-31
Banner Elk, NC
Bie Yellow Mountain Hike NC
Nature Conservancy, sec 6128.
Also raft and canoe trips, hikes, displays,
contests, river clean-up throughout French
Broad River Weck. Dates not set at
publication time. Call or write:
Bill Eaker
Land of Sky Regional Council
19
25 Heritage Drive
Asheville, NC 28806
(704) 254-8131
for dates and details.
SEPTEMBER
7-8
20-26
Brasstown, NC
Multi-Media Week I Basketry,
Pottery, Blacksmithing & more. John C.
Campbell Folk School, sec 6/15.
Celo Community, NC
"Mountain Gardens" tour and
perennial plant sale; see July 6-7.
18
21-25
Swannanoa, NC
The Many faces of PeacemaJcjng,
Elderhostel class on global understanding.
Warren Wilson College; More info:
298-3325 (x231).
,.st3~
.~CJ,_ .
-.
Swannanoa, NC
Facine the Nuclear Winter Njght:
Options and Actjons. World Affairs
Institute. Warren Wilson College,
Swannanoa, NC (919) 786-5233.
25-27
Modica! Sell-Help
30-Aug 3 Swannanoa, NC
fellowship of Reconcjliation
National Conference Key speakers include
Wendell Berry, Dorothy Cotton and Miles
Honon. Contact: Rural Southern Voice for
Peace; 190 I Hannah Branch Road;
Burnsville, NC 28714.
Celo Community, NC
"Moyntajn Gardens" tour and
perennial plant sale; sec July 6-7.
3-16
Brasstown, NC
Mountain Traditions Stone
Carving, Dulcimer & more. John C.
Campbell Folk School, see 6/15.
8
Brasstown, NC
Mountain Music Concert with
Homer Ledford. John C. Campbell Folk
School, see 6/15.
-
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S1'1'C.//Jfi (} fXtp ~(11.1<tf ~f.1.wqr
:R!t~ ti 'R.;faritJ 'f3.1f..111rn~q -
A llA!rlng Ind '-"'II mou,_, _
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August 11·17
Wldl H-S-WMd, c.,..,_ M_.t, MD.
Hd 8od1 w...... udMlllklM Mtndldl Mclno..a
"!ltffJ D:<'\1u_y.u .W•11
255-19M
IHDIAH VALU!Y RETREAT
- 2ao.sa.w... vA2-110317-
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13- 18
Ib'
20 -22
27-29
July
4-6
11- 13
6211-15J7
SOUTHE:RN DHARMJ\ RE:TRE:J\T CE:NTE:R
SUMMER SCHEDULE
Q11ddcuu
Eamgy,~DJKn&
AUGUST
3-4
/
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HMology
P•- . l l S -
WOQIXD1'8 w.a&Jll!a W%llX
Asheville, NC
Bele Cher Festival; Downtown
Asheville.
f(1
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25-27
Celo Community, NC
Full Moon Paey - sec 6121.
ama111
Lii
Ao
B'-lttll Cm M= 1Dd Wgmm
with Roger Woolger. Ao iouoductloo to
the universal feminine archeiypcs aod ao
exploration or their meaoiog to us.
:Cai Cb! Cb11m - Ihc E11cmlm E11cm with
Harold Miller. A wec.ltend CllploratioD ioto
the way of oot-doiog, or dancing the
Mystic Spiral, or creating your own
Formless Form.
A ~iRllllDI MGdllllhlD Yl';ks=Dd with
Rodney Smith. RodDCy will provide useM
guidlll(:e aod instruction in medication aod
will be available as teacber-io-re11dence
June 30 through July 3 for those who wish
to do private retreats.
2S-27
SRWL with Harruoo HobU~lle, Ph.D. A
weekend or mediUtiOD aod discuuioo
~latlog Buddhitm and ChriJtlaoil:y.
Miad[11lan1 Mcdi111l11a with S11110
Augenstein. Medlutlon aod momnt to
momen1 awareness are the focUJ or this
week.cod.
Aqust
Xllll !Qt Xlllll Wb11lc l.iCI< with BODDe
Kelly. Adaptiog yoga to daily 1etivitia aod
individual needs.
22- 24 A Bjau! z,o Wi:ckmd with S&ody Stewar1.
The way or the selllesa self.
29 .
~ Hs:1lia1 I•:r Imi11 Mt:dilltiSZD IDd Cal
Sept I K.11.u. with Anna Joy Oaybeart. A
comp~hens lve ioll'Oductlon to Ille ll)(:le111
Taoist pr1ellces.
12-14 I2iss<cD1laa lb' Cbd11 Seed l1!'.ilbia with
A ~ilHlllDI Mcdllaliaa W"l"ad with
John YungbluL Exploring Christlaoi1y and
Rodney Smith.
relatiag the mystical upcrieoce of Christ to
lcsi1b1 Mcdi111i11n IDd lb' Li!c ac 1bc
meditatioo and. cootempla11ve prayer.
Southern Obarma Retreat Center is localed in a ~moie area of the Smoley M
ountains near Asheville, North
Carolina. For further information about Southern Ohanna or about aoy or the programs above, call or write:
SOtrrH.ERN DRARMA RETREAT CENTER
8-10
RLI, Boll 34-H; Roi Sprio&J, NC
28743 (704) 622-7112
�Hoaldeas GARDENING NEWSLETTER - A
monthly review gleaning the mos1 practical and
innovative ideas from hundreds of teehnical
iniemational horticuhural publications - S 10 per
year; sample copy: SI. Route I; Gravel Swhch,
KY 40328.
ACCESS is a free lelephone infonnation service on
peace issues including mili1ary spending,
environ.menial impacts of miliiary activity, conflicl
resolution, elC. Your only charge is your
long-distance phone call. ACCESS I is (202)
328-2323.
ln!m!arianal pmnacuhgrc Seeti Yearbook - The
annual bulletin, direciory, and resource guide for
pen:nacultvre practitionen; $10.00; Box 202;
Onnge,MA 01364.
DRUM WORKSHOPS - for children of all ages.
lherapeutic massage - Relaxes lhe body &
mind...Call Martha for more info 11 (704)
252-2420.
MOON DANCE FARM HERBALS - herbal salves,
tincnues, & oils for birthing & family heallh. For
brochu~ please write: Moon Dance Farm; RL I,
Box 726; Hampton. TN 37658
HOLOGRAPHIC ASTROLOGY - Every part of a
hologram con1J1ins all !he info abou1 the en1ire
hologram, and each ctll in your body contains all
!he genetic data about your whole body. Similarly,
every body conlains all Ille infounation about lhe
entire solar sysiern - you are !he solar sysiem and
each of your planeu is ooe of your potentials. Olan
& Consul11tion, SS0.00 Harrie1 Witt Miller (704)
689-4617.
FAIRGLEN FARMS offen organic, biological
feniliz.ers for fmn md garden. Send SASE for price
lisL Biologically-grown produce IO sell? We SC
interested in acting IS cooperalive nwketing agenlS
with other growers. Wriie: Rouie 1, Box 319;
Clyde, NC 28721.
HOW - TO - BOOKS: "Gemstones, Crysials &
Healing" by The.Ima Isaacs - 30 mineral families cl
oompleie descriptions ($8.00); "NllUJ'e's Pantty" by
David Wilson - 100 wild edible foods ($3.00); "The
Soler Energy N0tebook" by Rankins cl Wilson use lhe sun for home heating ($6.00}. Please add $I
~:Jpping per order. Lorien House, POB 1112,
Black Mounlain, NC 28711.
1HE RAINBOW LODGE, a conference ctnier and
reirea1 facility, is available for workshops, reueais,
ete. - Write: RL 4, Boll 4636; BWrsville, GA
30512.
CRAFTS FROM SALVADORAN AND
GUATEMALAN REFUGEES IN NICARAGUA:
Cards, plaques, boxes, puzzles, patt:bes; This irade
benefits refugees directly. Brochure from:
Dry Creek Cooperative Trading
918 Jennings CL
Woodbu.ry, TN 37190
a oon-profil oraaniz.ation.
UGHTWORKS - luminous fabric window pieces
by Cathy Scou; 734 Town Mountain Rd.;
Asheville, NC 28804.
FRIENDS OF 1lfE MOUNTAINS is a grassrOOlS
organization involved in !he conservation and
proiection of !he soulhem Appalachian highlands.
RL 2, Box 2279; ClaylOll, GA 30525.
CHEROKEE CLEANSING lEA - over a doz.en
herbs (makes app. one gallon) - $1 .SO from
Medicine Canoe Products; RL2, Box 90-E; Old
Fon. NC 28762.
ELACHEE NATURE SCIENCE CENTER dedicaled IO !he undemanding and apjX1!Cialion of lhe
nawral world. For membership or visiting info,
write P.O. Boll 2771 ; Gainesville, GA 30503.
AMRITA HERBAL PRODUCTS - Comfrey,
Eucalypws, or Golden Seal Salve, Lemon or
Lavender Pace Cream. Made wilh nawral and
essential oils and love. Send for brochure: RL 1,
Box 737; Floyd, VA 24091.
AMERICAN MINOR BREEDS CONSERVANCY
is saving endangered breeds of farm liveslOCk. If
you keep any minor breeds or know of olhen who
do, please lei AMBC know. $10 10 join. AMBC;
P.O. Box 477; PillSboro, NC 27312.
CUSTOM CELTIC HARPS - A'Coun Bason;
Travianna F1rn1; RL 1; Check. VA 24072.
Shares for sale in FLOYD AORICULTURAL
ENERGY CO-OP; par valued at $100 each. Will
Bason; Travianna Farm; Rt I ; Check, VA 24002.
•AS WE ARE" - Women's music by Pomegrana1e
Rose, a four-woman group playing lively original
music. Casse11e llpe avail.able for $9.00 ppd. from
RL 2, Box 435; Piusboro, NC 27312.
INDIAN VALLEY RETREATS - We offer
individual or group reireats on our 140 acteS of
rolling meadows, wooded r:raiJs, fresh waier streams
and clean air in the majestic Blue Ridge Mountains
of Soulhwes1 Virginia, IS miles norlh of !he Blue
Ridge Parkway. Reireats can be lailorcd 10 your
needs, wilh as much or as little guidanct and social
imerx1ion as you wish. We have rustic cabins,
privaie or semi-private rooms or camping. $10 per
nigh1 per person, bed and breakfasL Indian Valley
Holistic Center; RL 2, Box 58; Willis, VA 24380
(703) 789-4295.
THE LONE RECYQ ER -- Comic book advenwres
of humankind's early suuggle to combat
was1efulness. $4.00 pp. from Long Branch
Environmenlal Education Cenicr; RL 2, Boll 132;
~._~.•::~~o
""
Send submissions io:
K.o.DWi
P.O. Boll 873
Cniiownee, NC 28723
BIG MOUNTAIN - 10,000 traditional Navajo
people lhreaiened with removal by US govemmenl
IO make way for coal and uranium mines. Support
and donations needed. Write: Big Mountain Legal
Defense/Offense Committ.ee; 2501 N. 41h SI.,
Suile 18; Flags1aff, AZ 86001 (602) 774-5233.
At ARTIIUR MORGAN SCHOOL 24 swdents and
14 staff learn iogelher by living in community.
Curriculum includes creative academics. group
decision-making, a work program, servict projects,
extensive field trips, challenging ou1door
ellperiencts. Write: 1901 Hannah Branch Rd.;
Burnsville, NC 28714.
GREEN RIVER RESEARCH JOURNAL exploring lhe connections beiween body. cools, and
land. Send $1.00 for sample copy io: Boit 1919;
Brattleboro, VT 05301.
APPALACHIAN GINSENG CO. - Cuhivaied
American ginseng, siratlfied seeds, seedling roots T-Shins wilh ginseng logo, $9.00 ppd from P.O.
Box 547; Dillsboro, NC 28725.
KA
AH - page 30
MALAPROP'S
BOOKSTORE/CAFE
BOOKS - CARDS - RECORDS
FOUR WINDS VlLLAGE - health and spiri1ua1
reireat; home for children in need. For visiting info,
write: Boll 112; Tiger, GA 30576.
61 HAYWOOD ST., ASHEVILLE, NC 28801
(704) 254-6734
Summerl986
�K1Hfiah. wants to communicate your thoughts and
f eelings 10 the other people in the bioregiona/ provirlce. Send
them to us as letters, poems, stories, drawings, or
pho tographs. Please send your contributions to us at:
Kmflgh; Box 873; Cullowhee, NC 28723.
The fall Kitiiah, Issue XIll, will collect our thoughts
and experiences of "Death and Dying". The deadline for all
submissions for that issue is August I.
Please send your ideas for a theme for the winter issue
of .Kat:Y.im.
Medicine-- .Allies
GET BACK!
issues of Katuah
full color
T-sfiirts
In the traditional Cherokee Indian
belief, the creatures in the world today are
only diminutive fonns of the mythic beings
who once inhabited the world, but who now
reside in Galuna'ti, the spirit world, the
highest heaven. But a few of the original
powers broke through the spiritual barrier
and exist yet in the world as we know it.
These beings are called with reverence
"grandfathers". And of them, the strongest
are KfilWi, the lightning, the power of the
sky; Utsa'nati. the rattlesnake, who
personifies the power of the earth plane; and
Yunwi Usdj, "the little man", as ginseng is
called in the sacred ceremonies, who draws
up power from th.e underworld.
Each is the strongest power in its own
domain. Together they are allies: their
energies complement each other to form an
even greater power. As medicine allies,
they represent the healing power of the
Appalachian Mountains.
The medicine powers of Katiiah have
been depicted in a striking T-shirt design by
Ibby Kenna. Printed in 5-color silkscreen
by Ridgerunner Naturals on top-quality,
all-cotton shirts, they are available now in
all adult sii.es from the Km.ah journal.
"To show r espect for this
supernatural trinity of the natural world is to
in turn become an ally in the continuing
process of maintaining harmony and balance
here in the mountains ofKatUah."
To order, use the form below.
ISSUE TWO - WTNTER 1983-84
Yona - But Huniers - Pigeon River Another Way With Animals - Alma Becoming Polilically Erreclive •
Mountain Woodlands - Katii.ab Under lhc
Drill - Spiritual Warriors
ISSUE THREE - SPRING 1984
SUstainable Agriculture - SuoOowers Human lm.pect oo the Forest • Childrens'
Education - Veronica Nicbolas:Woman
in Politics - Little People - Medicine
Allies
ISSUE NINE - FAll 198S
The Waldec Forest - The Trees Speak Migrating Foresu - Horse Logging Starting a Tree Crop - Urban Trees Acom Bread · Myth Tune
ISSUE FOUR - SUMMER 1984
Waier Oram - Water Quality - Kudzu Solar Eclipse - Clcarcuttin8 - Trout ·
Going to Water • Ram Pumps Microhydro - Poems: Bennie Lee
Sinclair, Jim Wayne Miller
ISSUE TEN - WINTER 198S-86 Kale
Rogers - Circles of Stone • Internal
Mylhmakiog - Holistic Hcalln8 on Trial
- Poems: Sieve Koauth - Mythic Places The Uktena's Tale - Crystal Magic "Dreamspeaking"
ISSUE FIVE- FAll 1984
Harvest • Old Ways in Cherokee Ginseng - Nuclear Wasie - Our Celtic
Heritage - Biore8ionaliJm: Past, Present,
and Future - John Wllnoty - Healio8
Oarlcness • Politics of Participation
ISSUE EL£VSN - SPRING 1986
Community Planning · Cities and the
Bioregional Vision - Recycling •
Community Gardening· Floyd County,
VA • Gasohol • Two Bioregiooal Views Nuclear Supplement - Foxfire Gamca
-Good Medicine: Visions
ISSUE SIX - WINTER 1984-85
Winter Solstice Barth Ceremony
Horsepastu.re River • Com.log of lhe
Light - Log Cabin Roou - Mountain
Agriculture: The Right Crop - William
Taylor - The Future of the Forest
ISSUE SEVEN · SPRING 19&S
Sustainable Economics - Hot Springs Worker Ownership - The Great Economy
• Self Help Credit Union - Wild Turkey Responsible Investing • Working in the
Web of Life
KATUAH: Bjoreeional Journal of the Southern Ap_palacbjans
Box 873; Cullowhee, North Carolina 28723
For more info: call Marnie Muller (704) 252-9167
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ISSUE EIGHT· SUMMER 1985
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Dublin Core
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Title
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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
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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>.
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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
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1983-1993
Format
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journals (periodicals)
Language
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English
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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
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<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 12, Summer 1986
Description
An account of the resource
The twelfth issue of the <em>Katúah Journal</em> covers a variety of topics, including, nuclear energy issues, shiitake mushrooms, trout farms, and the Cherokee people's historic use of tobacco. Authors and artists in this issue include: Joe Hollis, Rhea Rose Ormond, Avram Friedman, Michael Red Fox, D. Newton Smith, Rob Messick, Corry, Ise Williams, David Wheeler, Stephen Wingeier, Jerry Trivette, Perry Eury, and Marnie Muller. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1986
Table Of Contents
A list of subunits of the resource.
Living in the Garden.......1<br /><br />The NC Nuclear Referendum.......3<br /><br />Shiitake.......4<br /><br />"The Water Cycle": A Poem.......6<br /><br />The Sacred Scarab.......7<br /><br />Circles of Communication.......8<br /><br />Review: The Wise Woman Herbal For the Childbearing Year.......9<br /><br />Review: The Small-Scale Aquaculture Book.......10<br /><br />Good Medicine: Tobacco.......12<br /><br />Sun Root.......14<br /><br />Poem: "The Homestead on Horn Mountain".......14<br /><br />"Hilahi'Yu...": The Formation of the Appalachian Mountains.......15<br /><br />Natural World News.......19<br /><br />"The Willow Tree": A Children's Story.......25<br /><br />NABC II.......27<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
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Sylva Herald Publishing Company, Sylva, North Carolina
Subject
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Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Beginning
Human ecology
Radioactive waste disposal--Appalachian Region, Southern
Shiitake--Appalachian Region, Southern
Dung beetles
Cherokee Indians--Tobacco use--History
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
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English
Type
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Text
Source
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<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
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<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
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Appalachian Region, Southern
Is Part Of
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<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
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PDF
Journals (Periodicals)
Agriculture
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Book Reviews
Cherokees
Children's Page
Community
Electric Power Companies
Folklore and Ceremony
Forest Issues
Good Medicine
Habitat
Hazardous Chemicals
Health
Katúah
Pigeon River
Poems
Radioactive Waste
Stories
Turtle Island
Water Quality
Western North Carolina Alliance
-
https://omeka.library.appstate.edu/files/original/c5f08e481824615d18c6f5c6bd8ddef8.pdf
ab8164d46d387f7db9c40c17d5a6eb35
PDF Text
Text
--~
ATUAH
$JOO
ISSUE XIV
WINTER 1986-87
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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
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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
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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• -
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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
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- ··-----
111. NC 281M(104)456-3003
M
ame
M11terCa~ NO---------t
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Eip. 0•1•1-- - - -- --1
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Lens $1HW toc:l•dH dtlall• d pnlll of lta!Mr
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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
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<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/e7f01928de6c753c09827e4dfd0aace1.pdf
ef599a4389ecc1498b620fa99229c8b9
PDF Text
Text
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ATUAH
ISSUE XVI
SUMMER1987
Coming of Age
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INTERVIEW: HELEN WAITE. .............................................................3
POEM : "VISIONS IN A GARDEN"....................................................5
THE VISION QlJEST............................................................................6
FIRST FLOW .........................................................................................8
THOUGHTS ON INITIATION.............................................................9
ARCHETYPES OF MALE INITIATION.............................................9
LEARNING IN THE WILDERNESS................................................. 12
CHEROKEE CHALLENGE ..................................................................15
NATURAL WORLD NEWS................................................................16
VIEW FROM THE CORNERS: "VALUING TREf;:S"......................19
TURTLE ISLAND TALKING ............................................................20
YOUNG PEOPLE'S PAGE..................................................................25
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ATUAH
ISSUE XVI
SUMMER 1987
f'om time immemorial,
aJ the onset of sexual maturity
the young peopk would leave
the tribe and go out, each one
alone, into the world to meet
the elements, be tested a11d
taught, and find out who they
really were.
They would make a bond,
often expressed in the form of
an animal spirit ally, with their
homeland that would be a
foundation for their adulthood
and a continuing source of
strength. Thereafter, for all
their lives, they would know
with a deep and certain
awareness that the waves from
their every gesture rippled to
the farthest reaches of creation
and that the power that flowed
through them was the force of
the all of life.
These expeditions into the
wild te"ain of the soul were
ritualized and became an
important part of community
life. The community was
revitalized and the social bonds
were strengthened as the old
ones offered their wisdom to
the young, and the young ones
dedicated their exuberant life
energy to the continuance of the
tribe and the life ofthe world.
In our times, the continuity
has been broken.
The land is still there • all
knowledge lies just outside our
doorway, just off the side of the
road - and life continues to
pulse in the bodies of the young
ones coming of age. But that
crucial connection in which
these were joined is largely
missing. Today we must drill
into our intelkctual minds the
message that was aJ one time a
matter of cellular certainty:
KATIJAH - page l
that we are part of a wider
community of life, and we need
to take responsibility for our
participation in the Earth
family.
But that urge to seek
ourselves in the wild and to
touch the wild in ourselves is
instinctive and deep, and there
are yet those willing to bring
the young ones to the threshold
of the world, to the edge of
their own being, and say, "You
must take the next step alone,
but I will be here. I will wait
for you, and I will be
watching."
Even without the benefit of
the old traditions, these leaders
of the coming generation are
woking for new forms and new
guidance to re-establish the old
continuity and reunite the two
circles, the circle of the world
and the cyc/,e of our lives, and
make them once more single
and whole.
In this issue of KatUah.
some of these teachers and
guides speak to us ofhow they
are bringing young p eople out
from civilization to meet the
world and some of the lessons
that are there lo be learned. In
speaking of these things, they
offer to us the same challenge
that each young person meets
when they stand on the brink of
adulthood: to open to the
world, to kt iJflow through the
body into the soul, to feel its
power, and by following that
power back to its source, to
once again come upon the
essential nature of our
existence and touch our deepest
roots.
Summer 1987
�H
EDITORIAL STAFF nus ISSUE:
Snow Bear
Scott Bird
Julie Gaunt
Judith Hallock
Rob Messick
Mamie Muller
Michael Red Fox
Chip Smith
Brad Stanback
Manha Tree
David Wheeler
EDITORIAL ASSISTANCE:
Sylvia Fox
Than.le you again, Kathleen!
Special lhanks 10 Bob Wiesclman
EDITORIAL OFFICE
nus ISSUE:
Asheville, NC
PRINTED BY:
Sylva Herald
Publishing Co.
Sylva, NC
WRITE US AT:
Katiiab
Box638
Leicester, NC
Katuah Province 28748
TELEPHONE:
(704) 683-1414
COVER: "One must become chaos, ro give binh ro a dancing
star....." (Picasso) - by Manha Tree
Diversity is an important element of biorcgional ecology, both
natural and social. In line with this principle, lWWib cries IO serve as a
forum for discussion ol rcgiooal issues. Signed articles express ooly the
opinioo or the authors and are n<ll oecessarily the opinions of the
KaWab ediLOrS or Stlff.
The Internal Revenue Service has declared Klu.Wih a non-profit
organization under section 501 (c)(3) of the Internal Revenue Code. A II
coniributions IO KA1UWi are deductible from personal income tax.
CORRECTION
We apologize to Milo Guthrie and to our readers for
neglecting to put his name as author of the excellent article
''The Promise of Biosexuality" on page 12 of KruYfil! #15.
'Ult{VOC~TWN
lHE SOUTHERN APPALACHIAN BIOREGION AND MAJOR EASTERN RIVER SYSTEMS
Statement of Purpose
Here in the sowhem-most heanland ofthe Appalachian
mountains, the oldest mountain range on our continent,
Tunle Island, a small bw growing group has begun to talce
on a sense of responsibility for the implications of that
geographical and cultural heritage. Tlris sense of
responsibility centers on the concept of living within the
natural scale and balance ofuniversal systems and laws. We
begin by invoking the Cherokee name "KatfLah" as the
old/new name for this area of the mountains and for its
journal as well.
The editorial priorities for us are to collect and
disseminate information and energy which pertains
specifically to this area, and to foster the awareness that the
land is a living being deserving of our love and respect.
Living in this manner is the only way to ensure the
sustainability of our biosphere and a lasting place for
ourselves in itS continuing evolutionary process.
We seem ro have reached thefulcrwnpoinrof a "do or
dieH sirnarion in terms ofa continued qU111iry standard of life
on this planet. lt is the aim ofthis journal ro do itS part in the
re-inhabitation and re-culturation ofthe Kamah province of
the Somhern Appalachians. This province is indicated by its
natural boundaries: the Roanoke River Valley to tlte north,
the foothills ofthe piedmont area to the east,· Yona Mottntain
and the Georgia hills to the sourh; and the Tennessee River
Valley 10 the west.
Humbly, as self-appointed stewards with sacred
instructions as "new natives" to protect and preserve its
sacredness, we advocate a centered approach to the concept
of decentralization and hope to become a support system for
those accepting the challenge of sustainability and the
creation of harmony and balance in a total sense, here in this
plaa.
We are nourished by OUT Mother the Eanhfrom whom
all life springs. We must understand OUT dependence, and
protect her with our love, respect, and ceremonies.
The natural law says that the Eanh belongs ro our
children seven generations in the future, and we are the
caretakers wJw must understand, respect, and protect
E Te No Ha for all life.
The faces ofthe future generations are looking up to us
from the Eanh, and we step with great care not to disturb
OUT grandchildren.
from a mes.rage to the Unittd Nations
GtMral Assemblyfrom the
Navajo-Hopi
Traditional Circle ofElders,
August, 1982
KATUAH - page 2
We welcome all correspondence, criticism, pertinent
inforrnaJion, articles, ariwork, etc. with hopes that Kmflah
will grow to serve the best interestS of this region and all its
living, breathing family members.
- The Editors
With the next issue, the K.WAh journal will be changing
from a tabloid format to a magazine format. This will mean
better quality paper and more durability, as welJ as a
two-color cover. We're looking forward to the shift and we
hope you will be pleased with it. Coincidentally, this
upcoming issue, Autumn '87, will also mark the fourth
anniversary since KfilYAh began publishing.
Summer 1987
�The Eagle has always represented the soaring
spirit.....
Of all the birds who fly between Heaven and Earth,
the Eagle ascends the highest.....
But even the Eagle, born to fly, hatches from the
egg into a nest .....
Now, on a bright day in the early summer of his
life, the young eaglet crouches on the edge of
the nest.....
Until this moment, the woven circle of sticks has
been the bounds of his world.....
Within the nest.food came; all the young bird had
to do was wait.
Within the nest, it was familiar; if the young bird
stayed, mother would always return.
Within the nest, it was always safe; all the young
bird had to do was not look outside.
Now.for the eaglet, hesitating there, the nest is a
center point in a much greater circle that
extends to the horizon in every direction unknown, dangerous, exciting, and free.
The young eagle spreads his wings and leaps into
the boundless sky.....
To the American Camp Association, Helen Waite is the
director of the Eagle's Nest Camp near Brevard, NC, an
accredited summer camp for boys and girls that is now
entering its sixtieth year ofoperation and its third generation
ofcampers.
But during the summer months, to the young people
attending Eagle's Nest Camp, Helen Waite is "Bending
GrassH, medicine woman of the camp tri~. a leader and a
~cher by virtue of the love and respect offered to her.
Helen Waite works confuJe111ly and capably on both levels
of her life, giving the young people who attend Eagle's Nest
an excellenl place in which to explore, grow, and change,
and then e111ering with them into that special place and rime to
help guide them through their changes.
Helen: One of the important clements we utilize in camp is
"myth-time". This is an underlying aspect of every camp
activity.
I see a summer camp experience as being about
relationships: relationships between the camp members,
relationships between ourselves and the Earth, relationships
between our split inner selves, etc. In order to learn from
anything or anybody, one must first acknowledge one's
inter-relationship with that other. Once this connection is
recognized. the relationship can be seen as the bonded space
between the two. The speed of learning is the quality of lhat
space. Camp is the connection field, and we put our attention
into creating quality bonding.
"Myth-time" is what makes this possible. It is "the time
before time", the beginning of lhings. By being aware of the
"myth-time" that always lies beneath the surface of our camp
activities and our relationships. we create a circle, a tribal
circle, within which our relauonships grow - honest, strong,
and deep.
We humans arc like gods and goddesses in that we can
create prodigious amounts of constructive effort or
prodigious amounts of chaos. I think we have to return to
"myth-time" to relearn lhe true nature of things and to
re-connect the two halves of our soul, before we can
undertake "initiation", which is talcing a big step "forward"
into the next stage of life.
~: How docs this sense of "myth-time" make itself
felt in the course of camp life?
Helen: "Myth-time" appears in some situations more
clearly than others. All the campers do routine ch.ores as part
of the camp flow. They learn to take care of themselves by
making their beds and taking care of their cabin areas, but
they also take part in camp maintainence, doing dishes,
making bread, carrying out the compost, tending the
gardens. These are tasks that simply need to be done, but
they also build relationships. The campers arc learning to
serve and to take care of others, and although they may not
realize it, they are going back to beginnings. By baking bread
they learn the basic nature of bread - the primary
relationships that exist before the plastic wrap goes on. The
gardens teach them that the Earth is a patient giver. By caring
for the animals, the campers come to know them and learn
the relationships between all species. By doing subsistence
work, the kids learn basic things about the world with the
right side of their minds, even as they are consciously
acquiring basic skills with the left side of their minds.
The presence of "myth-time" is more easily seen when we
do story-dramas in the evenings. We start from old Indian
tales, creation stories usually, but as the kids go from there
and create their own stories, these dramas begin to present in
mythic terms what is happening in the camp at the moment.
The kids write their own scripts and make their own
costumes. We encourage them to use natural music - drums,
flutes, and sometimes guitar - to emphasize the basic
relationship with the Earth.
Katiiah: One of the main driving forces of the adolescent
transformation is the awakening sexual energy. Do you deal
with that at the camp?
Helen: Very much so. First of all, groups are co-ed. We
want to have the boys and girls interacting together. We want
to encourage strong, natural relationships. In the greater
culture young people usually follow roles that on the one
hand deviously try to ensnare someone of the opposite sex,
and on the other band domincerin&lv try to ensnare someone
of the opposite sex.
At camp and on field trips the kids are involved in real
situations that often demand courage and physical stamina.
When everybody is pitching in on a difficult task or talking
openly together in a group circle, the sham tends to fall
away, and they deal with each other more as individuals and
allow each person to make their own, unique contributions.
- continued on page 4
KATUAH - page 3
Summer 1987
�• COlllim.aed fiom NC 3
Relationships arise that arc based on friendliness and arc
deep and enduring. We see big changes. The girls in
particular become more assertive.
Often in a group there is one girl, whom I call the
"goddess" or the "queen of beans", who takes an active role
in the other girls' lives and relationships.The "queen" takes
confessions from the other girls - I'm amazed sometimes
about how frank they are! - and negotiates relationships.
Sometimes she gives her blessing; other times it's "Off with
his head!"
We talk about siruations like this in the girls' circle, and I
ask them, "Do you like having her decide on your life and
decide whom you should like?"
Usually they say "No", but if they say "Yes", then it's out
in the open, and we set up basic ground rules about bow to
carry it on.
Another approach is to act out the
situation. I sometimes say, "Sarah, you
be Betty. Jane, you be Sue. Now what
would you say, if she came up and said
this: ..... " It's often very educational for
the kids to see how the others perceive
siruations they're all involved in.
There are also times when a boy will
do something like go into a girl's trunk
and snatch out her underwear, because
be thinks that that is a powerful act. But
it's actually an act of domination. The
girl has bad something that's close to
her, something very private and
personal, exposed against her will.
In a siruation like that, I might take
the ones involved apart from the group
and talk with them about the different
levels and the different meanings of the
word "rape", trying to be very frank
and open so it can be seen as something
manageable and not a dark sin someone
will be condemned for. I might express
it in terms of old stories of gods
abducting goddesses, or I might
suggest they act out parts of Troilius
and Cressida or another story like that something so that the basic relationships
are very clear to them.
These arc valuable experiences .....if
we confront them. So we always try to
confront them when they occur. We
spend a remarkable amount of time
doing that. Of course we do horseback
riding, swimming, and all the regular
camp things, but we spend a great deal
of ti.me in learning siruations like these.
But to be learning experiences, there
bas to always be someone there who is
aware and understands the implications
of the siruation in order to take advantage of it and bring it to
a satisfactory resolution.
In the evenings when we have our shows or
entertainment, the kids will let it all out, and we'll see them
really strut their stuff. That's great - that's up front and real,
and if a camper does have some attra.ction as an actor/actress
or a story-teller, that's quite valid. That's their real self
coming out
KllWlb: "Initiation" is used to mean peak moments that
mark stages in a process of transformation that is acrually
gradual and happening continuously. But at certain key
points one can stop the action and say, "A change is
happening here," by recognizing and celebrating the occasion
with a ceremony or ritual. Arc there cenain ways these
moments are recogniz.ed in camp life?
Helen: The first major initiation is for a camper to leave
home. This is "moving into the tribal circle". Our society is
so fragmented that this sometimes is a major growth-change
for a child and often the most important single event of the
camp experience.
KATUAH - page4
Every camper receives a camp name. I work with an
Indian lore group, which is a "tribe within the tribe". They
receive their names in a little ceremony which is held at a
small waterfall. Each camper has already chosen their name,
and they crawl through the waterfall into a small crevice
behind, getting completely wet in the process. They are then
called back out by their new name.
I start with the campers to whom this is a challenge of
medium proportions. This docs not make it seem like a light
thing of no consequence, but at the same time it encourages
those who are more afraid. Because the situation is a
ceremonial one, the lcids all go through with it, even though
it may be a big step for some. There is something about
ceremony and ritual that brings out the deepest and truest
aspects of people. The sense of "myth-time" gives meaning
to the situation.
There is also an element of sacrifice
in the ceremony. That is one reason it is
hard for some of the kids to go under
the waterfall. Beyond just thinking
about getting their clothes wet. there is a
part of them that realizes that they have
to give something up, that "something"
being their old identity, to receive a new
name and a new identity.
For the older kids, we have a
program called Hanre, which is roughly
analagous to the "walkabout" or other
ancient puberty rites in which the young
people went out to seek power and to
learn about themselves in the context of
the natural elements. But while young
people in ancient times who had grown
up in the circle of the tribe went off on
their own as individuals, our campers
go off in a group of kids their own age.
Hante challenges their physical abilities,
which gives them a feeling of
accomplishment; it gets them outside in
close touch with nature; and, not least
imponantly, it tires them out. They do
activities like rock-climbing, whitewater
kayaking,
making
a
mountains-to-the-sea bicycle trek, and
hiking. The "Odyessy Trek" is an
11-day, 100-mile walk along the
Appalachian Trail.
Being able to take care of yourself
completely is an important part of that
stage of life, and the Hante group
provides for itself totally: they live in
their own area, and they cook all their
own meals. That means if they come
back late from somewhere, and they
decide they want supper, they have to
decide to prepare it, too. They also
prepare and pack alJ their own food for the "Odyssey" hike.
We have two food dryers, which the campers built for
themselves, and they dry food and make "pemmican" (which
is actually my grandmother's fruitcake recipe with a lot more
fruit and nuts added) to take with them on the trail.
While they're hiking, each camper carries their own food
and equipment for the whole 11 days in a 45 pound pack on
their back. The group cooks supper together over a
communal fire, but each camper is responsible for their other
two meals each day. They have to ration their food for
themselves. If they cat it all up before the bike is over, then
it's gone.
The mountains and the woods have an effect on the
kids.The "Odyessy" is a journey back to our first home, the
wild places. These mountains are very special. They are
powerful teachers, and they will work on anyone who will
make the effon to get off into the backcountry.
Body movement itself is important Jusr the rhythm of
feet on the trail can set up a meditative state that changes the
kids' consciousness.
On the trail we always have a sunset ceremony each day.
We gather and pass a "talking feather" so that each camper
- continued on page 28
Summer 1987
�Visions in a Garden
A light green voice
lihs my eyes from the leaves:
the Goddess of Green Things
is approaching me.
Between okra and squash
and tomatoes she comes
smiling at the com rows
through the green song she hums.
She·s the mistress of mustard greens
an oracle of onions
proctor of pumpkins
serenader of squash.
She·s the governess of garlic
enchanter of eggplants
leading the lettuce
in a growing symphony.
With no written rhythms
of the cycles and seasons
she sings to tempt the turnips
and beguile the green beans.
With leafy green lyrics
highlighting sunshine and rain
she conducts the orchestra
of my garden and
fertilizes my brain.
Tat& Andres
�by Snow Bear
Conirary to what others may say, the
dominant culture has evolved cenain "rites
of passage" for young people. Drug,
alcohol, or toba.cco abuse; early sexual
relations; and the thrill of fast and reckless
driving are ways that our youth sometimes
signify to themselves and to their parents
that they are emerging into adulthood. These
things arc glorified by the television,
movies, and advertising that control the way
children of the dominant culture think.
I was initiated by my father into the
world of men when I recieved a gun from
him at the aic of twelve. This is still an
imponant moment for many young men
in this area. It is a statement of trust for
a father to place a gun, and therefore the
power of life or death, into his son's
hands. It is a major responsibility to
accept a gun, for if it is used carelessly,
a human life could be ta.lccn.
But hunting is also an excuse for
the father and son to go out i.nto the
woods together. It was a very
meaningful time to me. When one is
hunting, one is very quiet and sensitive
to the presence of other living things.
Of course there is the adrenalin rush of
squeezing the ttiggcr and ending a life,
but, for me, a large pan of the initiation
consisted of being alone with my father,
silent in the forest
Today, I have come to feel that
receiving a gun is not a good token of
maturity. Our forests arc small and
ovcrhuntcd. Where I live we can nor
afford to continue killing the few
remaining animals. I strongly believe
that today our young people need a
siitnificant emcrience i.n1Q. life; we
should not place such an emphasis on taking
life.
Before, when hunting was a way of
life among the native people, a successful
hunt was a matter of human survival;
hunters took the lives of their fellow
creatures with a spirit of thankfulness based
on revcrancc. Today the gun removes us
from panicipation in the life and death of the
animals we hunt. When someone shoots
down a buck from 100 yards away, they do
not have to know the animal as well as if
they had to get within bowshot. They arc
removed from the pain and terror in the
animal's eyes at the time of death.
I put down the gun at 14 years of age
when I discovered I would rather sec
squirrels jumping through the treetops, and
the deer grazing peacefully under massive
oaks.
HELPING TROUBLED TEENS
MAKE TIIE PASSAGE
Part of my family's work is to reach
out with understanding to youth at risk and
adjudicated youth. In our Second Home
Program we take young people into our
family (my wife Khalisa, Jody (14),
Leilana (6), Johanna (3), who is
handicapped). For two months to a year,
they arc part of our life and work. We tutor
them in all their school subjects; if they are
high school graduates, we do remedial work
and indepcndant academic study. They learn
agricultural and building skills, receive daily
counsel, and extend their physical and
emotional limits through wilderness
challenge activities - backpacking,
KATUAH - page 6
visioN
QU£ST
being self-centered to thinking of things
ouLSide themselves and providing for needs
other than their own.
Another challenge is to see that whatever task they are given is done well. The
kids that come to us often do the minimum
expected of them at home or in school and
make linle effon at personal achievement. In
school, when a student "fails", it is
assumed that they cannot do any better.
Usually they do not~ to do better. In our
one-on-one tutoring, we carefully go over
every mistake made, and the work is redone
correctly. The result of this has been that in
a four hour learning day, kids who were
labeled '1earning disabled" passed the
achievement level of their peers going to
school seven hours a day.
We are also, literally, a "second
family" to the kids. We live in a family
context, and we spend most of our time
at home. We grow food and make
meals together, clean house and cut
firewood together, and serve the people
who come to the school group
programs, seminars, and summer
camp. Teenagers from the city are used
to having school, the movies and
hangouts be the setting for their lives.
In our experience, the kids with the
least family life are the most messed up.
We give them membership in a family
that is physically together. There is a
feeling of having an extended family
built on a foundation of understanding
and acceptance, trust and love. It is
something solid to move out into the
world from, and a place to return to
when things get hard
TirE VISION QUEST
whitewater canoeing, horseback riding, and
primitive camping skills.
Most of these young people have
come from the urban culture and have been
damaged by negative "rites of passage".
We try to replace those negative rites with
positive qualities that will serve them
wherever they choose to live.
The first order of business is to
introduce them to the real world. Not the
"real world" as they thought of it • which
was largely concrete and fast action, but the
living world that sustains us.
Connectedness with the earth is healing to
human beings, no matter where they are
from or bow they grew up. When a person
is surrounded by the beauty of living things
and the songs of wind and water, the spirit
begins to heal. no matter how wounded it
is. I try to bring knowledge of the plants
and animals to these young people, because
it is easier to feel close to familiar things.
Along with this, we present them
with personal challenges: responsibilities
successfully fulfilled, communicating
honestly and openly, showing energy and
initiative in all their work. We extend our
trust to them unless they have betrayed it by
being dishonest with us.
Responsibilities successfully fulfilled
usually lead to a feeling of confidence and
strength. As teenagers become proficient at
handling responsibility, we tum over to
them more responsibility for their own
lives, and with that comes more freedom,
which is what they keenly desire.
A good beginning is taking care of the
horses. Keeping them watered, fed and
exercised takes a young person beyond
As a single rite of passage, the Vision
Quest is the form I most strongly relate to,
simply because of what it did for me and the
influence it had on my life. My
understanding of the Vision Quest is that it
is a time of solitude in the wilderness, of
fasting and prayer, of self examination; a
time of discovering one's beginning gifts
(strengths and virtues), and limitations,
one's medicine name, and how to be of
service to others.
Two of the teenagers with us in the
Second Home Program chose to go on
Vision Quests. One boy tried to do a
four-day quest fasting alone in the woods,
using only water and sage herb. When he
began, be thought it would be an easy thing
to accomplish, but he returned after a day
and a half in the woods. The fasting had
been bard, but the "aloneness" was what
had driven him back.
He said he had been scared of what I
would say, but I told him, "What I think
matters very little. The important thing is not
to be ashamed. The Vision Quest is a
teacher. You thought it would be easy to be
with yourself alone, and you found that it
was not so. You learned something about
yourself, and therefore the experience was
not a failure."
The other person to attempt the Vision
Quest was a woman 20 years old. She had
stayed with us when sh.e was 15, and had
been visiting us regularly ever since, so she
was truly "family" to us. She completed her
vision quest, in the course of it facing up to
some difficult things about herself, and
came through in a very strong way.
Nowadays few people pass directly
Summer 1987
�into adulthood from pubeny. I know that
was true for myself. My body was mature
quite awhile before I was, and I am still not
finished! I have had six people ask me to
help with their Vision QuesL Most of them
were in their twenties or thinies before they
began even asking the 4uestions that led
them to make the passage.
In the old days when a girl reached
the age of 13 or 14 it was time to begin
raising a family, and she had to be ready for
it. Now there are people in their fonies
looking for answers and feeling that they
have missed something. Whenever these
people ask me, I tell them that they have not
missed out, that this change does not come
at a set time for everyone, and that it is
never LOO late to go through the transition.
Those people who come to me
asking my help with their Vision Quest,
come because they k:now me, and they
know the effect my Vision Quest had on my
life. The first thing I tell them is that there
are other people who can help them better
than I could. Then, if they persist, I warn
them that, because we are not the Old
People, what worked for them in one way
may not work for us in the same way. I
warn them not to expect dramatic,
thunderous visions. Then, if they still want
the experience, I make sure that they
themselves choose the conditions of their
quest.
There are two main possibilities. One
is a quest for a personal vision to gain better
self-understanding and a purpose in life and
to find a beginning place on the world
medicine wheel. This is best helped by
fasting, personal prayer, song, and selfcxamination. The other possibility is to fast
for the benefit of all living beings. In this
fast I encourage people to make a medicine
wheel and walk, first LO the east where they
make a song or prayer, then back to the
center, and then to the south, where they
make a song or prayer, continuing in this
way around the medicine wheel for the
whole day, or as long as their strength holds
out. Several people have mixed the two
ways, doing the first for two days. and then
the second for two days more.
PREPARING FOR THE JOURNEY
We prepare for the Vision Quest first
by exploring the person's purpose in
choosing to do the quest, agreeing to the
conditions of it (how long, in what place)
and passing on any necessary instructions,
such as how to build a medicine wheel or
how to bless the Vision Quest site. Then we
go to the sweat lodge together with a few
carefully chosen friends to help us. In the
lodge we sing and pray to strengthen and
purify ourselves for the healing work ahead.
After the sweat lodge, we fill the prayer pipe
in a sacred manner. If the person has their
own, we fill it, seal it, and that person holds
that pipe every waking moment of their
quest. My prayer pipe is filled and scaled,
and every sunset during the Vision Quest I
hold it to make prayer and song to send my
power to them. Also at sunset I leave water
and sage for them at a place near the site of
their Vision Quest
At the end of their time I meet them,
carrying my prayer pipe. We do not say
anything until we have smoked in silence,
then the person relates what has happened
during the time of the Vision Quest.
Of panicular importance to me is to
KA TUAH - page 7
know what living things visited them in the
course of their fast and what they thought
and felt in the presence of these beings.
Even the smallest messengers of the spirit
arc imponant., and often they have very
strong powers. I tell people, "Until you can
receive a fly or an ant as one of your
relations, you won't be able to receive the
eagle or bear."
One woman was visited by a spider
that dangled just in front of her eyes. She
watched it for hours as it went about its
work. They became sisters and she learned
much.
drumming of
the woodpecker
echoing
always there
with the trees - yakking
laughing
i don't know where
a feeling
ifollow
i am the forest
around me
the activity
i am the creek
the mus
the violets
and the bees
i am the branches spreading
into the sky
the sun in your eyes
which vanishes suddenly
the clouds
birds come around
a rabbit
Only after we talk of these things do
the people tell me about their dreams. Even
on a Vision Quest, most people's dreams
that I have heard have been quite ordinary. I
am not a spiritual dream interpreter, but I do
give my thoughts and observations as a
fellow human being. Dreams arc valuable
because they arc often the battleground
where peop.lc contend with the fears,
doubts, and things they do not like about
themselves.
In consenting to aid people in their
Vision Quests, I am not trying to set myself
up as a teacher. I do this with people whom
I feel arc my. brothers or sisters. I do this
first as a friend. Today many people cannot
find elders who know the way of the Vision
Quest to aid them. Lacking thi.s , I consider
that for them to have this experience with
the help of a friend is better than not to have
it at all.
Everyone I know who has taken a
Vision Quest has returned from it
strcnghthcned, humbled, and deeply
moved. On the Vision Quest we come to
know ourselves and our world in a way
words cannot express.
they don't mind
the rain
somethingfallsfrom a tree
and lands with a thud
stay here long enough
and you will know
there are no secrets
i can't describe whaJ
i understand
the entire meaning
seems to be
almost here
coming
from
everywhere
a/la/once
i can't even see
guided by the wind
whispering in my ear
- Patrick Clark
Snow Bear has bun co·dirtctor of
Farm Camp with hU wife Kh.alisafor
niM years. lie is a naturalist, htrbologist. and
/
follower tf native Earth ways.
Pep~rland
Medicine s.h.i~ld by Snow Beu
Photo by Rob Mcuick
Summer 1987
�..
an experience that was hidden for them ...and where they can
pass onto her, my daughter, in an atmosphere of empowerment,
something that they will in a sense be giving to themselves that
they have learned in their own time. I love any and all
ceremonies.
Do you have any specifics as to how or where you'd
li ke to shar e this ceremony with your daughter? W h o
would you invite? Where will you hold your ceremony
?
Bonnie: When the event occurs, my daughter has requested that
she would like to go out with the family for a special dinner at her
favorite restaurant. We have quite a few younger daughtefll also
and I think it would be beneficial to them co be a part of this
celebration and to understand that this is a "big" day --their
sister's special day.
My daughter and I would then create within the following
few days a ceremony for her and some women friends, mutual
friends, and we would come together in our teepee.
How do you feel about this?
Hannah: A little strange...
Bonnie: What is strange? Do you think this ceremony will help
you to feel less strange?
Hannah: Probably
Do you feel this way because you know tha t other
girls your age do not have this type olf ceremony?
first flow
We are here today 10 ta.l k about something very special
Hannah: Yes
Do you want to gather together with other girls your
age?
10
a
Hannah: No, grownups, but not girls in my class.
Bonnie: Would you like to share with us an impression that you
woman --her initiation into womanhood. Two friends are here
got from the Amazon lndians?
with me .. .Bonnie Freed, mother and her daughter Hannah, 12
years old. We've come here to discuss the celebration for this
daughter's soon-to-come puberty.
Julie Gaunt , interviewing for .Katu.ah
Hannah: Yes, I watched this movie called Emerald Forest
about this boy who got lost in the Amazon and these Indians
kidnapped him and he grew up with them in their tribe and when
he got old enough, they put ants all over him and this made him
change into a man.
Bonnie: That was the symbol of his passing into adulthood.
What is it that has inspired you to want to celebr ate
your stepdaughter's coming into womanhood?
Would you like to go through that?
Bonnie: I read a wonderful article in Mothering magazine about
a community in California that celebrates the coming of age of the
young men and women in their community, boys when they tum
13 and girls when they experience their first menses. It just really
inspired me because I feel that whenever we put out or put in
front of us an intention, it draws to itself 'like energy'. ln other
words, if we choose to celebrate a certain time or coming of age
and we do it with an energy, we draw in real positive energy and
we give it emphasis. ln a loving and powerful way, my daughter
will gain some of that strength in her experience.
I believe that it is important, in whatever way we can, to
acknowledge and reconnect ourselves to the rhythms of our
bodies and also our Earth. These acknowledgements are
powerful for us as human beings. There is a rhythm to our lives,
our bodies, and to our planet . As a culture we have become very
disconnected from these rhythms. So it is very helpful for us to
create our own ceremonies from our own instinctive beingness
and to empower each other to enact them.
I felt very attracted to this particular ceremony as it is
presenting itself in my life--having a daughter who is coming
along very much into puberty. I feel this could be beneficial to all
of us. I want to say though that we do not have to follow any
certain ceremony. although we can draw from other ceremonies
and learn from them. We should go ahead and create out of our
hearts, our love, and our own instincts, ceremonies for passages
so that all of us feel connected to our deep inner rhythms.
I can re-affirm my own feminine wisdom, my own ageless
womanhood, and bring my daughter this celebration that will
create a groove..or a flow .. where her life can have a
direction... where other women will also come together and
affirm for themselves an experience that was difficult for them, or
KATUAH - page 8
Hannah: No. (laughter)
Bonnie: l think it's important to acknowledge that it is a bodily
symbol of passage into adulthood.
Hannah: It's scarey!
Bonnie: Why do you feel it's scarey?
Hannah: I don't know.
Bonnie: Do you feel it will be less scarey if you share with other
women about how they felt and what becoming a woman meant
to them?
Hannah: Yes.
What 's often scarey is the unknown. We a r e talking
abou t somethin g that you h ave not yet e:rcperi enced.
This is something you've never been through, so it's
na tural for you to be scar ed.
Bonnie: So many adolescents don't have an acknowledgement of
their passage and so they use other ways to try to establish it, like
rebellion and pushing the parents away. Nothing they do seems
right to them and they drive too fast, do drugs or whatever they
can. If we as parents take that opportunity to acknowledge this
passage, perhaps it will free them from these confusing times
where they are trying to prove they are adults--if we allow them
to become adults.
Resources: "Self.(jenerated Ceremonies", Foster, S. & Little, M. in
Molherlng. Winter 1986. The article is excerpted from an upcoming book
by Foster & Little entitled Crossjng !be Threshold; Contrnrnvrarv
7
Rites of Passage and lnjtjation at SjgniCicant Stages oC !.jCe.
Also Earth Wisdom, Dolores LaChapelle.
Summer 1987
�THOUGHTS ON INITIATION
In connection with the topic of initiations, I have been
having thoughts, particularly in relation to young people coming
of age, and, I agree, it's vital work. In the past year I've spent a
lot of time growing toward an understanding of what's lacking
for teenage kids these days and how to provide opportunities for
them to find and follow their own visions in a positive cultural
context.
Today's adolescents are the Pluto conjunct Uranus
generation born into the nuclear/mass media age of insanity and
deep global transformation.• They need to develop the inner
resources necessary to cope with the unbelievable stress built into
our social environment. They don't need more information. They
don't need dogma in any form. They need iniuanon mto their
own private, collective mysteries. There's a fierceness of spirit in
kids these days that demands to be grounded in timeless reality to
enable them to find strength, compassion, and clarity within,
while chaos and change rage unchecked about them.
What is initiation?
ft is a self- or group-induced experience that frees one to
encoun1er one's highest self, one's deepest truth, and one's most
expansive vision of reality.
What are the functions of such an experience?
To provide opportunities for people to find and trLtSt their
own myths to live by and to aid them in all life transitions by
leading them 10 their own connection with rhe Great Mystery.
. l~IJI
And ritual?
Ufe is a ritual, wherein we learn to bring feelings and ideas
into physical reality and to enjoy the process. Along the way, we
are all constantly being initiatied into greater awareness and
responsibilicy by every instant's dreams. Occasionally we take
the time to recognize the miracle of the moment and to honor it:
ritual.
We need more of those moments of recognition and
remembering. We need to do it for ourselves and for each other,
and a group ricual provides a structure and context in which it can
happen. It is exciting and comforting to be with others who are
also daring to get back to their essential selves. It confirms the
power, beauty, and reality of the experience we are all sharing.
Someday I wish to do initiation rituals with young
adolescents. I would ger them our into nature, let them go wild,
and then bring all that energy back to Earth in grounded group
mediui.tions. I would teach them how to focus all that fine cellular
energy in healing ways by channeling it through their hearts. I
would give them time, space, and encouragement to find their
own deep connections with both the Eanh and the Stars. We
would explore and share our discoveries through artwork,
poetry, music, and dance. The initiation would be into our
infinitely creative selves and into the healing power of love.
Rituals would grow out of each person's dreams and
awakenings, deaths and creations. The ri1uals would be each
person's narratives of reality as experienced both inwardly and
outwardly and would serve as bridges between the two.
Thank you for existing Maggie Schneider
ARCHETYPES OF MALE INITIATION
by Rob Messick
The first initiation of a human being into the world occurs
at binh. At this sacred time an infant instinctively needs to bond
with parents. As with other primates, this bond is made through
touch and is crucial to the healthy and associative development of
an individual throughout his or her life.
Due to the large skull and brain size of our species, we are
born somewhat prematurely, so that we can pass through the
pelvis. The infant is helpless for many months after birth and
must have support from parents or other adults for the survival
not only of the body, but also for the transmission of human
culture through language and other customs.
Likewise in human evolution, puberty has also become
premacure to the begetting of an adult into responsible life in a
community. We can reproduce before our highly structured
societies can accommodate the effect of this urge. Near puberty
we need a bond slightly different from that required at childbirth.
We seek relationships with other adults in the community and
with peers of both the SlL!lC and the opposite sex.
There are three basic themes in initiation rites of a youth
into adulthood: sepfJation from parents and siblings;
transformation of roles and attitudes; and integration into the
village or community through apprenticeship. The main purpose
of initiation practices for young men is to start them on paths into
the community, away from the influence of their immediate
families, yet still being in proximity to them. Many cultures of the
past, and some today, recognize this coming of age time as basic
to the health and longevity of a people. The industrial era, or
"civilii.ation" in general, has created an environment where these
essential bonds are easily jeopardized. It is deprivation at 1hese
important junctures that can lead to isolation or disinterest in the
cohesive contacts human beings need.
Adolescence is basically a result of our descent into
"civilization" and the hyper-industrialiw:I era which has created a
kind of extended dependency. This period starts after puberty and
can last into a young person's twenties. Through schools, jails,
factories, and military posts we have institutionalized the
spontaneity out of a boy's rite of passage until it hardly exists any
longer. Instead of a sudden initiation near puberty, the process is
dragged out over many years, which sets up obstacles that can
block an individual's ability to integrate into a meaningful role
within a community.
It is doubtful that we will ever be able to give up
adolescence and fully initiate young men into adult roles a1
puberty. There is much to be absorbed of what humans have
learned about Universe and our place in it. Yet the initiation
process must be started at or near the time of puberty t0 avoid
confusion. Some cultural event needs to happen, so that a boy
knows that be is accepted and that the other members of the
- continued on page 10
KATUAH - page 9
Summer 1987
�"Initiation is a critical time in
which the direction is set for the
next generation of humanity."
•
:..:- .J.'
J1.t;.'
... ~ - -- ----
._..!_;i.}..:...
lllusintion from a painting by Greg Smith
ARCHETYPES OF MALE INITIATION
corthJed flan precedlrG page
community are ready for him to change. It can be done through
tests or trials of strength or endurance, or through vision quests
in times of fasting and searching.
Initiation is a critical time in which the direction is set for
the next generation of humanity. Adults in a village or community
need to give great attention to young people going through these
changes because the time of cultural bonding can pass swiftly,
and for a youth the complexity of finding worth in the world is
already frustrating. In these times of great emotional intensity,
neglect is the root of misery for individuals and societies. The
effects may be delayed for a time, but the response, assistance or
abuse, that is offered to a human being in time of need shows the
true health or illness of a society. If we mishandle these
responsibilities, we cause suffering.
For the initiation process to fully flower, a boy must find a
role model or set of role models with which he can readily
identify. The archetypes, or pre-existing forms., that manifest in
these role models are basically those of the Warrior and the
Husbandman. Throughout all human systems these
complementary aspects exist
An individual becomes a miniature of the whole human
experience, re.fleeting into and being reflected by all that is good
and all that is bad in it. Each person has the capacity to give life
and to take life as well. We live out the full circle of our decision
to die with peace or with killing. Either path requires great
courage.
The Warrior is partially represented in the range of
de.~b1.lctive role models offered by the present dominant western
culture. Militarism is the primary culprit in this psychological
tragedy, not only in terms of wars fought among nations, but
also in communities, the family, and especially within a man's
soul. Militarism seeks to break the spirit and split the heart and
mind of an individual and then call these powers back in the
allegiance of a state or cause. This is done by manipulation
through fear and rupturing or perverting lhe ties with family,
peers, and community. There is a false discipline in this
alienation from deep human bonds, which ultimately denies a
sustentative initiation into life. Militarism also perpetuates the
myth that the only evil enemy is somewhere outside the self,
neglecting the necessary struggle to conquer the enemy within. A
real initiation should clearly teach that the potential for doing
wrong exists in everyone, but that the power of choice exists
also. It is only through self-examination that the faults of our
species can be clearly identified and transformed.
KATUAH- page 10
The personae that arise from a long-standing tradition of
militarism become deceptively enticing, and appear to offer roles
that are important and economically worthwhile to those on the
verge of initiation. These destructive male role models ultimately
weaken and often tear apart the social fabric of human beings and
the sacred web of life on this planet.
There is a need for strong, alternative male example in this
society. The archetype of Husbandman offers a vital option. The
practice of Husbandry is defined as male caretaking, not only in
helping to raise a family but also in tenns of growing food,
caring for other species, and being a contributing member in a
community. This involves a deep and spontaneous motion away
from the trodden paths of destructive male energies toward those
that plant good seed and provide a place for them to grow. Also
"Sensitivity and the ability to love
and be compassionate are essential
to human survival, as are the
qualities of being determined and
forceful."
involved in this creative process is the wisdom that recognizes the
generations to come. Planting for the future joins the human path
with other life in such a way that humans become a kind of
permaculture, adapting and innovating within a bioregion as an
interconnected yet distinct structure.
The Husbandman attempts to integrate and heal within the
human community. This does not mean that men should become
effeminate and passive. It means that the strength of male energy
can be expressed through beneficial roles within a community. It
is important for a male to be in balance with the female part of his
soul. Sensitivity and the ability to love and be compassionate are
essential to human survival, as are the qualities of being
determined and forceful The love within the heart of our species
can flourish when we respect our connectedness.
Initiation is a call to face the Wanior and the Husbandman.
This initiation rite should exist to allow a boy to listen to his inner
voice, with guidance and wisdom from elders, to determine what
path he must take. Initiation for a male is successful when it
evokes conscience even in the midst of fear; when it shows that
both archetypes exist within him.
Summer 1987
�Katuah Spring
Gathering
KATIJAH - page 11
Summer 1987
'( .,'.Lq • 111\U l IVI
�ADVENTURES IN THE REAL WORLD:
LEARNING IN THE WILDERNESS
SLICKROCK EXPEDmONS
and so perhaps our adolescent rites of
passage should be less specific and less
strucrured than in a deeply-rooted society.
On the trips I lead, our goal is to learn
about ourselves. I keep the groups small.
There are five boys or three father-and-son
pairs in each trip. The fathers and sons take
a siit-day trip, and the boys take an
eight-day trip, of which five are spent
hiking and three in canoes. I supply the
people taking part with everything except
their clothes.
The Joyce Kilmer-Slickrock
Wilderness Area is an ideal place for our
exploration because it is high, rugged
country and contains one of the largest
remaining stands of old-growth forest in the
Southern Appalachian Mountains. This is a
portion of the Appalachians that remains
unaltered, and with Lake Cheoah to the
north for canoeing, I feel that this area
offers a deep experience of the basic
elements of the natural world.
On the trips I emphasize survival
skills blended with experiences of naturt!. I
want the kids to learn how to make a camp,
how to cook, and how to clean the site so
that there is no trace of camp remaining. At
the same time, I want them to learn to
identify plants and animals and to know
which plants are useful to the camper.
complete the trip. After two or three days it
is as easy to continue up the mountain as it
is to go down, and each boy wants to keep
up with the others.
When we SW1 out, the boys have a
hard time concentrating on any one thing.
They are noisy, and their minds are going in
20 different directions at once. But when
they get out in the deep woods among the
mountains, there is a sobering effect. When
we are camping out on Stratton Bald, for
instance, which is a 5,000 foot high grassy
bald, there are miles of unbroken forest all
around us, and it gives a sense of the
enduring strength of these Southern
Appalachian Mountains. It is humbling to be
up there on your own resources, so far
away that the nearest town is just a small
glow on the horizon and overhead is all of
the immense, dark sky. lt makes one feel
not quite so gigantic in the world, but more
a part of the world.
I would also like the boys to gain a
sense of the world in and of itself. I hope
that more than once on every trip each boy
has an opportunity to forget aU about
himself in contemplating some aspec1 of
nature, whether it is a butterfly, a tiny
flower, or something as awesome and
frightening as being on top of a mountain
and seeing a thunderstorm come in at eye
level.
by Bun Kornegay
Burr Kornegay is an experienced
wilderness guide, having led trips since
1971 when he started taking people into the
Adirondack Mountains of New York Stace.
Now he takes groups of boys 11-16 years
ofage and f ather-a11d-son groups to explore
rile Slickrock Wilderness Area in Graham
County, NC.
We visited and talked wirh Bun, and
he told us how he brings boys to and
through a particular rite of passage. This
initiation helps the young adolescents to
discover and work with a new, mature
perspective.
There is nolhing that one could call an
"ideal initiation" as such. An initiation
implies a very definite idea of the status that
a person is being initiated into. There are
some very elaborate and enduring initiation
rites among tribal groups. The ceremony for
boys who are passing into manhood in the
Masai tribe of Kenya is an elaborate ritual
that lasts several days. The Masai have, in
the course of a long, unbroken tradition,
come to a very clear idea of what a man is,
and their initiation prepares the boys for
that. Perhaps for them that is an ideal
initiation, because it makes everything very
definite. The boys know exactly what they
are heading for, and are led there by a
carefully defined procedure.
The way our society is, I do not
believe we can have that sort of thing. And
perhaps it is not so desireable anymore to
know so clearly what a man or a woman is,
KATUAH- page 12
"Any kind of rite of
passage slwuld be a challenge
to the young people
involved. It should test them
to what they believe is their
utmost to utilize both their
mental and physical
endurance and to draw out of
them qualities that they did
not know they had."
At the end of the trip the boys will
know a way of camping that works. The
next time they go out, they can add their
own ideas and do things their own way, but
they always have the basic knowledge that
they can live well in lhe wild.
Any kind of rite of passage should be
a challenge to the young people involved. It
should test them to what they believe is their
utmost to utilize both their mental and
physical endurance and to draw out of them
qualities that they did not know they had.
While hiking, I have had boys say that they
were going to literally die right at that
moment at that very spot on the trail, but I
have never yet had a boy who did not
Summer 1987
�"It is humbling to be up there on your own
resources, so far away that the nearest town is
just a small glow on the horizon and overhead is
all of the immense, dark sky. It makes one feel
not quite so gigantic in the world, but more a
part of the world."
I want them to sense the age of these
mountains. That is another aspect of
learning their place in this world: to
remember how long these ridges have been
here.
Another thing I hope to bring to the
boys is some degree of organization and
self-discipline. This is an important aspect
of attaining adulthood, because another
name for a teenage boy is "disorganization".
Camping is literally an exercise in getting
one's life together for a time. Trips demand
a lot of attention to details, or else a boy
might find himself unable to locate that
poncho or that flashlight at a time when he
needs it.
When we are on the expeditions we
do everything as a group. The boys do not
carry their own rations or cook their own
meals.We rotate duties, and the meals are
packed so that in one package is everything
for a complete meal for the whole group.
I run a tight ship when we are in the
woods. I do not allow the boys to run off
this way and that, because that is taking a
chance that they would get bun or get lost.
The boys soon realize that they are going to
have to work and play together to be both
safe and comfortable in the woods.
When I am leading these groups of
boys I have to remember that I'm offering
myself as an example to them. When I was
young and in Scouts, I remember how I
looked up to my Scout leaders. It's a natural
thing. This is an imponant influence for a
young person's behavior. Out in the woods
I try to set an example of an "outdoorsman"
in the fullest and best sense of the word: one
who is not only a skilled camper, but
someone who sees nature as more than just
something to exploit
KATUAH - page 13
I have to be a teacher, a guide, and a
counselor, but sometimes I like to just be
one of the boys. I like to swim and play
"king of the mountain". I like to have fun
too.
J have had boys who were considered
"problem cases". One boy who came the
first summer had been diagnosed as
hyperactive and was on two or three
different types of medications. He had been
in a lot of trouble at school, and the
psychiatrist who was working with him
advised me to not accept him on the ttip.
He was an active fellow. It was hard
to wear him out, but there was not a mean
bone in his body. That first year, I saw he
took his medicine every day, but he was still
as hyperactive as any boy could be. It
appeared that the medicine was having no
effect at all
He came out again the next summer,
bringing all his medicines with him, but I
did not remind him about it, and he did not
take his medicine the whofo time we were
out. He was so much better! Calmer, mvre
responsible, much more pleasant to be
around.
I told his grandfather about this when
he came to pick the boy up. The boy's
mother later told me on the telephone that he
bad not been on any medication at all since
that trip. That was a kind of initiation weaning from Ritalin!
Many of today's outdoor recreation
activities reflect a desire to conquer or
dominate the world, a trait that runs deep
within our culture.
The world does naturally present us
with obstacles, and surmounting these
obstacles as they confront us is very
imponant to our development. But on my
expeditions I downplay external thrills.
There is a lot of challenge and adventure in
living outside and exploring rugged, wild
country. If someone goes out with the
purpose of dominating or overcoming
nature, they are using it to build up their
own ego. There is a big difference between
that and going out to humbly learn about
oneself.
For mQre information on Slickrock
Expeditions, wntact:
Burt Kornegay
P.O. Box 1129
Cullowhee, NC 28723
-recorded by Stephaen De/or, Didier Cuzange, and
David Whttkr
Summer 1987
�more
ADVENTURES IN THE REAL WORLD
WOLFCREEK Wll.DERNESS SCHOOL
by Curry Morris
Wolfcreek Wilderness School in
Blairsville, GA has been offering programs
for teenagers for 15 years.
The school recognizes the natural
environment as the ideal locale for
self-realization and offers a variety of
outdoor courses to promote self-reliance and
personal growth. The school also has
mountain heritage programs that teach
aspects of the land-based cultures of the
Cherokee Indians and the early white
setllers.
"I'd like to leave you with a little
thought I've been thinking about ..... it's
about finding the "rhythm of life" .... .'The
Rhythm oflife" is like truly good music: if
you have to ask what it is, you'll never
know. You and the people at Wolfcreek
showed me how to find my "rhythm of
life". Thank you." - C (Sclwol course)
One of the school's most specialized
offerings is a 26-day outdoor exploration
program for teenage boys in trouble with the
law. For many of the boys the program is a
last alternative to long jail sentences. The
program is not specifically therapeutic or
rehabilitory, but is based on the premise that
challenging experiences in contact with the
world of nature can put a boy in touch with
deeper and truer inner resources untapped in
life on the urban streets, that can serve as
the foundation for a new awareness of self
and can lead to a new relationship to
society.
During the summer one- to
three-week courses are open to individual
youths of all ages.
Wolfcreek Wilderness School
Rt. I, Box II90
Blairsville, GA 30512
KATUAH- page 14
OU1WARDBOUND
by Doug Silsbee
Outward Bound was conceived when
a British shipping magnate observed that, in
several instances when his ships were
torpedoed in the North Sea, it was often the
older, more seasoned sailors who survived
in the lifeboats, while younger, physically
stronger seamen perished.
Outward Bound founder Kurt Hahn
began the program as an experimental
approach to train younger seamen - not in
survival skills per se, but in fully utilizing
their own tenacity and inner resources in
difficult circumstances. The program was
continued in British private schools as a
training course for adolescents. Hahn's
vision was to strengthen society by
improving the individual's self-concept,
sense of responsibility to others, and
awareness of Lhe potential to achieve
seemingly impossible goals.
There are now 30 Outward Bound
schools in the world, one of which is
located on Table Rock Mountain, NC. The
North Carolina Outward Bound School runs
wilderness-based courses in a number of
places in Katiiah, from Linville Gorge and
Grandfather Mountain to Standing Indian
and the Chatooga River. The goal of the
school is to create powerful emotional and
spiritual experiences for the 2,000 students
that take part each year.
The programs offered by the organization
are personal growth and values oriented,
and wilderness is an important component
of the training experience. Participants,
many of whom have never slept outside in
their iives, spend from 4 to 23 days outside
with a group of 10 to 12 other students and
two instructors.
Courses take place in the wilderness
because of its inherent spiritual value, and
because it is a new and unfamiliar
environment for most of the participants,
and it is a much less complex emotional
environment than civilized society in which
to learn about oneself.
fears: of falling, of not looking good in
front of their peers, of being alone, of
failing. By dealing with the external
challenge of the activities, and the internal
challenge of their own fears and perceived
limitations, participants come to better know
themselves.
Other activities focus much more on
the group, and impel group members to
come to terms with conflict, to look hard at
their own decision-making processes, and
to find new and more effective ways to
work together towards a common goal
Outward Bound experiences are
different from most initiation rites in that
they do not occur at a set time in a person's
life, and are (usually) not proscribed by
someone else as a prerequisite for coming of
age. There are special c-0urses offered for
educators, adult women, people over age
55, corporate executives, alcoholics, and
cancer patients, but a majority of Outward
Bound participants are adolescents, and for
these the course provides a powerful and
meaningful "initiation rite" into adulthood.
NC OurwardBound School
121 N. Sterling St.
Morganton, NC 28679
,y/1
p
Course activities are designed to place
people under a manageable, yet significant,
degree of stress. Rock-climbing, a specially
designed ropes course, whitewater
canoeing, hiking. solitary time in the forest,
and runs on mountain roads and trails are
new and challenging experiences for most
of the participants. Many of the activities
require inctividuals to confront their own
Summer 1987
�adventure, education about the tribe's
cultural heritage, and community service.
In 1979 Gil Jackson, head of the
Family Services office on the Cherokee
Indian Reservation, and Earl Davis, a
former Peace Corps worker, began the
Cherokee Challenge program in response to
problems they saw among the youth of the
Eastern Band of the Cherokees.
"Most of the kids felt poorly about
themselves," said Davis, "and that feeling
arose specifically because they didn't feel
good about being Indians. Any time they
saw Indians portrayed, it was in a negative
way - the image they had was that Indians
were at best poor and slovenly and at worst
public drunks.
"Cherokee Challenge was begun
initially because the kids needed to know
that there was a lot in their Indian heritage
that they could be proud of. We want the
young people to feel good ~of who
they are, not in~ of who they arc.
"That was in 1979. Now the
organization's concept has broadened
somewhat, because we have found that
when the kids think better of themselves,
they do better in school, they're more fun to
be around, and, in general, they're bener,
healthier people."
The Challenge groups from each
township on the reservation and in
Robbinsville are organhed into gru ups
called"clans", after the fu~cient Cherokee
clan system. Participants arc 11-14 years of
age and mostly boys. One clan has a mixed
membership of boys and girls. The others
meet separately.
Cherokee Challenge activities stress
KATIJAH - page 15
All aspects of the Challenge program
are group oriented, and the canoeing,
rock-climbing, hiking, and caving
eitpeditions, said Davis, "help the group
members to learn about themselves and
about each other. The trips get the kids
outdoors, where they learn new skills and
learn how to get along with others."
On one caving expedition the group
went to cast Tennessee near Craighead
Caverns (now the tourist attraction Lost Sea
Caverns), which archeological excavations
have revealed was formerly used for council
meetings or ceremonies by the native
inhabitants.
'The group went into large caves near
there," Davis related, "so they could
experience the wonder of the caves and feel
the annospherc their ancestors felt 200 years
ago when they gathered there for an
initiation or a meeting."
Service work - picking up trash,
splitting wood for the elderly, visiting at the
old people's home, to name a few of the
activities - helps the children in getting along
with the community and points them toward
worthwhile ways to fit in. "It shows them
that they, too, have a role in the life of the
community," said Davis.
As a part of reclaiming pride in their
native heritage, the children have been doing
sweat lodge ceremonies under the tutelage
of Nora Montelongo and her son, who is a
pipe-carrier for the Cherokee nation. The
sweat lodge is a sacred rite of bodily and
spiritual purification that in fonncr times
was practiced before any important mission
was undertaken. In the lodge the children
learn chants and songs in the Cherokee
language, which otherwise is not widely
spoken among the young people on the
reservation.
In speaking of the ceremony, Davis
said that the young people are expected to
approach it seriously and that "they are
taught that the sweat lodge is a valid way to
communicate with God, the Great Spirit, the
Life Force, or whatever we want to call that
part of ourselves."
The Cherokee language has proven a
stumbling block, however, in the cuhural
preservation project "Fading Voices", which
is an interview program fun ded by a
foundation grant in which young people
from Cherokee Challenge were to go among
elders of the tribe to record their stories,
reminiscences, and details of the way tribal
life used to be.
"We haven't been able to get as much
participation by the kids as we had at first
hoped," explained Davis, "because the old
people are more comfortable speaking in
Cherokee. It is their native tongue, and they
can express themselves beuer in their native
language. Since so few of the kids know
Cherokee, many times they got left out of
the conversation.
"Since we have been under some
pressure to produce materials in order to
comply with the conditions of the grant,
much of the work has necessarily been
taken over by adults familiar with the
language. However, I hope that later on we
can turn the kids loose with tape recorders
to get interviews in the way they want to.
This oral history program is extremely
valuable - any time one of those old people
passes away, something irreplaceable is lost
- but it would also be valuable for the kids
to have the experience of communicating
with the ciders, even if we don't get a foot
of tape from it."
"We want the young people
to feel good because of who
they are, not in spite of who
they are."
Material from the "Fading Voices"
interviews will be printed in a special issue
of the Journal of Cherokee Studies
published by the Cherokee Historical
Museum.
Working on a shoestring budget and
relying largely on volunteer help from the
community, Cherokee Challenge has made
strong beginnings in the formidable job of
picking up the broken threads of Cherokee
tribal tradition and reweaving them into a
meaningful community life for the youth of
the tribe today.
/
Cherokee Challenge
P.O. Box507
Cherokee,NC 28719
Cheroue Challenge is a Mn·fJl'ofil organization.
Summer 1987
�NATURAL
WORLD
NEWS
THE BUTTERNUT IS DYING
by Clyde Osborne
The white walnut, another of
America's great nut and timber trees, seems
headed for extinction, says Bob Anderson,
a plant pathologist at the Southeastern
Forest Experiment Station near Asheville,
NC.
Better known as the butternut tree,
this walnut species has been hit by a fungus
disease known as the butternut canker.
"And no one is doing.anything about
it," Anderson said as he pointed out tree
after tree in the Bent Creek drainage basin
being devastated by the disease.
"There's not a single scientist in the
nation trying to find a solution to this
problem. A pathologist at the University of
Wisconsin worked on it for 10 years, but he
retired three years ago, and no one has taken
up his work," Anderson said.
The disease was first found in 1967
and has spread rapidly. In 1966 a survey in
North Carolina and Virginia found 7 .5
million butternut trees in the two states.
A new survey which has just been
finished found that there are only 2.5
million left, and almost all of them are
diseased.
Cankers spread around branches and
trunks, eventually killing the infected trees,
although each canker lasts for only one year
and then heals over. Eventually the trees are
girdled by canker after canker in the bark
and the cambium "right down to the wood",
according to Anderson.
The chestnut tree, decimated by a
blight disease, has continued to live because
it continually sprouts from the roots left in
the soil. But the butternut doesn't send up
sprouts from the roots.
And sadder yet is the fact that the nuts
of diseased butternut trees are not viable.
The disease puts the trees under extreme
stress. The nuts produced are useless for
propagation. "So unless some answers are
found by someone, it looks like the tree is a
goner," said Anderson.
A pathologist in Virginia told
Anderson that he had found a few butternuts
which seem to have some resistance to the
disease.
If these resistant trees could be
propagated, he said, they might be used to
restock forests where butternuts have been
eliminated or are being killed.
The butternut tree is basically a
northeastern American tree. Like many other
northeastern species, it grows in the
Appalachian mountains, but is uncommon
in other parts of North Carolina.
KATUAH-page 16
Butternut has been used for furniture,
cabinets, fine woodwork, and panelling. Its
wood is lighter than that of black walnut.
But it has been an economically valuable
tree just like its cousin over the years,
although it has never been as prevalent .
The black walnut seems to be
resistant to the butternut canker, Anderson
said, "although you can infect the tree
manually by intrOducing the fungus into it"
And occasionally, black walnut
saplings, if under stress, will show signs of
the disease. Still the disease does not seem
to be a threat to the black walnut.
Reprinted from the Asheville Ci1ill.l1 by
permission.
THE AMERICAN CHESTNUT
Nawral World News Seivice
The American Chestnut was the: most
generous tree in the forest., giving nutritious
nuts for humans, livestock, and wildlife.
The wood was lightweight, rot resistant,
and had a beautiful grain. The bark was an
excellent source of tannin. The native
chestnuts grew 30% faster than oaks, and
even surpassed the rate of growth of Tulip
Poplar. A mature American Chestnut tree
could be over 100 feet tall and have a
diameter of 10 feet or more. And
furthermore, the chestnut composed 25% of
the Appalachian forest trees, growing
everywhere from deep rich coves to dry acid
ridges.
The American Chestnut is now extinct
within its native range, except for the
shrubby sprouts that grow from the old root
systems. It is the victim of a fungus disease
called "the blight" that was accidentally
imported on some Chinese Chestnut trees
around the turn of the century. The blight
kills the trees by forming a canker just
underneath the bark, which spreads until it
eventually girdles the tree. The Cninese
trees evolved with the blight for thousands
of years, and are resistant to it, but the
American Chestnut had no resistance. The
root systems of the trees survive and
continue to send up new sprouts, but the
blight usually kills these before they grow
large enough to produce nuts.
Because of the American Chestnut's
generosity and dominance of the eastern
forests, its demise is considered the greatest
biological disaster in recorded history.
There have been many disappointing
attempts to bring the trees back, but it seems
that the time has finally come for a
breakthrough in blight-resistant American
Chestnut trees.
The Chinese Chestnut is
blight-resistant and produces large nuts, but
it is a cultivated orchard tree and could not
survive or reproduce in a wild forest
ecosystem.
The American Chestnut
Foundation is undertaking a "backcross"
breeding program that will result in a tree
with the blight resistance of the Chinese
Chestnut and the forest-type timber growth
of the American Chestnut. The initial step
in the backcross breeding program is to
cross a Chinese with an American chestnut.
This bas been done before, but the offspring
usually resemble the Chinese parent in their
growth pattern and only about half of them
are able to resist the blighL With backcross
breeding, the blight-resistant half of the
Chinese X American offspring are crossed
with a pure American Chestnut.
Approximately half of the hybrid offspring
of this cross are blight-resistant, but since
they are 3/4 American Chestnut, they will
exhibit more of a forest-type growth pattern.
Working with only the blight-resistant half
of each generation, the backcross step is
repeated to bring in more and more of the
American Chestnut growth pattern while
retaining the blight resistance acquired from
the original cross with the Chinese parent.
If the American Chestnut Foundation can
get the financial support it needs to continue
the backcross program for 20 years, we
should have a blight resistant chestnut tree
that is almost identical to the native
American Chestnut. (Then we'll have to get
out our hoedads and stan planting chestnut
trees on those Farce Service clearcuts.)
There is yet another ray of hope for
the American Chestnut. The blight, a
fungus disease, has become infected with a
virus disease in some areas of the country.
The infected blight is known as
hypovirulent, and even the non-resistant
chestnut trees are usually able to survive
infestation by bypovirulent blight. If the
hypovirulent blight spreads and replaces the
killing blight, then the old American
Chestnut root sprouts that are already here
in the forest will be able to grow to
Summer 1987
�maturity. The drawback to hypovirulence is
that there appear to be many different strains
of the blight fungus, and each strain of the
blight can only be affected by a compatible
strain of hypovirulent blight The American
Chesmut Foundation is sponsoring research
on hypovirulence aimed at isolating
hypovirulent strains that can spread
naturally through the forests.
The American Cllestnut Foundation
publishes an annual joumal and accepts
tax-deductible contributions. Contact:
Dr. David French, Treasurer
The American Chestnut Foundation
c/o Dept of Plant Palhology
University of MinllCSOla
St. Paul, MN 55108
For more information on chestnuts,
subscribe to:
Cheslllutworks
RL I, Box 341
Alachua, FL 32615
($10 per yenr - 2 issues)
NATIONAL FOREST PLAN:
CONTROVERSY CONTINUES
TIIB GYPSY MOTii COMETH
Nalllral World News Service
The "public input" meetings were
well attended, yet an eerie silence persisted
throughout. Most had already heard of the
millions of acres defoliated in the
northeastern states. Few came to debate or
question the proposed treatments. AU came
to find out just what was to take place.
At stake was the fate of 11,000 acres
of private and federal lands in Clay County,
NC. The Fires Creek watershed bad become
the site of a "spot infestation" of the feared
gypsy moth and had received a personalized
environmental impact statement and a
custom-made "eradication program".
The gypsy moth, Lymantria dispar
L., was imponed into this country in 1869
in an attempt to create a silk-producing
moth. The rest is history. What the future
bolds for us here in Southern Appalachia
may come as a surprise, for the gypsy has
arrived.
The gypsy moth is more than an
out-of-state transplant. It is a symbol of our
mobile society. It is highly adaptable and
has no natural predators here. The larvae
spin silken threads and are carried by the
four winds. The adult moth lays eggs on
any object near at banct, thus hitching a ride
to faraway and exotic places.
Natunl World News Service
The 15-year management plan for the
Pisgah and Nantabala National Forests was
made official in April and immediately
elicited another storm of protest from both
local and national environmental watchdog
groups.
At issue were three points insened
into the plan in Washington after a
compromise draft plan was submitted from
the US Forest Service regional office. The
first point said that if timber demand
increases, the maximum acreage liable for
cutting could be raised from 586,000 to
846,420 acres. The new plan also called for
a study to assess that demand, although the
last study was completed only two years
ago. The new plan also called into question
the status of three areas declared as
wilderness in the draft plan. A brief
statement insened into the final document
said that wilderness designation for Craggy
Mountain, Lost Cove (Avery Co.), and
Harper Creek (Avery-Caldwell Co's.)
would be subject to review and "possible
modification by the Chief of the Forest
Service, the Secretary of Agriculture, and
the President."
The Western North Carolina Alliance
was already intending to appeal the plan
because of the high level of clearcutting
called for in the Pisgah and Nantahala
forests, but the Wilderness Society, a
national environmental group, said through
spokesman Ron Tipton that the insertion of
the three points into the plan would almost
cenainly result in an appeal from that group
as well. Tipton indicated that other
environmental groups might join in the
action.
Its food source is primarily the
foliage of oak trees, but it also feeds on
hickory, poplar, birch, and cherry leaves,
while a menu of 500 species of shrubs and
vines is also available. Fruit trees, some
nursery stock, and evergreens such as
spruces, helmlock, and pines are selected as
well by older larvae. The primary goal. of
the larvae is to eat, and after the first molnng
this becomes a twenty-four-hour-a-day
obsession.
The effects of defoliation are varied
and depend on several factors. Dry sites
with shallow soils seem to be more
susceptible than protected sites where
moisture and organic matter are adequate.
Yet, slow-growing trees may survive
repeated defoliation better than fast-growing
timber. Healthy trees can withstand one or
two consecutive defoliations while stressed
trees and evergreens succomb after one
attack. Even the healthiest tree will exhibit
dieback and a 30 to 50% reduction in
diametric growth. Defoliation weakens trees
and valuable energy reserves are used to
refoliate. Weakened trees are attacked by
other opponunistic pests and usually die.
Defoliated areas are subject to
increased levels of runoff and
sedimentation, increased temperature, and
ultra-violet light levels at the forest floor and
waterways. Larvae droppings are a stream
pollutant Mast crops would be drastically
reduced. The overall change in plant and
animal species composition would be
cataclysmic.
It was obvious that some action had
to be take.n. The Southern Appalachian
region is considered to be more favorable
than any other area previously occupied by
the gypsy. Conditions in Clay County we~
shown to be more than adequate to sustatn
very high population levels. AdditionallY,
clearcutting to favor oaks, the current
management technique iJn the National
Forest lands, encourages infestation and
timber loss while mixed hardwood stands
are less susceptible.
Unless remedial action against the
moth was taken, the Animal and Plant
Health Inspection Service (APffiS) of the
US Department of Agriculture, acting on a
congressional mandate, could quarantine all
timber products, nursery stock, horticultural
and agricultural crops, and regulate the
movement of mobile homes, RV's, and any
object that could harbor eggs and increase
the spread of the insect The result of this
quarantine would be socio-economic chaos
in the region.
Because of the large acreage of the
Fires Creek tract, aerial spraying was
accepted at the public meeting as the o.nlY
viable method of attack. Several chenucal
and biological alternatives were proposed to
curb the infestation. Each came with its own
dangers.
The dangers of introducing synthetic,
chemical insecticides are widely known,
thus the treatment was not seriously
considered. The idea of biological control
was the preferred alternative.
It was agreed that two foliar
applications of a liquid formulation of
Bacillus thuringiensis (Bl) and Dimilin
(Diflubenzmon) would be sprayed 7 to 10
days apart at the onslaught of larval
feeding. Bt would be used along waterwars
and Dimilin throughout the steep mountatn
terrain.
Bt is a naturally-occurring bacteria
which when eaten by the larvae, induces
digestive paralysis and death by starvation
within three days. It has a relatively small
target group of insect species. EPA bas
given it a "full registration" and has not
assigned precautionary restrications for use
over water. The Bt spores are degraded by
sunlight in 3 to 12 days bot may persist in
the soil for several months before passing
into the food chain. It is "essentially
nontoxic" to mammals, birds, fish and other
animals. Treated areas may be re-entered
once the spray has dried.
.
Dimilin is a harsher but more effecnve
treatment. It belongs to a group of
insecticides known as growth regulators. It
targets insects having exoskeletons and kills
by interfering with the molting stage of their
life cycle. EPA considers Dimilin to be
"moderately to extremely" toxic to insects
and aquatic invertebrates and "slightly" toxic
to mammals, fish and birds. lt has a soil
half life of 1 to 3 years and "will not
accumulate in organisms as it degrades and
passes through the food chain." Research
on the use of parasites and sterile male
moths as natural controls has shown
promise, but the methods are still oriented
towards small "hot spots."
It was the opinion of the expens that
this treatment would control the gypsy moth
with minimal environmental impact. A
- continued on page 18
KATUAH - page 17
Summer 1987
�--------- ,;::II_.·.
.
w--- _i_ _ trca - cn - co-n- u _ i_ _l_ 8 4 8 5 - - -tsim lar _ -tm -t, - d -c-ted n 9_ --- . ---"""""
.;~,~~~=·--------C- &_ - - E- -- -A
- P L_RAT- S ARE over thousands of acres along the
Tennessee-North Carolina line (cast of
Johnson City and west of Boone), provided
hopeful results.
In early May spraying on Fires Creek
was completed. Monitoring of the area will
continue for several years. The local feeling
is "what's done is done and it had better
work."
But the gypsy moth is advancing
south at the rate of 6 miles per year.
Rcgardlcssofthcdcgrccofcontrol achieved
in watersheds such as Fires Creek, the
gypsy moth will enter Katuah in
approximately 20 years and within 35 years
will become well established throughout the
bioregional province.
WASTE TRANSPORTATION
Natural World Newi
The Monitored Retrievable Storage
(MRS) facility that the US Department of
Energy wants to locate in Oak Ridge, TN
may rum into a semi-permanent repository
for all of the nation's high-level nuclear
waste.
Faced by widespread citizen
resistance, DOE hopes for completing a
nuclear waste repository by their 1996
contract deadline have faded into the
distance. The MRS is currently the favored
alternative as a storage place for the spent
nuclear fuel rods that will be passed over to
the government in that year.
If the MRS were to be built, 13,400
shipment-miles of radioactive nuclear waste
in railcars and 6,200 shipment-miles in
trucks would pass through the Katiiah
mountain area annually, according to figures
released by the Southern States Energy
Board. Without an MRS facility,
3,700-5,400 shipment-miles of wastes
would pass through the mountains annually
during the next few years.
Responding to this threat, citizens
from 13 states met in Maryville, TN in
response to a call by the Blue Ridge
Environmental Defense League to devise a
strategy to counter the proposed MRS and
the problem of nuclear waste transponation.
The group coalesced into a new
organization,
the
Southeastern
Environmental Network and agreed to work
on nuclear and hazardous waste
transponation problems and to encourage
alternative fuels and energy sources.
The new organization represents a
consensus that local people need to take the
initiative in determining new directions for
energy policy. The feeling was that if the
people did not do it for them.selves, nobody
would, and that local groups needed to
make their needs clearly felt in the legislative
chambers and, in effect, "lead the leaders"
to better solutions to questions of energy
generation and waste disposal.
KATUAH- page 18
.[:\_f;~~; .··
~:f-'"''"..
.
. ; ·'1:·
.-:).:• ·~
..,,
• ".:!.: :.-. ,•
.·!~·::··;-. ~,
· ti·
·:.,.,.~.~
;;~t:~Y ·
STATE ENDANGERED LIST
·z~;!:: .#~. NC Wildlife Resources Commission
r"i ,..
!~J/_.
The North Carolina Wildlife
Resources Commission is seeking
legislation that would create an official state
list of animals that arc endangered,
threatened, or of special concern in that
state.
A bill now under consideration by the
NC General Assembly would allow the
Commission's Nongame Advisory
Committee to name members to a council of
wildlife scientists. Those experts would
develop and use standard criteria for
identifying and placing animals and birds in
the three categories.
Debbie Paul, manager of the
Nongame Section of the Division of
Wildlife Management, said, "We have rare
species of particular interest in North
Carolina that aren't on the federal list. There
are several unofficial lists of rare animals,
but none developed under scientific review
or using standard criteria."
Some animals already considered
endangered in Nonh Carolina include the
peregrine falcon, the bald eagle, and th~
eastern cougar.
•
,
MOUNTAINS GET THE SHAKES
NUCLE A_ .....,
- - _ R
WASTE," SAYS DR. SMELLO
Nauual World News Sa-vice
How far away is the Shearon Harris
nuclear plant from the mountains?
As close as your electric bill, CP&L
ratepayers learned at a NC Utilities
Commission hearing in Asheville May 20
when company representatives told a
stunned audience that they were seeking a
26% rate increase over the next two years.
The revenue is largely to pay for the $3.8
billion Shearon Harris facility, which went
into operation on May 2.
CP&L spokespeople did offer to give
customers a reduction in fuel rates and an
overcharge refund, -which would panially
offset the effects of the increase during the
first year, if consumers agreed to swallow
the proposed rate hike.
Many of the people who jammed the
hearing were elderly people on fixed
incomes who may have remembered the
exuberant early days of nuclear power when
officials promised "power too cheap to
meter".
The Harris plant was criticized
throughout its construction for consistently
running over budget, but only later will
consumers learn about the "hidden costs" of
the Harris plant, which are not figured into
cost estimates for nuclear power: the price
of radioactive waste disposal and of
"decommissioning" (tearing apan and
disposing of the irradiated building
structures) in 40-50 years when it must be
taken out of service. Environmental coSts,
of course, never show op in corporate
accounting.
Or. Smcllo, a colorful clown ,
attended the meeting wearing a sign saying,
"CP&L rates are a nuclear waste". Smello
accurately summed up the feeling of the
meeting at the end of his address when he
said, "I may look like a clown, but CP&L is
areal joke."
/
Narural World News Service
An earthquake registering 4.2 on the
Richter seismic scale shook parts of Katiiah
during the early-morning hours of March
29, 1987. Sheriffs' departments and rescue
squads received several calls from alarmed
residents, but damage by the tremor was
limited to pictures shaken off the walls.
The quake centered
30 miles
southwest of Knoxville, TN, but the effects
were felt as far cast as Andrews, NC.
Katiiah is located in the Appalachian
Seismic Zone. According to the Tennessee
Eanhquake Information Center, this wne is
a weak spot in the Earth's crust where two
major tectonic plates meet and overlap.The
two plates generate great stresses where
they press together. The seismic rone is an
area where that pressure is likely to be
released in the form of an earthquake.
The last major quake in the
Appalachian Zone was a movement of 5.8
magnitude in 1897 that was centered near
Pearisburg, VA. The March tremor was the
first to register over 4.0 in 13 years.
According to the eanhquake center,
the Appalachian Seismic Zone is an active
area, recording 25 to 30 shakes per year,
but most of the activity registers under 2.0
on the Richter scale and is not perceptible to
humans.
NEWS
The senate was held hostage
today
by strongwomen who fired
brilliant bursts of metaphor
over their heads
and then escaped
into a waiting
Future.
The Right Hemisphere Liberation Army
has claimed responsibility.
• Will Ashe Bason
Summer 1987
�MONITORING TIIE 'CIDE
SEASON
It's summertime again in Katuah!
Time for sunshine, birds, flowers .....and
poisonous chemical sprays.
Many farmers, companies, and
government agencies use herbicides and
pesticides for fast, effective, and highly
tocic weed and insect control. Farmers
spray pre-emergent herbicides to discourage
weeds in their com and tobacco. Railroad
companies and state transportation
departments regularly spray railroad beds
and roadsides, utility companies poison
powerline right-of-ways to keep them clear,
and the US Forest Service blankets selected
areas in the National Forests with herbicide
sprays from helicopters. Throughout the
growing season, farmers protect their crops
with pernicious, long-lasttng pesticides.
Suspended particles of these liquid
sprays drift great distances through the air.
They enter the food chain by being inhaled
or ingested in contaminated water and food.
The sprays are highly foen, carbon-bound
chemicals, so instead of being broken
down, they accumulate in the bodies of
humans and animals.
Acute exposure to pesticides and
herbicides cause a burning sensation in the
skin, eyes, or throat, and forms congestion
in the head and lungs. There may be
swelling and aching in these areas and
coughing.
Sub-acute exposure may cause only a
listless, achey feeling and a low resistance
to virus. This level of exposure is possibly
more dangerous in the long run, because the
cumulative effects may result in cancer or
other degenerative diseases years later when
the cause is hard to pinpoint.
A group in Floyd County, VA
is surveying the effects of toxic
sp rays among their community
members and encourages groups in
other parts of Katuah to do the same
by keeping records of spraying dates
and locations and watching for any
apparent differences among family
and friends.
"If we all do this and compile our
records," they say, "we may notice a
pattern, and we will have more information
with which to stand up and say that most
spraying is unnecessary and unsafe."
Contact: Nancy Barnhardt
P.O. Box 417
Floyd, VA 24091
A VIEW FROM THE
by Mchael Hockaday
CORNERS
Valuing Trees:
A Thought Burl Had
Nowadays I was thinking: what Is
a tree worth anyways, In the year of its
cutting, and in its lifetime, that being a
history of everytime we change it? One
half a tree becomes a stud framed In a
wall as long as it stands, forever worth
about a dollar twenty-nine. That's what
you paid for it. Sure, it helps (or
doesn't help) hold up a wall, a door, a
window, but its inherent value as a
stud has been fixed, done with,
forgotten behind a layer of fabric,
sheetrock, paneling. Done for. Gone.
Another soldier of the forest bites the
dust of anonymity. Other trees, or
half-trees, quarter-trees, trunks,
boards, cherished in their dead state
more than when they grew alive, are
used, touched again and again,
changed, utilized in continually
various ways; these have a life in
history as various as many lives.
This winter, after Christmas
mostly, I started cutting up the gnarly
little yellow pine poles a neighbor
used some years ago to hang that
season's crop of tobacco in my barn. I
had mentioned in the fall he'd better
come get them, else they'd be dust by
spring. More nitrogen in the garden.
Gone. Done for. I decided to handcut
them to stove and hearth length with
my bucksaw that's been hanging
around doing very little since I made it
more than a year ago.
It's work, in-between, after-work,
work that's harder as their girth gets
bigger, but chainsawing them hasn't
been a joy either. And it's quiet at
least, a task more aimed at viewing
and appreciating the winter sunsets,
end as they may.
These poles (trees) 1 was
rendering into kindling had been
grown, whether by God and nature or
man 1 don't know, cut down, trucked
around, de-limbed, nailed up to
support a cancer-causing agent, left to
rot, then taken down, de-nailed,
dragged from the barn, sawed Into
length, and carried again inside to
quickly burn into ash. Makes a hot fire.
Good start for winter mornings. Can't
be used to hold up much anymore.
Gone. Glad to have it. And what a
store of time and labor went into the
using of those trees, each one a part of
the shade we love in summer, helping
to sustain some forest's mystery. What
attention we have given them.we who
are In need of trees, maybe more
attention than some people and
animals get. So what 1 the worth of
is
those trees that cost the original user
nothing but the time spent getting
them? And another thing: the same
parts of a tree that may be less than
their worth to use them - a real waste
of time
twisty, doughty ,
unmanageable for building needs maybe the very material made into
items that become collectibles - the
life-size carving of a saint, a sparkling
oaken
threshold,
or
the
delicate-colored, uniquely shaped
panel, screen, or fan. What is the worth
of only that sort of tree? How
expensive is shade?
So is it irony, fate, wisdom, or
simply a matter of economics that the
ugliest, most hard-to-get-to, orneriest
trees become the survivors,
landmarks, or sacred ones? Some
trees are not made for studs, but
mostly all wood bums if you get it hot
enough.
When summer came and that
shade that is woven by a community of
trees appeared, beckoning in its cool
appeal, I left off the burning of
deadwood to go and just sit under
such a precious canopy of living
wonder. I sat content awhile, having
for a spell no further need to cut,
change, bum. There, in those healing
depths of forest - or was it a wood? who cares? - the creek chuckled as it
sparkled along to the sea, and I could
not but agree that things seemed fine
in such a greenwood, while the sun
blazed and wind shimmered the
heatwaves. "What is the worth of these
trees?" I was thinking.
Gr1tphics by Rob Mcssiclt
KATUAH- page 19
Summer 1987
�Resource Directory
Hurrah!
Plan et Dr um Foundation has just published
A Bioregiona l Directo ry listing bioregional groups,
publications and contact persons in Nonh America. The directory
includes a brief description of each listing and it also includes a
map of the represented areas. To purchase a directory ($2) or to
fi.nd out about joini.ng Planet Drum ($15), contact: P lanet Dru m
P.O . Box 31251, S an F r a ncisco, CA
F oundation,
9413L Here are some selections from the Directory:
Mattole Watershed Salmon Support Group,
P.O.Box 188, Petrolia, CA
95558
(707)
629-3514
Restoring near-extinct native populations of Ki.ng and
Silver salmon through the use of low-tech propagation
techniques and habitat repair, MWSSG focuses on
salmon as an indicator species in order to raise local
watershed consciousness. Established in 1980, the
group has released over 100,000 salmon into the Mattole
River.
Ohio River Basin Info rmation Service, 103
Gibson Lane; Wilder, KY
41076
(606)
781-5502
ORBIS gathers and distributes information that is
pertinent to the health of both the natural and social
ecology of the Ohio River Basin. It is concerned with
water pollution, soil erosion, and ways in which the
human community can promote healing the bioregion.
ORBIS runs Sunrock Farm, a bioregional educational
center, which hosts a program on "Fanning and the
Natural World" including activities, tours, songs and
hayrides for lhe kids.
ORBIS will eventually publish a resource newsletter,
"The Heartland Teacher", to promote bioregional
education at the elementary school level.
The Hopi Epicentre for International Outreach
The Hopi E p icentre fo r I ntern ational O u t r each has
opened its doors under the authority and auspices of the Hopi
Traditional Leaders from the village of Mishongnovi on Second
Mesa. Its purpose is to educate the national and international
communities about Hopi culture, history and spirituality in
relation to current events and how each individual must take
personal responsibility towards the healing of the Earth and all
her inhabitants.
Directed by spokeswoman Marilyn Harris from
Mishongnovi, the office is currently worlcing on a film project
ba~ed on the "Hopi/Dine Neighborship Gathering". It is an effon
to inform, educate and share important spiritual perspectives of
Natural Law with the hope of stimulating creative solutions to the
problems facing humankind today. Also, there is an effort to gain
entrance to the UN as the Sovereign Hopi Nation to address an
official meeting of the General Assembly in order to deliver the
Navoti (Hopi prophecy and knowledge).
To inquire or connibute:
Hopi Epicentre for International Outreach, 22 S. San
Francisco St., Suite 211, Flagstaff, AZ 86001. (601)
TILTH Association, P.O. Box 218, Tualatin,
OR 97062
TILTH is a non-profit association on the Pacific
Nonhwest which links urban and rural people who
support a sustainable, regional agriculture. Members
include commercial organic farmers, small holders,
market and home gardeners, landscape designers and
many others who either practice or support biologically
sound and socially equitable agriculture for the region.
TILTH publishes a quarterly journal and periodic
newsletter updates.
TILTH ASSOCIATION/SEATILE
4649 Sunnyside Avenue North, Seattle, WA 98103
SEATILE Til.,TH is an urban chapter within Til.,TH's
regional network that is interested in city-based food
production. Its office contains a resource library of
books and journals devoted to urban gardening and
animal husbandry. Seattle TILTH .aJso has a
"Demonstration Garden" featuring raised-bed vegetable
planting, espaliered fruit trees, composting
demonstrations and a solar greenhouse.
774-2644
Earth Island
Earth Island Journal, An International E n viron m en tal
N~ws Magazine is an invaluable resource for keeping in touch
with the ecologicaVcultural health of the planet--including
rainforests, sustainable development, indigenous peoples,
appropriate technology, etc. Earth Island is a network
(computer and otherwise) of individuals, projects, ideas, and
places that promote ecological consciousness and action.
Ea r t h Island I n stitute, 13 Columbus Avenue, San
Fran cisco, CA 94111
KATUAR - page 20
NABC Il Proceedings
The NABC II P r oceedings from the North American
Bioregional Congress, 1986 is now being published. It is a
90-page quality paperbound book which contains highlights of
the week-long Congress, including reports, resolutions, and
summaries of presentations as well as photos. The topic areas
ran;l:e from alternative economics, eco-feminism, permaculture,
nauve peoples and people of color to bioregionaJ envisioning and
poetry. Price is $l0eacb plus $1.50 p&h.
Contact: Alexandra Han/ Proceedings, P.O. Box 1010,
Forestville, CA 95436
Summer 1987
�m
Big Mountain
"Our way of life is our re ligion, and our
teaching. If we are r elocated by force, we will
all die slowly. The people wo uld not be in
bala nce with Mother Earth and Father Sky and
t he spirit ual people. In ever y way, he re we are
connected to t he la nd. We belong here."
Ma ry T. Begay, Dine elder
Background:
Just south of the Peabody Co:i1 Company strip mine at Black Mesa
(AZ), the U.S. government is forcibly relocnting 10,000 Navajos (Dine) nnd
100 Hopis in what has come 10 be known as the Navajo-Hopi land dispute.
In 1974, Congress passed Public Law 93-531, which crcntcd n
Relocation Commission and declared that Navajos and Hopis living on I.he
wrong side or Lile panition hne c1rawn by Congress would have to move.
Native leaders charge that the relocation is designed 10 facilitate access 10
minerals, primarily coal, underlying the disputed lands. Relocation is
cwrently being accelerated by livestock seizures, fencing by government
crews, a housing construction ban, and harassment of Navajos resisting
relocation. Nnvajos who hove voluntarily moved to nearby cities have fallen
victim 10 fradulent real estate deals and loansharking. (frotn Th e
Workbook, Southwest Research & Information Center, P.O. Box 4524,
Albuqucniue. NM 87106)
Big Mountain suppon groups around th~. contin~nt
continue to renew their effons to suppon the traditional Dine
(Navajo) and Hopi peoples in their struggle against forced
relocation from lheir homelands.
Currently, a lawsuit is being filed which challenges the
constitutionality of forced relocation by demonstrating the
inseparable relationship between the land and the religious
practices of the traditional Dine. All attorneys involv_ed a;e
donating their services, but funding for offices, etc. is sull
needed.
Both the US House and US Senate arc planning to conduct
field hearings this fall in the Joint Use Area (JUA) and Hopi
Village Nations, concerning this issue. In the House, the
commiuce which will be conducting the hearing will be the
House Interior and Insular Affairs Committee. Three
representatives from around the Katuah arc~ are on this
committee: Clarke (NC); Darden (GA); and Lewis (GA). These
hearings could possibly be an imponant way for ~c traditional
Hopi and Dine voices to be heard. If you want to wntc to express
your concerns, write: Rep_ _; US House; Washington, DC
20515.
Although the Dine arc usually self-sufficient, government
harassment in recent years has created a serious need for food,
clothing, wool, and tools. A slide show "In Defense of Sacred
Land" (30 min w/ tape) is available for sale ($65) or rent
($20/wk). It offers a close·up look at 1he traditional Dine cult~re
at Big Mountain and features the complex reasons behind
relocation and the people's acts of resistance. A video "The
Wrong Side of the Fence" (VHS, 60 min) is also available for
sale ($50) or rental ($20).
For general information on Big Mountain and to make
contributions, contact:
Big
Mounta i n
Legal
Defense/Offense
Committee, 2029 N. Center St.,
Flagstaff, AZ 86001
(602) 774-5233
Prophecies
The coming of great eanh changes ( canhquakes, upheaval, polar
shifts, etc.) in this period of our canh history has been spoken of
in the prophecies of many cultures including_ Hopi, Mayan, ~s
wcli as Christian. In the Mayan tradition, this August, 1987 is
regarded as an extremely significant time. In all the traditions.
great emphasis is placed o~ the period lc_ading up !o these
changes as an important ume for conscious cleanng a_nd
hcaling... a rime for getting in _balance with the Earth an~ w11h
oncsclf...a time to make a special effon to walk evenly With one
anothcr...a time to acknowledge and live within the ways of the
Great Spirit ... to remember the Great Mystery. Even now, Tunle
Island and the whole planet is experiencing great stress. It is
imponant that we listen keenly to what is occurring. Ho!
KATUAH-page21
Green Politics
"Throughous our country aNJ our region there is a deep Med /0 reclaim tht
word 'politics'. Politics does /IOI hove 10 conjure up images of special
illteresu. corporOle affiances aNJ short·range vi.sum. It can begin 10 mean
self-gowrnance, day-kH/ay ciliunshipaNJ long-range understanding. Politics
can begin 10 reflect and align itself with nature and tht Earth instead of
actively defying it. Wt can begin to see pofilics.. .as if people mal/ered...as if
tht biotic community mauered...as if tht Earth mO/ttred.
from "Tht Politics of Participation"
~ Autumn, 1984
H
Currently, there is a thrust towards a new/old dimension to
politics...one that speaks to ecological wisdom, grassroots
democracy, and personal & social re5P0nsibility. It promotes
regionally-based cultures as well as community-based
economics. It encourages an envisioning of the present and the
future, in terms of bioccntric sustainability. The movement here
in North America and around the globe is called "Green Politics".
In North America, both in Canada and the United States,
the activity and focus is more regional and local rather than
national. In the United States, though, there is a Committees of
Correspondence Clearinghouse which serves as a national
networking center for local and regional groups and individuals
in the country. Groups around the continent are working on
many levcls--some arc running local and regional candidates,
others arc drafting political platforms, while others arc forming
study groups, addressing specific environmental and economic
issues, etc.
This summer 1987, Building the G reco Movement
will be the first open national meeting of the Greens in the US,
and will take place July 2-7, 1987 in Amherst, Massachusetts. It
will be an educational conference rather than a gathering to make
decisions for the Green movement. Sponsored by the
Committees of Correspondence, it is open to all Greens and
activists in kindred movements. It will include plenary panels,
workshops, and group discussions as well as music and
celebration. For conference infonnarion and general inquiry:
Na ti o n al
C learinghouse,
Comm i ttees
of
Correspondence, P.O. Box 30208, Kansas City, MO
64112
The ten key values which have been drafted by the
Committees of Correspondence and are being discussed and
stmtcgiz.ed by local Green groups around the country arc:
*Ecological W isdom •Grassroots Democracy
*PersonaJ & Social Responsibility •Nonviolence
•Decentralization •Community-Based Economics
•Postpatriarchal Values •Respect for Diversity
*Global Responsibility
*Future Focus &
Sustainability
Richard Harrison, from the Katiiah region, is planning to
attend the national conference as well as assist in forming a
regional ·11oca1 Green Discussion group . The first meeting will
be held on Wednesday, July 22 at the Pack Library meeting
room in Asheville, NC from 7:00 -9:00 pm. For more
information: Richard Harrison, 183 Edgewood Road, Asheville.
NC 28804 (704) 254-6910.
Resource reading: Green Poli!ks. The G(obnl Promjss:,
Capra and SprellUllc. Bear & Co, S:111t:1 Fe, NM, New cdir.ion t986;
Secjo g Green; The Polj!jcs or Ecology Exp(pjncd.
Porritt, J. Basil Blackwell, Inc. NY 1984 ; The Sojrilunl
Dimcosjon or Green Po(il!cs, Spretnak. Bear & Co, 1986
... periodicals: Green Lfllrr. ed. Jerry Gwnthney. P.O.Box
9242, Berkeley, CA 94709; New Options , ed. !'.tuk Satin.
/
P.O.Box 19324, Washington. DC 20036
Turrie Island is the native name for the continent of Norrh
America.
Summer 1987
�DRUMMING
LETTERS TO KATUAH
Following are portions of a letter sent to the editors of
community papers in Georgia and Tennessee as well as to
Katuah:
Dear Editor,
In order to keep my family off food stamps, I've had
to leave my home in southwestern Virginia for the past three
winters and set pine seedlings on clearcut National Forest
land in the Southern Appalachians.
We use an axe-like tool called a "hoedad" and get paid
by the tree, so we hustle over mountainsides and through
briars, bushes, and the tops of fallen trees. It is hard work,
but the pay is good.
The land we plant has usually been clearcut of any
vegetation over three inches in diameter and then burned over
so that when a planter looks up from planting the view in the
distance is often like a picrure postcard, while the closeup
Looks like a scene of nuclear devastation.
At fll'St I thought that the government must make a lot
of money doing this, but in truth it costs tire taxpayers a lot
of171()ney to clearcut National Forest land!
In the fll'St place, the timber or pulpwood is usually
sold cheaply because of the remoteness of most National
Forest land. Then there is the cost. both environmental and
economic, of the roads that the Forest Service puts in to the
site and the cost of a new gate and Ioele to keep the public
out. Then there are the salaries of various people who mark
the boundaries, bum the site, replant pines, people who
oversee the people who replant pines, and often people to cut
away or poison competing hardwoods a few years later.
The cash from the timber sale only barely begins to
pay the money price and could never pay the environmental
price of the cuttings.
Replacing the mixed hardwood forests with rows of
pines reduces the food resources available for many animals.
Cutting the hardwoods also reduces the brilliance of the fall
colors in the mountains. The new pine forests are made of
trees genetically similar to each other, which are more likely
to fall prey to insects or disease before they are scheduled to
be cut When this happens, the Forest Service sometimes
sprays large areas with insecticides, and this has a large
economic and ecological cost
The Appalachians can never really compete in growing
pulpwood with the deeper soil and warmer climare of the
nearby Piedmont or the Coastal Plain, and in the misguided
and federally-funded attempt to do this we will lose priceless
mountain topsoil into our streams and lakes and also lose a
lot of money.
rm not advocating an immediate end to clearcutting,
rather a slowing down to think it over and an end to
automatically favoring pines over hardwoods.
The policy of clearcutting was begun in a sincere
attempt to help our local economies. 11 is certainly true that I
need the money I make at my job. So let's invent some more
wholesome employment for ourselves:
- Perhaps we could pay people to replant ginseng on
suitable mountain sides in the national forest. This could
KATUAH-page 22
conceivably make more money than timber sales with vastly
less environmental impact. Harvest could be by permit or by
free foraging. This could greatly benefit all kinds of local
people and even earn needed foreign eithange, as
Appalachian ginseng is esteemed the world over as the very
best.
- Perhaps people could be employed seeking out the
surviving American chestnut trees and helping them survive.
Perhaps some of the new blight-resistant hybrids of
American and Chinese chestnuts could be planted.
- Perhaps the Forest Service could hire more people to
extend and maintain hiking, bicycle, and horse trails.
- Perhaps the Forest Service could help local people set
up more efficient sawmills, solar kilns, and small
woodworking industries to make better use of the hardwoods
we do log.
- Perhaps the Forest Service could establish small,
local nurseries for treeS and shrubs that benefit local ecology
and economy.
- Perhaps the Forest Service could do more work
educating itself and the people about the terrible realiiy of
acid rain, which has already killed the trees on the tops of the
highest peaks and is threatening the entire forest.
- Perhaps the Forest Service could foster the
development of a few small, viable, village communities
within the National Forest which use local energy sources
and are built to suict environmental standards to teach us
how to live with the forest instead of off it, and offer the
people wholesome alternatives to living in trailer parks at the
bottoms of mountains or in cabins in beautiful bu1 lonely
hollows.
If any of these ideas seem far-fetched, remember that
we could save taxpayers a lot of money by deciding 10 give
the land back to the Cherokee Elders who, after all, did a
very good job of land stewardship here for thousands of
years and would probably take the job at no pay!
The Forest Service is composed mostly of fine
outdoor-loving men and women who hate the bureaucracy
that siymies them more than any outsider possibly could.
They have been caught between a rock and a hard pince with
a charter that demands economic benefit of the local
communiry, the reality of local timber economics, and the the
basically similar needs of sponspeople, conserv:uioniStS. and
tourists.
Remember, only you can prevent runaway
bureaucracy! The Forest Service was set up to nuke policy
based on feedback from local people, and when we don't
offer this feedback, we short-circuit a very good and
idealistic system.
Please write down your ideas about National Forest
land use and send them to:
Chief Forester, US Forest Service, USDA
P.O. Box 2417
Washington, DC 20013
Help return the Forest Service to the service of the
forest.
Will Ashe Bason
Check, VA
Summer 1987
�Dear Katiiah,
rocks
only by shoring their silence
ond solitude
or e we invi ted into
their deep time
their woy of being before god
whot they do
they do well
keep time
w eor w eother
guard secr et s
mark the eorth
whot we see them d o
is nothing
our senses ore too human
their shopes t oo eternal
t he life t hat flow s too hidden
for all our owareness
we have little understanding
of how such life Is sacred
so they fall split open
sit p atiently until
w e come ond hear
the universe w i thin them
groan Its sacred groon
- Thom as Dal e Cowan
Pho10 by Rob Messick
This information is im~t! Can you include this, in pan,
in the 'Solstice' issue of Katiiab? Please try to find room!
(Excerpts from material senr in)
The canh operates as a resonant function of the interface
of two metaprograms, the solar and the galactic, whlch
together comprise a single field.
A resonant frequency phase shift (RFPS) is scheduled
to occur August 16/17, 1987.
The RFPS will alter the molecular resonance patterns of
all living phenomena. By their plasmic nature, most
biological fonns will be able to absorb this shift and
adjust to the new frequency pat1ern. However, much
that has been artificially constructed according to stress
specifications not accounting for RFPS may well be
disintegrated.
In prepara.tion for Phase Shift '87, it is important to
reactivate spirit guides and human-to-human bonding
programs; to reactivate biopsychic maintenance of
planet nodes and crystal gridwoik so that new
frequency imprinting can be received by the earth itself
in order to activate and monitor the new phase. This is
to be accomplished by groups of people in common
attunement attending to all planetary nodes-power
points, shrines, sacred sites; to alert people by whatever
skillful means possible concerning what is about to
occur. Ultimately this means the evacuation of the
cities. since their artificial structures will be largely
destroyed Therefore, plan a crusade--a phase shift
crossing--that is a completely hannonic operation, one
that can synthesize the old frequency into the new. The
Crusade should be in motion by Summer Solstice,
1986. (transmission)
1987-- 144,000 Sun Dance enlightened teachers will
totally awaken in their dream mind bodies. They will
begin to meet in their own feathered serpent or winged
seipent wheels and become a major source of the light
to help the rest of humanity to dance their dream awake.
A Sun Dance teacher is any human being who has
awakened, who has balanced their shields, who has
gained the dream mindbody and who honors all paths,
all teachers, and all ways. (from Prophecies of
lntenribal Medicine Societies of Native American
Indians)
Beginning at Dawn everywhere on the canh on Sunday,
August 16, 1987, 144,000 humans arc being called
upon to create a complete field of trust by surrendering
themselves to the planet and to the hlgher galactic
intelligences which monitor the planet At that time and
continuing through Monday, August 17, the higher
galactic intelligences will be transmitting a collective
planetary vision as well as messages of personal destiny
to and through these people, the rainbow humans.
(Open letter)
Harmonic Convergence: World Harmony Days Aug
16-17, 1987
Join in the Celebration of Harmonic Convergence, a
conscious bonding of people to support an evolutionary
shift from separation to unity and from fear to love.
World Harmony Days include celebrations at local,
regional and international levels which will focus
healing energies to the earth. At the core, 144,000
people will gather at sunrise on Aug 16 at sacred sites
around the globe. They will join at these Earth
"acupuncture points" to create a resonating link between
Universal Energies and the Earth. For info: Harmonic
Convergence, P.O. Box 6111, Boulder, CO 80306
(303) 443-4328.
Anonymous
DRUMMING -conlinuedpage24
KATUAH- page 23
Sammer 1987
�Dear Follc-
1 really enjoyed the latest issue of KatUah. Il
continues to give me great joy to think of the time,
energy, spirit, and blood that is cycled through each
issue. It is a great labor oflove and work. I liked the
"Coverlets" anicle a great deal. I learned much.
But the letters on "More Wilderness" in the
"Drumming" section seemed to me to be shon-sighted.
Sometimes I am confused by what most people think of
as being a "whole system", since the word as it is
commonly only used often seems to have little to do with
the world of good science. (I'm ralkjng about responsive
scientists who care about the land, and there are more
than a few out there.)
I wonder if those writers have any idea how
complex a proposal it is to suggest that cougars could
once again roam "the wild areas of the Appalachian
Region"? Let them take a trip to south Florida and take a
look at how hard it is to support a couple of dozen
cougars in an area as large as .illl of western North
Carolina! Who knows how common cougars were in
this area? They are primarily "big package" predators by
preference, which would suggest that white-tailed deer
would be a major food source. The scat of healthy
cougar cats consists of 90% "big packages" and 10%
small game. So maybe to establish a Fe/is concolor
population in Katuab, we should put them in Cades
Cove instead of in a "wilderness area".
Like Henry Thoreau, I feel now is the time to stop
building castles in the air and start putting in a few
foundations. I'd as soon see us use our energy to create
a "working community" of people, plants, animals, land,
and life in the Appalachians with what we have now. We
already have a wonderful predator moving into our area:
lhe coyote. What"s wrong with a few coyotes?
I would suggest that people who care about the
wildlife in our area go out with a good .410 shotgun and
kill every feral housccat in the region. These "wild" cats
take a huge toll on songbirds and small mammals.
John Lane
,
fKJl iffl)J~(}={f !NJ!ElfWO!RlK
~fPJflOfli1@~
ffrr©m
@~qfhl@rrnfli1@Jrq
Over 125 adults and children gathered at
the Pepperland Farm Camp in Farner, TN
for the Katiiah Spring Gathering. It would
take quite a while to describe in depth the
things we learned, the experiences we
shared, and the spirit we felt there. But we
can say that, there, the beginnings were set
to help the Katuah bioregional organization
grow and become more firmly rooted in our
daily lives and in our local communities.
A network of local contact people is
developing... to help nurture a bioregional
vision in their communities, to help bring
the Katiiah journal to more people, to
encourage more local input into the journal,
to pass around the word about events and
actions, and to sponsor bioregional speakers
and events in their local communities.
Write to the Katiiah journal to find out what
being a local contact per son means.
Volunteer, if you can.
People are also coming together into
" speci fic interest" groups to discuss
particular areas of bioregional life and
culture. The emphasis is on educatin g
themselves as to the most a ppropriate
strategies for living in the mountains. It
includes keeping up with news, events, and
new developments in that particular interest
area as well as lively discussions of how it
relates to this r egion. Hopefull y, it will also
mean submitting articles on that topic so
that each aspect of mountain life is
represented in the Katuab journal. to
"Specific interest " topics include:
Forestry and Wildlife, Agriculture and
Regional Diet, Water, Sustainable
Economics, Healing, Education/Personal
Growth,
Communities,
Ene rg y,
Spirituality, Bioregional Theory, Regional
Politics, and Shelter.
Luke Staengl of Floyd County, Virginia agreed to
coordinate a Katuah regional phone tree to be
used as a networking tool for issues that require
immediate attention such as environmental defense
issues, legislative action, and other special events.
Luke emphasized that when an issue comes
up locally and yet receives regional attention and
response, it is much more likely to be taken
seriously. He encourages all of us to make use of
this kind of networking.
Already, there are over 70 names on the
phone tree list. Some people have agreed to
simply receive a phone call and act on it (write a
letter, etc.). Others have volunteered to call others
in their community, as well. If you would like to
participate in this important regional phone tree
send name, add ress, phone number to:
Luke Stacngl,
Rt.3, Box 120·2, Floyd, VA
24091.
KA11JAH - page 24
Write to the Katiiah journal if you
have an interest you would like to discuss
with other people in the region or if you
would like to participate in this budding
regional network in some way:
Katiiah , P.O.Box 638, Leicester, NC 28748
Summer 1987
�TRANSITION
The hawk flies over me and up
it sings silently soaring; "Spring!"
I have died from lack of flight
from lack of green
it grows.
I see the new and turn my head
the old has clasped my soul
strength welling up and
tears that are not wet but
fall like acid rain, scorching
emotions and stunting growth.
The hawk flies over me and east.
I turn to see what it sees - taking
on the sorrows all around and
shaking and testing my new wings
I cannot fly
yet.
I turn east, thirst overcoming, I
long for water. Mirages appear
in front of me and I think I
have found what I am looking for but it is not water in my mouth,
it is stars.
The hawk flies over me and up
singing, silently soaring, springing
from ashes and into lightning.
I am becoming light
free as the clouds, soaring.....
I am learning to love with
the intensity of fire. Hawk,
energy condensed, shadow threatening
those like me who laugh and
put if off. Shadow comforting
those like me who cry, and my tears
are sizzling like hot oil on the water
of transition.
Wustration by Misha Wilson
- Mara Bradburn
LESSONS IN PEACE
Young
Pe op I e's
Page
Wanted: a world of peace.
I say peace - easily,
freely, the word stems out
and perhaps is used too
often. Wanted: Peace.
I crave it. Freely.
I create it. Sometimes.
Peace is when my anger
turns back on itself and
cries for wisdom. When
anger thinks logically and
knows it's not worth it.
Anger, mushrooming, exploding
in my body, turning,
facing, understanding .....
Wanted: A peaceful world.
The earth is crying.
Peace is when my sorrow
grows into the trees
the leaves absorb it
and say; :"rejoicer·
When sorrow is channelled
the tears become song Peace is when I ache
but I walk, singing, in the
woods anyway.
Wanted: Peace.
I say peace as if I know
what it means.
But when I listen, instead
of talking, Peace says that no one
knows. No one.
Peace is when my resentment
lets loose its harsh ties
and becomes forgiveness.
Wanted: a world of peace.
I dance. I talk. I laugh. I act.
I create. Peace is
when you're doing everything
you can and the only one
listening Is Peace.
- Mara Bradbu,
KATUAH- page 25
Summer 1987
�f't't~'t'f'f't'f'ft'tf't'f'ft'f't't'f't
events ~:::~::r~JUNE
9-8/16 ASHEVILLE, NC
19-21
CULLOWHEE, NC
Appalachian Writers' Association
meeting. Contact: Jim Nicholl; Dept. of
English; Western Carolina University;
Cullowhee, NC 28723
21
SUMMER SOLSTICE
Local gatherings everywhere!
21-27
BRASSTOWN, NC
Music/Craft Week. Contact: John
C. Campbell Follc School; Brasstown, NC
28902 (704) 837-2775
JULY
1-7
G R AHAM COUNTY, NC
Continental Rainbow Family
Gathering. For information, contact:
Rainbow Family of Living Light
Box 1097
Newpon, TN 37821
Center on the Blue Ridge Parkway. For
ticket info., write: The Follctellers, P.O.
Box 2898; Asheville, NC 28802
10
CELO, NC
Full Moon Gathering.
Mount.ain Gardens, 6/24.
See
11
HIGHLANDS, NC
"Nantahala Week". Education,
exploration, raft trip. Contac1: The Mountain
Retreat Center; 841 Highway 106;
Highlands, NC 28741 (704) 526-5838
21-27
23-24
SWANNANOA, NC
Second Annual North Carolina
Alternative Earmin& Fjeld Days.
Workshops:
Marketing
Green Manure Crops
Spccialiry Crops
Grceobousc Management
Tools..... more.
Exhibits, demonscrations.
At Warren Wilson College campus.
Contact: Dr. Greg Hoyt; Mountain
Horticultural Oops Rescareh Station; 2016
Fanning Bridge Rd.; Fletcher, NC 28732
2-7
AMHERST, MA
"National Conference for a New
(Green) Politics" - workshops, strategy,
principles. Write: New England Committees
of Correspondence; P.O. Box 703; White
River Jct., VT 05001
3-5
WAYNESVILLE, NC
"The Bliss of Freedom" meditation
retreat. Stil-Light Theosophical Rc1rcat
Center; Rt. 1, Box 326; Waynesville, NC
28786
11
ROAN MOUNTAIN
Roan Mountain Day Hike. See
Nature Conservancy, 6111
11-12
LINVILLE, NC
The Highland Games. Scottish
piping, dancing, Highland athletics
("tossing the caber", "putting the sheath",
more). $7.00. McRae Meadows (US 221 two miles north of Linville, NC)
13-18
~",r
,-....,.,..-,
CELO, NC
"Building and Planting Stone
Walls" workshop. Joe Hollis; c/o Mountain
Gardens; 3020 White Oak Creek Rd.;
Burnsville, NC 28714
24
~"
,£~
HOT SPRINGS, NC
A Rinzai Zen Retreat. Contact:
Southern Dhanna Retreat Center; Rt 1, Box
34-H; Hot Springs, NC 28743
24-28
MARSHALL, NC
Timber Framing Workshop.
Contact: Country Workshops; 90 Mill Occk
Rd.; Marshall, NC 28753 (704) 656-2280
15
CELO, NC
"Building and Planting Stone
Walls". Mountain Gardens, sec 6/24.
GREAT SMOKY MT'NS.
"Mosses and Related Plants".
Smoky Mountain Field School, see
6127-28.
18-19
22
27
BAT CAVE, NC
Day bike. Contact: NC Nature
Conservancy; P.O. Box 805; Chapel Hill,
NC 27514
CELO, NC
"Art in the Gnrden" - drawing and
painting class. Saturdays through 8/1.
Rhea Rose Ormond; Mountain Gardens, see
6/24.
3-12
HOT SPRINGS, NC
" Breathing and Meditation".
Southern Dharma, see 6124-28.
ASHEVILLE, NC
Formative meeting for Green
Politics Discussion Group. 7:00, Pack
Library. Contact:. Richard Harrison; 183
Edgewood Rd.; Asheville, NC 28804
(704) 254-6910
5-11
27
T ROUTVILLE, VA
"When Modem Medicine Fails What Then?" Exploring alternatives.
Rainbow Chapel; Rt. 4, Box 87-A;
Troutville, VA 24175
GREAT SMOKY MT'NS.
"Research on Wild Mammals of the
Great Smokies" workshop with Dr. Michael
Pelton. Smoky Mountain Field School;
Dep't. of Non-Credit Programs; 2016 Lake
Ave.; Knoxville, TN 37996
CULLOWHEE, NC
"Landscaping with Native Plants"
seminar. Contact: Jim Honon; Dept. of
Biology; Cullowhec, NC 28723 (704)
227-7244
BRASSTOWN, NC
Black smithing Summer Craft
Session. JCC Folk School, sec 6/21-27.
25
HIGHLANDS, NC
"Folks, Lore, and Truth". Sec The
Mountain, 6/21-27.
23-25
5-18
BLUFF MOUNTAIN, NC
Day hike. Nature Conservancy, sec
6/27.
27-28
8
CELO, NC
"Dancing on the Deck" - morning
and evening dance classes. Wednesdays
through August 12. Rhea Rose Ormond;
Mountain Gnrdens, see 6/24.
MARSHALL, NC
Ladder-back
Chairmaking
Workshop. Country Workshops, see
7/13-18
27-31
f't't'f'f'f'f'f't't'f'tf't't't't't~'t't't
KATUAH - page 26
Summer 1987
�AUGUST
1-2
GREAT SMOKY MT'NS.
"Mushroom Identification"
weekend and "Big Game Observation"
backpacking trip. Smoky Mountain Field
School, see 6/27-28.
2-15
CELO, NC
Full Moon Gathering. Mountain
Gardens, see 6/24
9-14
GREAT SMOKY MT'NS.
19
"Forests and Trees of the
Smokies". Smoky Mountain Field School,
see 6/27-28.
23-30 WA YNES VILLE, NC
"What
is
Theosophy? "
seminar/retreat. Stil-Light, see 7/3-5.
19-20 GREAT SMOKY MT'NS.
"Research on Wild Mammals of the
Great Smokies" with Dr. Michael Pelton.
Smoky Mountain Field School, see
6/27-28.
24-28
MARSHALL, NC
White Oak Basketry Workshop.
Country Workshops, see 7/13-18.
HOT SPRINGS, NC
"Vipassana and Hatha Yoga".
Southern Dhmna, see 6/24-28.
8
NORTH WEBSTER, IN
"The North American Conference
on Christianity and Ecology". Write c/o
P.O. Box 14305; San Francisco, CA 94114
BRASSTOWN, NC
Blacksmithing, Knife Making
courses. JCC Folk School, see 6/21-27.
7-14
19-22
26-30 HOT SPRINGS, NC
"Satipatthana Vipassana Meditation
Retreat" . Southern Dharma, see 6/24-28.
29-9/4 BRASSTOWN, NC
"Eanhworks" (Fiber and Clay
Week). JCC Folk School, see 6/21-27.
MARSHALL, NC
20-26 BRASSTOWN, NC
Blacksmithing and Early American
Crafts. JCC Folk School, see 6/21-27.
25-27
WA YNES VILLE, NC
"An Introduction to Spiritual
Astrology". Stil-Light, see 7/3-5.
29
ASHEVILLE, NC
"Is There a Future for the Black
Bear in the Southern Appalachians?"
conference. $5.00. 9 am - 6 pm.Owen
Conference Center; UNC-Asheville. See ad
this page.
Windsor Chairmaking Workshop.
Country Workshops, see 7/13-18.
10-15 FARNER, TN
"Backpacking Adventure" (ages
11-18); tracking, foraging, primitive
camping with Snow Bear. Pepperland Fann
Camp; Star Route; Farner, 1N 37333
"IS THERE A FUTURE FOR THE
BLACK BEAR
IN THE SOUTHERN APPALACHIANS?"
SEPTEMBER
3-7
FARNER, TN
"Touching the Earth Mother".
Retreat with Shahabuddin Less. See
8/10-15.
~~~tt
RECLAIM YOUR P£RSONAl POWER AT A NUA1\JRING MCM.NTAIN RETFtEAT
°""""" -
AUGUST17-23 $285
am. U 81Y OUT\.AW, UIT, MICHAEL.A&CHMlOT
CHR1$TIHE 9YRD. C.H.C.. HERBALIST PAM MONTGOMERY,
4-7
BRASSTOWN, NC
Labor Day Music and Dance
Weekend. JCC Folk School, see 6/21-27.
CAROLYN MOOR£,
INOIAN VAUEY RETREAT
6
CELO, NC
Ill 2 eox sa. WI.US, VA. 24390 fnl3l .,...295
PleMt tMJ.11• 04/I bfocAn ICW oet.MI
Full Moon Gathering. Mountain
Gardens, see 6/24.
14-16 ELKINS, WV
Augusta Folk Festival. Augusta
Heritage Center; Davis and Elkins College;
100 Sycamore St.; Elkins, WV 26241
11-13 GREAT SMOKY MT'NS.
"Spiders of the Great Smoky
Mountains National Park". Smoky
Mountain Field School, see 6127-28.
16
GREAT SMOKY MT'NS.
"Summer Wildflowers of the Great
Smokies". Smoky Mountain Field School,
see 6/27-28.
16
HARMONIC
CONVERGENCE
Join with others at sunrise and
share your vision of world peace and
harmony.
16-19 HIGHLANDS, NC
"Dare to Explore". Rock climbing,
whitewater canoeing, hiking. The
Mountain, see 6/21-27.
Issues Facing the Black Bear and
Mountain Habitat
Its
TUESDAY, SEPTEMBER 29, 1987
Owen Conference Center, UNC-Asheville
11-13 WAYNESVILLE, NC
"Henry David Thoreau and the Tao
of Simplicity" seminar at Stil-Light. See
7/3-5.
16
CELO, NC
"Dividing Perennials and Making a
Flower Garden" workshop. Mountain
Gardens, see 6/24.
18-20 ASHEVILLE, NC
New Priorities Conference on
Peace, Social Justice, and the Environment.
Contact: The New Priorities Center; 54
Starnes Ave.; Asheville, NC 28801
Invited Speakers Include:
Dr. Michael Pelton
(University of Tennessee)
Dr. Roger Powell (NC State University)
Ms. Lauren Hillman (US Forest Service)
Dr. John Collins
(NC Wildlife Resources Comm.)
Jim Noles (NC Bearhunters' Ass'n.)
Admission: $5.00
Sponsored by:
Dept. of Environmental Studies, UNC-A
Bear Action Networlt
Kal(iah
�gets a chance to speak. They talk about things they are
feeling, experiences of that day, or whatever they want to
speak about The simple ritual of passing the feather puts a
lot of meaning into that little gathering. It makes it
ceremonial, and I find the Jcids often talk of very deep things
that are on their minds. Again, it's the power of the mythic
that seems to bring out people's deeper selves.
We always try to have a fire in the evenings when we're
traveling . It's not just for the practical necessity of cooking
our foocl. nor only because the fire is a center for the group
circle, but we make a fire because it is in itself such a basic,
important element that I want to invite it into our circle and
introduce the Jcids to it. And fire is a teacher. In mythic tenns
it says to us very starkJy, "That which would give light must
endure burning."
~: Besides the external recognition, there is also an
initiation that happens within the adolescent at this time of
change. These private initiations are perhaps the most
important Do you run into examples of these at the camp?
Helen: Kids want to be heroes and heroines. They will do
a lot to achieve a victory. And they want to be good
grown-ops, so they will respond to a challenge to prove
themselves.
Kayaking and rock-climbing provide a different type of
challenge. Rather than testing endurance and encouraging a
reflective, meditative state, they bring the campers very much
into the immediate moment They have to extend tlleir senses
and concentrate on putting all their energies 10 the task at
always some point where they have to meet that fear and
overcome it to be able to continue. At that crisis point there is
a sudden sensation of becoming very calm and objective. As
the Hopi Indians say, "The soul comes out of the top of the
head" through the fontanelle and looks down on the body
clinging there with a single, perfectly clear eye that
transcends all fear or questioning.
Kat\Jah: So these experiences actually coun that fear to
generate energy for an initiatory experience.
Helen: They inevitably do that, but they also demand total
physical exertion which often exceeds what the camper
believed to be his or her physical limits. The world is
perceived very clearly when one is hanging on to a
finger-hold crevice, and a single climb can shift the terms in
which a young person defines his or her identity, creating a
new acceptance of self. And all these elements together add
up in some way to a spiritual connection with the God force,
which, while it is not readily defineable, is the strongest
source of personal power.
Bot we don't have to seeJc these situations out. They are a
naturally-occuuing part of camp life. One time I was with a
group of the younger campers. The thing we were going to
do that period was to climb trecS. They all started going up,
except for a mentally disturbed boy named Jimmy. He was
standing on the ground malcing climbing motions with his
hands, ~oing "Uh, uh, uh," like a monkey.
I thtnk it's very important for the kids that, once we say
we're going to do something, we do it. I realized that this
was an important moment for him; it was very imponant that
he at least got to the first branch.
So I called the other Jcids around. Some of them were
already way op in the tops of the trees, but they all gathered
around, and we talked about this. We made it a group
project. Jimmy didn't mind the group talking about his
problem, in fact I find that the kids seldom mind having the
others talk about them in the circle. We talked about it, and
then with a lot of reaching, hoisting, and encouragement,
Jimmy made it up into the tree. It was a group effon, but it
was also a personal victory for him.
hand.
11
The river is a good teacher of
humility, because in a kayak, the ldds
have to recognize and use that force.
11
Groups go k.ayalcing in the fast rapids in several of the
mountain rivers. On the water, the kids have to concentrate
on their movements, their techniques, while always being
aware of the rapids coming up ahead. They have to be
constantly sensitive to the river. It's an immense, strong
force. The river is a good teacher of humility, because in a
kayak, the kids have to recognize and use that force. TI1ey
have to flow with it, if they're going to avoid being thrown
under.
Rock-<:limbing is another challenging activity that tests the
kids' abilities. When they're pulling themselves up the side
of a cliff, the campers have 10 rely on their own strength and
have to watch their own motions in the same way as on the
river. They have to control their fear, so their body can be
completely relaxed, and they can continue 10 climb. There's
KATUAH - page 28
These experiences come up, bot for them to have a
positive effect, there must be a teacher present who can
interpret and resolve them. "Education" in its Latin
beginnings derived from educatus, part of the verb educare,
"to bring fonh from within". Education does not mean to
superimpose knowledge that belongs to others on top of the
initiate. It means to bring out the eternal truths that lie hidden
in every relationship. So there must be relationship and it
must be experiemial. Now that's a school!
,,
- Recorded by DIV
Summer 1987
�w€BWO~
ENVlRONME.NTAL IN'raRNSHIPS available at
Long Branch Environmental Education Center in
pcnnaculllR. wildlife ad'JOCIC)', 80lid and ha%ardous
waste issues, appropriate technology. Room and
board. Coruacc Paul and Pal Gallimore; RL 2, Box
132; Leicester, NC 28748 (704) 683-3662
ORGANlC FERTILIZERS, herbs, and
organically-grown, local produce at the WNC
Farmers' MJutetl Look for the Fa.irglen Farms stall,
uniis F and G in the wholesale area of the Farmcn'
Market: 570 Brevard Rd.; Asheville, NC (704)
252-4414
ELEMENTARY SCHOOL TEACHER, cenified,
creative, self-motivated, and organized needed at
Valley School, a parent-governed alternative school
in Monongahela National Forest, WV. Resume,
refeicnces to: Teri KulSko; I Kirk St.; Elkins, WV
26241(304)636-2979
THE APPALACHIAN HERB NEWSLETTER:
exploring the potenlial for herbs as cash crops in
Appalachia. Subscriptions $12/yr.. Write:
A!)J)a!acbjan Herb Newslcttcr - ASPI; RL 5, Box
423; Livings100, KY 40445
acres near
Boone, NC sccting families with SIJ'Ol1g visions and
resources to manifest a peaceful place for our
children to grow in love and to survive the corning
of the new age. Paul and Susan Del Rios; RL 2,
Box 314; Vilas, NC 28692 (704) 297-4937
LAND TRUST in the forming on 57
PURE HONEY - unhealed and unfiltered. Poplar,
locust, and sourwood. One of nature's blessings!
Price and ordering info from Jimmy Holladay, the
Beekeeper; P.O. Box 908; Black Mt'n., NC 28711
(704) 669-9788
INDIAN VALLEY RETREAT- 140 llC(CS in Blue
Ridge mountains with facilities available to rent for
groups or individual retreats, either guided or
unstructured. Send for information and seasonal
calendar of healing, transformative evenis to: Indian
Valley Holistic Center; RL 2, Box 58; Willis, VA
24380.
"AS WE ARE" - Women's music by Pomegranate
Rose, a four-woman group playing lively original
music. Casseue tape available for $9.00 ppd. from
RL 2, Box 435; Pittsboro, NC 27312
A Bil.L is under consideration in the NC legislawre
that would affect lhe future of homeschooling in the
state. For info, call: Candy Boehm (704) 667-8826
or Tricia Sommerville (704) 658-0809
Tiffi CENTER FOR NEW PRIORITIES - now
open, in Asheville, NC, for all groups dedicated to
wort:ing towards genuine, life-oricnl.cd, change for
lhe community. Office space, small meeting space,
and ltitchen facmties are available. For more
information, call (704) 254-4714 or write the
Center, 54 Starnes Avenue, Asheville, NC 28801.
The Cenier appreciates donations, large or small, to
help with iis upkeep and activities.
PEPPERLAND FARM CAMP - a unique summer
camp experience for chi.ldrcn 6-16 years. AdvenlWI:
trips, riding, Indian lore, swimming, more.
Delicious vegetarian meals - special diets
accomodated. Also seeking counselors and slllff. For
info: Pepperland Fann Camp; Star Route; Farner,
TN 37333 (704) 494-2353
WINGED HEART HOMESTEAD - 283 ICl'CS in
Indian Valley district, SW Virginia. On this Cann
we want IO start a self-reliant community of
families emphasizing organic farming melbods and
creative personal and spiritual growth. Contaet:
Muzawir; RL HC-67, Box 171: Alum Ridge, VA
24051.
APPRENTICESHIPS • offered in large, organic,
m3Jket garden business and home subsistence/
preservation garden. Gardeners have eight years
experience teaching organic, biodynamic-French
intensive, labor intensive gardening. Housing.
Contact: Bob and Sandy Gow; Rt. 2, Box SI;
Zionvillc, NC 28698. {919) 385-6606.
CLINCH RIVER EDUCATIONAL CENTER offers
counseling for individuals, couples, groups. Also
classes in personal growth and body awareness. P.O.
Box 993; Abingdon, VA 24210.
FARM FOR SALE - 43 acres, Calhoun Cty. WV;
5 room older house, deep well, 30+ apple trees,
indoor hot water and bath, outdoor toilet, FREE
NATURAL GAS, hilltop. 1/4 mile well-maintained
access road. Allan &: Carol Freeman, (704)
FLOWER ESSENCES - Harmony with Nature &:
SpiriL Gentle emotiortal support during transitions,
specific issues, relationships. Opens
communications. Self-adjusting, non-toxic,
awareness "tools" for improving the ionCl quality.
Correspondence to: Elaine Geouge, c/o Patchwork
Castle, Celo, 3931 HWY 80 So., BumsvWe, NC
28714
At ARTHUR MORGAN SCHOOL 24 studenlS and
264-5726. $30,000.
KA11JAH - page 29
SOCK-A-DOOZ PUPPET PETS - Walk 'cm, talk
'em, make 'cm Oy. Wag their tails, you can try.
They will love you, hug you if you're blue. Now
PUPPET PETS can be your friends too.
Handcrafted by Bonnie Blue; 78 1(2 Patton Ave.
(#10): Asheville, NC 28801
"CELEBRATION SPACE: Songs to Celebrate
Life" - A casset.te tape completely produced,
performed, and recorded by members and friends or
lhe Floyd County community to raise money for
the Floyd County Community Hall. This audio
songbook contains 15 original songs and chants and
3 traditional songs to learn and sing in your own
community. The sound quality is uneven, but the
c:ncrgy. spirit, and joy shine through.
For the cassette 1ape with lyric sheet (ppd.), send
$10.00 to the Floyd County Communi1y Hall
Projca; RL 1, Box 735; Floyd, VA 24091.
CREEKSIDE PRESS - Assistance for authors and
poctS in editing, computer scrvices, and submitting
manuscripts for publication. Lori Ward Hamm;
P.O. Box 331; Abingdon, VA 24210.
PARM WANTED - young family seeks
owner-financed, low down payment (SSOO or less)
small acreage (10 acres or less) in the N.C.
mountains for home, gardens, fruit tree, and peace.
Also, we would appreciate info on jobs and/or job
offers in the area. We are young, hard-working and
dependable. Please write Mr. &. Mrs. Jorge
Velazquez: 174 Countrywood, Cleveland, TX
77327.
ARCHITECTURAL ADVlCE AND DESIGN:
Adam C.ohen; RL 2. Box 217; Check, VA 24072
14 staff learn together by living in community.
Curriculum includes creative academics, group
decision-making, a work program, service projccis,
extensive field trips, challenging outdoor
experiences. Write: 1901 Hannah Branch Rd.;
Burnsville, NC 28714.
Shell gorget llJlelJ1hod 11 IM Orcat MoWld. ScvieiviUe. TN
WEBWORKING continued next page
Summer 1987
�WEBWORKING cootinucd
ASTROLOGICAL
CHART S.
7-page
interpretations of planets in signs and houses with
planetary aspects. Easy to read. Great gift for the
newly-born. Send SIS, name, date. time, and place
of birth to TouchslOOe; Rt. 2, Box 314-K; Vilas,
NC 28692
OAK LEAF WORKS - hand-crafted futon
mauresses, zabolOO noor cushions, yogamats, and
buckwheat bull pillows; SUllldard & custom sius
available, to suit your needs. Write or call for our
free brochwe: Oak Leaf Works; Star Route, Box
43; Floyd, VA 24()1)1; (703) 763-2373.
DA YSTAR ASTROLOGICAL SERVICE - niual,
transit, comparison charts. Very accurate. Only
$3.00 each. Chris and Will Bason; Rt. 2, Box 217;
Check, VA 24072 (703) 651-3492
ROSE AROMATICS - cssentiai oils have been
healing body, mind, spirit, since ancient EgypL A
most pleasant therapy! Dabney Rose; 108 Church
Rd.; Asheville, NC 28804 (704)2S4-9SS I
WEBWORKING Is free.
Send submissions to:
Ka1W
MOON DANCE FARM HERBALS - herbal salves,
tinctures, & oils for bitthing & family health. For
brochwe., please wrire: Moon Dance Farm; RL l,
Box 726; Hampton, TN 376S8
P.O. Box638
Leicester, NC
Katliah \ Province 28748
SCOTT BIRD
GREG BLACK
(704) 683-1414
683-4795
Mebtcltte of tne
farlfJ ~Spirit
Ul.TIIAVIOLET PUAlflCATIOH AHO ALTElllMG SYSTEMS
cus~m
beabeb nystal
MCklaces
SOLAR PRODUCT'S · WATER AHALVSIS
RANDA~ C.
704-~5912
LANIER
_.._..
~
131 r.,_ -..,..,, 1111.
- l l o. N C. 2*4
. HWY. 107
RT. 88 BOX 125
CULLOWHEE, NC 28723
(1041 291-103'
Chinese
Acupuncture
and
Herbology
Clinic
NaturaJ Food Store
& Deli
160 BroadWay
Asheville, NC 28801
MALAPROP'S
BOOKSTORE/ CAFE
BOOKS -
342 Merrimon Avenue Asheville, NC
(704) 258-9016
CARDS -
OPEN 7 DAYS A WEEK
Monday-Saturday: 9am·8pm
Sunday: 1pm-5pm
RECORDS
61 Haywood Street, Asheville, NC 28801
(704) 253-7656
(704) 254-0134
'Jlja!?~ 'J\!1~1
BOBCAT
l'ruvoJ1na PttM>nol ~<Vt«
Fllloni
Book Nttds
In Spcclahzecl Fle!Js
704-264-5866
'Nat!lr<\ls
y,..,
T-SHIRT
SHORT SLEEVE T: $10.00 ppd.
Colors: Ecru, White, Sliver,
Seafoam (It. green) Tea/
LONG SLEEVE T: $14.00 ppd.
(Include• Paw Print on Sleeve)
Colors: Ecru, Sliver, Tea/, White
Satisfaction assured or return for full refund.
PleaH Indicate size, color,
sleeve length, quantity.
B ~)OkD Q""'
Thin(s L, .. .
GARY HEMSO'TH
8ooludrr
IN ADULT SIZES S,M,L,XL
We a/so have a /In• of aweanhlrts and kid• T-Shlrta
Boone Bel&bts Sbopploc Centu
Boone, North CaroUna 28607
t-----------------t
FRIEDMAN &
Introducing the BOBCAT
This full color design Is hand-screened on
T-SHIRTS OF 100% PRESHRUNK COTTON
KAlUAH - page 30
Where Broadway mMts
Merrlmon Ave & 1-240
8
DESIGN, INC.
ENUGY SYSTEMS
THAT />AY FOR THEAISELVF..'i
I
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~-- -,..
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l(AWI~-
P O llOXlll7
OIUS80AO. H C 21125
Summer 1987
�Kmflal1 wants to communicate your thoughts a11d feeli11gs to the other
people in the bioregional province. Send them to us as letters, poems, stories,
drawings, or photographs. Please send your contributions to us at: K.atiJ11.b; Box
638; Leicester, NC; Ka!Uah Province 28748.
For fall, Katflah is looking for facts.feelings, and amazing tales about
Yonah, the black bear, totem spirit of the Southern Appalachians.
In the winter issue, the focus will be on "Sheller". Please send drawings,
designs, thoughts, or ideas on what is appropriate she/1.:r in the mountains.
Medfclnt" ;illfes
BACK ISSUES
ISSUE NINE - FALL 1985
The Waldee Forest - The Trees Spealc Migrating Forests - Horse Logging Starting a Tree Crop · Urban Trees Acom Bread - Mylll 'Time
ISSUE 1WO- WINTER 1983-84
Yona - Bear Hunters - Pigeon River Another Way With Animals - Alma Becoming PoliticaJly Effective Mountain Woodlands - Katiiah Under the
Drill- Spiritual Warriors
full color
ISSUE TEN - WIN11'ER 1985-86
Kate Rogers - Circles of Stone : Internal
Mythmalting - Holistic Healing OD Trial Poems: Steve Knaulh - Mythic Places The Uktena's Tale. - Crystal Magic "Dreamspcaking"
ISSUE THREE - SPRING 1984
Sustainable Agriculture - Sunflowers Human Impact on the Forest - Childrens'
Education - Veronica N"icholas:Woman in
Politics - Lillle People - Medicine Allies
T- s&frts
In the traditional Cherokee Indian
belief, the creatures in the world today are
only diminuitive forms of the mythic beings
who once inhabited the world, but who now
reside in Galuna'ti, the spirit world, the
highest heaven. But a few of the original
powers broke through the spiritual barrier
and exist yet in the world as we know it.
These beings arc called with reverence
"grandfathers". And of them, the strongest
are Kanati, the lightning, the power of the
sky; Utsa'nati, the raulesnake, who
personifies the power of the earth plane; and
Yunwi Usdi, "the little man", as ginseng is
called in the sacred ceremonies, who draws
up power &om the underworld.
Each is the strongest power in its own
domain. Together they are allies: their
energies compliment each ocher to form an
even greater power. As medicine allies, they
represent the healing powers of the
Appalachian Mountains.
The medicine powers of Katuah have
been depicted in a striking T-shirt design by
Ibby Kenna. Printed in 5-color silkscreen
by Ridgerunner Naturals on top quality,
all-cotton shirts, they are available now in
all adult sizes from the Katfiah journal.
"To show respect for this supernatural
trinity of the natural world is to in turn
become an ally in the continuing process of
maintaining harmony and balance here in the
mountains of Katuah."
To order, use the form below.
ISSUE ELEVEN - SPRING 1986
Community Planning - Cities and the
Bioregional Vision - Recycling Community Gardening- Floyd County,
VA - Gasohol - Two Bioregional Views Nuclear Supplement - Foxfire Games
-Oood Medicine: Visions
ISSUE FOUR - SUMMER 1984
Water Drum - Water Quality - Kudzu Solar Eclipse - Clearcuuing - Trout Going to Water - Ram Pumps Mierohydro- Poems: Bennie Lee Sinclair,
Jim Wayne Miller
ISSUE FIVE- FALL 1984
Harvest - Old Ways in Cheroltee Ginseng - Nuclear Waste - Our Celtic
Heritage - Bioregionalism: Past, Present,
and Future - John Wilnoty - Healing
Darltness - Politics of Participation
ISSUE THIRTEEN - Fall 1986
Center For Awakening· Elizabeth Callari
- A Gentle Death - Ro.spice - Ernest
Morgan - Dealing Creatively with Death Home Burial Box - The Walce - The
Raven. Moelter - Woodslore and
Wildwoods Wisdom ·Good Medicine: The
Sweat Lodge
ISSUE SIX - WIN'IBR 1984-85
Winter Solstice Earth Ceremony Horsepasture River - Coming of the Light
- Log Cabin Roots - Mountain
Agriculwre: The Right Crop • WilJiam
Taylor - The Future of the Forest
ISSUE FOURTEEN • Winter 1986-87
Lloyd Carl Owle - Boogers and Mummers
- All Species Day - Cabin Fever
University - Homeless in Katuah Hommade Hot Water - Stovemaker's
Narrative - Good Medicine: Interspecies
Communication
ISSUE SEVEN - SPRING 1985
Sustainable Economics - Hot Springs WOTker Ownership-The Great Economy Self Help Credit Un.ion - Wild Turkey Responsible Investing - Worlting in the
Web of Life
ISSUE FIFTEEN - Spring 1987
Coverlets - Woman Forester - Susie
McM.ahan: Midwife - Alternative
Contraception - Biosexuality Bioregionalism and Women - Good
Medicine: Mauiarchical CullUl'e - "Pead"
JSSUE EIGHT - SUMMER 1985
Celebration: A Way of Life - Katiiah
18,000 Years Ago - Sacred Sites - Polit
Ans in the Schools - Sun Cycle/Moon
Cycle Poems: Hilda Downer - Cherokee
Hcriiage Center - Who Owns Appalachia?
Celebration
KAWAH: Bjoreruonal Journal of the Southern Appalachians
Box 638; Leicester, NC; Katuah Province 28748
Regular Membership........$10/yr.
Sponsor..........................$20/yr.
Contributor.....................$50/yr.
Name
Address
City
Area Code
K.AWAH- page 31
Enclosed is $
to give
this ejfort an extra boost
State
Phone Number
Zip
I can be a local contact
person for my area
Back Issues
Issue# _ _@ $2.00 = $_ _
Issue# _ _@ $2.00 = $_ _
Issue#_@ $2.00 = $_ _
Issue# _ _@ $2.00 = $_ _
Issue#_@ $2.00 = $_ _
Complete Set (2-11, 13-15)
@ $19.00 = $_ _
T-Shirts: specify quantity
color: tan
S_ _ M_ _
L_ _ XL_ _
@ $9.50 each............$_
TOTAL PRICE=
postage paid
_
$_ _
Summer 1987
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<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 16, Summer 1987
Description
An account of the resource
The sixteenth issue of the <em>Katúah Journal</em> focuses on the initiations and rituals surrounding the coming of age and the maturation of young people. Authors and artists in this issue include Tata Andres, Snow Bear, Patrick Clark, Maggie Schneider, Rob Messick, Burt Kornegay, Stephaen Delor, Didier Cuzange, David Wheeler, Curry Morris, Doug Silsbee, John Lane, Clyde Osborne, Will Ashe Bason, Michael Hockaday, Nancy Barnhardt, Thomas Dale Cowan, and Mara Bradburn. <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.
Interview: Helen Waite.......3<br /><br />Poem: "Visions in a Garden".......5<br /><br />The Vision Quest.......6<br /><br />First Flow.......8<br /><br />Thoughts on Initiation.......9<br /><br />Archetypes of Male Initiation.......9<br /><br />Learning in the Wilderness.......12<br /><br />Cherokee Challenge.......15<br /><br />Natural World News.......16<br /><br />View from the Corners: "Valuing Trees".......19<br /><br />Turtle Island Talking.......20<br /><br />Young People's Page.......25<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
Puberty rites
Outdoor Education--North Carolina, Western
Camps--North Carolina, Western
Youth development--North Carolina, Western
Cherokee youth--North Carolina, Western
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
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English
Type
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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
Cherokees
Community
Education
Electric Power Companies
Folklore and Ceremony
Forest Issues
Geography
Habitat
Hazardous Chemicals
Katúah
Katúah Organization
Poems
Radioactive Waste
Reading Resources
Turtle Island
Western North Carolina Alliance
Wilderness
Women's Issues
-
https://omeka.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.
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As you can see, we are in the process of reconsidering
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organilnlion under section SOl(c)(3) of the Internal Revenue Code. All
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�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
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peak hour is $10 and every off-peak hour is $5.
Sometimes, initial fees are waived and sometimes
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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.~~
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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
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~ 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/2f5c7a65526cf67e7320e0c5525d2492.pdf
a25df4140491bff73a4b9d4c92436ab2
PDF Text
Text
ISSUE 23 SPRING 1989
$1.50
BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS
�~LJAHjOURNAL
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
�THE PISGAH VILLAGE:
A Window into Ancient Ways
..~..-··-·-···-"·-·- ··..·-----··-··-..··-......~..
......
·'
- .......
-
-......· -..
Pisgah Village:
A Window into Ancient Ways ..............!
by Kim Sandland
Planet Art in Katuah............................. 5
by Denise Newbourne
The Green City as Thriving City.........8
by David Morris
Poplar AppeaJ .................................... l 0
lJy Doug Elliott
Written and Illustrated by Kim Sandland
Clear Sky: A Composite Portrait... .... 13
by James Rhea
"A New Earth" ................................... 14
by Jerry Trivette
College as Community Resource .......16
by C.B. Squire
Wild l ovely Days ............................... 18
Poems by Elizabeth Griffin
Photographs by Gil Leebrick
Natural World News..........................20
Reviews:
Sacred Latu/ Sacred Se.x
Rapuue of the Deep .....................23
Stopping the Coming Ice Age ............25
Drumming: Leuers to Kafllah ...........26
''Sudden Tendrils" .............................28
a poem by Michael Hockaday
Events Calendar................................32
Webworking .....................................34
On a low rise above the Catawba River there
was a village .....Once, long ago, the village
flourished ..... Flanked by magnificent forests,
with mountains rising abruptly on the western
side, it stood on floodplain soils, with fields and
gardens enriched by seasonal deposits of sih..... lt
has long since been abandoned. and now it lies
underground, a ghost town enslirouded in the
mystery of its demise.....Remains of posts in 1he
ground delineate where homes once stood. cold
heanhs contain fragments of roasted nuts and
seeds and the bones of deer and small game
animals.....Picces of hand-formed and decorated
clay ea.nhenware. tempered with the sands of
village paths, litter old floors .....When one stands
in what was probably once the cemcr of the
village, there is a pervasive aura of kindred
association and the lingering question of why was
this village abandoned by its rcsidcnls 600 years
ago.....
The old town has been named the Pisgah
Village by mhaeologists presently excavating the
Cn1awbn River site. Ken Robinson of Warren
Wilson College and his field workers are only
now uncovering the village, and it will be some
time before a thorough picture of its rcs1den1s'
wiy of life is pieced together. Excavation hns
already taken months of work, and the project will
continue through October of 1989. Laboratory
study of the artifacts recovered from the site,
photography. drawing, mapwork, and
comparisons with other sites will take much
longer.
NOTE. The exact locOUO!t of the "Pisgah VI/Inge"
article 10 protect tlit #le fro111 po.r3iblt
di!.turlJanus before ucawJlion rs c:ompltttd.
is 1101 11l•tlf 111 thU
Archaeology allows us to reconstruct the
lifeways of chose who lived here before us. II
allows us to determine the distribution,
availability, and use of natural resources by
peoples of 1he past; climatic conditions; cultural,
behavioral, and spiritual traditions and their
material representations. Archaeological fieldwork
can also tell us when - and possibly even why •
such cultures dlsappeared.
The Pisgah Village is one of thirty
promising sites that were identified in McDowell
County. North Carolina. Three of the sites were
tested for future study, but this is the only one
currently under inrcnsive study.
The site is interesting. says Robinson,
because of its location at the edge of the mountains
on the boundary between 1 very differe nt
wo
geographical situations. This was not typical of
late prehistoric settlements. The Pisgah village
presents lhe first opportunity for study of what is
possibly a definitive boundary between the
ancestors of the Cherokee and the ances1ors of the
Catawba peoples. whose culrurcs were evidently
very differenL
Anifac1s so far recovered indicate two
occupations of I.he village sire - the first from about
500-1000 AD, the second from about 900·1500
AD. The focus of the current research is on the
later occupation, says Robinson. He hopes to shed
some light on why the Pisgah Village site was
ab3ndoned.
Widespread disruption of narive settlements
throughout the Southeast occurred around
1450· l 550, and the dissipation of such
(oonunucd on p:ige 3
�~LJAHjOURNAL
·-
EDITORl AL STAFF THIS ISSUE:
Will Ashe Bason
Michael Red Fox
Richard Lowenthal
Rob Messick
Christina Morrison
Marnie Muller
Kim Sandland
David Wheeler
EDITORIAL ASSISTANCE:
Scou Bird Manha Tree Jack Otaney John Creech Jay Joyce
Marsha Ring Patrick Clark Chip Smith
COVER by Rob Messick
INVOCATION - a poem, •world.~ by Elizabeth Griffin
PUBLISHED BY: Kauiah Journal
PRINTED BY: The Waynesville Mow11ainecr Press
WRITE US AT:
Kail1ah Journal
Box 638
Leicester, NC
Katuah Province 28748
!ELF.PHONE:
(704)683-1414
D1vcrsi1y is an 1mport:tn1 elemcm of bioregional ecology, both
nawrol and social. Tn line wath Iha~ principle, lhe KaJ1'ah Journal uics 10
~e as a forum for the discussion ot regional Issues. Signed arucles e~rcss
only lhe op111ion of the aulbors and arc not necesSill'il)' Ille opanions of the
Karliah Jounw/ tduors or stnff.
The lmcmal Revenue Servtce bas declared Kat11ah a non·pront
organiza1ion under seer.ion SQl(cXJ) or Ille ln1cmnl Revenue Code. All
conuibwions lO Katiiah are deductible from person.al income tl.it.
tNVOC.ATWN
the vJorld is as W9- are
TH£ SOtll'HERN APPALACHtAN BJORECJON
AND MAJOR EASTERN RJVER SYSTEMS
STATEMENT OF PURPOSE
Herc m lhe souLhcm-most hcattlund of Lhc App:ilnchian mounuins, 1he oldest
mounlllan range on our continetll, Turtle lslnnd; a small bu1 growing group h:is begun
IO mke on a sense of responsibilhy for Ille implicau(ln.~ of lhl11 gcogr.tphicnl nnd
culturol heritngc. This sense of responsib1li1y c:cnu:rs on lhe conccp1 of hvmg w11hin
the ruuural ~ and bal3nce of universal sysiems Md pnllClJllcs.
Wilhan dus circle we began by invoking Lhc Cherokee mime • K;u.Ualt' a.~ lhe
old/new name for this nrca of the mouniains and for ii.s joU!Tllll as well The province is
indicated by •L~ naUDUI boundarie$! the Ro:inokc Ri~cr Valley 10 the nonh; the foollulls
of the piedmont area IO the cast: Yona Mount.am nnd lhc Georgia halls lO lhc :>0u1h: and
the Tennessee Raver Valley to the west.
TI1~ editorial pnootieli ror u:; arc t0 c:o!Ject and disseminate mfonnar.ion Md
energy which pcrL'llllS specifically LO lllls region, nnd IO ro.u:r IJ1e awareness 1h:u 1hc
land i~ a hvmg be.mg de$CMng of our love and rcspeeL Livmg in this manner is a way
IO ansuro the su.~n:ibility of the bao.~phcrc and a la.rung placc for ourselves m 11.S
continuing cvolutlonary process.
We seem IO h3ve readied Ille fulcrum Point of a• do or die • si111t1tion m t.cnrn;
of a quality standard of life for all living beings on !his planeL A~ a voice for lhc
can:lakcrs or llus saarcd land. Kaniah. we advoc:uie a c:enlefed approach 10 Ilic cooccp1 of
dccenlnlli1..otion. II is our hope 1 become a support sysicm for those acocpong lhe
.0
challenge of SUStninabilhy and lhe creation of harmony and balance an a total sense,
here an this place.
We welcome all correspondence, critlcism, perunen1 infonnation, articles,
an work, etc. with hopes th31 K.a.tWib will grow ID serve lhe best in1eres1S of lhis region
and all us li11'11lg, breathing members.
-The EdilOrS
let us desire only
that consciousness
,r
Of life
in which the cosmic will
and the will to be
are.,one
Some of lhe K01iiah JourfllJ] Staff: (le1i IO right)
Foreeround: Andy Ha!I-Bak.cr Middlr: David Wheeler, Mamie Muller, Rob
Messick Standing: Will A.She Bason. Christina Morrison. Chip Smith,
Rithiud Lowenlh3l. Lisa Franklin
Sprt"'J, 1989
�(continued from page J)
well-developed, thriving cultures has never been
fully understood. Robinson feels lhat CJCcavauon
of the Pisgah Village may lend some support 10 the
theory that early Spanish explorers had a
devastating effect on native aboriginal peoples.
lt has long been surmised that Spa.nish
explorers, led by Hernando De Soto and Juan
Pardo among others, came up from the east and
Gulf coasts through South Carolina and then
inlMd to the Little Tennessee River. The routes of
these explorers have lately been re-evaluated,
however, and much evidence now indicates that
they came along the eastern edge of the mountains
~ perhaps even as far east as the Catawba River.
Some of the ac!ual records from the DeSoto and
l>ardo expcdhions contain references to what are
now believed to be villages in McDowell County.
a hand in decimating these large animal
populations.
The burgeoning human population.
unchecked by disease and nunurcd by abundance,
reached a saturation point. The time from about
8,000 BC to I AD is called the Archaic Period.
when human living took on a very different
approach. In the woodlands the Archaic peoples
hunted small game - primarily deer - fished. and
collected plant foods. They were only seasonally
nomadic, capitalizing on the migrations of
animals, the spawning of fish, the maturing of
nuts, and the flush of ripening benics.
The people of the Archaic Period were
efficient enough in their hunting and gathering that
the search for food did not take up all of their time;
they also pursued other endeavors. They made
basketS and mats which have been found
preserved in sites in the dry Southwest desen.
They made hand-polished stone articles - some
done very anistically, others left undecorated fo~
utilitarian use. Graves from the Archaic Period
contain tools, weapons, red ochre (a pigment
associated with ceremonies), beads, pendants, and
dogs - all mcticulo_usly placed to accompany the
dead into an aflcrhfe. Their stone hunting points
were made with stems to be attached to sbaftS, an
innovation from the time of lhc Palco-Indians.
The earliest evidences of human occupation
in the Southern Appalachian Mountains date from
the Archaic Period. They consist of isolated find.~
of a distinct type of projectile point used for
hunting - the Morrow Mountain type - dated to
4500 BC.
The Woodland Period
The Woodland Period of human habirotion
The Spanish brought conflict and murder
along wi1h their pack trains. They also brought
Q.iseases - smallpox, measles, tuberculosis, and
influenza - the likes of which the native population
had not experienced on this continent. The
Spanish, according to their own writings, burned
villages, kidnapped and enslaved natives, abused
the native cullure, and spread their imponed
diseases. They formed trade alliances with some
of the native tribes and introduced European
materials. The full extent of the cultural and social
disruption caused by the introduction of these
trade goods is only now being realized. Robinson
hopes that study of the Pisgah Village site will
provide new links in the chain of undenaanding.
extended from about I AD to 1600 AD. Three
primary developmentS marked the transition from
the Archaic to the Woodland cuhural iypes:
· the development of pottery for cooking,
storing, and transporting food and other items:
- the cultivation of vegetable crops to
supplement hunting and gathering:
- and the first pcnnanent settlements.
People of the Woodland phase settled in
river valleys, where seed-bearing plants thrive.
and became almost sedentary. cultivating native
grains and then com. gourds, and squash as these
crops were passed nonh from Mexico. Projectile
poinis became smaller and more finely crafted.
The bow and arrow replaced the spear and the
dan.
Woodland peoples traded across long
distances. Mica from the Southern Appalachians
and shells and fossilized shark's teeth from the
coastal areas appear in archaeological sites
throughout the southeast
Burial practices continued the tradition of
placing grave goods to accompany the dead. Some
individuals were bwied in elaborate earth mounds,
indicating some status or rank among their feUow
villagers.
Some of the Woodland Period peoples built
tremendous carthworlcs for purposes that are still
unclear to archeo-historians. They show a
remarkable diversity, some being mathematically
executed, others shaped like serpents. birds, and
other figures. The full extent of some of these
landscape sculptures was fully realiz.cd only after
observers could fly above them.
In some pans of the Southeast during the
Woodland Period, clements of what is called
"Mississippian culture" appeared. Mississippian
culture was characterized by temple mounds
(eanhworks which were the foundation for
ceremonial centers). village) fortifLed with
encircling palisades of stakes. copper tools and
jewelry, and inrncruely designed ceremonial an.
The v.intings of early European explorers of
the 15th century describe palisaded towns with an
ehtborate soctal development and material culture.
(continued on JXl8C 4)
The First People
During the last lee Age a land bridge JOined
Asia and Nonh America acrosi. chc Berin~ Strait.
Many scientist:. believe that prehistoric people
followed the large game animals into the new
continent by this rou!e, and by the year 10,000 BC
the first humans were well-established in both
Nonh and South America. These Palco-Indian
people. as they arc called. were nomadic hunters.
They had no settlements, and the only evidences
of their culture that have been round arc hunting
weapons (stone spear points and darts), chipped
stone knives, choppers and scrapers used for
processing game meat and cutting wood, and
animal bones thnt are evidence of their big game
kills.
By 8,000 BC the glaciers had retreated, and
the climate became wanner. Many of the big game
animals - species of horse. camel. rhinoceros, and
bison not seen today. the great ground sloths and
the woolly mammoth - became extinct on this
continent Some scientists believe that humans had
Spr~"'J. 1989
Ken Rotmisnn and
visiring school class
t!t.Omi1U! parrially
ew1WJ1ed grid
.fllUl1re OJ PiSgaJ1
Vi/Inge.
Pho•o by Morme1 Mulltf
�(col\Ullucd from p:ige 3)
In the Southern Appalachians, lhis Mississippian
tradition, borrowed from cuhural influences 10 the
west is called "the Pisgah tradition" by
arch~eologists. Peoples of the Pisgah tradition
were the direct ancestors of the Cherokee.
The Pisgah tradition of lhe late Woodland
Period with its Mississippian influences, marks
the pi~nacle of the cultural evolution of native
peoples in the Southern Appalachians. Although
some cultural traditions persisted until the rime of
the Cherokee Removal, the native way of life was
altered forever with the arrival or white explorers
and seulers.
Pottery fragments, called sherds, cons~ilute
the majority of anifacts from the Warren Wilso11
excavations. Pottery vessels were fashioned from
coils of clay, shaped and rounded. Some of the
containers hnd handles or thickened runs and were
tempered with sand before firing for extra
s1rCng1h. Some were plain and undecorated, while
others bore complica1cd panerns created by
stamping the unfired vessels with carved wooden
paddles. Cords or nets were also used lO l~ve
fiber impressions in the wet clay, and des1~ns
were also incised with small, sharp. marking
tools.
Plnin and decorated clay tobacco pipes have
also been recovered, as well as small s1one and
clay discs. believed to be counters or gamepieces.
Also found were clay and soapstone beads and
polished stone gorgeis. A hole was drilled into
each of the ornaments so that it might be worn
around the neck.
The Pisgah rradition was a way of life
which allowed individualized expression of talent
and beliefs. During this phase livelihood was
secure enough to allow time for artistic
embellishment of functional tools. Carved
soapstone bowls were made in sizes to hold from
Relics AJong the Swannanoa
The Pisgah tradition is best represented by
archaeological discoveries made on the campus of
Warren Wilson C-0llegc in Swannanoa in Kan'.iah.
Artifacts found there preview what might be
uncovered at the Pisgah Village site along the
Catawba.
The Warren Wilson site snw four penods of
habitat ion by native peoples. The earliest
occupation daies back nearly to the beginning of
!he Archaic Period, The snc has been disturbed by
erosion, dig~ing. and more recently by plowing.
Disturbed sues are more dlfficull to interpret,
because artifacts are misplaced, and feature.~ such
as building foundations, heanhs and r::rosh pits are
scauered. Despilc such disturbances,
archaeologists have learned a great deal from the
Warren Wilson site. No anifacts later than the
Pisgah phase have been. recovered ~1 Warren
Wilson. Its residents vanished someume 1n the
mid- l600's and never returned.
two quaris to 1wo gallons of liquid. Polished stone
axes were found, some grooved to be anached to
shafts, others designed to be hand-held. The
excavation yielded monars and pestles of stone for
grinding seeds, nuts, and drie(benies. and caches
of red and yellow ochre and graphite used for
paint pigments.
The villagers who occupied the Warren
Wilson site lived in rectangular dwellings. Over
the years. the sunken posts rotted and left dark
circular Stains in lhe earth, like perfect shadows.
ghoslly visions of the past. The walls were Likely
made of waule-and-daub, a mixture of clay and
grasses. Mose of the dwellings were not within the
village itself, but in outlying farmsteads.
In lhe center of each house was a raised clay
fire basin for warmth and cooking. The heanhs
and the storage vessels buried nearby contained
evidence of the foods these early people utilii.ed,
among them hickory nuts, waJnucs, buuemuts,
acorns, persimmons, maypops, grapes, bl~ck
cherries. and chesmuts. There were also remains
of com, squash, beans, and sumpweed, all of
which were cultivated. Trash pits contained the
bones of 30 species of animals, including bear,
deer, bobcat, weasel, mountain lion, squirrels.
turtles, snakes, frogs, and turkeys. From the
distribution of foods, it is sunnised that the Pisgah
(conbJlued oo page 24)
EXCAVATION
OF A PREHISTORIC SITE
An archneological cxcavarion site is chosen
because of the discovery of surface artifacts.
because of a promising location that looks likely to
yield evidence of occupation, or because th.e area
is threatened by development or by destruction by
vandals.
Fieldwork begins with a surface collection
of artifacts. Surface finds are ploued on a detailed
map of the site, because their distribution may in
itself reveal important information.
The plow zone is scraped away and sifted
through mesh screen 10 separate out any artifacts.
Below the plow zone may lie a surface
undisturbed by the activities of lauer-day humans.
A grid of stakes and Jines is then laid out
over the site, usually in a true nonh-south
alignment, to correspond with grid l~nes mark~d
on a site map. The area of each gnd square 1s
usually one square meter.
Soil samples may be taken with augers to
determine distinct strata and/or the presence of
hidden constructions or features (visible item
which cannot be removed from the site and taken
to the laboratory, such as house floors. burials,
cooking fire pits, etc.).
Selected grid squares may be excavated at
random if the site is large. Small sites may be
excavated entirely. Test excavations help 10
determine where to concentrate digging e!Tons.
As the squares are excavated, the wall of
each square 1s left intaCt m display lhe stratigraphy
(visible layering) of the soil.
Small layers, and sometimes whole strata,
of soiJ are removed using shovels or trowels, and
the exposed surface is levelled. M~terial from each
level is sifted and soned. The an1facts recovered
are bagged, labelled with their exact location in the
soil stratigraphy. Soil samples are taken from each
stratum 10 be examined in the laboratory. for even
mJcroscop1c elements in the soil {such as pollen
grains) may reveal information about the nora of
the area and the climate (such 11s periods of
drought and rainfall).
Each exposed surface level is mapped and
photographed, and details arc recorded in field
notebooks.
Features arc very carefully u~covcred ~s
they appear in the strata. To d1~turb lh_e1r
placement would be 10 destroy the rnformauon
they contain. Small dental picks, 1ooth~:ushes,
and even fine paintbrushes may be uuhzed to
remove the soil from artifacL~ and features.
Laboratory analysis of the artifacts. notes,
maps, drawings. and photographs may take
months, possibly years, of additional work once
the fieldwork is completed.
.
Artifacts and features from each gnd and
srratum and their relationships to the other finds
through~ut the site, will reveal the lifeways of the
people who once lived there - their t<?Ols,_ trades,
rituals, subsjstence. An archaeologist literally
delves into the relationship that ancient peoples
maintained with the world around them.
Archaeological fieldwork reveals details .of th~t
relationship. It may te~ how lo~g lhat ~elauonship
was sustained, and Dllgh1 possibly potnl to clues
as to why it came to an end
;st:t'
Sprtng, J!189 •
�Art
by Denise Newboume
Dream f rQl}ment . ••
Slt.e fell oslup that mghl and as she dre<uttM her spirit was
luult'd through the long spiral tunnel and inII) till! scars.
M1uri-dimtJtSional ribbons with Jhimmering citcu.ils drifted past
aJ incompreJumsiblt spuds Slie realized she was in 1/ie center of
the 1rwi.rplanetary in~rface, a place similar to a radio sroJibn
w/ll!re lJfU! can nW'. into past <JNlfimue choices and possibilities
for any piaMt, and/inc tune w tlic path ofgre01esr harmony.
"Hmmm," she wondered, .,what can that p01h possibly be
for the eartlrr Finding ow ~·as as simple as speaking the roMS
that most corresponded with Earth's vihrationaljreqrumcy ar tlie
prese111 tu~. No soonu had llll! said "John Wayne" than she
fo1uld lu:rself in a lwlogram oftill! Earth.
Her SU&Sitivc a.11ral rectpum M-Ve overw/11:/med a1fv.~t
with an almost 1111/Jearablt colkaion of hurrlingferocities,
terrified srreaming, and lrnpelt!Ss fwiliry. She re111(Ji/led calm,
knowing from experience tll/Jl often tire jint reception ofsuch
planets was the hardest lmagu of marching soldiers appeared
before her, rows ofmen 1n unifonns, who turned on their heels
and became long rows of ballerinas, all dressed in the same rum
dolng rl~ uact SOllW hops and twirls while myriads of musicians
all played variatwns of the SattU'! song. A smal I number of
"others" hod them wrapped in strings, wl11ch the>• kept rig/rt, and
twisted tfl/!nt this Wtl)' and tllDt, like puppets. Then she noticed
thOl'-fand:. of beings sitting i11 tlie darkness.paralyzed The
dancers and musicians wen' used to dii-en rheir anention from
tll/!ir dl!.rperarely repres.ud condition.
Then di/! Sct!nario began to change
the people in
darkness bt:gan to wake 11p and cw the strings. They swpped
allowing tl.e cloned do.nurs and arrisrs to llypnoti:e them and
started dancing tlll!mSelvts. Nor imuating any form, they simply
followed wh1tre their own bodies led tht!ITI. The "official" artisu
also stopptd their/~en.sh reprodJJJ:twnr ofprescribedforms
long en1mgh w listen to the songs and dances from wid1itt They
all begD11 listen.ing to and performing thdr own unique songs and
danus. and helping otlll!rs learn
tlll! s~. More and 1111>re
strings were cw. and tlle ligliJ gr~ brigluer wilh t!llch ""e's gift
of color. until of/ the beings became a mandala ofilrlerw<J\'tn
harmony and beawy.
Her anelllion tllrMd to a man in a belly dancers silks and
veils, doing rhl sinuous, anciefll dance of binh She looked
closer and saw it war .. John Wayfll!! "What a nice resolurilln,"
slie mused to herself. "It doesn't seem so hard looking at ft from
oUlhere.··
"'do
We are now witnesses to the ultimate dead-end created
when reason attempt~ to dominate spirit, men to dominate
women, science to dominate an. and "civilized" peoples ro
dominate "'n:uive" ones. The5e are all external eumples of a
fundamental split and sttuggle within e:ich of us. We have come
so far from our primordial heritage of wholeness. that many of us
arc at a los:. as to how to regain it We are still StrUggling to learn
lhnt our fundamental problem is not any category of people. but
the \'Cry existence of ~~teg~es.. 9ur problem ~s nOt science.~
power. not an, not ~pintuahty; n 1s the pcrcepuon of these tlnngs
as sepanuc rather than facc1~ of a unified whole.
,\ key clemenr of the 1houglit sys1cm in which we perceive
each Other ns lw lhan whole 1s the notion lhat some people arc
creative and Olhm arc no1. Thi:. is extremely discmpowcring
becllusc the power to cn.:.ltC is a cenrral attribute of divinity in all
n:ligions. Thi~ c~tivc now from within provides us with 1he
knowledge of our own power. b:iJance, and self-wonh. lf we
believe that we do not have this rcgcnenitive power, then we
promote scarcity for ourselves and others. So here we all nre
amidst terrifying psychological scarcity collectively creaccd by the
majority of the population who for one rcawn or another do no:i
belie~ they arc creo.rivi- nnd powerful The planet cnn only a1wn
the pence thut com~ from wholenes.~ when the beings who
comprise it acknowledge •heir own and each others' wonh
An. ai. we know 11 today. b a mirror for our plnnewy
condiuon. There arc some people who do it. and they are n:vercd
:is if they have something others do not. There is a funher
dhtinction between "fine" an and "folk" an, with the unplicarion
that fine an is somehow nobl~-r and better than folk., because it is
non-funclionnl. TIUs 1s the alienating idea that an is only real if it
is removed from the daily now oflifc.
When a peoplCli: he.1.rlfclt. arti~ cxprcs.sion is_ lo;-t or
s~tenurically extingu15.hcd, they begin to feel empty inside and
often beccmc caught up in a funle effon to saiisfy themselves
with utemal g~. 11us exu:mal grasping often IC3ds lO the
phenomenon o! ~ictiveness The fact &tlat ~e !'ow ha~oe whole
societie~ c:."pcncnang desperate levels of addlCtlOn :uid_
1is
a11endan1 destruction is a signal that it is ume forchoosmg to heal
ourselves. One way we can do this is by tapping our unique
expression~ and bl~ing ourselves llild the planet ~;th the
creative energy that Oows from our spinL
Our culrural definition of an needs to expand from the
activiucs or an elite few to that or all people. Jose ArgueUes, in
his latest book Surfers ofthe luvuya, provides such a definition:
"You've all gott.t undcrsuind th:tt you're artists. Nothing fancy,
but anists of life. anists of reality....Anything that's harmoniwl.
that's an. This is an imponnn1 point ... since the planet's got to
(conunllCld on PQ&ll 6)
SJJrin9' 1989
~ ~~~ - 1'.!'9'1 ~ y
�be cleaned up and rehnm1omzed, there isn't any1hmg that isn't
Planet An." With this kind of definition. an becomes intrinsic to
the flow of life. \Ve are now beginning to realize that a11y
expression that comes from our own spirits i'> valid, even if it
docs not confom110 formerly prescribed ideas of'' an".
To see an as a force for hnrmonizing our world is also to
odd a higher di~s1on '?f social respon~i~ility to it. 111~.
question "Will this conmbute to harmomzing our plam:t?
becomes a standll!"d pan of the creative process, and an irnpon:mt
criteria for whether or not 10 mar.ifest nn idea. Also integral 10 a
holistic perspective is the understanding that an and science are
not separate but are indivisible facets of a life-oriented culture.
This understanding would ~1e a much-needed ~1al . .
responsibility for everyone m all areas of human producuvny
What exactly is Planet An? It is about reclaiming our
concept of an to encompass all forms of exchange with our
world. An is the language our species has used to communicate
with the universe for thousands of years. Primitive an focussed
on the intimate relationship of a tribe to it~ particular homeplace
and all of its inhabitants. Now our homeplace has become the
entire planet and beyond...aod our an has begun to rcllect this
reality.
Planetary an is a conscious awareness of the whole Life
community in which we participate and a strong intent to
.
hannonize with it. lt is vital to our species' survival that we shift
to this more active engagement and interplay with the universe. Jn
this way. the many facets of our reality become intimately woven
toget.hcr...our own interior world, our human cultural
communiry, our planetary life community and the rest of the
universe.
How does the Harmonic Convergencu fit in with all this?
Broadly speaking. the purpose of the Converge.nee wa.s 10
reactivate our ay, an:ness of the earth as a consc1ou~ b<:ang and to
pro-.idc a time to rcatlirm our choice to co-create with her. Those
who consciously made that cho1ce at that umc are the people
Arguelles is now calling the "Eanh Force".
By next year, Arguelles feels that this Earth Force will
begin to manifest itself as a global and cultural phenomenon. He
also feels that all need 10 move in a much more direct, mobilized
way. By the second anniversary of Hannonic Convergence, he
sees the opponunity for a Rainbow Peace Event. That would
signal that the Campaign for the Earth has coalesced and bonded
enough in the underground to begin 10 manifest as an alternative
force of allied, planetary, non-government organizations moving
in concen to take measures int0 our own hands.
When I think of "art camps" and the "alternative force of
allied, planetary, non-government organizations", the bioregional
movement comes to my mind. We are a ready-made resource of
diverse people who are awan: of the Earth's aliveness and are
choosing to assist with her healing process. Karuah is a very
supportive communuy for Planet An, and a strong network is
already fom1ing. Here are some examples of Planet An going on
inKatuah...
Heart Dance
Pat Sharkey, who lives in Floyd, Virginia, makes beauoful
jewelry from crystals and stones. One lhing she has learned from
working with crystals is that our own bodies operate in a similar
way ... that is, they can be programmed, and they amplify
energy. These conceptS have inspired her to create ways for an
and science to become pans of a whole... through sacred dance.
"Dance is like a gridwork, a system of conduction," she
iold me. "By encompassing tones, using our bodies as
conductors by arranging them in specific geometric
configurations, employing corresponding herbs and stones, and
consciously utilizing the energy gridwork of Icy lines on the
planet, we can attune oarselves to move any specific energy
through, and use it for healing."
This kind of work could be done at key sites alJ over the
eanh ...those places that amplify energy as well as those in need
of healing. She Stressed the impon.nncc of a disciplined
preparation of daily meditation for at least a month before coming
together to do sacred dance.
"The more preparation, the clearer the channel, the more
juice we all reccive...the more we personally understand
-something, the more authentically we can put it out to others."
One way that planetary art is manifesting is through
networking. Jose Arguelles, one of the key figures in the 1987
Harmonic Convergence, helped to found The Planet An Network
in 1983. According to Arguelles. it is far too late for anything
else save for artists, from all medias, 10 converge and produce
inter-media performance rituals and other forms of planet art.
He feels that these performance rituals should be simulcast
via satellite to as many cities as possible to raise the
consciousness of humanity. He sees this as a higher purpose of
our extensive system of mass communication. When we are able
10 liberate this media system from the forces of fear and
domiruuion we will have an incredible tool for dispersing
immediate visions of peace.
Astrologer Amero Alli envisions "the emergence of
multiple 'art camps' ...clusters of resonant core groups dedicated
to varied forms of planet an." Again.. the indicauon is that this
an js a grassroots, collective phenomenon.
Some of the elements for such activities could be music,
dnnce, comedy, drama and sign language, combined with visual
an. lighting, costumes. holograms. crystals and audience
participation. There is no limit lO the possibilities!
Drawing by Sbe.IJ Lodge
The example she gave is for a Hean Dance, in which men
and women would come together nnd fonn into a Star of David
...men forming one triangle, women the other. Rose quru:ii;
would be in the center. Pora month beforehand each pamcipant
would have spent time meditating daily on healing between men
and women. They would then come together in meditation and
symbolic movemenrs. and allow their energies to interact for the
purpose of healing. The same concept can be used with any
symbol, for any healing purpose, anywhere on the planet.
Groups could begin travelling 10 other countries f~ the expres.s
purpose of performing sacred dance there to amplify the energies
of hannony and healing.
"This is a way we can utilize all the systems we've learned
- astrology, numerology, the tarot...and combine them in
perfonnance through our bodies. High technology has become
so overspecialized that no one can see the whole anymo.rc. By
using our bodies as holographic componenis we are going back
to lhe source of all recbnology...our inner beings."
Pat is interested in organizing an Earth Dance gathering,
and in exchanging inspiration and info with others interesled in
this idea. Her address is P.O. Box 606, Aoyd, Virginia, Kaulah
Province 2409 l.
SprLf19, 1989
�Orandmottu
A planetary art exhibit ...
The popular Gmndmothc:r band in Asheville, North
Carolina is a group tha1 is already doing visionary planet an. The
group is composed of four women who each play several
different insD"Uments and sing h:innonics 1ogelhl'r. They arc a
visual, muhi-me<lia band. incorporating inro !heir performances
creative movement, sign language. masks, costumes. acting and
comedy. Their inclusive approach 10 music provides an
enthusiastic vision of peace. leaving nudiences with a tremendous
feeling of satisfaction. l talked with Deb Criss. one of 1he
founding members of Grandmother, on her thoughts about Pl:lnet
The People of Lhc One Song
UV!NG ART F!Xll/B!T
An.
Her inspiration for Grund mother crunc to her when she
was visiting lhe pyramid sites at Palenque. Mellico. She sa1 for
long periods of time in the part of the complex that had been the
Mayan's theatre. There :;he had visions of "blending ri1ual art
into a music concert with respect to 1he four elemems and a ~ensc
of oneness with 1he eanh, using costumes and masks. and
finding ways io reach ou1 and dec~se 1he distance be1wecn
audience and performers.''
''The original vision l had was for an intentional way of
doing a show, beginning by smudging the area, a group prayer
and quie1 rime of positive thought We could then play with
1oncs, color, and lights, blended with modem-day music 10
induce frequencies tha1 unify heart, will, and higher mind.
People of1en become uncomfonable when things are quiet,
sacred, and serious for 100 long, so comedy is also an important
part of our shows."
Grandmother is very community orienled ... at one of their
shows !his past fall four women joined 1he show for theatre and
signing. One of them was an 89-year·old woman from
Waynesville, the "honored Grandmother" of the evening. "I feel
1hat i1's important 10 in1cgra1e all ages, so that we all have a fuller
understanding of the circle of life," said Criss.
Their group is a dynamic process of consensus, and
chooses to be open to additional aclS (with prior pl!lnning) being
part of the show. "Grandmother is the ancient spiri1 of the winds
Lhrough lime that speak through the earth to all people ... if
s..meone feels that inner voice speaking through them. it is good
10 claim it and find a way to express ii. We hope 1hat
Grandmother is a catalystic agent to inspire others 10 do this."
For more information about Grandmother, call Deb Criss
at (704) 253-4831.
Contact Improvisation
Also going on in Asheville is the quie1 revolution of
Contact Improvisation, a newly arising dance form. Its emphasis
is on releasing individual and group creativity through
spontaneous movement rather than following a specific 1echnique
or choreography.
More than traditional dance forms, Contact relies heavily
on suppon and cooperation among the dancers. II strengthens
both the "I" and the "we" because the movements come from
one's own center as well as being shaped by one's interactions
with the other dancers. It's a way for 1 physical body to learn
he
trust. •. in a literal fashion, through physical imerac1ion. rn
Contact, there are no wrong steps or movemcn1s---1here is only
more or less fiowing, depending on how relaxed, trusting, and
sensitive the dancers allow themselves 10 be.
Contact is also p:utidpatory rather th:m perfoml!lnccorlented. fl is primarily an expenence for the d:lncel'li instead of
for an audience. The movemenlS spring from deep v. ithin and nre
a continual source of surprise, even 10 1he dancers This makes 11
nlJ the more dynamic to Y.itness. Audience and dancers are
brought together llS both expcnence in different ways the
everchanging now of movement coming from spiri1 into form.
Leigh Hollowell and Christina Morrison are co-1e.'lching
the first Conmct Dance class in Asheville. Chrisuna had auendcd
a Dance New E11gland Conmc1 ln1ensivc la.~1 summer and
rerurned home excited 10 share this fonn with others. She
immediately began teaching friends in Celo and talking with
Marnie Muller abou1 the possibility of a regional Dance Kn11"1Ji.
Spring, 1989
(continued on pago 29)
Who are the People of the One Song?
They are ILf a1ul nwre ...They are inspiratian ...
/>a.rt 14ah.ng into furure ..Funue leaking into
past. We invite rlrem into prese111 being ro help
us remember rite word.f to The One Song Singing
in rite liearrs and mitids ofall Earth's People.
Tile People of rlie One Song is an art exhibit centering
on the clay pottery faces and masks by artisl/poner Jane
Avery-Grubel. The faces, strikingly adorned with
beadwork, .shells, and feathers by artiM Jeri Dewey,
represent a culture of people dr:Jwn from archetypal memory
of natural tribal living. and from the vision of a futuri.~1ic
tribe we may become.
Out of lhe faces have come stories, written by local
poet Colleen Redv.onun, tha1 1ell of the uibe's dreams,
ri1uals. roles. and relationships. The exhibit will also fua1ure
many local crafts people's works such as baskets, jewelry.
clothing, musical insuurnents, pottery and herbs that v.ill
repre~ent the tribe's anifacts of everyday living and
celebration.
The People ofThe One &mg is a \ision of a tribe
leading resourceful, crea1ive, peaceful lives in relationship
with the Earth and each other. The concept is an expression
of 1ime transcending--a merging of pa~r. pn:o;en1, and future
10 cn:ati: a cuhure of our wildcs1 d~a~...one that may have
been...could be.
The artists involved sec Thr People nf'The o~ Snr.g
as a modcl....''Through art we can nffirm a fuum: that i~ noc
so dependent on modem 1echnology. Most c~cry1h1og
cxhib11ed can be made, grown, or found m na1ure 111e
show is a ·work in progress that we are continually crra1ing
and recreaung, jus1 as we create our every day rc;tli1y. It's
like opening our minds and doing an archeolog1cal dig into
1hc: future."
Open through April 1989 at Old Church Glllery. M:un
Street. Floyd, Virginia, Katuah Province 24091. For more
infonnation or to schedule additional gallery engngcments: _-~
(703) 7-i5-4849 or 745·3316
~
e
•
"-I
...
>Can.ah Jourrnal pCMJe 1
�THE GREEN CITY AS THRIVING CITY
Implications For local Economic Development
by David Morris
This April, David Morris ofthe I nstiture for Local Self-Reliance will
be the key1Wte speaker for the WNC Environmental Summit '89.
Here is an article from the conriner110/ bioregionat publication Raise
the Stakes that highlighis some ofhis thoughrs.
In discussing the greening of ciLies. one is reminded of Lhe
slogan Lhat the French s1udents used in 1968. On their posters they
said "all that we want to change is every1hing," which comes from
that famous ecological dictum, "everything is connected to everything
else." When we pull a thread, we may in fact unwind a sweater.
The 1wo fundamental assumptions underlying the way we've
designed our communities nre the assumptions of cheap energy and
cheap disposal cosis. Jn constant dollars, a barrel of oil that cost five
dollars in 1910 cost a little over a dollar in 1965. The cost of
lhrowing away a ton of garbage remained preuy much the same from
1900 to 1960. We could lherefore ignore lite operating inefficiencies
and wastes of the systems that we developed.
Cities reflect that inefficiency and waste. Our cities are
dependent creatures. A city of 100,000 people impons 200 tons of
food, I 000 tons of fuel and 62,000 ions of water a day, and dumps
100,000 tons of garbage and 40,000 tons of human waste a ye:ir.
We've accepLed long disaibution systems as the price we pay for
progress and development. Jndeed, we've elevated separation to
Lhe status of vinue and internalized those principles into our way of
thinking about our local economies.
J was recently reminded of how much we take 1ha1 state of
affairs for granted when Twas in a SL Paul, Minnesota res1auran1.
After finishing lunch. 1 got a toothpick, and of course all toothpicks
now have an obligatory plastic wrapper. The word Japan was primed
on the wrapper. Now, I thought to myself, Japan has no wood, bur
it has been considered economical 10 take pieces of wood and send
them LO Japan, wrap them in plastic and send lhe whole thing back: 10
Minnesota. Thal toothpick embodied 50,000 miles within it. Well,
not to be outdone, Minnesota just set up a fac1ory. Ir's producing
chopsticks and it's sending them to Tokyo.
This brings to mind an image of two sh1ps passing each other
in lhc Pacific, one carrying lildc pieces of wood from Japan to the
United States, and the other carrying linle pieces of wood from the
United Slates to Japan. That is economical only if one acceplS the
twin assump1ions noted at the outset - those pillars upon which our
economic system has been established.
This impon-expon paradigm is the way our economy runs. It
is also the way our waste economy runs. Washington, D.C., for
instance, was becoming overwhelmed by its. hum:in wastes, and paid
a consulWlt $150,000 to come up with a solution. He suggested they
barge them to Haiti. That recommendation was approved by D.C.,
but Haiti vetoed lhe idea. Haiti decided though they'd been offered
the wastes of the c:apiLal of the Frtt World, they preferred nOL to be
shat upon.
The integrated planetary economy was supposed to make us
more secure, but has it? Global trade expands and so do planetary
tensions. For example, developing counaies arc now exporting more
and more food to the developed counaics to eam the hard currency
necessary to repay debts that they incurred primarily to build up their
expon indusaies. lndusaial development and utilizacion both have
increased. The developed counaies are in an inlCTesting protecrionis1
free trade dance, a pas de deux of late planelruy economics. in which
each country tries desperately to preserve ac lease some amount of ils
sovereignty and its productive assets. at the same rime trying not to
interfere with free trade and the mobility of resources.
Capilal has become the lubricant for the planetary economy, the
grease that lets the planetary machine functioo. We fervently believe
lhat capital should flow at least as freely as raw maLerinls and
products. Last year 20 times more currency was iraded than was
needed to underwrite world trade.
We are more reluctant to embrace the unimpeded rnobili1y of
the third factor of production: labor. But we're inching up to it Six
months ago the Council of Economic Advisors recommended
abolishing all barriers LO migration in order t0 improve the economy.
JC.cu .(ui.h ) o"rnal. p~ 8
We've lost sight of the underpinning of a society - lhe sense of
community. Mobility is not synonymous with progress. Weve
ignored Benjamin Franklin's advice: those who would trade
independence for security usually wind up with neither. We have
made tha1 crade and in the process have become an increasingly
dependent and insecure people.
But now the rules have changed. Cheap energy and cheap
disposal are no longer available. Despite the recent drop in oil prices,
lhe cos1 of energy has risen more than 1000 percent in the last 15
years. Disposal costs have risen even more dramatically. In 1975 it
typically cost about three to five dollars to dispose of a ton of
garbage. Today in the U.S. it costs between $30 and $50 to dispose
of that ton of garbage. In 1970, to dispose of a barrel of hazardous
waste cost berween $5 and $10 a barrel •• although most companies
just spilled ii on the side of the road. Today, to dispose of hazardous
waste costs abou1 $300 a barrel, and for many companies the
disposed hazardous wasce now has a legal liability attached to it that is
po~ntiallyenormous.
What's imponant to note about these price changes is that they
have changed not because or the real world exhaustion of supply, but
because of a change in political a1tirude. The rising price of oil did
not occur because oil began running out, but because OPEC
artificially limired the supply. The cost of W3SlC disposal did not rise
because we suddenly ran out of dump space but because
communities, by establishing new disposal rules, anificially limited
the supply. We consciously and willfully changed the cost of doing
things the traditional way.
One of lhe enduring legacies of the environmental movement is
that it bas managed to begin to move the price of doing things to the
cost of doing things. The price is what an individual pays; the cost is
what the community pays.
Let me give you a specific example of price versus cost Rock
salt is used 10 de-ice roadways. lls price is very cheap: one to rwo
centS a pound. There is at least one alternative to rock salt, made out
of plant mau~: calcium-magnesium acetate. It can be produced a1
present for abou1 20 cents a pound · 10 to 20 times more than rock
salt. That's ilS price. However, rock salt has some problems. It
corrodes the undcrbody of cars, it corrodes bridges, and ill New
York City, Coosolidnted Edison has found that it causes a great many
problems in the electrical supply system which runs through the
sewers.
Sprlf\9. 1989
�Sewer water, c1111yi11g dhsulved rock sah. can corrode
insulation and lay bare wires. A neoprene gas can be genmued and if
a spark occurs. an explosion can send manhole CO\et'S flying. By
one estimate Consolidated Edison spends S75 million to n:pa.ir
damage caused by rock sah. Thu's part of the cost of roclc salt.
Another cost is polluted groundwater and the devastation of
vcgetntion. New York S!Atc has made an informal esumate that the
acruaJ, internalized cost of rocl salt is 80 ccnlS a pound. Which
de-icer should you buy?
The individual is unt1warc: of this cost. It is the n:sponsibility
of the community 10 make price and cost similar.
Even though the rules have changed, we haven't yet adopl.Cd a
new paradigm, a new way of organiting our knowledge and our
information. One of the principles of that new paradigm should be to
extract the mnximum amounl of useful work ecologically possible
from the local resource base. Thar sounds like a very modest
proposal, but it has profound repercussions. As we begin to obtain
more and more u~ful work, we (ind thnt we've begun to be more
and more self-reliant and self-conlll.incd.
ls self-reliance economical? Whnt do we mean by eoooornics?
Whnt do we value in our economic system? Those who praise the
global economy and trade as the underpinnings of our economic
henlth invariably point to the benefits of comparnrive advantage and
just 11s invariably point to the example of bananas. Surely local
self-reliance docs not mean raising our own bananas in the United
States when the clirruue 1s so much more favorable in Guatemala.
Il may be cheaper to impon those bananas. once again,
depending on what the price is versus the cost. Bananas that come
from Central America cooie from countries that do not pennit unions.
arc produced by companies that do not pay any iaxcs, and are grown
by production methods that have no environmenta: regulations. I
submit that if you ca.lcuhued the number of dollars that have been
spent by the Unil.Cd Sratcs in military intervention in Central America,
and dh'ided by the number of bananas that 11.rC imponed into the
United States, you would find that it's very costly co tmpon bananas
rather 1h:ln 10 grow them you~lr.
When we look at c<:onornic signals, we need ro look at them in
a holistic sense. first, we arc leamio&, as our s)",\tems get ever
larger, tlw the downi.hle rhks get com:spondingly gru.icr. Twenty
years ago when we wked about a cau1strophe, it meant a flood or an
earthquake. Today when we talk about a catastrophe we mean the
end of the ozone layer. the end of the human species. Local
self-reliance also has a downside risk: you could try '>Omething and it
might not work. but the risk Is modest.
Second, locnl self-reliance leads to a diversity of
cxpcnmenmion. As communities experiment with differcn1
technologies, we advance on the learning curve. Third, local
sclf-reliBnCe by definition reduces pollution by improving efficiency.
Fourth, local sclr-rcllancc Is economical because It recycles money
internally for more productive purposes that would otherwise have to
be spent on maintaining the system. A crude estimate that r made
recently :;uggcstcd that 15 years ago the United States was spending
between one and three percent of its overall income for system
maintenance and cleanup. Today we're spending almost 15 percent
of our income fOI' that purpo~.
And finally. an advan1.1gc of local self-rcli.tncc is that we begin
10 channel our ingenuity into developing new bodies of knowledge
that may be appropriate 10 a world that is in a vef} dlITcn:nt cond1tioo.
The technologies that we're developing 1n North America, for
example, art technologies appropnatc to ruuions that arc resource· rich
and pcople·poof. But ISO percent of the world's popufauon li\lcs in
countries that 31C rc~·poor nnd peoplc·nch.
ff you try 10 make the United State~ !>Clf-~ufficicnt or
sdf·reli:mt, the technologies you develop tO do so will be neither
appropnaic nor comp:inble wnh the needs of dc\•eloping nat.tons.. Bui
if you move towazd m:tking our tknsely populated and rcsou~-short
cities sclf·rcliant the i«hnologicsdcvc:lopcd \I.Ill be appropnate to a
resource-poor 1.1.orld. The kno1.1. lcdge generated can become a fll!ljor
export commodity.
But the pnmary benefit or local sclf·rcliancc J~ not economic;
it's psychological and ~oc1nl. II improves decision nuldng because
the costs or the decision fall on the smne community. We do not
separate the productive process over long.dhtllllC~ Psycho.logicall)'.
we improve the setf-<XX1fidencc 11nd socunty of our commuruues. We
begin to miniaturize the economy. h means achieving v.hat Fritz
Schumacher, one of the great cconomim of our time, dreamt of:
local productton tor local markets from local rcsourct$.
SprU\9• 1989
ls that theory or is that pr3Cticc? ..yeu: it rums out that in ~c
scrap metaJ industry, the scale of producuon IS much smal~ than 111
the raw matcrittls industry. The best ex.ample J know of is 1he steel
industry, where the newest technology is called the mini-mill. They
used to be called neighborhood mills. but the industry decided t.h:u
that would rais.c the image or Mao 1.e-<long's backyard fumaus. aod
they didn't feel this was good advertising.
Miru-mills use 100 percen1 scrap, and arc very sm:all- 200.000
tons a year average produc1ioo. A raw ore-based, vcnically
integrated steel mill produces between two and three million ions a
year. The healthiest. fastest-growing pan of the steel indu~try is
based on scnp that comes from regional matb:ts and products often
sold regionally.
Another example 1~ the chemurgy movement, created SO yean
ago by scienlisti-. from around the world concerned with using the
then-large agriculrural surpluses lb mdustrial products. In 1932. the
ltalian ambass3dor 10 Oreat Bnlllin arrived at the coun of St James
dressed in a sun made or milk. That is, Italian scientists had
discovered how to weave the casein in milk into clolhes.
Tn 1941, Henry Ford, a devotee of the chemurgy movement,
unveiled his biological car. The car body was made or soybeans. lhe
fuel came from com, and the wheels were made of goldenrod. The
soybean plastic body weighed hlllf as much as a steel-bodied car, so
the car was more fuel·eflic1cnt. lf you dented it modestly, the dentS
could be knocked back out. The C11r was wanner in the winter and
(COISinuoj ... pq• lO)
Green C ily
11
How-To 11 Mnnual---Just Published!
"Cities need to be<ome more 'green'. They must be
transformed illtu places that are life-enhancing an<l
regenerarfre." • PelCr Berg
<:rr~a Ci11 as a "how-to• m~nual (Of mdlv1<tUllts and O(JJ.n11AllOns
antcmo1ed an a :iuswnablc future. tis intnl3C i.s &hat urban att.aS Cllll Cl.isl
lunnonlou\I)" with na111nll 1ysu:im • :md 111nctudca bolb practical mid visL;xury
:aw1tcut1on1 lh11I •re uppllc•btt 1;; ny ci17 or 1ino11. lbcte ts also 1
~ 1ts11ng of volllllUlet o.:uv11a with i:lc:a. llbout gctllftS: wried and womns
0
IO'll<-.ds D £n'C1)" fuwrc.
• URBA."' Pl.Af.ilNG
• SMARTTRASSPORTATIO'
• SUSTAIN"BLEPLA,~'t'l!O
• RF.l'>'E\\'ARl.ll E.''ERGY
• l'."EIOHBORHOOD CHARAC'rnR AND li."IPOWERM£.'lol
• RECYCUNG Al'tl> REUSE
• CE.l..EllRATtNG l.IF'E·l'L-\C'F. VITA.Un'
• IJRBA.'J WILD HABITAT
• SOC'tAU.Y RF.SPONSIBLE SMALL BUSINESSES ANO COOP'ERATIVE.S
'Tbe CrttD C117 Proi:nam 11 1V111bblc d1tcc1ty from Pbru:l Drum
Foundation for S7 f'CISIP.1ld Mcmben ol lbc Foundation =eh-cu free aloag
with lbc hl·annu.:11 ne11;1p;pcr lfluu tM Suills llld Olhcr public:atiol\1 for ~i:
yearly membership rec Sl5. Thta llddtc.ss Is PIAnet Drum FoundaUon, Boit
31251, Son 1'111nt11COCA 9413t
�POPLAR APPEAL
written and illustrated by Doug Elliott
W hen I tell northerners Lhat 1 built my house almost
entirely of poplar, including the framing, rafters, interior
panelling, and exterior siding, they seem confused. When I go on
to say that there arc a 101 of old log cabins in 1hc Carolina
mountains built from large poplar logs. they look a1 me like I'm
crazy.
I'm finally learning that to a nonhcmer, the word "poplar"
refers to the aspens and other related trees whose wood is light,
soft. and vinually useless for house construction. After a bit
more discussion, we finally ge1 our terminology straightened out,
and I get the response, " Oh, you mean 'tulip tree'".
Yes, this magnificent tree has many names and even more
uses. It is not a crue poplar, but was so named because iis leaves
are attatched to its branches by long petioles (or leaf stems) that
allow the leaves to move m the breeze in a manner not unlike that
of a quaking aspen.
The tulip poplar is actually in the Magnolia family . ' l ts
scientific name, Liriodendron tulipifera, translates roughly to
m~ "tulip-bearing lily tree". This is a fitting name for the ttee
because itS flowers look like a combination of a tulip and a lily.
They are a light greenish yellow and each of the six petals has a
blaze of orange at its base.
OUJ ofa giant tulip tree
A grem gay blossumfalls on me;
Old gold andfire iu petals are.
Ir flashes like a/al/Ing swr.
- Maurice Thomas
A large tulip poplar lit up wilh hundreds of these large,
cup-like blooms in spring is a magnificent sight indeed.
The tulip poplar is the king of the magnolia family. 11 is
considered to be the tallest hardwood tree in North America. In
the old forests of the southern Appalachians il has been known to
attain a height of 200 feet with a straight ttUok 1en feet in diameter
and clear of branches for eighty to one hundred feet .
The largest tulip poplar on record is the "Reems Creek
Poplar" in Buncombe County. It was I98 feet 1all with a ttunk IO
fcec I I inches in diameter four feet above the ground. When it
was burned in April.1935, it was believed to be the largest tulip
poplar in the world, possibly over a thousand years old.
"But despite the splendor of its dimensions. there is
oothing overwhelming about the Tuliptree, bm rather
something joyous in ilS springing straightness, in the
candle-liU blaze of its sunlit flowers, in the fresh green ofus
leaves, which being more or less pendulous 011 long slender
sralks, are forever IW'ning and rusrling in the slighres1 breeze;
this gives the tree an air ofliveliness, lightening iJS grandeur.
So even a very ancieltl tUlip tree has no look of tld abou1 It,
for not only does it make a swift growth in youth, but in
maturity it maintains itself marvelously free of<kcay.
This look of vitality comes partly from the vivid paleue
from which tire Tullptree is colored. The flowers which give
it 1/Us name are yellow or orange a t base, a liglu greenish
shade above. Almost as brilliant are the leaves when they
first appear, a glossy, sunshiny pale green: they deepen in
tint in summer, and in awwnn tum a rich, re1oicing gold.
Even in winter the tree is still flOt UJllldorned.for the .•.cone
remal'ns, candel/Jbrum f as/Uon, erect on r/le bare twig
...(1111Iil) all the seeds have.fallei1."
- DoNJld Culross P~
Each of the seed cones 10 which Pcauic refers can produce
l 00 or more seeds. Each seed is located a1 the end of a
blade-shaped wing, called a samara, which keeps it airborne. On
windy days 1hcse seeds whirl like tiny helicopters and are
dispersed over great distances. Because they are released
gradually all through the winter, the seeds arc important to
wildlife. They are ca1cn by many kinds of birds as well as by
squirrels, chipmunks. and other small rodenlS.
On a bright snowy day rwo friends cross-countty skiing in
the Pisgah National Forest were surprised to see a white-footed
mouse scampering all over I.he snow, so busy collecting and
devouring freshly shed tulip poplar seeds that ir seeme~
eomple1cl y unaware of their presence.
Old Uses
Indians had many uses for the rulip poplar. Us.ing fire and
stone tools, they carved dugout canoes out of large straight
sections of the ttunks and taught pioneer se1tlers the an. One of
the first accountS of this was in 1590 in Thomas Harriot's brief
and true report of the new-found land of Virginia:
" ... rite irrhabitams that were neere 10 us doe comrtlQnly
make tlleir boars or Canoes of the fomi oftrowes (troughs), only
with the helpe of fire , ltarcl~IS of stoMS and shels; we have
known soml! being so great ...tluu they have carried well XX men
at once besides much baggage· 1/ie timber being greor, ta/,
streight, soft, lig/11, & yes tough ...".
Captain John Smith in 1612 reported canoes large enough
to hold 40 men.
Daniel Boone made such a canoe 60 feet long, capable of
carrying five tons. Into it he loaded his family and all their
possessions and in 1799 they floated from Kentucky down the
Ohio River and on into what was then Spanish territory. The tree
is still known as "canoewood" in some areas.
Poplar blossom time is very important to beekeepers. The
poplar is one of the most dependable sources of nectar in the
Southeast The yield of nectar per bloom is possibly the highest
of any plant on the continent and has been calculated at an
average of 1.64 grams - or about one third of a teaspoon - per
flower.
During a favorable season, poplar nectar is secreted so
abundantly that honey bees and other insects cannot carry i1 away
as faSt as it appears. Sometimes one can feel the nectar dripping
down like a gentle sticky rain when sranding under a blooming
wlip tree in a light breeze. (People who park their shiny new cars
under tulip trees often complain about this.)
Because the poplar blooms early in the season, many
honeybee colonies are not strong enough 10 fully utilize the
abundance. For StrOng hives, however, harvesLS of 100 pounds
of hooey per hive have been recorded during just the three week
poplar bloom. The honey is dark in color and is sometimes called
Spf'tn9. 1989
�"black poplar honey". When held up to the light, however, it can
be seen tha1 it is actually a deep amber-red in color. Though it is
not as light as locust honey nor as sought-after as sourwood
honey, it has a rlch full-bodied flavor that can sweeten fruit
salads, yogurt, tea, and other beverages. Poplar honey goes well
on pancakes, waffles, cereal, biscuits, cornbread, and other
baked goods. Rarely a day goes by that I don'1 eat some.
If you want the ultimate tulip-poplar-tasting experience, sip
the nectar straight from the flower like the bees do. You need to
find a freshly opened blossom within reach. Pick or lower the
blossom carefully without josrling it. Then lick. the drople1s on
the inside of the petals, and taSte tha1 ambrosial Sometimes the
nectar collects in a puddle on one of the lower sepals. If the air
has been warm and dry, the nectar will often be thick like syrup.
After one taste, you will know you have imbibed the nectar of the
gods!
In European gardens the tulip poplar is one of the favorite
"exotic" American ornamental shade trees, and it has been so for
mOTC than 300 years. In fact, the tulip poplar was first described
botanically in 1687 from a specimen that had been brought from
the New World and was growing in an English garden.
In the early part of the 18th century John Lawson,
Surveyor-General of North Ol.rolina, reponcd a hollow tulip
poplar "wherein a lusty Man had his Bed and Household
Furniture, and lived in it till his labor got him a more fashionable
MMsion." Of course the senler's "more fashionable mansion"
would probably have been no more than a log cabin made of tulip
poplar logs. There is many an old tulip poplar log cabin still
standing today and new ones arc still being built
Using Poplar Lumber
The first significant cutting of poplars in the new world
was by settlers who were clearing ground for farming. They
knew that where the tulip poplars grew, the soil was the richest.
Today this still tends to be true. Ginseng hunters look for stands
of tulip poplars when SC'Jnning distant mountainsides in search of
the moist soil that characterizes good ginseng habitat
lt was not until two decades after the Civil War, when the
r:>ilroads began 10 penetrate the rugged mountainous areas of the
Southern Appalachians, that the huge poplars and other southern
hardwoods were harvested. In those days only trees over 30
inches in diameter, each yielding more than 400 board feet in
lumber, were accepl.ed at the mills.
In some areas tulip poplar grows in almost pure stands. In
1912, a tract of land near Looking Glass Rock in Transylvania
County yielded 40,000 board feet of tulip poplar lumber per acre.
Nowadays loggers are pleased IO get 10,000 board feet per acre.
Foresters call tulip poplar a hardwood because it is a
broad-leafed tree, like oaks and maples. Pinc, fir and other
conifers arc called softwoods. The wood of tulip poplar
however, is as soft and workable as white pine. Because the
extensive heanwood is a yellowish tan in color, it is known as
"yellow poplar" in the lumber business. The sapwood is creamy
white and has been used as interior panelling. When used in this
capacity, i1 has been called "whirewood". Because of its lighmess
and strength. ii is used for boxes and crates. Yokes for oxen
were often made from tulip poplar, because it was so easily
carved. lt was one of the favorite materials for building aircraft in
the days when airplane bodies were built of wood. Poplar wood
has the ability to return to its normal shape after being
compressed under great pressure. This property accounts for the
wood's popularity for building barrel bungs.
Poplar lumber is used extensively in the furniture-making
industry. Its porosity and ability to take glue makes it an ideal
core upon which to glue fine wood veneers, and, because it
talces a polish beuer than any orher native wood. poplar wood is
itself often used as a veneer.
Kiln-dried yellow poplar wood makes a good framing
lumber for house construction. It is moderately lightweight, yet
stronger than spruce, fit; or white pine. Unlike the whole poplar
logs used in cabin construction. milled, dry poplar lumber has
little tendency to split when nailed. The Nonh Carolina Building
Code accepts graded poplar lumber as a framing material.
However, it has been infrequently used in recent years because of
the.abundance of low cost softwood timber, such as Douglas fir
and spruce, shipped in from the western Sl4tes. As the supply of
western softwoods decreases. tulip poplar may come back into
more common use.
Dead and Rotting Wood
Tulip poplar is also valuable when dead and rotting. The
stumps decay quickly and provide an ideal habitat for various
wood boring beetles. These beetles and their larva are one of the
favorite foods of the majestic pilca1ed woodpecker (often called
"wood hen" by mounroin folks). The pileated woodpecker is so
named because of its brilliant red crest. It 1s our largest
woodpecker. almost as big as a crow. These and other
woodpeckers regularly visit decaying tulip poplar. and some
people purposely cut poplar slumps high or use the Jogs in
gn:rden beds near the house in order to artmct them.
Dead tulip poplar is also the favorite growing medium for
cenain fungi. most notably the delec1nble oyster mushroom
(Pleurorus osrrearus). Oys1er mushrooms arc one of my favorite
'Aild mushrooms. l learned to identify them by Clll'Cfully studying
them in mushroom field guides. They arc f.urly easy 10
recognilC, hence they are one of the safest of the edible wild
mushrooms. They grow in cluster:., usually out of the sides of
logs or stumps. They vary from a creamy. "oyster" whi1e to 1.1n
or gray in color and arc distincbve because the gills run down the
entire length of the stem. They arc delicious in soups. on p;ista.
and can be saut6ed and gently stewed lO make an elegant side
dish. Once l had oyster mushrooms fried in fritter batter, and
(conunucc1cmJllil&e30)
they actually tasted like oyster mttcn..
~'°"""
J--'
9"'JS t t
�The bark of the poplar tree can be remo1Jed in the spring
and early swnmer and has been used in many ways. Large sheers
of Ir were used by the Indians as CO\'trings for wigwams,
wickiups, lodges, and orher living quarrers. In the Nonfl
Carolina mountain.s, poplar bark has bun used as siding on
frame houses. When I first disco11ered it on some homes near
Burns11ilfe in Yancey County, I was suuclc by ir.s rustic, }'et
eleganJ beaury.
As I was building my own house at the time, I wonted to
/ind ow how poplar bark siding wa.f made and how long it wollld
last. Wizen l asked around, however, it seemed tlw.t most of the
builders of these hauses Jw.d long since passed on, but t~y had
left a legacy ofpoplar bark. siding thol was sdll holding up well
qfter 70 or more years.
1 finally found one older man who was a poplar bark
crafts11w..n, and he tk.scribed tlie process UJ me. In early swnrner
when the "sap's running", large sheers of the bark are removed
from mediwn-sized trees. The bark is carefully pried off tlie trunk
with a to0I know11 as a "tan bark spud". This tool hark.ens back to
the days w}ien the collecting ofoak, chestnut and hemlock bark
was o pan ofevery timber cutting operation. The bark was sold
to tanneries as a source of tannic acid. A spud could be
Improvised mu of a stout curved stick with a chisel-like edge
carved on one end. Those made by blacksmiths look somewhat
like a small-lieaded spade.
After 1/ie bark is remo11ed, it is cut illro large rectangular
sheets, taken ro a barn or other dry p/act and "stacked and
stickered" like green lumber with na"ow strips ofwood between
each sheet of bark to allow air to circulate. Rocks or other
weights pilled on rop of the stock ofbark en.sure that the sheets
stay flat and do not curl up as they dry After a month or two of
drying, rhey can be cut 10 length and nailed like slung/es onro the
building.
Armed with th8se minimal instructions. and a lift·long love
of tulip poplar, I knew I had to onempt co/leering bark 10 cover at
lea.rt part ofmy house. A friend who was building ms own lwuse
was about to CUI some poplars on his land 10 use as suppon
beams. He told me that if I'd help him cut them and haul them
down to the building site, he'd help me get the bark.
The first tree we/tiled was aboUI afoot in dianieter, and it
fell uphill. We trimmed off the upper br01iches, until we had a
length ofclear trunk abou1 30 feet long. With 1he chainsaw, we
mode one long CUI throught the bark down the entire length ofth4
l.og. Then, staningfrom the bonom, with one of us on eilkr side
of the log, wt wenr at it with the bark spuds, ourf111gers, hate/let
blades and whatever else we collld improvise to genJly pry the
bark from the log.
. .. -
TIU! nt•wly formed cambium layer benn•e11 the bark and the
sapw(l(Jd was sofr, slippery and Yer)' juics. As the: bark gave way
10 our efforts arul .tepararedjrom ti~ rrunk, it made a slurpy
hissing noise. !Ve gradll(l//')! worked our Wll) up the log . The
bark was coming ojf bc:outifully. When wc:j1r1ally reached the
11pper end oftlu: log, tire remaining section f1f the bark StpcJrated
wirh a rtsowuling hollow "pop"
We stood up and ~ere congrarularing ourselves on a job
well dmu:, when we heard a noise. lt>okinR down we sow our
newly-skinned log heading off down the hi/IT ltsfreshl)• removea
bark had created a trough t/IQJ was slick.er tlllJll any bobsled run,
and b>· rhe time that log left that piece of bark, it had picW up a
terrific amo1u11 of speed and momenlltm.
It we111 careenin,g down the mountainside, and all we co11Jd
do was watch in astonisl11T1enl as thoJ log leapt over rock ledges
and crashed through thic~ts. It fi111Jlly .rropped uh0111 fl!ry yards
down the hill when i1 collided with a srump jusr above rhe house
.tire.
We breathed a huge sigh of relief. If it had nor been
sropped by the s111mp, that .flippery bauering ram would hove
done considerable damage to rhe ho11se founda1io11. Afrer rhar, we
senved a rope to each log before we removed ilS bark.
I found ow larer rluJt mountain loggers hove a word/or a
log sliding down a nwu111ainside. TluJt log is nball·hootin'," and
it is recognued as a serious danger in logging steep f1W11n1al11
,f/opes during spring and s1unmer. As one old logger told me,
'Them poplar logs is bad/or that. Wilen the sap's up, that bark
can slip off a log you're dragging and if tha1 log gets loose and
goes a balf-Jwotin' down the mou111ain, buddy, 'hit can kill a
ma11l"
The bark of small poplar trees can be scored and folded
into carrying 11essels ofall sizes from berry baskets to backpacks.
/11dia11s daubed the seams with pine pitch and used them as W(ller
buckets.
I was first introduced to bark basketry by my mountain
neighbor and friend Paul Geouge, wlio has been mak.i11g baskets
for years. I was enchanted by the way he explained their simple
practicalily;
"So you've been out fishing all morning .following the
creek up in.lb the nwuntain.t. You're cau:hlnJl some of 1/iem nmive
speckled trour, bUJ afrer a while the srream gets too small. So you
call it quir.s and head up onto the ridge/or rhe long walk home,
There you TUii into the biggest patch of ripe huckleberries you
halle ever seen.
~You'd 1011e to take some of them berries lwme, hut you
ai11'1 go11101hing to carry 'em in. Whor collld you do?" Paul asks
wirh a twinkle in his eye. "Well, if you knew how 10 make a
berry basker, you'd just find you a young poplar rree, make you
a poplar bark basket, and tote tllUn berries home. Now they'd
taste mighry g()()d after a fish dinner! ...
Between the ower layer of the bark and the sapwood is a
layer rich in fibro11s vascular material known as bast. When
rorred under controlled condirfons it can be used to mah ropes.
twine and other cordage. Ir was high/}' valued by Native
~ricansfor rhese tiles
Poplar bark has also been 11sed medicinally as a tonic and a
remedy/or fevers, stomach ailments, dysentary, rhe1unari.sm and
gour. It is a source oftulipiferine, an allt:aloid that acrs as a heart
stimulanr.
/
2
! ff.'"
• Doug Elliou's most recent book, (that includes step-by-s1ep
instruetions on how to make a rulip poplar bark basket) is entitled
Woods/ore and Wildwood Wisdom. It can be ordered from him
at Possum Productions; R1 1, Box 388; Union Mills. NC 28167
for $10.00 post paid.
Sprl·"'J· 1989
""''
.... -
�CLEAR SKY
a drawing by James Rhea
The concept for the drawing derives from my years
growing up in the southern foothills and hearing Cherokee
follclore, and being fascinated by their lifestyle and contributions.
I have always been inspired by other culrun:s, especially so called
primitives. This picture is pan of a series of portraits of healers or
philosophical leaders, who arc inspirational to their people,
representing cultures throughout the world.
From that I envisioned a change of bean from a life of war
and bloodshed to one of service and ~ce. This choice was
indicauve of several individuals who laid the foundation for the
later culturnl flowering of the Cherokees.
Clear Sky is more of a composite of an ideal figure lhan a
definite ponrait. The Cherokee people in the late l700's were in a
state of despair and desperation because of the encroachment
upon their lands and military defeat by European scnlcis. SC\'Cral
individu:tls came to the forefront to encourage and inspire their
people. To the Cherokee. they were lcnown as beloved persons.
both men and women. They felt a need for a transition or
integration into white society, but at the same time they hoped to
retain the best of their past for cultural survival.
Clear Sky's dress is typical for the time. He wears a blue
EngltSh bro3dcloth shin and has a Spanish trade blanket around
his waisr. The necklace is wampum with a silver gorget. The
eamngs are archaic beaten copper with slit earlobes. The hair is
trimmed with a dyed egret feather ornament In his band he holds
a turkey feather (an with natural bead work. a sign of respect and
dignity.
lsk.agua CJtr Clear Sky was listed in Duane K. King's book
CMrolcee Indian Na1ion as being present and signing a document
protesting the tt'Catment of Chickamauga Cherokees by the
Americans. The petition was sent to King George m of England
aslcing his government to intervene. At the time of the signing, or
thereabouts 1789-1791, he changed his name from NeMnoataah,
or "Bloody Fellow" to lsk.agua. "Clear Sky."
Spr~nAJ.
I used several sources Ill compiling his dress, ornaments
and general demcaner. but the most informative was the JnditlJIS
of the Southeastern Un11ed States by John R. Swanton,
Smithsonian Anthropology.
James Rhta lives in an old farmhou.st in a rural pan of
Cabarras CoUllt)'. Ht is illlertsttd in organic gardening and
environmental issul!S and spends time canoeing and hiking for
inspiration and peace of mind. His artwork includes tM subfecrs
of wildlife as well as portraits. "In gentral" he says •1 favor
world peace and holistic liftstyks".
,/
1989
Xat-~ )o\UnoL ~ 15
�II
a
Early, al tine o'clodt IWO sbocb ol-an
anbqaUe Wlft felt. Tbc boule D
cuM:d mid
ew:rytbing WU ID mowmelll.
The bcns fell to the paid fJOm lheir room
ud set up a pi.tifol cry.
You cm see chat the white people mR
diffaalt bc:ings from us, we are made
or.red clay. they of white sand.
About lbe J'Cll' 1811 IOIDC of the
Cleroba cbamed ud Olha'S
RCtiwd. in various ways.
cQ11111mictricw from lhe Oral
Spirit. all lr:Dding IO discredit die
ICbane ol c:ivilization.
See 10 ll dw you get back your old
Beloved Towns.
Yoor mother is not pleased you punish
each other so ha1d.
I have told you what the Gn:ac Spirit's
will is, and you are 10 pass on iL
la on:tcr that you might know bow things
want to tell you
what happened bcrc in the Nation ju,st the other
day.
~Pl in die Wkl IDday, I
Jusr dne rughis ago I was at a Wk in
C>o&1mally. To tha1 place came~ man and two
women who to1d that while they were on 11
journey, Ibey came eo an unoccupied house near a
hill called Rocky Mountain and enlCttd it in order
to spend the night thcte.
Just as it had become dark, they heard a
violenl noise in che air.•.As !hey went outside to
sec abou1 ii they saw a whole crowd of Indians
~g on I.be hill from the sky•...
nding on small black horses...their leader
beating a drum. .•came very close.• .They were
much frightened .•.•.
"Don'1 be afraid. we arc your brothers
and have been sent by the Great Spirit
10 spcalc co you.
The Great Spirit is dissatisfied that you
arc n:ceiving the white people into your
lnnd•.•..
You sec that the hunting is gone, you
are planting lhe corn of the white
people. go and sell ii back to them and
plant Indian com and pound it in the
manner of your forefathers. do away
with the mills.
The Mother of the Nation h~ fOtY.lccn
you. •. her bones are being broken
through the grinding. She will return co
you if you put the white people out of
lhe land and return to your fonncr
manner of life.
If you don't believe my words then
look up at the sky."
They did and saw the sky open...an
indescribably beautiful light and in it four white
houses.
"Such houses you are to build in your
Beloved Towns...
for white men who can be useful to
the Nation.. . ."
I mn not Ible IO delcribe lhe creat
perplexity into which we C11D11 Jasa ...L
Our dwelling bowie was in die most violent
mDVellXIH IO lhu it seemed IO be Deir II> be
falling in.
.. .a strongviolent noise beard
from the W.N.W. _ .and stteaks of
l.ighlning.....
This morning between 7 and 81>'c1ock we
felt tw0 more shocks without the sli1thtcst noise.
...our house was r:rembling..•the roof moved.
The m:es were in movemen1 wilhout !he
slightest wind.
It is true, the white people must all go from
lhe Nation; boWevcr, 4 smiths, S()tne school
ceachers a.rid those who arc building mills
for us a.re to be toleralbd. but later. they too
must return to their own country..•..
Some of them anribuce the occurrence
co the sorcerers; some, to a large snake
which must have crawled under their house;
some to the weakness and old age of the
eanh which will soon cave in.
. •.they held a grand feast and celebrated a
great medicine dance. .• ..
. . .if they believed and obeyed, then game
would abound, the white ll1!ll1 would
disappear. . • .•
.• .instead of beef and bacon they would
have venison, and instead of chicken they
would have turkeys.
. . •we heani today from a traveler
tb:u in Taloni. •. thiny miles from here
along the road to Georgia. in a field 13 sink
holes appeared as a result of the earthquake.
the largest of \\<hich is 20fcet deep and 120
feet in circumference and is. • .full of
gn:enish water.
. . .he would like
to know whether
lhe end of 1hc world
were not near. .•• •
sprin9. 1989
�J
...many lndians believe that the white
people were responsible because they had already
taken possession of so much of the Indian land
and wruned still more.
The Great Spirit is angry...and be wanted
to put an end to it through eanhquakes.
, Soon after the eanh had tremble4 an Indian
was silting in his house in deep thought, his
children were lying sick in front of the fire.
...a tall man appe~ clothed entirely in
the foliage of ihe trees, with a wrca1b on his head.
..carrying a small child in his ami.~ and had a
larger child by the hand.
"The small child on my arm is the
s
ClJC:it Spirit.
l am not able to tell you whether the
Great Spirit will soon destroy the
earth or not.
1be Great Spirit is not pleased that
tbc lndillll$. have sold so 111uch land
to the white man.
:rugalo, wl!K:I\ is now possessed by
white people, u; the r~t place the
Great Spirit created.
There in a hill he placed the firs& fire.
for all fin: comes from the Great
Spirit.
. . .the white people have built a
house on th3t hill. They should
ab:lndon th~ place; on thru hill there
~hould be grass growing. only then
will there be ptaee.
...the Indians no longer thank the
Great Spirit before they enjoy the
fust fruits of the land. They no
longer have dances in his honor
before they eat the first fruit~.
You arc sad because you thin.le your
childn:n m ill, they are not renlly ill.
but have only taken in a. little dust.~
•.. he gave him two small piece5 of bark from a
certain tree ••• and told him to cook them and to
give the drink to his children. and from that they
became weU right then.
7
...the residents of one wwn fled into the hills and
tried to crawl into hiding in the ho!~ of lhe rocks
in order to escape the danger of I.he hail stones, the
size of half bushels. which were to full .••..
...numbers of the aibe.. .abandoned their bees.
their orchards, their slaves, and everything else
that might have come to them through the white
man, and...took up their toilsome march for the
mounwns of Carolina.
..•mills. clothes, feather beds and iables
- worse still •.. books, and domestic cats!
This was not good· theieforc the buffaloes and
other game were disappearing. The Great Spirit
was angry. and had withdrawn his protection.
The Cherokees must return to the customs
of their fathers. They must kill their cats, cut
shon their frocks, and dress as became Indians
and warriors. They must discard all the
fashions of the whites, abandon the use of any
communication with each other except by word
of mouth, and give up their mills. their houses,
and all the ans learned from the white people.
~ Oicrokecs arc at this time in a
rcmarlc.able manner - occasioned by the late
shocks of the eanh ·endeavoring to appease
the Anger of the Ore3t Spirit
They have revived thcnr religious
dances of ancient origin to appease the
Anger of the Great Spirit....with 115 much
solemnicy as ever was seen in worship In
our churches. They then repair to the water,
go in and wash. These ablutions arc
intended 10 show that their sins are washed
away and that they are cleansed from all
defilements.
These fanatics or prophelS tell them
that the Great Spirit is :ingry with them for
adopting the manners, customs, and habfo;
of the white people who, they think. are
very wicked.
Some of the females an: mutililting
fine muslin drcsses and arc told that they
must discontinue dancing n:cls and country
dances whieh have become very common
ampn~l the young people.
. . .!here is llllk
...in the space of 3 months the moon
would again become black. and thereafter
hail stones as large as hominy blocks would
fall, all cattle would die Md soon the earth
would come to an end.
A sorcerer said uncil then there would
be peace; how things would be after thnt he
did not know.
that a new earth
will come into being
in the Spring.••..
•• ,it has bc!en revealed by the Great Spirit
th:u there would be an intense darkm~ss and that it
would last three day~ - during which :lll white
people would be snatched away as well as 1111
Indians who had any clothing or household
articles of the white man's kind.•••
•.• they should put aside everything that i:.
similar to the white people and that which they had
learned from them, so that in the darkness the
Great Spirit might not mistake them and snatch
them a~ay.
... many llre doing away with
their household articles and
clothing.•.•
The above ma1trial if parr fJf a /011ger work in
progress. Jr is drawn entirelyfrom actual occounLS
uf the events ~ntitmed, a.s recorded in ltrrers and
diaries from the period, many of wlrich were
locared in rhe Mortn•ian lfrchh'es In
Winsron·Salem, North Carolina.
5
�Imagine what could happen over, say, the next five
years, if similar projects were begun in cities and
communities all around the region and beyond....
A Look at the Black Swan Center
By C.8. Squire
College students encouraging community economic
development in the community that surrounds their campus? Thai
is exactly what's happening in the Swannanoa River Valley. The
effon is being carried out by student-faculty teams from Warren
Wilson College working ou1 of the BlacJc Swan Center.
The Black Swan Center. named for Black. Mountain and
Swnnnanoa, !he two towns in !he Valley it embraces. is currently
located on the Wnrrcn Wilson campus and serves as a community
resouN:e organization for the entire area. A key ob)ective is to
explore how small colleges can "serve as catalysts in their own
backyards for community and ce-0nomic development projec ts,"
according to Black Swan directors Laura Temple Haney and Louise
Solomon.
Initially funded by grants from the Z. Smith Reynolds
Foundation and the Broyhill Family Foundation, the Center
operates with a work/study crew made up of students and faculty
advisers responsible for various individual projects of the Center.
This "work crew". made up of fifteen students majoring in
Sociology, Environmental Studies, Social Work, Political Science,
and English, meets regularly to review their various projects
centered around !he "community economic developmem" concept.
The Black Swan Center grew out of lhe Swannanoa Valley
Projcc1 (SVP), a land-use planning and economic development
study carried out in 1985 by Swannanoa Valley residents and
Warren Wilson College Staff, faculty, and students. Funded by the
Mary Reynolds Babcock Foundation and TV A, the SVP found that
most project participants wanted the Valley to reverse its downward
economic trend "while remaining an essentially rural area wilh a
viable economic base." It became apparent thm what wa!"> needed
was an ongoing community resource center to serve these needs.
Thus, the Black Swan Center was born.
The vital importance of a community planning and resource
center such as this cannot be overestimated. Tf we wish to
preserve and enhance the quality of life here in Kaniah, in ways thar
nre ecologically and economically sound, we can no longer allow
the haphazard and Shon-sighted type of growth and development
that has predominated for decades. The key factor in reversing this
trend and in finding truly workable solutions is to encourage local
initiative, self-reliance, infonnalion exchange, and cooperative
effort. This can be a very powerful grassroots movement, with
far-reaching effects, but it demands susmined local commitment and
involvement. This k:ind of sustained effon can best be supported
JCQti&Qh
Journot pc:M)e
by citizens and businesspeople acting in concen with local academic
institutions. After all, should we not make the mo.st of all of our
available local resources, in order to assure the contin ued
well-being of our communities? Only in this way can we
intelligently deal with the tremendous forces of change that are
confronting us. It is now critical !hat we re-learn and re-create the
an of community - and projects such as the Black Swan Center arc
beginning 10 lay the groundwork for !his crucial renaissance. In
fact, this dynamic pilot project has already achieved tangible
results. Imagine what could happen over, say, the next five years,
if similar projects were begun in cities and communities all around
lhe region and beyond. ...
A key objective is to explore
how small colleges can "serve as
catalysts in their own backyards
for community and economic
development projects" ...
In its first year, the Black Swan Center has been focusing on
three essential components: (I ) A community economic
development class for Warren Wilson students to prepare them to
work in the Center; (2) development of a college work crew made
up of faculty and students which operates and coordin:ncs Black
Swan ruitivitics; and (3) a community-based education course for
Valley residents designed to promote new business ventures,
develop rural leadership Skills and teach community economic
development concepts. AU three components are in place, with the
community-based education course starting in March.
Organalcd by Lisa Waners, a Sociology mnJOr, the course,
"Community Development and the Economy in the Swannanoa
Valley,''. is ~imed at .~elpmg Valley residents (l) "gain the
leadership skills and ab1hoes that can make positive changes in the
lives of the people that live in the Valley; (2) explore the
Swunnanoa Valley community and its resources; (3) understand the
problems facing the local economy; (4) seek: solutions. and; (5)
determine what small businesses might succeed in the Valley."
16
Sprl.n.g, 1989
12
�As Lisa points out. this type of course was designed by the
Highlander Center in Tennessee and has been used in such
co~uniri~s. as Jellico,_Tennessee, and Dungannon, Virginia.
Unlike tradiuonaJ educauon, the course doesn't separate learning
from doing, theory from practice and education from work. "When
Y?U put 'community' in front of 'economic development'," says
Lisa, "it means ordinary citizens revitalizing their communities and
stimulating quality economic development from within rather than
waiting for the 'expens' to do it, or for outside industries 10 come
in and provide jobs." In the long run, "community economic
development doesn't only mean jobs. because ic can aJso make the
difference in peoples' environments and quality of life."
exploring options for municipal structures for the community of
Swannanoa. He is also helping to draft a legal document that can
be used as pan of an offical petition to the state to incorporate
as a township.
Christy Allred, an Environmental Studies major, and
Katherine Crum, a Social Work major, are working with TV A 10
identify fanners in the Valley who are interested in growing
specialty crops such as shiitake mushrooms and baby
watennelons. Two workshops are planned, one in May, the other
in the fall of 1989, that wiU bring Canners from Buncombe and
Madison County together 10 discuss agricultural problems and
trends facing the area and how to effectively market specialry crops.
The 10.week course will be fnciJiiated by Louise Solomon
and Laura Temple Haney, both faculty members at Warren Wilson,
and Marilyn Bass, of the YMJ Cultural Center in Asheville. In the
second part of this course, they will be joined by Tim Richnrds, of
the Small Business Technology Development Center, and Dana
Smith, of the Self-Help Credit Union, who will specifically instruct
participants on how to work with a business idea.
One of the more impn:ssive activities growing out of the
Black Swan Center is a waste management center, directed by
Melissa Gildersleeve, an lntercultural Studies major. Alrendy in
operation on the College campus, the Center includes a processing
pavilion for rccycleable items, including a baler for cardboard and
specially designed "drop-off' bins for recycling glass, cans and
newspapers. The waste management center grew out of a class
exercise in an Environmental Policy cl:iss artd has resulted m the
recycling of much of the 25,000 lbs/yr. of ttash generated by the
collegc--trllSh that had been caned to the county landfill at a cost of
up to Sl2,000/yr. Melissa bcheves that within a couple of years the
college's waste management costs will be entirely covered by
n:venucs from recycling. Her bu.~iness plan includes e~panding the
College's program by establishing five more "drop·off' collection
sues in the Swannaoa Valley, possibly as early as this spring.
While important to carrying out the aims of the Center, the
course in communicy economic development th.is spring is by no
me~ns ~h~ center's sole: agenda_. A small ~usincss development
project is in progress with the rum of "keeping more money in the
Valley" by encouraging businesses in the area to buy from each
other whenever possible, explained Brad Brock. another Sociology
major and one of the Business Development coordinators for the
Center. He added that the Black Swan Center and the Swannanoa
Valley Ch:tmbcr of Commerce have almost completed a business
directory of the Valley with one section made up of chamber
members and the other. "the green pages". listing all valley-owned
businesses.
Brad and his partner. Rebel Bailey, an Environmental
Studies 1113jor and owner of a flourishing backpack business. have
a!so been working with Nonh Carolina REAL Enterprise (Rural
&onomic Alternative Leaming, localed in Raleigh, North Carolina)
10 design a curriculum on developing student-owned enterprises for
Wam:n Wilson College. Fffty people attended a five-pan series of
workshops called "Business Basics''. Post-workshop follow-up
has resulted in consulting sessions with four entrepreneurs with a
"good strong prospect" for getting a business up and running in the
Valley. Still another project for Brad and Rebel is the Stan-up of a
breakfast club, modeled after the Briarpatch program on the west
coast, that will provide networking opponunities for local
entrepreneurs and owners of small businesses in the Valley.
Another Black Swan project, headed by Heidi Erick.son. :in
Environmental Studies and Education major, is a literacy program
with a new twist-worlting directly with the business community to
improve literacy. Heidi explains that those unable to read and write
are often reluctant to tell their employers or their lack of reading
skills. But one area employer, Charles D. Owen m, has agreed to
have a literacy project operating at his plant site, with employees
receiving half-pay for the time they spend on learning to read.
Heidi's project has already trained 12 people at Warren Wilson
College to teach such courses.
Still another project of the Center involves working with the
Alternative Energy Corporation. based 1n the Research Triangle
area, in developing a "Community Energy Campaign~ for the
Valley. This project plans to help weatherize non-profit buildings
anc,1 to audit heat loss in college and community
buildings-including the former Carver Alternative School property
in Black Mountain which the county has just acquired from the
town's Parks & Recreation DepanmenL Eventually, with this
campaign, the Center hopes to help the community save much of
the 40 miJlion dollars a year or so lhat leaks out in energy cosrs in
the Swannanoa Valley.
Dan Scbeuch, a Political Science major, has been working
with Swannanoa Valley residents and the Nonh Carolina
Department of Natural Resources and Co1TUI1un1ty Development in
Sprt.nq. t989
Although all the ~tudents working at the Black Swan Center
have different 'main' projects they are working on. they all have
one thing in common. Each panicipates in one another's
programs... wch as lending the experti~e the1y have gained in
desktop publishing, to knocking on doors of local businesses. to
picking up the College'!\ waste and recycleablcs from around
campus once a week.
For the future, chc Black Swan Ccnu;r hopes 10: organize n
Swannanoa Valley community work day: perhaps relocate the
Center more into the heart of the community: encourage other small
colleges in Appalachia to explore setting up a similnr program. and,
in general. coordinate the community development projects and
courSCS and the starrup of at least one student-run entesprise.
One of the most promising aspects of this entire project is for
the Black Swan Center to serve as a working model for other
insututions in the region. They. too. may want to embark on a
similar cooperative program of community development that., in the
words of the Center's grant application, "will overcome the
'LOwn-gown' barriers that separate so many colleges from their
neighbors."
To quote Gnscom Morgan, son of Arthur Morgan who
founded the Cclo community in Yancey County. and who bjmself
for the last four decades has inspired and assisted the cause of
community through his association with Community Service. Inc.;
"We need fol,k colleges-people's colleges...not jus1 for intellect.uals
or whites, b11t to do what Highlander College (now Clllled
Highlander Center) has done for Appalachia and the South. lf we
had folk colleges 10 which the working class and rural people from
across a region could come and htive association with the
intellecruaJs--then rerum to their local communities with the strength
and conviction of their own culture--tbese different groups of the
common people could reinforce each other.•
Morgan's dream is being rcallz.ed by a group of pioneers:
so~ fifcecn students with very diverse background.<>, two faculty
advisors, and an involved community•..... You are welcome 10 visit
this dynamic center or call for more infonnation.
The Black Swan Ctn1er, 701 Warren Wilson Road, Swanrwnoa,
North Carolina 28778. (704) 299-9306
�wlld lovely days
the wild lovely days
come
with a wind tossed violence
they awaken
a tantalizing bitterness
of memory
the spring morning of lilacs
the wilting high noon
of orange poppies
the late afternoon sun
of autumn marigolds
and now
the great wheel of night
spins with dazzling circles
of blue and gold light
�dancer
the tender talents
of earth swelling
with rapture
birdsong and blue sky
fluttering encore
a thousand thousand
leaves turning
rich dark colors
awaiting
opulent carnage
exalted limbs rising
against dark skies
crucible
answer
I who hurried thru lhe years
running this way and that
sometimes strangely knowing
sometimes weeping beside the road
spent at last, alone
bereft of all I sought
you came to me
slowly without my knowing
you touched me
the stream carries me
my face is wet
I am submerged
I will not let
fear of drowning
darken the bright water
all that rs bright and clear
filters thru the translucent waves
of faith, the ineffable substance
that fills the
yearning crucible
with timeless light
endless peace
Selections from the book Wifd Lovely Days. portraits of moments In time and nature expressed in complementary words and images.
THE POET·
THE PHOTOGRAPH:R;
Ellmboth Griffin Is an artist, poet, and former lawyer residing in
Highlands. Katuah Province.
Gii Leebrick is an environmentally concerned falher, husband, mediator,
photographer, and director of the Appalachian Environmental Arts Center in
Highlands.
�.:•····;••·....................................
.,....
..
....
....
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~
~
i{ NATURAL \~.
: wORLD :
~
~
~
~
·!
i:
\. ..
:I
..
NEWS
..
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·:.
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~~~~~.·~··· · · ~·.·.·.•.•.•.·.·· · · ....~::::::!:
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PANTHERTOWN RESTORED!
Nllllnl World NCWJ Str-i=
In one Inst expression of disdain for
Congress and the Appalachian b1orcgion, the
Reagan administration m the la.~L days of its reign
took away money slated for the pun:hase of the
Pa.nthenown tract high in the headwaters of the
Tuckasegee River.
Through an arrangement with Duke Power
Company, which wants to run a high-voltage
power line across pan of the Panthenown area,
Congress hod appropriated $8 million to buy the
remainder of the propeny for inclusion in National
Forest Jnnds. Under a rechnicaliry the our-going
administration stole away that money. plus $47
million for other land appropriations. to pay the
costS of fighting the famous Yellowstone fire and
other fires that occurred in the summer of 1988 in
drought-soicken western states.
On March 13. 1989, however, the Office of
Management and Budget reversed the order, and
put the money back into the special Land and
Water Conservation Fund, where it is once
available for land acquisition purposes.
It is expected that the Panthcnown purchase
will be able to be completed this summer.
COLEY CREEK IS SAFE!
Systems Research Group, to review the Coley
Creelc plan. The study group pointed out that fuel
prices would have to escalate considerably lO make
the Coley Creek project economically viable.
However, cbe consultants' review found
that the most economical approach would be to
emphasize "demand-side programs." These
programs hcreate" extra energy by promoting
conservation on the pan of utility customers
through steps such as rewarding customers for
efficient energy use pancrns and helping to cut
down on energy consumption by wealherization
programs, promoting energy-efficient appliances,
etc. A more careful and judicious use of energy
reduces the need for increased energy production.
The report showed that through energy
conservation Duke could make avnilable the same
amount of energy that the Coley Creek pumped
storage project would have provided. but at
one-third the cost. The repon outlined five
different demand-side programs and gave
srep-by-srep directions for their implement.arlon.
Bill Thomas, co-chair of rhe Jocassee
Wate~hed Coalition, said, "h could be very
imponant for a company like Duke to stan a series
of pilot programs in energy conservation. Even if
they weren't completely convinced that this was
the best way to go, they should :u least experiment
and find out for themselves what programs wo11ld
work and what wouldn't."
"In September the Nonh Carolina Utilities
Commission will hold a series of six hearings at
locations across the stare to gather public comment
on a proposed least-cost planning rule that will
include demand-side management items. A good
tum-out by people s~ak.ing on behalf of these
measures wouJCI show the COinmission where the
public suppon lies."
The Jocnssee Watershed has obtained a
reprieve from funher depredations by Duke
Power, but efforts continue to gain binding
legislauve protection for the basin through
designation of the Thompson and the \v'hitewater
as Wild and Scenic Rivers. (The Horsepasturc
River already has protected stntus.) Preliminnry
studies have already been completed, and show
very definttely that further srudy is justified.
"We need to g~t legislacors to press the
North Carolina Natural Resoun:es and Community
Development Department to complete their sruclies
so that the lcgislat.ion can proceed," said Thomas.
"We arc asking people interested in the future of
the Jocnssee Watershed to contact their state
n:presentatives and ask them to get involved with
this.''
...AND NOW CHAITOOGA
Duke Power Company has announced that it
is postp<>ning indefinitely the Coley Creek Pump
Storage Project, which would have done
devastating environmental damage in the beautiful
Jocassee Watershed area in the foothills of the
Blue Ridge.
Officially, the company said that a review of
fuel prices and the economics of the pumped
storage alternative convinced them that providing
power by coal plants or combustion turbines was
economically more advantageous. What the
company did not mention was that they had met
stiff resistance to the project every step of the way
from the Jocassee Watershed Coalition, a
broad-based organization of hikers, hunters.
fishermen, and environmental groups. which may
also have influenced their decision. With a grant
from the Babcock Foundation. the coalition had
hired an independent consulting firm, the Energy
~
)o"'nat P • 20
Officials of Rabun County, Georgia and the
Associated Consulting Group are conspiring to
build a jetpon on a mountaintop in the upper
reaches of the Chattooga River, which is
designated as a Wild and Scenic River.
Preliminary design studies of the site
illegally conducted by Associated Cousulting at the
request of the Rabun County government have
detennined that they would need t.o level the entire
mountaintop to make room for the jet planes to
land. The jets would take off and land directly
over the river and roar over remote wild areas in
their flighL
The potential impacts on the Chattooga
watershed would be devastating. They include
massive sedimentation, wildlife habitat
destruction, and noise pollution, as well as the
fouling of the water and air. The remote and wild
character of the Chattooga whitewater run would
be severely degraded by the low-altitude
overflighcs.
The US Forest Service has refused ro talce a
position to protect the "wild and scenic" status of
the Chattooga despite their legislative mandate
under the Wild and Scenic Rivers Act to do so.
The agency has even backed down from an earlier
comrninment to require an Environmental Impact
Statement for actions affecting any Forest Service
site. The American Rivers organization and a
coalition of local citizens is working on behalf of
the river. They say, ''Since t.be Forest Service has
refused to direct the county away from the
Chanooga site, citizen voices are essential to
prevent the Chattooga site from bemg selected.
The county and Associated Consulting are known
to have a bias in favor of the Chattooga site, and
only overwhelming public sentiment against lhe
site can change their minds."
Make yourfeelings known! Write:
Associated Consulting Group
3 I5 W. Po111::e de Leon Ave. (Suite 125)
Decatur, OA 30084
Kenneth Henderson, Forest Supen·i,s()r
Cl111ual100d~e National Forest
508 Oak St. NW
Gainesville. GA 30501
American Rivers
801 Pennsylvania Ave. SE (Suire 303)
Washington. DC 20003
WHAT'S AN EIS?
(or JUDGE HALTS VULCAN)
There will be no rock quarry in Flat Creek nt least not anytime soon.
Vulcan Matenals Company had planned to
dig a 58-acre, open-pit quarry near Weaverville
despite protests from local residents until
Buncombe County Superior Coun Judge Roben
D. Lewis voided Vulcan's state permit early this
'd
year. Some 450 North Buncom be rest ents
snowed up at the last public hearing in October of
1987. Most were against the quarry projecL The
group fonned the North Buncombe Association of
Concerned Citizens, which filed suit against
VuJcan, a Fortune 500 company, and several state
officials. Residents claimed in their suitS tha1 the
mining permit was issued 10 the company despite
evidence from expens that the quarry, which
would have been sited about two miles nonh of
the town of Weaverville, would deplete and
pollute area groundwater.
Spri-n9, 1989
�INCINERATORS THREATEN
AIR QUALITY
Jllmnl World News Service
"Cloudy skies" would be the long-term
weather forecast for meb'OpoliUUl Knoxville and all
points downwind if four new waste incinerators
were to come into operation in the area.
Three proposed incinerators in the
Knoxville area and one that is already constructed
1hrea1en 1he Great Smoky Mounrains National
Park, only 40 miles downwind, and the already
beleaguered mounrains of the Kan1ah province.
Cum:n!ly, air in the Smokies ranks it among the
ten most polluted of all the National Parks. It used
to be that the Park was only "smokey" during the
summer months when natural chemicals from the
forest vegetation combined with panicles in the
air. Now, even on a clear winter day, the view is
noticeably hazy. An estimated 70% of the pall is
due to air pollution.
The Department of Energy (DOE) has built
an incinerator at the K-25 Gaseous Diffusion Plant
in Oak Ridge, Tennessee. According to engineer
John Patton of the Division of Air Pollution
Conttol for the State of Tennessee, it is licensed
under the Toxic Substances Control Act to burn
radioactively contaminated polychlorinated
biphenyls (PCB's) and other wastes which are
generated at the DOE facilities at Oak Ridge,
Paducah, and the Ponsmouth Gaseous Diffusion
Plants. The incinerator bums only propane gas
now, but when it goes on line in the summer of
1989, it will burn 3000 pounds of r.idioactive
waste every hour. A similar incinerator was
defeated in Rocky Flats, Colorado through public
opposition.
A private company mis-named the Safe
Ecology Group is proposing to build another
incinerator on Bear Creek Road in Oak Ridge that
will bum low-level radioactive waste for volume
reduction. According to Lisa Finaldi of the Nonh
Carolina Clean Water Fund, this incinerator will
take low-level radioactive waste from states that
are members of radioactive waste compact
agreements, such as North Carolina and New
York, reduce the volume of the waste, and then
send it back to the states for disposal. The
capacity of this incinerator will be 10,000 pounds
of radioactive waste per hour.
Also in the site selection stage is the East
Knoxville mass burn incinerator that will be
operated by Foster-Wheeler Power Systems of
New Jersey. The proposed incinerator will bum
900 tons of municipal garbage a day.
According to a Solid Waste Authority
spokesperson in Knoxville, "The incinerator and
recycling will be used to decrease landfill
dependency.''
Opponents of the incinerator,
however, declare that incineration will decrease the
recycling incentive, since the operating company
has a flat guarantee from the city and the county
that it will receive a certain amount of waste to
bum 10 produce electricity. Recyclers fear that
quota will be filled by waste that would otherwise
be potentially recoverable.
. Electricity sales will not cover operation and
maintenance costs for rhe incineraror facility. A
group called CARE in Knoxville claims that the
Solid Waste Authority did not compare the cost of
incineration, which will come to $370 million over
a 20-year period, with the coStS of alternative
methods of reducing solid waste, i.e. commercial
Sprl.ncj, l989
and household recycling, baling (compressing
THE FATE OF THE ROSE
garbage), and composting (brush, leaves, etc.).
Even with an incinerator, about 40% of
from• n;iort by N~ Blmhlrdl
solid waste must be landfilled. A new landfill will
Years ago the Agriculture Depanment
be needed in Knox County whether there is an
incincr.1tor or noL Incinerators actually raise the brought the multiflora rose into Virginia for soil
cost of disposal, because incinerator a.sh is a conservation and to attTact wildlife. Now the state
hazardous waste and must be sto1ed using encourages the eradication of this plant and may be
expensive protective techniques in special making a mistake that will tum out to be far more
serious than the spread of the shrubby muhiflora
landfills.
The CARE group also points out that, even bush. Montgomery and Grayson counties have
with air pollution conttols, incinerators pose a passed, and Floyd county is considering,
risk to public health that carries an incalculable legislation to force landowners to keep the plant
cosL The most dangerous chemicals cannot be from scrting seed on their propeny.
Farmers say that the roots of this plant arc
seen or smelled.
hard to lc:ill. Pulling multiflora roots out of the
Finally, next door to the proposed site for ground usually causes tbero to start new plants.
the Knoxville mass bum incinerator, the Dixie The multiflora grows in too many out-of-the-way
Cement Company may bum bai.ardous waste in a places to keep it all cut. Therefore, the st.ate
convened cement kiln.
recommends herbicides to lcilltbe plant - herbicides
that are particularly apt to contaminate
groundwater. Dicamba and 2,4-D arc both on the
list of pesticides which the Environmental
Protection Agency (EPA) considers most lillely to
leach into groundwater. Piclorfam, which is also
on the EPA leaching list, is conrained in the pellets
ofTordon, a restricted-use herbicide.
SLUDGE ISSUE STILL STEAMING
Though 2,4-D is not restricted and is
classed only as a "possible carcinogen," it may
soon be reclassified, because recent studies by the
National Institute of Cancer have shown a link
There is a new development in the bat!le between 2,4-D and cenain types of cancer. As
over the fate of Buncombe County's sewage 2,4-D breaks down, it can form products of
decomposition rhat are more toxic than the original
sludge: Advanced Alkaline Stabilization.
With encouragment from the Buncombe formulation. Like Tordon and Dicamba, 2,4-0 can
County Commissioners, the Buncombe also be contaminated with nitrosamines, which are
Metroplltan Sewerage District (MSD) has agreed cancer-causing. or more immediate concern is the
stress which pesticides put on rhe kidneys and
10 hold a hearing on this waste treatment process,
which mixes sludge with kilned lime dusr other pans of the human body.
William
(quicklime). ~ng pathogens and raising the pH agronomy at Wes1 Bryon, associate professor of
Virginiu University Wiil> quolcd
of the mixture, thus binding heavy metals and
making the resulting material suitable for in the Roanoke TimtS of January 29, 1988 that
herbicides cannot eradicate the multiflora rose and
spreading on farm pastures. The hearing is are not wonh using. He also mentions a natural
scheduled to be held in Asheville on March 21.
rosette disease
Foes of che sludge incinerator say that che control called Missouri. Thiswhich is spreading
this way from
disease, spread by
outcome of that hearing will detennine their future a mite, can accomplish what the herbicides can't
strategy. "If the MSD continues to favor the and kills the multiflora in a few years.
incineration process," said Paul Gallimore of the
(conlinucd on next .-ae}
Long Branch Environmenral Education Center,
"we will push for a review of the Environmental
Protection Agency's health risk assessment that
OK'd the incinerator proposal.
"The EPA assessment is flawed. They
looked at only one possible pathway for airbome
pollution from the incineraror to enter the body by air inhalation - when actually there are four
other possible parhways - through direct
contamination of food, food grown in
contaminated soils, dermal exposure, and
inhalation of contaminared soil or dust.
"After some method - any method - of
sludge treatment is chosen, the next step is to put
pressure on the MSD to righten up industrial
pre-ueatrnent standards for wastes. Carcinogens
and heavy metals should not be allowed to leave
the point of origin regardless of the waste
treatment technology selected."
The MSD has agreed to institure a pilot
operation to tesc the feasibility of composting
sewage sludge no mauer what treatment process is
used for the bulk of the county's wasre.
"This is very positive," said GaJJimore.
"Where an incinerator will give out in 20 or 30
years and have to be completely replaced at great
expense, a composting operation just keeps
turning out the humus. Biological microorganisms
just don't quit."
�(CQn.tinucd from pag$ 21)
MOUNTAIN PEOPLE SAY
"CUT THE CLEARCUITING"
Nanni Wcxld News Savice
The Western Nonh Carolina Alliance
(WNCA) bas launched a public campaign to
Fuade the US Forest Service (USFS) to change
us primary timber management technique,
even-aged management. Under that scheme
patches of the National Forests up to 40 acres in
size an: cut to the ground so that the resulting
regrowth is of uniform size and easier 10 harvest.
Alliance members held an anti-clearcuuing
protest demonstration in front of the Forest
Service headquarters in downtown Asheville.
Banners and signs proclaiming "Cut the
Clearcutting" were hoisted by the protesters who
want the Forest Service to adopt a timber
management strategy that relics heavily on
uneven-aged management, which is based on
careful examination of individual siteS and logging
prescriptions that call for the thinning of
undesirable trees as welJ as the removal of good
sawtimbcr. so that future growcb is improved.
Uneven-aged management requires greater
expertise and auention to detail on the part of
foresters, and the Forest Service claims it docs not
have the budget to suppon these extra demands on
its staff.
Demonsttators lined the sidewalks in front
of the USPS offices with tree stumps to ~give the
flavor of what a forest of stumps looks like," said
WNCA member Monroe Gilmour. Also displayed
was a 90-foot long petition containing over 1,700
.names of Katuah residents opposed to
clearcuning.
The campaign was also carried into local
ranger districts at several meetings held to give
local community members a chance to speak about
proposed clearcurs in their immediate areas.
Over 100 Clay County residents auended a
community meeting in Hayesville to protest
planned clearcutting in their county. Retired
fores1cr Walton Smith, chair of the WNCA Timber
Management Taste Force, told the gathering that
since the clcarcuuing method was iniri:ued the
qualit) of the timber production had substanrially
declined. Smith noted that the growth of sprouted
limber, as found in clcarcuis. was substantially
faster, but produced trees of poorer quality than
trees grown from seed. Sprouts produced a
cross-grain growth that created a weakness in the
lumber, he said.
Smith recently walked scveml clearcuts with
USFS Regional Supervisor Bjorn Dahl. Smith
said Dahl was "quite surprised'' to see a tract under
uncven-:iged management thnt W3S full of young
seedling trees. whereas the clearcut areas were full
of sprouts.
In another meeting with Forest Service
personnel and a.ides to legis!Ative representatives,
150 Madison County residents met to protest
proposed road construction and clcarcuning at the
top of Bearpcn Ridge. The residenis complained
that the road and the clearcutting operation would
cause sedimentation in Hickey Fork Creek and
would destr0y the trout hatchery there. The cold
creek waters offer challenging fishing for rainbow
and native brook trout
The steep. remote forests in the Hickey
Fork Creek watershed ~ovide excellent habiiat for
bears and other wildlife, and the area is popular
with bunters. Many in the assemblage were bear
hunters who were concerned that the new roads
and the clearcutting would cause bears to shy
away &om the area. They were especially alarmed
JGcitilah 'o~Ml P • 22
to learn that a stand of large white oalcs on top of
Bearpen Ridge were t0 be included in the clearcut
The hunters. who were all familiar with the woods
and wildlife in the area. agreed that this .stand was
one of the most imponant mast-eroducing areas in
the region and that it was heavily used by bears.
After hearing their concerns, Frank Roth of the
USFS indicated that he would set aside an acre of
so of the largest trees so that they could continue
10 provide wildlife food.
The WNCA is plannning a "Cut the
Clearcuuing" rally on April 15 at 11 :00 in the
City-County Plaza with music, talks, and
presenta1ion of a protest pe1itioo to USFS
officials.
For copies of the petirion in favor of uneven
-aged forest management, or more informt111on
on the "CUI the Clearct1tting" campaign, write or
aJil:
The Wesrern Nonlr Caro/iM Alliance P.O. Box
18087 Asheville, NC 28814 (704) 258- 8737
To win $50 in the "Ugliest Clearcut Photo
Contest," send entries 10 tlU! Alliance by April I.
Bjorn Dahl, Regional Forester US Porest
Service Box 2750 Asheville, NC 28802
(704) 2574200
.
.............
PEREGRINE FALCONS FLEDGE
While the Natural World News often seems
gloomy. here is a linle light:
Scott Ball. a temporary eml'loyec of the NC
Wildlife Resources Commission's Nongame
Program, perched high up on Whiteside
Mountain, observed lhe first confinned
naturally-bred peregrine falcon to fledge in the
Kal\fah province since 1957.
With the help of volunteer falcon wa1chers,
wildlife biologists found five pairs of peregrine
falcons defending territories at mountain cliffs last
ycor Three of these pairs made nesting attempts.
Two pairs each raised a single chick to fledging
age.
Wildlife biologists seem cau11ously
optimistic. While this level of reproduction will
nol sustain 1he newly-established peregrine
population, these successful auempts may augur
well for the fuwre of this magnificent predator in
Karuah.
Biologisis will continue releases of young
captive-bred peregrines for several more years. but
will release a smaller number each year. ln 1988
18 young falcons were released along the Blue
Ridge near Mt. Mitchell and on Grandfather
Mountain. Biologists have released 63 young
peregrine falcons in the mountains since the
restoration effort began in 1984.
If five breeding pairs can be csmblished in
the Southern Appalachians, the program's
emphasis will then switch to protection and
management of the nesting peregrines.
Excerptedfrom a report by John_ Alderman
\..:
CHEMTRONICS SPEWS POISONS
Toe infamous Chemtronics plant in
Swannahoa. North Carolina has dumped hundreds
of thousands of potinds of a highly toxic industrial
solvent into the air over the past several months,
despite pleas of a company chemist to install
equipment that would h.ave caught 90 percent of
the chemical.
.
The plant has released 256 596 pounds of
tetrachloroclhylcne, which is acutely or chronically
toxic. according to \he US, Environmental
Protection Agency '<EPA). The .solvent i~ also
believed to destroy ozone in Jiu; high atmosphere,
allowing increased pen~~at1on 9[, l;larmful
ultra-viol~t radi;nio.o from ~he sun.
Terrachloroethylene is also a suspected carcinogen
and contribwes 10 s111o,g and air poJtutfon close to
the Eanh's.$urface.
.J
•
,
Cbemtronics senior sc1entiSt, John Tylldall.
who charted the releases. said a11
9ne.poln1t 'The
cnvfronmental . impac~ (<~f the (eleases) is
enormous. and wt:. need \o act on this situation
immediately." He has since beep laid off by
Chemtronics.
Plans were approved for the installation of a
recovery system to capture the escaping solvent,
but Chemtronics' parent company, Halibunon
Corporation. never advanced the money to pay for
the lnstaUa1ion, according to a ~ll_en;llronics
official.
rn other recent and' rel~ued news,
negotiauons between the companies responsible
for dumping toxic industrial wastes at the
Chemtronics Supcrfund site in Swnnnanoa have
broken down, delaying clean-up of the former
military munitions plant there. according to the
EPA. Chemtronics, along with former owners
Northrop Corporation and Ce~nese Corporaiion
cannot agree on who should pay how much.
The breakdown in ncgotialions means a
delay of months and possibly years in the clean-up
operation if the disagreement 1s submiued to
litigation. according to EPA official John
Bomholm.
Celanese Corp. bought the now-polluted
propcny in 1959 and made explosive!\, solid
propellants, shells, rocket motors, and chemical
agents the.re. Northrop Corp. bought 1he facility in
1965 and continued the military contracts. Jn 1971
Ainronics. Inc. leased the site and continued the
work through its Cbemtronics division.
Chemtronics bought the plant from Northrop in
1978, about the same time the EPA discovered the
presence of more than 50 organic chemicals which
had leaked into the surrounding soil and
groundwater.
In another recent corporate shuffle, the
Halibl.lrlon Co. has dissolved its Chemtronics
branch. and has turned the Swannanoa plant over
co its Je1 Research subsidiary
"We'rl! going LO be a lot more responsible
company environmentally," said Bob King, Jet
Research vice-president. "Jct Research makes
warheads and other explosives for the military, but
the processes will not involve the release of
dangerous substances into the air and
groundwater, as was the practice at the plant for so
long."
-SprLnq, 19U
�REVIEW:
Sacred Land Sacred Sex RapIUTe ofthe Deep:
Concerning Deep Ecology and Celebrating Life
by Dolores LaOuipelle
(Pinn Hill AIU; Silvcncn, CO; 1988)
'7n this kind of learni11g, there is no knowledge, in the usual
stnse, to process and convey; thert is instead a deepening of
anenlion to the pattern ofall lift around you, so tltat you ~gin to
/Jw 'JOllT life accordUtg to thal pattern.• - DoWu LaC•Ue
"Biorcgion" is a word of power. It encompasses what
scientists call an "ecosystem," but goes beyond the mechanistic
limitations of scientific nomenclature. A bioregion is clearly a
community, a land alive - plants, animals. soil, water, sunlight, all
the elements of life womng tOJCther. each sustaining the others.
"Bioregion" is a word with the nng of rightness to it.
The word "biorcgional" follows. It is descriptive, "panalcing
of the qualities of the lioregion," but it is a little longer and the truth
that resonates in the original noun is just ever so slightly
diminished.
But "bioregionalism" is a word that cmies no force
whatsoever. Whenever the odious "-ism" is added to an otherwise
usefuJ root idea, it completely drains whatever value for powerful
communication that original word may previously have possessed.
That simple suffix, just three letters, hardens a worthwhile
approach to life into a dogmatic school of institutionalized thought,
limits flexibility, and rums a life-giving relationship with the natural
world into a set of precepts to be debated pro and con in sterile
classrooms.
"Deep ecology" is an alternative phrase inspired by
Norwegian philosopher Arne Naess to define the auth of our
individual and collective relationship to the natural world.
The phrase has drawbacks. It is based in part on the Greek
word meaning ''study," because ecology was developed as an
interdisciplinary course of i:nstroction to explain the relationships
between the different elements of a place and how they work
together to sustain life. Now, however, the word "ecology" has
grown beyond the idea of "a course of study" to mean an acrual life
community and the web of relationships on which i1 depends.
"Deep ecology" lacks the evocative sense of a phrase like
"furure primitive," which describes people living in the world.
"Future primitive" predicts a technology thar is sophisticated to the
point of simplicity. It refers to a people whose culture is beautifully
complex rather than needlessly complicated, because it is based on
primal values as well as biologically accurate observation.
Yet, while the actual choice of words may be somewhat stiff,
the definition of "deep ecology" is eloquent. lt is ecology with a
difference. The essential tenet of deep ecology is that there is
intrinsic value to life in all its fonns. To fully understand deep
ecology one must identify one's "self" as "all that lives." This in
tum demands perceiving the world with more of our brain than the
neo-conex, the seat of the intellect. Sensual and instinctual
responses are as valuable for survival as intellectual analysis. It is
also assumed that a full realization of the principles of deep ecology
requires that one acts on them - it is necessary to defend the Earth
and to work at changing our culture.
This is what living is all about. This is "bioregionalism" as it
should be.
"Deep ecology" is useful as a t:ranSitional concept to describe
our odysse.Y back into the world. It is not the perfect turn of phrase,
but usage ts what lends definition, and those who are maJctng the
strongest stance for the Eanh are doing so in the name of deep
ecology. It is deep enough to suffice until we simply can say
~being," and other people undersmnd.
~ing,
Because that is what it is all about, isn't i1? Being, simply
here. Yet in these times that is such a complicated mauer.
And it is the hardest of all things to express. The sages have always
said, "The Tao that can be told is not the eternal Tao.•
And that is where Dolores LaChapelle steps in. She has
attempted the impossible - and done it valiantly. Her book Sacred
Land Sacred Sex Raprure of ti~ Deep oies to communicate in
words what can only be known through experience: the essence of
deep ecology.
Dolores LaChapelle herself is well aware of this paradox,
which is faced by anyone who writes. And, like all writers, sbe
feels compelled 10 wrestle with iL
So in writing about deep ecology she takes another approach.
Like a hawk, Dolores circles, circles. She first describes the
essential mystery by describing the conditions of itS absence, and
tells us the story of how we Lost touch with it. She then directs us
10 teachers who can demonstrate ic our animal relations in their
rituals; authentic members of primitive cultures; scientists and
psychologists who explore our deeper self And she introduces us
to guides who can help us to find our own way: sage, the drum, the
gourd rattle, Tai Chi, ritual, and, of course, the mounulins.
Sacred land Sacred Sa Raprun of the Deep is a beautiful
book - as deep in the telling as in the subject maner - created
through a blend of hard scholarship, an unswerving dedication to
the sacred, fierce passion, and the life experience of one of the true
elders of our clan.
(continued on next page)
�(continued rrom page 4)
(cantinuad fJom ~ 23)
It is a difficult book, because I.he closer one approaches lO the
essenr:ial truth, the more do ideas become unbound. ~e more do
words betray their meanin&. But Doto~ La Chapelle is a_
woman
of great intellectual stamma. Th~ stones and observatt.o ns we
encounter along this convoluted JOume.Y arc ~th ~mg and
wonderful. and each episode of the book is absorbing m itself. But,
tnken together, the insights delineate an infonnational fiel~ that
conveys a full sense (not mctely a pinned-to-the-board analysis) of
what deep ecology is all about
Impossible as it is to transmit an experiential stnte through
linear type, the book Sacred land. Sacred ~G ROf~"e of tlu! Deep
expertly i.rtfoans inclividuaJ cxpenence. It 1s a trauung manual that
reaches the reader how to open up to the deepest elements of his or
her own life joumey.
After reading Dolores LaChapelle's book, we know the
danger signals to watch for in our culture and in our own psyche.
We know where io look and how to call for instruction. And we
know what it feels like when we reach hannony, the center of the
world We arc prepared to experience the sacred.
Hopefully, the day will come when the concept "deep
ecology" is obsolete, books will no longer be needed, and our
minds won't be enmeshed in ideas. Then we won't have 10
sacrifice U'CCS to our earnest attempts IO explain the Mystery. Then a
story, a night of love, a smile, or the wind moving a leafy branch
will be communication enough. But until then we should be glad
we have teachers such as Dolores LaChapelle.
• reviewtd by David Whultr
#'
"AFFORDANCES"
From
Sacred land Sacred Sex Rapture of the Deep
phase peoples cultivated most of their food, and supplemented their
crops with native foods hunted and gathered from the forest.
There was a ceremonial center with room coougb for large
gatherings, built on raised earthen mounds. Ther~ wer~ semisubterranean eanh lodges. progenitors or those bwlt dunng the
historic Qualia phase by the Cherokee.
.
.
Pisgah phase peoples ma.de cane mats, the 1~prcssions of
which were found in graves, even though the actual amcles no longer
remained. Graves were dug in the floors or dwellings, and the dead
were usually buried in a flexed posicion (lying on their sides in foetal
position). They were accompanied by turtle shell rattles, bone
neck.laces, tools of srone and bone, and pottery.
Support Your Local Ar<:haeologist
The Pisgah Village sue in McDowell County has been
excavated primarily with volunteer labor, much of on the pan of local
residents. Robinson is grateful for such suppon; in fact, it was local
interest that made excavation possible in the first place.
Archaeologists usually receive funding to conduct retrieval of
information only when n site is threatened by development The rather
comical image of the archaeologist busily sifting through the din in
front of a moving bulldoi.eris all too real
Robinson urges everyone who discovers artifacts or a possible
archaeological site to contact him at Wam:n Wilson College, or get in
touch with any archaeology laboratory. such as those located at
Western Carolina University in Cullowhee, the University of
Tennessee at Knoxville, or Appalachian State University io Boone.
Archaeological sites are resources to be preserved, protected,
and revered. It is only by careful recovery of the infonnatioo they
contain, which often takes many years of study, that we will benefit
from these historic resources. At a time when population saturation,
disease, and decimation of our narura.I resources threatens our very
survival, we cannot afford to desrroy the evidences of our region's
past, which might perhaps offer answers for our fu1ure.
Persons i111erested in leaniing f11()re abow archaeology can
contact the Archaeological Society of Norrh Carolina; Research
Laboratories of Archaeology; Universiry of Non/1 Carolina, and the
Friends of North Carolina Archaeology, NC Depanmenc of Cu/rural
Resources; 109 E. Jones St.; Raleigh, NC 27611.
Archaeologist Ken Robinson may~ co111acted by writing him
a1 Warren Wilson College, SwannallOQ, NC 28778 or calling (704)
298-3325.
~
"The affordances of the environment are what it offers
the animal, what it provides or furnishes, either for good or ill."
"Afford." as a verb, is found in the dictionary, but (James J.)
Gibson (of c.ome11 University) made up I.he word ''ajforda.nce." He
explains that this word refers to both the environment and the
animal (including the human) "in a way that no existing tenn does.
It implies the complementarity of the animal and the environment."
This is precisely why I think this word is so important In
our culture, we tend lO think that humans have discovered all these
amazing things; in some ways we believe that these things didn't
even exist until humans found them. I've been trying 10 break
down this laner presupposition throughout this work; first, by
showing how the affordancc we call the gourd gave us agri.culture
and later with other examples. Once you begin using this word,
you will find that every day you will realize how nature provides
affordances for us to use. It's all there before us - it's not
dependent on humans to figure it out This is a giant step forward
in overcoming our culturallr,-induced split from nature.
These affordanccs 'arc the way specific regions of the
environment directly address themselves to particular species or
individuals. Thus, to a human, a maple tree may afford 'looking at'
or 'sitting under,' while 10 a sparrow it affords 'perching,' and '? a
squincl it affords 'climbing.' But these values are not found inside
the minds of the animals. Rather I.hey are...a reciprocal interchan~e
between the living intentions of any animal and the dynamic
affordances of its world ...The psyche .. .is a property of the
ccosysLCm as a whole."
_,
- Dolores LoChopelle
'
FOR FURTI!ER READING:
Dickens, Roy S .. and J(JJ'MS l. McKinley. Frontiers in the
Soil: The Archaeology of Georgia (Chapel Hill; Fronriers Pub. Co.;
1979)
Hudson, Charles. The Southeastern Indians (Kn<>xville;
University o/Tennessu Press: 1978)
Keel, Bennie C .. Cherokee Archaeology: A Study of the
Appalachian Summit (Knoxville; University of Tennessee Press;
1976)
Mathis, Mark A. and Jeffrey J . Crow. The Prehistory of
Nonh Carolina: An Archaeological Symposium (Raleigh, NC Div. of
ArclUvesandHistory: 1983)
McHargue, Georgena and Michael Ro~rrs. A Field Guide to
Conservation Archaeology in North America (PhUadelphla: J.B .
Uppincorr Co.; 1977)
Wetmore. Rwh. First on the Land: The North Carolina Indians
(Winston-Sa/em; l<>hn F. Blair, PublishQ; 1977)
Wa.m:n Wilsoo College will offer an archaeologic:al f"icld 1thool 1his
summer lhnt wdl focus on the Pisgah Village site. SllldclllS will lc4m survey
and excavation leehniqucs mid will also be involved in lhe aruilysls of altifact
and site da.13.
Contact: Kt11 Robinson. Proj«t Dim<:t.or; Box 5277; Warren Wiison
College; Swanannanoa. NC 28778 (704) 298-3325.
s
�Video Review:
"Stopping the Coming Ice Age"
Dirccled by l.JuTy Ephron
Produced by the Institute for a Future (57 minules)
Looking back, it ~eems tha1 1988 was ~ ye:ir for
important, "new" environmental issues and concerns to surface.
ln particular, ibis was the year in which the idc.i or lhe so-called
"greenhouse effect" finally gained public acceptance. if not
notoriety- a year lhat saw record-breaking drought. hurricanes,
and forest fires. Suddenly, the idea of global warming was
appearing everywhere in che media, and it seemed that concerned
scienliSlS and poliricians were unanimous in their suppon for the
global warming scenario.
However, this unanimity is an illusion, media coverage to
the contrary. ln fact, there is much contr0versy within the scientific
community ns to the chmatic effects and socio-polilicctl
nunificalions of the greenhouse effect. It is far from cenain that the
climate changes we're seeing arc leading to/caused by global
warming. In fact, there is ac1ually considerable evidence that points
to a very different conclusion: lhn1 1he planet may be teetering on
the brink of another Ice Age.
One of the foremost proponents of this laner view is John
Hamaker, a mechanical engineer who has cx1ensively analyzed
clima1e and ecological paucms, and hn.<; developed a comprehensive
and holistic approach to understanding global climate change. His
lheories, expressed in h.is book The Survival of Civiliza1io11, arc
now being supported and dissemina1ed by a foundation called
"Institute For A Fu1urc", which re<.-ently created a remarkable video
pr~ntation: "Stopping the Coming Jee Age".
This video is inspiring, frightening, challenging, and very
infonnative, as it takes us around the world in search of answers.
While Hamaker agrees that the greenhouse effect is a very real
Lhrea1, he believes - and backs this up with hard data and expert
opinion - that it will [ll2l.warm ihe Eanh unifonnly, but instead will
increase the temperarure differential between the equator and the
poles, causing increased thermal convection, atmospheric
turbulence, and rapidly shifting and biz:zare weather patterns.Jn
this scenario, high winds moving from the equator tow111ds the
poles will drop their abundan1 moisture in the h.ighcr latitudes in the
form of snow and ice, often creating drought condicions in the
temperate regions. He believes that lhe tropical and sub-tropical
zones will indeed get hotter, but the tempenue zones arc likely to
get cooler and drier.
Hamakcr"s understanding of the greenhouse effect talces us
far beyond the popularized, watered-down information available
Lhrough the mass media because he explores deeper levels of cause
and effec1, process and purpose. The mos1 profound information
presented in this video concerns the connections beiween lhe
greenhouse effect and the development of an ice age, and the
importance of understanding long-tmn cycles (100,000 years!) of
clima1e change. The video demonstrates the causal connections
linking together all the different environmenuil/atmospheric
phenomena that combine to bring on an ice age:
1) soil erosion and demineralizntion
2) the subscquem weakening and dying of the forestS
3) the resulting increase in insect inrestations, forest decay,
and massive fortst fires
4) I.be dramatic increase in C02 released into the atmosphere
by these na1ural causes, which induces the greenhouse effecL
5) and m the 20lh century - as opposed to 100,000 years ago
man-made pollution and our destrUCtive tampering with the natural
balance of life are intensifying and hastening the process.
According 10 Hamaker. an ice age performs a vitally
necessary natural function. As tbe glaciers advance and then
retreat, they move and grind up immense quantities of roclc,thus
spreading gravel and rock dust over much of lhe Lcmperate zones.
This process, along with the winds that help distribute lhis rock
dust even further, gradually l'Cllllneralizes the soil· which feeds the
planis and forests, promoting rapid and healthy growth • during
which lime the plants breathe in much of the excess C02 in the
atmosphere • wh.ich gradually stops the greenhouse effect! The
plants of the world breathe in C0 2, use the carbon, and release the
o>cygen back into the air whlch we, and all other animals, breathe!
SprLnq, 1989
Thus, n primary function of glaciation i~ to ttminerali1.e and
help reforest the Eanh. The reason this video is called "S1oppfng
the Coming Ice Age" is that Hamaker thinks we humans can indeed must. if we wanr our cwilization to survive • reminemlizc
the Earth oursefres. We ourselves can fulfill the vital rolt pluyed
by an ice age, rendering ~uch a geological event obsolete.
This means, however. that the government~ and peoples of
nil countric:; and regions would need to make it a top priority to
remineralize our depleted ~ils, and also to engage in massive
reforcs1ation projec1s, planting billions of trees worldwide.
Without hc:aJthy forests, we have no chance at all of slowing the
ttemendous C02 buildup which fuels the greenhouse effect. As the
video pu1s it." The trees of the world are our best friends now. and
only they can save us". Obviously, then, we also need 10 i;iop
clear-cutting our foresis. both here and in the tropics, and to limit
our fossil fuel burning, wh.ich has been accelerating the greenhouse
process. Only by doing all these things, says Hamaker, can "e
avoid horrific consequences for humani1y in the very near foture.
The audacity of this theory and lhis proposal lies in its utter
simplicity and common-sense quality. Yet many people may not
heed H.ama.ker's message and information because we have become
so enamored of "high- tech" solutions and shon-tenn planning,
gratification, and profit. Hamaker's plan demands a clear
understanding of our planetary dilemma. and a deep comminnent t0
creating a viable future, as well as some sacrifice or comfon and
convenience. The video concludes with these questions: "Have we
got the guts to do it? How much do we really want to be here?"
Whether or not Hamaker's proposal is ever implemented on
a large scale, we can all do things individually and collectively to
help educate people and help heal the planet. The video pointS out
1hat even if these theories aren't totally "provable", or even
completdy accurate, we should X1ill do the things Lhat Hamaker
suggests, for 1he sake of ecological balance, conservation, and
planetary sanity.
rn addition to the ideas discussed in this review, this video
explores JDl!.W! other aspects of our ecological and social dilemmas •
many more than can be dealt with here. There is so much vital
information presented, within such a comprehensive framework,
that this video ranks as a definite "must see'· for anyone at all
concerned about environmental issues and social change.
• "Stopping The Coming Ice Age" is available for $20 from:
lnstitue for a Future, 2000 Cenfer St. Berkeley, CA 94704. For
info on other offerings of the lnstirutc call 1·800-441-77Cll
• To arrange a showing or this video in the Asheville area, or for
more information, call Richard Lowenthal ar(704) 251-2526. ~
LOCAL RESOURCE I ACTION INFORMATION
• The December t988 issue or "American ForeSIS" m;igirant (published by
the American Forcsuy Association) 11 cle110~ almo~1 ent.Ucl)' IO tropical
defore.suuion, lhc gJCCnhou.sc effll(:I, and lhc prc.~ng n~ to ref~ the e:inb.
II highlights the AlSOCiotion's nx:ently-formcd Olobal Ro-Leaf prognun, which
aims to cducaLC Americans aboul Ille vil,DJ 1mpc:111.a11CO of rcfottsuulon. lllld to
"cl'Cl!IC a new ruulon31 nctwort. (If c1ti~n aetiv1su· whU:h will, 11 i• hoped,
plant at l~t 100,000.000 ll'Ce.$ nntiOCl·wiclc over the ne~1 sc~eral ycatt. For
more informalion, wriie to: Amcriciln Forestry Association, PO Box 2000,
Washinguin, DC 20013
(202) 667-3300
· WNC Alliance "Cut l.M ~Jng" c.imJiaign (st.o pege22 ! :
P.O. Box 18087, A&be\'IUC. NC 28814
(704)2$8-8737
• Forest Voices - •an /;jormatlon netW'Ofk lhat assi.sls citiz.cm m pal'_llcipating
in
1hc planning and managcmcmt or the Pisg:ih and Nant.ahala .h'!uional
(919j.182-36'33
Fol'CSIS"· P.0 Box 1275. West. lcffttiOn. NC 28694
• Adopl a Tree· a muhi-faceted ~on which "works 10 make the vital
connection between (IC(ll>lc 111d ttee•' and wcrts &c!;tly will\ rtfon:St3tion:
P.O. Box 144, Supr Gnwc. NC 28679
• The Fctwwy 1989 publ~ "Mounuun ~Al Risk! the FulllTC of
the Southern Appalachlari National ~13" )160+ pages, intludina 1ru1ny
cxccllentchart$ and appendices). Available on rcqucst from:
The Wilderness Society. 1819 Peaclusee Rood N.E. (Suite 714) Atlanlll , OA
30309
Drawing by rob mcJSlc:k
(404) 3SS-178l.
�What a wondetful journal! - a beanening combination of slwp-eycd
icalism and full hearted poetry. I feel rve encountered a true compt111ion.
Thanks IO D3ve Albert who passed iL on with your review of my book.
J0311na Macy
Bctb:ley, CA
DRUMMING
LETIERS TO KATUAH
Friends in Kallia.h -
"In the field or opponuni1y, it's plowing lime again.·
Those or you working in the cnwonmenllll. public henlth, resource
ma.nagcment fields may be questioning (tllllhority?). 1f your profe.~slOllal
orienllllion is on the same path as your human development and land~lhie
perogntivc.
My Friends at Katliah Journal·
Your publication is beautiful and 111Spirlng. I n:c:eived a
complimentary copy {Auwmn, 1988) conceming the great chcsmul n:vival.
and enjoyed lhe entire journal.
I visil I.be Kaul.ah bioregion each year (feeling very Sll'Ongly lhat I
was and am "born" lheic.) I am so cooccmcd about lhe negative human
impact on this n:gion, and would be in~ed in anylh1ng I could do for
l'CSIOnllion. rd<Xallll.ion. pl'CllCCUon, eu:..
Blessings.
Nancy Llgnitt
Olalhe, KS
P. S. • Forgive my ignorance-.could you please lei me lmow the
correct pronunciation of "Kanlah1"
(Sure! Probably o lot of otltu ~pie have b4ie11 woNlerilog, IOO. bul
Soy, "lea - TOO • ah.•
jiut did11'1 d/Jre IO osk. Reody, fl/JW?
Guruu!Mil!
• eds.)
Dear Kat.Udl •
Many friends or mine propose pcrfeclioo (In lhe ronn or intcrpCtS0031
peace) as a .solution 10 Ille llul:aL or wincllOCl. I tell them, "Hey, I don't
think we've got Ume.• l think I saw the snmc thing happening In Katli.ah
JourMl 22 bul in an opposilC way. Thete the dhugence of individual,
corpome. and govtmmcntal behavior from the ideal was plCSClllCd so
forcdully as tO make any suggesuon of solutions ou1 or place. i wnnl tO
argue lh41 in both lhcsc in.~ ideals malfunction when they an: mnde
JWOX}mn1e goals rather !ban guiding beacons.
One p;ndox of idealism is lhlli lhe greai.cr the con1ras1 bdWllCll lhc
IC.Ill and ldCal behavior of people, the more wfficuh it Is to argue lhal Ille
JdcaJ is naturul (to them). the mon: claboralC mast be the explanation as to
how they got so aberrant. and lhe tw rusonablc it IS to hope Ibey will Ulkc
the 1113Jly.111lUly steps from one to lhe other. Usually the conimst is sortened
:wt hope ~by thc stnuch or cenlUries, millenia or aeons presumed 10
inluvcne between ~ and ideal But in the presclll crises the conuast and
~are ui=ased. Wh'fl
Wlw I see happcnmg 11 thal lhe apocolyplic p0!>'iibili1y of our
cnviroomcn141 and mililllrist trues is malung people shnnk the middle
ground bctwcoo rc:il and ideal, mlllung them tlunk the ldeol m1m be nuained
right away, u we are to survive. The resuh Is that the I~ ome lhctl) is left
for clunge. the mocc of 11 is demanded. We use ideals to get at wlufs trul)'
wrong bul then in a cnsis rrusiake lhcm Lo be a pracllcal progTI1111 for se1ung
thmgsright.
In conuas1. thc closer we appro:ich disaster 1he mote focused should
be our analysis, the less suidcnt OU/ Judgcmcnl.s, the more specafte and
llmillld our prcscripuons. Out ideals C:tll still gwdc 11$ bu! from a dl$UIJIOC.
subonlloate to a goal of swvival as a ~ics w11l1 a 5uswnable OIOde or
exislcnc:c. Once that is a,s_'>ll'Cd weC1111 resume lhc ncYCJ endulg wOlt or
moving oursclvt$ and the world IOW8td the 1dc;al
Respectfully yours.
JlcltOwley
M:idison County, NC
I would like to begin gcncmting plans fora small compt111y of
icsponsiblc people co promote land S?ewardsbip lllld conscrvlltion of natural
resources. We11 provide professi01131 and 1.CChnico.I consulUttion and CSU!blish
bioregi.oJllll criteria for environmerually sensitive site devclopmcnl
silviculturc, archiiecturc. fanning. wau:r use. nnd small Cl\C.f&Y production.
rm intcreSICd in communicating with others who an: ready with ide:is
for lll!lking ~ TRANSmON to perpetual livelihood in a Clll'CCr lh;t1 will
reward our f11111ilies as well as our PLANET.
Sincetely.
Steve Ovcndcn
Box;JS
Pntmcuo. Ft. 34220
Dear Katllah Friends ·
I saw the "Sheller" issue of your journal and especially love and use
the Invocation (to WlnlU) - k's so beautiful to say. l was CMCCived and born
8lld also love those moun1auJS and tree$ tllld fresh air and flowing creeks.
1banlc you so much- .. the issue I saw wns bcauuful. iruly.
Blessings,
JUlllUI Forest
Octr0it. Ml
Docs my dog bite1
Lady. Lhat dog's so old
lllat he'd only gum you
If he caught you
if he even hnd the gumption
toehaseyou
which he don'L
Why do I keep him?
Hah!
Lady, that'~ the best watehdog
ICYCJhad
bar none.
How do yau mean?
Why, he don't chnsc chldtcn•
or run hvestoek
or keep me awake
barking all night.
Burgl:!n7
Lady, 1fyou see
anylhing around here worlh r.i.cahng
point ltOUI
and l'll nulc:e )'OU
a 11!31 good price on 1L
'Ccpl mlybe my dog.
• RonJohnson
Spn."9, 11109
�:
..
equal "p:lttllCrSlup" with all Olher living entities. I dream of a world whcie
long-sllllldmg cu1Lu!'111 tr3d11ions are honored and s upponcd, bolh in
hCICIOgcncous groupings of oil kinds of people living 1.ogcthcr and in more
isolntcd, sell-conlllined indigenous communities.
h 1s being said · and even channeled · lhal we are entering o pcnod
of 30 to 50 years of ca1BClysmic changes on the eanh. Some beings will
pass on in this ume of purging, while othetS will come in to !like iheir
place. Some or us wiU sUllld in the forefront of change and IJUllsmut.ation
while others of us wiU follow close behind. Let us begin then LO create the
v1s1ons that will ullimaiely provide the blueprints for our future on !his
planci., and begin to eultiva1e the liUlc poclu:IS oC mmly and wholeness Lhal
will evemually be the models from wrueh the rest of humanity cnn draw
msp1r.11ion and duectioo. The time has come_ dear comrades, lei us dream
...
together·
Jay Joyce
Asheville. NC
·.
Dear Friends·
c.ome. dream 11 liuJe dream with me.
As we all sil~ inexornbly tnLO thc not-so-nif1y nmcties. its becoming
clearer nnd c:ltlim dial life as we trow it mLISI be draWcally altered if we ait
to reverse the lides or ecologic:il desuuction gaihcring fon:e nround the globe.
h is clearly ume for us iocn:aie new visions for the rurure. lO look iownrd
the 2 lst centW')' with a sense of hope and purpOSe and direction, and OOl just
foreboding. And it i.~ in this spirit that I'd like to offer a few personal images
far a new bcguming, an altcmru.ive futun: - and LO invite compatriots
everywhere to color in these prclimm111Y skcu:hes fwther.
Farst of all, I sec a plllce where boclc:ynrd fences have been lOOI down,
and neighborhood gmdens, quiet ~cs, play SUUCUUCS. and gathering pl:ices
sprawl acro&s the land insicad. Theo l see community ocntcJS blossoming
:i.mong the dctri~ of ab:lndoncd school buildmgs nnd agmg warchow.es,
where recycling proJCCU, compost dumps, and communru gardens repklce
blllciclOp parking lots; and where weekend Ilea mnrkel.nnd bloclt panics.
moon celebrotions, and ecology fairs fill those huge l<>nely spaces. where
computer nctwolks and refemil scrvtCCS and gallery car~ keep people in touch
Greetings Brochers and Sisu:ss of Ka111ah •
r love you all and pray with you always, and alwoys my heart is so
full wbeo I receive my copy of Ka1Uah JourMl. ll takes me back to the
Appalachians and the memories flood m.
r thought tha1 if your magazine came OUI be fan: Lbc equinox, you
could pnn1 something from • Aoccwoo,• the Maori name f<W" New Zealo.nd.
since ii seems 1hc chcslnut arucles (KOJiiah Journol #21 · ed.) cre:it.ed some
communicauon.
We rue organizing o gaihering on a friend's propeny 111 lhe end of o
rood in a Nal.iOlllll Par1t, one or the mos1 beautiful places m lhe world. This
is the only gruhcring this year as our annual "Towards 2000"
workshop-oriented gathcrin~ wcrcn'1 held this yu.T. The annual nonh island
"Tc WaiOU3" glllhcring hosn't happened foe lhc l3Sl two yClll'S or our "Hui
Waiata." which is a musical glllhcring.
Although there arc loL\ of open-minded folk and mony good things
bnppcning here. we are going through a phase of fcwct gnthcrings ond feel the
need for folk t0 gel tQgct.hcr to share their ideas and views and feel strong in
their commitment to healing lhe Earth along with other brother! and !isters.
Hopefully, our pthcring will provide llus opponuru ty, as it's mo
progre$$ive area wilh communities. ocgaruc forms. and iCs a long way rrom
any ctties or polllllion. so a lOt of naturul beauty along wilh a good growing
climiue which has aurnc1ed 1'11311Y ovcneas follt. so we have an opponuouy to
share Lbcir visions, as ITIOSl of them come from a vccy comamintued Northern
Ht.maspbcrc.
As USUllJ, alu:malive folk find 1t hard to deal with local authorities,
but this is one of the few areas where people can make the effort ID be pin of
local dc:cislon·makmg and help make folk fll01C aware of what is hnppcrung
to our Mother and the roles W$ can play IO bcal Her and OUl1iClves.
with each other.
t look forward also LO a time when we all learn LO lhink about each
thing we "tlvow away" long enough to decule how u can be recycled or
properly disposed of. I imagine a place· ll Smithsonian of the mind. if you
will • whc:re a few old TV's, microwaves, electric am-openers. wa1apiks,
air-purifiers, etc. are kept in a museum lO remind us of whal we almost
buried ourselves in . .• while the rest oC them ~ no longer nccdcd or
wanted. I dlcll!n or a time when we no longer use tars, and freeways a.re no
longer necessary eitcept roe skalcboordulg, sledding, skhng, bicycling, and
wllldsurfing. I envision a scienlifx: communny thal seeks ou1 ways to gel
rid or the nukes, cleanly, lO biodegradc the phlsuc. 10 trunsfOJ111 ihe 10X1e
chemicals, IO clean up thc :ur and w.ucr, to cure the diseases, and IO develop
stmplincd, life-nunuring ways Cot all ihe criUCIS still 3.m0f18 us LO reinhabil
the pbneL
I look forwllr<l to a lime when children learn IO love leaming, when
they arc iniegmtcd into ihe life of their communities and when !hey Ill'!:
openly adcoowlcdged and supponcd ror the grC&l comnbutions they mlllcc to
our lives. 1 imagine a ume when people enj()y learning a> much ttbout lheir
loctll ccosySlCITI as they now blow about the plol developments of the lalCSI
soap opelilS and lhe lifcstyles or lhc rich and famous. I envision a time: when
bUIDQll betn.gs 1cam LO QCCepl I.be Cllc:1 lha1 !hey tnhab11 one small niche m the
pta& an:le of the eanh's ccosysicm end therefore leam IO uucmct m loving,
Drllwmp by Sheli Lodge
Love,
Pc1ctOay
16 Jarrow Plac;c
Christchurch 3 New 7.ea1ruld
�Earliest February I begin
searching along a neighbor's hedgerow
for just a tendril of the coming miracle.
Or gatlog as one stricken upon the si Us of morning
when the fir'lt dreamy memories of daffodils return.
l breathe a wisp of a vast movement stirring and alluring me.
Deep in e veins of southern sloping woods.
I know beside the coldest laughing waters
bubbling and glittering in the soft. buucry sun
some rich, mysterious. fragile awakenings unfold.
Long before the geese come winding surely homeward,
I discover and behold an anicle of r.ransfonnation
that by narure disregards mere joy or faith or sorrow,
to which uncr defeat or sheer victory remain the same.
So even in this old hean of winter full of woes.
the barrer1 season ofdui.t and frost is washed clean away.
And this, I suppose. is why l wander seeking ccnitudc.
ruming a 11one over by the path, or gazing above treetops.
or gliding clflike lhfouJh the forest's solemn ~lonnadtli.
for in this ~un-goW rime as the eaith starts siirring,
c:ven the ~' n dcith of my brother is cased and gree
the
ve, delicaie, relentless mari:h of Spring.
Alt. 1i\U..
~ '""
1'4Wah )ournal p«UJe 28
- Mitliattl Hockaday.
Sp rlfMJ, l 989
�Planet Art
conunucd rrom page 1
Christina then found Leigh Hollowell who had srudied Contact
extensively on the West Coast and who was also very interested
in seeing Contact happen in this area. Leigh enthusinstically
agreed to co-teach a ContAct class with Christina. They knew
that if they wanted to have people to do Contact with, they would
have to help create a Contact community first.
Leigh love:; Contact because "it's natural - it'~ not based on
socialized preceptS but on an open exchange with other people in
the reality of the present moment." She is aware that for many
people dance classes and physical education have been
emotionally painful and repressive, because they were not
encouraged to learn their own natural movement but to imitate
others. Her main goal is "to provide a positive movement
experience for people so they can become friends with their
bodies and learn to perceive it as a resource of creativity."
I asked her how she felt that Contact would affect the
larger community, and she said. "Because it is not based on any
one culture's movement and is a form naruraJ to all human
bodies, it is an effective way to trunscend barriers between
people..• it would simply create a more trusting, and therefore
more peaceful, community."
l have been panicipating in this dance class since
November and have been able to experience it "first hand". ln
Contact dance, we maintain a ''point of contact" with another
person, and it constantly shifts as both move. When we try to
control where the movement goes with our minds, it becomes
stiff and awkward. When we stop trying to control and simply
focus on the point of contact, that point guides us in a flowing
way towards movements that are easy and spontaneous. Our
minds are shocked at how well we can do without their control.
Imagine a society in which we allowed our interactions to come
from our point of connection instead of our differences!
For more information about Contact Improvisation, call
Leigh Hollowell at (704) 252-4475.
Art here in Karuah has begun to reflect the reality of our
connection wilh the planet.... making art-all fonns of creative
expression and ritual-a pan of our daily lives. By
acknowledging the sacredness of our co-existence with the rest of
~Water Systems
WATER PURIFICATION EQUIPMENT
SOLAR PRODUCTS
Membar NC Water O~lty AasoclaOon
RANDALL C. LANIER
704-293-5912
HWY 107
RT 68 BOX 125
CULLOWHEE, NC 28723
che universe, we are beginning 10 harmonize with it
Many of us, though, have closed off our energies to the
vision of a hnrmonit.ed planet because it seems so elusive and far
away, and we don't like feeling disappointed. Others have
refused to sec and accept the truth of the planet as it is because il
is painful .. and think that if they "shut their eyes it will go away.•
The tnJth 1s that the sooner we open our eyes and accept what is
there, the more effectively we will be able to deal with iL
In a book called The Path of Ltas1 Resistance, a simple
and effective method for manifesting a choice is given. This
method can apply lO planetary as well 3S personal mmsfonnation.
lt is lO constantly hold in our minds two things ... exactly what
our vision is and the full truth of our current reality. It is based
on the idea that "in order 10 ge1 where you want to go, you need
to know where you are."
Since we are all planet anisrs, this technique needs to be
widely understood. As we hold our vision firmly in mind and
continue to acknowledge what's happening now, new nod
unexpected ways of achieving our goals will come to us. Jn order
10 do this, we need co be aware of the deep, undercurrent
regenerative processes that exist around and within us that we can
tap into. As more and more of us choose to love and accept our
planet and all her inhabitanlS no matter what is happening, the
easier it will be.
A lot is happening in our region, and J'm sure there are
many more people here with ideas and enthusiasm to contribute
towards a biorcgional program of Planet An. Some suggestions
arc... a traveling multi-media show that would tour the region to
network and share bioregional idens...communicy rituals for
healing the la.ad... restoring our environment with "Clean-Up
An" events... synchronizing with planetary peace and art events
... All Species Day with parades and festivals ...Joining in the
preparations for Earth Day '90. There is no linu1 to what we can
dol...there is no shonage of things to rcharmonizel
It's time to find out who we all are as anists and get our
networks in place. At the next K.atuah Gathering we can come
together and bntinstonn. t can be contacted by wrirtng P.O. Boll:
278, Asheville, North Carolina, KatUah Province 28802 or _,,
~
calling (704) 253-4831.
~
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l'bollt' I~ HOT-UN£ fo Rr>d Cltli how yo1it pr•cti«,
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N•tloMI Oirttto •
Sprl.fMJ, 1989
.u
Jler/Jg11J111 eti1tit
'lljaee, 'Ry~r 'Na@r~
FREE COLOR CATALOG
e1ti1te1t At11p1Utct11re
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Fur R/J1111I, ThtalT~, & S11f-&mpow1rmtt11
Send S 2 ror fuU-<:olor caulog/ Custom onlcrs llYlilablc
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P.O. Box 178, Asheville, NC 28801
(70-4) 25).431
�POPLAR APPEAL
Green City
conunucd rrom p.9
cooler in the summer. and it wai. quieter - if you knock on steel and
then knock on a soybean, you unders1and the sort of deadening
chMIClerislics on the inside of lhat car.
The dreams of Henry Ford and the rest of the chemurgy
movement were postponed. but they seem to be resurfacing again.
Russell Buchanan. a scientist in Maryland, envisions the rise of
botano-chemical complexes, as he calls them, rather than
pcrro-chemical complcitcs, as we learn to eittract from cellulose the
same things that we extract from pcuoch~micals. One ts a
hydrocarbon; the other is a carbohydrate. Compare these words and
they're basically the same. One of the differences. however, between
a botano·chcmical complex and a pcrro-<:hemical complex is that it's
easy 10 transport oil over long distances, whereas it's not easy to
transport plant mauer over long distances. So botnno·chemical
complexes will tend to be locally based and rurally based near their
sources of raw material~ and supplies.
Local self-reliance can become an economic developmem
strntegy, and cities ate the best place to try it out, for several J'C3.'\0llS.
Mose of us live in cities. Cities tend to be large enough 10 have an
internal market, and can in fact become laboratories. Cities are
concentrations of science and technology. They have the ingeouil\',
the expertise and the machine toolshops to build prototypes and try
them out. Bur what is your nearest city's research and development
budget? h's probably zero.
The local self-reliance scenario is not inevil3ble nor is it even
probable. It depends on political decisions. Economic development
must be seen as a means to an end and not an end in itself. Alben
Einstein once said that perfection of means and confusion or cods
characterize our age. We're so mesmerized by technology and
development that we forget to ask, "Technology for what?" and
"Development for whom?" We have become consumers of change,
bul we don't know the difference between change and ,erogress. To
Bertrand Russell progiess is ethical and change ls scientific; change is
inevitable, while progress is problematic. In other words. progress is
valw:·laden and as we change, we need to ask ourselves, "Will we
progress?" We can have a green city within a brown world by
moving all or our production and disposal systems for away from our
city. But 10 truly embrace the ecological motivation behind a green
city, we must ~ome responsible for the wastes that are generated
for our convemence. And the only way to do that is 10 begin 10 return
that loop of production, use and disposal, b.'ICk to the community.
Marcel Proust once said that the voyage of discovery consists
nm In seeking new lands but in seeing with new eyes. It is in seeing
O!Jf communities and our citi~s with new eyes, in pursuing a globe of
Vlllag~s and not a global village, that we begin to create a new
paradigm.
@ lnsli1utc for Local Sclf·Rcli:incc. 2425 Ulm Sucet, t<W WllSbinguin. DC
2000!>. Also w1lh pcnnission fl'Ofll Raise IM Stt1lls. Planet Drum Foun<bLinn,
P.O. Box 31251, San fran(isco, CA 94131. This anlclc appc:arcd 1n Winter 19118
issue.
M.El>1.CtNE ALLtES
'J-SK1.1t'J
tQllUnued from page 11
h wru; always a rare
oy~rer mushrooms - that is.
und special occasion when I found
until I su1J1cd roaming the hills with
my older mounuineer buddy Theron. Theron was rai~ed
gathering roots and herbs at his grandmother's knee, and he
knows the woods well, but he had ulw11ys been wisely hesitant
about sampling unidentified wild mushrooms •tllc first few times
in our wanderings when we found some oyster mushrooms.
Theron would help me gather them and he would carefully
examine them, but be always declined to share the harvest nnd
rnke some home to em. However. after heming me talk so much
about how good they were (and seeing that I was still thriving),
he finally tried some. He and his wife enjoyed them immensely,
and from then on it seemed that. with Theron's help, I was
hardly ever without oyster mushrooms.
From Theron I learned 10 visit areas 1ha1 had been logged a
few years previosly and look on tulip poplar stumps after a spell
of rainy weather. In the$C Meas we could find man)' pounds of
the savory mushrooms in any season of the year. We often found
enough to dry and store for times when the fresh ones were
scarce.
When Theron and I sn down together and share a meal of
oyster mushrooms and other wild edibles, I think about what a
strongc pair we make: me, a naturalist from the Oat land with a
university education, and him, a tradjtional mountain wood~man
and fanncr who barely finished eighth grade. Yet we both realize
that if we hadn't met and been open and receptive 10 each other's
knowledge. neither of us would be earing this delicious wild
mushroom supper. Traditional knowledge and book learning can
go well together.
©1989 by the tlJ.Uhor.
Reprl111edfrom Wildlife in North Carolina Magazine.
"Ranger Doug" EUiolt, as he is known to rite cltildren i11 the
group, is an excellent naJuralist, but is also known as a lively~
storyteller and ''a real nice feller."
p
A Directory to
North Carolina's Natural Areas
(published by 1.he NC Natural Heritage Foundation)
As pan of its important work in rare and endangered
species identification and habitat preservation, the North Carolina
Natural Heritage Foundation, a non-profit organization, has
compiled the guidebook, A Directory to North Caroli11a's Namral
Areas. The compact guidebook features dC!ieripcions of more than
100 natural areas open to the public in the state. The descriptions
of each aro:i include infonnntion about natural history, geology.
1111d uuvcl information.
To obtain copies of the book, send S5.00 10 the NC
Natural Heritage Foundation; Box I I 105; Raleigh, NC 27604
Each is tl1c suongcst power 1n iis own domain.
Together !hey lll'C allies: !heir C1111tgics complement each
01hcr m rorm an e\'et1 greater power. As medicine ollics,
they rcpre«ent 1he hc;Uing powers of lbC Appalnahian
In lhe tr.1d1uonal Cherokee Indian belief, lhe Moun1:11ns.
TI111 medicine powers of Kl!uiah Juve been depicted
crca!Ure\ in the world lOclay arc only d1minu11.ive forms or
the mythic beings who once mlUlbucd the world, but who in o ~1r1l.;ing T-shin design by Ibby Kcn11:t. Printed in
now fC$idc in Oal11na'IJ, lite 5pmt world. the highest 5-coloc silksi;irccn by Ridgerunncr Nnwr.ils on top qu:ility,
he;ivcn. BuL • few of the ongmal powcr~ broke lhrough !he all-couoo shin.~. 1hcy arc avallnble now in all adul1 shes
!!p1riLUAI barrier and exist yet m the world a~ we know il. from KALANU; Boit 282; SylYll, NC 28779.
These beings arc called with rcv.:rcncc "grandfalhas" And
or tl1cm. the suonges1 arc K.allilti, lhc ligh1mng. thc power
Pl~ specify ~ir.t: Sm .• Med., Lg.. X·Lg.
or the sky; utsa·nau, 1he r:mlcsn:tke, who pcrsoniries the
Prke: S9.SO pOStf131d
power of lhc cnnh pL'lllc: lllld Yunwi U!ldi, "I.he li1Llc !Mn".
W.98 pns1pa1d for NC re.-i!knts
as ginseng is called in I.he S!Crcd ceremonies. who draws up
JlOYo er from lhc underwocld.
"To .f/ww TU~l"lftx lhlS lll{lctflOllll'DI /Tinily of thl:
Miura/ world iJ 10 111 111111 bcc0t1v t111 ally tn thl: con1i11w11g
fll'OUS!. of niai111<Un111g harmony and bal1111Ct htrt 111 thl:
moll/IJJJJJU of Ka1Uah"
Spri.f19. 1969
�Emironmcntol Politics:
11Vlou.nttiln Ug'hl H!!:twork
Lessons from the Gras.'>routs.
Bob Hall. Editor
Mountam Light Network is an eclec1ic, 1n1entionally
group of people living in the Kaulah srea. Th<:
tntercsts of the group include 3 deep commilnlCnl to 1nd1vidu:il
llnd planct:u) peace. and to ecological hannony, with emphasis
on coopera1ion between human, animal, plant and mineral
kingdom~ . Other areas of interest include subtle energies,
h~::iling, and techniques for utilizing new forms of power. Many
w11hin t~c: g_oup n:lion::ite wi1h N?tive Indian philosophies and
r
;;eek to h~c in ~~c1ous balanl'c ~nh the land. The mu;ority are
involved in hohsuc heallh, explonng new paths now developing.
Some _ re invot:--ed in the Anciem Wisdom and spiritual
a
<li-•c1phnes. Survival and food 11toragc are also of interest to
many individuals
We meet 4 times a year at the Franklin Communitv Center
on Sundays. at 2:00 PM near the Sol"iccs and Equino11tes. There
iU'C tables for those who wish to 5ell products or promote ideas;
many books arc available a!; welt. We feature a speaker at each
meeting. We have a directory of names. skiUs and intrn-~1~ Our
aim is to provide a time and place for communication and
exchange of ideas to become neighbors in a loose-I.nit network
of people in our area.
Part1c1pauon in meetings is free and open to all people of
Like mind. This year our meetings an: on March 19, June 18.
September 17. and Dcccmbct 17, 1989. For more anform:uion,
call (404} 746-2454.
~structured
ln.'itltule for Soul hem Studies, P. 0. Bo>< SJl,
Durham. f\C 17702. 1988. ~7.00. 12? pgs.
Whal can you do when an our·of·slalc corporation
an_nounc~
plans for a hazardouli was1c rrearment facility a few
nulc:s from your home. or when stare officials ~ay 1hey wan1 to
pave 11 highway through your neighborhood? Where can you
mm for help if real esta1e developers wuh close ties 10 local
politicians decide to build a condominium or shopping center in a
sensitive water;hed are;i?
_
How much energy should you devote 10 door-to-door
organizing, or seeking auention from the media, or gelling
involved in elecrorul pohtics?
For rhe past three yc:.m;, lhe lns111u1e for Southern Studies
has conducted an investigation of environmental and land·u>e
controversies in one state, Nonh Carohna. rn a remarkable
number of cases. locnl citizens groups · even lhosc in relatively
!solatcd. rural areas • have won s1gnifican1 victories ag:unst
1mpress1ve odds. They h:ive beaten well-endowed corporations
and forced state policym:ikcu to change regulations, enforce
ex1snng standards, and enact new laws.
_Th~y have built ad hoc coalitions and enduring
orgamzauons, occas1onally across rucc lines, more often across
class and cultural divisions within the white community. And
they have moved from crisis-oriented, hit-and-miss organization
to sophisticated political lobbying and effective electoral activi~m.
The key ingredients of these successful citizen-led
camprugns are described in dwlll in the first chapter. The next 10
chapters chronicle the episodic. fragmented, yet growing
cnv1rorunental movcmenr in consc.rvwve North Carolirui. The
focus h less on the grim threats to life as we know it than on why
pe~p~e respond, whar they do to win, and how grassroots
acuv1s_m and electoral politics (including lobbying and voter
educanon) imersec.1 to produce i.nstitutionru change.
The result 1s a storybook of grassroots experiences. a
handbook that lets our own past teach us bow to wodc. for a bener
future. And while the location may be Nonh Carolina, the
common lessons running through these stOrics are plainly uc;cful
to people throughout the Soulh Md beyond.
- excerpted from tlie preface
,..0 &..ot4(;t" WA.) I " '
..nw i-c.t
t,_f
------
TPC.. two ~Kt H~O M&.L.01.0
AMO I loll', 1' C.111''1 HO!ISf..l
SprL119. t 989
JUST RECEIVED'
Mountain Treasures at Risk:
The Future of lhe
Soulh~rn
Appala&llian Nalional Fonsts
by Laura E. Jackson
The N:uional Forests of the Southern App11lachian
Mountains are the last remaining habitar area available for many
species of pl3Ilts and wildlife. The book Mountain Treasuru ot
Risk says that these valuable habitat areas should be managed
from a regional viewpoint and offers valuable infonnation tQward
rcaliting n new vision for forest management which emphasizes
the values of life suppon and ~gional biodiversity.
Handsomely bound, profusely documented with photos,
tables, and charts.
Copies free on requ~t from The Wilderness Society; 1819
Peachm:c Rd NE (Suite 714); Atlanta, GA 30309.
... Katuah Journal is not just lull of Information. It is
also full of images, and we appeal to all visual artists
interested in ennching lhe pages of this journal, plus some
exposure for you, to send us copies of your work Many
times we need graphic images that are specific 10 a given
article, yet there Is often space to put Images that are not
specific You would be surprised the kinds of
synchronicities that can happen when you send wori< in•
Drawings in Ink. prints, photographs, borders, symbols.
and cartoons that you think have some relevance to the
journal are all welcome Don't be shy. we need your talent
and image·ination to help visual-eyes a clearer relation
with Katuah ...
�evencs
2-8
BRASSTOWN, NC
Spring Music and Dance Week. Music.
StOries, dance, nature. John C. Campbell Folk School
28906.
8
BLOWING ROCK, NC
Ocan-up of the Glen Burnie Falls Trail .
Blue Ridge Group. Sletra Club. Call (704) 264-3931.
MARCH
8·9
HIGHLANDS, NC
Chiefs from the Native American
Elders Circle meet at the Mountain to discuss
Ecology and An. ''TIJU care how you place your
17-19
moccasins upon tM Eanh,step with care,for the
faces oftM I unve generarions are looking up from
Earth waiting their turn for life." $137. The
FARNER, TN
Leam "Wild Foods and Earth Medicines" with
Snow Bear at Pcppcrland Farm Camp: Sw Route: Farner,
37333. (70<!) 494-2353.
™
IJ.16
GATUNBURG, TN
Womyn·s Weekend Rctn:at: Spccilll Gu=
Grey Cal, Lucinda F1odin. Write 10 P.O. Box 936:
Gatlinburg. TN 37738 for more info.
Mountain; 841 Highway 106: Highlands, NC
28741 (704) 526- 5838.
NEW MARKET, TN
sn> (Stop the Poisoning!) School a1 the
Hishlander CcnlCf. Learn bow to figllt 1nduslrinl pollution
For more info, call (615) 933-3443.
30
UNICOI, GA
"Spring Earth Skills Workshop''
with Snow Bear, Darry Wood, Doug Elliott, and
Yanna. Leaming the ways of the woods. $65.
Comact Bob Slack at (404) 878-2201.
31·1
HENDEltSONVILLF., NC
Workshop on Local and Regional Land
Trusis. Kanug.a Episcopal Center. For more info call
(704) 692-9136.
WAYNESVILLE, NC
Kanna m Daily Life-A Spiritual Rctrcal,
with John Algeo. Stil·Light Tbcosopbieal RCllC41 Cent.er,
Rt I, BOA 326: Wayncsy1lle, NC 28786 (70<!) 452-4569.
Neighborh ood" confcronce sponsored by Asheville
League of Women Votcts. Time and place TBA. Call (704)
258-8223.
ASHEVILLE. NC
A six-we.:k course. "Finding Your Path
with HC3rt", begins a.t the Spiritual Growth Foundation.
(sce4/l). The focus will be on finding our "lruC vmce• and
expressing Lhc lifc-affinmng energy of l1W" Heart's desire.
17·18
ASHEV l LLE, NC
Red Foll/Second ll.311gin', play prcscnltd by
I.be Roadside ThcatTC. S)l3rU'lnburg. SC. For ume and
location. call (606} 633-0108.
nLACK MOUNTAIN, NC
Robm Williamson. •a wl1.lltd of words and
music:.· "'I h~ hunter ond the hu11ted howl 011e howl.•
McDibbs'; S6 tdYanc~ door. 8pm, 119 Cherry Si.,
Black Mtn., NC 28711: (704)669-2456.
ASREVlLLE, NC
" Betw"n a Rock and a Hard Place:
Westtrn
No r th
Carolina's
Noclur
17
14-16
21-23
IS
ASHEVCLLE, NC
"Cut lhe Clearcutting!" says
WNCA. From 1t am. Music, dancing, speakers.
City/County Plaza, Asheville. Write Western
North Carolina Alli:lncc; Box 18087; Asheville,
NC 28814, orcall 258-8737
15
ASHEVILLE, NC
The Enrth First! Road Show wilh
Roger Featherstone and Susan Grace Stoltz,
audio·visuals, news on EF! issues and actions.
Lipinsky Auditorium, UNCA. 7:30 p.m.
Students $1. General admission $3. For more
info, call (704) 251-6144.
18
31·2
APRD..
1·30
CHEROKEE, NC
William Holland Thomas.
"little
ASlll-:VlLLE, NC
Hum.an Potential Education Foundation
Spring 1989 Conference, "Healers and the Healing
Proces:~." For regiwation and brochure conw:c Human
Poumlial Educlllion Foundation, Inc.: R1. s. 89 Tt1nyrud
Rd.: Greenville. SC 29609.
white
chicr or lhe ChclOkec. cxhibiL OicroJcoe H~14Sc MUNCwn
and GaJlcsy.
I&8
28-30
ASHEVILLE, NC
'Commumcation and Healing." a lWO·Jllll
28-30
NEW MARKF.1', TN
STP (Stop I.he Poisoning!) School Bl the
Highlander Ccntcr. Learn how to fight tndu.suial pollution.
~3/21-23.
wotlcshop focusing on inner commumon and outer
communicauon as Yilal tools for bcaling ourselves Md our
rclalionsh1ps.
10-Spm each day.
Led by Richard
l.owenlhBI. M. A. Spiritual Growth Foundation: 891
Haywood .Rd. (704) 252-3508.
2-5
PISGAH FOREST, NC
Rockclimbing clinic for beginners
Tedmiques, safely, gear. S28S. Eagle's Nest Camp; 43 Hart
Road: Pisgah °Fon:.'ll: NC 28768. (704) 877-4349.
X.~.Jo~
pgqe 52 ·
29-31
FARNER, TN
KATUAH SPRING GATHERTNO.
Come celebrate. dance, play, meet. and talk with
the family from all over the region (see
announcement next page).
mustratlons by Jackie Taylor-
�JUNE
29
MOUNT AIRY, NC
18th
Annual Ml. Airy Fiddler~
Convention. A weekend of lrod1tion:il Appal3chian Music.
Bring instruments. tenlS, food. Regiwruion SlO.
2-3
SWANNANOA, NC
Environmental Summit '89: Ethics,
Economics and the Environment. This 5th annual
summit will focus on environmental problems of
immediate interest in WNC. and on how
environmental and economic realities affect each
other. Keynote speaker: David Morris of the Inst.
for Local Self-Reliance. Warren Wilson College.
9am-4 pm. $5. For more info or to preregister call
(704) 298-3325, ext. 250.
9· 11
CLOUDLAND CANYON
Caving weekend w11h Snow Bear as
instruc1or and guide. Equipment provided. Call (704)
494-2353 for more info.
9-11
WAYNESVILLE, NC
"Mythology - The Modem Search for the
Holy Grail" with Joy Mills. Stil-L1ghL See 3/31-4/2.
MAY
llRASSTOWN, NC
June Homecoming Music/Dance Weck.
English counuy dancing wi1h Jim Morison. John C.
Campbell Folk School, 28906.
11·17
5-7
WAYNESVILLE, NC
"Music as Meditation" with Diana
Dunningh:un. S20/day. Sul-Light Center: See 3{31-4/2.
21-25
HIGHLANDS, NC
Nature Photography Workshop.
Prc.rcgisicr. Appalachian Environmental Ans Center. Sec
5/12-14.
6
LINVILLE, NC.
Grandfather Mountain Prorilc Trait
wildflower hilce. Blue Ridge Group, Sierra Club. Call (704)
2974098.
6-10
PISGAH FOREST, NC
Whi1ewa1cr Canoe Clinic for novices and
m1crmedia1es. $455. Sec 4/2-5.
12-14
lllGllLANDS, NC
Spring Landscape Retreat Photography
Workshop. Pre-regisicr: Appalachian Environmental Arts
Ccnicr; Drawer S1l0: Highlands. NC 2874 I (704) 526-4303.
19-21
BLACK MOUNTAIN, NC
The Black Mouniain Spring Festival.
Three days of traditional music and dnnce at Black
Mountain College/Camp Rockmont. Brave
Combo, The Horsenies, Grandmother, David
Wilcox, Phil and Gaye Johnson. For advance
tickets call Grey Eagle and friends, (704)
, 669-4546 from 2pm- IOpm.
o~ ~3. &q o.ncL 3o
o± -p e.p~et' la.rd.. ~ t()J\ft'l
7f.n
~
u.a -to
~~N.b..ooY
19·21
flfGllLANDS, NC
Wildflower Pho1ogruphy Workshop.
Pre-rcg1s1er. Appalachi$ Env1Tonmcnt.al Arts C..:nicr. Sec
qy'~
5/12-14.
u.ou.aL I~~
~ o..cliN~ a.r0.wo¥k shO(:.>s ~ o...d.uJtto
19-21
MILLBORO, VA
EARTH FlRST! Appabchian Rendezvous.
Talk, drum. s.we au things wild. For more info, write: Box
2(>6; Millboro. VA 2.4460 or call (703) 997-9448.
BRASSTOWN, NC
May Crafl/l)ance week. John C. Campbell
Folk School 28906.
27-29
WHITTIER, NC
Cclebralion on lhe land al Union Acres
Communuy. All friends of Kauiah welcome. For more
Info., ca11: Cynthia and Roy Gallinger, (704) 293-9230.
spil.NJ,
1989
µ~~.
~ u.;tl.L ~ -t:hL-
NEW MARKET, TN
STP (Siop the Poisoning!) School a1 lhe
Highlander Ccnier. Leum how IO figh1 indu.~trial poll111Jon.
Soc3nl-23.
19-21
21-27
().rd_
a.rd. ch.U.dA.t.n '
Pre-registration, by April 15: $15.00 adult
$10.00 child under 12
After April 15:
$17.00 adult
$12.00 child under 12
.For mon: infonnalion,
write: Snow Bear and Khallsa; Pepperland Farm Camp; Siar Route: Farner. TN 37333
or call: (704) 494-2353 or (704) 586-3146
�vfEBWO~
SEEKING TO JOIN OTHERS m a mlllllally -.upponivc
comml.INly. Singl.c mamn: womon. ll'lis1-1eac.htt can offer
skills: early childhood education. llU, earth llb111:, wri!Jnl
Wn1c Alwyn MosJ., 1007 Turner SL, Blacksburg, V/>
24060: ("10'3) SS2·6331
VAGABOND GUJBETR01TTNG Stale of tlw Art.
Revised Edition., by M.L. Endicoll. One of lhc moll
compRhensivc insuucticm manua!J ror <yro uavelcrt
SUS; Enchlridlon lntemational, Cullowhcc, NC 28723
ASCENSION Beg1111ttr's Mon.uJJ. a self-help boo1t for
auaining lhc touchable ruii1y of lhc ASCENDEO <taic.
usually lhou&ht to be bt!yood Raeh. By Theodore A
lluoody, Ir~ $13.SO pp; &lcctic: Pren, 205 Pigeon SI.
Waynesville. NC 28786.
WlNCS WAY bttbal products. For pnce list. wme: Box
1477; Old Fon. NC 2.876Z
EUSTACE CONWAY- Ou.ide and !Udler of (ll1lnit1ve
£arlh Skills wilh cmphasi.t on rue blll1dln,. hide tanning
she.Iler. and fongilla. He ILachti at public schools, parks
cnvimnmencal oont.en, .and cJuscs ol .all tinds. For tllOl'C
informllion coniact lum II' 602 Deerwood Drive,
Oastonii. NC 28084 or oall Allcln Sianlcy al (704)
872-7972
FUTONS by Simple Pte.uuru affordably priced. Send
SASE for Info io: Sunplc PICU\lrtJ: RL I. Box 1426
Clayton. GA 30S2.S (404) 782·3920.
APPAJ..ACHIAN GINSENG CO.• sua.tified seeds.
PEPPERLAND ofrcn a variety of ouldoor cdu.eation
po,grams for chl.Wdl, school. or cMc gn>Up& ycu· round.
Wo will help you ~pl a pogrom for your group. Send
for infonnwon J*1c.ct to: Pcppcrland Fum Camp; Sw
RoUlA!; Farner, TN 37333.
R£AllERS' REACTIONS AND INSIGHTS wanic.d
i.ganling lhc "consum«" culun we five in, and lhc idea of
"consumaism" u a lifestyle.. Plcue write to Richard
Lowenthal, 53 Greely St.. Asheville, NC 28806 (or call
seedlings. roots. Send for price li51 io: P.O. Box S47
Dillsboro, NC 28725.
M. TR& DESIGNS: UlllSIJlliom and Der;gn • Beyond lhc
p!l&CS of lhis journal, I work DI penal. colored ponril. ink. QI\
paper. md t.lik. F'mc and graphk an to cxircu and cnh...,.,
our livea. Logos, btochuru, boob. ponnl1ure, window and
wall h&ng~. Concct Manha Tree (704) 7S-4-«l97.
STit.·UGHTTHEOSOPHICAl..RETREATCENTER -a
qu1c1 spaeo for JlC'nOnal medilali<m, aniup inc.cractioo
lhrough study, and community .-011<. and spintual
smiinU$, Contact Leon Frankel; Rt. I. Box 326;
Wayncs•ilk. NC 28786
WANTED: LAND 111 WQt.cm NC. Famlly f«b Sor mon:
ICtCS. prd"crobly near Cullowhee. IO pr<S<TVC and evcnlll.ally
inhllbil. U}'OU have or kno..•of afford.&blc l111d, oonlll:t Bob
llld Miry Davis; 213 Wcrunorcland Cc., Ccorgetown. KY
40324 (502) 8634167.
MOON DANCE FARM HERBAl..S · herbal salvC$,
tinc1111cs. & oil• for b1nh111g a: family health. For
bcochure, pt.,,.e wrii.:: Moon Dance Farm; Re. I. Box
726; Harnpcon. TN 37658
FREE t..ABOR • I would like ID learn about beekeeping and
building New Ag< Housing Willing to wo1'k for free during
summer. All I ask b a pl- for my tcnl and .., occasional
muL Con11e1 ClvU Irwin; 1712 Whhc /we.; Knoxville:. TN
37916 (6lS) 673-0653.
BUCITT RESISTANT CHESUIUT ·hybrid
AmcricanlCluncS 0wman c:hcstnut treea • blight rcsisW\I
timl>C!r pc>wth form. productive orchard crop wilh luge.
sweet CQily·pcc\ed nuu. Cbutnut Hill l'luncry; RL I, Bo>.
34 l·K: Aadiua, FL 3261.S (904) 462·2820
ORGANTC FERTIUZERS. belts, and arganically-groMI.
local produce 11 the> WNC Pannen' Marked Look for the
FaiJglcn Fanns slllll. units F and 0 in lhc wholesale 1tU of'
lhc F.umcn' Matkrl; 570 BteVud Rd.; Asheville, NC ("104
252-4414
Trudeau Dr.; Mc.Wrc, LA 70003.
CENTEJl FOR AWA.KENlNC scck:ing 2 full-time, live.in
volunlccn w/ main1cnance and/or n11ural food prep
eitpericnce. RmManl. Wri1e; Human Services Allianoc
Bo• IS42; WinSIOn.Salcm. NC 27102 (919) 761-874S.
APPROPRIATE PASSIVE SOLAR des1111. blueprints
and full wor.king dnwings for homes, shopt. and sheds
Cr.,•llve dr1fling .....yow- ideas or ours. Harmony
Sunbuildets; P.O. Bo• 194; Suiv Grove. NC 28697
SONGS OF LOVE ANO NATURE by Ron Lambe
fcawring the voice of Hearuingcr wilh Slcphen Klein,
Pi&no. Lavaul<r Lieder Records; R1 I, Box I JS;
Bakcnvillc, NC 28705. (704) 6884791.
B~c I01J.r111!1 inlo o f«alm of Evolution.ary lodvt:llllD'e
by Pauick Clerk. A inu: -=ounl of a bicycle tnp from
NATURAL FOOD SlORF. for ulc in Brevard, NC.
E•ccllcnt IOCllion. $80,000 CJOS1 sales. Growlh poienti&I
Owncn n10ving. mus1 p•U ii on. Call IDiubcth (704)
293·9534 evcnin&J.
ORCANlC FOOD PRODUCING CO-OP
land.
aqwprncnl, apcrienced fannen provided for members The
Bioclomc Pannet~lup; Rt. 2. Sox 184; Waynesville.. NC
28786. (704) 926-935$.
ECO HELP NEEDED Long 8r111Ch Envlfonmcn1al
Education Ccrue:r D«dJ volwileetlN!ICnlS 10 help "'•lh
orchards, gardens, farmworl. rainbow 1tou1.
cmrgy-efficimc bllild1ng. cnvimnmmtal/wildlifc/pmn1·
cul11m issues and organizing. Room and boatd negntiable.
Paul Calllmoce; l.BF.EC; RL 2. Box 132; ~icc.icr, NC
28748
YOU CAN CO HOME AGAIN· A Down To &rth
JOURNEY INTO THE SLICK.ROCK Wildcmcu Atca
Boys. falhu-son. falher-daughter cxpcdttJoN. Learn
ob<•rvttion and woodcraft in lhe deep woods. Bun
~gay, upericnced guide Slicktock ElpeditionJ; Box
1214; Cullowhec. NC .28723.
AMRITA HERBAL PRODUCTS · Comfrey. EucalyplUS
Oii C.olclcn Seal salve. ~mon ar LA•cncler (ICIC ctam. Medo:
wilh natural and c=nlial oih and love. Send for brochure
Rt I. Box 737; Floyd, VA 24091.
HAND.CARVED WOODSPIRITS. ln)"ucal hiking ital~
FINDING OUR "PATH WITH HEART" c.QI be v11al t0
O\lt health Ind ~•lfoxprasion. I offer guidcl<:e lhrou&h
courueling, spimual 111uncmm1. ..1rolog1cal rcadings
WOJbhops, common·llCJUC ftedbt.ell. For more info or an
appoin1mcnl, call Richard Lowenthal , M.A . (704)
2Sl·2526. Sliding scale fcea.
ALTERNATIVE COMMUNITY on bcauuful land~
Cbualccc, NC sr<king r1milirs domring gi:c11tt
c:oopenlicm and self·sufficlen<:y. Based on Jpiricual Ind
ocological valuea. Pcoperty now av11f1ble. Call (404)
77S.S7S4 for info.
Wuhinglon, D.C 10 Ille au1boc's native home of
Cullowbcc, NC. following muah of lhc Bluc Ridge
Parkway. Avai1oblc for $7.95 pose paid from Dandylion
Publicatio111. 47 Pmola. Sc., Ashcvillc NC 28801.
COMMUNION WITH NATifRA • Long proclauncd to be
cclcsual •tan &fOllllding their radiance on Mot.bcr !!viii
flowers ""' the rcvcl11ion of lhc plan!. Come •hllfe in
NATURA'$ sacred play. moyonunUJe facililJtin&. 3931
Hwy 80 S. Toe River, Bunuvillc. NC 28714 ("104}
6~-4806
CARDE.NERS arc ..-UJated t0 v11u our Parad~ Gardens
for insirucuon and inspirauon (!'reel and/or peicmial plan11
sale (cheap). Artisu .re 1nvncd IO c:omtt and c:ru1c 1n tile
gllda> • painUng. drawing. and phDioanplty arc cnMunged
We oho ba,·• • cabin avtJ.IAblc mcxcrumgc for warlcin& in
lhc ganlcn. Mount.m Gardens; 3020 White Oak Creek;
Bunuvillc, NC 28714 (704) 67S·S664.
and wall hAAgmp by SICVc Dunc111 For broch1... plcuc
write Whippoorwill Swctio; llt 4, ~ 981; Manon. NC
28752.
MEDITATION CUSHIONS Crom Carolina M<>mUll
Do.signs. Troditionll ancl mllwblo 1.afus For free bnx:hurc
wrii.e; RL I. Boa 31·8: Hot Spnng1, NC 237<13.
HANDMADE RATTI..ES fot the 'JMlual warrnor or hcal~r
made wilh maic.rial• provadcd by !he animal ltin1dom.
<;:oncact: Jc._ HltnS Bathrict.-; SW Cm.notill AttifilC~
1307 lvcnon St.: Allmta. GA (404) 588-0296
•
INDIAN VAUEY RETREAT· 140 acrci in Blue Ridge
mountains wilh faeilitiea available to rent far group1 or
individual ll!lra!S. dlha 3J.1ided or unstn1C;1Ul1>d. Send for
infom111ion and seasonal c1lo.ndar of h.e aling,
transfl>ITil&live evcnlJ lo: lndu111 Vllllcy Holislic Center
RL 2. Box S8; Willis, VA 24:180
h.Alld TN! Earth Li•ci /lappity Ever After - .caries from
folk lrlditioni all ltOWld the wtidd chosen to help prolt:Ct
all living beings by bringing 111'1 world soc1ecy a few steps
do5Ct to peace and ~l for 1111 fife. Edited by Floar.ing
Eagle Femhcr. $7 .00 ppd. (All profits go IO Clrempacc IJ1A!
!he Pcau Museum.) Order &om: Wages of Peace; 309
704.251 ·2526).
•
MOTHER'S BREATit HERBAL PRODUCTS high
quali1y b"fbal c•"'""· oin1ments, and 011J, lov1n1ly
aa1cd. Send for free brochure 10 Re . 2. Ro• 251. Vllas.
NC2K692
EARTH REACH EDUCATION ASSOCIATION 1cae1Un1
pnmitivc skills 10 children md adulu.. Roben Manin. Jr
and JC&1111C Moo!\!'. RL I, Box 178-A. Fcnum, VA 24088.
BEAUTIFUL EUCIUOE MOCCASINS Custom aitcd to
your f~• AO narural ma1erials. Sof!SOle $2.5/lw<holt
SSO. Send tncm& of your fool to Na1ivc American
FoQ1wcar, 47 Panola St., Alhevillc NC 2.8801; 7~
2:Sl·22.SO
WEBWORK!NO is &cc 5""J •ubmis.1u1cu to:
K01"4Jt J<><1rnal
P.O. Bo• 638
ui=ler.NC
Kall!ah Pro"incc 28743
SprinlJ, 1999
•
�The Kaulah Journal wants to communicate your
thoughts and feelings to the other people in the
bioregional province. Send them to us as leners. poems,
stories. articles. drawings, or photographs, etc. Please
send your comnbutions to us at: Katuah Journal; P. 0.
Box 638; Leicester, NC; Karuah Province 28748.
•
The summer issue of lhc Ka11iah Jo11.rlllll will deal with the
meaning of the word "Pence" as a dynamic process lhal can
replace cxisung SU"Uctures of donunation with vibrant new
relarionships.
Please send us descriptions and contact infonnarion for
individuals and groups in your pan of the province that are doing
lhings that are helping co create peace Ill the world.
We would also Hke to know what is your definition of
pence. We would like to get a collection of the mo.~t interesting and
accurate definitions of that elusive idea.
BACK ISSUES
OF KATUAH AV All.ABLE
$1.50
-··
ISSUE FIFTEEN Sprin& 1987
Coverlets - Woman Porcsler - Susie McMdwl
Midwife . Alternative Conlncqmon •
Bio>CJtualily - 81orcgionalism ~ Women Good Mtdic:inc: MmWdlal Clll~ ,_,
WWJ[fl~-
ISSUE THREE SPRJN(l 1984
Sustain.thlc Agriculture . SunOowas Human
lmpac1 on lhc: Forut - Childrcns' Ed11c111ion
Vct0nlca Nicholu·Woman in Politics Llitlc
tsSUESIXTE:EN-Summerl987
Helen Wauc: Poem: Visions 111 • O~ .
Vision Que,r1 - Fim Flow - ln11ia1ion •
1.umina in lhc Wildemeu • Cherokee
Cllallcngc "Valuing T,_.
People. Mcdlrinc Allies
•
ISSUE FOUR - SUMMER 198'1
W11c1 !>nun Water Quably Kudtu Solar
Ecli~c Ctc:arcuttin& T1out • C.omg IO W111r1
Ram PllmP" • Mic:rohydro - Pocnu: Bennie
l...ec Sinclair, Jim Wrync Mnlcr
ISSUE EIGITTE.EN WUUO' 1987 88
VcmacuIIT Atchiittl\ITC - Dl'c;ams an Wood Q!
Sione - Mount&Jll Home - E.Ulh l!ncrJi.. •
Eanh-S!u:hcrcd Livmg • Mcmbr- Houses
Brush Shchci - Poems· Ot:to«r Du.d • C'oOOd
ModX:.nc: "Sheller"
ISSLF. FIVE - FALL 191!4
llarv1:11 • Old Ways in Chc1ok"" GinKng
Nuclear Waste: • Our Cchic Hcri1•ge
Biorcgionalism: Put. Ptuc:nt. and Fu1ure Jahn Wilnol)' • Healing Dlltkness Politics or
ISSUE NINETEe.N -Sll'Ulg. 19811
Pcrloandra Cltdtn Spring Tonics · Blueberries
WUdOo11>cr O•rdcns Granny Hcrbalis1 •
Flll"'l:r Es.cncea • lho Origin of lhe Animal :
Stoty -Good Malicmo: "Po.. cr" • Be ATroe
Paructp:iliDn
ISSLIE SIX. WTNTER 1984-85
Wini.:r Soi.ti« Eanh Ceremony· H0<scpiu1u;i,
ISSUE TWENTY · S11m1na. 19811
l'reM!rve App.alathilll WildcnlU.J • Hi,ghbnll
of ltoan - Cel<1 Community - L.nd Trun •
Arthur Miqan School • Zoning 'Wuc • ·'"The
Ridgo" - Fanncrs Ind lhe Fann Bill • Cood
Mcdir.:lnc! ''Lind" · Acid Rain · Duke"• Po..,cr
Play Chaoic< Microhydro ProJCCI
Rt\CT Com1111 ol lhc Llshl • Log Clbm
Roo1a- MoUlll&in Apicullurc: Tho Righi Crop
- W11l1am Tayl11< The Fuiun: of lhc: Forc.t
ISSUE SEVEN SPRING 1985
Su.'ll&JA•blc Ec:onomic:J Hot Srrinp - Worlte;
Ownership - The Great &onomy - Self Help
Crccjj1 Union Wiid Turlt.cy - Rcsponslbl•
lnvuting Workitlg in Ilic Web of Lite
JSSUE EIGtrr - SUMMER 1985
Celebra11on: A Way of Life - Kat\Wl 18.000
Ye&l'J Ago • Sacred Sil.Cl - Follc Ans in lhc
School& - Sun Cyc:l~oon Cycle • Powu:
Hilda Downer Chcsolcu Heritage Caw:r •
Who Owns Appaladlhl?
ISSUENTNE- FALL 1985
The
Wal~
Forest - Thi> Tfl'cS Spc:alt •
Milf&llng Foruts • llcme Logging - Stanmg a
Treci Crop Urb&n Trees · l\oom Btc«I - Mylh
Tane
~-
ISSUE Et.EVEN SPRINO 1986
Community Planning - Cities and the:
Biotcgional Vision - Roc:yclmg Community
Gardening- Floyd County, VA - Ouoliol Two Biottgional Views • Nuclear Suj)plema11
FoiU= Oarne.s. Good MtdldM: Visions
Box - The Wake - TI1c Raven Moclcor
Woodslorc and WildwoodJ Wildom Oood
tsSUETWEHTY-ONE · Fall, 1988
Chc:stnu~ A 1~i.1ura.1 Hl11ory • Rostoring w
Cheiulut. ·p~ orl'rcs<!rvation Uld Praise"
Canunuing the Quesl Farella and Wildlife
Chos1ru111 in Regional 011~1
Chcsuuu
Ruoun:u - Hctb Noic - Good Mcdn:mc:
"Changes 10 C<!me" • Rev~ Wkr# le&~Nls
Medicine: The Sweat lodge
ISSUETBN ·WINTER 19l!S-86
Ka1c Rogas • Circles of Slone • lnicmal
Mylhmalcing - Holl•lic: Healing on Trial
Poem$: Sieve Knaulh • My1Juc Pbc:c:s The
Uklona's Talc:
Cry11al Magic -
Li~
ISSUE FOURTEEN - W-mi« 1986.t7
Uoyd Cul Owlc. Boogers and Mwnmcn - All
!SSUETWENTY TWOWin1ct", l9S8-89
Cilobal Wmnaig and Kat4ah .irire This T~ •
Thom.u Deny on "Biorcgsons" - Eanh E.xcrase Ko~ Loy McWluru:r • All Abundance oI
l'..mplincSJ - LETS • Chninicl.. or Flo)'d - o.ry
Wood lnlcrf!ICW The 9.,.., Clan
ISSUE THIRTEEN · Fall 1986
Ccnlcr For Awakening - Elinbc:th Callari A
Clc:n1lc Dca1h • Hosp>CA! Eincsl Morgan
Dealing Crcalivcly with Dcalh Home Bunal
Species Day - Cabin Fcve1 Uni•aaity •
Homelcu !JI Kaiuah • Homcinadc Hos Wiler
S1ovanJtkCf'5 Narrauvc • Good Meche.inc::
lntmpcci.. Conununication
- - - - - - - - - - - - - - - - -- - - - - - - ,,
~UA~
QURNAL
0
-- - - - -
~
--------
For more info: call Mamie Muller (704) 683-1414
Boie 638; Leicester, NC; KatUah Province 28748
Regular Membership........ $10/yr.
Sponsor........................$20/yr.
Contributor.....................$50/yr.
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ro give
this ejforr an extra boost
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person for my area
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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
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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
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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>.
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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
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1983-1993
Format
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journals (periodicals)
Language
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English
Type
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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
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<em>Katúah Journal</em>, Issue 23, Spring 1989
Description
An account of the resource
The twenty-third issue of the <em>Katúah Journal</em> focuses on varied topics such as the ancient ways of the first people groups in Appalachia; "Planet Art;" tulip poplar trees; the Black Swan Center; and environmentally-friendly economics. Authors and artists in this issue include: Kim Sandland, Denise Newbourne, David Morris, Doug Elliott, James Rhea, Jerry Trivette, C.B. Squire, Elizabeth Griffin, Gil Leebrick, Michael Hockaday, Sheli Lodge, Rob Messick, David Wheeler, Dolores LaChapelle, Martha Tree, Laura E. Jackson, and Jackie Taylor. <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.
Pisgah Village: A Window into Ancient Ways by Kim Sandland.......1<br /><br />Planet Art in Katúah by Denise Newbourne.......5<br /><br />The Green City as Thriving City by David Morris.......8<br /><br />Poplar Appeal by Doug Elliott.......10<br /><br />Clear Sky: A Composite Portrait by James Rhea.......13<br /><br />"A New Earth" by Jerry Trivette.......14<br /><br />College as Community Resource by C. B. Squire.......16<br /><br />Wild Lovely Days: Poems by Elizabeth Griffin | Photographs by Gil Leebrick.......18<br /><br />Natural World News.......20<br /><br />Reviews: Sacred Land Sacred Sex Rapture of the Deep.......23 Stopping the Coming Ice Age.......25<br /><br />Drumming: Letters to Katúah.......26<br /><br />"Sudden Tendrils" a poem by Michael Hockaday.......28<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
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<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
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Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee Indians--History
Excavations (Archaeology)--North Carolina, Western
Mixed economy--Appalachian Region, Southern
Poplar--North Carolina, Western
Community development--North Carolina--Swannanoa River Valley
Human ecology in art
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
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English
Type
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Text
Source
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<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
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<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
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Appalachian Region, Southern
Is Part Of
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<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
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PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Book Reviews
Cherokees
Community
Earth Energies
Ecological Peril
Economic Alternatives
Education
Electric Power Companies
Folklore and Ceremony
Forest History
Forest Issues
Geography
Habitat
Hazardous Chemicals
Katúah
Poems
Politics
Reading Resources
Recycling
Shelter
Turtle Island
Villages
Water Quality
Western North Carolina Alliance
-
https://omeka.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
....·..·:::·.·.·.::::::·:-:.:~..----······ ········..•
·····...
...
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·.
'R.1-tu/uina a/ 1111~/wi4 ww1wns afW. '.UIM. inWuli"8 •IS ""'iJru!ir.fol4 (will• taj/) ill rtfatiDn 10 W. pfantti
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�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
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DIOXIN vs THE ENVIRONMENT
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NATURAL
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(PART2)
Nani World News s.vice
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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/c5ee330c977312a17d828d214a7916e6.pdf
05640bd372243437e62e080e13bbb8ac
PDF Text
Text
ISSUE 32 FALL 1991
$1.50
�Drawina by Rob M~siclt
~UAHJOURNAL
PO Bo:,,. 638
Leicester, NC
Katuah Province 28748
Printed on recycled paper
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
ADDRESS CORRECTION REQUESTED
�CONTENTS
Bringing Back !he Fire................. .
by David Wheeler
A Bil of Mountain Levity.................
by Barbara Wickersham
5
Climax Never Came.......................
by Henry Wender
7
ls the Southern Appalachian
Ecosystem Endangered?..................
by John A. Freeman
9
'Talking Leaves": Sequoyah............ 10
by Tom Underwood
Green Spirits: Seed Saving .............
by lee Barnes
12
Walking Dis1a11ce.........................
by Will Ashe Bason
13
Angle: Environment......................
by lvo Ballentine
13
Good Medicine: ..........................
14
Poem: "A Rotting Log"..................
by Brownie Newman
15
THEGRANOLAJOURNAL..........
16
Livin' By Their Wits
recorded by Rob Messick
An Old Family Tale
by Bess Harbison
BRINGING BACK THE FIRE
The Slide
by Rob Messick
Recorded by David Wheeler
How Can You Lose Anything as Big
as This Ego?
by Maxim Didge,
Paintings: "Mountain Stories".......... 18
by Robert Johnson
Natural World News.....................
20
Dying Soils, Dying Waters.............
by Emmelt Greendigger
22
Songs in lhe Wilderness.................
by Char/011e Homsher
24
500 Years of Resistance!................
by Emmell Greendigger
25
Save James Bay..........................
25
Drumming.................................
26
Off the Grid: Solar Ovens... ,...........
by Dennis Scanlin
29
Events.....................................
32
\Vcbworklng..............................
34
Ka11fah Konfusion.......................
35
foff, 1991
While Walker Calhoun is II/JI the only
person working ro keep alive the old
Cherokee practices and values, he is
definitely one of the people most dedicated to
restoring the traditional ways. When he
speaks of "the Fire," he means the spark of
life irself. and also the spirit behind the
Cherokee spiriwal life • so strong in this
region until even JOO years ago. But, like the
Cherokee white flour corn that was
cross-fertilized with the white people's
Yellow Dent \•aricty, Walker's spiriwal way
also shows traces of the white people's
Christian religion.
\Vhen I drove 11p 10 Walker's house, he
was sitting by a small fire in the side yard.
He had a ra1: wrapped around one pa111/eg,
and he was Ito/ding lo11g pieces ofriver ca11e
over rite blaze until tltcy became pliable. then
s1raigluenin1: them across his leg to make
blowgu11s.
lie stood to greet me. He was a slight
111011 with a ready smile that showed the worn
nubs of a few teeth.
"let's sit 011 the porch," he said. "It's
too hnt to work around this fire anymore."
I showed him a copy of rite Kattiah
Journal and, ofter consideri11g it a mmure.
without further prompting he began talking ..
Walker Calhoun: Katuah - that's the
name of the tribe. We're not the Cherokee.
When lhey wrote a history, they called us the
Cherokee, but really we're the Katuah tribe.
They've got the Katuah Band in Oklahoma,
and lhe Katuah Medicine Society out there.
That's our religion· lhe Cherokee religion·
the Katuah Society.
I'm supposed 10 put the sign up at our
stomp grounds we have just a.cross the river
up here in Big Cove... the name is the Raven
Rock Nighthawk Ceremonial Grounds ·
Katuah Society. We have dance there every
month on the last Saturday. In August we
have a big celebration • a Green Com
Celebration. We have a big time.
I was chosen to bring lhe Everlasting
Fire back here to the Eastern band. The
reason they picked me was because I was the
only one keeping our culture and heritage
from disappearing. That's why they chose
me to bring the Fire back where ii belongs.
I didn't know much about the Fire until
three or four years ago. Two men from
Oklahoma came and told me. We were sining
right here, and these two men came. They
mentioned Katunh. One asked me about it,
but I didn't know what he meant. It was later
when I learned what they were t.1llcing about.
Now, the Fire... people misunderstand
the Fire. At the ceremonial grounds we've
got a mound where the spirit is. We build a
Drawing by Rob Messick
(con11nucd on page 3)
X,ntunf, Journo(
pn9c
I
�~
LJAHJOURNAL
A BAD CASE OF EDITORTALSTAPH:
Susan Adam
Jim Houser
Lee Barnes
Anomal..ee
Heather Blair
Rob Messick
Emmett Greendigger
Mamie ~lullcr
Charloue Homsher
David Wheeler
EDlTORIAL ASSISTANCE:
Chris Green
Scou Bird
and Li'I Matthew...
Mountain Gardens Family
COVER: by Rob Messick
©1991
PUBLTSHED BY: Kart'iah Journal
PRTNTED BY: The Waynesville Mowitaineer Press
STATEMENT OF PURPOSE
EDITORIAL OFFlCE THIS ISSUE: The Globe Valley
WRITE US AT: Kat(iah Journal
Box 638; Leicester, NC; Katuah Province 28748
TELE Pl IONE:
(704) 754-6097
Divcrsi1y is an imponam clcmcm of biorcgaonal ecology, both nntural
and social. In accord with !his principle Katuah Journal Irie.~ to serve as n
forum for lhe discussion of regional issues. Signed :iruclcs expross only lite
opinion of lite aulhors and arc no1 ncccss:irily 1he opinions of lhc Katuah
Journal editors or stllT.
The Internal Revenue Service hns dcclnred K01uah Joivnol a non-profi1
organizntion under sccuon 50l(c)(3) or lhe lnicmal Revenue Code. All
contributions to Ka,uoh Journal an: deductible from pcrson3l income l:lll.
Aniclcs appearing m Ka1uah Journal may be rcprimcd m 01hcr
publications wilh permis.~1on Crom lhe Ka1uah Journal slllff. ConUlCl lite
journal in writing or coll (701) 754-6097.
CORRECTION: m our las1 isssuc (Summer, 1991) lhcrc was an
error in lite article •Jack-o-Lanicms, Acid Ram, and the Elcctncal Life of lite
Earth." Brown Mountain is aclllally IOC3lcd in Burke and Caldwell Counues
of North Carolina.
Wltat would the world be, once bereft
Of wet and of wilderness? Let them be left,
0 let them be left, wildness and wet;
Long live the weeds and the wilderness yet.
Here,
in the Katuah Province
of these ancient Appalachian mountains
where once the Cherokee Nation lived in freedom
between the Tennessee River Valley and the Eastern Piedmont
between the Valley of the Roanoke and the Southern Plain
on this Tun le Island continent of Mother Ela, the Eanh
I lcrc,
In this place we dedicate ourselves to remembering our deep
connection LO the spirit of the land.
We bring this connection into the being and the doing of
our daily lives
When the land speaks, we listen and we act
We tune our lives 10 the changes, to the seasons
We respect the limits of the land
We preserve, defend, and restore the land
We give thanks for all that is good
Hannony with the land is no longer an ideal; it is an imperative.
The land is a living being. She is sacred.
As the land lives, so do we.
As the spirit of the land is diminished,
our spirits are diminished as well.
Ka11iah Journal sends a voice...
with articles, stories, poems, and anwork
we speak to the spirit of all the living, breathing
inhabitants of these mountains
in hopes that we, the human beings,
may find our place in this Great Life.
The Editors
- Gerard Manley Hopkins
KATUAH JOURNAL wanes ro communicare your thouglus and
feelings ro the 01/zer people in the bioregional province. Send them ro tlS
as lerrers, poems, stories, articles, drawings, or photographs, ere. Please
send your contribwions ro us at: Katuah Journal; P. 0. Box 638;
Leicesrer, NC; Kar(ltlh Province 28748.
OUR NEX:r ISSUE is concerned with the role of the element Fire in
the life of the mountains...forest Fire, how humans changed the
landscape with Fuc, Fire in the heanh, Fire as tool, Fire of the spirit.
Please submit all material by October 30, 1991.
JC.ati!Qn )ournat pa«Jc 2
THE SPRING, 1992 JSSUE will be concerned wilh "Sustainable
Agriculture and Regional Diet." We need your input on topics including:
sustainable agriculture (alternative ag., low input, appropriate ag.,
pennaculturc, biodynamics, etc.); seed-saving techniques; wild-foods
and medicinals; regionaVcommunity food production and marketing;
seasonal diet and recipes; food preservation; green manures and
composting; agroforestry; and especially recommended resources,
guides, and contacts.
Please send material to Lee Barnes; Box 1303; Waynesville, NC
28786. (704) 452-5716.
Ta(t, 1991
�(con1inucd !'tom page I)
fire on top. A lot of people misunderstand it they think that we worship the fire. That's
not it. The spirit of Fire is in that mound. The
Oklahoma people fixed it (put it there). They
said that was !he sll'Ongest Fire they had ever
fixed.
It came from the Redbird Community in
Oklahoma. That's the original Fire. They've
got some more at other stomp grounds, but
they get the spirit from the main one, at
Redbird, !he same one that this came from.
We've got the seven clans of the
Cherokee. We've got seven arbors around
the fire, each clan sits in their own arbor, and
when we start dancing, each clan comes from
their own arbor, and when they quit, they go
back to their own arbor.
We went a lot of different places to get
that place fixed. We went up to Clingman's
Dome to get a piece of dirt to put over here.
That's where the wisest medicine men of the
Cherokee had their meetings. I guess they
would go all the way to Clingman's Dome to
talk with God.
People forget about their culture and
heritage, they're going with the rest of the
world. The Green Com Dance has been
handed down from our forefathers, but it
almost went out of existence. It was going
down slow. They hadn't done it for about 50
years, until last year.
I was just a young boy when they did
the lllSl one 50 yean. ugo. 1 remember how
they danced.
The women would be dancing away
from the men, while the menfolks were doing
the Green Com Dance. When the men got
through, the women came over, and they
would stan doing the stomp dance, and then
the women would join in.
When the menfolk were dancing, they
would carry shotguns - each one would have
seven shots. They would go around a singer,
I believe they'd go around seven times first,
just walk it, and then on the eighth round,
they'd Stan singing, they'd go completely
around, and the second time 'round, at each
side the men, they'd shoot, each one. That's
the way we did it.
When we dance, that's the prayer co
God. We've got the Fire on top - smoke
takes what we're saying up to God. What
we're saying, God is the only One who can
understand it. We can't understand it
ourselves.
Sometimes in Oklahoma they dance all
night. That's when there's some reason, like
the Green Com Celebration or the Fire's
birthday. There was one time at the stomp
dancing in Oklahoma, it was broad daylight,
it was still going. They ran out of songs, they
started singing "Old MacDonald."
0L:J.l:J~
f'n{t. I 99 1
The leader sang, "Old MacDonald had a
fann."
They answered, "Hee yi, hee yi!"
I tell you, when they get warmed up,
tlleY_'re airing th~ Fire as they dance, making
mouons. They sing songs about God while
they're dancing, how they appreciate God.
Our Fire's birthday is September 29.
That's when it was lit, September 29. The
man who lit it, his name was Hickory Star.
He was the one who wanted the fire brought
back here, he said that this is where it
belongs. He just barely made iL He lit tlle
fire, went back home - he died there last
February. He brought the fire back, and tllen
he died.
Karuah JourMI: Do you sing old songs
at the stomp dance?
WC: Yeh. I don't know how old. This
was done before white men came to America
- way before. That was the way they
worshipped.
Kl: I'm glad you are starting it back
again. It would be a tcnible thing if we lost
that.
WC: Yeah. They've got a lot ofit back
now. Some of it they have in Oklahoma.
They know more about it tllan us, of course.
The Eastern Band, we just came from the few
who escaped and hid in the mountains. When
they came back. they didn't have nothing.
They took the Fire with tllem out west.
The Fire, that was their religion. That's the
spirit - it was within 'em. They carried the
Fire of the spirit.
They staned back doing it. To begin
with they did it in secret, because the
government didn't allow tllem to do that. But
they kept it up. Then the government passed
a low about freedom of religion (Native
American Religious Freedom Act), and then
they came out with it.
When I was a boy, I guess about 12 or
14 years old, I always heard my motlier and
some of the older people talking about the
Fire - the Fire in Oklahoma. l thought tllat
they had taken the name of the real fire with
them when they lefL That's tlle way a lot of
people believe yet.
Up at the Mountainside Theater (in
Cherokee where the drama Unro These Hills
is performed), they've got a name burning,
that they bum by gas, I guess, so that's the
not the Eternal Flame, for when they want to
clean it, they put the fire out. That's a
commercinl fire.
When they brought it back from
Oklahoma they actually carried the fire back.
I don't know exactly how they carried it,
somehow they kept it burning until they got it
to Cherokee. They called on a man in
~
Oklahoma to give them the Eternal Fire. He
didn't know what to do. They wanted the
Fire, so he gave them a name to bring baclc.
He didn't know what to tel1 them.
There's a lot of people interested in
Indian religion, I don't know why. I guess
that they think that they (tlle native people)
might be more right The Indians respect the
Mother Earth. They respect just about
everything in nature. You don't hear of any
Indians inventing something to kill people
with. They don't even talce part in inventing
everything. 1 guess they're thinking it's not
right. I believe it's not right, the way white
people use their inventions. The first thing
!hey do with an invention is they make it into
a war material. That ain't right. The Indians,
they're not involved in that. Maybe tllat's the
reason (white) people think that they (the
native people) might be more right.
God didn't intend it for that way, when
He created Man and the Eartll. We were
supposed to share the Earth and get along equally.
Everything that the Indian goes by, it
makes sense, even the legends. It makes
sense, all of it.
There's a lot to it. Back when I was a
kid, it seemed like they kept everytlling. They
kept the culture and the herirage, but it
gradually went down. When I found out, I
had to decide to bring it back. Nobody was
trying.
YJ: It's important to save whatever you
know.
WC: We are trying to keep the
ll'llditional way. We don't allow alcohol at the
stomp dance - no alcohol, no drugs, and a
woman that makes her period (who is having
her period) can't take part.
KJ: Now why is that?
WC: That's just traditional. They can't
eat with the rest of the family. they have to
have their own plate. And a married couple,
staying in the family way, they can't take part
in the dancing, either one of them.
KJ: Is that the way you do in your
house?
. WC: No. Like I said, it's going out of
ex1Stence.
The old-timers said that kept a lot of
sickness away. I believe it, because Indian
people were bigger people than they are now.
Now you see a lot of shon, fat Indians, they
used 10 be tall - tall people. So 1 believe that.
You don't hardly see a big Indian man
anymore.
(continued on pa,., 4)
�(c:ontinucd from page 3)
KJ: Will it help the young people in the
tribe to bring back the old traditions?
WC: We can't drag 'em. The drunks
know that they can't go there (lo the
ceremonial grounds) unless they're sober. I
believe that's going 10 work out slow.
They'll be wanting to go there, but they can't
go unless they're sober. I think that's the
way it's going to work.
J know that there are a lot of 'cm
peeping around there. They've been
drinking. You can see them way out in the
weeds, peeping out. They can't come in,
though. Within four days, if they've been
drinking, they can't go.
KJ: It's good work you're doing,
Walker.
WC: The first 11me I went 10 Oklahoma,
the head man explained 10 me all about how
that Fire was kept. While he was explaining
it, he said, "As long as you are doing God's
wiU. that's all that's required."
Well, that's all that's required for
anybody anyway. As long as you are doing
God's will and believe in Jesus Chris1.
KJ: How about the white people,
Walker? The Ind fan people have been hcrc a
long time, and they have old traditions that
they can get back in touch with. But the white
people haven't bt-cn here so long, and they
don't have such old traditions. ls there
anything they can do 10 get back in touch?
Cartersville and Albany. Georgia. Instead of
having Fire, they had a bale of hay.
KJ: That takes the power out of i1. ll's
hard to think about in the same way after it's
been commercialized.
WC: There's another thing: we can't
build the Fire unless we use a spark out of a
rock. My son's a fueman, he builds fires. A
man gave him a striker, it makes a big spark.
You can·t use a match or a cigarette lighter.
KJ: Do you ever use a bow and drill?
WC: No. This man said it wouldn't be
right. That's somebody's invention. The
spark was 1he real tradiLional thing.
KJ: Are you teaching somebody to
come after you?
WC I don't have to. The spirit's there
forever. If I die, 1ha1 won't bother i1. The
spirit 1s still there. they know 1he spirit is
there, so I don't have 10 Lc:11 1hem how i1's
done. lt's the Everlasting Fire.
KJ; What else are you trying 10 ,~ach
people?
(remedies). I'm not a medicine man. A lot of
people call me medicine man, but the
Medicine Man is down in Cherokee (referring
to the Medicine Man Gift Shop). 0aughs)
KJ: So these are plant medicines. You
don't do any conjuring.
WC: No. I don't go for that, it's against
my religion ConJuring and religion don't go
together. Just like alcohol.
KJ: llow did you learn the remedies
that you know.
WC: From my mother, she taught me.
Someone can teach you the different
medicines, but even if you understand what
kind of medicine a person gets, and you just
went and got that same kind of medicine for
everybody, it wouldn't be any good.
We've got to put our Creator first,
because we ain't got power ourselves unless
we put God in front. Then we can do it.
Thc medicine is just a point of contact.
Goel is the One who heals you. I understand
that. The medicine is just something 10 get
you closer 10 God. If you don't believe in the
medicine· no good, it won't do it. You've
got to have faith in the medicine, too.
/
WC: I'm trying to teach medicine, "hat
little mcdidnc I know. I ju$t know a few
WC: Well. I don't know. They're
supposed 10 keep up their tradition. their
culture, of whatever they arc. Each
nationality should keep their own.
KJ: It's hard for white people because
they have been away from 1he land for so
long. h's been hundreds of years.
WC: Thar's like these two men who
came from Pennsylvania. They were curious
about what l was doing.
"Our people ain't got nothin'," 1hey
said. "We're just here, that's all."
KJ: I think that's why a lot of white
people are interested in the native religion,
because that's how they feel. It's imponant
for everybody tha1 you keep the old customs,
the s1
omp dance and all of 1ha1.
WC: That's a religious dance, and we
can't do Lha1 dance away from the ceremonial
ground. The only place is down around the
Fire.
We can do the other dances 10 honor the
animals, the Bear Dance, the Beaver Dance
the Quail Dance. But the stomp dances we '
have to do around the Frre.
There's one big bunch from the Creek
tribe that has commercialized theirs. I saw
them do their stomp dance down at
Xatuah Journat page 4
WrUTEPATII
Moving in10 my solitude,
he wrestles me from stolen moments of peace
among the grand green pines, golden poplars,
and brawny. brown oaks
or rides a <1uie1, sure-footed mount along 1he ml.ii
that conscience leaves
into my sleep ChiefWhitepath moving his people from Georgia.
I le doesn't speak, but I can hear others weeping,
and often there's a scream of death
that deepens his frown.
ln his eyes I can read the desperate question
"How can so many people rest on the carcasses
of murdered souls, and not be thought
savage?"
· Dtborah J~s
ran, 1991
�A Bit E)f Mo~ntain Levity
"Laugh and the world laughs with you;
Weep, and you weep alone;
For the sad old eanh must borrow its minh,
But has trouble enough of its own."
Ella Wheeler Wilcox
In the minds of each of us, there are
worlds which no longer exist and which we
can visit only in memory and in i;haring with
others. We cnn not walk the same trail twice.
It has been my good fortune, however, to
have some of the people of Roan Mountain
share their hidden worlds of yesterday with
me, especially those of the Depression era. I
discovered therein a fascinating culture of
isolation, independence, and great good
humor.
They refer to the Depression years as
"hard times but good times" and their
wonderful sense of humor seems to have
been the glue that kept heads on straight and
held families together during those "hard
times." Banter, affectionate teasing, story
telling, and practical jokes were a way of life
. .. and still are.
I remember one day when I became
hopelessly lost in my ramblings around Roon
Mountain. I stopped at an isolated country
store. A porch rnn the full length of the small
building lllld held a number of ladder-backed
chairs. In one of these, tilted precariously
against the wall on its two hind legs, sat a
very old man eyeing me a bit suspiciously. I
C:lrCfully explained my predicament and
asked for directions. Without changing
expression, he surmized "You can't get there
from here." He paused, looked very stem,
then a big grin broke his face. A little levity
goes a long way toward turning problems
into laughter. I must have seemed really
uptight.
The language of their stories is filled with
subtle and not so subtle humor, sometimes
even a bit caustic, sometimes it bruised a bit
but served as a gentle reminder of what path
was allowed. Admonitions such as "Do
something, if it ain't nothin' but carry water
out of the branch and put it in the creek. It'll
keep from wearing the rocks out," indicating
that laziness was simply not allowed. For
children too young to work in the fields but
not out playing, "You're as lazy as a pet pig.
If your breathin' didn't come and go by
itself, you'd be to0 lazy to breathe." At the
table you might bear "Let your vittles stop
your mouth" when children got a bit too
rambunctious. About someone who got up
"feelin' poorly," "He got up cranky and
hasn't gotten over it." Then there's "You
look like the hind wheels of hard times" and
"You sure took your time. You'd a-been a
good hand to send for the doctor if the devil
was sick."
Oaildren were the target of much good
natured teasing, a son of initiation rite. Jim
Street tells of one such incident when he and
his brother Aoyd were on the receiving end
of a bit of "funnin'." Will Garland, a close
friend of the family, had brought Sam
Brinkley to talk with the boy's father about
:Foff, 1991
buying some property. Now Sam Brinkley
was famous for his long beard that reached to
the ground and which he kept carefully stored
in a pillowcase tucked inside his shin. The
boys, aged four and eight, had never
experienced that beard. "We were playing
head and beard. h skeerd us so bad we run
and jumped in the hog pen with the hogs. We
couldn't find no place else to hide. Daddy
then came and got us out and said Will, quit
skeering these boys: they're already crazy
enough.' Garland was always aggravating
and making cornstalk horses," Jim said.
us, telJing us these big stories about what
was going to catch us and everything. Ever
time I seen Brinkley auer that, he'd laugh,
but Floyd never did like him much."
Floyd was a born prankster himself. Hear
this one: Visiting preachers, especially during
camp mecrin's, wen: regular visitors at the
Street family table. One day when there
see~ 10 be an especially large number of
them and the children were having to wait
second table, the fried chicken seemed to be
disappearing at an alarming rate. Young
Floyd peered around the dining room door
and called to his mother, "Don't let 'em eat all
the chicken, Mom!" Turning, he ran out into
"We'd cut off a long piece and make his head
and we'd use a little stick or a slip off that
comswllc and make his neck and stick it on
that and then put on his legs and tail and his
mane and everything and we'd have cornstalk
horses. That's what we were busy a-doing
and we didn't think they was anybody
around. So Will Garland talked Brinkley into
sticking his beard around an apple tree and
a-scarin' us. We didn't know they was
anybody in a mile. He was about maybe fifty
feet away. We didn't sec him and he stuck
his head around that tree and Garland said
'Oh yes, I've got you this time' and he was
hid and all we could sec was the old man's
(COlllllluod on page 6)
Xnti1af1 Journat page S
�(coounucd l'rom piigc .S)
the night. 1 don't know if he go, a~y chicken
or not!
Humor was not always up front, and as
Malone Young so aptly put it, "Old time lying
wasn't really a vice. Land Sakes! Life would
have been dull as a froe if people didn't
stretch the truth," Storytelling was a real an.
Old men would sit around the country store
and see who could top the next one or swap
stories at bean stringin's or com i;huckin's.
During interviews, I was not always sure if
the story I was hearing was true or not. One
day I asked, "Is this really a true 5tory?" The
answer came quickly "Honey. if I'm a-I yin'.
I'll tell you." He didn't say when.
Sometimes the story would be quite true,
such as this one told by Howard Shell, but in
order to make them interesting they might end
with a funny questionable twist. Howard was
sining in the swing on his front porch when
I askc-0 him about witches. Ile immediately
got a mischievous linlt: twinkle in his eye and
10ld me his mother was a great believer in
witches. The story goes that she was having
difficulty geuing the milk to chum and
decided chat her cow was bewitched. She and
her son built a big bonfire. Then she went to
the woods and got two haw branches.
stripping the thorns to make a good handhold
but leaving them on the ends. She put her
daughter on one side of the fire and her :;on
on the other. As she poured the milk into the
fire. they beat it with the haw br.inches and
the cow wa.,; cured. Then he told me their
chickens became sick nnd his mother decided
they were bewitched. Again she built the big
bonfire, put one of the sick chickens into a
bag and threw it onto the fire alive. I waited
expectantly for the rest of the story which
didn't come. Finally I asked warily, "Well.
did they get un-bewi1ched?" "I don't
remember," he replied wilh a sly grin.
One charming lady has taken practical
joking 10 a long-running high. We'll call her
Anna 10 pro1ec1 the innocent. Anna is married
10 a very serious, reserved, channing
holiness preacher. bm ,his did not deter her
yen for fun. Let's call her husband Joe.
Every year, come April Fool's Day, Anna
auempted 10 play a joke on Joe and much 10
his chagrin, she always succeeded. Joe
logged and farmed, was generally hardworking and steady as you go. His horses
were of much value and importance to him
and were greatly cherished. Early one April
ls1. Anna slipped ou1 of bed early,ju~t :11
daylight. went outside and came rushing back
into the bedroom screaming that the horses
were tangled in the barbed wire and were
cuuing themselves badly. Joe, who slept only
in his wherewithals, rushed out into the
frosty. cloud-heavy morning, only 10 find
1ha1 he had been taken again.
The next year he threatened 10 whip the
children if they helped their mother play her
linle game. Anna had been after Joe 10 move
a hig pile of logs stacked in !he yard because
she was afraid the children would get hun
playing on 1h·em. but 10 no avail. There they
were. stacked 100 high for safety. Before
anyone else was up. she wen, 0111 into the
yard. pushed 1he logs over so they rolled in
every direction. then carefully maneuvered
herself under two of them in a way 10 appear
badly hun. When one of the children peered
out the window and saw her, he screamed for
his father. When Joe saw what he- thought
had happened, he leaped through the window
10 run 10 her rescue. only 10 have her sit up
when he go! there and say "April Fool!"
Could you live with a woman like that? He
has for some 60 years!
Another one of her delightful stories
in\·olved "siuing up with the body." The
custom was when a person died, the body
was kept a1 the home until it w~ interred.
During 1ha1 time. even a, night, friends and
relatives "sat up." One such night Anna was a
bit bored and she looked around for some
mischief needing to be done. She saw two
very pious women sining in straight chairs
leaning against the wall - sound ash:ep! She
took some soo1 from the chimney, mixed in a
The air is fine
for it gives me
what J need to live
••
.~·
$'
~:
:::
.•.
\
·
The water is my mother
for it holds me
as she would in dream
~
.•
Fire is my pride and foe
for when it snaps it says
it will overtake me
...
.•.
·• .
.•.
And stone, stone is my best friend
for it shows me the hardness of the world
-1.smanl Cirino
JI I
I h
•,.
.
-~.
•
Hard Scrabble
.!.
the ground I stand on
I
by Barbara Wickersham
.• ! .
as it prepares
I
The judge could no! solve ii and the man
went free. It was later solved: 1-Ie had killed
his wife, dug a hole 10 put her in, and his
name was Fox.
And then chere's the story about the man
who had 100 much moonshine anti killed his
cat ... bu1 we'll save that for another time!
They still remember, these people of 1he
mountain~ and they laugh and share their
funny stories. I love 10 laugh and r did so
enjoy listening - hope you did 100.
/
•
••
.•·
The earth is good
t 1 \'
Riddle 10 my riddle to my right,
Guess where I srayed las, Friday night.
The wind did blow and my hean did ache
To see what a hole that fox did make.
.. ·· ·· · . ....
.•..~·......-.:•:•:•:•:•:•:·........·•..•....
..·•·
....•.
...
The Elements
Xotimf, Jou1 nnC pn9c 6
little water, and painted their faces lndian
style No one would betray the culprit v. ho
had done the dastardly deed! Recently Anna
1old me she asked one of the women if !hey
wanioo 10 know who did it. The lady replied
"No, not now. I might get angry all over
again." So Anna didn't tell - and her secret is
cenainly safe wi1h me.
Long hours of plowing. hoeing com,
chopping wood, washing, cooking, etc. se1
these very bright people of devious minds to
crca1ing riddles. An nnicle about their humor
would be incomplete without a, least shanng
one nddle with you. Here is my favori1e
story of riddles shared (supposedly a true
story). The wife of a man who lived back in
the deep woods had disappeared without a
1rnce. Her family became concerned and there
was an investigation. The man was brought
before a judge and accused ofkilling his
wife. Apparently the judge musr no, have
been ahoie1her sure of his guih and he 10ld
the man if he could make a riddle tha1 the
judge could not solve. he could go free. Here
is the riddle:
·•
.•..•.
...
............
·•·
•
·~
•
Appalachian mountainside,
more rocks than grass.
Three cows graze sideways round,
short legs up hill, long legs down.
Farmer says there's green enough
to put milk in their faucets,
and maybe there'll be milk enough
to put green in his pockets.
{
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-Mlba Barr.
e
.
.......·-•:•:•:•:•:•:•·.........,;.•·
.
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rnff., ,.19!1 I
1 . '1
�CLIMAX
NEVER
CAME
have ever been in an old-growth forest thm
contains tulip trees, you can see that they
have a Iarger crown than other species, Like
hemlock, sugar maple, or beech. And as tulip
trees fall over. they create an open patch that
is bigger than a gap left by one of the other
tree species. Intermediately tolerant or even
intolerant ttecs that wouldn't come up in the
space left by a sugar maple or a beech, come
up in the gap made by a fallen tulip tree. So
even in an old-growth forest you can have a
(OMlinncd on~· 8)
by Henry Wender
The idea of a "climaxfores1" has been
an appealing one w sciemists interested in
validating the idea of a 1111mral order in the
world. It has also been a term usedfrequelll/y
in the pages of the Katuah Journal to describe
the old-growth hardwoodfore.\'l.
Now it appears that n111ybe there has
never been a climax forest in the Southern
Appalachians, that the theory is too restrictive
to accurately describe the dynamic processes
of na111re in the mowuain highlands. JIere is a
report on the controversy
Scientists looking back at the
magnificent hnrdwood forest that once
covered the Southern Appalachian Mountains
felt a sense of awe at the splendor of the big
trees. The old forest had a feeling of
permanence and "rightness" I.hat was justified
by the observation of "succession" among
forest plants: after a disturbance smaller,
fast-growing plants repaired ecological
damage and prepared the site for larger tree
species and their accompanying understory
vegetation. The dominant uces and the plants
associated with them were termed the "climax
forest," for these trees were shade-tolerant 10
some degree and succeeded themselves in the
forest canopy. It seemed that unless an
outside disturbance threw the forest back into
an earlier stage of succession that the
dominance of ccnain tree sP-CCies was
inevitable. Certain species appeared 10 be
ideally adapted 10 the conditions of the region
and. unless interrupted, could maintain their
reign perpetually (or at lea.st until the
conditions of the cnvironml!nt changed).
Succession, the scientists said, always
reached a climax: "a self-reproducing 1cm1ina
community."
As with almost any abwlute statement
in science, contradictions began 10 appl!ar
within the idea of the climax forest. During
the 1970's, scientific questioning turned into
open revolt. One of the leaders of the
rebellion was Dr. Peter S. White, then a
researcher for the National Park Service at th
Uplands Field Research Laboratory ,n the
Great Smoky Mountains National Park.
White is now the director of the Nonh
C-irolina Botanical Gardens maintained bv th,
University of Nonh Carolina at Chapel I iill.
In a conversation in his office. he spok,
about how his observations clashed with the
climax theory:
" 11tey (the climax thcorhts) would
pn.-dict that in time a cenain cove site would
become a hemlock forest or a beech forest.
But th:it ~ocs nor happen everywhere without
interruption.
"Fire is an example in many
ecosystems. but 10 use an even subtler
example, tulip trees (locally known as yellow
poplar) are shade-intolerant, early
successionaJ trees. They colonize where there
is on abundance of resources and nutrients
and light and water.
'Tulip trees have a large crown. If you
:ft1CC. 1991
Phoio by Rob Meutck
Xatum, Journot PCIIJe
7
�of climax. They_
inU'Qduced "Polycli~cs," a
mosaic ot different climax situations across
the same landscape, and even "dis-climaxes,"
climax situations based on recurrent patterns
of disturbance. Others referred to climax as
an ideal situation that was valid for an
(ainunucd frum pqc 7)
persistent succcssional tree, just because of
their great size.
"So the ultimate progression towards
climax would occur only in some rare
situations. It docs happen. In a deep ravine, it
CARIHEAN ISLANDS
GIJ'
MOOE LS
,-,.......
$MALL
WATERSHEDS
DOMINICA
CUBA
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RECREATIONAL FOREST IN
SOUTHERN APPALACHIANS
1
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1010
C
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0
OIUIIRICANES
HITTING
CIRCULAR
ISLANDS
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EFHCTIVELY
NONEOUILtlRIUM
LANOSCAl'ES
E
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AUSTRALIAN
~REST
FIRES FIIQM
1954 ,.,,
IIY YEAR
.
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IJ''ALACHIAN
WILDFIRES
AREA IN THE 11.tlNGES OF
COMMERCIAL A\ISTIIALIAN
~IYSl'ECIES
Sc.le of dinurbonce and ICale of bnclscapcs for •umple ecosyslefflS. The hne between lhc
dTcctive.ly nonequihliriwn and 111c quai-eqwlibri1m 1.-,d,apcs is based 011 a SO: I ratio of landsape
cn:a to diJllllt)enu au. Cornbina&ions of disn.wbance and laidscape scales illu.waied uc: (a) Trerfalls
Oii imall W111Cn!w,ds; (b) W'llcl!n, on ama11 walaShcds; (c) WildfiRS on reaeaiioml foruu: (d)
AIISlnliln Corua ms on I.be nmie of Auslnlli111 £colyp1i,s specie$; and (c) Hurtian<s OC1 Carribc:m
hllnds. (from A Theory of Forest Oynamies by Herman H.Shup.rt)
might just be shady enough that hemlock is
able to exclude any intolerant plants
eventually, providing there is freedom from
fire or hurricanes. So in a cenain sense there
could be dominance by a few of the most
shade-tolerant species. But in most other
cases, I think thar that end-point of
succession was still a mixed forest which
never quite got to climax."
Key to the idea of climax was the
qualification "unless interrupted... " In climax
theory, disturbance, even natural disturbance,
was looked on as "endogenous," something
that came from outside the system and
interrupted the "normal" progression 10 a
stable climax. White and his scientific allies
maintained that disturbance was a natural
occurrence in the life of most forests and
needed to be included in any theory of forest
dynamics.
'There was a certain sense that
evolution creatcS ctiversity," White said,
"There is a reason why early-succession
plantS such as birch, pin cherry, or
blaclcberrics evolve in a system. and that
reason is that there is periodic disturbance, so
it felt that 10 look only at the end-point was
the wrong focus."
In nature, it is said, "change is the only
constant," and trying 10 deny disturbance an
integral role in the forest ecosystem seemed
10 be setting up a Static model lhat left out the
clement of change.
Scientists defending climax recognized
this, and they began to redefine the concept
Xawan Journat
- • , J. ".
h. t
P™Je 8
environment whether it actually occurred or
nOL
There came to be so many "climaxes"
that, in the eyes of White and his cohons, the
concept lost its meaning. "Every species is
climax in that it evolved within some
environmental setting and is extant within that
setting," he wrote in 1979 (emphasis added).
A nonhem hardwood forest setting
provides an example. The dominant species,
such as beech or sugar maple, depend on a
shady, liner-covered forest floor to germinate
their seeds. They are slow colonizers but are
very tolerant of shade and play a waiting
game. sitting as small saplings in the
understory until an opening appears, when
they use their height advantage and leap 10 fill
it.
While these species arc clearly
dominant, other early-succession species
persiSt. Yellow birch has light seeds which it
disperses widely, starting many seedlings on
I.be forest floor. But these seedlings arc
completely eliminated, except for those which
manage to take root on disturbed soil or on
moss mats covering rotting logs or rocks
from which they drop trailing roots 10 the
forest floor.
The fire cherry has persistant seeds that
live a long lime in the soil, waiting for a
ctisturbancc 10 open a gap in the upper
canopy. By such strategics, these
"early-succession" species, although never
dominant, keep their place in the the northern
hardwood forest. When larger gaps open up,
the "climax species" arc out-competed by
stands of the fas1-growing, light-loving trees.
Rather than a linear model always
approaching the goal of a final climax, 1his
appears to be a shifting balance of different
species competing amid a constantly
changing set of conditions.
"Dynamic equilibrium" or "patch
dynamic equilibrium" is how White describes
this continuing process. He mentions the
work of Herman Shugan, a professor at the
University of Virginia. ln his book A Theory
of Foresr Dynamics, Shugan modeled a
forest with disturbance patch size (maybe a
burned area plus the gaps opened by fallen
trees) on one axis and the total landscape siz.c
on the other axis.
If the total siz.e of the disrurbanccs was
one-fiftieth of the size of the forest, Shugan
said that the forest was in a state of
"quasi-equilibrium." If the disturbance area
included more than one-fiftieth of the forest,
Shugart said that the forest was in
"disequilibrium."
Shugart also drew some conclusions
about habitat ctiversity by examining patch
sizes on a landscape over time. ln his model,
maximum ctivcrsity was obtained when
one-fiftieth of the landscape was stirred up by
small, concurrent disturbances. On the other
band, a single massive disturbance, like a
hurricane or a large fire, would not produce
that same diversity of habitats, because the
character of the whole forest would be
altered.
This analysis is more relativistic and
flexible than the traditional climax model
because it incorpocatcs disturbance as pan of
the picture rather than trying to exclude the
influence of change. It can also give a picture
of relative stability. While there is constant
change and constant activity happening at the
local level, seen from a wider viewpoint a
forest's rate of food production, the average
amount of biomass, or the average size of
animal populations may bold steady over an
extended period of time.
'That equilibrium." says Peter White,
"since it has changclessncss within change,
could be seen as a climax landscape. It's a
big landscape with lots of inctividual local
dynamics, but they're all canceling out over
the whole. One could call that climax.
"Historically, the tenn 'climax' would
not have been applied 10 the patch dynamics
equilibrium, but given freedom from people,
and a constant equilibrium on a larger scale,
there is a stable landscape configuration that
could develop."
Change is constant The key is balance.
This viewpoint frees our minds from a linear
and goal-oriented perspective. lt integrates
the forest species and the forces that influence
them together into a larger whole. In this
view of evolution, the cycles of successfon
yield stability in its time while providing
necessary diversity to meet the challenge of
unceasing change.
Thuw to Or. Peter White for I.he infonnation ror this
arti<;lc. For more in-depth infonnalion. - his article
-Pattern. Process. and Natural Diswrbancc in Vcgctation" in
The Botanical Rrv~. Vol. 4S, No. 3 (Swnmcr. 1979) and
TM &oleo ofNOlrval Distrvbana and Pasch Dyll(tlflia.
edited by S. T.A. Piclcca and Peter While (Academic Press,
1985).
f"n(L, 1991
�..
1
IS THE SOUTHERN APPALACHIAN
ECOSYSTEM ENDANGERED?
by John A. Freeman
The Southern Appalachian area is one
of the beauty-spots of Earth. Yet there are
signs that this ecosystem is in trouble, that it
is breaking down, perhaps much more
rapidly than we are used to thinking
ecosystems can.
There is ample evidence that
ecosystems break down quite rapidly due to
stresses from overuse or abuse. Ln early
classical Greece, trees were so abundant that
the land was basically forest with isolated
clearings. Yet within two centuries trees were
uncommon enough that travelers mentioned
individual trees or small groves as guidepost~
along their routes
ln the American West 130 years ago,
travelers described the grasses as reaching
halfway up 1he sides of their horses. Today,
some of these areas seldom have grasses
more than a few inches tall and the carrying
capacity forcanle has been reduced by
perhaps 98 percent.
But surely our beautiful area wi1h its
forests is not on tha1 slippery slope,. Or is ii?
Fifty years ago, as a graduate student at
Chapel Hill, I chose 10 use three common
aquatic snails in a research project. One basis
for the choices was that they were readily
availnble in nearby srreams - I could collec1
1he seveml dozen of e;ich that l neede.c;I in a
matter of minu1es. Fifteen years later, in.
Piedmont ponds two of the snails were
common. The third, always found in small
streams and pi:eviously common throughout
these mountains, was rare. In 1956 r saw the
last one I have seen in this area. Six or seven
years later, the pond snails had almost
disappeared from the ponds where 1 once
collected them in large numbers.
By 1he mid-'60's, even superficial
observation showed that stoneflies and
mayflies were much reduced in the areas r
visited. Except for fishermen, most people
would not be concerned about the decimation
of these insects. However, the fact that they
are major sources of food for trout gives
them significance. Their loss has been
responsible for the need of frequent stocking
of trout streams 10 enable tr0u1 fishing in
most of the area. Other small creatures nre
rare in many areas wbere they were once
common. Some that come 10 mind are snakes
and other reptiles, and a wide range of
amphibians (frogs, toads, and salamanders)
which, as a whole, I estimate have been
reduced in numbers by perhaps 99 percent.
Many songbirds are also much reduced in
recent years.
Taking a longer historical perspective,
the top predators were reduced 10 only token
levels many years ago. Wolves, for example,
were once important in the balance among
animals in our area. Now, in an effort to
restore some semblance of balance. red
wolves are being reintroduced. The predatory
birds (eagles, hawks, owls, etc.) were once
reduced to small populations but fonunately
with some suppon by humans are makmg
comebacks.
:fa(£, 1991
In recent years, among the most
conspicuous changes have been among trees,
especially Fraser firs and spruces at higher
elevations, such as Mount Mitchell. As yet
less dramatically affected arc various oaks,
pines, dogwoods and 01her trees extending
thing of the past, possibly within decades and
almost surely within a century.
What can be done, if anything, 10 get
our beloved area off the slippery slope?
Unfortunately, about the only rhing we
can do locally is 10 apply as many "bandaids"
down into the valleys. That we have some
explanations - or tentative explanations - of
the changes we sec docs no1 reduce the fact
or significance of the.c;e changes.
Based on my own per;onal, though not
systematic, observations, I conclude that our
Appalachian ccosys1ems are under attack.
Once the slippery slope of ecosystem
degeneration i.~ reached, ecosystem
breakdown can be rapid. It leads 10 a nc:w
and different system that develops rapidly
unless remedial steps are taken promp!ly and
vigorously. The new ecosystem has a lower
tot.ill life suppon capacity than the original
from which it developed.
My conclusion is qualitative, not
quantitative: based on my observntions over a
lifetime in the Appalachian and nearby areas,
our ecosystems are already onto tha1 slippery
slope leading to dramatic changes, including
towered productivily. Just when sharp and
dramatic changes will come is unccnain, as it
is uncertain just whru the changes will be.
Unless dramatic steps are taken soon, the
ecosystems we know and enjoy will be a
as possible, for the basic causes of the
problem are much more widespread. Any
steps which lower the pollutants known as
acid rain or acid precipitation will help.
Global wanning and the depletion of
stratospheric ozone are widespread problems
1hat require more than local actions.
Fonunately, there is developing wide intereSt
in this country, especially at
non-governmenllll levels, in these problems.
Accords and bws mandating changes are
ei1hcr already in effect or arc being
developed.
Grassroots activists instinctively ask a
crucial question: "What is there for me 10
do?" Fonunately, there.arc several
overlapping areas in which we can be
effective.
Foremost, in my opinion, is increasing
awareness on the pan of the public and of
government officials that the mauer i~ critical
and that we cann0t afford to wait until all is
kTiown about such matters as what causes
damaged vegellltion.
Drawing by Rob Messick
(COIIIIIIUed on page 24)
1Gatuah Jo1..rnn£ PCMJC 9
�uTalking Leaves"··
1
,,,
The Life and Influence of Sequoyah
based on an interview with
Tom Underwood
Sequoyah was unquestionably a
genius. He developed an 86-character
syllabary of the Cherokee language that
enabled his tribe to become the only one of
the North American Indian tribes 10 become
literate. Sequoyah's invention allowed the
Cherokees to publish a tribal newspaper and
preserve many of their old teachings and
beliefs in written form. He is the only man in
recorded history known to have devised a
system of writing without knowing how to
read or write in any language.
Sequoyah was born in eastern
Tennessee sometime around 1776, the
half-breed son of a while man named
Nathaniel Gist and a daughter of one of the
Cherokee chiefs at the village of Echota.
There has been much discussion among
historians about his parentage, but today
there is little doubt that Gist, the son of a
prominent Virginia family, was Sequoyah's
true father.
Gist was a friend of George
Washington, and it is said that he was
working secretly for Washington, looking for
purchasable land in Tennessee. He lived with
the Indians for quite some time at the Echota
village. He did not leave there until the
Revolutionary War, when there was
discussion in the Virginia legislature of
d~laring him a traitor because he was living
with the Cherokee who were actively aiding
the British.
Gist traveled to Virginia and presented
himself before the legislature. He told them
that he was not a British sympathizer and that
he would recruit Cherokee to the colonial
cause. He brought 14 Indians to fight for the
colonists, but he did not return with them to
E~hota. After the independence was declared,
Gist settled in Ohio, and his family became
respected leaders of their time - one was a
congressman, another became a well-known
innkeeper in Washington.
After Sequoyah had invented the
syllabary and was on business in
Washington, he visited the Gist family on
one occasion, evidently at their invitation,
and was accepted by them as Nathaniel's
son, George Gist.
Some of the best written information on
Sequoyah is included in an odd collection of
documentS on the Cherokees compiled by a
white man named John Howard Payne.
Payne was a contemporary of Sequoyah and
transcribed first-hand n:collcctions of the
man.
"The Payne manuscript," as it is
known, says that Sequoyah's family on his
mother's side "was of high rank in the
nation. The famous John Waus was one of
them. Two of his uncles were men of great
distinction - one of the two was named
Tah-lon-tee-skee (the overthrower), and the
other Kahn-yah-tah-hee (the first to lcill).
"Kahn-yah-tah-bee was the principal
X.Otuah Journal
pac.,s 10
chief of Old Echota, the ancient town of
refuge, over which he presided, He was
called The Beloved Chief of All the People.'
1t was his exclusive duty and delight 10 be a
peace preserver.
"During some public assembly, there
was an onset of the whites, notwithstanding
it was a time of profound peace, and all the
Tndians fled, excepting Kahn-yah-tah-hee and
another chief, of whom there was some
distrust in the nation. They were both in the
square where the ceremonial had been gone
through. Kahn-yah-tah-hce arose from his
scat, and with a white flag waving, met the
marauders as they broke into the square.
Both chiefs were murdered brutally on the
spot.
"Some days subsequently, the invaders
having withdrawn, the people returned.
Carrion birds had devoured the body of the
one chief, but that of the other,
Kahn-yah-tah-hee, the Beloved of All, was
untouched, and unchanged even in death. His
hand still grasped the violated Flag of Peace,
and upon his dead lips lingered a benignant
(sic) smile."
Se.quoyah grew up a Cherokee and
identified with his tribal heritage. He never
learned to speak English. He had no wish 10
learn the white people's language. Even after
~eh~ invented the ~yllabary and was being
interviewed for a sencs of newspaper articles
!n Washington. he spoke through an
interpreter.
The boy and his mother lived at Echota
until he was 11 years old and then moved
down to Wills Town, in nonheas1ern
Alabama.
He never showed signs of his genius
when he was a child. He was 100 busy
helping his mother find a means of survival.
She ran a small trading post and outfitted fur
trappers on credit. Young Sequoyah would
go out in the forest 10 pick up the furs owed
to her for payment. He was alone much of
the time. He learned self-reliance and
supplemented the family's meager larder by
hunting.
When he was older, he learned several
trades. He was a silversmith for a time. The
Cherokee loved 10 decorate themselves with
fine jewelry - ear and nose rings, armbands,
bracelets, gorgets, and chains, and Sequoyah
became proficient at creating these ornaments
out of silver. He prevailed upon a white man
10 write his name in English and engraved his
signature on each piece of his work. He also
began 10 draw and was highly regarded
among the tribespcople on this account. He
latertumed to blacksmithing. But he was
never much of a farmer; he never could get
interested in hoeing com.
It was also said of Sequoyah that he
was "greatly considered among all the
handsome women." The Payne manuscript
tells us:
"...when he discovered that he was so
greatly considered among the handsome
women, he began to pay less attention to his
employment He neglected his silver worlc
and his drawing and went about visiting one
and another, and every day he had more and
more friends. The young men were always
pleased to see him coming where they were.
When he would arrive at any place where a
number of them were assembled around their
boule, they would call out to him, 'My
friend, my friend, let us drink whiskey
together... '
"But at that time he drank only water;
though he would. when thus invited, always
go fetch a quart bonlc of whiskey. and give it
10 his friends and then wait and let them drink
it by themselves. He went on thus for a long
while, but was at length tempted now and
then to taste a little with his friends - and
soon, a little more: until at last. he would
often get tipsey (sic) with his friends:
whereupon his friends increased upon him so
fast, that instead of a bottle, he would have to
bring a three gallon keg for their supply, and
he would make them all drink with him, until
the keg was empty."
One night Sequoyah and a couple of his
friends went to a Bible reading. They
listened, and going home that night they
talked about how wonderful were the "talki.ng
leaves," as the Cherokee described pages of
paper. To them the pages of a book sounded
like leaves rustling in the wind.
Sequoyah's friends said, "This is a
wonderful gift of the Great One to the white
man. We could never have this."
He said, "1 could do this."
They laughed at him. "No, you
couldn't do that," they said.
He said, "I can do it I can find a way
to make the talking leaves speak in Cherokee.
They laughed again and said, 'You're
crazy.'''
That set him off. Sequoyah went to
work. He first tried 10 devise symbols to
make sentences, then symbols to make
words. Everything wound up too
compli_cated. He started over again trying 10
figure It all out. From when he began, until it
was completed, Sequoyah worked off and on
creating his syllabary for over 20 years. He
eventually broke the Cherokee language
down into 86 basic sounds and assigned a
symbol for each.
He could not devise enough signs 10
designate the different sounds. so one day
when he found a discarded newspaper, he
picked symbols from the pages and adopted
them into his own system. That is why some
of the characters in the Cherokee syllabary
appear familiar to English-speaking people.
Sequoyah would become absorbed in
his work and retire to a small outbuilding on
his propeny to ponder on the syllabary for
long periods of time. He abandoned his farm
fields completely and left the raising of crops
and family entirely to his wife. She became
infuriated about this project that was taking
her husband away from his responsibilities.
One day, when his work was almost
completed, she burned his little building with
all his notes while he was away from home.
But he would not quit He staned over.
No one else in the tribe believed in his work.
The other members of his community
disrrusted his long periods of solitary labor.
The word began to go around that Sequoyah
was engaging in witchcraft He was losing
the respect that he had gained in the
community. Finally one day a friend named
fo(t, 1991
�tribal council, Sequoyah received wide
recognition. Now a famous man, he
remained quiet and withdrawn. The Payne
manuscript described him as follows:
"His manners were never forward and
are now become somewhat reserved. lt can
be seen that his mind is always busy within
him, and, especially when smoking, he
seems absorbed in thought. He is thin and
above the middle heighL 1n dress he :idheres
10 the old costume of the nation, but without
ornament; wears the turuc and robe, leggings
Tunle Fields came ro visit Sequoyah. The
Payne manuscript recounts what to0k place:
"'My friend,' Turtle Fields said to him,
'my friend, there are a great many remarks
made upon this employment which you have
taken up. Our people are much concerned
abour you. They think you are wasting your
life. They think, my friend, that you arc
making a fool of yourself, and will be no
longer respected.'
"Gist replied, 'Lt is not our people who
Cherokee Syllabary
Da
-$-ga t ho
'Vha
W,a
,/"ma
Re
l"ee
T.
rhl'
.oh,
f ,e
Ctme
f ,,
H m,
0 n l.hnaGnah J\.n
a
e
Yii,
Iln,
Q Que
'fqu,
l::fsa OUs
4 ,e
h s,
W,..
d1a .Ct1d
i
G,.a
G.wa
tDva
~ mo
J'mu
,,,. . , 4 nu
O'nv
quo le}quu f; quv
½$0 If'$, Rs.,
Z no
~ qua
t da
.
Ou J..,
A eo J gu .Egv
J.lho r hu &-hv
G,o M,u 4 1
v
o)o
I
Sde't1e .,L ] ,, Vdo Sdu I ~ do
L ,,p C,11
,J ,,o -'i'P 11u P 11v
lr,s,
K ,so cJ,su C ,sv
'J',se
/Jwu 6w
v
4£JWL'
J3ve nv fi vo Gvu Bvv
have advised me to this, and it is not
therefore our people who can be blamed if 1
nm wrong. What 1 have done I have done
from myself. If our people think lam making
a fool of myself, you may tell our people that
what ram doing will nOl make fools of them.
They did not cause me to begin and they shall
not cause me to give up. If I am no longer
respected, what l am doing will not make our
people the less respected, either by
themselves or others; and so I shall go on,
and so you may tel1 our people."'
We sometimes call Sequoyah's
symbols an alphabet, but 11 is actually a
syllabary, which correctly describes a system
of signs for the sy11ables of a language.
lf one knows Cherokee. it is fairly
simple to learn Sequoyah's symbols and
write the words of the language. Not many
go 10 the trouble 10 do it anymore, but the
fin;t person Sequoyah taught was his six year
old daughter. She was the one who
demonstrated his system to the governing
council of the Cherokee nation.
When Sequoyah t0ok his syllabary to
the council, the members refused 10 believe
it. It was 100 complicated, they said. There
were too many sounds. They would never
learn it.
He said, "h's so simple 1ha1 that I have
taught my six-year old daughter to use it."
They put him to the test. She wrote
down what they said while he was out of the
room, and when he came back, he read ii.
After the syllabary was accepted by the
rnrt, 1991
~
WI
~ WO
sometimes of buckskin, sometimes of blue
cloth - moccasins instead of shoes - and a
turban."
By this time there was intense pressure
on the Cherokee from white people who
wanted their land. Sequoyah left Alabama
with a group led by Chief John Jolly and
settled in Arkansas. He worked some salt
springs and taught the written language 10 the
Cherokees there. At one time, there were
more literate Otcrokees than there were
literate white people in Arkansas!
When the first Cherokees forced to
travel The Trail of Tears arrived out west m
1839, there was much resentment among the
earlier settlers because "the newcomers" were
talcing up the land. There was violent
dissension that threatened 10 destroy the tribe.
and Sequoyah turned his talents and
reputation toward the causes of peace and
tribal unity.
The tribal leaders met and decided 10
write a constitution that all factions could
abide by Sequoyah was elected president of
the group, and if not for his presence, there
probably would have been much more
trouble, because he was a man who did not
take sides and did not harbor grudges. He
was a leader and a man of peace, and it
turned out that he had great powers of
diplomacy.
When the constitution was negotiated,
the Cherokee moved all their belongings 10
Oklahoma.
Scquoyah's final trip was a mission to
Mexico undenakcn when he was about 67.
He journeyed the<e to bring a whole village
of Cherokee people back to Oklahoma.. The
group had starte.d west without a guide
during the Removal, and had wandered down
the wrong river and ended up across the
border. ln seeking for them, Sequoyah died
in the small town of San Fernando, Mexico
in 1843.
•••
Words become only insO'Umencs,
expressions. The written syllabary
significantly changed the world of the
Cherokees, but it is difficult even now to give
a definitive analysis of the impact that
Sequoyah, singlehandedly, had on his tribe. I
think that will have to wait for future
historians.
But one thing is clear: Sequoyah
wanted his people to be able to read and write
like the Europeans, and through his genius
and his efforts he allowed the Cherokees 10
have their own written language. It gave them
a chance to read, and many Cherokees
became better informed than their own white
neighbors. They took pride in that. and they
took pride in the fact that it was their
tribesman Sequoyah who had made ic
possible.
Once the syllabary was widely
circulated, the tribe installed a printing press
in a log cabin office at the tribal capital at
New Echota. It was set with specially cast
type and printed documents and a bilingual
tribal newspaper. TIie Cherokee Phoenix.
There followed translations of the Bible,
hymnals, and prayer books in10 Cherokee.
After the Removal, literate Cherokees sent
leners back and forth between Oklahoma and
the Eas1. Directly or indin:ctly, the printed
word broadened the horizons of every
member of the Cherokee tribe.
It gave the Cherokee a significant
advantage over other Native American aibcs.
Because they could read their own language,
they were able to become acculturated ro
white society easier than the other native
people. That gave them a better chance of
survival in the world they had to face.
Of course, this acculturation had its
negative effecL~. 100. In some areas the new
literacy increased the jealousy of some of the
Cherokees' white neighbors. And at the same
time that it was increasing the Cherokees'
pride and sense of tribal accomplishment,
literacy was also helping to destroy traditional
foundations of tribal society. lndividual
Cherokees became confused about who they
were and turned their back on their native
heritage. As the Cherokee Bibles and prayer
books helped to gain convcns to the Olristian
religion, the power of the medicine people
was eroded and the ages-old spiritual life
withered away.
But because ethnologiSt James Mooney
found small journals in which Cherokee
medicine people had ~ e d their magical
formulas, he was able to preserve a written
record of ancient lore that was lost to many of
the other tribes. Other valuable information
wrincn in Cherokee was preserved as well.
There are medicine chants written by Bird
Partridge in the Museum of the Cherokee
Indian that were written in the native
language, and I am sure I.hat there were other
items of the same natuTC.
(0l>lllinlled <lll P-'CC 24)
1'ati1 fl Jour nd.
a
po(JC
11
�GREEN SPIRITS:
Human societies, cultures, and cuisines
originally developed around the ecological
cycles of plant growth and dormancy. seed
set and tuber development in their regions.
Today it is still highly desirable for each
bioregion to be more self-sufficient in its own
food production. Diet should become more
regionally localized and more seasonable,
with different foods available at different
harvelit periods. Produce .,,. hich is storable
or dryable (potatoes, winter squash, etc.)
would come to be of greater imponance in the
regional diet.
Regional food production (especially
production utilizing low-input organic
methods) would act 10 stabilize regional
economics by decreasing our dependance on
foreign inputs, especially oil and
pem:x:hemicals. Any region can become
more self-sufficient in its food production,
distribution, and marketing.
Critical to the successful development
of regional agricultural economies is the
preservation of the dwindling amount of
remaining world-wide plant genetic diversity.
Thousands of locally selected vegetable and
fruit varieties have been lost in the last
century due to the change from growing
predominantly local, open-pollinated varieties
to the almost exclusive use of F1 hybrid
varieties. Modern hybrid plant varieties have
been developed for characteristics such as
high yield, case of production and uniform
harvest, but not for the generic diversity
which serves as biological insurance against
disease or insect attack.
Hybrid crop varieties have the
disadvantages of (1) genetic uniformity, and
susceptibility to major insect and disease
attack; (2) seeds produced from hybrid plants
cannot be saved and replanted, since their
offspring would not produce a uniform or
stable crop; and (3) hybrid crops require
massive amounts of outside inputs, such as
fenilizers and pesticides, to achieve high
levels of yield. With the loss of genetic
diversity in our food crops, we are losing the
diversity which has developed over millions
of yea.rs, the same genetic differences which
allow plant populations to survive climatic
changes.
PlanLc; which have diverse genetic
backgrounds are generally termed
"opcn-pollinnted" varieties (also called
"non-hybrid," "standard," "heirloom," or
"old•timey" varieties ). Open-pollinated
varieties are more or Jess, randomly
pollinated from genetically diverse parents,
resulting in unique offspring with a wide
range of physical and biochemical genetic
expressions Seeds from open-pollinated
plants contain a great deal of genetic diversity
from which agriculturists can select for
features such as taste, disease resistance, and
suitability of use. By selecting parents with
desirable characteristics. and by crossing
them in selected combinations. improved
varieties, which are more adapted to local
climates, soils etc., can be isolated. Another
major advantage of open-pollinated varieties
is that they retain their genetic diversity,
preserving genes which may be more
:Kcit.i'.w h Jo1.m mt pQCJe 12
Seed Saving to Preserve Biodi:ver~sty,
adaptable to changing environments. II is of
grem practical value to be able to produce and
save one's own seed. 1hereby being able to
gradually selec1 for desired improvements
and bcner local adaptability (i.e. better gene
combinations for a panicular climate or soil).
while retaining genetic diversity.
SEED SA Vl~G REFEREI\CFS
Robm Johnson. Jr. 1983. Growing Garden
Seetlr: A Manual/or Gardeners and Small
Farms. Inexpensive and easy to understand.
Available from Johnny's Selected Seeds;
Albion. Maine 04910. $1.95
Peter Donelan. 1986. Growing ro Seed. A
more detailied presentation. Ecology Action,
Self-Teaching Mini-series# 13. Order from
Ecology Action: 5798 Ridgewood Road:
Willeis, CA, 95490 $3.50.
Suzanne Ashworth. 1990. Seed ro Seed
Seed-saving techniques for over 160
vegetable crops. 240 pp., $20.00 ppd. Order
from Seed Savers Exchange (sec address
below).
SEED SA VJNG ORGANlZATIONS
The Flower & Herb Exchange (FHE)
Rt. 3. Box 239
Decorah Iowa 5210 I
($5.00 annual membership)
Fonunately, there is a growing number
of individuals and developing organizations
which recogni1.e the imponance of preserving
natural genetic diversity in agricultural crops.
The most widely known is the Iowa-based
Seed Savers Exchange, which is a loose
organization of people committed to seed
saving and exchange. The Seed Savers
Exchange believes that the best way to
preserve historical varieties is by propagating
them and distributing them to a widely
scattered number of seed savers. The group
publishes lists of available varieties and
addresses of members with panicular
varieties for exchange or sale. By keeping
open-pollinated plant varieties in the public
domain, the Seed Savers Exchange ensures
that they will be widely propagated and
distributed.
We highly encourage Kan1ah plant
caretakers to identify and promote the
preservation, propagation, and distribution of
local "follc-roce" varieties of vegetables,
ornamentals, and fruits. Local county fairs
can be better orgnnized to identify local
varieties still grown by the old-timers. Talk
with dedicated seed-savers to identify their
favorite varieties and then offer to purchase
or trade for seeds when they arc available.
Multiply these varieties and be sure to further
distribute and "spread the wealth" to help
prevent the loss of these natural treasures.
Secondly, interested gardeners should
seek out open-pollinated varieties and
encourage their use and distribution. Try
growing these varieties and selecting for
plants with improved qualitic:;.
Lastly. plant caretakers need to produce
extra seeds to pass along to other seed-savers
to encourage their increase and serve as
insumnce against the loss of these
irreplaceable heirlooms.
Seed saving can be a simple and
economical hobby. General and specific
information on saving vegetable varieties can
be gained from the books listed below.
Seed Savers Exchange
Rural Route 3, Box 239
Decorah Iowa 52I01
($25.00 annual dues, with reduced
r01esfor "reduced income" membership),
specializing in plant listing ofvegetables and
fruits.
Native Scc<VSEARCH
3950 West New York Drive
Tucson, Arizona
Specializing in S011tllwest
indigenous crops, such as peppers, beans,
dye plants, etc. Dues $10.00 per year.
COMPANIES SPECIALIZING IN
OPEN-POLLINATEO/HEIRLOOM SEEDS
Southern Exposure Seed Exchange
Box 158-N
Nonh Garden, VA 22959
Caralog $3 .00, credited to first
order.
Redwood City Seed Company
PO Box 361
Redwood City, CA 94064
Caralog $/ .00
Bountiful Gardens (Ecology Action)
5798 Ridgewood Rd.
WilliL~. CA 95490
Abundant Life Seed Foundation
Box 772
Pon Townsend, WA 98368
Seeds Blum
Idaho City Stage
Boise, Idaho 83706
Caralog $3.00.
Johnny's Selected Seeds
Albion, Maine04910
Dr•wmg by Rob Mc.nick
- by Lee Barnes
1'nrt, 1991
�Walking Distance
Our transpotation addiction is
responsible for massive ecological and social
damage. Our society is built around the use
of Lhe automobile. It is now necessary for
most people to use a car or bus to get to
work, school, to buy groceries or see most of
our friends. This is a very expensive situation
in currency oflife, money, environmental
qualiLy and in social disruption. Our highest
priority should be to establish villages and
re-establish neighborhoods in which the day
to day needs of the people can be met within
walking distance.
A pattern of local self sufficiency would
have many good effects on our lives and on
the environmenL Fuel use and polluLion
would be cu1 dramatically and people would
save a 101 of money. People be/long in a
walking based society. Children grow up m
greater sccuri ty, and oldt:r folks can live
longer in their own homes when supported
by a caring community. In local economy we
empower each other as we disempower huge
political and industrial cartels. Wal.king and
biking as means of rransponation reintegraLc
people with their environment while
providing a moderate and appropriate
execrcise schedule. People would live longer
and be happier. Inter actions with actual
people would tend Lo replace video reality.
We live in a world designed for cars instead
of people. In a world designed for people,
kids can find enough other kids for a
ballgame any day with decent wcaLher, and
adults can either have the solitude of the
woods or the compt1ny of friends within
walking distance.
Native peoples the world over have
almost always chosen to live in villages.
Synergy is the reason for this. a village is
more than che sum of its pans. In a village
there is more protection from wild animals
and violent people, cooperation in labor, the
sharing of resources such as ox and plow,
GASOLJtlE
JS A
DAJ\JGEHOUS
CHE},JJCA!.
ADDJc·r JON.
and there is the possibility of specializing for
greater efficiency. Even as rteenily as the
1960's most of the people of che world lived
in agricultural villages with forest and field
out the back door and friends and neighbors
out the fronL
One of the reasons people moved to
cities was that the rural villages were cultural
backwaters. This has changed in an era of
satellite communications and U.P.S .. Now
the ideas and goods of the world are readily
available in the wilds of anywhere.
ANGLE: ENVIRONMENT
Fifteen years ago I wrote in my journal
that l had three jobs. The first was for money
so I could keep a roof over my head, eat. and
function in society \\ith a grasp on
self-reliance. Having been a Boy Scout and
raised with respect for nature and a vision of
caring for it, I wanted my job 10 be a pan of
an ecological wlution and not more of the
problem. 8111 I remember thinking at the
same time that "Job One is for money 10 pay
my bills." 1 had to begin wi1h my
self-reliance and forge my conscious ideas in
the marketplace as l went along.
Working as a mechanic. I sometimes
wondered if cars weren't one of our major
problems. Eventually realizing that it was
true, I also had 10 keep in mind that I had
learned to make them run more efliciemly. So
I was able to organi:r.e my thoughts and ideas
with the security my paycheck gave me to
work on Job Two.
For Job Two I recycll!d cars. This was
more of a hobby than a job-type job. I did not
do tt for money, bu1 for the environment. If I
made money that was line, but I figured tha1 I
would do this job as part of a solution. It was
a feeling l kept in my private heart, but I
knew my work muse feed it. If I wns to grow
and strengthen and become a man in the
business world, I had to help in designing
that world for health. I was looking for my
own true man rather than the businessman and trying to keep the roof over my head. So
roff. 1991
ii was my goal not to let this work tax the
environment in nny way, but to engage me in
part of the cleanup. My own system of Earth
first.
In the college town where I lived,
students abandoned cars everywhere. It
didn't seem to mailer how simply they might
be fixed, with their own studies and
graduation on their minds. and maybe sights
set on soon buying a new car, off into the
field the old cars went. I fixed cars man>'
times by putting in a new bauery. Other times
I took two cars and made one good
one...feeding them back into the
:,ystcm... seeing that no good pans were
wasted.
Though technology might give belier
fuel economy from year to year, we must
consider the "Bic Clic" mentality in the
throwaway car industry, keeping in mind the
horsepower it takes and the 1ax on our
environment to keep up the new car cycle.
Seeing the rate at which so many of these
'"dead" cars got crushed, only 10 create a
demand for another ne\\ one, made Job Two
feel very good environmentally. It seemed 10
go out and out. if only in my own thinking,
towards my goals.
My third job was solely for the
environment. 1 would not use fuel nor
generate money: I picked up trash.
II felt so good when money was not my
motivating force. People around me thought I
Photovoltaics can give electricity to the most
remote community. A modem rural
community is an atttactive idea in a time
when cities offer more in the way of crime
and less in the way of cultural attractions. It
is now possible to have the best of
civilization and the best of rural life. The
village is an idea whose time has come again.
The industrial revolution has brought us
great progress in many areas but the pattern
of social disintegration and ecological
degradation that it has fostered must be
changed. Consumerism must be replaced
with a more broad minded philosophy that
cares about the welfare of the entire system.
In a localil.ed economy there are
micro-<:conomic niches for pan time bakers,
appliance repair people, haircuucrs, chicken
keepers, cow milkers, etc. The industrial
revolution separated and scheduled life, work
came to mean job, education came to mean
school, and all of society came to revolve like
a gear around the needs of industry. People's
lives took on the same scheduled and
sequenced rhythms as the assembly line.
Extended families shrank into nuclear
families and then to one parent families.
Prosperity came to mean economic growth
instead of a state of well-being.
Now there are other trends at work, and
these will eventually produce an age of
self-sufficient villages that produce much of
their own power and food and at the same
time can choose co be active members of a
global civilization. The world needs models
for this new generation of rural community.
/
by Will Bason
Drawing by Rob MC$~ock
must have really tlipped. And though a1 fir..1,
1admit, ii did feel a little crazy, I had begun
to realize "new profits" and decided 1hnl
linering was indeed crazier.
I also pickl!d up aluminum. There were
liuer baJTCls up and down both sides of the
street from my home all the way across town.
So every day after work r walked and picked
up paper and cans. The barrels came up like
clockwork, and in them I found an aluminum
mme. There was a can buyer along my route,
so that was my "bank" right on my path. If I
thrcatencd anyone's sensibilities, f soon
didn't care. Because of the social nature of
the work, I was discovering more of what
mnde what tick.
Before long I added up what it was
costing me to go to Job One, and realized I
couldn"t afford ii anymore. Since that time
I've found that I cannot afford 10 work for
money as my chief motivaung force. The
things I do, I do for different reason5. I get a
strong feeling that a lot of the problem~ in the
world, the ones we inherited and the on~ \\e
perpetuate, began and continue because we
have been so busy making money. And as
we start 10 find the things that rc3lly can
s:uisfy us. we also find we don·t need so
much money anymore.
I've learned that sclf-n:liance actually
begins with me - and not with the roof ove~
myhead.
,P'
by lvo Ballentine
x.ai.urui Joun\OL
page 13
�SERYING TI IE OREAT LIFE
These are the words of a traduionaJ Cherokee
medicint ptrson:
1 have said that there are three levels of
conjuring: the personal levt>I, the level of
knowledge, and the spiritual level. (See
Kartfoh Journal #27.)
The first fonn of conjuring is the ways
we know to persuade acquainmnces or people
we are intimate with - every day sort of smff.
The next level is conjuring by
understanding how things work. what I call
the laws of nmurc. The more knowledge one
has at this level, the more ability one has to
conjure.
The highest form is the spiritual fonn or
conjuring. This level requires more than
lenming 10 accomplish it. One can learn how
to do 11, one can completely understand how
it works, and still not have the ability to
make it work. The reason a person may not
be able to do it is because his or her
individual self is in the way.
The whole key to working the higher
fonm of conjuring is to get one's self out of
the way. That's the hard pan. To be a
conjuror requires a personality that 1s strong.
willful, and persistent. Tt takes super courage
10 confront one's own self. That's the biggest
enemy. the biggest monster that ever existed:
our own ego.
The equation for conjuring is One.
There is One Spirit that flows through us all trees, plants, animals, the Eanh. That is our
connection to all things. Getting our
individualistic self out of the way allows us
to hook into that One SP.irit. which is moving
all the time. It is very difficult to get one's
self out of the way, but someone who can
accomplish that may use the spiritual power
for conjuring.
Conjuring, as I know it, corresponds
most closely to the western concept of
"manipulation." And in the dominant culture,
manipulation has bad connotations, because
people don't like to feel like they have been
manipulated, when actually we arc
manipulated all the time. We are manipulated
by our culture. The German people were
manipulated in World War Il. Americans are
manipulated by capitalism and glittery,
materialistic things. Many of the Jewish
people a.re very tied in to their own culture
and their history as a people. We arc aJI
constantly being manipulated.
In a world in which we a.re manipulated
all the time, conjuring can be very useful.
The conjuror can heal people. The conjw-or
can heal people who might otherwise be
dead. The conjuror can interfere with their
fate.
For instance, in this culture it's
absolutely terrifying 10 be told, "You have
Xotuan Journal p!MJC 14
cancer." Cancer is known to be so bad and
usually fatal. When a doctor tells a patient he
or she has cancer, it's devastating. ln some
cases people stan dying right away. They
surrender and relinquish them~elves to the
disense. The will dies.
Doctors can't usually do much about
cancer. But the mind and the spirit together
are so powerful that somerimes they can
make a cure. Sometimes they can provoke the
spirit of the Physician Within to heal a
person, And one does that through conjuring.
If a conjuror is successful, it's amazing
what can happen. Sometimes conjuring on
the third level produces results that seem
impossible 10 people who arc looking at it
from an conventional viewpoint. What they
see cannot be explained in a rational, linear
way.
''Magic comes when all doubt is cleared
from the mind." I don't see events th:11 occur
on the spiritual levels as magic. I see them as
facts - events that can happen all the time.
They only seem extraordinary to people who
are caught up in the physicaJ, materialistic,
self-oriented culture.
Healing may appear to be magic and
mystical, but it isn't. It's a law of nature.
Everyone has the capacity and the ability to
do this if they can get their own self out of
the way.
A conjuror can also do terrible things.
He or she can do absolutely hideous, horrible
things to other people. The same energy that
can heal someone can be used 10 make
another person to sick - just by reversing the
process. But in my experience of watching
people who had the ability to use that power,
the majority of them never did horrible or
terrible things. The simple reason was: the
consequences. There is karma, and it affects
one's spirit. Misusing spiritual power is one
way to destroy the spirit, kill it. How could
that not affect someone spiritually?
Sending a sickness used to be called
"spoiling the saliva." The old peoRle believed
that the spit was the secret way to a person's
spirit. They believed that by spoiling the
saliva they could make a person's spiri1 sick,
and then, since everything is connected, the
biological or emotional being would also
become sick.
The conjuror used to concentrate on the
saliva. using it as the focus point for a strong
meditation. When a conjuror is using a
spiritual form of conjuring, he sees himself,
his real self. He then visualizes the Whole,
and sees himself dissipate into the Whole.
The thought that he takes with him is of the
saliva of the person he is conjuring. When he
rerums with the saliva spoiled, he sends it
back 10 the person, and the person gets sick.
Using the spiritual fonn of conjuring is
definitely interfering with fate. It is the fate of
all of us to die, yet 1 know people who were
healed from their cancer after being given up
for lost by the western physicians. That's
interfering with fa1e. There are consequences
10 interfering with fate, and the consequences
could be positive, or they could be negative.
Conjurors don't feel that the spiritual
burden of interfering in someone's life rests
on thcm. When they are asked to do things,
they do just what somebody asks them. The
person who requests the conjuring is the one
who picks up on the good or bad
consequences of the act, not the conjuror that's our reality. Conjurors consider
themselves to be like the pistol in a murder,
and, by asking chem, their diem pulls the
trigger. h's not the pistol that goes on trial,
it's the trigger-puller who goes on trial.
In tribal times the conjuror was
honor-bound to carry out any fequest. The
tribe used to set apart people to be good
hunters, chippers of arrowheads, or com ~
planters. That was their task in life. A
medicine per.;on was set apart 10 conjure, LO
be a healer, or to be a priest - and there could
be no personal limits set on ii.
The only request a conjuror could
refuse was one lhat would require him or her
to hurt the Great Life, the Whole. lf someone
asked me to conjure the State of Nonh
Carolina to let them dump their toxic waste
along the highway or 10 poison the river, I
would be injuring the Great Life. I could
refuse. Otherwise. a conjuror relinquished
his responsibility.
Still, there were ways to get out of
conjunng acts that one considered distasteful.
One way was 10 get the client to participate in
the conjuring as much as possible. A
conjuror could drag it out for several days to
test their will. Often a person would change
their mind in two or three days.
Or the conjuror could have the person
do some things that didn't absolutely
necessary need to h:lppen.
"Get me a cenain plant up on
Clingman's Dome. There's a li1t1e rock up
under there with some moss that grows on it.
You have to be there in two hours, and you
have 10 hop in from the north on one leg,"
and when they brought that, he would say, "I
need this one other thing. You need to wade
across the river and..." There were always
means 10 slow people down and make them
think about their actions.
As a lasl reson a conjuror could say,
"My will is not going to be into this, and I
don't know how effective this is going to be.
I suggest you go sec another medicine
person."
Because conjuring is manipulation, the
'Fn(l., 199\
�11
idea seems negative and threatening LO many
people of Lhe western culture. But who is 10
tell what is positive and what is negative?
One would have to have a seer in order 10
know before the fact.
As an example, neighbors often do
Lhings against neighbors when they have bad
feelings and resenonems. A medicine person
could do mild fonns of conjuring which
would relieve them of their bad feelings
toward their neighbor, because they felt that
they'd taken action. In the long run, it could
possibly be more positive to do some
superficial conjuring than to let those people
sit around with their resenunents festering
and their bad feelings gening stronger and
stronger. It's a psychological and emotional
pressure release. It's hard to try to justify that
to western people.
It could conceivably be a positive action
to cause somebody 10 get sick. In the culture
that we live in, there is no excuse to
relinquish responsibility to go out and smell
the flowers and just be. Sickness is the only
valid excuse. And sometimes there's so much
stress and pain in the lives of people involved
with the dominant culture that they will create
a sickness just 10 meet that need to relinquish
responsibility.
A good healer shouldn't limit him or
herself to biological matters; a good healer
shouldn't limit him or herself to social
matters. A good healer should understand
that there isn't anything in this culture that
will let us relinquish responsibility but being
sick. He or she is a priest A healer should be
able 10 say, "Listen, take a week off. Go to
the beach, do what you like 10 do."
Conjunng • manipulation - is good
when it serves the Great Life. That's the
governing principle. Through the whole
process, the conjuror has 10 keep the ego out.
Of course, it is true that "Where I go, ego."
There's a very fine balance there. I am
constantly asking myself the question, "Who
does this serve? Who does this serve?"
Because if l felt I was acting just to serve
myself and my ego, I would stop
immediately.
Conjuring puts one in a position of
power, but it has to be done without a sense
of power. Working on the spiritual level is
powerful, bul if the conjuror is receiving a
sense of power, rhen he is manipulating the
situation for his own individualistic intereSt
One of the ways you can tcU a good
healer or a good priest is that they just act
They do n0t think that ii might be benefiting
them. They accept it as pan of their individual
spiritual path. Things just keep happening.
Each incident could be a challenge, a test. a
blessing, a joy, or ail of these things.
Myself, rm not special. rm a human
being, trapped in a body that eats, shits,
suffers, and die~ just like everyone else.
And sometimes it's a curse and sometimes
it's a blessing, but that's just the way it is. I
accept iL
This role of medicine person has been
something that I needed spiritually. It's been
an ego challenge for me. There have been
times in my life when I've wanted 10
manipulate people for my own gain - and
known that I could have done it. Without the
slighiest bit of doubt, l knew I could get what
I wanted from these people simply because I
understood things that they didn't
understand. But I felt that doing that would
damage me in some way. It wasn't worth the
immediate gratification. It just wasn't worth
it.
People who are conscious, really
conscious, cannot be conjured or manipulated
in any way. But most people can be conjured
because their mind is someplace else constantly.
I have yeL to run across one person
whom l couldn't conjure 111 some time in their
lives. I have met gurus and ail other sons of
people, and at some point each of them
would slip into self, or imponance, or "my
trip," or some other negative state.
Yes, it would be wonderful ro live in a
world where people were so clear that they
could n0t be manipulated or conjured. That
would be the ultimate goal. But we are going
to have to be more advanced than we are,
much more advanced. I hope that we can
reach that point. It's one of those things that
are possible for the future.
Things wiU be different when people
stan seeing that we are pan of a living
/
organism, the Great Life.
A Rotting Log
Call ii a waste. Call it a shame.
And you are numb to this other life.
1lusoldoak
has barely had lime to die.
Alre.idy mushrooms grow through mosses
against hues of amber, brown, and gold.
A snake is rurll!tl up in a hole
beneath her weight.
A bear will winter ,n the heart
twelve feet h11,h
where lhe trunk broke off from the bottom.
To build a ncsl
a woodrat crawls into the ca,,ty.
To her life and dl'alh smell the same.
And arthropods th:it h\'c nowhcN! else
arc mo\'ing through the 50h wood,
laying eggs.
Thl'Y too arc dymg.
Ra,pt,crrics ,ind gr.ire:, grow up around
for slw ha!> falkn
hgh1 1s ll't into the for<.'SI.
Four years from now t"-o nroms
will fall to grow
on this rothng log
I win trees c,f the same mothc-r.
This de.ith 1s so ferule.
The fc,rcst keeps its promises.
PholO by Rob Mcss,cl.
rnrr.
1'191
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BIOREGIONAL BURNABLE OF THE SOUTHERN APPALACHIANS
Livin' By Their Wits
It sure is a stitch watchin' all these
"back-to-the-land" people and the tourists
come to the mountains lookin' for serenity
and a good life. Those poor young folks
come here with these notions of raisin' a
family and havin' a piece of land 10 work.
while at the some time they're in need of a
high payin' job to get the land and the house.
Why the prices those tourists can afford are
enough to drive anybody whose been here a
while right through the roof!
Not only do they come with these high
minded ideas about doin' everything the
organic way. like that was some kind of
religion or somethin'. half the time they don't
even know the basics of tendin' a place and
they st:ut belly•achin' cause the works too
hard, or the bugs are drivin' um crazy, or
they can't get things happenin' the way they
wan't um 10 in the first couple years.
I know dern well we can't go back to
the old subsistance days like they were when
my folks grew up here. I guess I have to give
some of these young people a little credit for
tryin' to find a good way 10 live with the
land. But they always seem to be squablin'
amongst themselves about somthin' or
another. One wants to live on a piece of land
with a bunch of other people. while another
is satisfied to stick it out where they are.
Most of um can't figure out where they want
their kids raised either. and there's hardly a
school they feel is fiuin' 10 send um to.
h seems like when I was raised it was a
little clearer where a person stood. Livin' by
your wits wasn't just some nice thing to do
on the weekends, it was your bread and
butter. Usually it was our of necessity that
cenain people did ccnain things so a family
could survive. Nowadays theres all these
splinteriud groups like feminislS,
environmentalistS, pro-business factions, and
government people tryin' 10 tell everybody
what they think is besL I think they're all too
big for their britches if you ask me. Men sum
beho.vin' like women and women start
behavin' like men; the timber people and
these self-appointed environmental rescue
squads go at each other; these dem franchises
come in and pay people next 10 nothin' while
the money moves off to far away places; and
college trained officials from down in the
piedmont come and show off the version of
zoning 1ha1 seems to suit um best.
It all seems like some big jumbled mess
to me. As long as everybody is in it for
themselves I don't see how we are ever goin'
to conduct ourselves in such a way that
families survive, and schools can be places of
leamin', and govemmenlS don't have their
hands in everybody's business. It's like
there's too many vultures buzz.in' around
these mountians and not enough decent folk
to talce care of um and protect um.
1(.Qtuar~)ou.rna1 p09e 10
Some of these back-to-the-lander types
are more than a linle spoiled 100. They come
from cities where things seemed to be fed to
um all the time. They kinda remind me of
tourists thar hang around a little longer till the
money dries up. or their kids move away, or
they get tired of it and they leave. rew of um
have the backbone 10 make it through hard
times, but some of um learn how 10 li<aen to
the mountainside and how it can provide
medicines, food, warer. and materials for
shelter if they don't me~s around 100 much
with its own state. There's a lot of leamin' in
store for um if they take a likin' to it, but
most of um get huffy and impatient.
l just hope that if the cities start havin'
more problems and geuin' more congested
that they all don't keep comin' here thinkin'
there's some easy life just waitin' for um.
Maybe its good that mountain life is hard.
But that ain't goin' 10 stop um from comin' 10
have a look. that is as long as the price of gas
holds out.
recorded by Rob Messick
An Old Family Tale
My mother's youngest brother, James
Francis Dresenbury. came 10 Conway, SC 10
visit his sisters and brothers when I was a
linle girl. One day he gathered all his nieces
and nephews together and told this tale of a
happening when he was a little boy.
He began by praising his mother for her
thrift and saving ways. made necessary by
the ume just after the War Between the
States. Then he told us it wa.,; the time of year
when cherries were ripe. The trees had a
bumper crop and a bushel or more had been
seeded and made into cherry preserves. The
seeds had been left on the back porch for
several days. One morning my grandmother
told a little helper boy 10 empty these seeds
into the chicken ya.rd.
The next time anyone noticed the
chickens they were all lying prone around the
yard. Grandmother was not only sorry to
lose her prized chickens. but since she did
not know what had kilkd them. she could
make no use of the meat. But she decided she
would not have 10 lose the feathers too • so
they brought the chickens in and plucked the
feathers to use in pillows and feather beds.
The chickens were thrown our into the
yard to be buried later. About an hour after
that, someone exclaimed, "Look at the
chickens!'' They were gawking and walking
around stark naked. Their little tipsy spell had
worn off! The sun was beaming hotly and 10
keep them from getting sunburned, the girls
took some calico and made clothes for them.
by Bess Hwbison
The Slide
lt was a hot day in nonheastern
Tennessee. Leslie had been bugging her
parents for hours 10 take her and her little
brother to a campsite with a water slide. After
driving for hours, the family finally found
one and pulled in. Leslie's dad paid the fee
and made some small talk with the rotund
female auendant.
After they chose a spot and got the
camp ready for the night Leslie's mom let her
get her swimming suit on. At long last she
took her younger brother by the hand and
\\Cnl over to the big double tunneled water
slide that emptied into a cool pool. Her
brother wus more than a little scared at the
idea of whizzing around in these coiled
slippery runnels. so Leslie 1old him to stay at
the pool while she went to the top where au
the action got staned. She saw the water
gushing out of the pipe when she got to the
top. and the excitement was growing inside
her. The man watching the entry instructed
her 10 lean into the curves and off she went.
She squealed with excitement around
the first bank. Then aU the sudden the people
at the pool noticed a distinct change in the
pitch of her squeals. They had transformed
into blood curdling yells, as her brother and
some other grown-ups watched her come 10
the end of the ride twirling a large copperhead
above her head like a wild laso rope. As she
hit the water her grip on the snake loosened
and it was flung into the woods, where
presumably it got away unharmed. That
water slide has been closed ever since.
by Rob Messick
How Can You Lose
Anything as Big
as This Ego?
Back in my formative years. Actually a
little after what is considered the normal
formative years in terms of physical maturity.
but 001 in mental maturity, or emotional or
spiritual or whatever you want to call that
other pan of us that isn't the meat. Of course,
I'm still in my formative years for that other
thing. or stuff, and probably always will be.
Hopefully. a1 least. I wonder how many
parenthetical thoughts you're allowed 10 hnve
in a row? Sometimes I think all of my
thoughts are parenthetical. And so on.
Anyway, back in my formative years
during college, when r became exposed to a
world of ideas and the evolution or revolu110n
of the human being.
Being human.
f vowed 10 become a better person. By
God, or nature. or whatever, I was' going to
become a near perfect human being!
raft. 199 1
�No one is perfect.
The fust step on that evolurion, I
learned, was to lose your ego. r should have
seen it coming. The idea of striving to be
perfect and at the same time losing your ego
is, to put it lightly, a quagmire. Perhaps the
contradiction is obvious. The closer you feel
(your ego feels) that you (your ego) is
corning closer 10 perfection, the beuer your
ego feels. In fact, it's damn pround of itself.
And the bigger it grows.
I suppose that is the pitfall the mystics
always talk abouL 111ey always warn amid
their other mumbo jumbo that all of this
mumbo jumbo, and ego losing, can be
dangerous. I never understood that. Sitting,
contemplating one's navel, or chakras, or
marimbas or whatever. Never seemed very
threatening to me. It now occurs to me, that
what is really dangerous, and what they were
probably talking about, is thinking, or
suffering from the delusion, that one is
actually losing their ego. That's because,
while you think you're losing your ego, it's
actually growing. And your life becomes a
hypocrisy. In other worlds, you think you're
o ne thing but you 're actually 1he
opposite. Which leads 10 lots of embarrassing
moments when you're suddenly acting unlike
the perfec1 person you arc supposed tO be. As
a matter of fact you're acting like a perfect
asshole, but you're ego's so big that it's in
control and won't let you blame it. As a
ma uer of fact, it's telling you that it doesn't
even exist. A clever subterfuge to keep the
rest of your meat ignorant of the fact that
everything it's doing is to feed this ego that's
grown so large it needs constant nourishment
to keep from collupsing into a stinking rotten
heap that can be smelled by anyone within
visual distance.
So it blames others. It couldn't be
because you're selfish. Only people with
egos are selfish. You don't have an ego so it
must be them. It couldn't be because you're
not envious. Only people with egos are
envious. You don't have an ego. So they
must be assholes. Eventually. everybody
becomes an asshole, except yourself, of
course, and the world no longer deserves
your unselfish administrn1ions of good
works. Actually, 1he whole damn world can
go to hell in a handbasket, for all you care.
because you have your own world which is
your ego, which by now has grown 10 the
size of a small plane1oid. I measured mine
recen1ly, when arter ten years I found i1
hiding behing the nas1y remarks I was
making 10 my wife in order, I have since
learned, 10 make pillars for my enormous ego
10 rest on since it had grown so large that
even in the airy netherworld of egos, it could
no longer suppon its own weight. It is
currenly the size of Pluto.
How did all this come abou1?
rnnocently enough, at least if you were 10 ask
FausL It was initiated by a commendable
desire. I wanted 10 become an enlightened
individual who would nunure the
splendorous miracle of life and make it reveal
its most beau1iful aspects 10 me and those
around me, and eventually the whole damn
world. Yes. l was going to improve the
general lot of humankind through the exercise
of my perfec1ed egolcss will. Of course, it
would take me a few years to reach this state.
The method by which I would reach it was
meditation and aceticism. Hedonism,
raCC., 1991
ac.rually. We!I, a[rcr all, I wasn't going 10
nuss out on hfe JUSt because of this ego crap.
And soon.
Actually, just pure naked experience
was my goal, and women. I was actually the
product of a damaged ego. Damaged by
was doing. Of course, it probably assumed
from past experience that if l did know I
would have stepped in somehow and
screwed up the whole process. Which I think
is the whole point of meditation - gcniog
yourself out of the way so that you can just
constant female reJection during those
aforementioned formative years, meat and
01herwise. So I strutted my naked experience
among the dregs of society. Playing wi1h
1hem. parrying with them, but always (of
course) somehow feeling above it all.
Superior.
Each day expanding my awareness
through mcdiiation ... consciousness
expansion (i.e. ego expansion). Whal is ;1
human being without ego? Whom am I,
anyhow? A boneless chicken. And so on.
All throughout my stru1 I was doing
great acts. Or so I thought. Trying to s1op
nuclear weapons by having a conference of
six hippie college students in West Virginia,
and sleeping with the best looking one after
she played wilh my knee under the.: table.
Didn't do much to stop nuclear weapons, but
it did wonders for my ego. More fuel for the
fire Very linle effect on world peace.
But a great person (i.e. perfect human
being. Don'1 forget, that was my destination)
must do great things. Or at least things with
the stamp of greatness to feed 1hnt giant ego
which I was supposed to be losing. What I
was losing, was my meat. I staned 10 gel
quite thin. This ou1sized ego, which I had
convinced myself. was diminishing, drove
me 10 do all kinds of ~trnnge things. II used
my intellect to r.itionaliz.e every ego foeding
acl as a philanthropic act. It used my meal 10
take it places where it could feed . But it
didn't feed on organisms, ii fed on ~piri1s.
As I said, I now realized 1hat this was,
all along. the pl:in of a severely damaged ego
(an ego which had been victimized and
punished again and again for no apparent
reason, by a very confused piece or meat), to
save icself. First, confuse the meat with all
types of inscrutJble mysuc mumbo jumbo
and convince it that you are leaving entirely.
Next, make the meat go into self-induced
comas periodically so it won't be aware of
you as you sneak back in and take con1rol of
nerve central. Then make the meat go ou1 and
do all kinds of things with the veneer of
goodness. no matter how ineffcetual the acts
are. Make the meat think it is on a Godly
mission, maybe even a messenger or disciple
of God, so that it's willing to put up with all
kinds of nasty physical deprivations, while
the ego feeds, and feeds, and feeds.
Now don't get me wrong, I'm not
saying this is all bad. My ego did need
fixing. I just wish it had let me know what it
take over. But now it really has gotten om of
hand. My ego has grown much to large and
has become an independent agent which
seems 10 care little, if a1 all, for myself, and
only keeps my meal around so tha1 it can
have corporality.
But I chink its beginning to be
confused. For instance, it can't understand
why world leaders haven'! noticed its
magnimity and come to it for advice. Of
course it probably has something 10 do with
the fact that it has ignored its meat to the point
that it has got it working in a sewer plant.
Maybe tha1 is all pan of its mas1cr plan. It
stuck me in a sewer plant shoveling shit, and
gave me a beautiful little boy and wife, to
show me, finally, that it really isn't gone, but
is actually the.: size of Pluto. Really much too
big 10 ever be s:uisfied. It needs to trim itself
down. Get back to fighting weight. Big egos
are seldom happy. They're always hungry.
Maybe I really can lose it this time.
Maybe the stink of the plant will drive it
away. Maybe I need to meditate, not on my
connection 10 the cosmos. but on the true
insignificance or my acts 10 the world at
large. and the very real significance of my
acts 10 one very litulc boy and one very
~pccial woman. The only good things my ego
ever did for me.
Actually working at a sewer plant has
probably done more to help me lose my ego
1h.in all the meditation and good acts could
ever do. Not JUSI because of the work, but
because of the male bonding of 1he work
crew, which consists of the mutual
destruction of self-wonh. Maybe it's due 10
an inherent understanding 1hey have of the
immensi1y o( the male ego, and they practice
this form of humiliaton 10 keep it in check.
While we of the enlightened new age SIJ'Oke
each others ego. until they devour our very
relationships.
In any evem, my ego is now shrieking.
Ifs starved, and it has revealed itself. It can
no longer hide (amazing that something as
big as Pluto could hide all that time).
Though, actually, I think everyone else could
see it. Everytime I looked around, however,
10 see what they were looking at. it ducked
··
out of the way.
Preuy nimble for such a big fellow'/'
/J!f
by Maxim Didgct
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Near Todd at a bend on the New
Rh·er there is a spot b-.nown as Peggy's
Hole. It was named that because of an
incident that occured there at the
beginning of the 1800's. An elderly
woman named Peggy Clauson \Vas
going to church on Sunday morning
when she saw a dog run a bear off a cliff
at that spot. The bear landed in the
water and was stunned. Peggy waded
in, grabbed the bear by the ears and held
its head under the water until the bear
was drowned .
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An old lady near Canton told me
her grandfather was hiking near
Shining Rock when he was a young
man. A panther started following him.
I Ie started running and the panther
sped up. To slow him do""'ll, lhe man
took off his shirt and threw it down.
The panthc>r stopped long enough to
rip it to shreds, then started chasing
him again. The man kept throwing his
clothes down as he ran down the
mountain. By the time he got home, he
was completely naked.
This series of paintings came about while 1 was hiking and drawing in remote
areas of the mountains of Western North Carolina. There I met mosUy older people
who had grown up in the Southern Appalachians. Many of these people were very
friendly and once a conversation started, they would communicate their knowledge
of an area by telling stories.
These paintings are not meant to be illustrations of the stories, but a freer form
that incorporates commentary, associations, my own subjeclive reactions, and
elaboration on the images provided by the story and its place of origin. I'm attempting
to develop a fonn between illustration and pure painting.
As each day passes, we tend to lose our intimate connection to the Earth, and also
�n Stories
..",
,
I
1,
by Robert Johnson
At Cranberry when the old folks
there ~ere young, the parents used to
tell them that the pools of water in the
iron mines didn't have a bottom. If
they ever became unstopped, all the
water would go rushing out and take
the children, all the people and the
whole town of Cranberry with it.
I asked a young man how Standing
Indian Mountain got its name. He said.
"1 don't know. I guess an Indian just
stood there."
I asked a middle-aged man. He said,
"During the Civil War a band of
Cherokee Indians fought bravely here
and stood up to the enemy."
I asked an old man. He said, "Before
white men came here, Lhere was a
monster who lived on Lhe mountain
and would carry off people. So the tribe
posted a brave up on the mountain to
keep watch. The thunder spirit saw Lhe
monster creeping up on the brave and
sent down a bolt of lightening,
shattering rocks, destroying the
monster, and turning the brave to
stone. Today one can see shattered
rocks and a stone Indian on top of the
mountain."
stories like these that come from the pre-industrial culture of the Southern
Appalachians. These simple but powerful stories have an almost mythical quality,
and they embody a connection between the land and oral knowledge of the land,
which is a culture that is dying out. This project is my attempt to get to know Lhese
stories and to keep them alive a while longer.
Robert Johnson's paintings of ''Mountain Stories" are on display until September
27th 1991 at the Blue Spiral I Gallery; 38 Biltmore Avenue; AshevilJe, NC 28801 (704)
251-0202. The paintings will later be shown in the six counties from which the stories
came: Yancey, Macon, Haywood, Ashe, Avery and Rutherford.
�, ~~TER~HEQ.JWI..J?.S" ,,,.,.,t.
NIIIUnl World News Service
In 1989 the Water Supply Watershed
Protection Act sailed through the Nonh
Carolina legislature. The bill w~ passed
unanimously in the Senat~ and 1ll .~e House
there were only six votes ~ opposmo~. !he
legislation enacted protecnons for mumCJpal
drinking water supplies so that n~w .
development did not endanger Lhts basic
resource.
. ,
In August, 1991 North Carolinas
Deparnnent of Environmental Management
(DEM) held public hearings across the Slate
on the implementation of the new water
regulations. Public reaction was
.
unprecedented. Across the state the heanngs
were long and stormy. Each of the eight
meetings drew more than l.~ people. The
hearings in Asheville and Hickory were
anended by more than 1,500 people each.
The state was completely unprepared for the
surge of public interesL In Hickorx, the .
meeting site was changed 10 ~ locan~n with a
larger capacity, but after heaTlllg tesumon~
for one full day the speaking roster ~s soil
only one-half completed and the heanng had
10 be continued at a later date.
There was clearly-defined, and
sometimes biller, controversy at the
watershed protection hearings. The theory of
the Watershed Protection Act is that
development must be contr0lled in
.
watersheds that provide drinking water in .
order to protect the purity of the supply. This
raised the boogie of land use management,
the "Z word - zoning," in the mind of many
traditionally conservative landowners and
farmers. Some saw the bill as a direct threat
10 their property rights. Others saw it as the
first step in an insidious government plan to
gradually enact a full set ofland use
management contr0ls. As ~'lolly Di~gins of
the state Sierra Club orgamzauon said,
"Where locru governmcntc; should be seeing
'protection,' many are seeing only
'restriction."'
Development interests played on these
fears with a concencd public outreach
campaign, and aroused a strong opposition to
the w:uer protection measures. These . .
interests see a loss of profil in any rcstncuon
of development
The opposing pole at the public
hearings were environmentalists who
supponed the protective regulations and
protested that they were not strong enough.
Agricultural and silvicultural opcr.itions
should be regulated as strictly as
construction, they said. Presently the rules
provide water bodies only a IO foot buffer
against agricultural activities, which often _arc
major sources of erosion and wnter polluuon,
whereas buildings have to be outside a 100
foot buffer around protected streams.
There was also concern that
"grandfather" clauses. under which existing
buildings and projects would be exeml)t from
the provisions of the watershed protecuon
measures, would weaken the regulations to
the point of uselessness.
Also supporting the regulations were
town residents who did not take a supply of
pure drinking water for granted and wanted
10 ensure protection of their !Own wa_ter
supplies in the face of ever-encroaching
X.Otuof, Journal'. poge 20
development.
This round of the drinking water
protection fight is not yet over. ln light of the
controversy generated by the regulations, the
DEM has extended the public comment
period on the watershed protection
regulations until October 31. It is particularly
imponant that the DEM hears from the people
of the mountain region.
Direct co=nt.f 10:
Sttvt Zoufaly
Division of Environ~IUQI Management
8ox29535
Raleigh. NC 27626.
YES MORE WILDERNESS!
N1111r.il World Nev-s Sa-vice
Saturday, July 6, one of the bu~iest
rafting days of the year, there mystenously
appeared across the Nantahala River a long
banner saying "Yes More Wilderness! Save
Cheoah Baldi"
Rafters taking out downstream were
met by activists from the organi1ation
SouthPA W requesting responses for a
"Forest Service Evaluation Sheet."
.
"Did you know that the Forest Service
is planning a timber sale only 1/2 mile above
the Nantahala and within sight of the river?"
More than 95% did not know
"Do you think that the Cheooh Bald .
area, the: largest unprotected roadies.~ area in
the Nantahala-Pisgah National Forests should
be allowed to return 10 old growth?"
99% thought it should.
"Do you think that the Forest Service
should stop logging in the national forests?"
98% thought they should.
South PAW struck again at Forest
Service credibility at the agency's Reanalysis
Checkpoint meeting concerning the
re-evaluation of the Land and Resource
Management Plan for the Nantahala-Pisgah
National Forests. South PAW calJed for a
boycou of the meeting, saying that the Forest
Service refused lO consider the relevant
ecological issues in its planning.
The meeting was billed as a scoping
meeting, but a SouthPAW handout said
"Wrong End of the Scopel" declaring that
the Forest Service had its priorities reversed,
since it seemed to be more interested in
sellin-g,tirpbgr:,tJw!,pwJe:C~Jlll~~// i,
diversity o( the forest. In the flier the group
reiterated their position that the national
forcstS in the Kaninh Province should be
habitat areas free from roads and commercial
exploitation.
There were about equal numbers of
people inside and outside the Owen
Conference Center at the University of Nonh
Carolina Asheville where the Forest Service
meeting was held. But in C<?n~st _10 the
restrained and orderly mcenng ms1de the
building, those out on the lawn boisterously
chanted, laughed, and played drums and
kazoos.
At lunch time the activists congregated
at the student open forum in the lobby of lhe
university center to hear Buddy Newman
read lhe alternative forest protection plan he
authored for SouthPAW. Nantahala-Pisgah
Forest Supervisor Bjorn Dahl was among the
audience listening 10 the proposal and later
invited South PAW representatives to a
meeting with Forest Service personne! to
discuss 10 their ideas for the Appalachian
forests.
To take action on behalf oftlu: Appalachian
forest habitat. write:
SouthPAW
Ba:d/41
Aslu:ville, NC 28802
KILLING Lm'LE FISH
NIIUnll Wodd News Scrv,cc
A series of five different spills over a
seven month period last year that dumped
untreated wastewntcr, oils, and concentrated
foams into the Pigeon River will cost the
Champion International paper mill in Canton,
NC $60,000. These are the first fines ever
levied against the company by the
Environmental Protection Agency (EPA)..
According to Champion .~pokespe:Son David
Craft the mishaps were the first m recent
mem~ry" at the plant. The ftrst spill, of an
unknown quantity of untreate~ wast~":'ater,
was evidently the most damaging, killing,
according 10 Craft, "270 little fish." Croft_
maintained th:u neither the foam nor the oils
were hazardous to human or aquatic life.
Champion had originally faced a
$125,000 fine from the EPA;the m~imu~
allowed by law. However, after meeung wuh
mill officials last February and March, t11e
agency downgraded the fine. The company
representatives maintained that Champion
should not be assessed the full fine because
the spills were caused by malfunctioning
equipment and not by human error or
deliberate neglect The EPA seemed to agree.
Craft said that another reason for the reduced
fine was evidence that "Champion has taken
steps 10 mitigate the damage," from
skimming escaped oil off the nvcr banks to
closing the malfunctioning valves that
Champion maintains caused four of !he
spills. However, the EPA also penalized
Champion for failing to file a formal repon of
one of the spills within the required five
days, an oversight Craft blamed on an
"administration problem."
Oaft said that Champion would
probably not appeal the fin 7 "~e.~o bel!eve
that the amount of the fine 1s fair, he said,
calling the accidentS "a series of unintentional
and unrelated failures within the mill."
1'c:afL, t99l
�NEW PERSPECTI•VES 0N TRE "~'·
CHATTOOGA ..
Natural World News Sctvice
EnvironmcntaJ groups from three states
and three national forest administrative areas
have combined 10 form the Chanooga River
Watershed Coalition (CRWC).
The Chatto0ga is a beautiful river, one
of the most popular recreational rivers in the
Karuah Province. Pan of itS length has been
designated a Wild and Scenic River, and a
large tract in its headwaters area beneath
Devil's Courthouse near Highlands, NC was
recently bought by the Trust for Public Land
and transferred to the US Forest Service 10
preserve its pristine character.
The CRWC has wriuen an alternative
Land and Resource Management Plan for the
watershed which they are requesting the US
Forest Service 10 adopt. The plan is
important, first of all, because it proposes a
unified forest management program based on
watershed boundaries, rather than along state
or national forest tines. At present, the
Chauooga watershed is managed under three
different, and somerimes conflicting, national
forest management plans.
"A landscape with natural ecological
integrity is the desired future condition of the
watershed," says the CRWC proposal. The
coalition suggests a new, standardized
management unit, the Ecosystem
Management Area, 1hat would base
management on complete forest habitats
rather than on timber sale companmems.
The CRWC is requesting a meeting
with Forest Service supervisors and regional
and national personnel to discuss
implementing their plan in the Chattooga
watershed.
interest. the DO.Ii e11ct&fup with nver four
days of testimony which they scheduled
concurrently in auditoriums in two different
locations over a two-day period. ("Divide and
conquer," said one activist. "It's an old
tactic.")
Attendance at the hearings ,vas about
equally divided between opponems of the
plan and workers from Oak Ridge nuclear
facilities bussed to the hearing from work.
Although the workers, wearing T-shirts
saying "Complex 21" superimposed over n
map of Tennessee. made their presence felt,
of the 376 speakers more than 68% were
opposed to the pluronium plant, in the
estimate of the Oalr. Ridger newspaper.
The testimony was sometimes brilliant,
always heartfelt. Speakers talked about
cancer risks. damage 10 the environment, the
possibility of nuclear accidents, and the need
for disarmament now that the primary
adversary had dropped out of the game.
In the afternoon of the second day
srudents from Oak Ridge schools testified a1
the hearings. One student presented a petition
with 65 names of students against Complex
21 in Oak Ridge or anywhere else on Eanh.
Several high school students also testified at
the hearings, all opposed to the planL
The DOE will ruei~t written comme111s 011
tht Rocky Flats pluto11ium plant rdocatio11 until
Ocrotn~r 30. Mail r.omme111s to the Dtpartmi!fll of
Energy. clo:
Oak Ridgt E11vira11111t11tal and Ptace Alliance
Box 1101
KnoX\/ille. TN 37901
T~ Chattooga Riw!r Wattrs~d Coalitio11
Box368
Clayton, GA 30525
PLUTONIUM OR. .. NO!
Narun! World Ne..,, Service
"Please let me introduce myself. I am
Plutonium, the God of unnatural death and
suffering."
The black-robed figure with the grisly
skcleial face stood before the impassive
bureaucrats presiding at the "Reconfiguration
of the Nuclear Weapons Complex" hearings
in Oak Ridge, Tennessee. At issue was the
future of the nation's nuclear weapons
program, specifically the plutonium
processing facilities at Rocky Flati.,
Colorado. The plant has contaminated its site
in Colorado and has to move. The DOE is
considering locating it either at Oak Ridge or
the Pantex plant near Amarillo, Texas.
For the first rime ever, the Depanment
of Energy (DOE) had called for public input
on the future of the program. The agency
scheduled 15 hearings around the country.
TheorericaJly, they would listen 10 what was
said and consider the opinions offered in their
program and policy decisions.
People responded, aroused through the
effons of area peace groups spearheaded by
the Oak Ridge Environmenuu and Peace
Alliance. The hearings were scheduled to last
one day. Because of the outpouring of public
Tai(, 199 1
"WE DON'T BUY YOUR LINE"
The Appalachian Power Company
wants to build a 765,000 volt power line
through southern Wes1 Virginia and
southwestern Virginia. The tine is ostensibly
10 provide extra power in Richmond and 1he
eastern pan of the state of Virginia.
To sell their idea, the ucility company
se1 up a series of hearings along the line's
proposed route. They met with solid
opposition aJI along the way.
The company came to the meetings
well-prepared. They brought a 30 page
handout, coinplett Willi ~li~.'gl-Jphs:'~d
maps. They also distributed a report. "Faces
on EMF' (electromagnetic fields) to dispute
scientific evidence that high volrage Lines
cause genetic damage and degenerative
disease.
But the people were not buying it More
than 50 people opposed to the power line
showed up at the meeting in Giles County,
VA and 300 people attended the meeting in
New Castle, VA. Another meeting in Hinton,
WV also brought out strong opposition to the
line. A meeting in Monroe County, WV was
canceled because hearing officers feared
violence. The meeting was rescheduled,
however, and 300 people peacefully declared
their strong opposition 10 the power line.
As well as health concerns, people
attending the hearings feared that herbicide
spraying would contaminate their water
supplies, and that the power lines would mar
the scenic beauty of their area, which they
considered an imponant asset. Critics also
questioned the value of the plan, saying that
the new power line would encourage higher
levels of energy consumption and sidetrack
attempts to promote energy conservation.
Baud 011 a report ill the New River Free Pre,;.,;,
available from Box 846: Blacksburg. VA 24063.
1165 MEGAWATTS OF
POLLUTION
Nawn.I World New. ScMc:e
The Blue Ridge Environmental Defense
League (BREDL) is warning thar Duke
Power Company is planning to build a 1165
megawau electric generating plant in
Lowesville, NC in the piedmont county of
Lincoln. The plant would be fined to operate
on either diesel fuel or natural gas, but the
primary fuel source would be diesel. When
running on diesel fuel, the plant would tum
out 4,278 pounds of sulfur dioxide per hour,
according to BREDL director Janet Hoyle.
Sulfur dio,ude is a main component of the
complex of pollutants that produces acid rain.
The plant is proposed as a peak power
generating plant. meaning that it would only
operate at times of peak power demand when
electricity is most profitable. Duke originally
asked that the plant be allowed to operate
3,500 hours per year, but later reduced their
request 10 2,000 hours per year.
The proposed site for the plant is 56
miles southeast of the Linville Gorge
Wildeme:.s .Arca. Data collecred by Duke
Power and the NC Department of
Environmental Management (DEM) show
that prevailing wind patterns would bring the
acidifying pollution directly into the Class I
wilderness area. In their initial application.
Duke admitted that operating at 3,500 hours
per year, the plant would inetcase acid
deposition in Linville Gorge 400-500%.
Even at the scaled-back operating time, acid
pollution from the plant would be
considerable. The US Fore.st Service will
have the right to review the plant to see if it
would adversely affect the air quality of the
gorge.
For mare information·
Bl~ Ridgt E,wironmenra/ Dtfe11St uag~
Box8JJ
Gltndalt Spr111gs. NC 28906
�DYING SOILS, DYING WATERS:
Natural World r-iews
SPECIAL REPORT
Pollution, Collusion, and the Future of the Eastern Forests
by Emmett Greendigger
The 1990 Clean Air Acl seemed to
many citizens to be a sign that lhe federal
government would finally begin to rectify a
decade of willful neglect of envirorunenlal
issues. Now, however, little more than a year
after the act's passage, scientists are
beginning to conclude that the reductions in
atmospheric emissions mandated by the bill
will not be sufficient to protect sensitive
forest areas or mountain streams.
Resean:hers are discovering alarming
damage to forests and streams, damage that
to a great extent was ignored or soft-pedaled
by the government studies that led to the
Qean Air Act, and many scientists and
environmentalists charge that the research on
the effects of acid precipitation carried on by
the Reagan and Bush administrations was full
of design flaws, done in collusion with
industry, and guided by politics more than by
objective science. They charge that the
research was, in effect, rigged in favor of
"business as usual," rigged to such an extent
that many feel that the Oean Air Act is merely
a baby-step toward protection of the natural
landscape.
Scientific srudies of atmospheric
deposition began in earnest in the late l 970's
when the governments of US President
Jimmy Carter and Canadian Prime Minister
Pierre Trudeau initialed cooperative research
of the freshwater acidification that was
beginning to appear in eastern Canada and the
Adirondack Mountains of upper New York
State. The bilateral rcseareh was carried out
with the understanding that by 1980 an
agreement to reduce sulfur emissions by 50%
would be in place in ordec to protect
freshwater bodies in eastern Tunic Island.
But the regressive environmental policies of
the Reagan administration delayed nnd diluted
the bilaternl rese~. and several imponam
US researchers were fired from the study and
replaced by scientists who were willing to
tolerate the new administration's stalling.
Throughout the I 980's, to deflect crittcism,
Reagan's people pointed to the $570 million
National Acid Precipitation AsS¢ssment
Program (NAPAP) established by Congress
in 1980.
By 1982, the US-Canada project had
been terminated. [n its place was I\APAP.
whose smted purpose was to gather a
database of information about the effects of
atmospheric deposition to guide Congre~s
through the rewriting of the Clean Air Act.
llowevcr. throughout NAPAP's history,
scientisis of both the public and priv:11c
sectors ha~·e tried to \\1lm environmentalist,
of collusion between government and
indwmy on the study. Funds from electric
unlity companic~ and the papc-nnaldng
industry - obviously not dis1nten.:stcd
observers - backed large portions of the
study, ,, hteh intlucnccd the condusions
brought in by the NAP AP research. These
charges are based in part on the otherwise
inexplicable w:iy that NAPAP nam)\\t!d thc
Xn111nf1 )0111110{
ne:::
==
scope and range of acid-induced forest
decline studies. Vermont's camel's Hump
and Hubbard Brook in New Hampshire were
omitted as study sites, despite the fact that
these rwo eastern sites have the longest
record of soil changes related to acid rain.
Until 1986 forests in the Ohio River Valley the source of many of the pollutants that
cause acid rain - were not studied, simply
because there had been no papers published
in scientific journals suggesting that there
was a problem in the region.
Scientists also assen that the results of
the research were manipulated by a design
flaw: NAPAP's forest studies were limited to
a single measurement of the nuaieru content
of the soils at study sites, rather than a
methodology developed in Europe which
measures the rate of change in values over
time. Again, it is difficult to figure out why
NAPAP researchers chose the older method.
when a study of true rates of change would
have been far more useful to Congress.
Not until 1985, halfway through the
research period, when William Ruckelshaus
replaced Anoe Gorsuch Burford as
administrator of the EPA, did serious
research into forests and soils begin in
eamesL But by then it was too late. There
was little time for the imponant "reality
checks," field work, or the peer review and
publication required by NAPAP of all its
researchers. Consequently the Clean Air Act
was rewriuen while important new findings
about acid-induced forest decline were still
being evaluated.
Nonh Carolina State University
pathologist Roben Bruck received NAPAP
funding for seven years lOstudy forest
decline in Kalllah's high-altitude spruce-ftr
forests. I !is findings were largely omitted
from NAPAP's final repon to Congress
(despite the fac t that they were completed,
tested, nnd reviewed as specified by
NAPAP).
The final repon asserted that an
invasion of aphids was responsible for
spruce-fir deaths on some of Kaufah's
highest peaks. According 10 Bruck, this flies
in the face of the research he submitted 10
NAPAP, which showed that only 35% of the
dead trees at such sites as Mount Mitchell,
Grandfather Mountain. and the Grc:u Smokv
Mountains National Parl.. were infested with
aphids. What Bruck found were soil pH
levels as low as 2.7 and 2.8 and rampant
aluminum toxicity levels in the forest soils.
(See Kattialt /()11mal #9). This kind of data,
for obviou~ reasons, is not pleasing to
electric utilitr and paper companic~. and
evidently the .government shan.:s the corporate
distaste for emissions reductions. a~ it chose
rather to blame nature for fon:M decline in
Katuah.
Bruck and other scientist~ now tlclie,e
that one of the m:ij(.)r cause~ of fir die-back
and forest decline in eastern Turtle lslnnd 1s
the change m soil nutnents that occurs a~ lhl"
soil becomes increasingly acidic. Nurogcn
compounds found in acid min an: 1hought to
be a primary culpri1. Levels of nitrogen
exceeding by 20 to 40 times the wnounts that
soil could assimilate have been found in
declining forests all over the East. These
findings correspond to research results in
Germany, too, where nitrogen deposition is
thought to be a primary factor in the
catastrophic waldsrerben ("forest death") in
the Black ForesL Recent European findings
also indicate that in order to halt the damage,
nitrogen emissions must be brought down as
close as possible to the levels found in
unaffected soil communities.
Despite all this, NAPAP still seems
determined to understate the problem. In a
position paper published last summer,
NAPAP officials stated that Eastern forests
do not show any "widespread problems," a
position that seems unforrunatcly consistent
with their apparent lack of concern about
forest decline. Already, the much-ballyhooed
Clean Air Act begins to look like nothing
more than a "first step" toward reversing the
acid-induced damage to the forests. Scientists
now believe that nitrogen emissions must be
reduced by 75% (rather than the 15-25%
required by the Clean Air Act) to halt the
damage from atmospheric pollution.
In contrast, the NAPAP repon to
Congress stated that fonnerly "nitrogen
deficient" soils in commercial pine forests in
the South were being "enriched" by nitrogen
deposition, and its comments about the
effects of nitrogen compounds on other forest
types is so rife with qualifying phrases like
"might ...could...potentially" that it seems
bent on dismissing or discounting the
findings of many of its own researchers.
It seems that it will be quite some time
before we will see any tightening of the Clean
Air Act's controls on nitrogen emissions.
Meanwhile, concerned researchers believe
that eastern forests will collapse within fifty
years, as undernourished and weakened trees
give in to insects and disease, not to men1ion
a newer nemesis: lhe stress from climate
changes associated with the "greenhouse
effect."
As if the sl)\.-Clre of forests thinning,
browning, and dying were not enough, it
also appears chat Kauiah's seemingly pristine
mountain stream.\ are also extrJordinarily
vulnerable to the effects of acid pn.-cipitation,
A spate or recently released studies shows
thc11 extensive damage has already been done
to manr headwmcrs and streams in the
Central and Southern Appal,1chians,
including heavy losses to native brook trout
popula1i(.)ns. Like the forest rescar\:h, these
studies indica1e that the emissions reductions
mandated by the Clean Air Act \\ill barely
begin 10 solve 1hc problem. 111c dire
condi1ion of Appaktchi,1n mountain \\aters
has been rnost thorough!)' documentL'<l by Dr.
James Gallov.uy of the Environnk'nt:il
Sciences Dcpanmcnt at the University of
Virginia. who since the mid-1970\ h~s
published widely nbom Lhe many ,1spccts of
the acid precipitation problem. In 1979,
rnrr.
1
in9c 22
-
1991
�Galloway and a research team began the
Shenandoah Watershed Study (SWAS), a
;om1 project undenaken by the University of
Virginia and the National Park Service 10
"understand the processes that govern
b1ogeochemical cycles'' in the streams of
Shenandoah National Park (SNP). Since the
SNP receives the highest sulfur deposition
load of any national park. the SW AS turned
out to be a far-sighted study of the potential
effects of acidification in freshwater aquatic
ecosystems in the Southern Appalachians.
After a decade of research, the final SWAS
repon indicated "a poor prognosis for aquatic
watcrsystcms in Shenandoah National Park,
due to a combination of watershed sensitivity
and elevated acidic deposition."
The Galloway team concluded that 1hc
dcposi1ion of sulfur, hydrogen, and nitrogen
had increased as much as tenfold from
preinduslrial levels. The SW AS process of
sampling streams on a weekly basis over the
ten years of its research enabled it to make
three primary conclusions: "1) that a large
number of SNP streams were poorly
buffered against acidification; 2) that the
acidification process was being temporarily
delayed by sulfate re1en1ion in v.a1ershcd
soils: and 3) that the acidification of SNP
streams was an ongoing process.''
SW AS researchers predict that some
38% of 1he streams will end up with pl I
level~ below 6.0, the "biologically critical"
level for such streams, while the pH levels of
25o/i: or the streams will decline 10 a pl I level
of 4.7, near-total acidity.
In 1987, 10 broaden his study area,
Galloway and his researchers and a crew of
volunteers from Virgioiu's Trout Unlimited
organization began to monitor 350 streams in
Virginia's mountains. Preliminary repons
were alarming. The researchers found that
93% of the streams were sensi1ive to acid
deposition, and that some 49% of those were
extremely sensitive. Only 7% were found to
be adequately buffered by watershed soils.
Additionally, 10% of rhc streams were
already found to be acidic; in a natural s1ate
3% or less would be normal.
Galloway then chose 65 of those
streams for further monitoring. In June 1989
his research team reponed its findings,
concluding tha1 in spite of the fac1 that the
state's mountain streams drain "relatively
TnCt, 1991
pristine catchments proteeted from direc1
man-m.'lde impacts," they were ''receiving
heavy loads of sulfur from man-made
sources." They predic1ed that, assuming
l 990 deposition levels, at least 32% and
possibly as muny of 88% of the states 450
native trout s1reams will become acidic, with
pH levels 100 low 10 support the forage fish.
trout, amphibians, and aquatic insects who
presently live in and around these streams.
We can expect to see che same here in
Kaufoh, and soon. The Great Smoky
Mountains National Park receives the second
highest level of acidic precipitation of any
region of the eas1~rn United Srntcs. While the
lower deposition levels in Katuah have
delayed the kinds of effects seen in Virginia,
as early as 1978, NacionaJ Park Service
researchers had no1ed 1he poor buffering
capabilities of the streams in the park\ higher
elevations. And in 1984, EPA researchers
found the Davidson River near Brevard in the
French Broad River watershed had a pH level
of 6.55, dangerously near the biological
threshold of 6.0, placing it in 1hc "extremely
sensiuve" range.
According to scientists. this rrcnd will
worsen with 1ime. Among them, conscrva1ive
estimates hold that sensitive streams in
Kattiah's watersheds will undergo coipplete
alkalinity loss within 40 to 50 years. Since
levels of acid deposition follow a nonh-south
gr.tdient along the Appalachian chain, we can
look to moun1ain s1reams farther nonh to
predict our own future. In the Pennsylvania
highlands, researchers found no living trour
in 20%.ofthe
headwater streams
and concluded that
"the streams having
no fish as a group
had significantly
lower pl-I and
alkalinity and higher
dissolved aluminum
than those with
fish."
More ominous
evidence comes
from West Virginia.
According to Don
Gasper, a fisheries
biologist with the
Wes1 Virginia
Department of
Natural Resources,
the Cranberry River
rqrinllXI rrorn TMG/acu,J E.rr01ic
in the south-central
pan of the stale is
already "lost." Fish
population data for the Cranberry have been
kept since 1957. making it one of the few
eastern rivers for which historical change can
be documented. Over the past 30 years, fish
biomass in the Cranberry has decreased from
15 pounds per acre to less than five pounds
per acre, and 1he number of fish species in
the river has declined from 15 to eight. Since
the Oanberry drains one of the largest
wilderness areas in the East, Gasper believes
that "the only disturbance in that watershed is
that acid rain has been falling on it for 40
years."
The higher deposition levels in the
north account for the rapid changes and
drastic losses, but Katuah's lower acid
deposition levels do not mean that we will not
see similar effec1s. In fact, the reduced pH
and alkalinity levels found now in our
streams are familiar 10 chose who have becm
tracking the nonhem streams for the pasr
decade. According to Mark Hudy, a fisheries
biologist who studied the St. Mary's River in
Virginia as it died from acidification, "The St
Mary's may be a precursor of things to come,
what we'll all be looking at in 10 years...the
water quality on the St. Mary's when I
sampled the river 10 yean; ago was like what
we have now on rivers farther south."
Whal can be done 10 reverse the
acidification of Katuah's streams? Can we
learn anything from the damage to northern
streams? Most scientists arc pessimistic.
They lament that the region's streams were
neglected during the I980's as the Reagan
and Bush ndministra1ions stalled essential
environmental research. And, like their
colle,igues in soils and fores1 research, the
freshwater biologists do not feel l_ha1 the
reduc1ions mandated by the Clean Air Act
will be able to reverse the damage done. They
believe that a 70-80% redui;tion in emissions
might begin 10 restore acidifying streams.
According to Rick Webb. professor of
Environmental Sciences at the Universi1y of
Virginia, the n:quired 50% reduction in sulfur
emissions will mean that "only a small
number of the strea,n~ will incrca-.e in
:ilkalinity; most will still decline."
The state of West Virginia and the US
Forest Service are trying mitigation measures
- adding limestone to streams and lakes to
bolster their alkalinity - to reduce lhe damage
done by acid precipitation. But this method is
costly and strictly temporary. It is not a
means of rcs1oration for mountain streams.
Most biologists feel that the the money and
effon devoted to mnigation would be better
spent on funher research, and they believe
that only one thing will begin 10 save
freshwater ecosys1ems in the East: drastic
reductions of acidic emissions.
Political analy~ts think it unlikely that
there will be any funhcr emissions control
measures from Washington for at leas, a
decade. They point out chat even the Clean
Air Act levels represent a compromise, that
allies of the coal and u1ili1y industries
auempted to drive sulfur emissions
reductions as low as si:it million tons, from
the original call for a 12 million ton
reduction, and did succeed in having the
number sliced to 10 million ions in the finnl
version of the net.
This does not leave many scientislS
optimistic about the future of forests and
streams in the East Aske.cl if he 1hough1 that
Southern Appalachian streams would ever
recover, Jim Galloway replied, ''Some will
recover," he said, .. but not most"
It appears that after the long twilight of
environmental neglect in the 1980's, the
Clean Air Act is a case of "roo little. too late"
- a political pacifier too rife with compromise
and collusion to address in any honest,
meaningful way the damage already done by
acid min and atmospheric deposition - not to
mention the damage not yet e1,ident and the
damage still occurring.
An old maxim says tha1 politics is the
an of compromise. But unless politics can be
put aside, dead forests and dead streams will
bear out another U\lth: nature bas its own
bottom line. And nature bats last. /
X.Otuaf, )ournn( poCJC 23
�SONGS IN THE WILDERNESS
From the time I was two years of age J
spent most or my childhood summers on my
grandparent's farm in nonhem Colorado. In
the small town where I lived I was
surrounded by a warm extended family.
There was plenty of activity and always
another child to play with. But on the farm
the days dragged on. l can remember walking
up the dirt road away from the farm, acutely
aware of my loneliness, feeling overwhelmed
by the vastness of the rolling hills and
endless grasslands that extended for miles in
every direction. It seemed that I moved
aimlessly through a landscape which had
nothing to do with me. In this
self-consciousness of monality I became
aware of myself as separate from nature. It
was a moment of primal loneliness such as
everyone must face.
This modem human condition is not
that far removed from the tribal legacy. We
still require a personal initiation, a way for
each person to make peace with the natural
world. We have separated ourselves by our
ability to create worlds outside the cycles of
nature, yet ii is our creauve abilities that offer
us ways back in - into wholeness, communication and love. The pathways, the links, the
mediations, the magic needs to be made at a
personal level. We must ovcreome our animal
fear of isolation and death, and reach out with
our consciousness if we are to mature as
human beings. IL was at this moment of acute
loneliness that I first began to sing to the
Eanh and the sky.
I found that the ttan~fonnative power
of song was miraculous. From that day on,
there was a connection for me between the
Earth and my walking on the Earth and the
song. I remember walking down that same
din road in a state of bliss, singing my heart
out in thanksgiving for yet another spectacular sunset I found that when I sang, the
world seemed 10 light up and lighten up.
Phenomena that was of n transitory nature,
such as a cloud shadow passing over a
rolling hill, was suddenly revealed to me in
breath-catching splendor. Sometimes I sang
loud, sometimes soft. Sometimes r skipped
and sang, or danced and sang at the same
time. Special evencs, such as the bright
crispness after a summer thunderstorm called
for celebration songs. There were songs
waiting for me everywhere; songs in the elm
grove in the pasnm: and dJffcrcnt songs
down by the river.
Singing is a great protection. It sets up
vibration which cuts through time and space.
With our voices we extend the boundaries of
our bodies. In metaphysical terms, singing
causes the aura to radiate, which strengthens
the body.
In ancient primitive societies, everyone
danced and sang their feelings about the
inevnable passages of life. There were min
dances and war dances and songs to help rhe
com grow. There is evidence that the use of
music as transforming was much more
sophisticated than the simple melody, lyrics,
and rhythm format that we use today. ror
instance, at many ancient sacred sites the
acoustics arc very unusual. Circular walls
and passages can warp, bend, and amplify
sound. ln such a place, a single voice could
have created modulations, ovenoncs, and
vibratos. Add on the possibility of a chorus
with echoes, a drum or two, and a flute, and
the sound must have been magnificent. What
these sounds were used for, whether for
healing, initiation rites, or simply for the
sheer joy of creation, we no longer know.
The Peace Chamber being built by
Joseph Rael, at the Earth Center in
Swannanoa, NC and scheduled for
completion this fall, is a modem example of a
Native American sound chamber. Joseph's
vision of an oval shaped sound chamber has
resulted in the construction of 17 of these
chambers worldwide. The purpose of each is
to amplify chants for world peace. I visited
the roofless building at the Earth Center in
spring. Even without a roof, and possibly
because of the circular walls, the acoustics
were already unusual. Also worth noting is
that the chamber is on a very potent earth
energy site. The combination of sound, eanh
energy, and architecrual design should pack
some real power into songs for peace.
Looking back at my childhood songs
from the adult perspective, I realize that the
singing put me into an extended altered state,
that it was magic at its height. ft pulled me
completely out of the depression of loneliness
and gave me practical tools for survival. It
taught me to appreciate solitude. It is only in
solitude that songs come to me again. If there
is a song waiting for me, J try 10 leave my
adult cares behind and enter into the woods
with the innocence of a child. I make no
judgement about the quality of my voice or
how ridiculous I might sound if someone
should happen to hear me. There is a great
joy and freedom in this.
by Charlotte Homsher
Dnawmg by Rob Mcs,ick
/
(<ontin~ rram l"'i• 9)
We must convince the public and our
officials that a healthy environment is an
absolute requirement for a healthy economy
and not the other way around. The measure
of what should be done 10 protect the
environment is nor a mailer of good
"business as usual" economics.
We must work ar the local level to do
whatever is possible to move toward a
society that protects its ecosystems.
We must lower as quickly a.\ we can the
strains society places on our ecosystems.
This includes land use practices, development
of less damaging and less energy intensive
transponation, protection of enough critical
area 10 suppon all native species, and
controlling our population within geographic
areas so that the carrying capacity of the area
is not exceeded or is balanced within a larger
regional complex.
Finally, we must lead in an accelerated
movement to lower the environmental impact
of human habitation on Eanh. This involves
limiting the numbers of of humans Earth is
.
JCnt.i'mfi Journnl pQ(Jc 24
asked 10 suppon, making marked
improvcmcnis in our use of natural
resources, and bnnging human activities
down within a safety buffer set by the rates
of geological, geochemical. and biological
processes.
John Freeman is 1he chair of the Pisgah
Group of the Sierra Club. lie was a
profcs.'ior of billlogy at Wimltrop College fnr
30 years. He is al.w uwhor of 1he b()<J/c
Survival Gardening, which he and lu"s 11'ife
Grace self-published. The Freemaris are
presemly retired in Brevard, NC i11 the
headwaters of the French Broad River
waterslted.
This article 11-as reprimedfrom
Foor notes. the 11cws/e1ter of the North
Carolina Clwp1er ofthe Siella Club. The
11ewsletfer is al'ailable to Sierra Club
members ill the Stale For membership
i11fonnatio11, write the Sierra Club, 530 Bush
St ; San Francisco, CA 94108.
(conllnucd from P"te 11)
Overall, I think it was Sequoyah
himself who best evaluated thi: impact of his
\\1'lting sy:acm: ''What I am doing will not
make our people the less respected."
- r«orded by OW
Tom Undi'rwood. a liftlong rt.<id,·nt of the
Qua/la Boundary Rt.<en•aJion has always been
rnlt!rtsred ,n tht Clu:rol.Lt! cultural and arti.<tic
traditions. lie 1s a con1tnuing .rouru of knowledge on
the old wuys oftht tribe (stt Kn1tfah Journal 115) as
wdl as be1n11 a mo1or suppoNu of conttmporary
Indian arnsu.
1'om had ,.,;urn a manuscript for a hworical
booklet on tk lift qf St!quo>·ah which was,,, his
Mt:d1cint: Man Craft Shep the night tht! building was
thstroycd byjirt!in 19..~Z. llt: has since bun
rebwlding hisf/lt!s on the nativt! gcmus. llt! is ._·ell
acquaintt!d With thl' life of ti~ man who brought 1k
Chuoktt 1ht ,.,illt!n "'ord
:Fa(f., 199 I
�S00YEARS OF
RESISTANCE!
In October of 1492, as we all learned in
grammar school, Christopher Columbus
sailed the ocean blue and landed in the
Antilles to become the first European to
record his encounter with the land and people
of the Tunle Island conrinent.
Of the land he found, Columbus wrote:
"Large and very green trees, and great
lagoons, around which the trees stand in
marvelous groves. Flocks of parrots darken
the sun and there is a marvelous variety of
large and small birds, very different from our
own; the trees arc of many kinds, each with
its own fruit, and all have a marvelous
scent."
Of the native people he met in the
Antilles, who later were named the Taino,
Columbus wrote: "They are so affectionate
and have so little greed and are in all ways so
amenable that there is in my opinion no better
people and no better land in the world. They
love their neighbors as themselves and their
way of speaking is the sweetes1 in the world,
always gentle and smiling."
Within a year of Columbus' landfall,
the "miraculous groves" were gone, cleared
to make way for the rancheros and
plantations that would make the large
contingent of Spanish seulers wealthy, and
mining had spoiled the "great lagoons," not
to mention rivers, mountains, and native
farmlands. Within that year too, several
thousand Taino were shipped 10 Europe as
slaves, marking the beginnings of the slave
trade. Those who remained fell victim to
European diseases against which they had no
resistance, and to the barbarism and tyranny
of the colonists.
Thus was set the pattern of ecocide and
genocide which has been the dominant force
in the modem history of the Americas. As the
500th anniversary of Columbus' "discovery"
of the "New World" approaches, it appears
unlikely !hat the myriad official festivities
sponsored by governments of Europe and the
Americas will expose the darker legacy of
~uropean conquest. What they will offer
instead is a "QuincenteMial Jubilee" marked
by all the hoopla, pride, and patriotism that
modem technology can stir up.
fo!C, 199 1
r However. a grcA1nd weft qf publi{ ,
opposition. led by moigendus groups in
Nonh and South America, is gathering force
to assure that the celebrations do more than
glorify the ecocide and genocide wrought by
Columbus and the other colonists and
missionaries who followed him. In July of
1990 representatives of 120 indigenous
nations, tribes, and organizations met for the
first time in Quito. Ecuador to discuss their
peoples' slruggles for self-de1ermination and
10 organi1..e a unified lndi:tn response to the
official 1992 Jubilee celebrations. Their plans
call for alternative gatherings 10 celebrate 1he
resistance chat has enabled Indians 10 survive
the centuries of genocide and opprei.sion chat
1hey have suffered at the hands of the
Euro-Americans.
The coali1ion is also recalling that many
myths and prophecies of native peoples
throughout Turtle Island say 1ha1 chis period
of oppression would la.~t for 500 years, when
it would be replaced by a period of change
("Pachakutek'.) that will lead ro a better life
for the people, a life lived once again in
harmony with Molher Eanh.
At a time when the Euro-American way
of life is threatening lhe survival of all
peoples and of the planet itself, we all would
do well to listen and 10 follow lhe example set
by the indigenous people of a more
harmonious way of being.
It is up to us to make 1992 the first year
of Pachakutek, not the 501st year of
colonialism.
Resource pacuis for those inttrtsted in
organiting local alttrna1i11ts to the official/ts1111i11ts
art availablt from the following:
- Scarborough Fortign l,fiS$ion; 2685
Kingston Rd.; Scarborough. 0111ario. Canada MI M
IM4. Jnclude a nwney donotion 10 CO\ltr prillting ONJ
postagt.
- Cltrgy ONJ Lairy Concerned; Box /91J7;
Decatur, G~ 3003/ for $5.00 postpaid
The Sowh and Mtso-American Jndim,
Information Ctnttr. which strvts as a liason betwun
Indian people of the sowhcrn and the northern
con1intn1s. Is a good sourct of1nforma1io11 aboUJ the
alttrnativt ac1ivi11es plan11td throughow the
Americas. Write to SAJJC: Box 7550, Berktlty, CA
94707.
1/'Jf)U art illltresttd in helping 10 organiu
ahernativt 1992 t~nlS in Kataiah, write Jeff Smith at
207 Coxt A~.: Ashevillt NC 28801 or call (704)
259-5333.
- by cmmtll Grundiggu
Save James Bay
Stop Hydro-Quebec!
Ancestral lands of the Cree and Inuit
cultures as well as the entire James Bay
ecosystem are being threatened by a
mega-hydroelectric project known as the
James Bay Project James Bay, a shallow salt
water bay which forms the southern tip of
Hudson Bay in Canada, is the largest
nonhcrn river drainage system for Tunic
Island. Fresh water from vinually every
major river in the hean of 1he continent flows
into James Bay where it mixes with the Bay's
snit w:lter over marshy tidal flats to create a
vast and diverse ecosystem.
'These rivers make the Bay a rich
ecosystem teeming with caribou, moose,
:i: ~;wer as wellbearseals.1he manyl3cluga
as
walrus,
whales, polar
and
anadromous
fish that return from the ocean 10 spawn in
the fresh water rivers of James Bay. This is
also the nesting and s1aging ground for the
'central flyway' for most migratory birds
from geese and ducks to some shore birds
who may carry ou1 a migrncion that brings
them as far south as Tierra del
Fuego.....(Thc land around James Bay) has a
dclica1e ecology of coastal mmhes, muskeg
and pinelands that provide a rich garden in
which the animals and Native people have
lived for tens of thousands of years."
(Winona l..aDuke)
The fames Bay Project is a
mega proJect of Hydro-Quebec. Quebec's
Premier, Robert Bourassa. sees 1he entire
province as "a vase hydro·elcctrie plant in the
bud... ". Phase I (1971-1985) of the Project
has already destroyed a great deal of habiUlt
and lands. Phase II and Phase lll are even
more massive undertakings. Phase II would
impact an area greater than New York State
and New England combined and would
destroy 15 major rivers.
However, Phase III is the most
extravagant. h is a $JOO billion scheme to
build a 100 mile dike across the mouth of
James Bay so that freshwater from 1he Bay
can be pumped (possibly by nuclear pumps)
to the Great Lakes, and then to the Midwest
and Southwest United States!
This project if completed would cause
devastation of the entire James Bay
ecosystem which is the hean of the largest
remaining wilderness in Tunic Island as well
the cultural genocide of the native people
who would lose their traditional means of
subsistance through hunting, trnpping and
fishing.
Already ten thousand migrating caribou
have drowned crossing the Caniapiscau River
during a 1984 Hydro-Quebec water release.
If all the dams proposed by Hydro-Quebec
arc built, 350,000 square kilometers will be
directly impacted, Over 25,000 ~uare
kilometers \I.ill be flooded. Countless lakes,
ponds and temporary ponds will be
drowned. Critical wildlife habitat will be
fragmented and migration routes destroyed.
Destruction of chis habicat will doom
thousands of migratory bird~.
In September of 1990. the Canadian
National Energy Board approved the expon
of Hydro-Quebec electrici1y 10 the US. There
are formal efforts in Maine. Vermont, and
New Yorlc to call for the cancellation of any
contrnc1s with Hydro-Quebec. lndividuals
and organizations around North America art'
joining the fight to save James Bay.
For more informa1ion. contacr:
Northeast Alliance to Protect James Bav
139 Anrrim Street
/
Cambridge, MA 02139
..
(617) 491-553 I
•
X.Ot uc:ih Journot J>CIIJC 25
�. ",
DRUMMING
LETTERS TO KA TUAH
Dear Kmualt,
This kulwie says that idle hands arc the devil's
wockshop when iJs preuy damn obvious IO anyone
who sits down and thinks about it that idle hands nrc
definitely not a workshop and that the devil's
worbhop has m1111y many busy busy hands. Ovec
achiever type A workaholics with hyperactive
thyroids have predictably lllken over at the throUle of
neatly everything and ate proceeding to make the
world a miserable place to be for anyone who likes to
go fishing or read a boolt or simply to do her pan in
the effort to conserve energy by silLing down and
bcmg quiet.
Motorboats chum our lakes into oily froth.
AirpLllles arc aJmo:.t always whining in our cars. All
terrain vehicles defile the America others pass by.
shnttcring silence and leaving ruts that open into
gullies lhat are geo logical re minders of the passing
of some busy idiot who wos out SpiMing his wheels
and wasting all sorts of resow-ces when he should
have been home playing with his luds or l:lying in a
hammock.
Poople in general and rncD m particular QJ'C
taught that Ill order to be respected we should make
our mark on a world. The world is nlrcady llWkcd up
with graffitti-like doings of the do-do culture and what
we now need 10 learn moSt is s10pping. Don't just do
something, Slalld there.
Will Ashe Boson
Floyd, VA
DcarKmuoh.
Vour article about dowsing slruck an
inu:rcsting chord with me. I have been fortunate 10
get to hike with a group of Retired Citi,..cns or
Gatlinburg over the past sevcml months, and because
of that have met some very fascinating people not the
least or whom is a man named Herb Oabo, a real
mountain man who gi-ew up in the Roaring Fork
section of what is now the Great Smoky Mountnins
National Park:. He now lives in that same area about
two houses from the Park bouod:IJ'y. He still climbs
the mowitnins and walks the ridges almost every day.
At 80 he is still ahead of the pack except when he
siops IO share a bit of history or a talc of sons. It i.~
one of t!lcse talcs that came tO mind when I read your
article. Herb can divine for bodies! • and find them.
The rods arc held loosely in the hands and when he
comes IO the grave. they tum in. I have watched him
do this and it is exuemely fascinating.
The Parle Service asked him and Frank Cart.er,
another dowser. 10 help them with a cemetery in the
Roaring Forlc section which had been badly damaged
by tourists - roc:ks which were really old grave
m:utcrs had been knocklxl over and some even canicd
out of the cemetery. With 1he1r dowsing rods, Hcrb
and Frank were able to rcnlign the graves, replace the
m:IJ'kcrs, and arc now c:nrrying fill din to cover the
IOOlS and ftll in washouts caused by the he.Ivy lrllff'ic
of many feet. For the umc being. the ccmelCI)' is
fenced off and will be unul the n:pciiring and =ding
arc compleled. In that ccrnclct)'. thctc iS a grave for a
leg. A man lost his leg in a logging occident and
Xnti1af1 JounmC p119c 26
insisted on having it buried with a formnl funeral.
Herb u:11s another inlelCsting story about
finding the grave of Jasper Mellinger. Years ago
Jasper had "l:ud-by" his com crop and was going to
Nonh Carolina 10 work a few days tn a blacksmith's
shop. Instead of walking the long way around, he
took the "nigh" way through the hills. Art Huskey
had a bear uap set and Jasper got caught m 11. On
finding him there. it is alleged, Art or his son
knocked poor Jasper in the head with a pine knot and
buried him m a shallow grave. Herb was detenmncd
to find lhnt grave. long since heavily overgrown. He
walked the hills for about a year bcfo,e he loaltcd the
grave only 10 discover there were four bodies buried in
the =e area. He ha.~ cleaned out lllOUlld the graves
• and a path lending 10 them and 1s now placing
mnriccrs for t!lcse people. He has deccnnincd who
three or the bodies arc and will mark the other
"unknown: Hero is a real storehouse of knowledge
and mountnin lore.
Barbara Wickersham
DcarK01111Jh,
I read with great in~t the interview with
Tom Hendricks, "The Responsibilities of Dowsing,·
in the Summer "91 issue of Kmu.o.lt JournLJI.
Hoving recently writu:n IO the Amctic:ln
Society of Dowsers expressing concern at the
non-holiSllc actions of some dowsers, I found Tom's
comments cncoumging. I have been dowsing for a
number of YeaA, mostly locating with L-rods. More
recently I hnvc been conccntroting on trying to
undcrslll.nd Eanh energies. I rend, and dowse., and find,
but feel the need to work with someone who really
knows what they arc doing. Look forward to hearing
from you.
Yours sincerely,
Joy Doheny
DeatKmuah,
s
Something a wrong with the U.S. Forest
Service le:idcrship. They can't 11\llnage our forests
properly due to a spurious pl31l they adoJ)led 25 years
ago. h can be likened 10 a disease in its effccL Call 11
"clcarcuHLtS." Ever since they've been obsessed with
denuding our forestS. They promoted the spread of
this infection to colleges and univen;iucs th.It prcp:ire
future foresters. Certain limber interests, long
affiicu:d with th IS dlSCaSC. have wdcd and supponcd
the Fore.st Service leadership m iL~ addiction and arc
confusing us with a SS0,000.000 misinformation
campain. Their purpose: 10 cut the 5~ left of our
ancient forests at huge profits to them.,;elves within
the neitl 5 to 10 years using the befuddled Fo~
Service leadership to gnm their end.
Once it was the people and the Forest Service
versus timbcrers. Now it is umbcrcrs and the Forest
Service versus the people. A tide of public concern is
rising IO stem this disease in its devnsiation with
powerful mcdicruion to be pn:scribcd by Congress.
Previous prescriptions have failed because the Forcst
Servioc leadership refuses 10 swallow the medicine
that would return it to its fonner stnte ofhc:llth. The
"Santa Claus syndrome." of practically giving away
our trees hntvesu:d at our expense. is also of gi-eat
concern to people.
tn lodinnn 120,000 people signed petitiOns and
wrote thousands of leuets, including congressmen and
lhe governor, ealling for protection of biological
diversity and regeneration of old growth. A poll of
voiers 31'0und the Hoosier National Forest showed
69% are so upset they want to bnn all logging. The
entire congressional delcgnuon or fllinois is
demanding the Forest Service Stop being Sania Claus
with below-cost sales. Arl<ansas and Texas have asked
for a halt 10 clearcutting. South Carolina people arc
asking for a ch411ge m mn~cment. In North
Carolina over 16,000 people and over a thousand
businesses signed pctiuons in a shon period of time
10 halt clearculting. A number of Forest Service
employees and supervisors, not willing to allow this
disease to reach epidemic proportions. are organizing
and asking thru the infected leadership accept
prescribed congressional medication so that the Forest
Service can survive.
I must add that a number of private forest
growers with large and small forc.~ts arc not infccu:d
with "clenrcu1-1tis." They arc surviving low prices
caused by Rnst Service leadership direction. These
forests are a JOY 10 visit compared with the shambles
pre.sent m our ll3tionaJ forests. These many growers
arc not liqu1d3tors. They believe in a tomonow for
themselves and their children. Why can't this be true
for the nntional forests?
Grandfather and Grandmother, we have the
time. We love this land and want 10 leave it beucr for
our children and grandchildren. We've seen the umber
locuslS consume our forest before. It doesn't have to
happen to the Inst gr.md trecS standing. Th.rec bills in
commitu:c need support; HR 2S01, HR 1969, and
HR 842 to help k.ill the infoction. Three congressmen
10 reach arc Harold Volkmer. Eda la Gana, Goorge
Miller (House of Rcprcscntativcs, Wnshington. DC
20015). There arc also three senators; D.ile Bum~,
Pntricl; Leahy, and Wyche Fowler (Scn.,tc Office
Building. Washington, DC 20010). Even though our
hands arc tired and weary, \YOn't you pick up a pen
and write? Let's inspire them in Washington.
Bob Gerry
Franklin, NC
Drawing by Rob Messick
rnrc., 1991
�Dear Ka1uah.
A friend gave me his copy or your Summer'!) I
Ka1uah Journal. nnd I am impressed by lhe imcgri1y
of lhe journal. One of my grcn1-grnndmothcrs wns a
full-blooded Cherokee, plus my family hns roois in
1he Miami Nation. Sadly, I never paid any heed to
this heritage until the last yenr or so. though I have
always been an enrth person. ever drawn 10 nature fascinated by forcsis, ~ueruns, wild Iire, lightning. I
rc.ili:u: that this is pan of my being, and am
beginning 10 look more closely at the wisdom of
thOl,e who came before me.
I would hkc 10 know if a publicauon s1m1lar
10 your; cxisis in the Indiana region. I would be
interested in lellming more about my foreflnhcrs, but
I'm n0t too sure where 10 start. Thank you for :iny
help you can offer. and 1100k forward 10 hearing from
you soon.
Since my return home I have fell myself often
"losing focus· with nil the technology nnd
matcriohstic vibrations that surround me. I h3ve
found th3l one thing I can do 1s make my way to a
stnnd of treeS very ncnr here and allow myself 10
recapture lhc feeling of the Smokies, the •me·
I am working with the Appalachian Women's
Guild on the Monteagle Mountain ~lion of the
Cumberland Platc3u. It seems lO me, thot this
mountain could be an exemplary bioregional
devclopmen1 - it cou.kl become self-sufftcienL ll is at
this lime extrcmdy depressed economically which
Respectfully,
Jeff Zaclulry
Dcar Ka1uah.
IC I h:id closed my eyes and envisioned the
perfect. most harmonious appro:ich 10 life in the
Soulhem Appalachians I could not have crentcd :i
more beautiful image than lhc people who conlribute
10 your journal and those who arc the rtal members of
the Katu:ih Province. I think I hove found my venue,
and my only regret is that Tdid not have the courage
10 head such a wonderful movement myself.
I'm a graduate student at Appalnchian State
University in Boone, NC studying and working lO
preserve the biodiversity and ecology of these great
mounlllins. I have struggled with 10lerance of the
modern, dcvelopmcn1-00nsumcd elite of this town and
this region. I am so happy 10 find the power in your
numbers.
Please let me know more about your cause.
your people, and your apparent passions 10 prcscrvc
the way of the conscious man and womnn. I wnnt 10
be a part of the movement, and be counted among
you.
God Bless,
J1mmy Bnrbcc
-=----
Dear KaJuah,
I was recently introduced 10 your wonderful
publication and would like 10 know more about
K01uah and how I can become involved.
In the past it seems I made less lime for myself
10 read or enjoy the beauty or life nround me.
However, due 10 a recent car occident I've found
myself with the time lO do anything and the physical
ability 10 do almost nOthing.
So I n::id.
I probably never would have come 10 know my
world, or Katuah, if it were not for the accident and a
special man in Lake Toxaway who lOOk the time 10
talk 10 me about life, healing, and Ka1uah. For th:11 I
am very thank:ful.
I thank God as I grow physically and spiritually
stronger everyday, and look forward 10 living as I
never have.
Seize the Dayl
Paula Flanks
Dear K01uah,
I live in a very popul:itcd, "built-up· pan of
Florida. and decided in June to e,;plore the Smoky
Mounuiin.~ with my friend 10 Slill, nnd re-center
myself. We had a wonderful, amazing, and
lr.lnsforming lime • and while there I discovcrcd your
publication.
Tm!, 1991
Paintina by S\1$111 Adam
rediscovered there. The Olhcr is 10 open Ka,uoli
Journal lO any page and begin IO~. The
commitment :ind dedication to Life of your writcts.
people like myself - puts me back on my chosen
pnth. Thank you for sharing and afrummg.
Yours in light,
Susan Rueter
To the Editors:
I was given a copy or lhe Kaiuah Journal.
Spring, 1991. by a friend, Cicio Myc1~k. I have just
this morning read II and am moved to find such an
enlightened group ru work. II IS like finding a pan
of your family that had been ml$mg. r want to
connect with you as projects in which 1 am im,ol ved
p:irnllcl yours in this issue.
I include my story which r have JUSt wriuen
for the Episcopal Chwch. (see excerpt below) The
opposition to a hazardous waste incinerator (three
limes the size of any existing facility which promised
to take haw-dous waste from at k:asl 20 sta.ics)
which I organized, changed my whole life. I now
work full lime on establishing a true grassroots
environmental nerwork m Tennessee that will connect
with other similar networks nationwide. (Thank God I
hnve a husband who C113bled me lO give up my
gainful employment in order 10 do this volw:uecr
work.)
I attended the Episcopal Church Envaronmenlal
Conference ,n Kanuga. NC in April llihcte I met
Jeremy Rifkin, president of the Grecnho~ Crisis
Foundation in Washing10n. He invited me to auend n
conference in Wa.mington at the end or Scp!Clllbcr
lhnt will plan a grassroots Conunental Congress for
May of 1992. I Ulke great hope that this Con tinenlal
Congress will have sufficient impact on the political
paities to change the t.otal disrcgrud for the
environment (my opmjon) that both parties have been
exhibiting.
gives llS fcrtilc ground for movmg in lhc direction of
interdependent living.
I also work with a group which ,s creating a
vision of community when: physicnlly and mentally
handicapped and non-physically handicapilcd can live
in an interdependent relationship where the arts and
celcbrauon oflife you spcalc of will be an integral
part of our circular community. We will have a
biodynnmic farm, a gteenhou~. woodworking shop,
Appalach1311 cmfis, design and making of allcmative
clOthing for the physically challenged, a printing
operation. and opportunities and encouragement for
all 10 develop their individual spirituality in an
atmosphere or love.
In fighting the evil of the inciDCnllOr, people
were brought together who have the underlilanding and
cnprabililics or making the Biorcgional Economy or
the whole mountain IOP work along with the special
community.
I celebrate your enthusiasm, your dedication,
and your Being.
Light and Love 10 all of you,
Marilyn Williams
Chau.anooga. TN
~rpttdfrom Marily11 Williams' story:
Morion County LS an economically depressed,
rural county comprised of a long valley swrounded by
mounlllins, indented wilh coves traversed by the
Tennessee River. This topogniphy results in a
phenomenon cnlled thermal invCTsion. Very often,
tempcroturc changes will force the air down and hold
it against the floor of the valley so that it cannot
escape over the mount2ins. Any kind of smoke-t;toct
indu.«ry would be unusually bad ror the area. I blcr
lcamcd that lhcnna1 invcnion was ·no problem· for
those who warued to site a haz:lJ'dous wastt
incineralor on lhe TenllCS5CC River in our county.
(c:auinued on I"'&" 28)
JC.Qtuah 1oumnl
J)(IQe
27
�(continued from pa,:c 27)
I alt.ended a meeting of our County
Commission and heard lhe president of a commen:i:il
hllzardous was1C incinerator COfflJXUlY IC.Jl lhe
commission and all present he did nOl care whwier
we voted to have him there or nol; he certainly
wouldn't icll us he wouldn't be the.re. We later le:uned
the same group had been defeated in four olhct
counhcs through use of the Local Veto Option which
we voled to hnve him there or not; he ccnainly
wouldn't tell us he wouldn't be there. We lat.er learned
the same group had been defeated in four olhcr
•
counties through use of the Locnl Vct0 Opuon which
was a Tennessee law. We knew quiic well that our
legislature had jus1 removed this law that gave
citizens ~ right to protect their property ond lhe
health and welfare of lhcir children. This 1s a
constituuonnl nght bom of n Ocmocmcy.
I C:lmC from Ilic rooeting angry. I was angry
tlmt in a land where freedom was supposed IO nng
from every mounlllln IOp, a man could siand before us
and arrogantly icll u.~ he 11o us - in so many words •
gomg 10 force on us something that we knew would
dcsll'Oy our property values and endanger our
children., lives - and for what? For profit
• My anger 1ncrenscd with the rcalm1tion that
the citizens of this Staie have every right to expect
thc,r elcc!Cd, paid official\ to make laws to protect Ilic
Jives and property of lhe people of their Staie, I snw
ourselves in the posiuon of bemg forced to do the JOb
for ourselves.
I called a meeting or friends to organv.e n
protesL I sent announcements 10 both the
newspapers, but they did not print 1hcm, We had IS
people ai the rll'St meeting. We each IOOk
rcspons1bili1y or getting others at the next mccung,
and we prepared notices to be ID.ken to the papers. At
the ncxt meeting we h.ld 26 people to plan a town
meeting to discuss the opposition to the incinerator.
At that meeting we had press from lhe city of
ChatUlnooga and 400 orderly people. After that we
had the attention of the clcclcd offici.l!s and the loca.1
press and radio stations.
Two months later, at 7 AM over 3,000 finn,
but orderly, infonned people gathered in the .square at
South PilL~burgh to confront the rcprcsentauves of
FTI who came with armed Pinkenon gu:ll'ds, The
people with their children wore T-shirts reading,
"Two, Four. Six, Eight; WE WILL NOT
INCINERATE." Cars had bumper stickers saying
"DANGER - NO INCINERATOR." Posters staung
firm opposiuon were held high. Many wore gas
mask.~. A-:. representatives of the incinerator company
Milked into the building where they had come to
conclude the mlc or the propsed incinerator site, m on
orderly fashion. the crowd began to chant, "Two,
Four, Si~. Eight - WE WILL NOT INCINERATE!"
The day b.:forc the mlly a UPl reporter who
knew the area, called me and a.,ked me how mony
people J thought we would have a1 the rally. I said
that if--.c did 001 have 01 lcai.t 2,000 I would be
sorely disappointed. He laughed, saying, "If you ha\'c
2,000 people in Marion County come out for
anything, I'll be greatly surprised. Those people luve
never been togcthcr on anything."
When I arrived m South Piu.sburgh shortly
be~ 7:0Q that morning on June 14. 1990, I lil!w
people coming "in droves; as we say. They were
commg from all over in large numbers, and icars
rolled down my race because I knew m my hcal1 that
weh3d won.
Four d.lys laicr, F11 announced they would
not build in Marion County or "any of the
surrounding area."
... I saw interesting and miraculous things
happen in this united effort. I saw shy young mo°'.crs
come forward and tell me, "l"ve never done an),1hmg
like this before. I just Silly home and talce care of my
family, but I'm not Slllying there and watching this
Juppcn."
I saw them transformed into outSpOken,
tireless worker.; who conducted meetings in their
communities to get the word ouL Some or them
called me and cried at the heanless roccplion they
encountered sometimes in the bcgiMmg when they
called on bu.'ilnesspcople to put petition~ in stores or
to tallc at city council meetings; but they never guve
up. They went right back, and !hey bccnme StrOngcr.
as they were empowered b)' the love lhey had for thi:,r
children. It occurred to me at lhc time, if the Earth i.s
10 be saved, 11 will be by mothers and those who
share the feelings or mothers.
I saw children become awurc of somctl11ng
they hlld always Uken for gmntcd. School chil.drcn
made posters and wrote letters 10 elcclCd officials.
ng
They bccrunc int.:rc.,tcd in recycling. I saw a bondi_
of people joined by a common cuus.e. I sow a commg
together of people who would prohably never have
come 10 know each other. I sa--. a ri'i<! in the
consciousnCSli of people. Then: was an elevation of
sclf-e:;1ocm. Th.:se was a knowledge gamed thm one
person can still make a dilTerencc if the)' take the hand
of their brother/sister and slalld up for whal they
believe is righL Since the mc.mcmtor fight, I have
seen others tnke the mniaiive 10 sl:llld again.st other
1njustic.!s in their communit.lc.s. •
The People are Angry! A Monual on \Va.tre
llauvdou...t to tht Ilea/th of our Cllildren in itMetsu
i.s available from Tcnne:.scc Grassroois
EnvironmenUll Network; Boll 15038: Chaunnooga,
TN3741S
Get a set of 10 assorted
folding cards with
artwork you see in
I<atuah Journal.
• You1h Camps - ~ P,ogrem1
• Family Camps· Teach0< Tra.,,ng
• Communuy Programs
• Camp Slaff Training
• Outdo« Pn,gram Consulting
(Envelopes included.)
by Rob lJlessick
Send $11.25 postage paid
to:
RM DESIGNS
r.o. aox 2601
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end Earth OWOl8'l8$$.
celebrol1on. ldn&Hp and hope
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PO 8oK 1306
Galltnt>,,,g, terY10lSee 3n38
615-436-6203
BOONE, NC 28607
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grocery
NATIVE FLUTES
Two styles mode of cedar or walnut
woods in the traditional manner
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Sourwood Farm
Rt. 1, Box 172-L
Prospect Hill, NC 27314
(919) 562-3073
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446 c p;arkw•y craft ~ntcr • •uilc 11
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For more informalron;
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RDult 1. Box 61/
Whittier, NC 28789
(704) 4974964
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lloonc. NC 28607
:fnfL 1991
�,
-
0FFTHEGRID
SOLAR OVENS
by Dr. lnnnis Scanlin
This issue's 01/The Grid 1ues1 collUMis1
is Dr. Dtnnis Scan/ill, Proftssor ofApproprialt
Ttchnoloo at AppalacNIJJI State University;,.
Boone, North Carollna. Dennis is cwrrently working
on a project sponsored ITy the Su.sklinablt
Dtvtlopmelll Center of ASU to bring so/Ju ove11
ttCM()/olJ to the rural pu,plt ofGllllUma/a. Solar
o - ttcM()loo is pani&ularly appropriJJu in Ct111ral
America wlttn thert is a lot of s1111 and a probltm
with defortSiaJilJ11 as ptoplt u.sc rht forests to prqvide
woodfor cooki/11.
So/Ju ovens could, obviDu.sly. N>t ~ u.scd as
freqUUlll)I hut in Katwolt as ill Ca1ral Amtrica, bu/
rhty could ctrtamly su,,e as All OMXillary tltUf1
source IO ~ wed whutevtr possible to / - , ow
demands 011 wood, proflOM, oU ONl/or tltcrricity.
DtfortSIJJ/k,11 is IU)t cwu11tly a probkm lwre (~sides
timber sales), bUI It col/Jd ~CO/fflt OM if rht opdollS
of oil, propane and/or tltcrricily _,., too expensive
or IINIWlilabk, as is Ille t.aU ill rwol CcfllrtJJ
America. As Dr. Scanli11 lius IO poilll 0111, "lhtre is
"" silltlt tMTlJ fXIIUIUO.. 1ht suslDiJsabh t11tro of
our fwurt will come from a ~ f J ofsourcu. Solar
OVtftS w{J/ be OM of IN>U. •
·td.JimHou.su
Solar Cookers have been receiving a lot
of attention recently in both the developing
and developed regions of the world. This
attention is well deserved because these
ovens are a truly appropriate technology.
First of all, they really work. They are
also cheap enough to be accessible to
virtually everyon~ easy to construct with
locally available materials; simple to
understand and operate; utilize renewable
energy; and reduce our dependence on
centrally supplied energy or, in the
developing world, diminishing supplies of
increasingly expensive fuelwood, wi1hout
having any adverse impacts on the
environment They can be a pan of the
solution ro the many problems facing our
world.
There are two basic types of solar
cookers. The first is the direct or focusing
parabolic dish cookers, which are usually
about 4 feet in diameter and reflect all the
solar energy striking them onto a focal point
which is usually about 18 inches above the
center of the dish. A pot of food would be
supponed at this focal point. Their
performance can be very impressive,
achieving temperatures over 600° F;
however, they can onJy heat one pot of food
at a rime, can be difficult to construct, need to
be focused every 15 to 30 minutes and don't
work very well on panly cloudy days.
Effons 10 market these cookers have
largely failed because of their tempennentnl
nature and because people don't like standing
out in the sun while cooking. The whole
TaU, 1991
SOLAR OVEN
Drawing by DoMis Scanlin
process of cooking with these cookers is too
different from traditional methods.
The indirect or box ovens have been the
focus of most of the recent interest in solar
cooking. An indirect or box oven is simply
an insulated box with a glass or plastic cover,
and one or more reflectors to increase the
amount of sunshine entering the box. Food is
usually placed in dark colored pots with
covers. The pots full of food are then placed
in the solar oven and absorb the solar energy
entering the oven. These ovens reach
temperatures between 250 and 450° F, can
cook several pots of food at the same time,
work on partly cloudy days. aod are simple
and inexpensive to construct
Many indirect or solar box ovens have
been designed over the last few years;
however, most fall into one of two
categories: single reflecror or multiple
reflector.
The single reflector type is the least
complicated variety. It is an insulated
rectangular box with a shoe box type lid and
a single reflec1or attached to the lid. It was
first developed in 1976 by Barbara Kerr and
Sherry Cole of Tempe, Arizona and is the
design presently being promoted by Solar
Box Cooker International, 1724 11th Street,
Sacramento, CA 95814. They have plans
available for $3.00.
Plans are also available from Kerr
Enterprises, Inc., P.O. Box 27417, Tempe,
AZ 85282, (602) 968-3068. They also have
complete kits for a well designed cardbo:ud
oven for about $55.
Kits are also available from Basic
Solar, Harvard Square Suite 67, 1430 Mass.
Ave.. Cambridge. MA 02138.
Kits or plans are not really necessary,
however, as one could easily be constructed
with either cardboard or wood. One good
source of cardboard boxes is Xerox paper
boxes found in schools and businesses.
Banana or apple boxes found in the local
grocery store are also quite sturdy, as are
cardboard file boxes which can be purchased
for about $3.00 at an office supply store.
These boxes could be covered with contaa
paper or painted for increased water
resistance.
The box could also be constructed from
large sheets of cardboard or with peices of
wood. Plywood and lxlO's or lxl2's have
been used. There may be undesirable gases
emitted from the plywood, which would
contaminate your food, but I'm not sure
about this potential problem.
The box should be large enough to
contain the desired size of pots which will be
used. but not much larger. The inside
dimensions of the Kerr/Cole cooker
mentioned earlier arel8"x22"x7". This size
can hold 3-4 pots of food and can cook a
meal for 4-6 people easily.
Insulation on the sides and boaom of
the oven wiU help it attain higher
temperatures by reducing heat loss. The
easiest is Thc.rmax foil faced insulation
secured with foil rape (not duct tape). There
may be hannful gases given off by this and
(continued on page 30)
Xatuah 1ourna! om1e ? Q
�(coniinutd from page 29)
01hers have objected to its use; however I
have not noticed any strange odors or tastes
in food cooked in an oven insulated with this
material, and when I called the manufacturer,
I was told there have been no problems
associated with ils use.
Another insulation scheme is 10 use a
smaller box inside the outer one and put
crumbled newspapers or fiberglass insulation
between the two boxes. Still another is to
fold cardboard so that trapped air pockets are
fonned and put these peices into the bottom
and on the sides of the box. With !he last two
Home Power Inc., POB 275. Ashland, OR
97520; and The Solar Coo~ry Book, Beth
and Dan Halacy, Peace Press 3828 Wilat
Avenue, Culver City, California 90230.
A variety of foods including soups,
stews, bread, chicken, cakes, rice, potatoes,
lasagna, and a variety of other vegetables can
be cooked in a solar oven. However, it does
involve some behavioral modification. One
needs to check the weather report for the day,
plan the day's dinner in the morning, put it
together and in the oven by around 10 or 11
and point the oven towards the south.
Obviously some foods will cook faster than
others. Baked beans and hot dogs can be
heated up in about I hour. Lentils, brown
rice, and soy beans will take substantially
longer. But just about anything can be
cooked in one good sunny day, or even a
panly cloudy day, if placed in the oven in the
morning and if the oven is reoriented towards
the sun a few times during the day. Around
noon is the ideal rime for solar cooking
because that is when we are receiving the
greatest amount of solar radiation.
There is no worry about burning foods.
Dark enamel, glass or ceramic pots work
well. TI1e dark-colored pots absorb more
radiation. Most cooking should be done in
convered pois.
Several solar cookbooks are available,
including Eleanor's Solar Cookbook, Eleanor
Shimcall. Cemese Publishers, 7028 Leesburg
Place, Stockton CA 95207 and Favorite
Recipes From Solar Cooks, Solar Box ,;,!!II'
Cooker International.
schemes the junction between the inside and
outside of the oven needs to be covered.
The reflector can be consmicted from
cardboard with a reflective material such as
aluminum foil, reflective mylar or a glass
mirror glued to it. Glass, plastic cooking
bags (available in grocery stores), or teflon
can be used for the glazings. Multiple layers
of glazing will result in better performance.
The glazing can be attached wilh aluminum
tape, wooden strips and nails for a wooden
box, and/or caulk. Multiple reflector designs
(fig. I) achieve higher temperature.\ (300-450°
F) but are more complicated to construct.
These cookers usually have a door on
the back side, but can also be constructed
with a shoebox type lid so the whole oven,
withou1 a bottom, fits over a shallow pan,
which would hold the pots of food.
Plans are available for $10 from Our
Sol.tr Systems, Box 55891. Tucson, AZ
85703. Two books with plans are also
available: Heave11s· Flame. A Guidebook 10
Solar Cookers, By Joseph Radabaugh,$ IO,
Complete ovens can also be purchased
from Clevlab ($15 - $275), POB 2647,
Liuleton, Colorado, 80161 and from Sunlight
Energy Corporation ($179), 441 lW. Echo
Lane, Glendale, AZ 85302 (602) 943,6492.
Figure 2 shows an exploded view of a smnll
p
muhiple reflector oven similarly inspired by
the Clevlab $15 Sunspot Solar Oven. This
same basic construction can be expanded for
a larger slant face type mulliple rcflcct0r
oven.
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Home! A Bioregional Reader
1/o,,u:! A Biorcgional Rtader, juit publi.\hcd hy
New Society Publi$hcrs, offcrs· nn c,ciung vision :uid
slOltcgy for creaung ('.enlogic.ii ly su~btn~htc
communnics and culture., rn hannony v. ilh the limiL~ nnd
rcgcncrauve powers or the £2th." It ha.~ gathered a.niclcs,
stories. and potnL~ of O\'Cr forty writer~ and acuvm.~who
have contnbu!Cd both co ddining biortgionalism a.~ a
J)Olitic;il philosophy and to the pracuce of "living rn
place.· Comnbutors mcluJ.:: Gary Snylkr, Pttcr Berg.
Caroline Estc,, Wendell Rcrry, a, well as Mnmie Muller
of the Karunlt l<mrnnl. Gr:ipl11cs in the book include the.•
\\Ort of Katuah's Rob Mcsskl..
The book is a large-format r;ipcrhack with 192
pages. includrni; resources and a reading list. Copies arc
available by mnil for S15.70 from RM Designs: Boi
Tnlhng Lto,~.s i~ • mor11hly
JOWMI nf ~ ecoloay, in.<rircd
p,,rwoaJ 11e11,·i= rooted UJ CNtheo
~piri11111iiy. Pu1 i"'-<;ues bnc
!car~ ani,lcs by Gary Soy<kr.
St.Vba"'k, John Sec:J, Joa.nna
Macy, B111 Dc\'all. Looc Wolf
Circle!'. Barhara Mor, etc.
Tnlki11g uo1n SJICU~ for the
narural "''-'"d and for the rdcinJliog
ot our own 'l-11d 51>in1.
Suh5COpUon~ an, S 15.00 on.)Ut/$18.000U1,1dc U.S. S25.00
two yc.tn/S36.00 ouwdc U.S .
~nd ch«k or M 0 . 10 :
Tnlkwg Lto,·a
1430 W1llamcuc #36 7
Eugene. OR 97401
503/342-2974
90 8i11m11rc Avcnul! A,hevallc, NC
2 Blocks South ol Downtown
rrutoNSETc:1
+.
•
0
~
I
.
.
- tl1c new al tcnmt.h·c
•
i
to tJ1c sleeper sofa
wiil1 OYcr 4,000 vcars of
customer ~atisfacH~n built in.
--
2601: Boone, NC 28007. Print,,, or Rob Mcssick's
illustrations from the book are also avnilablc from the
same llddn=
Taff, 1991
�The Bell: A Call to Peace
'The Bell
publishes
commentary and
news about peace
events and
resources. We digest
the best an1clcs
questioning war as a
solution 10 conflict
and exploring
peaceful alternatives
of foresight and reason. We continue to cover
the aftermath or the Gulf War, the policies that
brought us to that war, and the effect of
militarism on our country. our environment,
and our world.
"We accept contributions in the way of
writings, p<>cms, artwork, etc. The Bell is an
all-volunteer project that is dependent on
donations."
Issue #6 of The Bell, which contains an
interview with a woman who has maintained a
ten year, 2·1-hour-a-day peace vigil across the
srrcet from the White House, is currently
available.
TI1c Bell is published by Col/ten Redt1w11 and
Ah,yn Moss. To rrceivt The Bell, send a donmion to
Box 634; Floyd. VA 24091.
Permaculture Conference
The 6th Annual Eastern North America
Pennaculture Conference will be held
October 11-13 at the Standing Stone State
Park, near the town of Livingston m
nonhcast Tennessee.
Friday, October 11 • Field Day at Earth
Advocates Research Facility with an
inrroduction 10 Pcrmaculture.
Presentations on Saturday and Sunday,
October 12-13 - Keyline; Pcrn1aculturc and
Spirituality; Solar Power; Bio:.helters;
Low-income Community Development/Land
Tnms,
Monday, October 14 - Tours of nearby
Hidden Springs and Long Hungry Creek
Nurseries.
Costs are: Field Day - $20, Conference
registration (sliding scale) - $50-75 single,
$75-100 family. includt!s dorm lodging and
meals. Tours are free.
For directions and additional
infonnation, write: Eanh Advocates; Rt. 3,
Box 624; Livingston, TN 38570.
•
TURTLE ISLAND
BIOREGIONAL
CONGRESS
Mark the date!
The fifth
Turtle Island
Bioregional Congress
wm be held
MAY 17-24
at
Camp Stewart
Kerrville, Texas
(northwest of San Antonio)
Rl'g1strahon fet.-s hav<.> not b<.>cn set, but lhcn~
will bc r1.-dured rat<.>S for those who apply
bcfore0cccmbcr31, 1991
For funhcr infonnation on fees and
arrangements, contact the
Turtle Island Office
Box 140826
Dallas, TX 75214
(214) 324-4629
Bioregional Congresses
01.ark Area
The Twelfth Annual Ozark Area Community Congress, OACC
(pronounced 'oak") XII, will meet September 20, 21, & 22, 1991 at
Hammond Mill Camp in West Plains, Missouri. OACC has met for 12
years as a working congress (not merely a conforcnce) developing a
vision for the Ozark region based on nature's ecological rrinciples. They
focus on a range of issues including forestry, water, sustainable
agriculture. education. health, community economics, etc. This year's
congress includes a number of workshops as well as a barter fair. For
more infonnation. contact OACC, Box 3, Brixey, Missouri 65618. (417)
679- 4773.
Great Lakes Area
The Great Lakes Bioregional Congress will meet October 4, 5, &
6, 1991 in Hell (no joke), Michigan. The Congress promises to be a
celebratory, educational, fun weekend. Zones of discussion will include:
Water/Air (repon from International Joint Commission meeting, Great
Lakes Beach Sweep, toxic issues, aquatic intelligence); Eanh ( organic
farming, land use, restoration, tenure); Justice (social justice, people of
color, 500 years of resistance with dignity); Culture (alternative
economics, children, bioregional education, art, sacred sites); Habitat
(co-housing. sustainability); Nature (biodiversity, wilderness, forestry,
land defense). Scholarships available. Contact: Bearrice Briggs, % Wild
Onion Alliance, 3432 N. Boswonh, Chicago. IL 60657. (312) 929-5565.
Ohio River Watershed
The Ohio River Watershed Bioregionnl FestivaVCongress will be
held October 11-14, 1991. Entitled "Coming I Jome: Spirituality and
Ecology of our Region", the Congress is "open to all who desire to create
ways of life which are in harmony with the natural patterns and cycles of
the bioregion." All attendees are asked to panicipate in storytelling,
camping, sharing homegrown entenainment, produce, and seeds. The
Congress will be held at the fann of the Sisters of St Fmncis outside of
Oldenburg in southeast Indiana. $ I0/individual; $25/family. For more
information, contact: John Gibson, 3038 FalJ Creek Parkway,
Indianapolis, IN 46205; (317) 925-9297.
rnrc. ,.,
t!l!Jl
REGIONAL RADIO
Featuring Crossroads music, NPR news and music
p rograms, regional news and information
concerning health, education, government,
recreation, and the environment.
WNCW • FM P.O. Box 8().1
Spind,11~, NC 28160
(704) 287-8000
Xotimh Journot pn')C ~ I
�27-29
GREAT SMOKIES PARK
"Ecological Spintuafity.• exploring our
spiritual relationship to nmure. Topics will co~cr
theology or nature, 1'a1ivc American spir11uality,
stewardship responsibility. Pre-register: SSO. For info
about this and other programs. conUICt Great Smoky
Mountains Institute at Tremont; GSMNP: Townsend.
TN 37882. (615) 448-6709.
SEPTEMBER
11- 13
llLACK '>tOUNTAlN, NC
Black Mountain Mu~ic ~1ival, featuring
HorseOics, Metropolitan Blues Alls1ars, Dnv1d
Wilcox, Dr. Bubba and Ille O.K, Bayou Bnnd, and
other traditional and contemporary mu~icions. Will
also include African Drum Festival with Darrell
Rose. Cont:itl the Black Mountain FcsLi val Office.
PO Box 216, Black Mountain. NC 28711. (704)
669-4546.
Ongoing CIIEROKEF., r-;c
Exhibit: "The Beu in Cherokee Cultucc."
Cherokee Hcri1age Museum and Gallery, Hwy. 441
and Big Cove Rd.: Cherokee, NC 28719. (704)
497-321 I.
CULLOWHEE, NC
Mountam Heritage Day. n cclcbrauon or the
music, dance, crofL~. nnd folklife or Katunh. Cherokee
songs, shape,note singing, gospel, clogging. Life
skills dcmon.s1r.1tions and more. Mountrun Hcniage
Center, Western Carolina University. Cullowhce, NC
28723. (704) 227-7129.
SW ANNANOA, NC
Wnllace Black Elk, Lako1:1 Sioux mcd1cmc
mon. will lecture and conduct h<mling ceremomics 31
the Earth Center. Friday night: S25. Weekend: S150.
The Earth Center: 302 Old Fellowship Road:
Swannanoa, NC 28778. (704) 298-3935.
21
29
11-13
ASHEVILLE, NC
2nd Annual Organic Gro.,.crs Murkct Day
Organic produce, fruit, and growing ~upplics on sale.
8-4. WNC Farmers' Market; 570 Brevard Rd. For
more info, cnll Jim Smith (704) 252-4414.
20-22
HIGIILANDS, NC
"Cclebnumg Gay Spint Visions·
conference for gay and bisexual men. Spc.ikcrs include
poet James Broughton and author/healer Andrew
R:imer. Workshops on chakra b:ilancing, life ma.~k
making. n,e Warrior, and more. Music and artists'
m:irkcL ?re-register: S169 includes food and lodging
at The Mount:iin Retreat Center. For info, contact
Conference: 104 Trouer Place: Asheville. NC
28806. (704) 252-0634.
22
DUNCOM tlE COUNTY, NC
12th annu31 French Broad River Rafting
Cleanup. Tidy up the river from shore or from a mrt:
call Quality Forward a1 (704) 254-1776 for meeting
places and space on a rofL
WESTERN NOR1 H CAROLINA
North Cnrolino Fu-s1 Citizens Big Sweep
will coordinmc river cleanup~ in 18 WNC counties.
For events on your tribul3ry, com.act Pat Brinkley at
WNC Development Associn11on, (704) 252-4783.
28
ASHEVILLE, NC
Ellen O'Grady will speak about her
expcnenccs among Palestinians and lsrnclis during ten
months spent on o Middle East Witness delegauon.
Unitarian Universnlist Church, 2 pm, sponsored by
Rural Souihem Voice for Peace. For more info,
contact RSVP: 1898 Hannah Branch Road;
Burn.svdle, NC 28714. (704) 675-5933.
OCTOBER
Ongomg CHER OKEE, NC
Exhibit: "Coowccskoowcc (Chief John
Ross)" Cherokee Heritage Museum ond Gallery. Sec
"Ongoing" • Sept
1-5
CII EROKEE,
Cherokee Fall Festival 31 the Ceremonial
Grounds. Traditional dancing and costumes. dunce
competitions, weapons dcmonsu:uions. Chcrol.;cc
HcritJgC An Show running concurrently in the
Museum. For info. coll (704) 497 9195 or (800)
438-1601.
22
23
AUTUMN EQUINOX,
FULL MOON
4-6
JONESBORO, NC
l9ch Annual National Storytelling
Festival will feature yarn-spinners from all
over, including some of Appalachia's best.
For info, call the National Association for the
Preservation and Perpetuation of Storytelling
(NAPPS) at (615) 753-2171.
11-13
VALLEY HEAD, AL
Brooke Medicine Eagle at Hawk wind. (See
"Wcbworking" page.)
11-13
11,EW MARKET, TN
"Building Bridges 13c{woon Community o.nd
Educational lnstitulions" workshop. Designed to
show community activists how to make good use of
university and college resources. The Highlan~ r
Center. Sec 9/13-15.
I 1-20
HOT SPRI NGS, 1'C
"The Buddhist Prcccp1s for Daily Living"
silent rc1.rea1. guided by Cheri Huber. The 16
Bhodisatvn prcceplS as guidelines for deepening one's
spiritual practice. Pre-register: S325 includes vegan
meals and shared room . For information on 1hi5 and
other rc1rcat.s and workshops. contact Southern
Dharma Rc1rca1 Center: RI. I, Box 34-H; Hot
Springs, r-;c 28743. (704) 622-7112.
ASHEVILLE, 1'C
"The Solar Wisdom or the Incas· wilh
Willaru Chasqu1 from the Peruvian Andes. Gnosuc
wisdom of the central sun, imerplnnctary mission of
the E.T.'s, revolution in consciousness, universal
community, and the lnc:in calendar. 7:30 pm at
Jubilee, 45 Wall SL Free - love offerings accepted.
For more info. contact Valerie Naiman (704)
645-5110.
12
17-20 UNICOI STATE PARK, GA
25-29 ASHEVILLE, NC
"Kituwah" - an imenribal Native
American cultural celebration. Included will
be lifestyle ans demonstrations, competitive
dancing, juried fine arts show, traditional
crafts sale, and dramatic performances. All
events will be at the Asheville Civic Center.
Admission $2-7. For info, contact Kituwah,
46 Haywood St., Asheville, NC 28801.
(704) 252-3880.
HIGHLANDS, NC
WNC Alliance Annual Membership
Meeting al The Mountain. Open 10 the public.
Worlcshops, nature walks, lcgislntivc upda1e. Keynocc
speaker: James Blomquisl. head of the Public Londs
Program for the Siem Club. Workshops on
biOJcgions, mcdj:Juon, environmental effectiveness,
and lhe timber sale appeals. ConlJICt WNC Alliance:
B011 18087: A~heville. NC 28814. (704) 258-8737.
7
NEW MOON
10-13
NORRIS, TN
12th Annual Tennessee Fall Homecoming.
a cctebralion or lrlldmonal mountain cullure at the
Museum of Appalachia. Music, crafts,
demonstrations of rural life skills, in addition to the
Museum's regular cxhJbits. For info, call the
Museum of Appalachia at (615) 494-7680.
FnJI Ennhskills Workshop will offer
serious instruc1ion in the ans and lifeways of
indigenous people. Skills include making fire
by friction, plant identification, tanning
buckskin, stone and bone tools, stalking and
tracking, native drums and rattles.
Instructors: Darry Wood, Snow Bear, Scott
Jones. For info. contact Bob Slack, Jr.;
Unicoi State Park; Helen, GA 30545. (404)
878-2201.
18-20
27-29
ll-14
LIVINGSTON, TN
6th Annual Eastern Nonh American
Pennacuhurc Conference. Field day, nursery
tours, workshops: keyline, pennaculture and
spirituality, solar power, bioshelters, land
truSlS, more. Pre-register: Weekend - $50-75
(sliding scale), Field Day - $20 additional, to
Eanh Advocates; Rt 3, Box 624, Livingston,
TN 38570
SWANNANOA, NC
Dance, drumming, and teaching with
Brooke Medicine Eagle, healer and licensed counselor,
al the Earth Cen1er. S11ong emph3s1s oo women's
ways, but bolh men and women are welcome. Friday
night: $25. Weekend· SISO. See IWl l-13.
18-20
VALLEY HEAD, AL
"Women's Ceremonial Intensive" at
Hawkwind. (Sec "Webworking" p:1gc.)
Ta([, 1991
J
�SWAl'\ r-. ANOA, NC
"Rcncwmg Worship" Conference spon.sorcd
by Asheville Jubilee Community examinmg
Crcauon SpmlU3hLy through Lhc works of Ma11hew
Fo~. S250 1u11,on + S200 lodging. Jubilee: 46 W311
S1.: Asheville, NC 28801 (704) 252-5335.
NOVEl\IDER
21-25
23
F ULL MOON
NEW M ARK ET, T N
Appalachian Writers Workshop a1 1he
HighlMdet Center. Sec 9/13-15.
25-27
25-27
HI GHLANDS, NC
"Fall Landscape Workshop" with
photographer Sam Wang. Pre-register: $250 includes
lodging. For information about this and other
photography workshops, contact Appalachian
Environmental Ans Center; Box 580: Highlands, NC
2874 I. (704) 526-2602.
26
SWANNANOA, NC
Sweat lodge at th.: Earth Center Sec
10/11-13.
HALLOWE'l-:N (SAM ll AIN)
31
6
23
SWANNANOA. NC
Sweat lodge al the Earth Center. Sec
10/11-13.
NFW 1\100"1
7-9
G REENV ILL E, NC
6th Annu:il Altcma1ivc Farm Field Days.
Tours. seminars: aquaculture. markeung. compostmg,
cover crops, f>C$t mMagement, more. For info. write
Caroli no Farm Stewordsh1p A~sociation; Box 511;
Pittsboro. NC 27312 or call Jim Smith m Asheville
4.
at (704) 252-44 1
28-30
WAYNESV ILLE, NC
"Steps 10 Pc:icc" workshop with Sanderson
Beck. Inner ond outer pc:ice nnd the principles which
bring about peace. h3llllony, jusuce, and respect for
freedom. S60 includes vegetarian meals Md lodging.
For info on this and other program5, contact
Sul-Light Retreat Center; RI. I, Box 326;
Waynesville, NC 28786. (7~) 452-4569.
8-10
VA LLEY HEA D, AL
"A Weekend lnicns1vc on Lakota Ways• at
Howkwind. (Sec Wcbworking" page.)
9-10
SWANNANOA, NC
Dhyani Ywahoo 111 Lhc Eanh Ccmcr.
"Dhyani calls on u.~ 10 become Pcacckccpcr; in our
hearts and in the world." S200. Sec 10/11-13.
16-17
VA LLE Y II EAO, AL
Healing Arts Weekend al lillwkwind. (Sec
'Webworking" page.)
20-24
HOT SPRI NGS, NC
"Tam,ng the Monkey Mind" mcdit.ition
rctrc.it guided by Ven. Thubten Chodton, M ,\mericM
Tibetan BuddhlSI nun. Southern Dharma Retreat
Center. Prc-rcgi~tL-r: $170. Sec 10/11-20.
21
DECEMBER
5
NEW MOON
7-8
GREAT SMO KIF.S PARK
Winter llighcountry C.1mping. For info on
this and other field school comses. conlllct Smoky
Mounmin Field School: 600 Henley SL (Suite 105);
Univ. or TN; Knoxville, lN J7902. (615) 974-0150
or (800) 284-8885.
DO YOU ll'ANT YOUR IIAPPENINGS US-TED IN
HIE KATUMI EVENTS CALENDAR? listings arc
free. Mail tl~m to 1/rother 8/uir; JOO Webb Cove
Rd: A.fhtvilfe, NC 28804. l.isltngs for Issue 1133
must bt submilltd by Nov. 15.
FULL MOON
22-24
NF.W MARKET, TN
An11-Env1mnmcnt:il llaras.,mcm work.shop
at the fl1ghlandcr Center, Environmental ac1h·1sts
will learn how 10 dc0ccl harn,smcnt from the
polltic,1Vcorpor.i1e power st.nJCturc. Sec 9/13-15.
"The an!,.l°s oldest
.lnd l.ugcs1 natural
ioodsgnx.:,ry"
811/k l lcrbs, Spices, & Grains
Vitamins & Supplements
Y.'11eat, Salt & Yeast-Free Foods
Dniry S11bstit11trs
Hair & Skin Cart' Products
Beer & Wi11c Makiug Supplies
200 W. King St, Boonr, :-:c 2S607
(70-l) 26-1-5220
l)r4wing by Rob Me;s.,d,
rJ
tJf.u
~ Sand_y Mush
Herb N ursery
WH OLE FOODS
VITAMINS
ORGANI C PRODUCE
WREATHS • POTPOURRI
• HERBS • TOPIARY
Complete Herb Catalog - $4
Describes more thn11 800 pla11ts from
Aloe to Yarrow
160 Broadway
Asheville, North Carolina
Open 7 Days a Week
Monday - Friday 9 am - 8 pm
Saturday 9 am - 6:30 pm
Sunday 12 pm - 5 pm
Tal.t, 199 1
A.I.A., Resource Information Analysis
Neil Thomas and Andy Feinstein
3 05 Westover, Asheville, NC
(704) 252-6816
Rt 2, Surrett Cove Road
Leicester, North Carolina 28748
Pltone for appointment to visit
(704) 683-2014
�0
•bwo~ ~,! ~
We
'
a fee of $2 .50 (pre-paid) per enrry offifty
words or less.
Submit entries for Issue 1133 by Nov. I5,
1991 to: Rob Messick; Box 2601; Boone,
NC 28607. (704) 754-6097.
Tl-IE MOUNTAINS - arc calling me home. I'll be
there in Spring of 1992. Nuds: {I) a place 10 put
a tipior s111411 camper (nc:ir a wruer source). (2) a
babysiucr between home and Asheville or
Swannanoa (ttansfering 10 school lhete), and (3 J a
JOb. Skills: (I J Organic Gardener {2) Vegetnri.an
Cook ( 3) Herbal Prcparatioos. Contact me ac
Kathleen Ashley; 1302 Two NO<Ch Road #17:
Lcitingt011, SC 29072.
MUSIC BY BOB AVERY-GRUBELavailJlbleoo three
casseues.. Treasures iii the Stream and Circles
Returning are folk/roclc-jaiz, and a JCCcnt release of
original chants and songs, Light iii tht Wind. is a
cap~ll.a. Lyric sheets included.. Send SI0 for each
tape or$26 for all thrce 10 Bob Avery-Grubel: RL I,
Box 735; Floyd, VA 24091.
'69 FORD VAN, high·l0P, very good condition. $900.
Call (704) 488-9347 (doc10r's office - leave message).
Kllty StOkely.
HlGflLANDER CEN"leR • is a community-based
cducaLion:11 orgnni:wion whose purpose is to provide
space for people to lcam from e.ich Olhcr, and to
develc,pc solutions to environmental problems based
on their values, CJtpcricnces, and aspirations. They
also put out a quarterly ncwsteucrcalled llishlander
R1:por1s. For more infoml!UJOII contact Highlander
Centu. 1959 Highlnndcr Way; New Mank.ct, TN
37820 (615) 933-3443
RAW CHEMICAL-FREE HONEY • Tulip Poplar,
Sourwood, and Wild0owcr honey rrom the forests of
Pauiclc County, VA. No chemicals. no white sugar,
no heal ever. Sunincd through chccsccloth and p:ickcd
in glass. Limited qU31ltities. Call or wnte for prices
& availability. Wade B11tkholls • Bull Mountllin
Beekeepers: RD 2, Boit I 516; Stunrt. VA 24171
(703) 694-4571.
WISE WOMAN TRADmON. Fall RooLWOtk
Wed.end with Wh1tcwolf. November 8-10. For
women and men. Dig roots, mnke medicine, I.cam
Eanhwisc healing through Joumeymg, drumming,
and dreaming. Wann donn and hearty vcgclllrian
meals. One hour from Asheville. Donation SISO 100. some worlt exchange avnilablc. Wh11ewolf; PO
Box 576; Asheville. NC 28802.
LAND FOR SALE: 10 actc privlllC cove. Large organic
field. rustic: farmhouse with spring fed water nnd liOlar
symm. SITl411 solar ,1ruc:wre. SS0.000. Call (104)
649-9266 for Tom.
NATIVE AMERJCAN CEREMONIAL HERBS • we
offer a large variety of sages. IIWCCI grass. natural
resins, and everything ncccssary for smudging. Native
smoking mixtures, flute mu.,ic, pow-wow mpcs. and
ocn:monial songs. Essential oils. and mccnscs
speciflcally made for prayer. offering. and mcdiuilion.
For catalog call or write: Essencial Drcnms: Rt 3.
Box 285: Eagle Forlt, Hayesville, NC 2890-I (104)
389-9898.
Xatimfl Journot pt19c 34
PlEDMONT BIOREGIONAL INSTITUTE • For those
who live in the Piedmont area, there's a bioregional
effort well underway. Jom Us! We would npprecillle
any donation of time or money to help meet
operating expenses. For a gift of S2S.OO or more. we
will send you a copy of John Lawson's journal, A
New Vo.)12ge 10 Carolina. Also come find out about
the Lawson Pro.,ect. PB!; 412 WRoscmnry Street;
Chapel Hill, NC27516: Uwharria Province. (919)
942-2581.
BODY R11n-,1MS from Pl311Clllly Mothers· a
beautiful and paraclical calendar for women to ch:irl
their "moonthly" cycles. Send $3.00 plus S1.00
poSUlge 10: Planclllly Mothers Collcctivc(c/o Nancie
Yonker); 5231 Riverwood Avenue; Saraso111, Fl.
34231.
FAMILIES LEARNlNG TOGETHER·
Homeschooling families organization. Discuss
issues, give mutual support. shllre ideas and
resources, and gnther for family activities. Write
Doug Woodward; 68 Lakey Creek; Franklin, NC
28734 for infonnation.
LOCAL RECYCLING CO-OP • crunched by glass
price cuts! rr you have any interest in the recent cut in
glim prices by the Owens-Brockway Company, and
would hkc to help do something about the flawed
economics of recycling, or just shale information,
please write BretNelson; 1578 Bow Hill Road;
Christiansburg, VA 24073.
THE LOVING WELL COMPANY • is a group of
people wooong together to suppon and promote what
worb 111 health and education. We arc building a
communuy dcdicrucd to pence and 10 livmg in a
healthy relationship with one allOlher. For more
infonnauon write Naomi Ross; 1433 Woodland HIiis
Drive NE: AllanUI. GA 30324-4627.
"BLOW YOUR MlND" • with the celestial sootlung
music of "Medicine Wind" by George TOCtorClli. Also
c.xouc fine-tuned bamboo nutcs in many keys nnd
modes. For more information send LO'. George
Tortorelli; 86 NW 55th Street; Gainesville, Fl.
32601. (904} 373-1837
LAND FOR SALE • Magnificent view with small
house m beautiful Spring Creek. NC. Ten miles
south of Hot Springs. NC (o!T Route 209), and one
hour west of Asheville. S25.000 f01 I.Ind and house.
Perfect for the sctr sufficient life. CaU Landa Deyo at:
(704) 675-9575.
NATJVE AMERICAN Fl.UTE MUSIC· Richard
Roberts, a well lcnown west TN new age nutist (ab
Zero Ohms), is now 3V3il~blc an the Ea!i! TN/NC
area. For rclaitiog and uplifting pcrfOrmMCC$ or UIJJCS
conlllCC Richard Robcns; Box 821; Noms, TN 37&2g
(61S)494-8828orRL I.Box 136RD;Lamar,MS
3~2 (601) 252-4283.
WE NEED. three families to complete our five family
community/neighborhood. Private south facing cove
with streams, sprangs. and views 1n Weaverville. NC
area. You get 5 to 10 acres for your home nnd equal
intueSt in I 10 acres of common land. S2S,000 to
30.000 depending on house site. Call (704) 658-2676
ror more infonnntlon.
~~
,"l' ~
HAWKWIND
Eanh Renewal Cooperative - invitcs you to
pan.icipate ma season ofctnsscs and gruhcrlngs to
tnke pince a1 our lush, 70 acre wilderness rctm1L
Ccnttally locnlCd to Georgia and Tennessee in the
Northern Alabama Mountains, our campground and
focilitics arc ava.ilablc to members, public gnthcrings
and private organizational use. Monthly prog,ams
range from Organic G:u-de'1ing, Native and Eanh
Philosophies, IO the Environment, Healing
Programs, Self Reliance, Women m Transition and
much more. Safe Family Camping. Send SI.SO for
oewslctu:r ond schedule of events to: 1-!Qwkwind; PO
Box 11; Valley Head, AL 35989. (205) 635-6304
BROOKE MEDICINE EAGLE • join this very special
Elllthlceepcr, healer. and teaehcr who has dedicated her
life 10 the people. Raised on the Crow Rescvailon in
Montana, she is a licensed counselor, and has been a
moving force behind the movement to ruum 10 the
traditional ways of honoring the Earth. Broolce will
shatc with us her lmditions, songs. dance and
drumming as well as her strong insight into the
"women's ways.• October I l-13th, $160 for the
wcelccnd intensive. For reservations & details contact
Hawlcwind at (205) 635-6304 (evenings best).
A WEEKENDINTENSIVEONLAKOTA WAYS·
Morning Star and Gilbert Wallcing Bull provide
ttaditional Lakota ceremonies 10 their community.
They teach Lakota tradiuons: the ceremony oflhc
Stone People's lodge, the S:icred c:honupa , lhe vision
qllC:il and the Sun Dance prcpru-ation. November
8-I0th, $160 for ru11 weekend. includes Clll11ping.
Ceremonies open will\ no fee. ConUICt Hawlcwind at:
(205) 635-6304 (evenings bcsl).
WOMEN'S CEREMONIAL INTENSIVE· The
Hawkwoman Cucle mvi1.es you to gather for a
wcelcend of song, dance, drumming. and ritual
ceremony for purification and crcat.ion of cen:mooiru
Loots. Together we will explore the many roles of the
Earth Women, and the ways that ceremony can be
used in everyday living. October 18-20, camping fees
and o love offering to cover materials and teacher
costs. Contnct Hawkwind nc (205) 635-6304.
HEALING ARTS WEEKEND· Hawkwmd brings :i
scncs of nawnil hc;iling systems together. Joan
professional mass3ge therapists, herbal healers, body
workers :ind join m purificntion ntU31s to remove !he
dis~ and bring the body m10 b31ancc. No,-cmbcr
16-17, S80 for lhe whole ...,eekcnd. Conuict
Hawlcwmd ac (205) 635-6304 (evenings best).
NEW MOON & SOLSTICE GATHERINGS •
Hawkwmd honors the Earth People and !he Natural
Native Rituals of clc.insing and renewal. We come
togcll1cr in lodge ocrcmony, singing, drumming,
dancing, and sea:;onal mcd1ui11ons. Native philosophy
classc~ and women's circle meet on Sunday.
Novcmb,;r 9/10, December 7/8, December 21/22 Pot
luck meals, camping fees. :ind love offering IO
suppon resource ccmcr dcvclopcmcm. ConlllCt
HawkwinJ ac (205) 635-6304 (evenings best).
rnct, 1991
�l'cl \i~e -to \We in "
5ociet_-J that )sn· -t
aysf.,nct1ona1
BACK ISSUES OF KATUAH JOURNAL AVAILABLE
ISSUE TIIREE- SPRING 1984
Sustainable Agricuhure • Sunnowcrs • 1lumnn
Impact on the Forest - Childrcns' Educauon •
Veronica Nicholas: Woman in Politics - Little
People - Medicine Allies
ISSUE FOUR· SUMMER 1984
Water Drum • Water Quality - Kudzu - Solar Eclipse
• Clearcutting - Trout - Going to Water· Ram
Pumps. Microhydro - Poems: Bennie Lee Sinclair,
Jim Wayne Miller
ISSUE FIVE· FALL 1984
Harvest. Old Ways in Cherokee· Ginseng· Nuclear
Waste. Our Celtic Heritage - Bioregionalism: Past,
Present, and Future · John Wilnoty - Healing
D:lrlcncss • Politics or Participation
lSSUE SIX - WINTER 1984-85
Wmter Solstice Eanh Ceremony • Horscpasturca
River. Coming of tile Light· Log Cabin Root·
Mountain Agriculture: The Right Crop • William
Taylor • The Future or the Forest
ISSUE SEVEN· SPRING 1985
Sustainable Economics - Hot Springs • Worker
Ownership. The Great Economy· Self Help Credit
Union • Wild Turkey. Responsible Investing·
Working in the Web or Life
ISSUE EIGHT· SUMMER 1985
Celebration: A Way or Lire - K81uah 18.000 YCD.rS
Ago • Sacred Sues - Folk Ans in the Schools • Sun
Cycle/Moon Cycle· Poems: Hilda Downer _
Cherokee Heritage Ccntcr • Who Owns Appalachia?
ISSUE NINE · FALL 1985
The Waldee Forest • The Trees Speruc • Mlgral.ing
Forests • Horse Logging • Starting a Tree Crop •
Urban Trees· Acom Bread· Myth Time
ISSUE TEN - WINTER 1985-86
Kate Rogers • Cin:lcs or SlOlle - Internal
Mythmnking • Holistic Healing on Trial • Poems:
Sieve Knauth - Mythic Ploccs - The Uktcna's Tale CryslOI Magic - "Drc:imspcaking"
ISSUE THIRTEEN · FALL 1986
Center For Awakening - Eliulbcth Callari · A
Gentle Death • Hospice - Ernest Morgan • Dealing
Creatively with Death - Home Burial Box • The
Wake. The Raven Mocker - Woodslorc and
Wildwoods Wisdom • Good Medicine; The Sweat
ISSUE FOURTEEN· WINTER 1986·87
Lloyd Carl Owle - Boogcrs and Mummers· All
Species Day • Cabin Fever Univcrsi1y • Ilomelcss
in Kauiah • Homemade Hot Water· Stovcmnkcr's
Nrumtivc - Good Medicine: lntcr.,pccacs
Communication
ISSUE FIFTEEN • SPRING 1987
Coverlets • Woman Fores1cr • Susie McMahon:
Midwife - Ahemative Contraception • Bioscxuality •
Bioregionalism and Women· Good Medicine:
Mmriarchal Cuhure • Pearl
ISSUE SIXTEEN - SUMMER 1987
Helen Waite. Poem: Visions in a Garden - Vision
Quest. First Aow - lnitinuon - Leaming m the
Wilderness. Cherokee Challenge · "Valuing Trees"
ISSUE EIGHTEEN· WlNTER 1987-88
Vernacular An:hitccture - Dreams in Wood and Stone
. Mount.ain Home - Earth Energies - Eanh-Shchcred
Laving - Mcmbrone Houses · Brush Shelter·
Poems: October Dusk. Good Mcdicino: "Sheltcrff
ISSUE NINETEEN· SPR£NG 1988
Pcrclandra Garden. Spring Ton,cs • Blueberries Wildnower Gardens - Granny Herbalist • Aowcr
Essences . "The Origin or the Animals:" Story •
Good Medicine; "Power" • Be A Tree
ISSUE TWENTY· SUMMER 1988
Preserve Appalachian Wilderness - Highlands or
Roan • Cclo Community • Land Trust· Anhur
Morgan School - 1.oning Issue· "The Ridge" •
•
Farmers and the Farm Ball • Good Medicine: "Land
• Acid Rnin • Duke's Power Play - Cherokee
Microhydro Project
ISSUE TWENTY-TWO· WINTER 1988-89
GIObal Warming - Fire ThlS Time • Thomas Berry
on "Bioregions" - Earth Exercise· Kort Loy
McWhirtcr • An Abundance of Empuncss • LETS •
Chronicles or Floyd - Darry Wood • The Bear Clan
ISSUE 1WENTY-THREE • SPRING 1989
Pisgah Village • Planet An • Green City - Poplar
Appeal • "Clear Sky" • •A New Earth" - Black Swan
• Wild Lovely Day.f • Reviews: Sacred Land Sacrt!d
Su, Jee Age • Poem· "Sudden Tendrils"
Lodge
32
,
~
UA~OURNAL
PO Box 638 Leicester. NC Katuah Province 28748
For more info: call Rob Messick at (704) 754-6097
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Name
Address
Enclosed is $_ _".'""".'.'T":""'. ro give
this effort an extra boost
City
Ya!L, 199 1
State
Phone Number
Zip
I can be a local contact
person for my area
ISSUE TWENTY-FOUR • SUW.1ER 1989
Deep ListCning - Life in Atomic City· Direct
Acuon! - Tree or Peace - Community Building·
Pc:iccmakets - Ethnic Survival - Pairing Project·
"B:utlesong" • Growing Peace m Cultures - Review:
Tiu! Cha/iu and ihL Blade
lSSVE TWENTY-SIX • WINTER. 1989-90
Coming or Age in the Eco7.oic Era • Kids Saving
Rainforest • Kids Trcccycl mg Company • Connie,
Resoluuon. Developing the Creative Spirit· Birth
Power • Birth Bonding - The Magic or Puppetry •
Home Schooling - Naming Ceremony • Mother
Earth's Cl3S.$l'OOl!l - Gnrdcning for Children
ISSUE TWENTY ·SEVEN· SPRING, 1990
Transformauon. Healing Power· Pcoce 10 Their
Ashes. Healing in Katuah - Poem: "When Left 10
Grow". Poems: Stephen Wing - The Belly· Food
from the Ancient Forest
ISSUE TWENTY-EIGIIT • SUMMER 1990
Carrying Capacity - Setting Limits to Growth •
What is Overpopulation? • The Rood Gang • The
Highway to Nowhere - The 1·26 Project· "Caring
Capacity" • People and Habit.at - Design mg the
Whole Life Community • Steady State· Poems:
Will Ashe Bason • Tran$p0f!Crnativcs • Review:
Cohousing
ISSUE TWENTY·NINE • FAl.l./WlNTER 1990
From the Mount.ains 10 the Sea - Prolile of The
Little Tennessee River· Heodwatcrs Ecology· "It
All Comes Down to Water Quallty" - W:ucr Power.
Action for Aquatic Habitats - Dawn W:nchcrs • Good
Medicine: The Long Human Being • The North
Shore Rood - K:uuah Sells Out - Watershed Map of
the Kawah Provance
ISSUE THIRTY • SPRING I99 I
Economy/Eeology - Ways to a Regenerative
Economy • "Money as the Lowest Form or Wealth"
• Clarksville Mimcle - The Village· Food Movers·
Lifework. Good Medicine: "Village Economy··
Sheltoo Laurel • LETS
ISSUE THIRTY-ONE· SUMMER 1991
Dowsing • Responsibilities or Dowsing · Electrical
Life of the Enrth • Katuah and the Earth Gnd • Coll
of the Ancient Ones - Good Medicine: "On
Aggression" • Time to T:ike the Time to Take the
Time. Whole Science. Tuning In
Back Issues
Issue # __@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# __@ $2.50 = $._ __
postage paid $_ __
Complete Set
(3-10, 13-16, 18-20, 22-24, 26-31)
postage paid@ $50.00 =$_ __
:K.at ucih Journot. pa9e 35
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <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 32, Fall 1991
Description
An account of the resource
The thirty-second issue of the <em>Katúah Journal</em> is a call for humans to return to a simpler way of life, following in the ways of the Cherokee, or Katúah, tribe. Authors and artists in this issue include: David Wheeler, Barbara Wickersham, Henry Wender, John A. Freeman, Tom Underwood, Lee Barnes, Will Ashe Bason, Ivo Ballentine, Brownie Newman, Robert Johnson, Rob Messick, Bess Harbison, Maxim Didget, Robert Johnson, Emmett Greendigger, Dr. Dennis Scanlin, Deborah James, Leonard Cirino, Melba Bari, and Charlotte Homsher. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1991
Table Of Contents
A list of subunits of the resource.
<p>Bringing Back the Fire by David Wheeler.......1<br /><br />A Bit of Mountain Levity by Barbara Wickersham.......5<br /><br />Climax Never Came by Henry Wender.......7<br /><br />Is the Southern Appalachian Ecosystem Endangered? by John A. Freeman.......9<br /><br />"Talking Leaves": Sequoyah by Tom Underwood.......10<br /><br />Green Spirits: Seed Saving by Lee Barnes.......12<br /><br />Walking Distance by Will Ashe Bason.......13<br /><br />Angle: Environment by Ivo Ballentine.......13<br /><br />Good Medicine.......14<br /><br />Poem: "A Rotting Log" by Brownie Newman.......15<br /><br />THE GRANOLA JOURNAL.......16<br />Livin' By Their Wits, recorded by Rob Messick<br />An Old Family Tale by Bess Harbison<br />The Slide by Rob Messick<br />How Can You Lose Anything as Big as This Ego? by Maxim Didget<br /><br />Paintings: "Mountain Stories" by Robert Johnson.......18<br /><br />Natural World News.......20<br /><br />Dying Soils, Dying Waters by Emmett Greendigger.......22<br /><br />Songs in the Wilderness by Charlotte Homsher.......24<br /><br />Save James Bay.......25<br /><br />Drumming.......26<br /><br />Off the Grid: Solar Ovens by Dennis Scanlin.......29<br /><br />Events........32<br /><br />Webworking........34<br /><br />Katúah Konfusion.......35<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee Indians--Social life and customs
Sequoyah, 1770?-1843
Appalachians (People)--Social life and customs
Ecosystem health--Appalachian Region, Southern
Acid Rain--Appalachian Region, Southern
Solar ovens
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
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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
Alternative Energy
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Cherokees
Community
Earth Energies
Ecological Peril
Economic Alternatives
Electric Power Companies
Fire
Folklore and Ceremony
Forest Issues
Good Medicine
Habitat
Katúah
Permaculture
Pigeon River
Plants and Herbs
Poems
Radioactive Waste
Reading Resources
Recycling
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Villages
Water Quality
Wilderness
-
https://omeka.library.appstate.edu/files/original/0791c74f61bfeccd6b0575a3e53240f5.pdf
e919144545b326bd6e557ea5b917f958
PDF Text
Text
ISSUE 33 WINTER 1991-92
$2.00
�Drawing by Rob Messick
~UAHjOURNAL
PO Box 638
Leicester, NC
Katuah Province 28748
ti}
C,
Q,-
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
~
...
j\
Printed on recycled paper
ADDRESS CORRECTION REQUESTED
�Fire's Power..................................
by David Wheeler
3
What Is Natural?..............................
5
by David Wheeler
Do Clean:uts Mimic Fire?....................
6
Smokey and the Red Wolves................
7
Fire in Jeffreys Hell..........................
8
by Vic Weals
Poems..........................................
by Barbara J. Sands
9
Fire and Forge................................
by Jan Davidson
and David Brewin
11
The First Fire..................................
A Cherokee Legend
12
Hearth and Fire in lhe Mountains........... 14
by Barbara Wickersham
Good Medicine................................
15
Midwinter Fires...............................
Poems by Jeffery Beam
18
Natural World News.........................
20
Who Will Have !he Power?.................
by Veronica Nic/10/a.t
22
Litmus Lichens................................
by Rob Messick
24
Reading the Inner Tree.......................
by Charlo1te Homsher
25
Review:
Where rite Ravens Roost.....................
25
Around the Fire...............................
by lee Barrres
26
Drumming.....................................
27
Poem: "Sky Mangler"........................
by Mike Wilber
29
Review:
The Sound of Light...........................
31
Events..........................................
33
\Vcbworking..................................
34
Wlntcr , 1991 -92
Fire is one of the four Great Beings, the
elements !hat move Creation.
Fire is the catalytic spark of the life
essence. Living, we are warm and moving;
non-living, we are like ashes, cold and dead.
No wonder ancient wisdom associated Fire
with the directed passion of the will. It is
fitting that through the ages the spirit of life
has been depicted as "the sacred fire."
Fire radiates all around us in the
life-giving energy of the Sun.
Fire is at the center; in the slick and
sweat of love a spark is ignited between a
male and a female and life is born anew.
Fire in its many forms powers the
movement and the production of our societies.
The hearth fire is the center of the home.
Fire cooks the food, warms the dwelling, and
from the fireplace the old stories spring alive
into the family room.
In the heart of every green plant cell the
sunfire drives the process of photosynthesis,
upon which life on Eanh depends.
But ftre is also the changer, lhe
destroyer - a demon of voracious appetite that
gobbles indiscriminately all it can ignite.
Fire unleashed destroys the house it
warmed.
Under the power of drought, forest
becomes desert.
Fire is the nuclear terror, shriveling all
life to ashes.
The most terrible punishment the
bishops could imagine was to bum a witch
alive at the stake.
Fire in the hands of the invaders torches
Lhe village huts and razes the crops in the
fields. Old cities are bombed and guued by
Fire.
Wildfire, the major force of change in
!he forest around us, is capable of overturning
in a matter of hours vegetative associations
that have stood for centuries.
The four elemenml beings circle in the
Great Round, the world we know.
Fire needs earthy fuel 10 eat, oxygen
from the air to breathe. Fire and water are
complementary - at firSt look they seem in
total opposition, but upon a second glance
they are seen to be in a careful and delicate
relationship. There is fire on these mountains
only because there is water to grow the wood
that bums. Born of the union of fire and
water, life is forever suspended in that
balance.
But what is the role of fire in our human
lives and in the life of the mountain forests
that surround us? Where is that balance?
Fire flickers and dances...too quick, too
changeable, 100 close to the essence of life
itself for us to ever expect definitive answers
to those essential questions. But it is
worthwhile for us to begin the process of
understanding.
We need to know Fire, one of the great
powers that shape our being in these
mountains, on this Earth.
The Editors
Drawing by Rob Messick
XAtuah
J~mat PQ9"- l
�EDITORlALSLASH:
Heather Blair
Emmeu Grcendigger
Charlone Homsher
Richard Lowenthal
Rob Messick
James Rhea
David Wheeler
EDITORIAL ASSISTANCE:
Acasia Berry
Christine Detweiler
John lngruss
Billy Jonas
Bill Melanson
Mamie Moller
Donna Stringer
Rodney Webb
Thanks again IO Mountain Gatdens for hospiUllily and inspiration.
Thanks to Larry Tucker for able computer assiSlBIICe.
As always, thanks to JH.
Thanks 10 Gene for the car, we couldn't ruive done ii without you!
COVER: by Rob Messick ©1991
PUBLISHED BY: Kattlah Journal
PRINTED BY: The Waynesville Mountaineer Press
EDITORIAL OFFICE THTS ISSUE: Billy Home and Gardens,
WRITE US AT: Katuah Journal
Asheville
Box 638; Leicester, NC; Kauiah Province 28748
TELEPHONE: (704) 754-6097
Diversity is an important element of bioregional ecology. both natural
and social. In acxord with this principle Katuah Journal tries IO serve as a
forum for the discussion of rcg.ional issues. Signed articles express only the
opinion of the authors and are not necessarily the opinions of the Katuah
Journal editors or staff.
The lnlCmal Revenoo Service has declared Katuah Journal a non-profit
~anization undu section 501(c)(3) oC the lnu:mal Revcnoo Code. All
contributions IO Katuah Journal are deductible from personal income tax.
Articles appearing in Katuah Journal may be rcprinltd in Olher
publications wilh permission from the Katuah Journal staff. ConLaCt the
journal in writing or call (704) 754-6097.
'LNVOCA'Tto'.N
When my skull lies with yours,
Will you sing for me?
The long sleep heals.
We will find new life in the spring.
STATEMENT OF PURPOSE
Here,
in the Ka1uah Province
of these ancient Appalachian mountains
where once the Cherokee Nation lived in freedom
berween the Tennessee River Valley and the Eastern Piedmont
between the Valley of the Roanoke and the Southern Plain
on this Tunic Island continent of Mother Ela, the Eanh
Here,
In this place we dedicate ourselves to remembering our deep
connection to the spirit of the land.
We bring this connection inro the being and the doing of
our daily lives
When the land speaks, we Listen and we act
We tune our lives to the changes, to the seasons
We respect the limiis of the land
We preserve, defend, and restore the land
We give thanks for all that is good
Harmony with the land is no longer an ideal; it is an imperative.
The land is a Living being. She is sacred.
As the land lives, so do we.
As the spirit of the land is diminished,
our spirits are diminfahed as well.
Katuah Journal sends a voice...
with articles, stories, poems, and artwork
we speak 10 the spirit of all the living, breathing
inhabitants of these mountains
in hopes that we, the human beings,
may find our place in this Great Life.
The Editors
Doug Peacock - Criuly Years
Border by Ja.son TudlCf
KATUAH JOURNAL wants 10 communicate your thoughts and
feelings to the other people in the bioregional province. Send them 10 us
as leners, poems, sroriu, articles, drawings, or photographs, etc. Please
send yoiu contributions 10 us at: Katuah Journal; P. 0 . Box 638;
Leicester, NC; Kattlah Province 28748.
OUR NEXT ISSUE will be concerned with "Sustainable
Agriculture and Regional Diet". We need your input on topics including:
sustainable agriculture (alternative ag., low input, appropriate ag.,
permaculture, biodynamics, etc.); seed-saving techniques; wild-foods
and medicinals; regionaVcommunity food production and marketing;
Xatimf~ )ournot J>°'Je 2
seasonal diet and recipes; food preservation; green manures and
composting; agroforescry; and especially recommended resources,
guides, and contacts. Send all material by January 30th, 1992 to Lee
Barnes; Box 1303; Waynesville, NC 28786. (704) 452-5716.
THE SUMMER, 1992 ISSUE will be involved with the continually
controversial topic of Councils, and how to create more viable methods
of decision-making in the ful\Jre. Possible topics include: Native
American sovereignty, the State of Franklin, Town Meetings, Council of
All Beings, Regional Rainbow Gatherings, Grassroots Groups, Conflict
Resolution, and more? Submit all material by April 30th, 1992.
,.,lnur. 1991-92
�FIRE'S POWER
The Influence of Fire
on the Evolutionary History of the Southern Appalachians
by David Wheeler
Thunder rumbles over the old hms. Ir is
just after dusk, and the nwtmtains steam in rite
humid air ofsummer. 011 the somlrwestem
lrorizo11 great cloudbanks roil up i1110 tlte sky,
arching over tlte land like a pouncing beast,
blotting ow the stars.
High in those clouds, invisible to the eye,
thermal fron1s meet and clash. creating turmoil
in the skies. The collision of hot and cold air
creates violent gusts and downdrafts of wind.
The clouds become enonnous electrical
generators. Humid air condenses into raindrops
then into ice crystals within the whirling
confusion inside the cloudbank. The electrical
forces generated by the clouds become
polarized. In the space of only tens of
milliseconds, there is a branched discharge of
energy within the cloud called the
"stepped-leader" that moves first horiwntally
and then downward at one-third lhe speed of
light.
The Eanh is also electrically charged. As
the tip of the stepped-leader approaches the
Eanh's surface, an answering discharge rises
from the Eanh. The two join and cause a "return
stroke," a surge of intense ionization that moves
back up the leader channel toward the cloud in
the brilliance ,~e see as cloud-to-ground
lil?htning. The whole process has 001 yet taken a
whole second, but there has been an elecaical
discharge of, on the average, 40,000 amperes although discharges of 340,000 amperes have
been measured. The temperature within the
leader channel reaches 30,000 degrees Kelvin.
After 40 10 80 milliseconds a new leader is
l.>i.ntcr, 1991-92
D,awmg by Jomes Rhea
formed and again the process is repeated. Most
visible lightning consists of two to four return
strokes. The rapid expansion of the
super-heated air around the lightning channel
produces a shock wave, so that shonly after
seeing the glare of lightning arcing through the
sky, we hear the booming sound of thunder.
Lightning strikes with awesome power. 011
a l11gh ridge a sta11di11g dead snag is seared by
the blast and explodes imo flame. leaves 011 the
ground ig11ire from the hear ofthe blaze, and the
fire is 011 tlte move, traveling uphill.fanned by
the wind.
The experience of a thunderstonn with
lighrning is intense, but it is a common and
completely natural process. There are about 40
million cloud-to-ground lightning saikes in the
United States each year. It is esumated that
around the world there are 50 10 100 lightning
discharges every second, although half of these
remain in the clouds. Lightning is one of the
great powers of nature.
In the Southern Appalachians lightning
saikcs are frequent during the summer storm
season, which lasts from April through August.
There are usually between 40 and 60
thunderstorm days/year. A review of the records
of the Great Smoky Mountains National Park by
Lawrence S. Barden and Frank W. Woods
showed that between 1940 and 1969 lightning
caused 77 fircs wit.hin the park boundaries.
During the course of an eleven-year study they
recorded six lightning fires per year in their one
million acre study area.
In the conifer forests of the West. with their
dry summers, lightning strikes often start raging
holocaustS that climb into the high 1JCC1ops and
sometimes bum off thousands of acres. Our
image of lightning fires is based on that model.
But in the Southern Appalachians lighcning
saikes during the summer rainy season when
the deciduous leaves arc green and full of
moisture and the fuel on the ground is damp.
There are few dry lightning strikes in the
Southeast, and lightning fires usually are soon
extinguished by a drenching rain or subdued by
a steady rainfall. It has been estimated that the
average lightning fire burns five to 10 acres of
forest. Thus, the effects of ligh1ning fires seem
10 have been small, irregular dis1urbances,
localized on south-facing slopes and ridgetops at
higher elevations which would show the driest
conditions and be most prone to lightning
strikes. The deep coves and nonh-facing slopes
were so moist as to be vinually fireproof.
But if the effects of lightning fires were
limited, there was another source of ftre in the
southern mounm.ins that unquestionably had
more impac1: the human beings. The best
archaeological evidence we have uncovered says
that the first humans were present in this area
12,000 years ago. These were
hunting-gathering people. Fire was
unquestionably pan of their technological
toolkit.
Geographer Carl Sauer says in his essay.
"Man's Role in Changing the Face of the
Earth," "Speech, tools and fire are the tripod of
culture and have been so, we think, from 1he
beginning. About the hearth, the home and
workshop are centered. Space heating under
shelter, as a rock overhang, made possible
living in inclement climates; oooking made
palatable many plant product~; industrial
(oonunuod annul P'&")
X<ltuan Jouri!"f p ~ 3
�(c:onunued from page 3)
innovators experimemed with heat treatment of
wood, bone, and minerals. About the fireplace,
social life took form, and the exchange of ideas
was fostered. The availability of fuel has been
one of the main facton. determining the location
of clustered habitation."
Besides using fire in the village, the human
occupants of the Southern Appalachians during
the Paleolithic period also set fires in the
surrounding countryside 10 encourage the
growth of grasses and forbs and thus improve
the range for the grazing animals that were the
foundation of their diet The humans also used
fire as a hunting technique to drive animals
either wward waiting spear-throwers or over
steep cliffs.
Around 10,000 years ago the life of these
Paleo-Indians began to change as they moved
into what is called the Archaic cultural period.
As they became more familiar with the land and
itS inhabitants, they began to settle more into
sedentary villages. As we are told in the ''Good
Medicine" column (see page 17), they burned
the area around their villages to keep out pesrs
and for better defensibility, and burned up the
mountain slopes in the fall of the year for
hunting purposes, to encourage berries, and to
make nut gathering easier. Light burning every
year also kept down fuel loads, thereby
preventing the possibility of large, hot fires that
would harm the forest and destr0y their villages.
Keeping the understory clear greatly facilitated
travel, particularly on the ridges and along the
riversides, where the fires helped the beavers to
clear the bouomland meadows.
Between 800 and 1,000 AD the Cherokee
tribe adopted maize agriculture and became
firmly established in a mixed agricultu-m.1/
hunting lifestyle. They practiced a rotating
"slash and burn" agriculture, burning their fields
off annually and continuing lO fire the
mountainsides every year.
Unlike lightning, humans could start fires
in any season of the year, wet or dry. Autumn,
when a fresh layer of light, dry leaves covered
the ground, was the preferred season for
burning off the forest floor; spring was the time
to bum over the fields. Thus, human-caused
fires were of greater frequency, often of greater
intensity, and covered larger areas than lightning
fires. To be talking about the prehistorical
impacL of fire on the SouLhern Appalachians is
to be talking mostly about human impac1 on lhe
mountains - through their main tool for change:
fire.
Fire was the the most imponant disturbance
fa~tor i~ th~ Southern Appalachians; through the
rrullenma since the retreat of the last glacier it
has been a major shaper of the highland forest
communily. In general, the light bums caused
by lightning and the primitive people thinned out
young trees and opened up the forest floor.
When trees got to a certain age and girth they
became less susceptible 10 fire damage, so that
on fire.prone sites they loomed over an open
forest noor that struck the first white explorers
as "park-like," reminding them of Lhe carefully
tended parks of Europe. Generally, it was the
moist coves and north,facing slopes had the
shrubs, the herbs, and the ephemeral flowers
that we associate with the deep forest.
We will never know many of the ways 1ha1
fire ha.c; influencc.:d the forest around U5. It
changed the chemical and te,ctuml composition
of the soil; it altered lhe microbial populations of
Xat1&aW-Jou.rn«l ... p"4)v '-f ',
p~sJ genlo,...,--
the forest: it killed insect
and
infestations of parasites and disease where it
was present. Yet Lhere were visible signs of the
force of fire's impact.
Because of the abundant rainfall in 1he
southern mountains, the forest cover
recuperated quickly from burning, but openings
remained to testify to fire's passing. Professor
Kenneth L. Carvell of West Virginia University
wrote, "When the first trappers and traders
penetrated the Southern Appalachian
wilderness, they discovered scattered treeless
areas. These forest opemings were of several
kinds; some natural. some man-caused (sic). In
cenain localities these made up a considerable
acreage. Treeless areas could be grouped into
five categories: sphagnum bogs, resembling the
muskeg of the nonh country; grassy glades,
dominated by tall grasses; upland meadows, of
debatable origin, but perhaps the result of Indian
burning; "old fields," areas formerly cleared by
the Indians for agriculture and now starring to
grow up; and finally the high elevation balds,
dominated by shrubs and stunted tree cover, but
not a true tree line. Although obscured by the
dense forest. these openings were discovered
readily, since the first trappers and traders
followed animal trails, and these often led from
one glady area to the next. These openings,
particularly the grassy glades and old fields,
were sought out at an early date by the
homesteaders and settled first, since they were
spared the difficult task of clearing the dense
forest cover to provide crop and grazing land.
"ln spite of these scattered openings, more
than 90% of the land was forested, and in the
Southern Appalachians 90% of the forest was
hardwood."
The early European explorers spoke of
grazing animals like elk and a small woods
buffalo roaming the forest along with an
abundance of deer. Deer are leaf-browsers that
like forest edges; elk and buffalo eat grass,
which grows in the open, indicating that.
particularly in the bottomlands, there were
substantial areas that were open and clear.
The grassy balds were found at the top of
the highest ridges (see KattW, Journal #5).
They were thought 10 be created by extreme
climatic conditions during the last Ice Age, but
they were apparently maintained largely by fire
since the climate warmed. Since fire
suppression has caused natural succession to
overtake the open balds, they are returning to
forest cover. These bald areas con1ain species of
grasses more commonly found in grasslands
1hat fire ecologist E. V. Komarek says "did not
develop wilhout a history offire."
Fire has changed 1he species composition
of the tall tree canopy, exerting strong selection
pressure among tree species on dry si1es. There
are species of trees living in the forest today lhar
are completely dependent on fire for their
continued existence. There arc other tree species
that 1hrive on di:aurbance and are thus
pamcularly adapted to fire.
Dr. Roben Zahner, formerly professor of
forestry at Clemson University, tells us, "Most
of the oak and pine forest stands in eastern
North America were fire maintained. Oaks and
Pines are not climax type species. Without
d1s1urbance, they would have been displaced by
maples. basswoods, hemlocks, beeches. and
other cove hardwood species. In an area with
rainfall as plentiful as the southern mounuuns,
1~ese 'cove· species would do well on anr good
sne. However. they are not at all fire tolerant. so
they were restricted from the dry south slopes
.
•
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I
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ano ridgetops that wire liable 10 burning.
'The mature trees of fire tolerant species
can survive burning. White pines are the most
fire tolerant trees. White pines have a thick bark
and can withstand any kind of fire except a
crown fire. They can survive when every1hing
else is burned. Their seed requires an exposed
mineral soil to germinate. Burning creates a
good seedbed for them, so that when they drop
their seed the following season it regenerates
and produces a strong stand of natural white
pine.
"White pine does not have serorinous cones
that pop open in the presence of heat, but the
pitch pine and the Table Mountain pine do have
serotinous cones. These species, too, require
exposed mineral soil for seed germination. They
like a crown fire that climbs into the trees, kills
everything, and opens their cones with the heat
of the names. Within a week they send down a
rain of seed onto the newly cleared ground.
Pitch pine and Table Mountain pine are
completely fire-dependent for their germination,
and since fire suppression has become the
policy in the national forests, their populations
have been diminishing.
"Oak trees' reproductive strategy is to set a
lot of young seedlings and saplings in the
understory. The young trees are relatively shade
tolerant, so they just stand beneath the canopy
and wait for a disturbance to open up a hole for
them to grow into.
"Oak trees have tough roots, and are less
likely to root-kill than most other species. When
a fire comes through, it will kill the young and
medium-sized oak trees right back 10 the
ground, and then - with much of the competiuon
wiped out - they will resprout into vigorous oak
stands.
"Yellow poplar has a lot of weedy
characteristics and is another species that does
well in areas likely to be disturbed by rues.
Poplar has two major reproductive strategies.
First, the tree will sprout at almost any age.
Secondly, each mature cree will put out tens of
thousands of seeds every year. Leaves fall and
cover the seeds up. This process continues year
after year making layers of seed underneath the
leaf cover. Poplar seed can remain stored in the
litter for 8-10 years. When a fire - or a
disturbance of any kind - does occur, it strips
off 1he layers of leaves. Many seeds die. but the
seeds on the layer left exposed genninnte and
begin to grow.
"Black locust trees are not fire tolerant, but
they are dependent on disturbance for
regeneration. Locust seeds are generally not
viable. The tree has become so effective at
regenerating from root suckers that it has
virtually lost iri; ability to reproduce by seed.
But it doesn't need to seed itself. The extensive
root system of a locust cnn recover a
burned-over site almost immediately.
"Sassafras, too, is an early succession tree.
Like locust, it is a good sprouter, but it also
sends out lots of viable seed.
'The ericaceous plants, such as
rhododendron and mountain laurel, are also
fire-dependent. Like the pines. they actually
encourage tire by the fuel in their leaves.
Rhododendrons can survive for 3 long time in
the forest understory, but they can't bloom or
set seed in the shade, so they drop their leaves
each year and wait. When a fire does occur, it
bums fast and hot on the depo~ited fuel and kills
everything. including the rhododendron i1self •
but also opens up the canopy overhead.
(cor11111ood on pite 30)
,.,ultct,
1'!19 f.l-02'
�WHAT IS NATURAL?
The Fire History of the Mountain Forests
The
usual strategy for bioregionnl
reinhabimtion is to restore the narural life
processes and native species of a region while
simultaneously working ro change human
living patterns and limit the human presence to
lessen the impact of our species on the land.
We are largely unaware of the many
subtle relationships that maintain the life ofa
biorcgion, and we are usually ign_orant of_1he
nature and imponance of the mynads of uny
organisms that live around us and are so
necessary in keeping up !he vitality of the
community. In our ignorance, all we ca~ do to
heal a place is 10 restore the macro- species
and macro-processes of life support and allow
enough space and freedom from h:1nun
interruption that the land can find 11s own
natural equilibrium.
For rhe Kaufah Province this poses a
problem: what is "natural"?
It was hardly a "forest primeval" that the
first European explorers encountered on the\r
arrival in the New World. What they found JO
eastern Turtle lsland was actually - at least in
part - a managed landscape. Yet, particularly
during the ninereenth cemury, wrirers
continued to purvey the image of "a foresr so
thick that a squirrel could travel from the
Atlantic to the Mississippi without touching
the ground." Francis Parkman, writing in
1892, described a scene beneath an
impenetrable foresr canopy where "all is
shadow, through which spors of timid
sunshine steal down among legions of lank,
mossy trunks, ... maued bushes, and rotted
carcasses of fallen trees." While scenes like
!his did abound, today we tend to see rhe old
forest as a mosaic of different types, doued
with openings, due largely t0 the presence and
use of fire.
At anolherextreme was forester llu
Maxwell of the US Forest Service, who wrore
an article on the "Use and Abuse of the Forest
by the Virginia Indians" for the William and
Mary College Quarterly Historical Magazine in
1910, when foresters were coming 10 see fire
as an unmirigated evil which had no place in
the forest
Maxwell had a decidedly
uncomplimentary view of the First People and
their fire habits. ''Though white men are rated
high as destroyers of forest, they arc not JO Lhe
same class with Indians," he stated. "...They
are wasreful and destructive, as savages
usually are, and the word economy had no
place in his vocabulary...The Indian \s by
nature an incendiary, and forest burning was
the Virginia Indian's besetting sin."
Maxwell described "open, park-like"
forests unencumbered by undergrowth. He
described lands cleared for agriculture along
the riverbanks, and also spoke of damage
done by unextinguished campfires. He quoted
William B>Td, who surveyed the
Virginia-Nonh Carolina line in 1728-29: "On
their way, the fires they make in their camps
are left burning, which catching the dry leaves
which lie near, soon pu1 the adjacent woods in
a flame."
i.>lnt«. 1991 -92
The 1n1th about the ecological impact of
burning by the First People lies somewhere
between the extremes of viewpoint contrasted
above. A multi-disciplinary research team
from the University of Tennessee, which
included archaeologists Jeff Chapman,
ethnoboranis~ Andrea Shea and Patricia
Cridlebaugh and paleoecologists Paul and
I foz.el Delcourt, investigated the environs of
old O,erokee village sites in the valley of the
Little Tennessee River, and found seeds and
pollen in stralified soil samples that enabled
them to deduce some of the narive people's
use patterns.
Samples taken around the village of
Tuskegee showed heavy use and burning of
the bottomland and the low- and mid-elevation
terraces by the Cherokee 1,500 years ago.
Samples from an upland site near the village
showed that the higher elevations surrounding
the Little Tennessee Valley were under
continuous forest cover for 3,000 years - fires
may have burned Lhere, but they did not .
pennanently thin out the forest canopy · unul
400 years ago, when weed seeds began to be
regularly deposited in the soil.
The team's research seems 10 support
rhe general conclusion made by retired
forestry professor Roben ?,aJtncr. "In valleys
like the Little Tennessee River Valley there
h.ad been conlinuous large se1tlemen1s by early
cuhures since Jong before the Cherokees.
When white settlers came into those valleys
they found the land already largely cleared of
forests by the lndian~. _The vall~ys and the
!ow!lr slopes surrounding the villages w~re
heavily and frequently burned. but the high
mountains were not, as a generJI rule. Some
balds \\Cre burned 10 maintain elk habitat, but
deer and turkey were largely found 31 lower
elevations, so that is where the bulk of the
burning occurred."
So what is the "natural" vegetative
,, .
pattern of growth in the South';_ffl
Appalachians? In !he sense of . natural _a.., ..
"growth unaffected by human mtcrvenuon,
Dr1w111g by J:«a1 Tuclla
we will never know. Twelve thousand years
of continuous habitation is a long time span.
There have been major climate changes during
the time the Fll'St People have been here.
Evolutionary adjustmenrs have been m~e in
that time, which must have included adJusnng
to the presence of the humans - and their fires.
Although their numbers were few, it
seems that the native inhabitants, primarily
through !heir use of fire, had a profound
impact on the natural history of the Southern
Appalachians. They did not dominare .
evolution in the mountains, but they did
influence the composition of the native flora in
certain areas by opening them to the sun and
encouraging fi~dependenr and fire-tolerant
associations. They influenced predator/prey
relationships by enhancing habi1a1 for deer,
elk, and other game animals, encouraging
their populations and thereby providing fo~
greater numbers of the other predator species
who also hunted them.
We will never be able 10 replicate the
conditions of 12,000 years ago, or the
changes that have happened since: But _we
know that, in spite of human modaficauon, .
this was still a magnificent land.i;cape when 11
was first encountered by the whites. The
human inhabitants were clearly a factor
influencing the process of change, but they
were only one factor among the many that
created the diverse mosaic of forest
associations scattered throughout the
mountains. While there were disturbed areas
that supponed the early-succcss1on, shade
rntolernnt trees, there were also nonh-facing
coves 1ha1 went without a major disturb3ncc
for hundreds of years at a time.
Fire was an influential force in this
region. Fire-dependent tree species have been
(cominocd 011 ,,. ., Jll&C)
Xat,101' Journm paga 5
�(canunued hom pqe S)
maintained in these mountains for many
generations. The grassy balds, that were
created during the last lee Age but were
apparently maintained by fire and grazing
pressure since, arc only now falling 10 forest
succession. The power of the element fire can
still be fell in the forest, even after 75 years of
fire suppression.
The Firs1 People, largely through their
use of fll'e, exened a strong influence on 1he
regional life community, but not a debilitanng
one. The First People found a balance, a
niche, within that community that 1he natural
life suppon systems could maintam. Unlike
the Europeans, the native inhabitants did no1
render their environment dysfunctional, but
only moved it 10 a different point of balance.
The region still had itS integrity; it still was
operating at full capacity.
Since it is impossible to recreate a virgin
mountain landscape, how then do we restore
an optimally adapted ecological community?
Clearly, fighting every fire is not necessary or
advisable. Lightning fires have been allowed
to bum for all but the last 75 years of human
habitation. They are a pan of the natural
landscape and should be allowed 10 return.
But do we have to bum off the
mountainsides every year 10 mimic the ruuive
influence? If so, how much should we bum?
How could we maintain the precious layer of
humus 1ha1 contributes so much to 1he growth
and health of 1he forest?
On the other hand, if we let narural
succession run its course, are we going to lose
DO C LEARCUTS MIMIC FIRE?
.
The current policy of the US Forest
Service is to clearcut lI"dCts of up to 43 acres
where all the vegetation over one inch in
diameter is removed and the cleared area i~
either replanted to ruws of monocullured
while pine (around which is sprayed ht.-rbicidc
to prevent competition from any intrnding
native hardwoods) or allowed 10 regenerate by
natural sprouting and seeding. This n:suhs in
large areas of ''even-aged" tree s1andli that are
easy and economical 10 cu1 when the loggers
retum to "harvest" the adolescent regrowth
60-80 ye:m; later.
~
This method "mimics natural processes
of disturbance, like fire." claims 1he Forest
Service.
But that is a hotly disputed claim.
"Simply put, clearcu1ting docs not emulate
nature in mixed hardwoods," declared retired
Forest Service silviculrural researcher Leon
Minckler in a recent anicle. "Oean:utting
advocates argue thal clearcurs replicate
wildfire bum parches. This statement is
questionable in the arid Wc:;t ond almost
irrelevant in the humid East where large.
high-intensity forest fires rarely occur.''
Minckler is reinforced by all the environmental
groups working in the Southern Appalachians
today.
"To begin with," says Haywood Greer.
a local activist, "fires don't bulldoze 15 foot
wide system roods that tear up slopes; cause
erosion and siltation in ~trcams: and open the
forest_ forever after 1 poachers, picnickers.
0
arsonists, campers, hunters, ORY'ers, and
whoever else has st.renglh and commitment
..
XotunI1 Joumot pCUJr. 6
..,
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t
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valuable diversity and endangered species?
Can we afford that?
Two examples illusl!'llte the dilemma
posed by this uncenainty.
The first case centers around a concern
that communities of Table Mountain pine
might be eliminated from the moun111ins
because of changing conditions due 10 fire
suppression. Table Mountain pine occurs in
association with mountain laurel and galax.
All three species are fire adapted, and the
Table Mountain pine needs fire to survive.
The tree has serotinous cones. meaning that
intense heat causes them 10 open and spill their
seed. The species of the Table Mountain pine
association encourage fires hot enough 10
"crown," to bum into the tops of the trees.
Crown fires are hot enough 10 kill some large
trees, bum the cover off the forest floor down
10 bare mineral soil, and cause the serotinous
cones of the Table Mountain pine 10 open.
Those fires would regenerate the Table
Mountain pine association. which would then
work to perpe1ua1e itself by making ilS habi1a1
area more flammable.
Ftre suppression is clearly causing the
demise of the Table Mountain pine tree.
Existing stands are becoming old and decadent
and there is little regrowth of new stands.
Should we set intentional prescribed bums 10
preserve this fire-dependent species?
That depends on whether we consider
this species to be "natural." Lightning fires (as
we saw on page 3) tend 10 be small in area and
low in intensity. Lightning fires seldom
produced the crown ftres necessary 10
regenerate the Table Mountain pine.
enough 10 pul a vehicle in gear and gas
enough to make it up the hill.
"A fire doesn't come in with a chain saw
and a skidder cut all the tree~ and haul them
away out of the woods. Fires in the mounrnins
- depending on the time of ye:ir and the
dryness - arc usually cool and run lo,.., 10 1he
ground. burning off the leaf cover and 1he
underbrush. S11;all sarlings ;md understory
trees are someumcs killed. hut unless a lot of
fuel· like Jogging slash· h:i~ built up on the
forest floor, fires seldom get large enough 10
kill 1he biggest trees. If the big trees are ktl led,
they s1and n long time as dead snags, offoring
1he finest kind of den location for
over-wintering animals. 1l1e forest biomass
stays in the woods. Eventuallv the dead trunks
rot out and topple over. and their bodies
decompose 10 enrich the soil for the next
generations of trees.
"Also, fire~ around here don·t bum
everything in a 20 or 40 acre area. Most fires
hip-hop around and bum at random • maybe
heavily here, but maybe only slightly burned
over there. Fires tend m create mosaics of
disiurbance on these steep ridges."
Robert Zahner. formerly a forestry
professor at Clemson University. talks more
specifically about regeneration. ''The species
that rclllm after a fire arc somewhat different
than what comes back after a clearcut. l\aiural
eanh-healing species sprout up after a fire weedy planL~ mostly. 1ha1 gro"' from :;eed that
had tx.-en stored in the soil under the litter until
the liner was burned off and 1he seed was
exposctl. Most of the herbaceous seed that
germinates following a fire is quite different
from the seed th:il would grow follm, ing a
We do not know about the fires set by
the native inhabitanLS. There probably was
great variation in the intensity of the fires 1hey
sci, but generally, since they burned certain
areas often, it would seem that they would
keep the fuel loads down and have light, cool
fires every few years.
The great conflagrations occurred in the
mountains after the logging era. The loggers
left great piles of slash in the forest that, when
ignited, caused hot, destructive fires that
burned the whole landscape.
The Table Mountain pine could be only
minimally sustained by lightning fires. In the
moun1ains, the tree inhabits only the driest
sites or reclaims badly degraded areas. It
seems very likely that, while it has long been
present, the species came into its own through
1he over-burning of the white mountaineers,
and expanded its influence due 10 the logging
boom. h does not seem reasonable 10
perpetuate abuse in order 10 maintain a species
that to a great extent was a product of human
abuse. h seems that 1he ecological need for the
Table Mountain pine has largely passed away,
1ha1 it is not a naturally endangered species,
and that we do not have 10 talce special
measures to re1ain it, but could lei narure 1ake
its course.
A second case is the oak tree family,
widespread throughout the mountains and an
important source of mast upon which many
species of wildlife depend greatly. As we
were told by Dr. Robert Zahner (on page 4 of
this issue) frequent, light fires are influential
in the continued regeneration of oak stands in
(continued oo page 30)
clearcut
"I-ires also release nutrients in the
residual ash which change the soil situation.
Leaf liuer and sometimes foliage is burned in
the fire. Carbon and nitrogen arc given off,
but 1hc minerals stay on the site and oc·t as an
instant shot of fenilizer, which changes the
pH and the nutrient bal:lnce and generates a
different populallt)n of herb.,ceous plants.
''After clearcuuing, some sites are
prep:m:-d hy intentionally setting fires called
"prescribed hums." In tcm1s of the site, thai's
probably a better wuy of,.., orking than
clearcumng alone - unfortunately they bum a
site to prepare it for planting white pine tree~.
Thal negates nny advantage there might ha, e
been 10 1ha1 technique.
"Right now there arc plenty of open
areas con1aining early successional species.
We don't have to create them. By way of
immediate policy recommendations. I would
suggest we let present old-growth stands
continue to grow, keeping out uny fires except
lightning fires. Lightning fires we should let
bum. Because they bum during a rain,
lightning tires don't usually burn very much,
and they give a nke mosaic of disturbance.
''Why not just let lighming do it'! If we
are trying to maintain natur.tl systems and
narural biological diver.;i1y, then just letting
lightning fires bum would be the best and
easiest way to do it. Mo~t of this forest is so
disturbed. beat up. and cut over anyway. It\
a long. long way from being a natural syscem.
t would prefer 10 let lighming-ignited fires
burn wherever they are going 10 bum, and just
let them help the foreM 10 recover." , .
Winter, 199 1-92
- fr...
,__,, J
I
f
�SMOKEY AND THE RED WOLVES
For many years after white settlers
staned moving into the Southern
Appalachians, fire pauems changed linle from
the days of native habitation. The whites were
farmers, coming from Europe where the great
forests had long been leveled. They tended to
see the forest as an enemy 10 be overcome.
Wilderness equaled "wasteland" in their
minds, and they started out energetically 10
overcome the forest to make it produclive
fannland. But for their ally Fire, it would have
been a losing battle. The whites used fire in
clearing agricultural fields as the lndians had,
but the immigrants first girdled trees with their
steel axes, planted crops in the resulting
"deadenings," and then later felled and burned
the standing snags. Their numbers and their
steel tools made the newcomers more effective
at clearing land - and keeping it clear - than the
Indians had ever been. The forest began to
recede up the hillsides.
The white people also began to mimic
the Indians' practice of burning the forest
noor. At first they did it for identical reasons,
but as they became more settled and the
predator species were thinned out, the
Europeans began to free-range livestock in the
woods. At frrst there were only a few scrawny
cows and scattered bands of domestic pigs
roaming the forest, but as the numbers of
white inhabitants grew, they put more and
more animals out to forage on the mountain
slopes. And they staned more and more fires
to encourage grass and open grazing areas. As
old-timer Taylor Crockett of Macon County
has said, "fn those days people vinually
replaced the native wildlife with cattle, hogs,
and sheep." Firing the woods became an
annual ritual, supposedly economically
justifiable - but also exciting and fun.
The early white settlers found one
purpose to which the First People had never
employed fire: genocide. One example was
Colonel James Grant's raid of 176 I. In
retaliation for a Cherokee victory ai Fon
Loudoun, Tennessee, in which 50 white
people were kiUed, Grant was ordered on a
campaign through the Little Tennessee and
Tuckaseegee River Valleys. He rode with a
vengeance, destroying crops and every village
he found. In his journal Grant bragged that he
had torched fifteen towns (including the
principal town of Katuah): ravaged "l,400
acres of com. beans, pease, etc."; and driven
about 5,000 men, women, and children "into
the woods and mountains to srnrve."
As more and more Europeans flooded
into the mountains, the increased use of fire
became detrimental to the forest. Although fire
Winter, 1991 92
was still being used largely in the traditional
manner, its use was so frequent and so
universal that the forest was degraded in many
areas because it was not allowed time to
recuperate.
H.B. Ayers and W.W. Ashe, in their
repon on The Sowhern Appalachian Forest,
published in 1905 for the US Geological
Survey, wrote that, "More than 78,000 acres
of the region examined have recently been so
severely burned as 10 kill the greater ponion of
the timber. but the greater damage has been
done by light fires creeping through the
woods year after year. scorching the butts and
roots of timber trees, destroying seedlings and
forage plants, consuming forest litter and
humus, and reducing the thatch of leaves
which breaks the force of the rain. Evidence
of such fires is found over approximately
4,500,000 acres, or 80 percent of the entire
area."
At one study site in Cades Cove in the
Great Smoky Mountains National Park,
researcher Mark Hannon found that the mean
interval between fires on south-facing slopes
between 1855 and 1940 was 12.7 years.
Considering that observation, Peter White,
also of the Park research st.aff, said that in
Cades Cove, "During the period of
Euro-American settlement, fires were so
frequent that few treeS reached a size capable
of surviving even cool surface ftres."
The damage to the Appalachian forest
and waters began to be noticed by the late
1800's. People began to complain of the
erosion caused by the frequent burning and
the resulting decline in stream quality. A
history of the US Forest Service in the
southern mountains, Mountaineers and
Rangers, mentioned a survey of the Southern
Appalachian forestlands published in 1902 by
Secretary of Agriculture James Wilson and
Gifford PinchoL The survey said that "the
special hardwood forests of the beautiful
Appalachians were being destroyed by
lumbering, fires, and - perhaps worst - by
mountainside farming. These agents of
destruction were causing the soil 10 leach,
slopes to erode, and streams to flood their
banks with rain and melting snow."
It was not a coincidence that the tum of
the century also saw the beginnings of the
forestry profession. The Biltmore Forestry
School, the first forestry school m the United
States, was located in Pisgah Fore.\t, North
Quolina. It was begun by the German forester
Carl Schenck, who was brought over by the
Vanderbilts, and subsequently directed by
Gifford PinchoL Suddenly the mountain
forests were attracting professional imercs1.
There was a growing awareness that the
yearly burning was destroying a fonune in
timber, and, since the railroads had finally
penetrated into the mountains, there was at last
a way 10 get at it To the foresters a forest was
an investment, more than an ecosystem with
its own processes and priorities.
The newly-convened foresters saw
burning the woods as the utmost stupidity. 1n
1923, Nonh Carolina Forester J. S. Holmes
surveyed rural residents to determine the
answer to the "burning" question: why did
they ftre the woods? He fouod that some fires
were staned by ''carelessness" and others by
"negligence." "Locomolives," "hunters,"
"sawmills," and the blanket category
"matches. cigar stumps, boys, etc."
contributed their share. While the most
common reason stated for starting woodland
fires was "to improve the range," Holmes'
survey showed conclusively that by far the
greatest proportion of fires were sraned by
people "without much object, 10 see it bum,
etc."
The damage to the forest was
considerable, but the worst was to come. The
large timber companies followed the railroad
into the mountains. and the Appalachian
timber boom was on. The timber barons were
ruthlessly exploiting a resource. They lo;ged
widely and indiscriminately. Whole hillsides
were cleared. Yet the greatest descruction came
from fires that staned after the loggers had left
a site. ln their greed and carelessness, the
logging companies left behiod on the
desecrated slopes great piles of slash, the tops
of fallen m:es. This build-up of fuel caused
fierce, hot fires that destroyed the remaining
crces, burned up the organic layer of the soil,
caused massive erosion and siltation. and even
degraded the potential of the forest to recover.
1n the eyes of the foresters, and
increasingly among the general public, fl.l'C
began to be perceived as an unmitigated evil.
ln his book Fire in America, Stephen J. Pyne
quotes lines from a poem of the period.
'They are loosed from their hiding
And the red wolves are riding There is blood and blast and fury in their
eyes And their packs go a-crashing
There's a crackle and lashing
Breathing smoke and sparks and splinters to
the skies.
- Anthony Euwer, "Red Wolves"
(canunucd on next page)
x.atuar, Journat
pQCJe 7
�(continW'd from page 7)
The Southern Appalachians came to be
seen as a national disgrace, and a call grew for
the establishment of timber reserves in the
region. It seemed to be the only way to halt
the fires and the flooding.
The timber companies were agreeable.
They had already used the forested eastern
mountains. Now their sights were set on the
tall old-growth stands of the Pacific
Nonhwest. They were happy to sell out and
leave. Timber barons and politicians alike
found that it was sttategically wise to blame
the problems of the forests on fire. Fire
control enjoyed a political unanimity that
controversial initiatives to regulate logging
practices did not. "To save the forests, the
main thing is to make laws to stop the fires,"
intoned timber magnate F. E. Weyerhauser
before a congressional committee in 1908.
The Weeks Act of 1911 provided for federal
purchase of timberlands in the East, and the
US Forest Service was born to care for and
manage the lands.
The new Forest Service rangers in the
Appalachians saw their first task as stopping
fire. They consn-ucted a fire lookout system
and organized fire-fighting crews. They began
a large-scale enforcement and public education
program to convince local fanners to give up
the practice of firing the woods. Throughout
the l 930's and the I940's, as the forest
gradually grew back and began to repair the
scars of its mistreatment, firefighting and
prevention was a major focus of the rangers'
effons. In a stroke of advertising genius, they
recruited the aid of Smokey the Bear. The
national public relations campaign was
successful beyond all eitpectations, and as a
side-effect greatly enhanced the image of the
by Vic Weals
East Tennessee rivers were at their
lowest flow in anybody's memory, and the
15.38 inches of rain that fell in the first seven
months of 1925 were less than half the
normal.
The Knoxville weather station was in its
55th year, and 1925 was the honest a.nd driest
yet recorded, meteorologist J.I. Widmeyer
told the local newspapers.
The temperature for Monday, Sept. 7,
~ 925, is still the highest recorded on that date
in all the 109 years of the Knoxville weather
station. The official reading was 102 degrees.
Logging camps had their greatest exodus
of workers. Heat without letup and short
tempers had sent many a man packing.
Benha and Frank Coppenger were still
working for logging contractor Gold Millsaps
a1 the beginning of September in l 925.
Bertha remembers Saturday, Sept. 5,
1925, as a notably ominous, uncomfonable
day in Jeffreys Hell. There was smoke in the
air from the woods fire that had now burned
more than two weeks across the ridge on
South Fork.
Frank was working at scaling logs that
Saturday. He measured them as they were
brought to the rail landing, and kept a record
of 1he number and kind and size.
Frank brought Will Graves, the camp
foreman, home to the Coppenger quarters
after their work day ended in the afternoon.
~~lU\» J(!Uf~t pm.JC
8
Forest Service as the friends of Smokey and
all the forest crearures.
Smokey's massive propaganda
campaign did help greatly in the fire
prevention effon, but it also had some
negative results. Only in recent years has it
become once again acceptable 10 talk of the
positive and necessary effects of
' THEN JT HAPPENED! SOME CAREI.E55 PE.RSOIII
i'LIPPEO A LIGHTED MATCH •••
From 'TM Tr,u Story a/Smoky tM B~ar·
naturally-caused fire in some ecosystems. The
Tall Timbers Research Station in Florida, for
eitample, opened up new pathways in fire
research and for 20 years has sponsored an
annual scienrific conference on fi.re ecology.
ln 1963. the Leopold Report. presented 10 the
National Park Service, and th~ 1964
Wilderness Act both called on federal agencies
to recognize fire's role in wildlancrs. But
because of the degree of one-sided
conditioning, the general public is having
difficulty accepting the fact that fire is a
process that is natural and, in some ecological
communities. essential.
One guide to the future is the fire policy
in the Great Smoky Mountains National Park
which has the avowed goal of maintaining an
FIRE IN
JEFFREYS HELL
Frank filled his homemade poplar-board
bathtub with warm water and invited Will to
take his first bath.
Frank told him to take his time, and Will
did, soaking for maybe half an hour in the last
great enjoyment he would experience on eanh.
Benha says they had dinner early
Sunday, and right after that, about 12 noon,
the men were called out The fire was coming
across the mountain into Jeffreys Hell itself.
"Frank left with the other men to tty 10
smn a back-fire and maybe save the camp,"
Benha says.
''There was nothing fo.r me 10 do but
1alce the children and ge1 ou1 of 1hcre,"
Bertha explains at this point 1ha1 her two
oldest daughters, Sylvia and Beatrice, had left
camp only a week before for the Stan of the
school term in Tellico Plains. It was the two
youngest daughters, Bessie and Lula, who
were in Jeffreys Hell with their parents on that
fateful day.
"I got my husband's suit and draped it
over my ann," Benha continues. "I put the
Bible into his front pocket. The Bible had all
the family binh records in it"
"I had a new dress from Sears and
Roebuck. I had never worn that dress. It was
still in the box that it had been mailed in. I
ecosystem similar 10 that present before white
settlement for the purpose of human
recreational enjoyment. Flawed though the
guidelines may be from the point of view of
habitat preservation, the Park still represents
550,000 acres of (nearly) de /aero
wilderness.
Under current laws, the Park is not able
to use prescribed bums and must suppress
every fire ignited within the Park boundaries.
However, a draft policy recommendation is
being prepared which will suggest that
naturally-caused fires be monitored and, in
some cases, be allowed 10 bum.
Under the new policy, the Park might be
able 10 use fire in cenain situations - to
suppress eitotic species invading the Park, for
example, or to reestablish habitat for species
like the red cockaded woodpecker, which
once inhabited the Great Smoky Mountains.
This bird likes open woodlands, and when the
undergrowth in its nesting area grows up
more than 10-15 feet in height, it abandons its
nesting site and moves elsewhere. However,
due to complete fire suppression, there is no
"elsewhere'' in the Park and little in the
mountains as a region. The woodpecker has
been sighted in eastern Tennessee. but the las,
confirmed sighting in the Park was in 1982,
although in recent years there have been
several unverified sightings of birds that could
be red cockaded woodpeckers.
Like the red wolf, a policy that allows
narurally-caused fires to bum may be
reintroduced in the Southern Appalachians vio
the Great Smoky Mountains National Park.
Fire has a place in the forest, of that we are
sure. We are less sure of how 10 bring fire
back into its proper place in the scheme of
things.
~
took it out of the box and draped iL over my
arm with my husband's suit
ttWe started down the railroad toward
the town of Jeffrey. It was several miles, 1
forget exactly how far.
"We walked the crossties. I couldn't
make it very fast because I wasn't used to
walking on crossties.
"And my least linlc girl, I had to carry
her most of the way.
''And it looked like every few minutes
we were going to be cut off by the fire.
''The train came up the grade, but didn'1
stop for us. The engineer motioned us down
toward the town," she recalls.
She says the locomotive had been in
the repair shed and was taken our hastily that
Sunday to go on the emergency run. The
screen that should have been in place on the
smokestack to catch sparks from the fireboit
was not in place.
And as the engine scattered hot cinclerS
into Jeffreys Hell, it set new fires behind it.
Garfield A. Milsaps also worked for
logging conttactor Gold Millsaps, and lived
in the same camp with Frank and Bertha
Coppenger and Bill Graves, the camp
foreman.
He remembers Sunday morning.
September 6, 1925.
"Bill Graves told me to get the horses
out of there while I could. We had them fine
big logging horses • Nonnans and Percberons
(continued on page 10)
loJ\.I\WT, J99J-9'2 I
�Barbara J. Sands
In Less Than Ten Moons
A message for my Brothers at Lewisburg
In less than ten moons,
the moans of pleasure in a moment's quiet passion
flow steady as the river
into moans of labor.
The blending of two spirits in sacred dance,
in less than ten moons,
the creator weaves beneath my skin
into a new life.
Karuah
for Hawk
I listen to you deny your power to change,
to rise above the habits of self devastation
that have always held you back.
You tell me that you are too weak, that il is too hard ...
In quiet understanding, l smile...
Do you think you walk alone?
In these quiet hills
the swirling mist curls skyward,
Mother Earth offering her pipe to the Great Mystery.
It is easy to feel her in these ancient mountains.
My bare toes dig into the damp soil.
The breeze plays with my hair and shoulders.
I am invisible here, part of the whole.
My brother, when you can see the other road,
the birthing has already begun.
I grow roots, deep into the body of the Mother.
Her energy flows through me,
caressing me, warming me.
I join the timeless flow of all things.
Does it help you to know
that it is useless to tell me
what can not be done?
Three times, I have felt the swelling of life within my belly,
Three times, I have birthed between my legs a Jiving miracle,
Three times, I have watched the first breath of a warm, wet, newborn
And seen with my own eyes, and felt with my own flesh,
and known with my own heart,
the power of the Spirit That Flows in All Things
to change the world ...
In less than ten moons.
I dream.
I am a mountain lion. An eagle.
A rock in a swiftly flowing stream.
A leaf floating in the breeze.
A seed, waiting in the earth.
I am everything.
I am nothing.
The day breaks.
Father paints the sky with gold.
And I never want to leave this place.
k1lntcr, Hl91-92
Dnwin& by Rob Mmiclo.
�~
•
• a.
--
...
..,. '
Drawing by Rob Levacn
(cantinuod &om page 8)
and ClydesdaJes and someoLhers. We had 18
head of horses.
"We tied them Logether single-file and
led them down the railroad track. Fred Allen,
George Robens, Oley Hooper and Jape
McClure (now deceased) helped me. There
might have been some others.
"We walked the horses between the rails
where the ballast between the crossties made a
smooth path. Sometimes there was a
smoother trail beside the railroad. We took to
the creeJc to get around trestles. Horses won't
hardly walk a trestle.
"We tied the horses below the store and
post office at Jeffrey. Then we all went back
up the creeJc to help fight the fire."
Walter J. Evans, wife Grace and their
first two sons, Leslie, about 4 years old, and
Bill, 15 months old, lived just up the track
from the Gold Millsaps' camp and within
sight of it.
"Me and Frank Coppenger and a bunch
of men went to the fire line along the top of
the mountain," Walter recalls. He says they
thought they had the fire controlled there.
"We got up there a linle ways and we
heard the train coming up the railroad.
"We ran back down and Frank was
ahead of me and got to the train, him and
several more of the boys did.
"'The fire cut me and a bunch of the other
boys off and we didn't get to the train.
"We had to go back 10 the top of the
mountain to where the fire had already burned
over and get out thataway," Walter recalls.
One of the people with Walter was a
young relative who was quite drunk. "He
was too drunk to be afraid of what was
happening to us," Walter says.
Walter himself was only 31 years old
but he said to the younger man, "Son, I ha~
to leave you here to get burned up. But I've
fooled with you till I don't know whether ru
get out or not. I'm going to have to leave
you."
Walter says he began to run, and left the
other man. "But in just a few minutes he
passed me running. He ran over trees and
rocks and turned somersets and outran me to
the top of the mountain.
"He wouldn't get scared until be seen
Xawan )oumat
I
4J t •:
1 )P'":
1t ,•
pQCJa
l
O JI
so
•
that I left him. He got scared then."
Garfield Millsaps, returned from leading
the horses down the valley, was caught
behind the fire in the group with Walter. The
men were running side by side when Walter
threw away his ax.
"What was that you throwed away?'"
Garfied asked him
"My ax," Walter said.
"Don't throw our cools away," Garfield
said.
"Where we're going in a few minutes
we won'c need none, and I ain't taking none
with me," Walter told Garfield.
"I was sure we were all going to die
right there and right then," Walter says. '
Everybody in that group survived,
though. And of !he dozens of men scauered
over the thousands of acres of Jeffreys Hell
that day, only Frank Coppenger and Bill
Graves died.
Fronk and Bill and the others !hat made
it to the train were able to load the household
furniture from Walter Evans' shanty car and
one other onto the train. Then they had to
leave, because the fire was moving in.
Cinders from the locomotive's stack had
set new fires down the creek and closed off
that escape. Engineer Dave Dockery started
the train on up the valley. There was no
alternative.
. Walter says there was a big, new log
landing beside the creek in a curve of the
railroad about 300 yards above the camp. The
landing was smned in March, and the teams
had been bringing logs in for six months now
and only one trainload of logs had been hauled
away from it.
Frank Coppenger and Bill Graves left
the train there. 'The men told me later that
they wet their handkerchiefs in the water of
the creek and started up over that landing "
Walter continues.
'
'They thoughc they could make it across
the mountain to Willis Tucker's camp to warn
him about the fire."
'They got up just a litde ways and had to
run out of the slddroad into a field of green
touch-me-nots. That's where they got burned
up," Walter says.
_The wind was up and updrafts were
carrying great masses of flame from ridge to
ridge by now. Frank and Bill were thought to
have died of suffocation before their bodies
bumed.
Big portions of both bodies were burned
a~ay; Frank's was identifiable by !he gold in
bis teeth. The buckles from Bill's overalls
were found under his corpse. Too, Bill had
on a hat and Frank didn't, and the hat
insulated Bill's head so that it was burned less
than Frank's was.
. All the people who stayed on the train
survived. They left the train on the first leg of
a double switchback at the head of the valley.
They were able to run to safety through a
hollow that had burned out two days
previously, Walter says.
Bertha sensed on Sunday afternoon that
Frank was dead. She waited beside camp
most of the night while searchers depaned and
returned. Her two oldest daughters came
across the mountain from Tellico Plains to be
with ~er. All four daughters, Sylvia,
Beatnce, Bessie, and Lula, were wi1h her
when word came that Frank's body had been
found early the next morning.
The watches of both victims, Frank and
Bill, had been welded by the heat and stopped
at 2 o'clock, two hours after their Sunday
dinner.
:;,
R~pri,1ud wi11t pumissi()nfrom /M Knoxville Journal
ofMarcJi 22, /979 and Marclt 29, /979.
At,: Fisherman/
(t:.~=
Fire Plevcntion Ad from 1923
Wlnur, 199 1-92
:r
IIJIH
i, ,•11 '•'
�'!Tif'"
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•
crossroads. These men worked iron for a
trade, but it also was common for
homesteaders to have a small anvil and forge
on their farm. Just as homeowners today
usually have a power saw and know how to
drive a nail, so fanners in those times knew
how to do many of the small repairs that wcrc
always necessary.
So, although the blacksmith was
important and respected in the community by
right of his skill, he had no monopoly on the
trade. It was a common, egalitarian line of
work. In that period, labor was cheap and
materials were hard to come by. The smith
provided a service, and so took whatever the
community could provide in trade for his
work. Iron was a valuable commodity. new or
us~. ~d the ~~y was also a salvage shop.
Sm1~mg and nulling were the high points of
!he village technology; but the smithy
probably looked more like a scrap yard than a
prosperous local business.
FIRE AND FORGE
by Jan Davidson and David Brewin
Just as the fire on the hearth was the
cemer of the home, the bl:icksmith's fire was
the center of community production in the
mountain villages of the European settlers.
Before the Southern Appalachians and the
other rural areas of the country were tied into
the mass market and che nattonal
manufacturing system, a simple local
technology was shaped at the blacksmith's
forge. Upon it was based a self-sufficient
rural economy.
The guiding principle was, "Figure out
how to m~e it and hammer it out," according
to R. 0. Wilson, of Speedwell Community in
Jackson County, NC. Shelter was the first
thin~ a frontier family_ thought of on arriving
at a likely locanon. With a double-bitted axe, a
broadaxe, a foot adze, and a square, they
could put a log house together.
The next necessity was food. The
blacksmith made the tools for food
production. Unless a fanner wanted to work
with a wooden plow, he went to the
blacksmith. The smith also made equipment
for handling the draft animals, not only the
horse shoes, ox shoes, and mule shoes, but
also the bns and rings of the harness.
The t00ls to cook the food with were
also made in the smithy, as well as the
wagons that hauled the produce to market.
~ot every blacksmi~ could make a wagon of
iron and wood, but m those remote mountain
villages, where people had to be self-reliant, a
lot of them could do the job. Any good
blacksmith's shop could fix a wagon and pUl
"tires" (as the steel rims were called) on the
wheels. The whole transportation system
depended on the blacksmith.
The blacksmith made all the edged tools
lo>tntcr, 199 I -92
Iron Work by David Bttwin
· knives, axes, saws - that a farmer took into
the woods when going to hunt meat for food
or to cut wood for building or heating lhe
home. The gun he carried was often made in
the same village he lived in. Guns were critical
to the early mountain families for food and for
defense, and gun-making was a branch of
blacksmithing.
The blacksrruth could make a loom. The
blacksmith could make a grist mill.
"You had to have hoes, you had to have
plows and horses, cradle blades, mowing
blades, axes, mauocks and wedges,
go-devils, all of these things," says long-time
mountain resident Mary Jane Queen.
..•And single-tree hardware, hinge
pintles, staples. naiJs, cooper's adze.-;, ginseng
hoes, bear traps, bullet molds, cowbells,
augers, barking spuds, pothooks, sickles,
post-hole diggers, froes. spatulas, ladles - all
of these were products of the blacksmith's an.
For food, clothing. shelter, and
tronsponation. almost every aspect of the
community except its spiritual life, people
were dependent on the blacksmith.
The smithy was a focal point for the
village. It was a center for the village
economy, but it also was a men's social
center. ln those days a person did not drop
something off and say, "!'II be by to pick this
up after J do some shopping." When a man
brought a job in, he and the blacksmith
worked on it together.
"They would go there, the men folks
would, if they had tools to have fixed, and
they would help grandpaw run the forge, and
they'd sit and talk· then they'd get up and
work a while, and then they'd talk awhile."
remembers Mary Jane Queen.
There was at least one blacksmith in
each town and often there was a smithy at the
Blacksmithing was always associated
with magic. For a srni!h to lake what looked
like ~lain rocks from the ground, draw out
hard iron, and transform that iron into tools
and weapons that gave their social group an
immense technological advantage must have
seemed magical indeed.
In Christian Europe when the
technology of ironworlcing had become
common, the blacksmith was still held in
some awe, but it was not the elevated stature
the smith had held in the early days of
civilization. Particularly in PoJand and Russia
blacksn:tiths ~ere thought 10 be in league with'
the devil. h 1s easy to see why. The smith's
sweaty, blackened face and torso dinied by
working all day at the sooty forg;; the forge
fire. hot and bright; the incessant ringing of
metal on metal; the showering sparks in the
smith's gloomy shop. which had to be kept
darkened so the smith could ·:iccurately sec the
color of the metal he was working: all the
images associated with Hell were drawn from
the blacksmith's trade.
The mountain story of "Wicked John
and the Devil" carried the connection over into
the New World in the tale of a blacksmith who
was "meaner'n the devil himself.~
Well-known mountain storyteller Ray Hicks
tells a "Jack tale" that relates how Jack
magically trapped seven devils in his sack.
Jack took his sackload to the blacksmith, who
pounded them 10 cinders on his anvil.
In a different tradition, iron was
supposed to defeat the magic of the fairies or
the Little People. In the British Isles some
travelers would wear an iron pin to protect
tl\emscl,ves from ~sfortune along their way.
The smithy, where iron was the stock in trade
was obviously a safe place, free of magic.
'
Other folklore followed the blacksmiths'
trade across the ocean. One custom held that
the water in which the smith quenched the hot
iron was a cure for poison ivy. There were
many others. Even today some blacksmiths
tap the anviJ three times at the end of the
workday to ''chain the devil."
In Europe, the basic tools of the
blacksmith • the nnvil, hammer, forge. and
bello~s - had all taken their classic shape by
the Middle Ages. Their design has been little
changed to this day.
.
The other primary tool of the blacksmith
1s fire. People do not usually think of fire as a
(a,ntinued OIi DCJCI ~ )
Xatilall Journa£ paqc 11
�which earned it into the forge 10 aerate the
f1re.
In the forge, lhe ore was formed into a
"bloom," a roughly spherical blob of
semi-molten iron, air bubbles. and impurities.
The bloom was beaten under the uip hammer
to remove air and foreign materials. When it
was done, it had been beaten into a nauene.d
"ham." The Hanging Dog Bloomcry Forge
turned ou1 1wo or three hams a day, each
weighing about 20 pounds.
The hams were shaped into b~ with
curved ends like sled runner,; so thnt a bundle
of them could be dragged behind a t¢.'lm or
oxe~ to local blacksmiths' shops within a five
or six county area.
This level of production me1 1he needs of
the area until the railroad came and tied 1he
region in10 the national industrial system. It
quickly became more economical to dig iron
Photo councsy of Ille Mountain Heniagc Center
(continued Crom page II)
1001 because it is no1 a solid objec1 that is
picked up and manipula1ed wi1h 1he hands, bu1
fire is crucial 10 every stage of the
blacksmilh's work. Woodworkers shape 1heir
ma1erial by removing some of it. bUL, while it
is hot, iron is a plastic me.dium thal can be
reshaped with li11le or no material being losL
The forge is the specialized fireplace that
holds the blacksmith's superheated fire. In
early times, blacksmiths used charcoal as fuel,
but shonly after the Civil War coke came to be
the most common fuel used in the mountains.
Coke is soft coal burned slowly at low
temperatures to remove the impurities., as
charcoal is made from wood. The bJacksmjth
made his own coke, healing it slowly and with
almos1 no air around the sides of 1he forge.
The blacksmith's fire was kept very hot
by the continuous ac1ion of a bellows. (foday
a blacksmi1h is more likely to use
anelecuically-powen:d blower.) For each
process perfonned by the blacksmith, the
metal must be a1 precisely the right
temperature. For some processes the metal
must be heated to over 2000 degrees
FahrenheiL
As the temperature of the metal changes,
so docs i1s color. The color changes arc the
blacksmith's thermometer, and the smi1h must
learn to distinguish the various gradations of
color in the heated metal. The iron changes
from pale yellow to straw yellow, purple,
blue, gray, dull red, sun rise red, cherry red,
light red, almos1 orange, and then white as its
internal rempe.rruure rises. More time in the
heat of 1he flames turns white heat to
incandescent white and then to a liquid
yellow, which indicates that the surface has
become semi-molten.
•
When the metal is hca1ed 10 the right
degree, the smith can flntten it or taper it, in a
process known as "drawing out." Or the smith
can "upset" the metal by drawing it back on
itself. If a tool needs holes, the smith can
punch them out. Two pieces of hot iron can be
joined together by ''forge welding,"
hammering them together on the anvil.
Blacksmiths' hammers come in a variety
of sizes and shapes. Some are swung, while
others are sci on the piece and StrUClc with a
sledge wielded by an assistant, "the striker."
In a small shop 1herc is usually only one
anvil, but it is capable of doing many different
jobs. The flat face of the anvil is used 10
hammer the metal into the various shapes. The
Xatunfl JOU-ma! page 12
horn is used in bending circles or arcs of
various sizes and can also be used to speed up
1he drawing out process, since the roundness
of the hom acts as a lens to focus the energy
of the blow.
Af1er shaping, the tool or part being
worked is heat treate.d to give either the
hardened metal of a axe head or the springy,
shock-absorbing metal of a saw. As in
forging, the color of the polished metal tells
the smith what kind of hardness, brit1leness,
or springiness the finished tool will have.
Axe heads or chisels can be treated to
vary the hardness wi1hin the tool. A cold
chisel tempered by a smith can be hard and
tough at the cuuing edge and relatively soft at
the baner end so 1ha1 the force of the blows is
cushioned and the chisel is less likely to
break.
Today the hardening and tempering of
tools is done in computer-controlled factory
ovens. Treating tools in large batches may be
economically more efficient, bul an old
blacksmith would consider the tools that we
use today to be of inferior quality.
Contrary to a commonly-held
stereotype, mountain life was not completely
agricultural and not all a matter of handwork.
Blacksmithing was pan of a sclf-rontained,
localized industrial process. Even the iron
used in the blacksmith's shop was produced
within the region at "bloomery forges," like
the two located in Hanging Dog, North
Carolina. Wood for charcoal and limonite,
iron ore, were found near 1he site, and 1he
operation was powered by wa1er power.
The ore was washed under a scream of
water and crushed to powder beneath the
weight of a 750 pound water-driven hammer
suiking at the rate of 100 times per minute.
The powdered ore was mixed with chan:oal
and healed in the bloomery forge. The forge
fire was kepi hot by the "trompe," a simple,
ye1 very sophisticated mechanism that fed a
continuous stream of air to the forge. Running
creek water filled a tank at the top of the
trompe. The water fell through rwo tubes,
which were pierced with small holes. The
falling water drew air through the holes into
the tubes. At the bottom, the water and air
entered what was known as the "wind box."
The rising level of the water forced the air
upwards and out through the wind 1ubc,
out of big pit mines, smelt it in huge blast
furnaces, and ship ii great distances.
By 1920 the local blacksmiths were
being usurped by large hardware companies
who were sending out catalogs by mail tha1
offered almos1 everything in the tool line.
Small-town country scores would keep a
catalog and make orders for their customers.
People became accustomed to purchasing
standard tools from the catalog, but there were
special tools that were never included, and
there still were people who would go to the
local blacksmith, because they did not have
the cash to order through the mail. But they
became fewer and fewer, and gradually the
local blacksmiths disappeared. When the
automobile was introduced, it was a natural
step for blacksmiths 10 move into mechanics,
body work, or welding.
Tourism provided one outlet. In Yancey
and Mitchell Coumies, for instance, 1he Boone
family succc.c;sfully made a transition to
ornamental and decorative ironwork. The
company still makes andirons, chandeliers,
flre sets, and other ornamental pieces for
customers on four continents. Their
succes~iul business means that in Spruce
Pine, North Carolina there is still a blacksmith
shop where a tool can be made or
repaired.Other small smithies still operate in
the mountains.
In recent years, 1he John C. Campbell
Folk School has been a center for smithing
instruc1ion. Students have come from every
part of the country to study there under Oscar
Canircll or the internationally known master
smith, Francis Whit1aker.
Ah.hough it may have been displaced
from itS position as the keeper of the village
fire, _the tradition of blacksmithing still
conunues.
p/a,J'
Jan Davidson is curaror of the Mou111ain
Heritage Center on the campus of Westem
Carolina University in Cullowhee, NC.
Dtn•id Brewin also works QJ the Cenrer.
bur blacksmithing is his first Jove.
The exhibit "lron.f in the Fire· is currently 011
display OJ tht MoU11trun lfrritoge Centu. Tht
prtse1110twn brings to life tht hinory of
black.smithing, shows m llll(l(lrlance 10 tlU! Europt0/1
stllltrs in the IIIOUntuins, and illustrates contemporary
app/ica11ons of the art. Tht uhibit includes a
20-minuu mu/ti-image slidt show and is open
Monday- Friday from 8 am 10 5 pm. For mare
informtJtion, call (704) 227-7129.
1.,1,n~r. t99t-92
�THE FIRST FIRE
out again at the same hole, but his 'body had been scorched black,
and he has ever since had the habit of daning and doubling on his
track as if trying to escape from close quarters. He came back,
and the great blacksnake, Gule'gi, "the Climber," offered to go
for fire. He swam over to the island and climbed up the tree on
the outside, as the blacksnake always does, but when he put his
head down into the hole the smoke choked him so that he fell into
the burning stump, and before he could climb out again he was as
black as the Uksu'lu.
Now they held another council, for still there was no fire,
and the world was cold, but birds, snakes. and four-footed
animals, all had some excuse for not going. because they were all
afraid 10 venture near the burning sycamore, until at last
Kanane'ski Amai'yelii, the water spider, said she would go. This
is not t.he water spider that looks like a mosquito, but the other
one, with black downy hair and red stripes on her body. She can
run on top of the water or dive to the bottom, so there would be
no trouble to get over 10 the island. but the question was, How
could she bring back the fire?
''I'll manage that.." said the water spider, so she spun a
thread from her body and wove il into a rusti bowl, which she
fastened on her back. Then she crossed over to the island and
through the grass to where the fire was still burning. She put one
little coal of fire into her bowl, and came back with it, and ever
since we have had fire, and the water spider still keeps her msri
bo~.
~v
In the beginning there was no fire, and the world was
cold, until the Thunders, who lived up in Ga/un'/ari, sent their
lightning and put fire into the bottom of a hollow sycamore tree
which grew on an island. The animals knew it was there, because
they could see smoke coming out at the top, but they could not
get to it on account of the water, so they held a council 10 decide
what to do. This was a long time ago.
Every animal that could fly or swim was anxious to go
after the fire. The raven offered, and because he was so large and
strong they thought he could surely do the work, so he was sent
first. Ile flew high and far across the water and alighted on the
sycamore tree, but while he was wondering what to do next, the
beat had scorched all his feathers black, and he was frightened
and came back without the fire. \Vahultu, the liule screech-owl,
volunteered to go, and reached the place safely, but while he was
looking down into the hollow tree a blast of hot air came up and
nearly burned out his eyes. He managed 10 fly home as best he
could, but it was a long time before he could see well, and his
eyes are red to this day.
Then U'guk.11, the hooting owl, and Ts/dli, the homed
owl, went, but by the time they got to the hollow tree the fire was
burning so fiercely that the smoke nearly blinded them, and the
ashes carried up by the wind made white rings about their eyes.
They had to come home again without the fire, but with all their
rubbing they were never able to get rid of the white rings.
No more of the birds would venture, and so the liule
Uks11'Jii snake, the black racer, said he would go through the
water and bring back some fire. He swam across 10 the island
and crawled through the grass 10 the tree, and went in by a small
hole in at tne bottom. The heat and smoke were too much for
him, 100, and after dodging about blindly over the hot ashes until
he was almost on fire himself, he managed by good luck to get
::!II'
Version collected by James Mooney inl>tywo{llutC/iuol<LeandSa.:r~
FtxmMlaso/llut CMrouu, published in 1900.
A tusLi bowl wos o cloy vt.r~I. scribed w11h o urtain design \l'ht her
was the vusel itselfor was the name of the po11tr11 of markings is n •I
known, but the IIISU bowl was o .wcred ium.
IUSU
'
1.i~nt~r. 1991-92
A Cherokee Legend
Drawings by James Rhea
�HEARTH & FIRE IN THE MOUNTAINS
by Barbara Wickersham
The Highlands of Roan is a place of
spectaculru- beauty. Seven1.een miles of the
Appalachian Trail cross the massif and are
reputed 10 be some of the mos1 beautiful
stretches of the 2,000-mile 1rek. Settlers started
moving into this tumble of mountains in the
very late I 700's and discovered vast forests
filled with big timber and abundant game; plenty
of fresh, clean water, teeming wi1h trout: and
possibilities for subsistence farming, "sona hard
come by." They brought wilh them to this
wilderness a strong need for hearth and lire.
. The hearth, called "hath" by the
ol~-~crs, was the cc~ter of f!IUCh family
acnvny and took prominence m the building of a
home. Much care and time was spent in its
creation since ii was not only 1he center of
family life, bu1 essential for survival.
. While I was in Roan Mountain recently, a
fnend and I smpped by to see my friend Jim. a
mountain man of great presence who is a story
teller quintessential, a natural historian, and a
philosopher of sons. He has survived many a
harsh fire-demanding winter in the Roan
Mountain Community and seemed to be a
perfect source.
His blue eyes squinted thoughtfully as he
peered out from under a shock of grey hair, a
work-worn hand resting gently on Joe, his big
Gennnn shepherd lying protectively at his side.
He leaned back comfortably in his grea1 chair
and agreed 10 share with us some thoughts
about the use and importance of heanb and fire
during his growing up years.
"First," he explained, "You built the
chimley to a house, and you jest got big field
stones and clay mud, and you'd lay up a rock
and then you'd lay up a bunch of clay mud, then
ano'1!er round of rocks and more mud 'till you
get high as you wanted, and then you built your
hearth."
His voice trailed off as he seemed lost in
another time, another place for the moment, then
sighed, remembering, and continued.
"You hunted as big a flat rock as you
could find to make a heanh out of. Gen'ly had
to build up small rocks under it to make it level
with the floor. What it was for was to catch the
fire 'till it wouldn't get out and bum the house.
They'd be three to four fec1 long and a1 least
about that deep back. Then you got a big
backstick that was to go in the back of the
fircplace ... throwed the heat out Sometimes hit
would be 16 to 18 inches through, sometimes
bigger, and jest half it, and il'd take two to pu1 it
on.
"Sometimes you'd have 10 roll it in, but
it'd last all day behind there, and you'd pu1
smaller wood in front. Then you had a fire, and
you usually never let ii go out 'til along after
April when they'd have an old cookstove
a'goin', and hit went through the summer 'bout
all day."
Matches to start the fire were not easily
obtained. [f available at all, a box of matches
cost about a nickel and "it took sometimes an
hour to work ou1 that nickel back in the late '20s
and early '30s. l can remember well when
people would borrow fire, bring a little old
bucket, come to borrow a chunk of fire. I've
Xatuah J?14n~t J1Q9lt 14
PholO coune,y of lbe Mounwn Heriiaac Caller
even know'd 'em to take the shot out of a
shotgun shell and put a piece of co1ton where
the sho1 was - the powder would still be in the
shell - and they'd lire 1ha1 into some real dry
kindlin' or punk and it would set that co11on
a-fire. Then you jest blow'd on it and you'd
have a good fire in jest a minute."
Punk is very dry rotten, crumbly wood
found inside some hardwood trees.
"You could get it beuer out of a hard
maple and usually ever'body kepi a little around
where it would be dry. Hit wouldn't blaze bu1
made big coals, and once it was a'fire, it s;ayed
a'fire."
Sparks from soiking cwo pieces of flint
together were also used to fire punk.
All the fireplaces had an iron rod built into
the chimney, usually made of wagon wheel
ir<?n. Double pothooks (S shaped) were hung on
this rod and meals were cooked in hanging pots.
.
''When Mom cooked beans or anything
hke that, she pm 'em on early in 1he mornin'
and let them cook 'till noon or she'd cook boiled
cabbage, lots of soup beans, or when she
cooked pork or beef, she cooked ii in a
three-gallon iron pot. That's what it took to do
us for 1wo meals.
"You had to have a fire, and that saved a
lot of wood and more time. Stove wood had to
be gonen in the mountains where it was dead
and dry. Sometimes, owin' to how long you'd
been livin' in a place, you'd have to go a puny
good ways to get it. You'd drag it in 10 the
woodyard with a horse, either on a sled or drag
the whole tree, and 1hen chop it
"Usually mother wanted dead locust hardest stuff in the world. You'd be three
minutes before you'd get one stick off, and 1ha1
would get a stove or a fire really hot, burnt
slow, and had a big coal with it, left coals in
there. You'd get one good fire, and it'd cook a
meal."
The cook stove had a bread oven, but in
the winter they often used a ponable, lidded.
cast iron oven that could be put among the coals
on the hcanh rock. They raked back the coals,
se1 the oven down, and 1hen covered it with
coals. The bread inside the oven cooked to a
fine tum.
"Mom could tell by the smell when it wns
done. Now tha1 was good cornbread!
Sometimes she made pone wheat bread, and I
have eat some rye bread made that-a-way."
Family life centered around the heanh.
The room that housed it was called 1he ftrero0m
(our present living room), and the mantle was
called_the fireboard. It was generally the largest
room in the house and held at least two big
beds.
Sickness was a real problem. since there
was little medical help available. and it was not
uncommon for a woman to be "sittin' under the
(sick) baby" by the hearth all day. Toothache
was trealed by putting hot ashes in a rag on the
jaw to ease the pain. Smoke was blown in the
car to soothe an earache.
"Hit worked. Hit was jest something 10
git it warm, I guess. rve had it blow'd in mine
many of a time when l was little. They'd jes1
puff it in their mouth, put their mouth right up
close to your ear, and blow right slow. When
they'd quit, you could see that liule curl of
smoke comin' out"
Colds were a menace; treatn)ent was
simple. Water was boiled in a cast iron 1calceule
and poured in10 a pan. Vicks salve was added
and the person with the cold leaned over this
with a quilt covering both the person and the
pan. It worked magic! Babies and small children
often had what they called croup. Ir was treated
in much the same way.
"Kids'd completely choke up and that was
the only way they had to break it They'd jest
quit breathin."
A person with rheumatism clid wha1 they
called "bakin' it" by putting a quilt on the hearth
and scooting as close to the fire as the intense
heat would allow, thus lcilling the pain.
A baby animal, unfonunate enough to be
born on a cold winter night or just rejected by its
mother, was brought in by the hearth and hand
fed.
Wlnter, t 99 t -9Z
�"We'd bring liule pigs in a lot of times,
and lambs, and I have brought calves in by the
heanh. I remember having baby pigs in a
confined place close where they could keep
wann when they would come unexpec1edly in
the cold time. If they could ever get to suck a
pig or lamb, you couldn't freeze it 10 dea1h. But
a weakly pig, sometimes you'd have to bring it
in and boule-feed it, or a weakly lamb that
couldn't get up. Once you fed it a time or two,
you bad a pet, and hit was a pest - a sheep or a
pet pig is the biggest pest in the world. An old
pig would trot after you all day long and squeal,
and it not a bit hungry. You've heard the sayin'
'Aggravatin' as a pet pig' - that's whur that
come from."
Before the advent of kerosene lamps, the
room was lit at night by bundles of small pieces
of knots from black pitch pines.
"They'd go into the mountains whur 1he
old black pine had fell over and the wood rots
out and leaves them pines a-layin' there. They'd
take a 10w sack and gather a big sack full of
knots, and they'd be about 1hree inches
through."
They wouW talce pieces a bit smaller than
finger diameter, split them to length, and tie
them in bundles "aboul what you could hold in
your hand." Rawhide ties were placed at
intervals down che 12 to 18 inch long bundles.
When needed for light, a bundle was carefully
secured in a hole among the chimney rocks and
lit. As it burned down, a tie was removed and
the next one down held the bundle together.
Some people had what they called pitch holders
which were made at a black:.mith shop. It, 100,
was stuck back among the rocks in the chimney.
Kerosene ushered in a new era wilh lamps
and lanterns. In the beginning, many of the
lamps had no globe and were made 10 be used
with wool rags pushed down into the lamp, then
covered with kerosene. A bit of the wool rag
was pulled through the opening and lit, sucking
up the kerosene as it burned. Lanterns soon
replaced pitch torches for walking to church at
nigh1, going 10 parties, or seeking a missing or
sick animal on the mountain.
Fire wa.~ used 10 make life easier in lots of
ways. Down by the creek 1hey would have a
30-gallon iron keule hung from a rack a fool or
foot and one -half above a fire. This was filled
with water from the creek and clothes were
boiled using homemade lye soap. If clothes
were especially dirty, after boiling they would
be taken to the creek and beaten on the rocks
with a bauling stick. Dry wood was used for the
fire, beech, sugar tree (maple), oak, "old apple
tree made awful good fire," and the coveted
dead locust.
Ironing was made easier by starching
clothes with a cooked solution made of flour
and water. There were no ironing boards back
1hen, and ironing was done using a whi1c clo1h
on the dining lable as an ironing surface. Fial
irons were h1!.1tcd on the cooksiove, two at a
time in order to switch when one got too cool.
Most v.omen quilted, and ironing small pieced
scams flat with a heavy Oar iron thai wa, often
too hot or 100 cold was no easy task. Trying 10
follow a soap or chalk-marked quilting line in
the light of a pitch pine bundle or a kerosene
lantern was a challenge as well.
And lhen...mcn's work. On the mountain
farm, neither men's nor women's work was
ever done.
1.i11,rcr, 199 1-92
On the evening before hog killing, the men
dug a big hole and layered wood and big rocks
in it. Very dry kindling was placed on top.
About four o'clock the next morning, they
would "lire that up, and them rocks would get
hot, and we'd fill up a 60-gallon wooden barrel
with water, and we'd lay that on an angle, kinda
tilted, and we'd throw them big red hot rocks in
there, and when you got it whur it would burn
you, it was ready.
"They would have the hog up on a
scaffold and it would take three men to put it
down in there and then they'd keep feeling 'till
they could tell the hair was comin' off. Then
they would tum it and get that side. Usually you
scraped it afler you scalded it. They would tum
it around and do the other end. You kept your
fire agoin', and the water would be gitlin' some
cold but not much, and you hung them on the
scaffold then, and take the entrails out and hang
them to drip, and then they'd git the next 'un.
Kept your lire agoin' and kept the rocks hot all
the time. Take the rocks out when the water got
too cold and reheat them. Would have more
rocks all ready 10 put in while the first ones was
gettin' hot again."
A special smoke house was used to smoke
pork. A lire was built in either a hole dug in a
dirt floor or smouldered in an iron pot. The meat
was hung above this.
"Jest let it smoke... had a place in the roof
for the smoke to go out...smoked it auer it was
cured with salt. Smoked it with hickory or
mountain ash wood 'cause they wouldn't black
none."
Two survival-related uses for fire simply
have to be mentioned here. Moonshine was an
important source of cash for these mountain
people, and fire was essential both for heating
water and cooking mash. Another lucrative
business was the cutting and sawing of wood.
Sawmill boilers fired with wood made the steam
that generated power for the big pulley wheel
Belts ran from !here to the saw and made it
possible to cut giant logs into lumber.
M,010 lalcn 01 lhc home of C. E. Willwns 111
Rom Mount.tut. TN by Sort.a Wickcrr.hun
There were for 100 many other uses for
fire to recount them all, but one more important
use was for agriculture. ~New ground" had to
be cleared for a garden about every chrce ~ Everything was cut from as close 10 the ground
as possible on rhree 10 four acres of land. The
brush was put in a big pile, and the log~ were
left for a big "log rollin'.
"This was a git-together, jest one man
a'helpin' another, have 10 or 12 men. They'd
roll the logs and the women would cook.
You've heard that expression "Jest like cookin'
for a log rollin' ...that's what it was. Now they
really cat!"
The logs werc rolled into piles and set
ablaze, burning sometimes four or five days.
Once "Old Man" Wes Miller got impatient
and decided 10 bum his logs by himself. He
rolled the logs together and fired them. As they
burned away in the middle, he pushed them
closer together to encourage them to bum
completely. While so doing, one big log
suddenly rolled over and caught his left leg,
jamming it tightly between two burning logs.
No matter how hard he tried, he could not
disengage his leg.
His axe lay about a foot beyond his reach.
He began clawing at the dirt until ftnally the axe
slid toward him. Then he chopped off his leg,
tore his overall pants leg into srrings, made a
tourniquet, found a crooked stick which he used
for a crutch and managed to get back home.
"He hewed out a wooden leg for himself,
the straight kind, peg-leg they called it. He was
real young when this happened and he lived to
be a healthy old man. He was a rough customer,
he was. He could walk on the mountain even
and talce care of his animals....They was tough,
back then!''
Jim suddenly fell quiet, a gen1le giant of a
man, his hand once again trailing Joe. Truly,
they "was tough back then," and !hey still are.
/
�signify the arrival of the new year, the people
would strip, bum their clothes, and then put
on fresh garments to begin the new cycle. The
mam purpose of that ceremony was 10 make
the connection between all the people.
The Ancient Red
These are tire words ofa traditional
Cherokee medicine person:
Let me st.an at the beginning. This is
what my grandfather told me. The 0:eator
made the Eanh and all things, and then the
Oeator set up the Jaws of nature to govern
everything - so that the wolves wouldn't eat
all the deer in one day, and so on. And the
Creator set Grandmother Moon and
Grandfather Sun in their places.
The Sun was supposed to talce care of
the humans. The Sun, being a bit arrogant.,
thought that some lesser being could talce care
of such a petty species. So he sent the Fire to
the Eanh to represent himself on the planet.
The humans were to communicate to the Sun
through the fire.
The element ofFlfC is known as the
A_ncient Red. Ancient Red always refers to
Fsrc, although there arc several spiritual
beings who are called by that name. The First
Man on the planet, Kanati, became the
spiritual essence of lightning and thunder so
be is called Ancient Red because of that '
conn~tion. In the formulistic language there
are different words for Fire that sigrufy Fi.re as
Kanati, as lightning, as the wood fire, or as
the Sun.
The color red signified Fire and was also
the symbol of Heaven. Our concept of Heaven
is called the Sun La.nd, Beyond the Sun and it
is in the East. Red is the color of the ~ t and
it is also the symbol of success. When th~
warriors went to war, they painted red and
black on their faces; red for victory and black
for death.
1n all the medicine fonnulas, the Ancient
Red is the most powerful being a medicine
person can call. The translation of the word
for medicine people is "the sacred fire bums
inside of them."
Hel_lt _was a prime element in doctoring.
The med1cme people would rub their hands
together rapidly before going to work to
provoke that sacred fire that bums inside and
move it into their hands so that they could
transfer it to the patienL Some would heat
mud daubers' nests and put them on their
patients' bodies to cure them. Fire was
brought into the sweat lodge in the heat of the
stones for healing. Fire is for purification. A
sacred pipe is purified over a fire.
There arc several taboos about Fuc.
People arc not to piss on a fire. Even if they
arc up in the woods where there is no water
close by, and they have st0mped out their
campfire except for a few last coals, they
should not piss on it to put it ouL One does
not throw anything in the fire that is unclean.
Cedar, rhododendron, and mountain laurel
woods arc not lO be used as firewood; they are
Xatuan )o"maL
pQ(Je 16
thrown into a fire 10 change its personality. If
rhododendron or mountain laurel are put on a
fire when they are green, they scream when
you throw them imo I.he fire. The old variety
of sacred lObacco is also put into fires to
change them.
This used to be important to the native
people, but to a great extent we have lost that,
and it's sad. I have been to stomp dances in
Oklahomn, and I have seen people showing
remnants of that former attitude around the
fire. It is rare to see that any more. Today
there are people who piss in the fire or throw
irash in it witho~t giving it ~ second thought.
The most 1mponant thmg to remember is
tha! FlfC ~s a living _
being - a living being with
an ~ncredible appeme. You can be frightened
of 11, or you can be respectful of it and at one
with i~. It will_not harm you if you do not do
anything foolish. But people have to recognize
Fire as a living being.
My grandfather told me that at the
Kaniah village there was a sacred fire that was
the central fire for the whole Cherokee nation.
lt was kept alive with the sacred woods. The
sacred woods were sourwood, hickory,
cedar, locust, yellow pine, white oak and
sweet birch.
'
Cedar and sourwood trees, which are
considered very sacred to the people, are both
connected to the color red. Sourwood is the
first red-leafed tree to change. The wood of
the cedar has red in it The cedar does not
grow in these mountains, but it is really
av~able in Tennessee or southern Georgia,
so in the old days people would just run over
there to get it.
Once a year, at the time of the Green
Com Ceremony, all the fires in the whole
Cherokee territory were all put out. The sacred
fire at the mother village was then relit by a
person who was designated as the firekeeper,
and runners would take the fire 10 all the
villages in the Cherokee nation.
The old people used lO say that the flfC
was the bond that kept the tribe together. It did
not matter that the people were members of
different clans and spoke different dialects: it
did not mauer that we might have different
enemies and different friends; the fire was the
same. Wherever our village wll!>, we all
cooked at the same fire and heated our lodges
with the same fire. It was the fire that held us
together.
. The Green Com Ceremony marked the
begmnmg of the new year. It was the tribe's
most powerful ceremony. It was the bonding
ceremony. When the fires were put out, the
people forgave all the crimes of the past year
and made resolutions for the next My
grandfather said that, after the sacred fire was
li~ and the runners were ready t0 leave for their
villages, the people would do a special dance
around the sacred fire. That dance had its own
particular songs about the fire-lighting. To
The Green Com Ceremony was
celebrated when the first roasting ears of com
became ripe enough to eat, sometime after the
eighth or ninth of July. No one could eat the
new com until then. In the last days before the
ceremony, it was hard LO keep the kids out of
the field. The adults used 10 satisfy the young
ones by letting them eat the com worms, and
the com smut off the ears. Com smut is
delicious! They would take it before it got
black, cut it up a.nd fry it. I understand that
among the Mayan Indians only the emperors
and the wealthy were allowed t0 eat com
smut. The com worms are good too when
they are fried.
'
'
After the Green Com Ceremony, when
the runne~ brought the fire to the villages,
they took It to the council house at the center
of the town. The grandfather of my
~n~ather told him about the ceremony at the
hghung of the fire. One person did a spider
dance and carried some smoldering embers in
a clay pot to each of the four directions in the
village because Spider had carried the FtrSt
Fire in a clay pot which she made (see page
13). Then they returned to the town house,
and the elder who was designated the
firekeeper brought the fire to a blaze with the
sacred woods.
That fire was kept alive in the council
house all year. Just as the One Sacred Ftre
was the focal point for the nation and the fire
in the lodge was the focal point for the family,
so the fire in the council house was the focal
point for the village. If a family's lodge flfC
went out, they went lO the town house, and
the firekeeper would light their fire, honoring
all the taboos around it, because Fire was a
sacred being.
The fire in the council house stayed alive
all Y:8'"· :nie _firekeeper was responsible for
keepmg u gomg and then called it up with the
seve~ sacred woods when they had council
meeungs.
James Timberlake, when he visited
Attakullakulla's village. went to a meeting in
the t?wn_
house. Although it was daylight
outs1de, tt was dark inside the building, but he
could see that the firekeeper had laid out short
piece~ of dri~ river cane, one overlapping the
next, m a spiral that stanc:d from the fire pit
and moved out in a great circle. The elder who
was the firckeeper started 10 chant a fonnula.
and at the end of each verse he clapped his
hands four times and rubbed them together. At
that, I.he fire ignited, and the cane started
burning. It seemed as though it was
spontaneous. Timberlake was amazed.
As one piece of the cane spiral burned
up, the one overlapping it would catch fire,
and the flame went around until the whole
sprral was consumed. The people sat in a
CIJ'Cle around the burning slivers of cane and
used them for liiht during the meeting. Toe
fire was also a nmer, because when it went
out the council was over.
. There was another com ceremony, but
thlS one was done at planting time. 11 involved
�Waiting;
Under the Wing of a Dark Hill
We are waiting to break every vow
We have made.
Hunting the butt-ends,
Smoking them under the trees,
Dra·wing closer to the lantern
We read
The razors
In bloodKin eyes.
We goin idle
Search of him,
Of the silver one
Who is only a flash
That crosses our path
From time to time
(But familiar
like the amber
And the spittle
Or the shadow that falls
on our dreams
Eyes wide.)
lighrning-srruck wood, which, if it was taken
from a cree that survived the blast, had the
Ancient Red in iL Before planting the com, a
large group of women would dance around
the cornfield, leaving a small group of women
at each of 1he cardinal points. Each of these
smaller groups would include an elder
grandmother who had a big splinter of
lightning-struck wood. When there was a
group in each of the four comers, they sang a
special song and rushed 10 the center of the
field. Al the center of the field, they would
plunge their lightning-struck wood into the
earth, like lightning striking the ground.
This was a powerful symbolic act. The
lightning-struck wood represented Kanari, the
First Man and also the lightning, and the
women represented Selu, the First Woman
and also the Com Mother.
That was to make the com grow. 1 think
it probably did. Com just grows beuer if the
women plant it and do things like thaL
Fire was of great spiritual imponance,
but it was also the people's most powerful
tool. Besides using it for basic cooking and
heating, I told how ii was used for healing. It
was also much involved in weapons-making.
The people used fire in making blowguns and
in flintknapping. To make arrowheads, they
heated up the pieces of flint and then poured
drops of cold water on them. And in the
earliest days, before they knew flintknnpping,
they would bum the ends of sticks and rub
them to harden them.
Outside the village, the people used
controlled fires to bum away the leaves and
woody debris around their town 10 protect it
from wildfires. When clearing new fields they
used fire 10 bring down the trees. They would
girdle a tree, and after it was girdled and
dried, three or four people working as a team
would stan small fires at its base. They would
just sit around and chat while the fires burned,
from time 10 rime geuing up to chip away the
charred wood with their axes, until the tree
fell. Jn this way they would also bring down
large poplar treeS 10 make their canoes. Once
down, the log was also hollowed out with
fire.
After the riverbonom fields were
cleared, the people would continue 10 bum
them off every year co get rid of the cane. My
grandfather's grandfather told him that he
remembered the sounds of the cane crncking
and exploding when they burned the fields. 1t
sounded like an army - Boom! Boom!
BOOM!!
They would also bum the mountains 10
gel the chesrnu1s. They would set fires at the
bonom of the mountain, and bum the leaves
off all the way up 10 the top. h made it easier
to get the chestnuts, easier to move around,
and it enabled them 10 gather honey.
Burning made hunting easier because it
100k away the brushy places in which the
animals would hide. Burning the hillsides
encouraged grass and sun-loving blueberries
and huckleberries to grow up underneath,
making better forage for the game animals.
From my grandfather, I got the
impression lha1 they burned the mountains
every fall. I think 1ha1 to a bird flying over this
area in the autumn 300 years ago, ii would
look like the whole Cherokee territory was
smoking.
Fire was an imponant pan of the old#
way of life.
fr'
We foam in the bowels
We shit and quake at the light
Of killing him.
(If we could dare
Or ferret him out,
Tell him apart
Prom us
While we slept ... )
If we could find
What we'd need,
We'd cul his green throat,
Dance on his green blood,
And bury him beneath the sodden
leaves
(Bury him in the mud and lime
Like us)
We'd bury himOnly an inch or so
Below the surface.
Mile and miles
From the black coal,
And just as far
From the
Warm,
Translucent
SKY.
David Earl Williams
Orn ing by Rob Messick
lolu1tcr, 1991-92
By God,
We cast pale omens
Into camp fire
And breath them in.
JCnti'mh )ounW J)QIJC 17
�MIDWINT
POEMS BY JI
MIDWINTER FIRES
All branches bare
Apple persimmon acorn
chestnut hazel
The peach gone
December the dying month
The cold sunken
giving up of ghost
By the fires your
moon-heat wrestling
spent harvest winds
A knock
Admit them
Admit them
Three keen-faced bulls
hindquarters manly
shaggy crouching bearing
mistletoe and holly
berry
THE HOLLY
Beads
of blue
Grieve not!
The golden bough and holly sprig
greet you!
blood
the air transfigures
crimson
A crown
of thorny
green
YULE
The sun does not die
The earth tapers
then savors
Let's make a fire
to cure poison
its shine
In the wood's gloom
a blazing
evergreen
We'll smolder a log
shoulder sorrows away
in brass buckets
of ash
Luck will be ours
The singing flint within us
Embers glowing
glowing
�ER
EFFERY BEAM
EATING THE GOD
Having been Ox
and Shamrock
Having been Queen
and Peasant
Having been Tern
and Blow-fish
This strange land
takes me
Restores my strength
The land's fleshy
length
Such was our custom
With jug and grain
I by thanks am given
SATURNALIA
I left the place l was accustomed to
COW-BORN DIONYSUS
Here you are again
Friend of the winnowing heart
Back from your far journey
I will help you work the
lath and hoop
to set the stars on
an unbitter loop
so your sacred frame
will hang low and succulent
like the eyes
of new calves
Where the rooster
ignites and hails
the sun
You find me
Agoat
with a black
beard
Drawings By James Rhea
Borders By la.son Tueller
�..... LOGGER -VIOLENCE!
••
' • ' N"1Uril W«ld Newr ~ice
On the morning of November 25 1991
Bruce Hare was in the Long Creek Ho~
Restaurant, the local cafe in the little town of
Long Creek. Hare had grown up in Long
Cre~k and presently owns the Chanooga
Wh1tewater Shop that offers rafting trips down
the nearby Chattooga River. And because he
cares about his home and the river, Hare has
also been filing appeals on timber sales offered
by the US Forest Service (USFS) near Long
Creek in the Sumter National Forest
Hare is a former president of the South
Carolina Forest Watch environmental group.
Forest Watch has been very moderate in
pushing forest management reforms, but the
group had recently assisted the Georgia Forest
Watch in filing several appeals in pans of the
Chatrooga watershed that lay in the state of
Georgia. This angem:l logging contractor
J~s Smith, who also lived in Long Creek but
did a lot of work across the state line in the
Chattahoochee National Forest
Smith came into the cafe with an
employee, David Phillips, who has made no
secret of his dislike of Hare and his work.
Smith was believed to have participated in
vandalizing Hare's business several months
before. The two loggers came over 10 Hare's
table, threw hot coffee in his face, tackled him
and started to beat him mercilessly. They brok~
a wooden chair over Hare's back and one of
the men held him while the other
hit him
repeatedly in the face.
. "Keep this up, and we'll kill you," they
said, refemng 10 Hare's environmental work.
They also threatened by name Dr. Billy
Campl?c:11 of Wesaninster, SC, a local general
pracnnoner and Forest Watch member and
:nan
Roben Alexandei- of !labun County,
GA, a
member of the Georgia Forest Watch. They
then walked out of the restaurant leaving
several shocked witnesses and a battered Bruce
Hare, who suffered multiple body bruises a
face that was described as "a mass of brui~s "
a di~located finger, a chipped tooth, and a '
spramed neck.
The two assailants were later picked up
by the sheriff's pan-ol and taken to the county
detention center in Walhalla They appeared
before Magistrate Becky Gerard on charges of
aggravated assault and battery and were
released on their own recognizance in lieu of
$500 bail apiece.
~arc's i:esponse to his bearing is simply
10 conunue his work on behalf of the forest
_"l hate 10 see this," he says. "lt's a
neganve turn of events. It's like the irresistable
force meeting the immovable object. They1I
have to kill me to stop me, and I'm afraid that
some of the loggers feel the same way.
"We're not going to get any help from the
couns or the government. It's a real world.
~hether it's Nicaragua or Ireland or right here,
its a real world we live in."
The reaction of the commercial media to
the beating of Bruce Hare has been subdued
even though the a~sailants made sure thm H:i:re
knew lha1 this was an act of intimidation.
The men who damaged Bruce Hare arc
now loose on their own recognizance. The
court's verdict on the seriousness of their
actions will be a clear signal 10
environmentalislS and loggers alike as to how
Xatuar, )ou1 not
PClCJC 20
·1-T-ENNESSEE·FIRES
'
Narural World N._,, Sc,rvice
Afl.C( lwo monlhs of unusually hght rainfall, the
<bys 111 the end of lhe monlh of October, 1991 posed a
great fire hazard. Wilh lhe rising of a dry wind.
conditions became extreme. All it took was a match,
and on the western slope of the mount.ains in the
Cherokee National Forest. arsonists provided the
matches on October 23. For the next lWO weeks
approximately 40 wildfucs burned in lhc Cherokee
scorching approximately 3.SOO acres of woodlands.
The Roclcy Top area was severely burned by
several fires, the biggest or which alone burned 1,700
acres. In Greene County, a fire in Polly Hollow burned
over such precipitous terrain thnt firefightcrs had to Jet
it bum for a full day before iL reached an accessible
location where they could begin to fight iL That fire
burned over no acres before it was contained. There
was a 300 acre fire on Green Mowuain and 225 acres
burned on LiuJe Pond Mountain, also in Gn,ene
th~ po~ers-that-be view "greenie-bashing" in
this region.
Not all loggers are like Smith and
Phillips, but as the national economy continues
to come unglued, people become afraid.
Non-violent environmentalists could become
likely scapegoats for the social ills that are
making some men angry and fearful Desperate
men are dangerous.
How are violence and intimidation to be
de~? Are the couns up to the job? The
reacaon to the aggravated assault on Bruce
Hare bears careful watching.
DISAPPEARING WETLANDS
Narunl World News Scivloc
Wlul do you do if o wetland area ge1.5 in lhe way
of )'QUT bulldoze(! If you arc President George Bush~
~. US Anny Corps of Engineers, you simply say it
1sn t there and keep on pushin'.
The 1989 edition of the Wetlands Dt1l~ation
Manual. used by lhe ColJ)s and I.he Envuonmental
Protec~ ~g~y to~~ wcllands qualifying for
protccuon LS be.Ing reviScd. However, the revisions are
more political lhnn scientific.
The proposals arc coming from the highest
echelons of lhc Bush administration, and they speak
more or lhe success of lobbyists for oil, gas.
development, and agricultur31 interests than of any new
breaklhroogh~ in scientific research.
In practice, the change has already gone lhrough.
ln the summer of 1991 the US Army Corps of
EngillC.CIS was ordered to go back to using a four year
old manual lhnt has less stnngcnt definitions for
wellands lhan lhc current manual.
"The '89 manual was lhough1 to be leaning a
lillle too much toward lhe wetlands side." Roben
Johnson of the Ashe vii le Corps or Engineers office told
lhe Ashtvillt Ciliun -T~s.
The chllngc in lhc rules will result in I.he lo.~ of
10 to 3~ of the wetlands in the country, according to
the NauOlllll A ~ Society. ~ly, "it is already
mnkmg ,;ome d1ffcrtnce," said Johnson. The Corps is
a~vm_ mon: construcuon, filling, and dredging
g
proJCCts m rucas that previously V.'OUld ha,-e been
COllSJdcred wetlands.
Commcncs on the change in wcdands policy can
be direcltd to:
Grtgory Pt'dt.
En,iron~nta/ Pro1ec1ion Agtncy
County.
The fue on Rocky Top seemed LO be the worst,
wilh flames reaching six feet in heighL Some of the
fires crowned, or burned into the tops of the trees, in
stands of Virginia pine.
There were no homes damaged or dcstr0yed,
although there were seveml close calls. During the
Rocky Top fire. firefightcrs at one paint abandoned one
home to the fire, but because of a sudden drop in wind
speed. they were able to retwn and save lhe dwelling.
Where possible, bulldoi.crs coostructed fire lines
cleared areas in front of which backfucs were set 10
'
consume fuel in I.he palh of the oncoming blllUl.
However, 80 J)Cl'CClll of lhe lines were cleared by 20
person crews working 16 • and sometimes 24 • hour
shifts to clear brush in rough rerrain. They were
n:infon:ed by air tanker$ thnl flew overhead, dropping
water-based chemical fll'C relal'dant on the b ~
Helicopters slinging large warer bucketS also cooled
backfires lhal looked like they might jump their J;nc
and patrolled the edges o( the fires, guiding !hem away
rrom buildings and ~ lhat looked like potential hot
Spots.
Al10get11er, counting fu'Cligluers on lhe line and
suppon personnel, more than 1,000 people fought the
blazes.
401 MSt SIi'
\Vashmgron, DC 2046()
Ciuioon by Andrew l.A,hman
,.,inrcr, 1991 - 92
�-
.-, -.s
WASTES TO BURN
USPS IS ARROGANT
NUii World~
(TIDS IS f'liEWS?)
Nounl World New
An article in lhe Sunday, November 10
Kno:cvillt Ntws-Stntind reported lhat the US
Department or Energy (DOE) 1w requested the Si:u.c or
Tenncssc:c to accept ..tupments or mll!ed hat.ardous and
radJoocu, e waste (o, bu ming at 00 R1dgc·s 'TSCA
incinerator' (so called because 11 1,1as established under
the Toxic Substance:$ Control Act).
The TSCA 1nc1ncrator came up to full burn in
April, 1991. J~is presently burning liquid wiutes stored
in the mile-square K-25 building 81 the Oak Ridge
Reserv:iuon. It is esumatcd lh:lt the facility w,11 be able
10 burn two million pounds or waste per year 81 great
eitpcnsc ond great d:ingcr to the cnvironmcnL Within
two yClll'S the mcincrnt.Or wiU be burning the solid
wastes scored in K-25.
The DOE ha~ permission 10 import wastes from
their facilities at Fernald and Portsmouth, Ohio, and
Padooih, Ken111Cky But the agcncy is oho asking to
bring 111 7S truckloads or-te from the fac1h1y at
Weldon Springs, Missouri as well, pleading that it
should have been included in the original wa~te hauling
COllll'OCL
The Oak Ridge Enviroomcnlal and Peace
Alliance (OREPA) is calling on Tcnncsscc governor
Ned McWhcrter 10 lllkc a st,ong stance against
acccptanee or ony addiuonal wa...ics over the contraeted
amounL The DOE ha~ no comprehensive v,1aste
management pl.an, and governors in Idaho, Colorado,
New Mexico, and Nevada have cited this lack in firmly
forbidding was11: shipments into their Slates.
OR EPA staff member Ralph Hu1cl11son says,
"DOE's waste is Wee elccll'icity seek.mg 8 ground - 11
will 1alcc the palh of lc.ast resistance, and where it finds
a ground, people will get burned."
People all over the K.atuah Province would be
affeclCd ,! Tcnncssce allowed extra loading al the TSCA
lncincl'8tor. OREPA is calling on people throughout the
region to write to:
Go~r""' Ntd McWhtncr
Stott Capitol
Nashville, TN 37219
asking him to prohibit extta twardous and radioactive
waste burnings in TcnlleSlitJC.
It would also be an opponunity to ~11ggcs1
closing the TSCA mcincrator entlrely, to stop it Crom
o;pewing toxic polluUIIJIS into the lllmOsphere.
US 01,trict Judge G. Ross Andcrion, Jr. issued a
temporary n:$tr.Uning order to 5IOp won in the
long-dispui.:d Long Cn:cl umber 'wile m the Picuni.
Ranger Disuict or Soulh Carolina's Su nter National
Forest. In deciding on I SUit brought by South C.arolin3
Forest Wau:h. the judge berated the US Forest Scrvioc
for its "unparalleled arrogance" in its handling of the
su~tion. The agency cleru'ly hod been trying to avoid
tails with the environmental group and had logging
companies poised to begin cuumg. even though the
cnse was sull m ooun.
The sale gained w i ~ ottcntion when, m the
spring of 1991, 1 protc~tcr who identified hu,uclf only
&s "Forest B. Green" s!OJIPCd work on the logging
project for five days by siu.ing in • tnle. At that lime
the USFS was di.rcctcd to come up with a new
environmental a.ssessmct1t 3nd discus:s 11 with the Forest
Watch group. The USFS did come up with• new
environment.al assessment· one which was complcl.Cly
unaccepmble 10 Forest Watch - nnd then piclccd up the
umber S31e cx.aclly where it had been lc!t off, directing
the companies who had previously offered the low bm
to begin cutting, meanwhile Slalling on meetings wilh
the Forest Watch group.
Thi., did IIOl lcnd credibility 10 the agency's
environmcn ta! assessment in the eyes of either the
Forest Watch group or the judge. The Gruntvi/le
News qoOICd Judge Anderson as saying, "I get the
impression your arrogance is unp81211eled. You jUSl
don't care 10 "' down and talk. 10 anyone except
yourselves.•
"I'm noi imprc.<t'icd by a governmental
agency_lh:11 lends IO forget who's paying its sata,y;
the judge said later m the procccd1ngs.
!~uatij: ~ USF11lg,ced., ~ihAia.... the s:ilc
contraets 111d hold moctinil,' with FotcSI Walth
manbcrs. They also agreed to notify Forest W81Ch 30
days before taking any action on the oralc, to prevent any
olhct blitwitg Jogging raids and allow the group ample
time 10 go to coan should they deem II ncccs.ury.
CHEOAH SALE NAILED
Nwnl "'\\tor U News Service
More than 300 spikes wen: found embedded m
ltt.cS slated 10 be cut as part of the Gra.~y Gap and
W=a umber -.;iJcs 111 the Chooah Bald area the
Nantahala National ~ On Scplember 23, 1991
or
US
Forest Service employees checked the urea arier
receiving a leucr postmarked in Olarlotte announcing
the !piking.
Oieoah B.ald, formerly• 21,000 acre roadlcss
area, ""'11.1111ack.cd quickly after being dtlistcd as a
RARE n (Roadlcss Arca Rc.cnrch and Evaluation) ~ite
and reduced to 7.000 roadies~ acres. It still is the !ariest
unprolCClcd road~ are3 m the N:uuah:lla Nalional
forest and on important link between the Great Smoky
Mountains National Pan; and the surrounding fon:st
areas. The Wildtrncss Society and the Siena Club lhis
summer came to an agrccmcnt with the Forest Service
th.It allowed timber cutting but no roodbuilding m the
W=r and Gl"3liSy Gap s:ilcs.
Chcoah District Ranger Glenn McConnell w:is
qootcd in the A ,lttvil/t C11iun-Tunes &s saying. "I
don't consider this (spiking) a protesl. This is
terrorism." The cry was wen up by the newspaper
1L,;clf in its editorial column. The charge was mu
because spikes can be dangerous to saw mill opcra1ors if
they arc working without safety procecuon when a 5Pike
is h11. Neithcl McConnell nor the newspaper unplic.iled
umber mmagcrs or logging company owners ,,.ho order
workers to continue cutting timber "31cs rcgasdless of
the known risk or spikes.
ANOTHER GE SUPERMESS
N uni World N •.,,
The EPA ha.~ recommended three locations in
Henderson County, 1'C for a single federal Supetfund
cleanup site - ~ith General Eloctric Corporation bemg
identified as f'C.\'J)Oll'ible for the contaminauon. GE now
has at least 48 Supcrrund sates to 11.S "credit" - more
than any OU1Cr corporauon.
GE opposes huing the lhroe locauons as a
~mgle site because, although the EPA ha~ found similar
contamination by organic compounds, PCB, 1111d
pcn:loroethylcnc (a su~I.Cd aircmogcn) 11 the various
locations, GE m1111win, lh:ll the propcrues arc not
connccl.Od and are underbid by SCIXll'3te bodies of ground
water. The cost of the cleanup, which would be borne
primanly by GE, has yet 10 be dtltrmincd since the
extent of the contaminauon ,~ sun unclear. The EPA 1s
"concerned about the potential for tong-term exposure;
and recently asked GE 10 sign a consent agreement so
cleanup or the site ll\JIY begin 1mmcdialcly, but so Car
GE has n:fuscd to do so.
Arca tCSldcnts have expressed concern lh:ll
property values m the adJOining areas will plummet ii
the site is placed on lhc National Prioritit.$ list.
Wtntcr, l99l -92
!1RTlOt'1.R. L 'FO'.KFst.S
Xawah Journot pa.c:,e 21
�Natural World News
SPECIAL REPORT
WHO WILL HAVE THE POWER?
Winners and Losers in the War to Control the Utilities Industry
At fm;r glance it looks like a dull and
confusing ''battle of initials": the war over
energy and the who, what. and why of its
production that is being waged in Washington.
If one says them aloud, the tenns FERC,
PURPA, SEC, and IPP, (or how about
EWG?) sound like body functions gone amok.
Rather, they are the initials of agencies,
processes, or classifications of electric power
generating organi1.ations. We need to include
these important abbreviations in the lexicon of
our lives.
Congressional baules or bureaucratic
brouhahas in Washington sometimes seem 10
be far removed from Ka1uah, and yet they are
of vital concern to us, because lhey often have
dircot effects on our lives. This "battle of 1he
initials" is no exception. rt is, quite literally. a
mauer of power and light, Duke Power and
Carolina Power and Ligh1 (CP&L) specifically.
and how those two companies (among those
that SCIVe our urea) have wound up on
opposing sides in what appears 10 be a
regulation dispute. Their split is indicative of a
split in the power indusu:y.
The battle is over whether or nor 10
change the Public Utility Holding Company
Act (PU HCA) of 1935. CP&L feels threatened
by the proposed changes; Duke feels that the
new act will benefit them.
Two years ago, Senator J. Benneu
Johnston (D-LA), who chain; the Senate
Energy and NaturnJ Resources Commincc,
ed
draf1 the Competitive Wholesale Electric
Generation Act of 1989, which was designed,
he said, "1 remove the obstacles to competitive
0
wholesale generation in the Public Utility
Holding Company Act of 1935."
This year, his "National Energy Security
Act," and specifically its Title XV, "would
open the energy generation market to a new
form of independent power producer ([PP),
called an 'exempt whole!>ale generator' (EWG).
that would exclusively marker power io utilities
and that would be free from regulatory
constraints imposed by the 1935 act" according
10 Leonard S. Greenberger in the April 15,
1991, issue of the P11hfic Utilities Fnnnight/y.
At the moment, Bcnneu's bill has
suffered death by filibuster, done in by its ties
10 legislation which would have allowed
drilling for oil and gas in the Arctic's Coastal
Plains. But there is a similar bill in 1he I louse,
and the Senate's Banking, Housing and Urban
Affairs Commiucc, which normally has
jurisdiction over PUHCA, is thinking about
redesigning the bill. President Bush's National
Energy Strategy focuses on PUI !CA as well.
It is clear that in 1992. PUHCA will undergo
some changes. This bodes ill for citizens and
rntcpayers.
To under.;tand what is at stake in this
ongoing debate, a brief history lesson is in
order, The Wheeler-Rayburn Act of 1935.
later 10 be called the Public Utilities Holding
Company Act, was passed as pan of 1he New
Deal legislation designed to break up trusts that
exercised monopolies over many aspects of
.
Xntimh Joun!a ~ p n~c 22
'
'
0
American life. Chief among these was the
utilities industry.
PUHCA was successful in making the
utility companies more manageable by
dismantling the layers of ownen;hip beneath
which they hid their assets. The result, as
James Cook describes in his Forbes anicle
"Camel in the Tent," is thar although US
u11Jirics continue to operate as monopolies in
their distribution areas, they are no longer so
large or powerful as those that existed prior to
the Great Depression, and their prices are
controlled by the PUHCA regulations.
During the energy crisis of the I970's,
there was anxiety about the availability of
dependable energy supplies :ind our
dependence on foreign sources of energy. As a
result of these concerns, Congress passed th.:
Public Utility Regulatory Policies Ac1
(PURPA) in 1978.
The act encouraged anyone capable of
producing energy 10 do so - using windmills,
water power, solar power, or biomass. The
inducement 10 create these al1ema1e energy
sources was this: public utilities were obliged
10 purchase whatever energy was produced ac a
price equivalent to the amount it cost them to
produce it. If chese small energy producers or
"qualifying facilities" (QFs) could produce
power more cheaply than the utility's cost then
the difference between the two prices was the
size of their profit margin.
lt was a good deal for small operators,
particularly at a time when pettoleurn resources
were uncertain and nuclear plants were
receiving bad press and worse repon cards. fl
was unwise to build new generating facilities
when small QF's might appear on the scene 10
supply the increasing demands for power.
Besides, the competition was viewed as healthy
- so healthy that big business and even the
utilities decided to try for a piece of the action.
Enter the Independent Power Producer
(IPP), a larger scale version of the QF. Some
IPP's are owned by non-utility industries,
others are run by utilities themselves. These
IPP's generate power and sell it 10 utihues m
the same way that the smaller QF's do, but
with this difference: they are subject to
regulation by the Securities and Exchange
Commission (SEC) under provisions of
PUIICA.
There are several reasons why this
arrangement 1s accep1able 10 the utilities. First,
il is attractive in the same way that the QF wns:
i.e .. it allows the energy supply 10 expand 10
meet the public need without obliging the
utilities 10 invest their own capillll. IPP's are
also allowed to operate on higher debt ratios
(80%, as opposed co 65% for utilities).
Second, the 3JT:IJ\gcment is effective.
IPP's now make up an estimated 12% of the
nauon'li energy supply.
Third, and most imponanlly, there is
money 10 be made. Cook describes the profit
motivation this way: "Because there is no
regulatory limit on their returns. the
independent power producers have plenty of
incentive 10 cut costs anywhere they can. For
an independent producer. a penny saved is a
penny earned. For a regulated utility, a penny
saved over the allowed rate of return risks
being returned to the consumers in lower
rates."
The present attempt at limiting PUHCA,
Senator Johnston's National Security Act of
199 I, proposes to create a new type of !PP
called an Exempt Wholesale Generator (EWG)
that would fall out.~ide PUHCA's scrutiny.
As Leonard Greenberger put it in an
anicle in Public Utilities Fortnightly in March,
1991: "Anyone could own an EWG. including
today's registered and non-registered holding
companies. Facilities now under construction
could only become EWG's with slllte
approval, while affilitatcs of registered holding
companies already in existence would need a
green ligh1 from the SEC."
n ,e new ruling would point the power
companies back toward the days before
PUI fCA regulation when the energy industry
was a maze of holding companies and
subsidiaries - a confusing tangle in which ii
was often easy to conceal hidden profits and
diffuse accountability.
Power purchased from EWG's would be
sold to consumers at a price regulated by the
state utilities commissions, or by the Federal
Energy Regulatory Commission if the power
crossed state lines. But any profits realized
from the economical generation of power by
these EWG's would go back 10 the EWG or 10
the utility company that owned 1he EWG.
Savings would not have to be handed back to
the consumer.
While it was totally predictable that the
public consumers would be the last to enjoy
any benefit from this shift, there are also some
utilities that are skeprical about the impending
change - thus the squabble between CP&L and
Duke Power.
Spea.kjng for utilities like CP&L, Don D.
Jordan of Houston Lighting and Power states:
"Tampering with the highly evolved and
complicated s1ruc1urc of our nation's electric
industry is nothing shon of imperiling the
security nnd reliability of a vital part of the
nation's economy. The real test of reliability is
whether the power will be there when ii is
needed."
So they say. But the real issue for CP&L
is the balance of power within the industry.
Some of the uLilities. like Duke Power, have
been ambitious and aggressive, acting more
like Fortune 500 corporations than service
organizations. Other:;, like CP&L, do no1 share
Duke's appe1i1e for unmitigated competition.
They have relied more on the legal structure
that protected their 1erri10ry and their status as
regulated monopolies. They are afraid of being
carved up and eaten alive. They fear that bit by
bit their territory and functions will be taken
over by EWG's that are subsidiaries of
companies like Duke.
Another area of concern for this group of
utilities is the access 1ha1 EWG's will enjoy to
1he utilities' transmission lines. They fear that
the EWG's. should they be able 10 gain access
10 the public utility transmission lines and use
l,lmtc r
191Jl-92
�-··"'JI
energy that developed after the war. The
public, mindful of the burning oil fields in
Kuwait, will be willing 10 embrace Johnston's
new bill, the National Energy Security Act.
because it promises to create new supplies of
energy - a comforting notion 10 consumers v.ho
witnessed mass quantities of pett0leum energy
going irretrievably up in smoke. And it wa:;
definitely unsexy 10 join Jimmy Caner in
turning down the thermostat 11nd wearing a
wool sweater in the house.
The Gulf War may ultimately prove 10 be
our undoing - abroad and at home.
Veronica Nichnlas was formerly a cmuiry
commissioner in Jackson Counry, NC. For ten
years she lias dnne bartk with the Nantal,ola
Power and Ugh1 Company,fim 10 keep in 1he
moun1ai,is 1he henefils ofpower generated
from 11wU11111in lakes, and 1hen oi·er I~ siting
of a high-w,_lrage power line 1hro~1gh
~
Transyl\·0J11a and Jackson Counnes
r.'
NWN (con1111uedfro,n par, 21)
RATILERSENDANGERED
N:ll\lnl World New, Sc,..ice
In Scpccmbcr, 1991 I.he Biodiversity Legat
Foundauon or Bouldct, CO and IC$Cal'Cher Andrew
Wci.~burd fonnally pctilioocd the US F"ISh and Wildlife
Sernce 10 list the timber raulesn:ike (Crota!ILJ horr,diu}
3li .i tndangcrod ,;pccics unde1 the Endangered Species
Act .
them as they liked, would choose to do
business with only the most profitable
customers and leave the utilities with a base of
high-cost residential customers and small
business customers.
On the other side of the issue is Duke
Power, the leader of the coalition of utilities
advocating changes in the PUHCA and a
company anxious to gain a share of the EWG
business. In the withdrawal of PUHCA
oversight that the Johnston bill seeks, Duke can
expect a return to the good old days of
monopoly before the Great Depression when
the trusts were fTce to work their will. They
are looking for the day when once again "big
fish eat little fish."
Whatever the tum of events, we, the
rate-payers, will be the losers. Marie N.
Cooper, director of research for the Consumer
redcration of ArncriC3 put it this way: "Captive
consumers bear all the risks of deregulatory
schemes (like Senator Johnston's) that say 'let
the market work and see what happens'
because they (consumers) arc the weakest
actors in the market. If the market does not
work, it is the residential consumer who pays."
So, no matter what changes come to
PUHCA, the consumer stands to lose, because
utilities, no matter which side they choose in
the PUHCA debate, fail to understand that the
real key to their profitability lies not in
mcreascd production but in conservation.
For instance, in 1989 the 1ocassee
Wlnter, 1991-92
Watershed Coalition was organized to prevent
Duke from building a pumped storage .station in
the Coley Creek basin of South Carolina.
According to Bill Thomas. co-chair of the
group, "When we looked into the proposed
project, we rcali1.cd that energy efficiency was
an even bigger issue than Coley Creek itself."
The coalition hired the Energy Systems
Research Group of Boston to analyze
conservauon and mnnagc:ment programs that
could help reduce energy demands on Duke.
This investigation showed ulrimatcly that the
replacement of all the lightbulbs in the service
area with energy-efficient models could save as
much energy as the Coley Creek project would
produce - at about one-third the cost
If this is so. then the question is, "Why
arc the utilities persisting in their plans 10 create
more energy projects instead of pursuing
conservation tactics?"
The answer to this question is nor very
difficult when one remembers that it is the US
Department of Energy (the same people who
brought us Oak Ridge, TN and Rocky Flats,
Colorado), that is making the judgments about
our future energy needs. With this in mind, it
is easier 10 understand why utility companies
behave the way they do and why they fail to
realize that conservation can spell profitability.
We can understand even more clearly if
we put the expected PUHCA reforms in the
context of the Persian Gulf War. Energy
legislation has become sexy, in the wake of the
heightened national consciousness about
Orawina by Rob Mcssidi:
The timber raider once ranged from Minnesota to
Texas. from the Atlanlic C01$1 wes1 to the urpc1
reaches oC the MJssoun Riva. It occurred in brgc
number.; throughou1 the woodlands th:n once covcrod
the whole or eastern Turlle Island. Raum play an
imponant p.111 in the forest ecology, feeding prinwily
on ~mall rodcms. and young rauJcsnakes thcmsel,ea
being prey to hawks and owb.
The timber ratllcr was Utsa'nori in the liinguage
or the Cherokee Indian!!, who con~idctcd the aea!ul'c a
"grandfaihcr," or spintually powct(ul being. M.iny of
the naovc tnbcs coosiJcr the umber l'IIUla the guardian
or the Earth's sacred place$. The species was once so
common that the nauvc people s:ud that it ~ put oo
Earth to rem ind the humans 10 wau:h wbcsc they 51ep.
The lllllbcr rawer IS cxrn:mcly scns1bve to
human di sturbmcc and Cll'IDOt Ii vc rn I.be pro~un1ty of
human beings. The budding of roads and ORV traib
into previously isolaled snaJce h.lb1tat areas, incn:asing
resort and !ICCOlld home devclopmenr. commc:n:ial snake
hunung. I.he clearing ol bouomland forests for
agric:ulrure. and d11cet persecution ol timber nullen by
human beings in informal or govcrnmenl-sancboncd
raulcsn:lkc hunts and roWldups 1w caused the
near-dclnise or the species.
Tocby thcrc are on1 y a handful ol kx:atiom "'here
I.he bmbcr raulcsnake exists in numbers that arc
sufficient to aUow the species to SUtVivc. Most of these
critical sites have inadequate pro4«uon. Many other
popul3lions arc II a point where lddi6onal persecution
wall ~ult in ciu.irplllOO.~. In the SOlllhcm
Applllachllll\S, wnber raulets-,: n:stnctcd to the mos1
rugged and rcmoet locauons.
The F"I.Sb and Wildlife Service IS cxpccled 10
n:tum a finding on the Biodivasity Lep1 Found:u1011
pcbtion 'l0fflcumc in December.
For addition.al 1nformation, contact Jasper
Carlton or the BiodivcrsiLy Lcpl Foonda1ion: Box
18327; Bouldct, CO 80308 (303) 491).@9I.
(conllmll!d on paac 32)
�r
LITMUS LICHENS
The pages of Karuah Journal have
reponed eittensively on a well-known
indicator species known as the Black Bear.
The health and well-being of Ibis large
mammal has been shown to reflec1 that of the
mountain bioregion we inhabit. I recently
came across an article in the November 1991
issue of Discover magazine lhat brought to
light another form of life that directly reflects,
or indicates, the condition of a crucial clement
of any bioregion; namely the air. This form of
life is called Lichens, of which there arc over
20,000 species worldwide.
The article by Edwin Kies1er Jr. poimed
001 tha1 lichens have no roots. They collect all
their water and food from the air. Through
their life processes they also absorb wha1ever
contaminants are in the air. Unselective caters
that they arc, they can soak up carbon dioxide,
sulfur dioitide, heavy metals, radiation, and
dust Lichens can hold on to lhese chemical
and radioactive contaminan1s even if i1 kills
them. Yct every form of lichen is not
susceptible to 1he same pollu1an1s.
There is a spectrum of sensitivity lha1
can be drawn for each lichen species, and
among lichen species in an ccosys1em, wilh
regard to accumulations of different
contaminants. For instance, some varieties can
tolerate relatively high concentrations of
sulfur, while it may only sicken some and kill
others. By using this kind of grading system
of the known tolerances of different species of
lichen to various contaminants, scientists can
make a record of a region's air quality over
time. Pollution sources can be uaced by
plotting prevailing wind patterns for ao area
and noting whether the species of lichen that
arc sensitive to a given pollutant arc cl3maged
or not.
This sensirivity of lichen hos been used
in European countries to study the paths of
aunospheric contaminants. Lichenological
studies are just beginning in the United States
and Canada, yet there arc some telling
eumples emerging from work I.hat has been
done so far. In the Cuyahoga Valley in Ohio
greater than 80% of lichen species have
disappeared since they were tracked by
naturalists I00 years ago. In the valley called
the Delaware Water Gap between
Pennsylvania and nonhcrn New Jersey, 60%
of Lichen species that have been recorded there
in the last century have perished due 10 the
effluvia of nonhcrn industrial cities.
Lichens arc actually a composite of two
different organisms known as fungus and
algae. The united organisms fonn a mesh
called a thallus in which a fungus threads itself
around algal cells and enclose them. The algal
panicipam provides sugars through
photosynthesis which the fungus uses in
making its own nutrients. The fungal
participant in turn gathers moisture and
minerals from the air that arc used by the algal
cells. One way 10 describe this symbiotic
relationship would be to say that the alga and
fungus arc eating from each other, only they
do not cat each other fast enough or in such a
way I.hat the whole organism tenninatcs.
Lichens are found in nearly every
Xoti«lrl Joun~ j~~c 24'
continental ecosystem on the planet. from
underneath the cover of ice and snow in
An1aretiea, to tundra, temperate forest zones,
and dcsens. They cling to stone statues,
rocks, and trees in the apparent shapes of
shrubs, disks, hair, and even as dashes of
brightly colored ink. Some of them can live
more 1han 4,000 years - think about lha1 next
rime you start up one of those sulfur-spewing
devices!
Lichens can provide a way of
monitoring the potcnriaJ for ecological damage
due 10 air-borne pollutants I.hat is far cheaper
ch.an using electrical gauges. Electrical gauges
can be spread out in a given area and linked by
computer 10 indicate when cenain pollutants
pass a safe level. However, the costs in staff'
and equipment are prohibitive 10 their
widespread use. A scientist studying lichen
can collect samples from specific sites and do
tests to find ow what contaminants arc present
and in what concentrations. These
lichenologists can also transport specific
lichens, on logs for instance, from less
contaminated sites to more contaminated sites
to monitor air quality.
One method of testing lhc chemical
composition of lichen is 10 heat it in a furnace
until it convens into gaseous oxide forms.
From there this gas can be piped into a
detector to read its chemical signatures.
Another method involves plasma atomic
emission specttometry in which the lichens are
liquified with an acid and injected into a
plasma (or hot ionized gas). This process gets
the chemical elements to emit distinctive
waves of energy that can be identified on a
specttomcter. This method can record over a
dozen different chemical elements in lichens.
When lichen dies it means that it:.
chlorophyll has been destroyed, and ii usunlly
turns white. Yet it is now possible for rates of
photosynthesis in the algal cells of lichen 10 be
measured for damage long before the lichen
turns visibly white. This has been discovered
in work done by Thomas Nash from Arizona
State University. He has discovered that in
Drawing by Rob Messick
Los Angeles one major reason why a species
of lichen known as Rama/itl(J menziesii has
died out is that the lichen absorbs nitrates from
car exhaust which impairs its ability 10
perform photosynthesis.
Human beings have used lichens for
dyes, as in the tweeds of Scotland, and the
Chinese have used a fonn of "old man's
beard"' lichen as an antibiotic. One of the most
well-known uses of lichen can be found in a
species called "cudbear". This lichen produces
the chemical erythrolimum which is used to
make lianus paper turn blue or red in the
presence of alkalies or acids. Their "liunus"
use now appears to be eitpanding to include
bio-geogmphical air quality testing.
Some kinds of lichen arc even edible;
but they have a bitter taste (which may not
mauer 10 you if you were starving in the forest
but for most folks it isn't anything of a
delicacy). Some deer routinely cat cenain
species oflichen. This proved particularly
dangerous in Finland, Norway, and Sweden,
as cesium 137 from the Chernobyl nuclear
accident drifted into the food chain there entering via lichens and passing on through
the deer and on to people. The return of
heallhy lichen 10 an area, however, will be a
~
harbinger of clean airs to come.
Rob Messick
FLAMES
The: spuit, its passion.
desiring imcns,ty,
WM!ing to feel the heat,
longing to iouch, to caress
the creative spark
The same heat tha1 wanns the
garden soil, opens the rlIC pine to
birth. and runs down the largest hem lock
scarring its majesty. this now, is the: force
you wish to call your own
With cnch step
the d::inger intre3SCS,
with each movement towards
lllere 1., no lhought of turning back,
or deny mg the allunng pull.
Own the flames •
Ille only wny through
Plunging inio the inferno
The pyre now asscns dominion
Thal long ago lhough1 of harnessing
Her power now seems ridieulous,
The: flames rise. the flesh scrcams 0111. each
cell bums as on ember
Tum back, hurry
before all is destroyed.
No! D:lre 10 face Hu,
IOUCh Her, become Her,
A gasp, a sigh. a surrender,
you are Home
LyMFink
Wlnter, 1991-92
�READING THE INNER TREE
by Charloue Homsher
There are many ways to get visual clues
from the inner 1ree, 10 recognize which trees are
more powerful or have a special function in the
area. Age and beauty are detennining factors,
but not the only ones.
Last summer I hiked the Shanry Spring
Trail on Gmndfa1her Mountain with a group
that included two women who "read" trees in
very different ways. The Shanty Spring Trail is
a very old Indian trail. The treeS there seem
particularly lively and aware. as though they
have been observing humans for eons. When
we crune 10 a large red oak with long branches
hanging over the trail and roots growing into
the path, one of 1he tree readers exclaimed
excitedly that we had arrived at a gateway tree.
She described gateway trees as guardians of an
area and enirance gates to the mysteries of a
specific trail. The second woman hesitated,
remarking that it was indeed a powerful tree but
that she saw sad faces in the bark. We
examined 1he red oak and found symptoms of
disease under the bark. The tree was indeed in
severe distress, and it was probably dying.
Farther up the trail, the woman who had
recognized the gateway tree pointed out another
oak which she identified as being the elf
throne. The seat of the throne was a large, flat
rock which was auached to the tree and
supponed by the limbs. This tree reader's
primary way of seeing rrces is to recognize
their function in the devic kingdom. We found
the queen's throne nearby and also the large
auached rock garden which was supposedly the
fairy queen's nursery. This mammoth rock was
covered with dainty, miniature flowers and a
variety of well-tended mosses and fems.
Between two layers of the rock was a delicate
crystalline outcropping. The gardener in
question would be a nature spirit or one of the
Huie people. Interestingly, there was a side path
from the trail all around this rock, made by the
many hikers who have been intuitively drawn
to that special garden.
My methods of reading trees visually
have changed over the years. One of the most
profound changes in sight and attitude was
after a brief encounter I had with an old man
who had studied various esoteric traditions. He
had offered to teach me a new way 10 see. I did
not have the foggiest idea what he was talking
about at the time. I was a college student taking
art classes and I defined the visuaJ world with
aesthetic j~dgments. His idea was that any kind
of value judgment was a limited way of seeing,
and that the only way to see beyond the outer
form was to look at an object with no
preconceived notions about what it should or
should not be. We spent the afternoon in the
school cafeteria practicing the technique with
coffee cups.
By applying this technique to narure I
learned to see in a deeper way. but I was not
entirely successful. Like most people. if I
describe a tree poetically, it is in anthropomorphic terms, which. of itself i_s :1 value
judgment - actually species chauv1m~m.
Probably the tree reader who recogmzed ~es
as fairy thrones is closer 10 the truth of seerng
the inner tree, since she is able to see the tree as
having a function completely outside the
similarities 10 human existence. The best I have
done as a purely visual kind of intuition is to
l'1mtcr, 19!11 -92
Drawing by Rob Mcniel
recognize that trees do have individual
personalities which may have something 10 do
with the growth pattern. I can sometimes sense
a tree's power, calmness. or distress. But it is
still the visual judgments which give me the
quickest and sharpest clues. This way of seeing
or judging a tree is based on outward fonn.
almost like classifying body types.
The Tanaic yogis in India still worship at
holy shrines inside pipal trees which have
cavernous openings reminiscent of the womb.
These huge trees are supposed 10 contain more
of the Shakti energy or female creative energy.
The yogis also consid~r trees_ sacr~d whic~
have female-like crevices or in which the hmbs,
burls or bark have grown 10 look like the
female torso. These are called the female yoni
trees. Determining the sex of a tree this way is
purely visual and has nothing to do with the
botanical function. There are trees which are
divided in10 male and female. Among these are
1he ginkgo, Kentucky coffeetree, and holly.
I see a lot of yoni trees. l think that they
are the teacher trees of our time. The male
equivalent of the yoni tree in the mountains
would be the giant hemlock trees. The
hemlocks are the sentinels of the woods. They
are like the antennae of the Eanh. They take the
cosmic energy and shoot it into the Eanh. thus
energizing the whole area around which they
grow.
There are guardian trees, gateways,
teachers, grandparent trees, and trees in which
spiritS or fairy people live. Trees also have .
relationships to each other. The natlll1!1 world 1s
an organic whole, and the larger the p1ct11n: we
can encompass, the greater our understanding.
l don't think anthropomorphic clues cnn tell us
everything, yet using them is a valid way (O
observe the inner tree. If trees nre the scnucnt,
aware beings that I suspect they are. then they
are quite cognizant of the crutches that we
need. They communicate with us, via a crude
sign language. They give us clues by the shape
of the trunk, faces in the bark. by 1he
mushrooms or rocks that have become a pan of
the tree, the animals that live inside 1he trunk
or on the branches, or any other obvious signs
which we can learn by observation. ~
WHERE THE RA VE!\S ROOST:
Cherokee Traditional Songs of Walker Calhoun
Will West Long was a well-known
craftsperson and spiritual leader of the
Cherokee tribe in the first half of this century.
He knew the old tribal traditions were dying
and worked to keep them. He passed much
infomuuion on to c1hnologis1 Jnmes Mooney
and also taught his family and other tribal
members who garhered at his home in Big
Cove on the Cherokee Indian Reservation.
One of those he taught was his nephew
Walker Calhoun. Walker remembers tr.tiling
along after the dancers at the community
Ceremonial Ground 50 years ago. Walker,
too, saw that the dances and songs were in
danger of disappearing, and several years ago
he, as his uncle had done before, resolved 10
see that they were carried on.
Walk.er (as he told us in the las, issue of
the Katualr Journal) has revived the Green
Com Ceremony and the monthly stomp
dances at the Raven Rock Nighthawk
Ceremonial Ground. He is teaching the
traditional social dances to a group of young
people. among them several of his 23
grandchildren. who perform as the Raven
Rock Dancers.
At the first great convocation of the
Eastern and Western Bands of the Cherokee
nation at Red Clay, TN in 1988, Walker was
presented with the first Sequoyah A ward for
his service 10 his people. ln 1990 Walker was
a recipient of the North Carolina Folk Heritage
Award.
As part of his restoration effort, Walker
has recorded a tape of traditional songs (with
two Chrisrian spirituals as well) for the
.
Mountain Heritage Center of Western Carolina
University. The tape contains several of the
best-known Cherokee dance songs, as well as
short commentaries on the songs and the
stories and practices that surrounded them.
These are undeniably authentic - unbroken
traditions that extend many generations back
into the human history of this region. An
explanatory bookie~ with an introduction an~ a
complete transcripuon of the songs and stones
acoompanies the tape.
Jn Where the Ravens Roosr, Walker
Calhoun has given us an irreplaceable gift: a
glimpse at the native inhabitantS' a:ibal past
and an inspiration for 1he community of the
future.
Where the Ravens Roostfear11resflure
music composed and played by Eddie
Bushylread. Tire rape was rec~rded_ and edited
/Jy Michael Kli11e. Sou11d engmuring /Jy
Kevin FirzParrick
For a copy, send S/0.00 plus $/ .00
shipping and J,andlillg to the Mo_untain_
.
Herilage Center; Wesrem Caro/ma Unn·er.nry;
Cullowhee, NC 28723.
X.Otunh Jou.nm{.
p<l{)e 25
�; ........ w .,.,.. ., ,
~
,.11
I
x ··
AROUND THE FIRE
Wood Selection and Firemaking
by Lee Barnes
Green SpiritS gift humankind with the
captured warmth of sunshine, providing fuels
for warmth, cooking, and the luxury or
campfire stories. Campfires act as a center for
our human activity, a focus forlanguage
development. socialization, and srory-tclling
(oral histories).
Having spcn1 years backpacking and
building campfires, I offer the following
suggestions for reducing your impact on the
forest First, carry a one-burner camp-stove
for cooking - a stove will quickly provide hot
foods without depicting the local area of slowly
accumulated firewoods.
If you must make fire, keep it small and
efficient. Tfind most novice campers insist on a
campfire, even in summer, suggesting that
campfires wann our deeper selves. Large
campfires arc wasteful of Green Spirits,
releasing years of harvested sunshine in
seconds. Burning plant cells robs lhc local
canh of recycled nutrients and organic bulk
which would otherwise result in improved
topsoil tcxrurc and nuoient holding ability. In
respect to Green SpiritS, try to keep fires 10 a
minimum for your needs - build small
campfires which provide light and steady heat;
use them for as short a time as possible.
While backpacking during a hurricane,
and prior tO carrying a camp-stove, I learned
how to find dry woods for campfires.
Sufficient dry wood for small personal
campfires can be found after even a week of
hard rains. Wood collection begins with lhe
gathering of dry tinder, and sufficieni dead and
dry tree limbs. Gather "squaw-wood"
(historically named for woods easily collected
and broken by squaws) from young trees,
especially lower dead branches of hemlock,
laurel, birch-bark:. and "lighter wood" (the
"fat-wood" of resinous pine and many
evergreens). Laurel (Kalmia /01ifolia) produces
poisonous fumes and should not be used as a
primary fuel source for cooking.
The best tinder-woods are the resinous
conifers (pine, fir, spruce, hemlock) or the
easily-peeled birch barks. Collec1 only woods
which snap cleanly in two. Throw back any
woods which bend or twist.
I find that I can scout the camping area
and find sufficient dry wood for cooking and
campfires without carrying a saw or axe.
Select dry branches which can be easily broken
over your knee or by elevating one end on a log
or stone, then stomping oo the them to yield
firewood of uniform length. I generally look
for dead branches which arc supported off the
ground. Search the low branches overhead for
wind-fall branches and for small dead trees.
Ct's easiest to look for wood on the high
ground around the camp since i1 is easier to
drag an armful of branches down to camp
rather than up! Look for a variety of small to
IMget" sized dead bnmchcs, seeking a larger
supply of branches in the 1/2-to- 4" diameter
size.
In camp, sort your woods by breaking
the smallest twigs into uniform lengths. A
large handful of the smallest twigs (1/8-1/4 "
in diameter and 5-6" long) should be sufficient.
Xotiiah Journot p!UJ& 26
Break I.he remaining branches into longer, say,
12-20 inch lengths. I find it easiest to
progress with the smaller branches, breaking
up the same diameter branches into similar
lengths. Th.is process should result in several
piles of uniform sized twigs which will make
adding fuel to the fire easy and efficient.
Avoid collecting much "spit-fire" woods
which randomly "pop" and eject chunks of
burning coals. These woods are great as small
tinder, since they rapidly bum and ignite larger
diameter branches. "Spit-fire" woods to be
avoided include juniper (red cedar), hemlock,
fir, spruce, sassafras. soft pines, sugar maple,
beech, and hickory. Overall, the best fuel
woods for campfires arc hickory, chestnut oak,
black locust, dogwood, and ash. White ash is
considered one of the bes1 woods for campers,
since even the green wood catches fire easily.
Tulip poplar is abundant in Ka1uah Province,
but bums quickly without developing any
long-heating coals. Horace Kephan, a
well-published authority on camping and
woodcraft, suggests a rule of thumb: "Avoid
drift-wood accumulated along stream banks,
since most of the timber which grows along
streams are softwoods."
Small teepee-shaped piles of tinder arc
easily ignited. Once a small blaze is going, add
10 the it from the pre-sorted piles of dry
branches nearby. These near-vertical piles bum
quickly and provide maximum light. Build
your fires between 1wo rows of stones which
arc open on the windward and downwind sides
to allow better airflow. Staek additional wood
on the downwind side for better burning. Once
a good base of coo.ls have developed, lay larger
branches more horii.ontally over the coals,
allowing good air-spaces between branches.
Push the remaining unburnt ends of branches
into the fire so that all woods arc burnt and
only ashes remain. Before you leave your
campsite, remove lhe stones and spread (or
bury) the cold ashes so that there is no sign of
your passing. Leave nolhing but footprints !
Firewoods for modem stoves vary
greatly in their heat-values, both for absolute
stored energy and lasting heat. Air-dried
hardwoods average 5,800 British thermal unitS
(BTU's) per pound, whereby it is estimated
Drawings by Rob Mc.sick
that 10,000 BTIJ's are required to heat water
for an average sized load of laundry. The NC
Division of Forest Resources provides
estimates comparing energy equivalentS for a
standard cord of wood (a cord of wood is
defined as a stack of wood 4x4x8 feet or about
80 cubic feet of solid wood). Based oo
laboratory derived values for heating values of
wood, a cord of wood is roughly equivalent to
a ton of bituminous coal or 5900 kilowatts of
electricity or 143 gallons of#2 heating oil.
Preferred woods include hickory. oak, and
locust. Avoid softwoods such as pine. A
modem wood stove avernges 50% efficiency
whereas burning wood in an open fireplace is
only 10% efficient.
Home-grown fuel and fiber sources are
critical for the independence of au1onomous
bioregions. Homesteaders have estimated that
10 acres of Eastem Atlantic mixed deciduous
forest should be sufficient 10 provide for the
sustainable heating needs of an average
household. Sustainable fanns must promote the
production of renewable, locally produced fuel
resources, such as fast growing legumes and
other nitrogen-fixing trees planted as
windbreaks and hedges. The first step to
minimize your impact on the forest is to build
small, energy-efficient homes. It is imponant to
the survival of humans and our plant allies that
we no1 waste their wooden gifts.
12th Song of Venta the Naturalist
beneath the polished blue stone of sky
and suffering its ancient oppression
with ancestral stoicism
i slowly finger my rugged beard
and question the grass and ils idle greening
no major answers were given;
and no miracle of nanue
rolled forth on the lawn
10 bury my soul beneath mystical rebuttals
about unreachable conclusions.
beneath the polished blue stone of sky
and recognizing its ubiquitou.~ face
as a fellow freak of fate
macerated for lack of knowledge on a planet
where blue and intelligent things die.
bray
mcdona/d
t.,iotcr. 1991-92
�grabbing my old box guiiar and headmg mlO lhc forest
so nature and I could trade our songs with each ocher.
Nawre's songs arc far mo~ beautiful and comforting,
bul lhe Grea1 Gn1ndfalhcr spirit knows my healt. and
my small songs are acceptable. Often I leave the guitar
al home, so i1's one on one.
I lhough1 you mighl wan1 to consider this (which
is a form of worship lO me) os a possible iopic of
di51cussion. Keep up the faithful work, and Mr.
Messick. !hank you for the inspired and inspiring
DRUMMING
LETTE RS TO KATUAH
anwork.
Ught, Love, &. Life,
Jeff Zachary
Deru- Ko1uah Family,
This pan of Turtle Island cnlled home is the
ecoione of Kaulah and the Cumberland Green
Bioregions. The divide is here on lhe IOp of the
Cumberland Plaleau. We arc fanning a community
whose drainage goes inlO Kauiah Province. My wife
Joan and I have stayed in lOUCh with both regions for a
long lime. Ka1uah is home lO us. The people, plllces,
and energies arc alive and connected. I have passed on
many copies of your joumal over the yea.rs as I have
promoted the nelwork.ing of kindled spirilS. Keep up the
grtal work. Receiving lhe journal is always an exciting
evenL You do more than you n:aliu, and J wanted you
10 know thru your voice is heard far and wide. We feel
lhal we call Kau1nh home even though we rcsl on the
far weslem edge. I wanted you 10 know that we are with
you. Bravol
Namasie,
SanfOtd McGee
Tkfollowing is e.xu rpttdfrqm o longer ltllu.
Dear Fncnds •
Five years ago, K01uah Journol published an
anicle on the CenlCt for Awakening, described as a plllcc
where people can "consciously live and consciously
die." llS purpose was 10 provide termin!llly ill people
with the suppon they needed lO make the tranSition inlO
The Medilltion project has the mission or
"peaceful conflict resolution." HSE rccognius Ihm
mediation has a greater chance o( achieving hnnnony
than docs litigation.
There arc no J)(lid employees a1 HSA. There are
no fees for clicnl scrvtCCS. The Boord members each
votun10er more than 50 hours a month, and not a single
Board member has missed any or the Board meetings
since HSA came inlo being.
Volun!UtS are welcome regardless of their
experience level. HSA makes il easy for people with
children lO volun1ocr. Janice Ayers, a long-time
volumccr, says, "By volun1eering with your children,
you can teach them how 10 care about others." If a
volunteer shows an interest m a particular area, he or
she is lralned 10 be effective in lhal a,ca. Room and
boaro are provided, and the volunLCCrs come away with a
sense of being part of something grealer lhan
themselves, of having given sorn cthing back lO life.
The spark which embodies this service
organization has resulted in HSA's recognition by
Prcsidcnl Bush as one of the Thousand PoinlS or LighL
To see this sprutc continue lO grow, Board members
would be glad lo help others SUIJt their own facilities lO
serve humankind.
dcalh.
The spa,k behind the Ccnw for Awakening has
continued 10 grow inlO a sicady. burning rue. through
five years of tranSfonnation, lO wha1 is now called
Human Service Alliance (HSA). HSA is now localed
between Greensboro and Winsum-Salem, easily
accessible from lnterslate 40 and available lO an
expanded populruion of clients and voluniurs. II serves
clients in four diffcren1 programs: Respiie Care
Program. Center for the TC11T1inally Ill, Health and
Wellness Program, and the Mediation ProjccL
ln the Respi1e Carc Program, weekend crue in a
supportive environment is offered lO physically or
developmenlally disabled children, gavmg their parents a
break from lhe Slte.SSCS of dealing wilh special needs day
in and day OUL
A brand-new 8,000 square fool btulding houses
the Ccn1er for the Tenninally Ill (CTI). errs purpose
is lO give gucslS the personal a1ienllon and Jove lhat
they deselvc, IClting them know as they approach the
uansition from life IO death that they are wonhwhile
people. One volumccr observed once thru all Ullflie
Sl01>$ lO allow a funeral procession 10 pass, in essence
)Xlying tribule lO the deceased indJV1dual. CTI is here to
"stop lhc t.mflic" for a dying pen;on while he/she is still
alive.
The Health and WcUness program is alc;o housed
in lhe CTI facilily. Its goal is 10 help clients assume
responsibility for their own health. A !Cam of
votunlCCl's with a vocation or avocation an health-related
areas assists each cliem in gciting lO 1he underlying
cause of health problems, rather than jus1 ucaling the
sympioms.
lv~nt.er, 1991-92
t - t I 1. •
• ").'
Jo Ellen Ca,son
Human Service Alliance
3983 Old Greensboro Rd.
Winston-Salem, NC 27101
Dear Koruah,
I loved lhe Fall '91 issue from fron1 lO back.
"Songs in the Wildcmcss" by Charloue Homsher (p.
24) brought an idea 10 mind, one I'm familiar with.
Native music. be il nute, drums, voice,
whruevcr - and its impon on na1ure (Bild vise versa)
would be an excellent focu.\ for a future Ka1uah Journal.
All my life, pe1.1Ce of mind has been as close as
Orawin& by Mane Moms
I
"
"
Dear K01uah Friends,
I think it's lime to renew my subscription. l
really enjoy all your issues, good articles and flllC
artworks. Someday I'm going to order a few of them
from Rob Messick.
WeU I'd fjlce to let you know lha1 Ills! September
I was a1 lhe "Shasta Bioregional Gathc.ring." I had a
greru time • deep feeling. I meet many beautiful people
there; from Judy and Peier Berg. Freeman House, Jim
Dodge CIC ••• and especially Ga,y Snyder, a vuy special
person. I wished to come and visi1 you loo, bul works
at home piesscd me lO jcl back early.
O.K., my daily ecoccntric practice is improving.
The llalilln Wildemcss Association has rccenlly
instituted two Wilderness Areas in nonh and south
llaly. The llallan Bioregional Movement is going fine.
Last month we had lhe "Founh Bioregional Camp." I
was there speaking for the wilderness.
Hope this lcuer finds you well and an good spirit
For lhe Eanh,
Moretti Giuseppe
ManlOva llaly
nott: lfey. Mort/Ii, don't wait t<>C Ions It> order
ort -work. Arri.SIS don't live forevu you luww! RM
Dear Friends,
WE NEED HaP ! 11
Despiie ever-increasing protest, a dam in
Czorsnyn in the Plcniny Mount.ains in Poland has been
under COIISltUClion since 1968. Since 1989 young
ecologists and annrchists have crganaed blockndes of
the dam. A geological cawuophc lhrealCnS 10 desuoy
Pleniny National Park's hisiorical relics: castles from
1hc middle ages, manor houses, churches, lnldilional
buildings, exceptionally inieresung villages, and
valuable natural clements.
There is no rational reason ror buildulg the dam.
lnlellcclUals oppose lhe dam; among these professionals
are nwncrous well-known scicnllSlS. This year's
blockade suutcd on July 1. The police action was
exceptionally brulal. II was an exueme show of foroe
and power. The following damages occurred from this
suong-a,ming (as of July 4 injuries): a girl with
concussion. a boy with a damaged kidney. The couns
have thus fa,imposcd f"ines of 40,000 • 800,000?1 on
the young ecologists.
A hunger strike was sWled in fron1 of the
Environment Minasiry on July 6. We REQUEST
HELP through lhe picketing and bloclclde of Polish
Embassies!
Members or the bloc:k.ade in Czo~1>11
6July 1991
P.S Please make these f.lcts known; ,;pread thi.~
infonnation further.
Pragowrua KulUU')' Tcay
Siowawyokeme
35--016 Kraslcow, uL Polcaiego Sf].1
Td 53- 772
I
Xatucin 1oumQ{. ooa& Z7
I " I ,, IJll1 I
rn·;_.,,, •
-
�Dc.KatUllh,
To tbc cdit0r.
r have just moo articles on lhe repeated violiuions
charged agrunst lhe Champ,on Pulp and Pnper Co. and
its continued indifference toward lhe honible c:ondil.ion
or lhe Pigeon River.
We don't expect the Slate of Nonh Carolina lO
enforce laws intended 10 prevent Oulmpion's flagrant
indiffcrcncc to lhc wishes of the people, but it would
seem lh3111llhet than plea-bargain the pclUllties for
turning lhe once beautiful river inlO an industrial sewer.
lhe Environmental Pro<cction Agency would apply the
full foru or lhe lnw Gt iis disposal fot lhc.,c vioouions.
Al the S111T1e lime I.hat Champion has been lClling
slorics about the great fishing in Clyde and au.empting
to beliulc lhc warnings of lhe known danger of dioxin
Lo anyone foolish enough 10 eat any fish caught in lhc
river downstream from Champion's decrepit old mill.
more and more people are becoming awurc of lhc
damage Champion bas done, and continues 10 do, IO
what could be one of God's greatest gifts co lhe people
and wildlife of this region.
I am expccung 10 hear any day that lhe famous
fish fry Champion puts on foe lhe newly decied
politicians in Raleigh will now fcalll!C fish from the
Pigeon River, probably lhe most dangerously polluied
sewer in this otherwise bcaullful area.
Because of the state of Norlh Carol.ina's
indifference to lhe Pigeon River scandill, we should all
be thankful 10 our neighbors in Tennessee for lhe
in!clliguru and courageous Stand !hey have taken to
clean up the river, from lhcoutfall 111lhc mill all lhc
way into Tennessee.
Thnnks and sinccrc appieciatiOn for lhc growing
support we arc getting from environmental groups and
lhc people in general.
Dick Mullinix
Pigeon River Action Group
Dear Ko/Uah,
We arc a group of students at the Arthur Morgan
School, and we'd like IO shllrc our feelings about lhc
milillll')' maru:uvcrs Iha! will be going on ID Yancey
County on November 4lh - 9lh of 199I. As u:enagc,s
of !his coun1.1y we believe !hat our opiniOns should not
only be IJlken into account, but should be rcspec:ICd as
well.
It's so peaceful bese. We really don'1 likc 10 have
our home turned 1mo a praclice wn, rone. I1 feels like
you arc really going to bomb us. Do you rcali7.e wh:11
you arc practicing for? Why docs lhere have 10 be a ncx1
time?
You arc crossing the line of our beliefs, because
we don't suppon the use of violence 10 solve problems.
Even if the miliwy got permission from some people,
!hey did not gel permission from us. We don't believe
lhcse mow11ains or any other land should have anything
10 do wilh war.
How is !his helping the people of Yancey
County work for peace?
Thank you foe list.cning,
David Barrett
Monrovia Van Hoose
Byron Eastman
MoUy Levin
Cedar Johnson
Rose Testa
Alice Delcoun
(The three social studi~ classes ot the Arthur Morgon
School ore studying contemporary issues. Similar
le11us were receivedfrom the rwo other closszs al tilt
school.)
DcarKotuah,
I am saying lhllnlc you to Cbarloue Homsher for
·songs in lhe Wilderness.· Again she has jogged my
inherent nature memory, awakening a beauty of my
own 1h31 s.hps inlO slumbers more often than n0t.
Among.st the many hardened facts and 1rulhs of
our reality on Earth today, it is mosi welcome and
healing to be strengthened and rcvitali7.Cd by Lhis kmd of
ruticle.
I'm looking forward 10 l110fC.
Sinccrcly,
a sister in voice
in Asheville
Dear Katuah,
Hello rrom up north! A few weeks ago a friend of
mme returned from lhc Pcnnaculture Conference in
Tennessee and brought back wilh him a copy of Kaulah
Journal, which I was excited 10 sec and read again. us1
lime I read Kauiah was in Washington D.C. a year ago
and since lhcn I haven't seen 1his WONDERFUL
journal anywhere in this Non.hca.uern region or the
sl.:ltes. I don't even lhmk a journal like ~umh exislS
here ID New H:unpshitt/Vermon1 area.
I write this !cu.er 10 you with lhMks. and wish 10
give you money for a year's membership. Thanks again!
For lhc Ennh,
Michael S1onc
Painting by Susan Adlm
Well l WIOlC "2" first drafis of a teuu 10 you all
hoping Iha! 1 could come up wilh a way 10 keep my
leuer from sounding dumb, but no such luck. So I
figured the best way 10 Lell you my feelings about
Katuah is 10 write 10 you all lhe same way you write 10
us in lhe journal. like we're old friends.
I was lucky enough to find Karuah in a used
book s1ore while my family and I were antiquing in old
downlOwn Asheville- I've never come across anything
as neru and infonnalive!
Florida jUSI doesn't seem 10 be interested in
Native American culture. l'm not sure if they're
iniercsted m IOO much more lhan m:ikmg money,
sending up lhe shuUle, and ripping our environment
apart so lhey can build more moc.els for the tourists. I
know it's supposed 10 be the mainstay of our economy
but why can't lhey leave some trees and wildlife for lhe
ones of us who enjoy them.
I guess thal's why I love lhe mouniains so much.
ll's scary to lhink !hat lhcy might be cleared off in a rcw
years too. I lhink that's why I lmve always admired the
lndiMs, lhcy used wlmt lhcy needed, and lhru was iL
Over lhe past yenr or so I've become vc,y
inlClCSted in lcarmng more about the Native Americans,
their culture. and heritage. Issue #32, Fall, 1991 was
full of great slllm Your interview about "Bringing
Back lhc rll'C" was wonderful!! Reading about how lhe
Cherokee's got so swept up in their stomp dance lba1
they went au night and bad to stan singing Old
McDonald because !hey ran out of songs was so
exciting for me! (Corning from a "stiff" southern
Baptist background, the thought of being able 10 praise
God with everything you can mUStCr malces me wan1 10
get up and do the same!)
From lhc little l know and have learned, the
Native Americans stnke me as a ru;h and beautiful
people who learned to live by faith and the simple lnlth
that God provided lhem wilh everything lhey needed
because they respected lbe earth and trusted in Him! If
we could ever stop and look at how !hey build and try lO
incorporate their ways into our evc,ydlly lives - man,
wouldn't it be great? I guess the best way IO start is
wilh ourselves. One person =hing 2 and in tum
those leaching 2 more. Maybe m time we could heal
the eanh, as well as ourselves.
I've also wondered, are there any books
comnining instrucllon on Native American languages?
Thanks for talcing lhe time 10 read I lcucr from a
young dreamer.
Peact Always!
Rebecca Hogan
Dear K01uah Joutlllll.
Last year I bough1 iwo of your issues from a
small bookstore in Ellijay, Georgia. I still have !hem
with me and they continue 10 help me understand thing$
as I guess I'm mean1 to understand lhcm.
Even though we live oversc35, I'd like to
1rubscnbe. Enclosed is money to cover a year's
subscription and the extra pos1age.
Also. th3nks foe lhe energy you all are releasing.
In spiril,
Scou & Miriam R1eh:lldson
Baguio City, Philippines
l.llnUr., l00kt92
�Sky Mangler, from silver halite
Image of thy snow twisting
The template of thy helix
Formed thee when a snot-throutcd
White trash lay down your passage to
subordinate thee with bullets
No permanent dwelling did thou build
Possessing no deed - au was the soil of thine own kind
The white Earth-mover claims his machine
has a mind of lls own
On account of falling drunk on oil overland
Thou art so praiseworthy for Earth skill
Thy impressionless path was purposeful by its
appropriate scale
The fire-harnessing soldiers executed policy
And have soldierly descendants who
have yet to conceive and deliver a
successful way of coping with the cold and dark
Thy way did peris h until the rost Industrial Tribe
picked it up
The disease of O,ristian Europe, mutated
By stresses in the underpinning rock
And brains of soldiers - the rotted, broken virulence
The settlements laid to waste
But for him thou wouldst have slept on the soil
of thine own kind
But for the war for white convenience of manufacture
For lines on maps
Dottering trifOcs
At the very length of history when
We could have gone thy way .. .
Lain claim to thy sustainable homelessness
Mike Wilber
Drawing by Marte Mems
Shhh- . .Listen ...
~
FUTONS ETC. ~
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Vitamins & Supplements
Wheat, Salt & Yeast-Free Foods
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'
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VITAMINS
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• HERBS • TOPIARY
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AshevilleJ North Carolina
Complete Herb Catalog - $4
Describes more than 800 plants from
Aloe lo Yarraw
Open 7 Days a Week
Monday - Friday 9 am - 8 pm
Saturday 9 am - 6:30 pm
Sunday 12 pm - 5 pm
Wi.nter, 1991-92
A.I.A., Resource Information Analysis
Neil Thomas and Andy Feinstein
305 Westover, Asheville, NC
(704) 252-6816
Rt 2, Surrett Cove Road
Leicester, North Carolina 28748
Phone for appointmerrt to visit
(704) 683-2014
�.,. ~r
(canunuod liom page 6)
the Southern Appalachians. A1 present, oak
species seem to be in uouble - they are
declining due to a root rot fungus and are no1
regenerating well in sites where they were
once strongly represented. Since oak lumber
is a valuable timber product, this situation has
been well-investigated.
Oak ll'CCS have always had a place on
drier. south-facing sites in the mountains, but
it is only since the demise of the American
chesmu1 that the oak IJ'Ce has become critical
as a food crop for so many species of wildlife.
Since the chestnut blight wiped om the
chestnut as a seed-bearing tree, oaks have
greatly expanded their niche, moving into sites.
formerly inhabited by chestnuts and filling at
least pan of that great tree's role as a
food-producer. Due to "unnatural"
intervention by human beings in the past, loss
of the oak species at this rime would be
devastating co the life of the forest.
What is to be done? If we were co
abruptly remove our influence without
ensuring the continuation of the oaks, we
might precipitate the loss of irreplaceable
components of the ecological community and
thus make the restoration of natural processes
impossible. This is a situation ~ degraded
that it appears human management may be
needed 10 neutralize past human mistakes.
This is a common <tilert'lma. Ecologist
Reed Noss says: "Conservation ecologists
unanimously rccogniu: the necessity of
scientific management in restoring and
perpetuating natural areas. Active habitat
restoration should apply the best srate-ofthe-an management techniques 10 mimic the
natural environmental regime, keeping human
intervention down 10 the minimum..."
The first step 10 reinstate a natural order
in the Katuah Province is 10 proceed with
effons to reintroduce the American chestnut
tree with all possible speed. Until those effons
literally bear fruit, steps will have to be taken
10 maintain the oak tree. Since light ground
fires seem to be instrumental in maintaining
oak stands, it may be the oak trees that give us
the ~swer, at least for the present; I.& t.he
quesuon of how much fuc is desirable. Doing
controlled bums to maintain habitat for the oak
family would also serve 10 restore the
macro-process of fire to the woods. The oak
irees could guide us to the proper balance for
fire use.
To restore natural relationships to a
community, the minimum amount of
!n~erference is the best, and only for as long as
11 ts necessary. In undertaking any restoration
policies, it mUSt be remembered that we are
"Irrespective of man's
viewpoint, change is necessary
to maintain a healthy
ecosystem."
crying 10 help the Earth heal Hen.elf. We
would be intervening to allow the recovery of
"natural" processes. Paradoxical as that may
seem, that may be our present situation.
The examples of the Table Mountain
pine and the oak family show us the level of
paradox we may encounter and the degree of
ecological understanding necessary 10 make
knowledgeable decisions. We know so little.
There is so much 10 be done.
While we can never return to a "natural"
condition as it was in a mythic past, it is still
valid as a guiding conc:epL The great old u-ees
of the ancient old-growth forest are still the
grandest testaments to the potential of this
region.
And, while ii would be fruitless to
mindlessly mimic the practices of the ancient
native inhabitants, they still can serve as a
guide for our present actions. The only
baseline we have for "original conditions" was
the landscape managed by the Cherokee
nation. lt was a beautiful landscape by all
ac~unts, and it was a stable equtlibrium, as
evidenced by the fact that the Cherokees were
able to maintain a consistent presence here for
~ore than 2.000 years. The experience of the
First People teaches us that humans in small
numbers, living respectfully and reverentially,
can integrate ourselves into a viable landscape.
Perhaps by pursuing these elusive
examples we may be able 10 anive at a new
and original equilibrium, one that will serve
the needs of the future. Perhaps by seeking 10
fulfill the unattainable mcxlel of a ··natural"
landscape free of human intervention, we may
be be able to reach an equilibrium that is
"natural" because ii proceeds from the forest's
own dynamic and follows the forest's own
needs. In aniving at that state of balance, we
would have to change ourselves so we could
live within those natural processes rather than
in conflict with them.
One way in which we could stan would
be 10 put our skills and our passion to the task
of serving the forest, deeming it an entity
greater than ourselves, that surrounds and
holds us, and recognizing that the quality of
the forest's life conuols directly the quality of
our own.
Our goal is the circle of life rejoined. We
can only sketch ou1 the elements of a
functioning natural communiry in broad
strokes, adjust our technologies and lifestyles
accordingly, and then fine-tune our
relationship 10 our environment as we gain a
deeper perception of human causes and natural
effects.
lf we are to continue to live in these
hills, we will have to strive 10 keep the life
community as close as possible to the
evolutionary optimum for this region. Our
work on behalf of the nawral life processes
and the native species as best we can know
them protects the integril)' - or ecological
wholeness - of the region. Our goal is a
community of life capable of sustaining itself
in the face of inevitable change.
~
David Wheele r
(continued from i-sc4)
Rhcx!cxlendron sproutS up quickly and in its
first year in full sun will set flower buds. The
followi.ng year the buds bloom and Lhen open,
producing an amazing amount of seed."
On rhe high ridgetcp, under new sun and
new rain, grass has grown over the charred
ground, hidfog it away from sight. It was
almosr as ifthefve never had been, except/or
the lushness of the new sprillg growth and rhe
blacuned suletons ofberry bushes and
rhod.Jdendrons reaching grotesquely imo the
air. Tiny, leafy shoots spring up from the roots.
In rlvee years, during the longest days, the
meadow will appear to blaze again in a
profusion ofpurple rlwdodendronf/owers.
later in that same s,unmer, the blueberry bushes
will bear fn1il, turning the fresl,/yfertilized soil
in10 a prodigious liarvest
Fire has brought change - and new life.
;,
--~Jo,.
-l'tr1 sorr'l Mr. J"ohnson. We found ~our
'llc.coJ'nt to be ·m arrears . "'"'
· ~1P'I
l.,intu, 1991 92
�REVIEW:
TRIDENT TO LIFE
SUPPORT CHUCK ROE!
"All nuclear stares are composed ofmaJ1y
11a1io11s, bw each is controlled by a single
nation that has the bomb. Britain's bomb is
English, not Irish; the Soviet bomb is Russian.
not Ukrainian; the French bomb is Parisian, not
Corsican; the Chinese bomb is Han, not
Tibetan; and the US bomb is White American,
not lakoran."
Each year during the Christian holiday of
The Feast of the Holy Innocents, people gather
in S1. Mary's, Georgia in opposition 10 the
Trident submarine base and in suppon of
peaceful alternatives to the militarized
economy.
This year the theme of the action is "From
Genocide to Peace: Celebrating the Conversion
of Our Economies." The marchers will
remember the native peoples who were
decimated during the 500 years of European
conquest and protest the presence of a modem
tool of genocide: the Trident submarine and its
nuclear weapons payload.
The event is scheduled from December
27-29 and will include a vigil, fellowship, a
Listening Project, and the march to the gates of
1he Trident base which will take place on
Saturday, December 28. St. Mary's is on the
South Georgia coast, so the scenery is
beautiful, and accommodations and camping
facilities are plentiful.
For more information, write:
Feast of the Holy /1111oce111s
Pla1mi11g Committee
clo Jody Howard
215 McDonough St.
Decatur, GA 30030
or call:
(404)377-7109
TURTLE ISLAND
BIOREGIONAL CONGRESS
V
May 17-24, 1992
A convocation of bioregional people from
across the continent and beyond
at Camp Stewan
in the hill country of the Great Prairie biome.
To register for this event, contact:
Gene Marshall
Realistic Living
Box 140826
Dallns, TX 75214
Upper Blackland Prairie Bioregion
hhntcr , 199 1 92
If. ' '
't
read by Thomas Rain Crowe
accompanied by Eugene Friesen, c:cllo, and Paul
Sullivan, piano
"Love is the perfect work"
Words on a page sometimes blossom into
meaning within the reader's mind. But poetry
read by the author is a three-dimensional
experience in space, time, and spirit. The
listener hears the words as they were intended
to be heard and touches the mind that binhed
them.
When the reading is accompanied by
musical instrumentation, it becomes another
experience. The woros are then the frame
supporting a work that is a collaboration of
influences altogether different than words
alone.
For those of us who were not al the
Jubilee Center on Valentine's Day evening,
1990, Thomas Rain Crowe has recorded
readings from that event and from another
evening at Furman University in Greenville,
SC on July 20 of that year. Accompaniment is
by Eugene Friesen, bassist for Lhe Paul Winter
Conson and a resident of Asheville, and Paul
Sullivan, pianist, who heads a musical
enterprise called River Music Records in the
Gulf of Maine region.
Since the recording was made live, the
quality of the tape is variable, but the meaning
and intem are clear throughout. Crowe,
formerly a Katuah Journal editorial siaff
member, lives in rural Jackson County, in the
Tuckasegee River watershed. He is a gardener
and a printer as well as a poet, but he is always
watching the interplay of opposites · sound and
silence, motion and stillness, the light and the
dark - in the seasons of time and of the human
hean. He writes of the changes he has seen honestly and deeply, yet always with hope.
The musical sounds interweave with the
verbal and offer their own meanings,
communicating with the listener on different
levels. The sensitive instrumentation adds
greatly 10 the depth of the presentation.
Together they present a pleasing work.
Nothing, of course, can match the subtle
exchange of energy that occurs at a live
performance, but the casseue Sound of light is
in itself a wonhwhile artistic statement, full of
sound and insight.
And knowing what love is, I
aw~. In this place in my body.
Full of dream 17WSic,
Full oflighJ!"
• reviewed by KO
near
Kerrville, Texas
• J
THE SOUND OF LIGHT
..
Selcctlons from lhe poem 'i1ie Pcrl'cc:1 Work" by Thomu
Rain Crowe
The Sound of Light was produced by John
lane and Tlwrnas Rain Crowe. The tape is
available for $7.95 plus $1 .00for shipping
and handling from Holocene Books; Box
10/; Wofford College. Spartanburg, SC
29303.
'- I
For years Chuck Roe worked 10
inventory and protect wild lands and native
species in the State of Nonh Carolina as the
director of the srate Natural Heritage Program.
On a shoestring budget, with linle suppon from
the state bureaucracy, Roe consolidated
resources and labor from a variety of sources
and not only kept the Natural Heritage Program
functioning, but made it into an effective force
for natur.11 preservation.
In the spring of 1991, Roe was fired
from his job by the Secretary of the NC
Department of Environment, Health, and
Natural Resources, William Cobey. The reason
given was that Roe had overstepped his
authority in writing a leuer to support Karin
Heiman, who had recently been fired as a
botanist for the US Foresr Service. The real
reason for both the firings is that lleiman and
Roe were being too effective in their jobs and
were becoming obstacles to the goals of the
powers that be.
Chuck Roe is appealing his firing. His
legal challenge is an important battle for free
speech, employees' rights, and environmental
protection.
"The costs so far for my legal fees have
been $5,000," Roe says, "which has not been
easy for my family to afford. Standing up for
principles is not only dangerous but expensive,
bm I did what was right, and I have no
regrets."
He is asking help from anyone who is
willing and able to contribute 10 his defense.
To help, send a check made our to the
"Chuck Roe Legal Defense Fund" to the
Western Nonh Carolina Alliance: Box 18087;
Asheville, NC 28814. Contributions are
tax-deductible.
FRENCH BROAD
FOOD CO-OP
• • • Consu= Ov.,wd Sinre 1975 • • •
We Sell Food that Nourishes
I Iumans and Sustains the Earth
OPEN TO THE PUBLIC
Monday-Friday 8:.30 AM to 8:00 PM
Saturday 9;00 AM lo 7,00 PM
Sunday 1:00 PM to 6:00 PM
(704) 255-7650
90 Biltmore Avenue Asheville, NC
2 Blocks South of Downtown
�NWN (co,uinllldfrom page 23)
HELP WANTED
amc:ndmcnl lh:il would allow logging in areas LO be
designated as recreation and stenic are.is.
CALDWELL COUNTY:
SAVED FROM THE SHAVE
Naturul World News Scivicc
A new chapt.cr of the WCSJcm Non.h Carolina
Alliance (WNCA) has fanned in ~'JIOn.se I O ~
limber sales in lhc Grandfalhcr Ranger DistricL The
Foothills Environmental Alli:ince (FEA) is lhc fll'Sl
organit.ed crron 10 appeal timber sales in CaWwcll
Counly. Hunt.crs, f1Shcf5, and ccologiSIS alike ruc
dis1wbed about loog range impaclS due IO excess
umbering.
Citing excessive cumulative cffcclS from
c lcarc:u1ting on both private lands and lhc Pisgah
National Forest, an nppc:il has been filed w1lh lhc
J"orest Service on proposed sales in the Wilson Creek
wau:rshcd. The habillll preservation group Sou1hPAW
also ~ubmiucd four appeals of sales on lhe Grandfather
District to prcvcnl foresl frogmcnuiuon. degradation of
sltC.'lm quruity, and ncg11tive imp:iclS on biodivcrs11y
from lhc logging. In November, 1991 siays were
granted on lhe proposed soles. and lhc WNCA is
prepared tO continue oppeals if R:inger Mike Anderson
decides to continue lhc logging.
In a meeting belwecn members of lhc WNCA
and lhc Forest Service, thc laucr admill.Cd !hat Caldwell
Coun1y has had more lluln its share of clC31CuUing. It is
lime to pf'Olcct Lhcsc valuable lands.
The Poo1hill$ Environmen1al Allianu mrtts al
the county library ,n unoir on ,~ ftr$t Thursday of
every monlh.
US REP. CHARLES TAYLOR:
FOE OF THE FOREST
One of the siJcs slated for release III Taylor's
so-called "wilde.mess" bill was thc Blue Valley area near
Hjghlands, NC. Taylor's acllon prompted a storm of
proccst from residents who loved lhc area and wnnicd 10
keep it as il is. In response he called an "cducaiional"
mecung in Highlands lhat con~ist.cd or a full program of
USFS personnel iclling why thcy want.cd IO delist Blue
Valley. The citu.cns who packed lhc hall were invit.cd 10
air their concerns by sending lctlet~ 10 Taylor after the
meeting. Residents howled. and Taylor bler wilhdrew
his bill from consideration.
His move agai1151 wildbnds in Georgia was
prompted by a bill proposed by Rep. Ed Jenkins
(D-OA) which would dcs1gn:ite lhe Blood Mountllln and
Mark Trail IIICa.~as wildctnc.-;.~ and add 1,100 acres to the
Bn&SSIOwn Wildemcss An:3. h would also create n 36
square mile recreation area oo Springer Mountain, lhe
head of lhe Appalachian Trail, and an 11 square mile
scenic area on Coosa Bald. Taylor's amendment would
have allowed logging in lhe laucr are.is. even lhough
Jc:okins took pains 10 mention lhat his bill would hnvc
liulc effect on timber quOlllS in the Chau:ihooc:hcc.
Jenkins' bill was =enlly passed lhrough
Congress SO/IS lhc Taylor amendmcnL
ll is 110{ surprising lhat Charles Taylor is so
ddigent in the service of lhe timber indusiry. Twcnl)'
pcn:cnt of his 1990 campaign contributions ($40,000)
c:amc from individuals nnd groups connected wilh the
wood producis indusuy. He himsel f is a dc\-clopc:r and
tree farmer in TnlllSYlvania and H:iywood Counties.
flfonnl Wadel News Service
for
BIODIVERSITY LEGAL
FOUNDATION
The Biodiversity Legal Foundation is a
non-profit organization dedicated to the
preservation of all native wild plants and
animals, communities of species, and naturally
functioning ecosystems.The group is involved
in li1igadon in the biocenaic defense of the
elements of natural diversity lhat other, more
mainstream groups are typically unwilling to
undenake.
The Foundation closely monitors the
programs of the US forest Service for
sensitive, threatened. and endangered species
and their ecosystems. It concentrates on
habitats across the country that are integrnl
parts of large, natural, diverse ecosystems. The
group's legal actions always stress a multiple
species/ ecosystem approach.
The Biodiversity Legal Foundation is
looking for help in the eastern foresis. They
need activists with a strong biological interest
to develop a comprehensive review of the
status and disaibution of the eastern wood.rat
(Neotomafloridiana) and the eastern
diamondback mnlesnake (Cota/us adamenters).
Both these species are believed to be in serious
trouble and require legal advocacy.
Those interested should contact:
Jasper Carlu,n
Biodiversity legal Fowidation
Box 18327
Boulder, CO 80308
The congressional reprcscnwivc from Nor1h
Carolina's 11 lh District has been busying himself wilh
aucmpts to destroy wild h:ibi1111 during lhe past tcnn of
Congress.
Rep. Charles Taylor this summer uuroduced lhc
Craggy Mounr.:tln Wilderness Act, a "w11demcss" bill
that released I l,700acrcs of wild lands lO commercial
cxploiiation while prot.ccling only 2,400 aacs that arc
alre:ldy heavily used as a scenic auraction.
He was one or lhc 24 sponsors in the House of
lhc "Family and Forest Protection AJ:1; a limber
indusuy bill designed 10 hinder ci1i1.cns who would stop
destructive n:iuonal forest timber sales.
Taylor also tried 10 weaken a forest
protection biU mitiau:d ror lhc
Chauahoochcc National Forest by Georgia
Rep. Ed Jenkins. Taylor proposed an
flti.
Programs to encolSOge
&elf aid Eorth OW01enes.1.
celebrotton. klrdhlp ond hope.
• You1h Camii- • School Programs
• Fa,my Cami,.· Teadler Training
• Commuroty Provam•
•~Sia~ Tra.,ing
• 0uldoor Program~
PO 8ox 130b
Go11r>tlL<g. reme- 3n3a
61~
1'otimfl JoumoC
J)n'}C 32
~\I',\
TaJJcin1 ua...a is a DlOlllhly
,JOUrUal of deep ecology, inspired
personal acuvmn rooted in earthen
sp,rirualny. Pasl i$SUC$ have
featured ar11cles by Gary Snyder,
Starllawk, John Seed, Joanna
M,cy, Bill Devall, l..onc Wolf
Circles. Bubara Mor, etc:.
Tn/Jnng
~ for the
natural wt'4'1d and for the rekindllOE
of our own wild 5Ptnt.
uo,-a
Suh:\cnpllOIIS an: S24.00 one
year/ $48.00 outside U.S.
Ta/J:JnglLm-a
1430 Willamette 1361
Eugeoc. OR 97401
5031342-2974
Dra'IVll!g by Rob Musick
REGIONAL RADIO
Featuring Crossroads music, ?\iPR news and music
programs, regional news and information
concerning health, education, government,
recreation, and the environment.
WNCW - FM
r 0. Box 804
Spand.ilc, NC 28160
(704) 287-8000
l.,L11tcr, 1991-,92 ,
�•·,I.I, I
FEBRUARY
€V€0t'S
DECEMBER
BLACK MOUNTAIN, NC
Bill Melanson, reggae rock. at
McDibbs. $4.00. I 19 Cherry S1.; 28711, (704)
669-2456.
20
21
BLACK MOUNTA[N, NC
Pini and Gaye Johnson at McDibbs.
$4.00. See 12/20.
SWANNANOA, NC
Full Moon and Winier Solstice Lodge
a1 the Earth Center. Begins a1 noon. ConlllCl lhe Earth
Center: 302 Old Fellowship Road; 28TT8. (704)
298-3935.
27-29
ST. MARYS, GA
9th annual Peace Witness at
Kings Bay Submarine Base. Program
includes Listening Project training, direct
action, candlelight vigil, and shnred meal.
Pre-regisrration encouraged; donation
accepted. Contact Kings Bay Witness; c/o Joy
Howard; 215 McDonough St.; Decatur, GA
30030.
(404) 377-7019.
ASHEVLLLE, NC
"Breaking Barrier.;, Building Bridges.•
Workshop 10 focw; on brcalcing down barriers of
racism, sexism and classism, and on cswblishing
cross-cul1ural connection:; for more effccti,e grassroolS
organizing. Al W.C. Reid Center. Prc-rcgiSlcr. SS.
ConlaCl uwra Deaton, Western Norlh Carolina
Alliance; 11 Clock Tower Square; Frankhn, NC
28734.(704)S2A-3899.
l
HOT SPRINGS, NC
"A New Years Rcln:aL" Meditation lO
welcome the new year, led by John Orr nod Man:in
Rose. Pre-register. S28S mcludes vegan meals and
lodgmg. Contact Southern Dhanna Rctreal Center; RL
I; 28743. (704) 622-7112.
27-4
VALLEYHEAD,AL
Winter Solstice Celebration. ConlllCl
Hawkwind Earth Renewal Cooperative: PO Box 11;
Valley Head, AL 35989. (205) 635-6304.
22
Winter Solstice
2
SWANNANOA, NC
Foll Moon Lodge al lhc Enrth Center.
See 12/21.
MARCH
JANUARY
ASHEVILLE, NC
Tim Abell, ·songs and s1ories for lhe
young of all ages. Bring lhe kids. SS. 8:30 pm a1
Stone Soup Cafe, comer of Broadway and Walnu1.
(704) 255-7687.
4
SWANNANOA, NC
Full Moon Lodge al lhc Eanh Center.
18
Feile Oridghe or Candlemas
(01 id"in1er)
21
?l-23
.
....
~8
GREAT SMOKIES PARK
"Environmental Education and lhe
Arts" annual workshop. Sessions on slOJylelling,
dramatics, mum, puppetry and other cmfl.s ~gned lO
inspire new ideas for ieaching aboUI lhe narural world.
Fcalured gucsl is Denny Olsen.
Prc-rcgisitr. S80 includes meals and lodging. Conuict
Great Smoley Mounl8ins lnstitute at Tremont: RLl,
Box 700: Townsend. TN 37882. (615) 448-6709.
See 12/21.
ASHEVILLE, NC
Christmas uce chippers in locntions
Lhroughou1 Buncombe County. For locations, call
Quality Forward 254-1776.
26
ASHEVILLE, NC
Tree planting in Afion Parle
co-sponsored by Quali1y Forward and lhc Ashevillc,Buncombe Youlh council. For info: Quality F«wnrd:
Box 22; 28802. (704) 254-1776.
7
ASHEVILLE, NC
Jim Magill, plays mountain music in
Lhe Celtic tradition on a varic1y of instruments,
original music, and stories. SS. 8:30 pm al S1onc
Soup Cafe. See 1/4.
18
21
SWANNANOA, NC
Full Moon and Spring Equinox Lodge
al Lhe Earth Cenl.Cf. Sec 12/21.
Get a set of 10 assorted
folding cards 1Nith
artwork you see in
Katuah Journal.
28
ASHEVILLE, NC
Girl Scoots' 80th birthday tree planting
along Broadway. Public p:lrtieipa1ion inviled. Pisgah
~~~-~-'!!!~t~G~ir,;Sco Council and Quality Forward. Sec 3/1.
; I ~ ;,:ut
(Envelopes included.)
by Rob l/.:esskk
Send $11.25 postage paid
to:
Rob Messick
P.O. BOX 2601
BOONE, NC 28607
Drawing b} Rodney Webb
whole earth
grocery
Hawk Littlejohn
Sourwood Farm
Rt 1, Box 172-l
Prospect Hill, NC 27314
(919) 562-3073
NATURAL
ALTERNATNES
FOR HEALTHFUL
LIVING
446 c.p,ukway rr~h center • suite 11
g.11hnburg. tcnnCSS<"C 3n38
615-436-6967
W1Htct', l9!11-92 ' '
An Alternative
i
NATIVE FLUTES
Two styles mode of cedar or walnut
woods in the traditional manner
Union Acres
- - lscrtage for Sale - Smoky Mountain Living
with a focus on spiritual and
«ologicol values
For more information:
Cont ad C. Grant al
Roule 1. Box 61]
Whillier, NC 28789
(704) 497-4964
NATURAL MARKET
WI IOLE FOODS • BULK
rooos. VJTA!liflNES . HERBS
• FAT FREE FOODS • TAKE
OUT FOODS • SNACKS • NO
SALT, NO CHOLESTEROL
265-2700
823 Slowing Roell. Rd
Boone, NC 28607
�SAVE OUR RIVERS • CllSSClte album by Baro= and
Jolm DunC311 and Ille Foxftrc Boys. Onginal tunes by
Barb.ira DunclUI; old umll go.,pel lnllllS by the Fodirc
Bo),. S10.00 includes poswge .llld handling. All
profit\ go to Save Our Rivm, Inc. PO Box 122:
Franklin, 1'C 28734: or call (71») 369-7877, For the
Cullasaj:i.
• Webworking has changed! There is now a
fee of $2.50 {pre-paid) per entry of50 words
or less. Submit entries/or Issue #33 by Feb.
15, 1992 to: Rob Messick; Box 2601; Boone,
NC 28607. (704) 754-6097
PEN PA.LS WANTED. I am 30, single, a traditional
religious leader and Greenpeace acuvist. I live far from
town on a rivcrf'rom hom<:SIC3d. Bear's.Over-Rainbow:
HCR 77. Box 382; Cosmopoli.~. WA 98537
I W\'E 'f llE E.ARTII. a ca.~uc: nxord,ng of
MUSIC BY BOB AVERY-GRUBEL awilablc on three
casscucs. Treasures in IM Stream and Circlt!T
Rerunung are folk/rOCl.·,i:lzz, and a rccenl release of
original chants and songs, l1g/11111 1/~ Wind. is a
ca~Ua Lyric sheets includ..ld Send SJO for each r.apc
or S26 for all Lhrce IO Bob Avery-Grubel; RI. I, Box
735: Floyd, VA 2409 I.
IIIGHLANDER CENTER· is a community-based
educational org;inl7.alion whose purpo<;e is IO provide
SJ130C for people IO learn from each other, and 10
developc solutions 10 environmenUJI problems based
on thcir values. cxpcnences. and aspirauons. They also
put ou1 a qurutcrly ncwslcw:rcallcd 1/igh/andu
Reports. For more Info conlaet Highlander Ccn1et;
19S9 Highlandct Way; New Mnrtkel, TN 37820 (61 S)
933.3443
BODY RI/YI/IMS from Plancwy Molhets • a beautiful
and pnlCticnl clllcndar for women io ch3rl Lheir
·moonthly" C)'l:les. Send S3.00 plus S 1.00 pOSUlge to:
Plnnc&ary Mothers Colloctive (c/o Nancie Yonker):
5231 Riverwood Avenue: Snrasoin. A.. 34231.
"BLOW YOUR MIND" • wilh 1hc celestial ~Ing
music of "Medicine Wind" by George Tortorelli. Also
exotic !ino-1uncd bamboo nuics in many keys aod
modes. For more informauon send 10: George
Tonorclli; 86 NW 55111 Stttet; Gnincsvillc. A.. 32601.
(904) 373-1837
WANTED: FUNDRAISER for the Grassroots LislC.nlng
311d Organizing Program or Ille Rural Soulhcm Voice
for Peace. We provide uaining end organiring
assislllllCC 10 grossroots groups 111 the South worlting
on justice, peace, and environmental issues. Localed 111
micnr.ional community m Blue Ridge Mountams.
Modest salary. 30 to 35 hrs/wit., good benefilS. Send
lcucr and rcsumt 10 RSVP/GLO: 1898 H31lll3h Branch
Rd.; Burnsville, NC 28714. (704) 675- 5933.
LAND FOR SALE • M:ignif1ce111 view wnh small ho1.1.~
111 beau1iful Spong Creek, NC. Ten males soulh of
Ho1 Springs, NC (off Route 209), and one hour west
or Asheville. $25,000 for bnd nnd house. Pcrfcc1 for
the self sullkiem life. Crul Lindn Deyo at (704)
675-9575.
SLASH YOUR HEATING COSTS· simple and
i001pcnsive method 10 locate and stop costly air leaks.
Send S3.00ond a SASE 10 M.J Olson: 816 Norlh
4Lh Avenue: Knoxville, TN 37917. Refund if
unsatisfied
JOIN US -111 lhe Olob:il CeJcbrauon oflhe um versa! day
of World Peace and Pl.lnctary Heahng Doo:mbcr 12th
1991. The universal silent rn>cr begins at 12:00
noon. For more infonnation conr.act PO Box 78813:
Tucson AZ, 85703 or call (()()2) 326-7522.
.
Xntu.afl Journot P<UJ'l- 34
.
'
cnvironmenial songs by lhc Oreal Smoky Mountains
lnsti1u1c at Trcmon1 in celebruuon of the 20th
annivcr.;ary of Earth Day. Includes ·scAT Rap," "The
0:lrbagc Blue.~." and more. $9.95 plus S2.50 shipping
for each ca=uc. Mail order plus check to Grcru
Smoky MounlOins Natural Hi);lory Association: 115
P-Jtl 1-!cadquancrs Rd.; G3tlmburg, TN 37738.
Alternatives ...
The Dirt:c1<>ry of fn1~n11onul Con1111w,111e.< 1s lhe prod·
uc1 or 1wo years or 1111en..1vc n:sc.m;h, .1nd tS lhe most
compn:hcnsive and 111:turate Jircclor) a,·ailablc. IL documents lhc: vi~1on and the dally hie or more lhan 3SO
commu11111c.~ 111 Norlh America, and more than 50 on
oilier conlinents. Each community's hsung includes
name, address, phone. and a dcsc11pwn of the group.
ExlClls1vc cro-s n·fercocmg nnd ,nJ..,1ng mak~ lhc 111formation easy tn act"C$~ for a wide vancay of user-1. Includes maps, over 2SO atld1uOOAI Resource listings, and
40 related aniclcs.
328 pages
K-lnxl I
Pcrfcc:1bounJ
Ocwocr 1990
1S81' Number.
0 96()27141-4
Sl6.00
Add S::!.00 poMagc
& handling for first
hook, s.:m rorcach
.i.Jd111onJI; 41l%
d1'>Coum on ordc~
of 111 c,r more.
Alpha Fann. Deadwood. OR
(503) 9'w-5102
LIV(NG OPPORTUNmES • Needed, Solar
Dcmonstrnlion CC111cr CoordinalOr by Spring, 1992.
Preferred retired and/or mdcpendcm mcome pcrson(s).
Hou,ing provided w11h op110n IO own within ien
years. Expertise in Ofi.llllic gaidcnmg and/or
appropriaie iechnology required. OJ,ponuni1y IO a.«-~t
low-mcome Ccnunl APJX1lach1ans. Wn1e; Appalachm
Science in Ille Public ln1ercs1: PO Box 298;
Livings1on, KY 4().145.
DOG • a chque of Pocuy, SJ)lril. God-is-Life not
God-runs-Li fc. Art. Journeys. IMer Powe11;, Munk
review~ and Zinc review~. Anlclcs, Dislribu110n of
Gypsy Music and more. Inspired 111 Asheville area of
NC and in Southern TX. Be positive and cnioy the
world arouod you. M:ul 10 Colouf!; or Monroe: PO
Box 18752: Corpus Christi, TX 78480. Cost S2.00.
VISIT MEXICO· in summer of 1992 wilh lhe
Exchange Program between WNC and S!ln Crist6bal
de las Casas, Chiapas. The purpose of lhe exchange is
10 build world peace lhrough personal conUICIS across
national boundaries. Spend 2~ weeks with a hos1
family, receive language ansuucuon and reciprocate by
offering hospiLllily in your home community
Minimum cosl IO permi1 wide panicipalion. For more
information write: Jenifer Morgan: 2050 Hannah
Bmnch Road; Burnsville, 1'C 28714 or call Becca
(70-I) 298-6794 or Jane (704) 625-5620.
NATIVE AMERICAN A..UTE MUSIC- Richard
Roberti, a well known west TN new age nutist (M:a
Zero Otims). is now av;ulablc an the Easl Tl'\/NC area.
For relaxing aod uplifling pcrfonnanccs or iopcs
con1JC1: Richan! Robcrtli: Box 821: Noms. TN 37828
(615) 494-8828 01' Rt I, Box 136 RD; Lamar, MS
38642 {601) 252-4283.
PEOPLE OF THE WEB· 224 page book (1990) shows
how lnwan mounds, anciem ritunls, magnetic
CJtJ)Crimentation on lhc: brain, neru-dcath c.~pcrience,
ll1!d UFO obduclions are rclaled. Wilh 94 piclurcs and
illustrnlioos. St9.95 sofl.back. S24.95 hardback- Eagle
Wang Books: Box 99n. Memphis, TN 38109.
NATNE AMERICAN CEREMONIAL HERBS· we
offer a large variety of sages. sweet grass, naiurlll
resins, and evcrylhing ncccs.,;ory for smudging. Native
smoking mixtures, 0uLO music, pow-wow 111pcs, and
ceremonial songs. Esscnr.ial oils. and incenses
specifu:ally made for prayer, offering, and meditation.
For caUllog call or write: Esscncia.l Dreams; Rt 3, Box
285: Eagle Fork. Hayesville, NC 28904 (704)
389-9898.
LOOKING FOR OTHERS • fOI' mutual suppon and
encou111gcmcn1 111 sc:udl of a bcucr life. Loolung for
~ l e formru.1011 of a rcsidenr.ial community. My
1ntcres1S and strengms are: feminism, pcrmllCUIIUrc,
commun11y supponcd agricul1urc, radionics, rot111111
he3ling, and much more. Write Peggy Price; 5807
Poplar Strcei: Doraville, OA 30340 or aill (404)
447-9829.
PIEDMONT BIOREGIONAL INSTITUTE· For !hose
who live 10 the Piedmont area, !here's a biorcgional
cffon v.-cll underway. Jom Us! We would 3pproc1ll1C
any donation of umc or money to help mce1 opern1ing
expenses. For a gift of S25.00 or more. we will !iol!nd
you a copy of John Lawson's JOumat, A New Voyage
10 Carolina. Also come find out about 1he Lawson
ProjccL PBI; 412 W Rosemary Su-cet: Chapel Hill,
NC 27516; Uwharria Province. (919) 942-2581.
MUSICIANS, MAGICIANS, ACROBATS, ACTORS,
jugglers, poets, roadies, cte. wanu:d to JOlll The
Bicycle B:ind, a iribal-foU. trnvcling musical
circus/medicine show. Must be 101ally self-propelled
(no gas-powered vehicles). Conlllct Billy Jonas; 31
Park A,·c.; Asheville, NC 28801
ROOM AV An.ABLE • in exchange for small odd jobs
and some cooking. To inquire please coniact Knrcn
W,ulcins at Rt 4, Box 389; Burnsville. NC 28714;
(704) 682-9263.
,.,lurer, 199 t-92
�BACK ISSUES OF KATUAH JOURNAL AVAILABLE
ISSUE THREE· SPRING 1984
Sustainable Agricullure - Sunnowers • Human
lmpac, on lhe Forest - Childrens· Educa1ion Veronica Nicholas: Woman in Politics - Lill.le
People - Medicine Allies
ISSUE FOUR - SUMMER 1984
War.er Drum • Water Quali1y - Kudzu. Solar Eclip.,;c
· Clcan:ulling • Trou1 • Going IO Waler - Ram
Pumps· Microhydro • Poems: Bennie Lee Sinclair,
Jim Wayne Miller
ISSUE FIVE - FALL 1984
Harvest • Old Ways in Cherokee - Ginseng - Nuclear
Waste • Our Celtic ReriLagc - Biorcgionalism: Past.
Present. and Future - John Wilno1y - Healing
Darlcness - Politics of Participation
ISSUE STX· WINTER 1984-85
Winlcr Solstice Eanh Ceremony - Horsepasture
Rjvcr • Coming of the Light - Log Cabin ROOI.
Mounuiin Agriculture: The Right Crop • William
Taylor - The Future of 1he Forest
ISSUE SEVEN - SPRING 1985
Sustainable Economics - Hol Springs - Worller
Ownership - The Great Economy - Self Help Credit
Union - Wild Turkey - Responsible Investing .
Working in Ille Web of Life
ISSUE EIGHT - SUMMER 1985
Celebration: A Way of Life - Katuah 18,000 Years
Ago· Sacred Sites - Folk Arts in the Schools. Sun
Cycle/Moon Cycle - Poems: Hilda Downer Cherokee Heritage Center - Who Owns Appalachia?
ISSUE NINE • FALL 1985
The Waldoe Forest - The Trees Speak • Migrating
Forests • Horse Logging - SLBrting a Troe Crop •
Urban Trees • Acom Bread • Mylh Time
ISSUE TEN· WINTER 1985·86
Kate Rogers • Ci:cles of Sione - Internal
Mythmalcing • Hol.islic Healing on Trial - Poems:
Steve Knaulh · Mylhic Places - The Uk1ena·s Tale.
Crystal Magic - "Drcamspeaking•
ISSUE THlRTEEN • FALL 1986
Center For Awakening - Elizabeth Callari - A
Gentle Death • Hospice. Ernest Morgan • Dealing
Creatively wilh Death • Home Burial Box - The
Wake - The Raven Mocker - Woodslore & Wildwoods Wisdom - Good Medicine; The Sweat Lodge
;'.
33
Ke°UA~9URNAL
PO Box 638 Leicester, NC Katuah Province 28748
For more info: call Rob Messick at (704) 754-6007
Name
Regular Membership........$10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Address
City
Wl.ntef', 1991-92
ISSUE FOURTEEN· WINTER 1986-87
Lloyd Carl Owle - Boogcrs and Mummers. AJI
Species Day - Cabin Fever Univcrsily - Homeless
in KatWlh • Homemade Hot Water. Stovemakcr's
Narrative· Good Medicine: ln1Crsp0Cies
Communication
ISSUE FIFIBEN • SPRING 1987
Coverlets· Woman Forcsr.cr. Susie McMahan:
Midwi~e • ~tcrnative Contraception - Biosexuality B1oregionalism and Women • Good Medicine:
Matriarchal Culture - Pearl
ISSUE SIXTEEN· SUMMER 1987
Helen Wai1e - Poem: Visions in a Garden • Vision
Ques, • First Aow - Initiation • Leaming in the
Wilderness - Cherokee Challenge - "Valuing Trees"
ISSUE EIGHTEEN· WINTER 1987-88
Vernacular ArchitCCtW'C - Dreams in Wood and Stone
• Mountain Home • Eanh Energies • Eanh-Shcltercd
Living· Membrane Houses • Brush Shelter.
J?oems: October Dusk - Good Medicine: "Sheller"
ISSUE NlNETEEN · SPRING 1988
l?en:landra Garden - Spring Tonics - Blueberries.
Wilctnowcr Gardens· Granny Herbalist - Aower
Essences • "The Origin of lhe Animals:" Story Good Medicine: "Power" • Be A Tree
ISSUE nVENTY • SUMMER 1988
Preserve Appalochian Wilderness - Highlands of
Roan - Celo Community· Land Trust - Arthur
Morgan School - Zoning Issue. "The Ridge" •
Farmers and the Fann Bill - Good Medicine: "Land"
- Acid Rain • Duke·s Power Play • Cherokee
Microhydro Project
ISSUE TWENTY-TWO-WINTER 1988-89
Global Warming - F"1te This lime. ThOIIUIS Berry
on "Bioregions· · Earth Exercise. Kort Loy
McWhiner· An Abundance of Emptiness. LETS.
Chronicles of Aoyd • Darry Wood • The Bear Clan
ISSUE 1WBNTY-THREE- SPRING 1989
Pisgah Village • Planet An· Green Ci1y - Poplar
Appeal· "Clear Sky"· "A New Eanh". Black Swan
- Wild Lovely Days· Reviews: Sacred Land Sacred
Sex. Ice Age· Poem: "Sudden Tendrils"
State
Phone Number
Zip
Enclosed is $ , - - - - - to give
this effon an extra boost
ISSUE TWENTY-FOUR· SUMMER 1989
Deep Listening • Life in Atomic City - Direct
Action! • Tree of Peace - Community Building.
Peacemakers· Ethnic Survival • Pairing Project.
"Batl.lesong" • Growing Peace in Cuhurcs - Review:
The Chalice and the 8/Juk
ISSUE TWENTY-SIX· WINTER, 1989·90
The Ecoz.oic Ero • Kids Saving Rainforest • Kids
Treecycling Company - Connict Resolution •
Developing Creative Spirit - Birth Power. Magic of
Puppetry • Home Schooling - Naming Ceremony •
Mother Earth's Classroom • Gardening for Children
ISSUE TWENTY-SEVEN - SPRING, 1990
Transformation - Healing Power - Peace to Their
Ashes • Healing in KatWlh - Poem: "When Len 10
Grow· • Poems: Sicphen Wing - The Belly - Food
from the Anciem Fores,
ISSUE TWENTY-NINE· FALI../WlNTER 1990
From the Mountains 10 lhe Sea • Profile of The
Lltl.le Tennessee River - Headwaters Ecology. "It
All Comes Down to Water Quality". Water Power.
Action ror Aquatic Rabimis . Dawn Walehers . Good
Medicine: The Long Human Belng - The Nonh
Shore Rood - Katuah Sells Ou, - Watetshed Map or
the Kalliah Province
ISSUE THIRTY· SPRING 1991
Economy/ECOiogy • Ways IO a Regenerative
Economy· "Money is the Lowest Form of Wealth"
• Clarlcsville Miracle - The Village - Food Movers.
Lirework • Good Medicine: "Village Economy• Shelton l.aW'CI • LETS
ISSUE THIRTY-ONE- SUMMER 1991
Dowsing - Responsibilities of Dowsing • Elearical
Life or the Earth • Kaulah and the Earth Grid • Call
of the Ancient Ones - Good Medicine: ·0o
Ag&JCSSion" - Time 10 Take the Time to Take the
Time· Whole Science - Tuning ln
ISSUE THIRTY-TWO. FALL 1991
Bringing back the F"1te · A Bit of Mountain Levity •
Climax Never Came - "Talking Leaves": Sequoyah •
Wal.king Distance· Good Medicine: "Serving lhe
Great Life" • The Granola Journal - Paintings:
"Mouniain Siories"- Songs of lhe Wilderness
Back Issues:
Issue# _ _@ $2.50 = $,_ __
Issue# _ _@ $2.50 = $,_ __
Issue# __@ $2.50 = $,_ __
Issue#_@ $2.50 = $
Issue# _ _@ $2.50 = $ - - postage paid $,_ __
Complete Set:
(3-10, 13-16, 18-20, 22-24, 26-32)
postage paid @ $50.00 = $. _ __
1
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <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 33, Winter 1991-1992
Description
An account of the resource
The thirty-third issue of the <em>Katúah Journal</em> focuses on Fire: its power and uses. Authors and artists in this issue include: David Wheeler, Vic Weals, Barbara J. Sands, Jan Davidson, David Brewin, Barbara Wickersham, Jeffery Beam, Veronica Nicholas, Rob Messick, Charlotte Homsher, Lee Barnes, Mike Wilbur, Jason Tueller, Rob Leverett, James Rhea, David Earl Williams, Andrew Lehman, Vince Packard, Lynn Fink, Susan Adam, Bray McDonald, and Mark Morris. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1991-1992
Table Of Contents
A list of subunits of the resource.
Fire's Power by David Wheeler.......3<br /><br />What Is Natural? by David Wheeler.......5<br /><br />Do Clearcuts Mimic Fire?.......6<br /><br />Smokey and the Red Wolves.......7<br /><br />Fire in Jeffreys Hell by Vic Weals.......8<br /><br />Poems by Barbara J. Sands.......9<br /><br />Fire and Forge by Jan Davdison and David Brewin.......11<br /><br />The First Fire: A Cherokee Legend.......12<br /><br />Hearth and Fire in the Mountains by Barbara Wickersham.......14<br /><br />Good Medicine.......15<br /><br />Midwinter Fires: Poems by Jeffery Beam.......18<br /><br />Natural World News.......20<br /><br />Who Will Have the Power? by Veronica Nicholas.......22<br /><br />Litmus Lichens by Rob Messick.......24<br /><br />Reading the Inner Tree by Charlotte Homsher.......25<br /><br />Review: Where the Ravens Roost.......25<br /><br />Around the Fire by Lee Barnes.......26<br /><br />Drumming.......27<br /><br />Poem: "Sky Mangler" by Mike Wilber.......29<br /><br />Review: The Sound of Light.......31<br /><br />Events.......33<br /><br />Webworking........34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville</em> <em>Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Forest fires--Environmental aspects
Blacksmithing--Appalachian Region, Southern--History
Hearths--Appalachian Region, Southern--History
Cherokee Indians--Social life and customs
Cherokee mythology
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
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Journals (Periodicals)
Acid Deposition
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Book Reviews
Cherokees
Earth Energies
Electric Power Companies
Fire
Folklore and Ceremony
Forest Issues
Geography
Good Medicine
Habitat
Hazardous Chemicals
Katúah
Poems
Radioactive Waste
Reading Resources
South PAW (Preserve Appalachian Wilderness)
Stories
Turtle Island
Villages
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ISSUE 34 SPRING 1992
$2.00
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~UAlrljOURNAL
PO Box 638
Leicester, NC
Katuah Province 287 48
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Drawing by Rob Mcssiclc
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
¢
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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.
~
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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, $100 per child aged 3- 11. All food
and lodging are included for the entire week
of the Congress. Checks should be made
paynble to "Realistic Living· TIBC V."
now recording the contents of each issue of
the journal on cassette Ulpes "for the purpose
of reaching elderly Native Americans in the
Veterans Administration Hospital in Durham
and for nursing homes as well."
Others who are interested in procuring
recorded versions of the Katuall Journal may
be able to purchase tapes from Tara.
Anyone who would like 10 send n
donation to help this idea along is encouraged
10 do so, as funding for the project is limited.
ConlOCt:
TaraClayr.on
Box461
Ballama, NC 27503
Mail to: Realistic Living; Box 140826;
Dallas, TX 75214.
FRENCH BROAD Fooo Co,oP
90 Bn.TMOR£ A ~
~ AsKEvu.LE
(704)255-7650
your community
grr,«ry•tou
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Programs to 81'1COU'oge
58lf and Earth oworeoess.
celetl<allon. kl~p and hope
O~<::?Jto
c\....., S c ~ s
l'\UI\"\..$
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
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WHOLE FOODS • BI.Jl..K
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OlJT FOODS • SNACKS • NO
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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
..:··.:·'.
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�Drawing by Rob Messick
~UAHJOURNAL
PO Box 638
Leicester, NC
Katuah Province 287 48
Postage Paid
Bulk Mall
Permit #18
Leicester, NC
28748
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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/
'\'"'
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~
•1 \
•
•
t.,1 I
• I
••
J
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...
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/
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�(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
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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,
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(Continued on page 30)
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�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
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• 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
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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
-
https://omeka.library.appstate.edu/files/original/8b28bad70c563af988d313aa9367f9f6.pdf
8097a88c117a588a76a65bf9c99a6059
PDF Text
Text
URNAL
ISSUE 38 SPRING 1993
SUSTAINABLE TOURING
$2.00
�������TOURISM DEVELOPMENT:
Mountain Culture, Mountain Lives
by Michal Smith
I am Michal Smith, a writer, editor and
researcher. I presently live and work in the
state of Kentucky. Since the mid- 1980's I
have specialized in workplace studies,
including case studi~ of employee
involvement processes in the manufacturing
sector for the U.S. Department of Labor and
the United Nations, a study of the safety
implications of the petrochemical industry's
growing reliance upon contract workers for
the Occupational Safety and Health
Administration, a regional economic
development study for the state of Texas, and
a study of the impact of tourism
development. which I am here today t0
discuss.
Specifically, my testimony is based
upon a study, conducted from 1988 to 1989,
of the impact of t0urism development on local
people, particularly rural women, who
routinely form the backbone of this industry.
The study focused on rural counties in 12
southeastern StalCS, including North
Carolina. h concluded that the presumed
"opportunities" associated with tourism
development are marginal and minimal.
In fact, people who live and work in
JCot.uah ~naL JX!9e 6
1\1 1 u nuoc ,, w,:,Ju
1
tourism economies suffer the ultimate irony,
contributing tax dollars to help promote and
support an industry that has done litde,
possibly nothing to improve their quality of
life. They have watched hotels, restaurants,
highways, shops and amusement parks
consume their communities while "human
infrastructure" -- meaningful jobs, training,
health care and child care - has suffered the
consequences of government neglect and
indifference.
Funded by the Ford Foundation, its
Aspen Institute Rural Economic Policy
Program and the Economic Development
Administration of the U.S. Department of
Commerce, my study included a selected
county-level comparative analysis of Census
data from 1970 and 1980 and a case study of
Sevier County, Tennessee, home of
Gatlinburg and Pigeon Forge, perhaps the
most successful rural tourism development in
the southeastern United States.
The 84 rural counties examined in the
study were selected based upon 1970 and
1984 employment data reponcd in Colllll)'
Business Patterns as compiled by the U.S.
Bureau of Census. These counties were
identified as having experienced high
employment growth in the hotel indusay,
which is clearly associated with the
expansion of a tourism or travel industry.
Twenty-three of the "high-growth" counties
identified experienced hotel industry
employment growth in excess of 500 perccnL
Broadly, I found that beyond the small
pool of management and short-term,
male-dominated construction industry jobs,
tourism economics are sustained by food
servers, maids and retail clerks. Traditionally
held by women, these jobs almost invariably
offer minimum wages, no benefits and
virtually no opportunity for advancemenL
Among the study's findings about these
84 booming rural tourism developments
were:
• Uncmploymentcontinued to rise
steadily from 1970 to 1984 in virtually every
county identified by the study.
- Women continued to experience
higher unemployment rates than men in rural
tourism counties in spite of the indusay's
heavy reliance upon a female labor force.
- While overall poverty rates declined
for families in general in the counties studied.
poor families headed by women increased
������������������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <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 38, Spring 1993
Description
An account of the resource
The thirty-eighth, and final, issue of the <em>Katúah Journal</em> focuses on sustainable tourism and transportation that is environmentally and culturally responsible. Authors and artists in this issue include: Marcus L. Endicott, Michal Smith, Lee Barnes, Patrick Clark, Mark Schimmoeller, Billy Jonas, Renee Binder, Charlotte Homsher, Douglas A. Rossman, Robert H. Rufa, David Cohen, Brownie Newman, Jasper Carlton, Danielle Droitsch, Stephen Wing, Jan Adkins, Elizabeth Howard, Denise K. Simon, EarthStar, Wade Buckholts, and Rob Messick. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1993
Table Of Contents
A list of subunits of the resource.
Toward Sustainable Tourism in Southern Appalachia by Marcus L. Endicott.......1<br /><br />A History of Tourism to Southern Appalachia by Marcus L. Endicott.......4<br /><br />Tourism Development: Mountain Culture, Mountain Lives by Michal Smith.......6<br /><br />Camping & Touring Through Katúah Forests by Lee Barnes.......8<br /><br />Bicycle Touring in Katúah by Patrick Clark.......10<br /><br />Unicycle Revolutions by Mark Schimmoeller.......12<br /><br />The Bicycle Band: Appropriate Road Mode by Billy Jonas.......12<br /><br />Poems by Elizabeth Howard and Denise K. Simon.......13<br /><br />Sustainability of Whitewater Recreation by Renee Binder.......14<br /><br />Sacred Lands by Charlotte Homsher.......16<br /><br />Cherokee Mythic Sites by Douglas A. Rossman.......17<br /><br />Napping by Rob Messick.......18<br /><br />Why Travel? by Robert H. Rufa.......20<br /><br />Natural World News.......22<br /><br />Drumming.......24<br /><br />Events.......32<br /><br />Webworking.......33<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Sustainable tourism--Appalachian Region, Southern
Outdoor recreation industry--Appalachian Region, Southern
Bicycle touring--Appalachian Region, Southern
Sacred space--Appalachian Region, Southern
Tourism--North Carolina, Western--History
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Book Reviews
Cherokees
Community
Economic Alternatives
Folklore and Ceremony
Forest Issues
Geography
Habitat
Katúah
Katúah Organization
Pigeon River
Poems
Politics
Reading Resources
Sacred Sites
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Water Quality
Western North Carolina Alliance